"It is tempting to affirm that on and about November 2022 (post)human character changed. The revolution in A.I. simulations certainly calls for an updated of the ancient realization that humans are imitative animals, or homo mimeticus. But the mimetic turn in posthuman studies is not limited to A.I.: from simulation to identification, affective contagion to viral mimesis, robotics to hypermimesis, the essays collected in this volume articulate the multiple facets of homo mimeticus 2.0. Challenging rationalist accounts of autonomous originality internal to the history of Homo sapiens, this volume argues from different—artistic, philosophical, technological—perspectives that the all too human tendency to imitate is, paradoxically, central to our ongoing process of becoming posthuman."

Open Access book:

https://books.google.je/books?id=9BYrEQA...navlinks_s

Author(s): Prajit K. Basu 1
Publication date (Electronic, pub): 31 March 2023
Journal: AsiaChem Magazine
Publisher: Israel Chemical Society (ICS)

"In this essay, I describe very briefly, the pursuit of chemical knowledge in India until the period of the early eighteenth century."

https://www.scienceopen.com/hosted-docum...7/acm00052

"The Oedipus myth is foundational to depth psychology due to Freud’s use of Sophocles’ play Oedipus Rex in the creation of psychoanalysis. But analytical psychology’s engagement with the myth has been limited despite the importance Jung also places upon it. The absence of a developed Jungian response to Oedipus means the myth’s psychologically constructive elements have been overlooked in favour of reductive Freudian interpretations. I examine whether analytical psychology can fruitfully re-engage with Oedipus by reinterpreting his story as a paternal rebirth."

Full text:

https://onlinelibrary.wiley.com/doi/full...5922.12959

"This paper argues that the Yuan dynasty Daoist Huang Gongwang’s 黃公望 (1269–1354) painting Clearing after Sudden Snow resonates with the principles of inner alchemy (neidan, 內丹), particularly the stage known as the resurgence of yang force."

https://www.mdpi.com/2077-1444/14/7/861

   

"Beside the codenames and esoteric symbols inherited from Graeco-Egyptian antiquity, the later Arabic alchemical tradition also adopted motifs drawn from the Qur’an: from the blessed olive tree of the famous Light Verse (Q 24.35) to the burning bush and Moses’ staff. This interweaving of scripture and alchemical theory is especially noticeable in one of the major works of the post-Jābirian corpus, Shudhūr al-dhahab (Shards of Gold) by the Moroccan poet Ibn Arfaʿ Raʾs (fl. sixth/twelfth century), as well as in Ibn Arfaʿ Raʾs’s self-penned commentary, Ḥall mushkilāt al-Shudhūr (The Solution to the Obscurities in the ‘Shards’)."

Richard Todd

Department of Theology and Religion, University of Birmingham

Full article:

https://www.tandfonline.com/doi/full/10....7#abstract

Situating ciphers among alchemical techniques of secrecy

Sarah Lang

University of Graz

"This paper offers a contextual frameworkfor the historical analysis of alchemical ciphers. It argues that they differ from other ciphers due to their unique context: the alchemical  tradition  embodies  a  performative  culture  of  secrecy,  which  employs  avariety of techniques to achieve this performance.  This  paper  contends  that  the distinction between ‘secret as content’ versus  ‘secrecy  as  practice’  presents  a  useful framework for understanding alchemical rhetorics of secrecy and their relationship  to  alchemical  cryptography.    Additionally, it demonstrates how these principles can be applied in interpreting several examples."

https://www.ecp.ep.liu.se/index.php/hist...ew/698/604

Oxford Univ. thesis by KF Allan.

"This thesis explores how four female poets—Aemilia Lanyer (1569-1645), Hester Pulter (1607-1678), Katherine Philips (1632-1664), and Margaret Cavendish (1623-1673)—conceptualise poetry as an alchemy of the mind that nonetheless has real, practical implications for themselves and for their readers. The ‘alchemical poetics’ of these women writers thus exhibit a lively interest in, and radical transformation of, alchemical thought that grapples variously with the saving of souls, healing of the body, and transmutation of matter. More crucially, I contend that this grouping of women writers is actively participating in the evolution of alchemical thought through poetry."


Full text:

https://ora.ox.ac.uk/objects/uuid:55a625...3958414c34

The Transition from Alchemical to Modern Chemical Symbolism: from Bergman and Guiton de Morveau to Hassenfratz and Adet, Higgins, Richter, Dalton, and Berzelius

Curt Wentrup


"The alchemical symbols for metals, acids, bases and salts were still in everyday use in much of the 18th century. The modern notation, which we use today, is due to Berzelius, but the transition was long and arduous and took place between ca. 1775 and 1820 roughly simultaneously with but distinct from the Chemical Revolution."

Open Access.

https://chemistry-europe.onlinelibrary.w....202400033

Short paper:

The Alchemical Order: The Social World and the Cosmos of Jean d’Espagnet
Alexander S. Dessens
Platte River Academy


"It was with Jim Farr’s help that I found the primary subject of my dissertation project, a French parlementaire, philosopher, and alchemist of the late sixteenth and early seventeenth centuries named Jean d’Espagnet."

Immediate download:

https://hal.science/hal-04473862/document

Johann Konrad Dippel was a German theologian and alchemist, son of a Lutheran pastor, born at the castle of Frankenstein, near Darmstadt, on the 10th of August 1673. He studied theology at Giessen. After a short visit to Wittenberg he went to Strassburg, where he lectured on alchemy and chiromancy, and occasionally preached. He gained considerable popularity, but was obliged after a time to quit the city, owing to his irregular manner of living. He had up to this time espoused the cause of the orthodox as against the pietists; but in his two first works, published under the name "Christianus D emocritus," Orthodoxia Orthodoxorum (1697) and Papismus vapulans Protestantium (1698), he assailed the fundamental positions of the Lutheran theology. He held that religion consisted not in dogma but exclusively in love and self-sacrifice. To avoid persecution he was compelled to wander from place to place in Germany, Holland, Denmark and Sweden. He took the degree of doctor of medicine at Leiden in 1711. He discovered Prussian blue, and by the destructive distillation of bones prepared the evilsmelling product known as Dippel's animal oil. He died near Berleburg on the 25th of April 1734.

An enlarged edition of Dippel's collected works was published at Berleburg in 1743. See the biographies by J. C. G. Ackermann (Leipzig, 1781), H. V. Hoffmann (Darmstadt, 1783), K. Henning (1881) and W. Bender (Bonn, 1882); also a memoir by K. Bucher in the Historisches Taschenbuch for 1858.


https://www.chemistryviews.org/350th-bir...ad-dippel/

https://en.wikipedia.org/wiki/Johann_Konrad_Dippel

http://www.marvunapp.com/Appendix10/dipp...stein.html