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The quenching of cluster satellite galaxies is inextricably linked to the suppression of their cold interstellar medium (ISM) by environmental mechanisms. While the removal of neutral atomic hydrogen (H i) at large radii is well studied, how the environment impacts the remaining gas in the centres of galaxies, which are dominated by molecular gas, is less clear. Using new observations from the Virgo Environment traced in CO survey (VERTICO) and archival H i data, we study the H i and molecular gas within the optical discs of Virgo cluster galaxies on 1.2-kpc scales with spatially resolved scaling relations between stellar ($\Sigma_{\star}$), H i ($\Sigma_{\text{H}\,{\small\text{I}}}$), and molecular gas ($\Sigma_{\text{mol}}$) surface densities. Adopting H i deficiency as a measure of environmental impact, we find evidence that, in addition to removing the H i at large radii, the cluster processes also lower the average $\Sigma_{\text{H}\,{\small\text{I}}}$ of the remaining gas even in the central $1.2\,$kpc. The impact on molecular gas is comparatively weaker than on the H i, and we show that the lower $\Sigma_{\text{mol}}$ gas is removed first. In the most H i-deficient galaxies, however, we find evidence that environmental processes reduce the typical $\Sigma_{\text{mol}}$ of the remaining gas by nearly a factor of 3. We find no evidence for environment-driven elevation of $\Sigma_{\text{H}\,{\small\text{I}}}$ or $\Sigma_{\text{mol}}$ in H i-deficient galaxies. Using the ratio of $\Sigma_{\text{mol}}$-to-$\Sigma_{\text{H}\,{\small\text{I}}}$ in individual regions, we show that changes in the ISM physical conditions, estimated using the total gas surface density and midplane hydrostatic pressure, cannot explain the observed reduction in molecular gas content. Instead, we suggest that direct stripping of the molecular gas is required to explain our results.
Are similarities of temperature, snow and ice cover, and (certain) marine mammals sufficient to warrant both polar regions being considered a single object of study or governance? We argue that their treatment as a unit is an invitation to examine the motivations behind the choice to be polar rather than Arctic or Antarctic. For individuals such as James Clerk Ross or Roald Amundsen, logistical requirements and analogous goals facilitated careers spanning both the Arctic and the Antarctic. This trend continued through the 20th century as individual scientists studying phenomena such as glaciers, sea ice, or aurora defined their research as “polar” in nature. Organisations such as the Scott Polar Research Institute and Norwegian Polar Institute could draw on traditions of national exploration in both polar regions, while the Arctic and Antarctic Research Institute in St. Petersburg gained its southern mandate with the importance of the International Geophysical Year. By comparison, neither the Arctic Institute in Copenhagen nor the Argentine Antarctic Institute felt any need to become polar. The creation of polar identity is ultimately a matter of geopolitics, of the value states see in instruments and symbols that speak to polar rather than Arctic or Antarctic interests. In cases such as Finland’s icebreaker industry, a technological capability justified Antarctic interest even without any national research tradition. We conclude by asking whether there is anything more natural about the polar regions than there is about the concept of a “tripolar” world in which the high alpine regions form a natural unit along with the Arctic and Antarctic.
The subject of this article is a powerful objection to the non-conceptualist interpretation of Kant’s transcendental deduction of the categories. Part of the purpose of the deduction is to refute the sort of scepticism according to which there are no objects of empirical intuition that instantiate the categories. But if the non-conceptualist interpretation is correct, it does not follow from what Kant is arguing in the transcendental deduction that this sort of scepticism is false. This article explains and assesses a number of possible responses to this objection.
The celebration of an individual human birthday is an almost completely one-sided recapitulation of pleasant experiences in earlier years, together with a warmly optimistic forecast for coming years. This is wholly right and proper, although even here an occasional muted warning is of genuine value.
The celebration of a “technological birthday”, the review of the partial success, through one or more years of operation, of a man-sustained project, deserves notice of the same general type of review, promising further success, warning of potential difficulty, hoping for circumstances and facilities favourable to continued satisfaction, continuously qualified by mention of possible—indeed probable— change in the social climate, for good or ill.
There are multiple recent reports of an association between anxious/depressed (A/D) symptomatology and the rate of cerebral cortical thickness maturation in typically developing youths. We investigated the degree to which anxious/depressed symptoms are tied to age-related microstructural changes in cerebral fiber pathways. The participants were part of the NIH MRI Study of Normal Brain Development. Child Behavior Checklist A/D scores and diffusion imaging were available for 175 youths (84 males, 91 females; 241 magnetic resonance imagings) at up to three visits. The participants ranged from 5.7 to 18.4 years of age at the time of the scan. Alignment of fractional anisotropy data was implemented using FSL/Tract-Based Spatial Statistics, and linear mixed model regression was carried out using SPSS. Child Behavior Checklist A/D was associated with the rate of microstructural development in several white matter pathways, including the bilateral anterior thalamic radiation, bilateral inferior longitudinal fasciculus, left superior longitudinal fasciculus, and right cingulum. Across these pathways, greater age-related fractional anisotropy increases were observed at lower levels of A/D. The results suggest that subclinical A/D symptoms are associated with the rate of microstructural development within several white matter pathways that have been implicated in affect regulation, as well as mood and anxiety psychopathology.
The scholarly study of fifteenth-century English verse is very much a late twentieth-century phenomenon. A number of the writings associated with the fifteenth-century authors covered in this collection of essays were not accessible in usable editions until some point in the twentieth century, and the critical tendency to overlook fifteenth-century poetry was in part an inevitable result of its simple unavailability. But the early decades of the twentieth century saw significant changes in the landscape of fifteenth-century verse, attributable largely to the efforts of dedicated individuals working in isolation. Henry Bergen, most significantly, produced in the first two decades of the twentieth century notable editions of the two longest poetic works of the fifteenth century, John Lydgate's Troy Book and Fall of Princes, each over 30,000 lines (Bergen 1906–35 and 1924-27). The work of Eleanor Hammond on fifteenth-century manuscript and textual culture in England generated partial editions and an important survey of fifteenth-century poetry in the form of English Verse between Chaucer and Surrey (1927). And Walter Schirmer's study of John Lydgate, published originally in German in 1952 and translated into English in 1961, offered a Kulturbild, a historical and cultural analysis of the most prolific poet of the century that has still not been superseded. These figures stand apart from a general tendency to see the verse of the period between Chaucer and the early sixteenth century as largely unrewarding.
In the fervent, contentious, and sometimes ostentatious religious culture of fifteenth-century England, one writer stands out as a particularly prolific and versatile author of devotional texts: the monk of Bury St Edmunds, John Lydgate (c.1370–1449). Lydgate wrote thousands of lines of religious poetry for a wide range of patrons, both individual and institutional, and his poetry provides a comprehensive picture of orthodox fifteenth-century English religious life and its concerns: highly sacramental, habitually influenced by meditative spirituality and imitatio Christi, defiantly anti-Lollard, and profoundly invested in the cults of the saints and of the Virgin. Perhaps more surprisingly, however, Lydgate's religious poetry is, like his more overtly political poems, often highly topical. Lydgate was long viewed as a repetitive monk, cloistered in self-indulgent rhetoric (Mortimer 2005: 2–20, summarises the relevant unflattering assessments and Lydgate's changing critical fortunes). Now, Lydgate is increasingly seen as a poet who innovated and experimented: he negotiated the vernacular translation of religious material, the incorporation of Chaucerian diction and themes, and the use of aureate language and humanist ideas all within the parameters of orthodoxy. Lydgate's poetry also inaugurates several new European traditions into English devotional culture: subjects such as the Dance of Death and visual-material forms such as mural poetry and the pietà or image of pity find early English expressions in Lydgate's poetry. In short, Lydgate provides us with a ready conspectus of religious literary forms, from short prayers to epic narratives, poised between cloistered monasticism and a vigorous patronage culture of ‘pray and display’.