lad's education therefore was fortunately continued in the same manner as formerly. It is a pleasure to me, to picture Reuben Browning, a man of leisure, in his quiet house, enjoying the seclusion of his garden at Camberwell, employing the Woodyats books, particularly those of them which now lie near me, in the developement of his nephew's peculiarly nervous class of mind and in the education of his own little step-son; I am helped, by the sight of these old books, to recal how my father always spoke reverently and affectionately of his stepfather, as a courteous mannered cultured gentleman; my father, with gratitude spoke of the care bestowed upon his young mind in guiding it to develope a liking for good literature, particularly for real poetry; bringing the result, that I never knew him to start on a journey without taking with him a pocket edition of some poet's works; his favorite author for years, I remember, was Robert Burns.
It has a fascination for him which he is seemingly unable to resist. He makes of his poems too often mere searchings into strange deeps of human character and human error. He seldom abandons himself altogether to the inspiration of the poet; he hardly ever deserves the definition of the minstrel given in Goethe’s ballad who “sings but as the song-bird sings.” Moreover, Mr. Browning has an almost morbid taste for the grotesque; he is not unfrequently a sort of poetic Callot. It has to be added that Mr. Browning is seldom easy to understand, and that there are times when he is only to be understood at the expense of as much thought and study as one might give to a controverted passage in an ancient author. This is a defect of art, and a very serious defect. The more devoted of Mr. browning’s admirers will tell us, no doubt, that the poet is not bound to supply us with brains as well as poetry, and that if we cannot understand what he says it is the fault simply of our stupidity. but an ordinary man who finds that he can understand Shakspeare and Milton, Dryden and wordsworth, byron and Keats without any trouble, may surely be excused if he does not set down his difficulty about some of browning’s poems wholly to the account of his own dulness. it may well be doubted whether there is any idea so subtle that if the poet can actually realize it in his own mind clearly for himself, the english language will not be found capable of expressing it with sufficient clearness. The language has been made to do this for the most refined reasonings of philosophical schools, for transcendentalists and utilitarians, for psychologists and metaphysicians. no intelligent person feels any difficulty in understanding what Mill, or Herbert Spencer, or Huxley means; and it can hardly be said that the ideas Mr. browning desires to convey to his readers are more difficult of exposition than some of those which the authors we name have contrived to set out with a white light of clearness all round them. The plain truth is that Mr. browning is a great poet, in spite of some of the worst defects that ever stood between a poet and popularity. He is a great poet by virtue of his commanding genius, his fearless imagination, his penetrating pathos. He strikes an iron harp-string. in certain of his moods his poetry is like that of the terrible lyre in the weird old Scottish ballad, the lyre that was made of the murdered maiden’s breastbone, and which told its fearful story in tones “that would melt a heart of stone.” in strength and depth of passion and pathos, in wild humor, in emotion of every kind, Mr. browning is much superior to Mr. tennyson.
(2005) with some modification and analysed using spectrophotometer (GeneQuant 1300, Sweden). The analysis was done on crushed fried dendeng samples. Amount of 0.5 g of sample was added with 10 mL of aquades and was homogenized with vortex for 30 sec, and then the mixture was sentrifuged at 4 °C, 10000 rpm for 30 min. Supernatant was taken and diluted in such a way that the absorbance was lower than 0.8 at λ 420 nm. The absorbance was corrected by dilution factor. The corrected absorbance indicated the intensity of browning product.
Transfer gen dalam penelitian ini dilakukan melalui Agrobacterium tumefaciens dengan target transformasi berupa protokorm (embrio anggrek yang sudah berkecambah) seperti metode yang dilakukan oleh Semiarti et al. (2007). Pencoklatan pada jaringan target setelah kokultivasi seringkali dijumpai pada transformasi yang dilakukan melalui A. tumefaciens, sehingga menurunkan efisiensi transformasi (Dan, 2008). Untuk anggrek V. tricolor, kondisi ini diperburuk dengan tingginya senyawa fenolik dari jaringan tanaman sehingga dapat memicu terjadinya pencoklatan (browning) dengan intensitas yang tinggi akibat oksidasi senyawa fenolik. Aplikasi vitamin C dilakukan untuk mengatasi pencoklatan jaringan target setelah kokultivasi dengan Agrobacterium, karena vitamin C dikenal sebagai antioksidan kuat yang dapat mencegah pencoklatan sekaligus dapat menstimulasi terjadinya organogenesis, embriogenesis somatik dan pertumbuhan tunas dalam mikropropagasi pada beragam spesies tanaman (Dan, 2008) serta dilaporkan mampu meningkatkan efisiensi transformasi (Enriquez-Obregon et al., 1998).
Dalam pemikiran etika modern, eudaimonia dipandang tidak lagi relevan sebagai dasar dari moralitas atau bertindak etis. Hal ini terutama akibat kritik Kant terhadap etika eudaimonia, bahwa motivasi akan kebahagiaan hanya akan merusak inti dari moralitas. Bagi Kant, moralitas adalah persoalan kewajiban. Robert Spaemann bermaksud merehabilitasi etika eudaimonia dengan berusaha mencari titik temu antara kebahagiaan dan kewajiban. Pemisahan antara kebahagiaan dengan kewajiban adalah kesalahan dalam memahami dasar dari moralitas. Kesalahan Kant adalah memandang moralitas haruslah bebas dari segala kepentingan dan memandang motivasi akan kebahagiaan bersifat egoistik. Kesalahan tersebut adalah konsekuensi dari ontologi modern yang tidak dapat menampung konsep tentang transendensi diri. Spaemann lantas beralih kepada konsep cinta, yang menurutnya mengubah kepentingan diri, sebagai hasil dari transendensi diri makhluk rasional. Dalam cinta, tidak ada lagi pertentangan antara motivasi akan kebahagiaan dan melakukan yang wajib. Hal ini karena dalam cinta, yang menjadi motivasi dari tindakan adalah realitas orang lain, dan dalam cinta pula seseorang memperoleh kebahagiaan atas realitas orang lain.