Notes of proceedings and cases determined in the high court of errors and appeals, the court of chancery, and the orphans court of the state of Delaware, 1792-1832

Contains summaries of cases heard by the Delaware Supreme Court and the Delaware Appeals Court in the counties of Sussex, Kent, and Newcastle covering a variety of legal topics. Supposedly based on Wilson's Red Book.

Johns-Manville (Canada) records, 1949-1977 (non-inclusive).

The Johns-Manville Company was founded in 1901with the merging of the H.W. Johns Manufacturing Company and the Manville Covering Company. Both companies made building materials using asbestos. The new company was based in New York, New York, and made products such as insulation and roofing materials, automotive sheet packing for cylinders, asbestos/cement, acoustical and magnesia products. Significant restructuring has occurred over the years as the company shifted from production of asbestos products to other types of building materials, such as fibre glass and forest products. Since 2001, the Johns-Manville Company has been owned by Berkshire Hathaway. The company began operations in Canada in 1918 in Asbestos, Quebec, where the Jeffrey Asbestos Mine was located. A Canadian plant opened in Port Union, Scarborough Township, in 1956, and another in North Bay, Ontario, in 1957. Both of these plants have since closed. The company currently has two plants in Canada, in Innisfail, Alberta, and Cornwall, Ontario.

Eros and Transgression in an Age of Immanence: Georges Bataille’s (Religious) Critique of Kinsey

This paper explores the religious implications of eroticism in Western culture since the Sexual Revolution, a period at once applauded for its open and immanent view of sexuality and denounced for its shamelessness and promiscuity. After discussing the work and effects of Alfred C. Kinsey, the father of the Sexual Revolution, I focus on a critical appraisal of Kinsey written by French theorist Georges Bataille (“Kinsey, the Underworld and Work,” in L’Erotisme, 1957). Bataille situates contemporary Western sexuality within a larger historical movement towards the “desacralization” of all aspects of human life: sex, under the scientific gaze of the Kinsey team, became simply another “object” to be analyzed and classified, and “good” sex defined solely in terms of frequency and explosiveness of orgasm. For many, including Hugh Hefner, this approach to sex occasioned a refreshing awakening from the long dark night of Victorian sexual repression. However, as Bataille’s protégé Foucault has shown, the scientific approach to sexuality often masks a desire to control and delimit sexual behaviour, not “liberate” it. Moreover, Bataille makes the point that the desacralization of sexuality denudes sex of a vital component—eroticism—which is necessary for real pleasure and ecstasy. Beyond the “moral” critiques one often hears leveled against Kinsey and his work, Bataille provides a “religious” critique, one that stands, perhaps surprisingly, on the “near side” of sexuality.