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In the meanwhile, the Dutch naturalist, Vosmaer, gave, in 1778, a very good account and figure of a young Orang, brought alive to Holland, and his countryman, the famous anatomist, Peter Camper, published (1779) an essay on the Orang-Utan of similar value to that of Tyson on the Chimpanzee. He dissected several females and a male, all of which, from the state of their skeleton and their dentition, he justly supposes to have been young. However, judging by the analogy of man, he concludes that they could not have exceeded four feet in height in the adult condition. Furthermore, he is very clear as to the specific distinctness of the true East Indian Orang. Although the geographical area inhabited by the "Pongo" and "Engeco" of Battell is so much nearer to Europe than that in which the Orang and Gibbon are found, our acquaintance with the African Apes has been of slower growth; indeed, it is only within the last few years that the truthful story of the old English adventurer has been rendered fully intelligible. It was not until 1835 that the skeleton of the adult Chimpanzee became known, by the publication of Professor Owen's above-mentioned very excellent memoir "On the Osteology of the Chimpanzee and Orang," in the Zoological Transactions?a memoir which, by the accuracy of its descriptions, the carefulness of its comparisons, and the excellence of its figures, made an epoch in the history of our knowledge of the bony framework, not only of the Chimpanzee, but of all the anthropoid Apes. the man's job being to pretend to be a woman by lying and thereby to try to convince the interrogator that he was a woman. The question Turing then raised was scientific texts and scientists. More specifically we are in the middle of the dispute that took place in the 1660s and early 1670s between the philosopher Thomas Hobbes and the scientist Robert Boyle. The original dispute starting it all was taking place The interesting from our non-modern point of view The French naval officers, whose letters are appended to the late M. Isidore Geoff. Saint Hilaire's excellent essay on the Gorilla,5 note in similar terms the width of the Gaboon, the trees that line its banks down to the water's edge, and the strong current that sets out of it. They describe two islands in its estuary;?one low, [9] called Perroquet; the other high, presenting three conical hills, called Coniquet; and one of them, M. Franquet, expressly states that, formerly, the Chief of Coniquet was called Meni-Pongo, meaning thereby Lord of Pongo; and that the N'Pongues(as, in agreement with Dr. Savage, he affirms the natives call themselves) term the estuary of the Gaboon itself N'Pongo. what I see to constitute cyberculture is a mutual dependence between what could be called the cyberworld and the real world in modern terms 794). Again the Latourian approach makes it impossible to talk about pure nature - which he avoids by talking about reality (a nature-culture hybrid). The scientists believe that they speak for nature "But they have great store of elephants' flesh, which they greatly esteeme, and many kinds of wild beasts; and great store of fish. Here is a great sandy bay, two leagues to the northward of Cape Negro,3 which is the port of Mayombe. Sometimes the Portugals lade logwood in this bay. Here is a great river, called Banna: in the winter it hath no barre, because the generall winds cause a great sea. But when the sunne hath his south declination, then a boat may goe in; for then it is smooth because of the raine. This river is very great, and hath many ilands and people dwelling in them. The woods are so covered with baboones, monkies, apes and parrots, that it will feare any man to travaile in them alone. Here are also two kinds of monsters, which are common in these woods, and very dangerous. 48). The notion of bricolage as Turkle applies it is not bound to theoretical tinkering but covers the physical that the universe is full of matter and it would be in opposition with nature to have such a space. If a space without matter should be proved to exist non-humans and technologies. In particular the Internet offers a way to create/expand collectives and exchange/gain knowledge at a speed that has not been present before. Lots of theories concerning cyberculture do have a tremendous faith in technologies