text:
Determinism

Determinism is the philosophical view that all events in the universe, including human decisions and actions, are causally inevitable. Deterministic theories throughout the history of philosophy have developed from diverse and sometimes overlapping motives and considerations. Like eternalism, determinism focuses on particular events rather than the future as a concept. The opposite of determinism is indeterminism, or the view that events are not deterministically caused but rather occur due to chance. Determinism is often contrasted with free will, although some philosophers claim that the two are compatible.

Historically, debates about determinism have involved many philosophical positions and given rise to multiple varieties or interpretations of determinism. One topic of debate concerns the scope of determined systems. Some philosophers have maintained that the entire universe is a single determinate system, while others identify more limited determinate systems. Another common debate topic is whether determinism and free will can coexist; compatibilism and incompatibilism represent the opposing sides of this debate.

Determinism should not be confused with the self-determination of human actions by reasons, motives, and desires. Determinism is about interactions which affect cognitive processes in people's lives. It is about the cause and the result of what people have done. Cause and result are always bound together in cognitive processes. It assumes that if an observer has sufficient information about an object or human being, that such an observer might be able to predict every consequent move of that object or human being. Determinism rarely requires that perfect prediction be practically possible.

Varieties
Determinism may commonly refer to any of the following viewpoints.

Causal
Causal determinism, sometimes synonymous with historical determinism (a sort of path dependence), is "the idea that every event is necessitated by antecedent events and conditions together with the laws of nature." However, it is a broad enough term to consider that: "...One's deliberations, choices, and actions will often be necessary links in the causal chain that brings something about. In other words, even though our deliberations, choices, and actions are themselves determined like everything else, it is still the case, according to causal determinism, that the occurrence or existence of yet other things depends upon our deliberating, choosing and acting in a certain way."Causal determinism proposes that there is an unbroken chain of prior occurrences stretching back to the origin of the universe. The relation between events and the origin of the universe may not be specified. Causal determinists believe that there is nothing in the universe that has no cause or is self-caused.

Causal determinism has also been considered more generally as the idea that everything that happens or exists is caused by antecedent conditions. In the case of nomological determinism, these conditions are considered events also, implying that the future is determined completely by preceding events—a combination of prior states of the universe and the laws of nature. These conditions can also be considered metaphysical in origin (such as in the case of theological determinism).

Nomological
Nomological determinism is the most common form of causal determinism and is generally synonymous with physical determinism. This is the notion that the past and the present dictate the future entirely and necessarily by rigid natural laws and that every occurrence inevitably results from prior events. Nomological determinism is sometimes illustrated by the thought experiment of Laplace's demon. Although sometimes called scientific determinism, the term is a misnomer for nomological determinism.

Necessitarianism
Necessitarianism is a metaphysical principle that denies all mere possibility and maintains that there is only one possible way for the world to exist. Leucippus claimed there are no uncaused events and that everything occurs for a reason and by necessity.

Predeterminism
Predeterminism is the idea that all events are determined in advance. The concept is often argued by invoking causal determinism, implying that there is an unbroken chain of prior occurrences stretching back to the origin of the universe. In the case of predeterminism, this chain of events has been pre-established, and human actions cannot interfere with the outcomes of this pre-established chain.

Predeterminism can be categorized as a specific type of determinism when it is used to mean pre-established causal determinism. It can also be used interchangeably with causal determinism—in the context of its capacity to determine future events. However, predeterminism is often considered as independent of causal determinism.

Biological
The term predeterminism is also frequently used in the context of biology and heredity, in which case it represents a form of biological determinism, sometimes called genetic determinism. Biological determinism is the idea that all human behaviors, beliefs, and desires are fixed by human genetic nature.

Friedrich Nietzsche explained that human beings are "determined" by their bodies and are subject to its passions, impulses, and instincts.

Fatalism
Fatalism is normally distinguished from determinism, as a form of teleological determinism. Fatalism is the idea that everything is fated to happen, resulting in humans having no control over their future. Fate has arbitrary power, and does not necessarily follow any causal or deterministic laws. Types of fatalism include hard theological determinism and the idea of predestination, where there is a God who determines all that humans will do. This may be accomplished through either foreknowledge of their actions, achieved through omniscience or by predetermining their actions.

Theological
Theological determinism is a form of determinism that holds that all events that happen are either preordained (i.e., predestined) to happen by a monotheistic deity, or are destined to occur given its omniscience. Two forms of theological determinism exist, referred to as strong and weak theological determinism.

Strong theological determinism is based on the concept of a creator deity dictating all events in history: "everything that happens has been predestined to happen by an omniscient, omnipotent divinity."

Weak theological determinism is based on the concept of divine foreknowledge—"because God's omniscience is perfect, what God knows about the future will inevitably happen, which means, consequently, that the future is already fixed." There exist slight variations on this categorization, however. Some claim either that theological determinism requires predestination of all events and outcomes by the divinity—i.e., they do not classify the weaker version as theological determinism unless libertarian free will is assumed to be denied as a consequence—or that the weaker version does not constitute theological determinism at all.

With respect to free will, "theological determinism is the thesis that God exists and has infallible knowledge of all true propositions including propositions about our future actions," more minimal criteria designed to encapsulate all forms of theological determinism.

Theological determinism can also be seen as a form of causal determinism, in which the antecedent conditions are the nature and will of God. Some have asserted that Augustine of Hippo introduced theological determinism into Christianity in 412 CE, whereas all prior Christian authors supported free will against Stoic and Gnostic determinism. However, there are many Biblical passages that seem to support the idea of some kind of theological determinism.

Adequate
Adequate determinism is the idea, because of quantum decoherence, that quantum indeterminacy can be ignored for most macroscopic events. Random quantum events "average out" in the limit of large numbers of particles (where the laws of quantum mechanics asymptotically approach the laws of classical mechanics). Stephen Hawking explains a similar idea: he says that the microscopic world of quantum mechanics is one of determined probabilities. That is, quantum effects rarely alter the predictions of classical mechanics, which are quite accurate (albeit still not perfectly certain) at larger scales. Something as large as an animal cell, then, would be "adequately determined" (even in light of quantum indeterminacy).

Many-worlds
The many-worlds interpretation accepts the linear causal sets of sequential events with adequate consistency yet also suggests constant forking of causal chains creating "multiple universes" to account for multiple outcomes from single events. Meaning the causal set of events leading to the present are all valid yet appear as a singular linear time stream within a much broader unseen conic probability field of other outcomes that "split off" from the locally observed timeline. Under this model causal sets are still "consistent" yet not exclusive to singular iterated outcomes.

The interpretation sidesteps the exclusive retrospective causal chain problem of "could not have done otherwise" by suggesting "the other outcome does exist" in a set of parallel universe time streams that split off when the action occurred. This theory is sometimes described with the example of agent based choices but more involved models argue that recursive causal splitting occurs with all wave functions at play. This model is highly contested with multiple objections from the scientific community.

Nature/nurture controversy
Although some of the above forms of determinism concern human behaviors and cognition, others frame themselves as an answer to the debate on nature and nurture. They will suggest that one factor will entirely determine behavior. As scientific understanding has grown, however, the strongest versions of these theories have been widely rejected as a single-cause fallacy. In other words, the modern deterministic theories attempt to explain how the interaction of both nature and nurture is entirely predictable. The concept of heritability has been helpful in making this distinction.

 * Biological determinism, sometimes called genetic determinism, is the idea that each of human behaviors, beliefs, and desires are fixed by human genetic nature.
 * Behaviorism involves the idea that all behavior can be traced to specific causes—either environmental or reflexive. John B. Watson and B. F. Skinner developed this nurture-focused determinism.
 * Cultural materialism, contends that the physical world impacts and sets constraints on human behavior.
 * Cultural determinism, along with social determinism, is the nurture-focused theory that the culture in which we are raised determines who we are.
 * Environmental determinism, also known as climatic or geographical determinism, proposes that the physical environment, rather than social conditions, determines culture. Supporters of environmental determinism often also support behavioral determinism. Key proponents of this notion have included Ellen Churchill Semple, Ellsworth Huntington, Thomas Griffith Taylor and possibly Jared Diamond, although his status as an environmental determinist is debated.

Determinism and prediction
Other "deterministic" theories actually seek only to highlight the importance of a particular factor in predicting the future. These theories often use the factor as a sort of guide or constraint on the future. They need not suppose that complete knowledge of that one factor would allow the making of perfect predictions.

 * Psychological determinism can mean that humans must act according to reason, but it can also be synonymous with some sort of psychological egoism. The latter is the view that humans will always act according to their perceived best interest.
 * Linguistic determinism proposes that language determines (or at least limits) the things that humans can think and say and thus know. The Sapir–Whorf hypothesis argues that individuals experience the world based on the grammatical structures they habitually use.
 * Economic determinism attributes primacy to economic structure over politics in the development of human history. It is associated with the dialectical materialism of Karl Marx.
 * Technological determinism is the theory that a society's technology drives the development of its social structure and cultural values.

Structural
Structural determinism is the philosophical view that actions, events, and processes are predicated on and determined by structural factors. Given any particular structure or set of estimable components, it is a concept that emphasizes rational and predictable outcomes. Chilean biologists Humberto Maturana and Francisco Varela popularized the notion, writing that a living system's general order is maintained via a circular process of ongoing self-referral, and thus its organization and structure defines the changes it undergoes. According to the authors, a system can undergo changes of state (alteration of structure without loss of identity) or disintegrations (alteration of structure with loss of identity). Such changes or disintegrations are not ascertained by the elements of the disturbing agent, as each disturbance will only trigger responses in the respective system, which in turn, are determined by each system's own structure.

On an individualistic level, what this means is that human beings as free and independent entities are triggered to react by external stimuli or change in circumstance. However, their own internal state and existing physical and mental capacities determine their responses to those triggers. On a much broader societal level, structural determinists believe that larger issues in the society—especially those pertaining to minorities and subjugated communities—are predominantly assessed through existing structural conditions, making change of prevailing conditions difficult, and sometimes outright impossible. For example, the concept has been applied to the politics of race in the United States of America and other Western countries such as the United Kingdom and Australia, with structural determinists lamenting structural factors for the prevalence of racism in these countries. Additionally, Marxists have conceptualized the writings of Karl Marx within the context of structural determinism as well. For example, Louis Althusser, a structural Marxist, argues that the state, in its political, economic, and legal structures, reproduces the discourse of capitalism, in turn, allowing for the burgeoning of capitalistic structures.

Proponents of the notion highlight the usefulness of structural determinism to study complicated issues related to race and gender, as it highlights often gilded structural conditions that block meaningful change. Critics call it too rigid, reductionist and inflexible. Additionally, they also criticize the notion for overemphasizing deterministic forces such as structure over the role of human agency and the ability of the people to act. These critics argue that politicians, academics, and social activists have the capability to bring about significant change despite stringent structural conditions.

With free will
Philosophers have debated both the truth of determinism, and the truth of free will. This creates the four possible positions in the figure. Compatibilism refers to the view that free will is, in some sense, compatible with determinism. The three incompatibilist positions deny this possibility. The hard incompatibilists hold that free will is incompatible with both determinism and indeterminism, the libertarians that determinism does not hold, and free will might exist, and the hard determinists that determinism does hold and free will does not exist. The Dutch philosopher Baruch Spinoza was a determinist thinker, and argued that human freedom can be achieved through knowledge of the causes that determine desire and affections. He defined human servitude as the state of bondage of anyone who is aware of their own desires, but ignorant of the causes that determined them. However, the free or virtuous person becomes capable, through reason and knowledge, to be genuinely free, even as they are being "determined". For the Dutch philosopher, acting out of one's own internal necessity is genuine freedom while being driven by exterior determinations is akin to bondage. Spinoza's thoughts on human servitude and liberty are respectively detailed in the fourth and fifth volumes of his work Ethics.

The standard argument against free will, according to philosopher J. J. C. Smart, focuses on the implications of determinism for free will. He suggests free will is denied whether determinism is true or not. He says that if determinism is true, all actions are predicted and no one is assumed to be free; however, if determinism is false, all actions are presumed to be random and as such no one seems free because they have no part in controlling what happens.

With the soul
Some determinists argue that materialism does not present a complete understanding of the universe, because while it can describe determinate interactions among material things, it ignores the minds or souls of conscious beings.

A number of positions can be delineated:

 * Immaterial souls are all that exist (idealism).
 * Immaterial souls exist and exert a non-deterministic causal influence on bodies (traditional free-will, interactionist dualism).
 * Immaterial souls exist but are part of a deterministic framework.
 * Immaterial souls exist, but exert no causal influence, free or determined (epiphenomenalism, occasionalism)
 * Immaterial souls do not exist – there is no mind–body dichotomy, and there is a materialistic explanation for intuitions to the contrary.

With ethics and morality
Another topic of debate is the implication that determinism has on morality.

Philosopher and incompatibilist Peter van Inwagen introduced this thesis, when arguments that free will is required for moral judgments, as such:
 * 1) The moral judgment that X should not have been done implies that something else should have been done instead.
 * 2) That something else should have been done instead implies that there was something else to do.
 * 3) That there was something else to do, implies that something else could have been done.
 * 4) That something else could have been done implies that there is free will.
 * 5) If there is no free will to have done other than X we cannot make the moral judgment that X should not have been done.

History
Determinism was developed by the Greek philosophers during the 7th and 6th centuries BCE by the Pre-socratic philosophers Heraclitus and Leucippus, later Aristotle, and mainly by the Stoics. Some of the main philosophers who have dealt with this issue are Marcus Aurelius, Omar Khayyam, Thomas Hobbes, Baruch Spinoza, Gottfried Leibniz, David Hume, Baron d'Holbach (Paul Heinrich Dietrich), Pierre-Simon Laplace, Arthur Schopenhauer, William James, Friedrich Nietzsche, Albert Einstein, Niels Bohr, Ralph Waldo Emerson and, more recently, John Searle, Ted Honderich, and Daniel Dennett.

Mecca Chiesa notes that the probabilistic or selectionistic determinism of B. F. Skinner comprised a wholly separate conception of determinism that was not mechanistic at all. Mechanistic determinism assumes that every event has an unbroken chain of prior occurrences, but a selectionistic or probabilistic model does not.

Western tradition
In the West, some elements of determinism have been expressed in Greece from the 6th century BCE by the Presocratics Heraclitus and Leucippus. The first notions of determinism appears to originate with the Stoics, as part of their theory of universal causal determinism. The resulting philosophical debates, which involved the confluence of elements of Aristotelian Ethics with Stoic psychology, led in the 1st–3rd centuries CE in the works of Alexander of Aphrodisias to the first recorded Western debate over determinism and freedom, an issue that is known in theology as the paradox of free will. The writings of Epictetus as well as middle Platonist and early Christian thought were instrumental in this development. Jewish philosopher Moses Maimonides said of the deterministic implications of an omniscient god: "Does God know or does He not know that a certain individual will be good or bad? If thou sayest 'He knows', then it necessarily follows that [that] man is compelled to act as God knew beforehand he would act, otherwise God's knowledge would be imperfect."

Newtonian mechanics
Determinism in the West is often associated with Newtonian mechanics/physics, which depicts the physical matter of the universe as operating according to a set of fixed laws. The "billiard ball" hypothesis, a product of Newtonian physics, argues that once the initial conditions of the universe have been established, the rest of the history of the universe follows inevitably. If it were actually possible to have complete knowledge of physical matter and all of the laws governing that matter at any one time, then it would be theoretically possible to compute the time and place of every event that will ever occur (Laplace's demon). In this sense, the basic particles of the universe operate in the same fashion as the rolling balls on a billiard table, moving and striking each other in predictable ways to produce predictable results.

Whether or not it is all-encompassing in so doing, Newtonian mechanics deals only with caused events; for example, if an object begins in a known position and is hit dead on by an object with some known velocity, then it will be pushed straight toward another predictable point. If it goes somewhere else, the Newtonians argue, one must question one's measurements of the original position of the object, the exact direction of the striking object, gravitational or other fields that were inadvertently ignored, etc. Then, they maintain, repeated experiments and improvements in accuracy will always bring one's observations closer to the theoretically predicted results. When dealing with situations on an ordinary human scale, Newtonian physics has been successful. But it fails as velocities become some substantial fraction of the speed of light and when interactions at the atomic scale are studied. Before the discovery of quantum effects and other challenges to Newtonian physics, "uncertainty" was always a term that applied to the accuracy of human knowledge about causes and effects, and not to the causes and effects themselves.

Newtonian mechanics, as well as any following physical theories, are results of observations and experiments, and so they describe "how it all works" within a tolerance. However, old western scientists believed if there are any logical connections found between an observed cause and effect, there must be also some absolute natural laws behind. Belief in perfect natural laws driving everything, instead of just describing what we should expect, led to searching for a set of universal simple laws that rule the world. This movement significantly encouraged deterministic views in Western philosophy, as well as the related theological views of classical pantheism.

Eastern tradition
The idea that the entire universe is a deterministic system has been articulated in both Eastern and non-Eastern religions, philosophy, and literature.

The ancient Arabs that inhabited the Arabian Peninsula before the advent of Islam used to profess a widespread belief in fatalism (ḳadar) alongside a fearful consideration for the sky and the stars as divine beings, which they held to be ultimately responsible for every phenomena that occurs on Earth and for the destiny of humankind. Accordingly, they shaped their entire lives in accordance with their interpretations of astral configurations and phenomena.

In the I Ching and philosophical Taoism, the ebb and flow of favorable and unfavorable conditions suggests the path of least resistance is effortless (see: Wu wei). In the philosophical schools of the Indian Subcontinent, the concept of karma deals with similar philosophical issues to the Western concept of determinism. Karma is understood as a spiritual mechanism which causes the eternal cycle of birth, death, and rebirth (saṃsāra). Karma, either positive or negative, accumulates according to an individual's actions throughout their life, and at their death determines the nature of their next life in the cycle of Saṃsāra. Most major religions originating in India hold this belief to some degree, most notably Hinduism, Jainism, Sikhism, and Buddhism.

The views on the interaction of karma and free will are numerous, and diverge from each other. For example, in Sikhism, god's grace, gained through worship, can erase one's karmic debts, a belief which reconciles the principle of karma with a monotheistic god one must freely choose to worship. Jainists believe in compatibilism, in which the cycle of Saṃsara is a completely mechanistic process, occurring without any divine intervention. The Jains hold an atomic view of reality, in which particles of karma form the fundamental microscopic building material of the universe.

Ājīvika
In ancient India, the Ājīvika school of philosophy founded by Makkhali Gosāla (around 500 BCE), otherwise referred to as "Ājīvikism" in Western scholarship, upheld the Niyati ("Fate") doctrine of absolute fatalism or determinism, which negates the existence of free will and karma, and is therefore considered one of the nāstika or "heterodox" schools of Indian philosophy. The oldest descriptions of the Ājīvika fatalists and their founder Gosāla can be found both in the Buddhist and Jaina scriptures of ancient India. The predetermined fate of living beings and the impossibility to achieve liberation (moksha) from the eternal cycle of birth, death, and rebirth was the major distinctive philosophical and metaphysical doctrine of this heterodox school of Indian philosophy,  annoverated among the other Śramaṇa movements that emerged in India during the Second urbanization (600–200 BCE).

Buddhism
Buddhist philosophy contains several concepts which some scholars describe as deterministic to various levels.

One concept which is argued to support a hard determinism is the idea of dependent origination, which claims that all phenomena (dharma) are necessarily caused by some other phenomenon, which it can be said to be dependent on, like links in a massive chain. In traditional Buddhist philosophy, this concept is used to explain the functioning of the cycle of saṃsāra; all actions exert a karmic force, which will manifest results in future lives. In other words, righteous or unrighteous actions in one life will necessarily cause good or bad responses in another.

Another Buddhist concept which many scholars perceive to be deterministic is the idea of non-self, or anattã. In Buddhism, attaining enlightenment involves one realizing that in humans there is no fundamental core of being which can be called the "soul", and that humans are instead made of several constantly changing factors which bind them to the cycle of Saṃsāra.

Some scholars argue that the concept of non-self necessarily disproves the ideas of free will and moral culpability. If there is no autonomous self, in this view, and all events are necessarily and unchangeably caused by others, then no type of autonomy can be said to exist, moral or otherwise. However, other scholars disagree, claiming that the Buddhist conception of the universe allows for a form of compatibilism. Buddhism perceives reality occurring on two different levels, the ultimate reality which can only be truly understood by the enlightened, and the illusory and false material reality. Therefore, Buddhism perceives free will as a notion belonging to material reality, while concepts like non-self and dependent origination belong to the ultimate reality; the transition between the two can be truly understood, Buddhists claim, by one who has attained enlightenment.

Generative processes
Although it was once thought by scientists that any indeterminism in quantum mechanics occurred at too small a scale to influence biological or neurological systems, there is indication that nervous systems are influenced by quantum indeterminism due to chaos theory. It is unclear what implications this has for the problem of free will given various possible reactions to the problem in the first place. Many biologists do not grant determinism: Christof Koch, for instance, argues against it, and in favour of libertarian free will, by making arguments based on generative processes (emergence). Other proponents of emergentist or generative philosophy, cognitive sciences, and evolutionary psychology, argue that a certain form of determinism (not necessarily causal) is true. They suggest instead that an illusion of free will is experienced due to the generation of infinite behaviour from the interaction of finite-deterministic set of rules and parameters. Thus the unpredictability of the emerging behaviour from deterministic processes leads to a perception of free will, even though free will as an ontological entity does not exist.

As an illustration, the strategy board-games chess and Go have rigorous rules in which no information (such as cards' face-values) is hidden from either player and no random events (such as dice-rolling) happen within the game. Yet, chess and especially Go with its extremely simple deterministic rules, can still have an extremely large number of unpredictable moves. When chess is simplified to 7 or fewer pieces, however, endgame tables are available that dictate which moves to play to achieve a perfect game. This implies that, given a less complex environment (with the original 32 pieces reduced to 7 or fewer pieces), a perfectly predictable game of chess is possible. In this scenario, the winning player can announce that a checkmate will happen within a given number of moves, assuming a perfect defense by the losing player, or fewer moves if the defending player chooses sub-optimal moves as the game progresses into its inevitable, predicted conclusion. By this analogy, it is suggested, the experience of free will emerges from the interaction of finite rules and deterministic parameters that generate nearly infinite and practically unpredictable behavioural responses. In theory, if all these events could be accounted for, and there were a known way to evaluate these events, the seemingly unpredictable behaviour would become predictable. Another hands-on example of generative processes is John Horton Conway's playable Game of Life. Nassim Taleb is wary of such models, and coined the term "ludic fallacy."

Compatibility with the existence of science
Certain philosophers of science argue that, while causal determinism (in which everything including the brain/mind is subject to the laws of causality) is compatible with minds capable of science, fatalism and predestination is not. These philosophers make the distinction that causal determinism means that each step is determined by the step before and therefore allows sensory input from observational data to determine what conclusions the brain reaches, while fatalism in which the steps between do not connect an initial cause to the results would make it impossible for observational data to correct false hypotheses. This is often combined with the argument that if the brain had fixed views and the arguments were mere after-constructs with no causal effect on the conclusions, science would have been impossible and the use of arguments would have been a meaningless waste of energy with no persuasive effect on brains with fixed views.

Mathematical models
Many mathematical models of physical systems are deterministic. This is true of most models involving differential equations (notably, those measuring rate of change over time). Mathematical models that are not deterministic because they involve randomness are called stochastic. Because of sensitive dependence on initial conditions, some deterministic models may appear to behave non-deterministically; in such cases, a deterministic interpretation of the model may not be useful due to numerical instability and a finite amount of precision in measurement. Such considerations can motivate the consideration of a stochastic model even though the underlying system is governed by deterministic equations.

Day-to-day physics
Since the beginning of the 20th century, quantum mechanics—the physics of the extremely small—has revealed previously concealed aspects of events. Before that, Newtonian physics—the physics of everyday life—dominated. Taken in isolation (rather than as an approximation to quantum mechanics), Newtonian physics depicts a universe in which objects move in perfectly determined ways. At the scale where humans exist and interact with the universe, Newtonian mechanics remain useful, and make relatively accurate predictions (e.g. calculating the trajectory of a bullet). But whereas in theory, absolute knowledge of the forces accelerating a bullet would produce an absolutely accurate prediction of its path, modern quantum mechanics casts reasonable doubt on this main thesis of determinism.

Quantum realm
Quantum physics works differently in many ways from Newtonian physics. Physicist Aaron D. O'Connell explains that understanding the universe, at such small scales as atoms, requires a different logic than day-to-day life does. O'Connell does not deny that it is all interconnected: the scale of human existence ultimately does emerge from the quantum scale. O'Connell argues that we must simply use different models and constructs when dealing with the quantum world. Quantum mechanics is the product of a careful application of the scientific method, logic and empiricism. The Heisenberg uncertainty principle is frequently confused with the observer effect. The uncertainty principle actually describes how precisely we may measure the position and momentum of a particle at the same time—if we increase the accuracy in measuring one quantity, we are forced to lose accuracy in measuring the other. "These uncertainty relations give us that measure of freedom from the limitations of classical concepts which is necessary for a consistent description of atomic processes."

This is where statistical mechanics come into play, and where physicists begin to require rather unintuitive mental models: A particle's path simply cannot be exactly specified in its full quantum description. "Path" is a classical, practical attribute in everyday life, but one that quantum particles do not meaningfully possess. The probabilities discovered in quantum mechanics do nevertheless arise from measurement (of the perceived path of the particle). As Stephen Hawking explains, the result is not traditional determinism, but rather determined probabilities. In some cases, a quantum particle may indeed trace an exact path, and the probability of finding the particles in that path is one (certain to be true). In fact, as far as prediction goes, the quantum development is at least as predictable as the classical motion, but the key is that it describes wave functions that cannot be easily expressed in ordinary language. As far as the thesis of determinism is concerned, these probabilities, at least, are quite determined. These findings from quantum mechanics have found many applications, and allow people to build transistors and lasers. Put another way: personal computers, Blu-ray players and the Internet all work because humankind discovered the determined probabilities of the quantum world.

On the topic of predictable probabilities, the double-slit experiments are a popular example. Photons are fired one-by-one through a double-slit apparatus at a distant screen. They do not arrive at any single point, nor even the two points lined up with the slits (the way it might be expected of bullets fired by a fixed gun at a distant target). Instead, the light arrives in varying concentrations at widely separated points, and the distribution of its collisions with the target can be calculated reliably. In that sense the behavior of light in this apparatus is predictable, but there is no way to predict where in the resulting interference pattern any individual photon will make its contribution (although, there may be ways to use weak measurement to acquire more information without violating the uncertainty principle).

Some (including Albert Einstein) have argued that the inability to predict any more than probabilities is simply due to ignorance. The idea is that, beyond the conditions and laws can be observed or deduced, there are also hidden factors or "hidden variables" that determine absolutely in which order photons reach the detector screen. They argue that the course of the universe is absolutely determined, but that humans are screened from knowledge of the determinative factors. So, they say, it only appears that things proceed in a merely probabilistically determinative way. In actuality, they proceed in an absolutely deterministic way.

John S. Bell criticized Einstein's work in his famous Bell's theorem, which, under a strict set of assumptions, demonstrates that quantum mechanics can make statistical predictions that would be violated if local hidden variables really existed. A number of experiments have tried to verify such predictions, and so far they do not appear to be violated. Current experiments continue to verify the result, including the 2015 "Loophole Free Test" that plugged all known sources of error and the 2017 "Cosmic Bell Test" experiment that used cosmic data streaming from different directions toward the Earth, precluding the possibility the sources of data could have had prior interactions.

Bell's theorem has been criticized from the perspective of its strict set of assumptions. A foundational assumption to quantum mechanics is the Principle of locality. To abandon this assumption would require the construction of a non-local hidden variable theory. Therefore, it is possible to augment quantum mechanics with non-local hidden variables to achieve a deterministic theory that is in agreement with experiment. An example is the Bohm interpretation of quantum mechanics. Bohm's Interpretation, though, violates special relativity and it is highly controversial whether or not it can be reconciled without giving up on determinism.

Another foundational assumption to quantum mechanics is that of free will, which has been argued to be foundational to the scientific method as a whole. Bell acknowledged that abandoning this assumption would both allow for the maintenance of determinism as well as locality. This perspective is known as superdeterminism, and is defended by some physicists such as Sabine Hossenfelder and Tim Palmer.

More advanced variations on these arguments include quantum contextuality, by Bell, Simon B. Kochen and Ernst Specker, which argues that hidden variable theories cannot be "sensible", meaning that the values of the hidden variables inherently depend on the devices used to measure them.

This debate is relevant because there are possibly specific situations in which the arrival of an electron at a screen at a certain point and time would trigger one event, whereas its arrival at another point would trigger an entirely different event (e.g. see Schrödinger's cat—a thought experiment used as part of a deeper debate).

In his 1939 address "The Relation between Mathematics and Physics" Paul Dirac points out that purely deterministic classical mechanics cannot explain the cosmological origins of the universe; today the early universe is modeled quantum mechanically.

Thus, quantum physics casts reasonable doubt on the traditional determinism of classical, Newtonian physics in so far as reality does not seem to be absolutely determined. This was the subject of the famous Bohr–Einstein debates between Einstein and Niels Bohr and there is still no consensus.

Adequate determinism (see Varieties, above) is the reason that Stephen Hawking called libertarian free will "just an illusion".

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Determinism


text:
Queen Victoria

Victoria (Alexandrina Victoria; 24 May 1819 – 22 January 1901) was Queen of the United Kingdom of Great Britain and Ireland from 20 June 1837 until her death in 1901. Her reign of 63 years and 216 days—which was longer than those of any of her predecessors—constituted the Victorian era. It was a period of industrial, political, scientific, and military change within the United Kingdom, and was marked by a great expansion of the British Empire. In 1876, the British Parliament voted to grant her the additional title of Empress of India.

Victoria was the daughter of Prince Edward, Duke of Kent and Strathearn (the fourth son of King George III), and Princess Victoria of Saxe-Coburg-Saalfeld. After the deaths of her father and grandfather in 1820, she was raised under close supervision by her mother and her comptroller, John Conroy. She inherited the throne aged 18 after her father's three elder brothers died without surviving legitimate issue. Victoria, a constitutional monarch, attempted privately to influence government policy and ministerial appointments; publicly, she became a national icon who was identified with strict standards of personal morality.

Victoria married her first cousin, Prince Albert of Saxe-Coburg and Gotha, in 1840. Their nine children married into royal and noble families across the continent, earning Victoria the sobriquet "grandmother of Europe". After Albert's death in 1861, Victoria plunged into deep mourning and avoided public appearances. As a result of her seclusion, British republicanism temporarily gained strength, but in the latter half of her reign, her popularity recovered. Her Golden and Diamond jubilees were times of public celebration. Victoria died at Osborne House on the Isle of Wight, at the age of 81. The last British monarch of the House of Hanover, she was succeeded by her son Edward VII of the House of Saxe-Coburg and Gotha.

Birth and ancestry
Victoria's father was Prince Edward, Duke of Kent and Strathearn, the fourth son of King George III and Queen Charlotte. Until 1817, King George's only legitimate grandchild was Edward's niece Princess Charlotte of Wales, the daughter of George, Prince Regent (who would become George IV). Princess Charlotte's death in 1817 precipitated a succession crisis that brought pressure on Prince Edward and his unmarried brothers to marry and have children. In 1818, the Duke of Kent married Princess Victoria of Saxe-Coburg-Saalfeld, a widowed German princess with two children—Carl (1804–1856) and Feodora (1807–1872)—by her first marriage to Emich Carl, 2nd Prince of Leiningen. Her brother Leopold was Princess Charlotte's widower and later the first king of Belgium. The Duke and Duchess of Kent's only child, Victoria was born at 4:15 a.m. on Monday 24 May 1819 at Kensington Palace in London.

Victoria was christened privately by the Archbishop of Canterbury, Charles Manners-Sutton, on 24 June 1819 in the Cupola Room at Kensington Palace. She was baptised Alexandrina after one of her godparents, Tsar Alexander I of Russia, and Victoria, after her mother. Additional names proposed by her parents—Georgina (or Georgiana), Charlotte, and Augusta—were dropped on the instructions of the Prince Regent.

At birth, Victoria was fifth in the line of succession after the four eldest sons of George III: George, Prince Regent (later George IV); Frederick, Duke of York; William, Duke of Clarence (later William IV); and Victoria's father, Edward, Duke of Kent. Prince George had no surviving children, and Prince Frederick had no children; further, both were estranged from their wives, who were both past child-bearing age, so the two eldest brothers were unlikely to have any further legitimate children. William married in 1818, in a joint ceremony with his brother Edward, but both of William's legitimate daughters died as infants. The first of these was Princess Charlotte, who was born and died on 27 March 1819, two months before Victoria was born. Victoria's father died in January 1820, when Victoria was less than a year old. A week later her grandfather died and was succeeded by his eldest son as George IV. Victoria was then third in line to the throne after Frederick and William. She was fourth in line while William's second daughter, Princess Elizabeth, lived, from 10 December 1820 to 4 March 1821.

Heir presumptive
Prince Frederick died in 1827, followed by George IV in 1830; their next surviving brother succeeded to the throne as William IV, and Victoria became heir presumptive. The Regency Act 1830 made special provision for Victoria's mother to act as regent in case William died while Victoria was still a minor. King William distrusted the Duchess's capacity to be regent, and in 1836 he declared in her presence that he wanted to live until Victoria's 18th birthday, so that a regency could be avoided.

Victoria later described her childhood as "rather melancholy". Her mother was extremely protective, and Victoria was raised largely isolated from other children under the so-called "Kensington System", an elaborate set of rules and protocols devised by the Duchess and her ambitious and domineering comptroller, Sir John Conroy, who was rumoured to be the Duchess's lover. The system prevented the princess from meeting people whom her mother and Conroy deemed undesirable (including most of her father's family), and was designed to render her weak and dependent upon them. The Duchess avoided the court because she was scandalised by the presence of King William's illegitimate children. Victoria shared a bedroom with her mother every night, studied with private tutors to a regular timetable, and spent her play-hours with her dolls and her King Charles Spaniel, Dash. Her lessons included French, German, Italian, and Latin, but she spoke only English at home.

In 1830, the Duchess and Conroy took Victoria across the centre of England to visit the Malvern Hills, stopping at towns and great country houses along the way. Similar journeys to other parts of England and Wales were taken in 1832, 1833, 1834 and 1835. To the King's annoyance, Victoria was enthusiastically welcomed in each of the stops. William compared the journeys to royal progresses and was concerned that they portrayed Victoria as his rival rather than his heir presumptive. Victoria disliked the trips; the constant round of public appearances made her tired and ill, and there was little time for her to rest. She objected on the grounds of the King's disapproval, but her mother dismissed his complaints as motivated by jealousy and forced Victoria to continue the tours. At Ramsgate in October 1835, Victoria contracted a severe fever, which Conroy initially dismissed as a childish pretence. While Victoria was ill, Conroy and the Duchess unsuccessfully badgered her to make Conroy her private secretary. As a teenager, Victoria resisted persistent attempts by her mother and Conroy to appoint him to her staff. Once queen, she banned him from her presence, but he remained in her mother's household.

By 1836, Victoria's maternal uncle Leopold, who had been King of the Belgians since 1831, hoped to marry her to Prince Albert, the son of his brother Ernest I, Duke of Saxe-Coburg and Gotha. Leopold arranged for Victoria's mother to invite her Coburg relatives to visit her in May 1836, with the purpose of introducing Victoria to Albert. William IV, however, disapproved of any match with the Coburgs, and instead favoured the suit of Prince Alexander of the Netherlands, second son of the Prince of Orange. Victoria was aware of the various matrimonial plans and critically appraised a parade of eligible princes. According to her diary, she enjoyed Albert's company from the beginning. After the visit she wrote, "[Albert] is extremely handsome; his hair is about the same colour as mine; his eyes are large and blue, and he has a beautiful nose and a very sweet mouth with fine teeth; but the charm of his countenance is his expression, which is most delightful." Alexander, on the other hand, she described as "very plain".

Victoria wrote to King Leopold, whom she considered her "best and kindest adviser", to thank him "for the prospect of great happiness you have contributed to give me, in the person of dear Albert ... He possesses every quality that could be desired to render me perfectly happy. He is so sensible, so kind, and so good, and so amiable too. He has besides the most pleasing and delightful exterior and appearance you can possibly see." However at 17, Victoria, though interested in Albert, was not yet ready to marry. The parties did not undertake a formal engagement, but assumed that the match would take place in due time.

Accession and early reign

Victoria turned 18 on 24 May 1837, and a regency was avoided. Less than a month later, on 20 June 1837, William IV died at the age of 71, and Victoria became Queen of the United Kingdom. In her diary she wrote, "I was awoke at 6 o'clock by Mamma, who told me the Archbishop of Canterbury and Lord Conyngham were here and wished to see me. I got out of bed and went into my sitting-room (only in my dressing gown) and alone, and saw them. Lord Conyngham then acquainted me that my poor Uncle, the King, was no more, and had expired at 12 minutes past 2 this morning, and consequently that I am Queen." Official documents prepared on the first day of her reign described her as Alexandrina Victoria, but the first name was withdrawn at her own wish and not used again.

Since 1714, Britain had shared a monarch with Hanover in Germany, but under Salic law, women were excluded from the Hanoverian succession. While Victoria inherited the British throne, her father's unpopular younger brother, Ernest Augustus, Duke of Cumberland, became King of Hanover. He was Victoria's heir presumptive until she had a child.

At the time of Victoria's accession, the government was led by the Whig prime minister Lord Melbourne. He at once became a powerful influence on the politically inexperienced monarch, who relied on him for advice. Charles Greville supposed that the widowed and childless Melbourne was "passionately fond of her as he might be of his daughter if he had one", and Victoria probably saw him as a father figure. Her coronation took place on 28 June 1838 at Westminster Abbey. Over 400,000 visitors came to London for the celebrations. She became the first sovereign to take up residence at Buckingham Palace and inherited the revenues of the duchies of Lancaster and Cornwall as well as being granted a civil list allowance of £385,000 per year. Financially prudent, she paid off her father's debts.

At the start of her reign Victoria was popular, but her reputation suffered in an 1839 court intrigue when one of her mother's ladies-in-waiting, Lady Flora Hastings, developed an abdominal growth that was widely rumoured to be an out-of-wedlock pregnancy by Sir John Conroy. Victoria believed the rumours. She hated Conroy, and despised "that odious Lady Flora", because she had conspired with Conroy and the Duchess in the Kensington System. At first, Lady Flora refused to submit to an intimate medical examination, until in mid-February she eventually acquiesced, and was found to be a virgin. Conroy, the Hastings family, and the opposition Tories organised a press campaign implicating the Queen in the spreading of false rumours about Lady Flora. When Lady Flora died in July, the post-mortem revealed a large tumour on her liver that had distended her abdomen. At public appearances, Victoria was hissed and jeered as "Mrs. Melbourne".

In 1839, Melbourne resigned after Radicals and Tories (both of whom Victoria detested) voted against a bill to suspend the constitution of Jamaica. The bill removed political power from plantation owners who were resisting measures associated with the abolition of slavery. The Queen commissioned a Tory, Robert Peel, to form a new ministry. At the time, it was customary for the prime minister to appoint members of the Royal Household, who were usually his political allies and their spouses. Many of the Queen's ladies of the bedchamber were wives of Whigs, and Peel expected to replace them with wives of Tories. In what became known as the "bedchamber crisis", Victoria, advised by Melbourne, objected to their removal. Peel refused to govern under the restrictions imposed by the Queen, and consequently resigned his commission, allowing Melbourne to return to office.

Marriage and public life
Though Victoria was now queen, as an unmarried young woman she was required by social convention to live with her mother, despite their differences over the Kensington System and her mother's continued reliance on Conroy. The Duchess was consigned to a remote apartment in Buckingham Palace, and Victoria often refused to see her. When Victoria complained to Melbourne that her mother's proximity promised "torment for many years", Melbourne sympathised but said it could be avoided by marriage, which Victoria called a "schocking [sic] alternative". Victoria showed interest in Albert's education for the future role he would have to play as her husband, but she resisted attempts to rush her into wedlock.

Victoria continued to praise Albert following his second visit in October 1839. They felt mutual affection and the Queen proposed to him on 15 October 1839, just five days after he had arrived at Windsor. They were married on 10 February 1840, in the Chapel Royal of St James's Palace, London. Victoria was love-struck. She spent the evening after their wedding lying down with a headache, but wrote ecstatically in her diary: "I NEVER, NEVER spent such an evening!!! MY DEAREST DEAREST DEAR Albert ... his excessive love & affection gave me feelings of heavenly love & happiness I never could have hoped to have felt before! He clasped me in his arms, & we kissed each other again & again! His beauty, his sweetness & gentleness—really how can I ever be thankful enough to have such a Husband! ... to be called by names of tenderness, I have never yet heard used to me before—was bliss beyond belief! Oh! This was the happiest day of my life!" Albert became an important political adviser as well as the Queen's companion, replacing Melbourne as the dominant influential figure in the first half of her life. Victoria's mother was evicted from the palace, to Ingestre House in Belgrave Square. After the death of Victoria's aunt Princess Augusta in 1840, the Duchess was given both Clarence House and Frogmore House. Through Albert's mediation, relations between mother and daughter slowly improved.

During Victoria's first pregnancy in 1840, in the first few months of the marriage, 18-year-old Edward Oxford attempted to assassinate her while she was riding in a carriage with Prince Albert on her way to visit her mother. Oxford fired twice, but either both bullets missed or, as he later claimed, the guns had no shot. He was tried for high treason, found not guilty by reason of insanity, committed to an insane asylum indefinitely, and later sent to live in Australia. In the immediate aftermath of the attack, Victoria's popularity soared, mitigating residual discontent over the Hastings affair and the bedchamber crisis. Her daughter, also named Victoria, was born on 21 November 1840. The Queen hated being pregnant, viewed breast-feeding with disgust, and thought newborn babies were ugly. Nevertheless, over the following seventeen years, she and Albert had a further eight children: Albert Edward, Alice, Alfred, Helena, Louise, Arthur, Leopold and Beatrice.

The household was largely run by Victoria's childhood governess, Baroness Louise Lehzen from Hanover. Lehzen had been a formative influence on Victoria and had supported her against the Kensington System. Albert, however, thought that Lehzen was incompetent and that her mismanagement threatened his daughter Victoria's health. After a furious row between Victoria and Albert over the issue, Lehzen was pensioned off in 1842, and Victoria's close relationship with her ended.

On 29 May 1842, Victoria was riding in a carriage along The Mall, London, when John Francis aimed a pistol at her, but the gun did not fire. The assailant escaped; the following day, Victoria drove the same route, though faster and with a greater escort, in a deliberate attempt to bait Francis into taking a second aim and catch him in the act. As expected, Francis shot at her, but he was seized by plainclothes policemen, and convicted of high treason. On 3 July, two days after Francis's death sentence was commuted to transportation for life, John William Bean also tried to fire a pistol at the Queen, but it was loaded only with paper and tobacco and had too little charge. Edward Oxford felt that the attempts were encouraged by his acquittal in 1840. Bean was sentenced to 18 months in jail. In a similar attack in 1849, unemployed Irishman William Hamilton fired a powder-filled pistol at Victoria's carriage as it passed along Constitution Hill, London. In 1850, the Queen did sustain injury when she was assaulted by a possibly insane ex-army officer, Robert Pate. As Victoria was riding in a carriage, Pate struck her with his cane, crushing her bonnet and bruising her forehead. Both Hamilton and Pate were sentenced to seven years' transportation.

Melbourne's support in the House of Commons weakened through the early years of Victoria's reign, and in the 1841 general election the Whigs were defeated. Peel became prime minister, and the ladies of the bedchamber most associated with the Whigs were replaced.

In 1845, Ireland was hit by a potato blight. In the next four years, over a million Irish people died and another million emigrated in what became known as the Great Famine. In Ireland, Victoria was labelled "The Famine Queen". In January 1847 she personally donated £2,000 (equivalent to between £230,000 and £8.5million in 2022) to the British Relief Association, more than any other individual famine relief donor, and supported the Maynooth Grant to a Roman Catholic seminary in Ireland, despite Protestant opposition. The story that she donated only £5 in aid to the Irish, and on the same day gave the same amount to Battersea Dogs Home, was a myth generated towards the end of the 19th century.

By 1846, Peel's ministry faced a crisis involving the repeal of the Corn Laws. Many Tories—by then known also as Conservatives—were opposed to the repeal, but Peel, some Tories (the free-trade oriented liberal conservative "Peelites"), most Whigs and Victoria supported it. Peel resigned in 1846, after the repeal narrowly passed, and was replaced by Lord John Russell.

Internationally, Victoria took a keen interest in the improvement of relations between France and Britain. She made and hosted several visits between the British royal family and the House of Orleans, who were related by marriage through the Coburgs. In 1843 and 1845, she and Albert stayed with King Louis Philippe I at Château d'Eu in Normandy; she was the first British or English monarch to visit a French monarch since the meeting of Henry VIII of England and Francis I of France on the Field of the Cloth of Gold in 1520. When Louis Philippe made a reciprocal trip in 1844, he became the first French king to visit a British sovereign. Louis Philippe was deposed in the revolutions of 1848, and fled to exile in England. At the height of a revolutionary scare in the United Kingdom in April 1848, Victoria and her family left London for the greater safety of Osborne House, a private estate on the Isle of Wight that they had purchased in 1845 and redeveloped. Demonstrations by Chartists and Irish nationalists failed to attract widespread support, and the scare died down without any major disturbances. Victoria's first visit to Ireland in 1849 was a public relations success, but it had no lasting impact or effect on the growth of Irish nationalism.

Russell's ministry, though Whig, was not favoured by the Queen. She found particularly offensive the Foreign Secretary, Lord Palmerston, who often acted without consulting the Cabinet, the Prime Minister, or the Queen. Victoria complained to Russell that Palmerston sent official dispatches to foreign leaders without her knowledge, but Palmerston was retained in office and continued to act on his own initiative, despite her repeated remonstrances. It was only in 1851 that Palmerston was removed after he announced the British government's approval of President Louis-Napoleon Bonaparte's coup in France without consulting the Prime Minister. The following year, President Bonaparte was declared Emperor Napoleon III, by which time Russell's administration had been replaced by a short-lived minority government led by Lord Derby.

In 1853, Victoria gave birth to her eighth child, Leopold, with the aid of the new anaesthetic, chloroform. She was so impressed by the relief it gave from the pain of childbirth that she used it again in 1857 at the birth of her ninth and final child, Beatrice, despite opposition from members of the clergy, who considered it against biblical teaching, and members of the medical profession, who thought it dangerous. Victoria may have had postnatal depression after many of her pregnancies. Letters from Albert to Victoria intermittently complain of her loss of self-control. For example, about a month after Leopold's birth Albert complained in a letter to Victoria about her "continuance of hysterics" over a "miserable trifle".

In early 1855, the government of Lord Aberdeen, who had replaced Derby, fell amidst recriminations over the poor management of British troops in the Crimean War. Victoria approached both Derby and Russell to form a ministry, but neither had sufficient support, and Victoria was forced to appoint Palmerston as prime minister.

Napoleon III, Britain's closest ally as a result of the Crimean War, visited London in April 1855, and from 17 to 28 August the same year Victoria and Albert returned the visit. Napoleon III met the couple at Boulogne and accompanied them to Paris. They visited the Exposition Universelle (a successor to Albert's 1851 brainchild the Great Exhibition) and Napoleon I's tomb at Les Invalides (to which his remains had only been returned in 1840), and were guests of honour at a 1,200-guest ball at the Palace of Versailles. This marked the first time that a reigning British monarch had been to Paris in over 400 years.

On 14 January 1858, an Italian refugee from Britain called Felice Orsini attempted to assassinate Napoleon III with a bomb made in England. The ensuing diplomatic crisis destabilised the government, and Palmerston resigned. Derby was reinstated as prime minister. Victoria and Albert attended the opening of a new basin at the French military port of Cherbourg on 5 August 1858, in an attempt by Napoleon III to reassure Britain that his military preparations were directed elsewhere. On her return Victoria wrote to Derby reprimanding him for the poor state of the Royal Navy in comparison to the French Navy. Derby's ministry did not last long, and in June 1859 Victoria recalled Palmerston to office.

Eleven days after Orsini's assassination attempt in France, Victoria's eldest daughter married Prince Frederick William of Prussia in London. They had been betrothed since September 1855, when Princess Victoria was 14 years old; the marriage was delayed by the Queen and her husband Albert until the bride was 17. The Queen and Albert hoped that their daughter and son-in-law would be a liberalising influence in the enlarging Prussian state. The Queen felt "sick at heart" to see her daughter leave England for Germany; "It really makes me shudder", she wrote to Princess Victoria in one of her frequent letters, "when I look round to all your sweet, happy, unconscious sisters, and think I must give them up too – one by one." Almost exactly a year later, the Princess gave birth to the Queen's first grandchild, Wilhelm, who would become the last German emperor.

Widowhood and isolation

In March 1861, Victoria's mother died, with Victoria at her side. Through reading her mother's papers, Victoria discovered that her mother had loved her deeply; she was heart-broken, and blamed Conroy and Lehzen for "wickedly" estranging her from her mother. To relieve his wife during her intense and deep grief, Albert took on most of her duties, despite being ill himself with chronic stomach trouble. In August, Victoria and Albert visited their son, Albert Edward, Prince of Wales, who was attending army manoeuvres near Dublin, and spent a few days holidaying in Killarney. In November, Albert was made aware of gossip that his son had slept with an actress in Ireland. Appalled, he travelled to Cambridge, where his son was studying, to confront him.

By the beginning of December, Albert was very unwell. He was diagnosed with typhoid fever by William Jenner, and died on 14 December 1861. Victoria was devastated. She blamed her husband's death on worry over the Prince of Wales's philandering. He had been "killed by that dreadful business", she said. She entered a state of mourning and wore black for the remainder of her life. She avoided public appearances and rarely set foot in London in the following years. Her seclusion earned her the nickname "widow of Windsor". Her weight increased through comfort eating, which reinforced her aversion to public appearances.

Victoria's self-imposed isolation from the public diminished the popularity of the monarchy, and encouraged the growth of the republican movement. She did undertake her official government duties, yet chose to remain secluded in her royal residences—Windsor Castle, Osborne House, and the private estate in Scotland that she and Albert had acquired in 1847, Balmoral Castle. In March 1864, a protester stuck a notice on the railings of Buckingham Palace that announced "these commanding premises to be let or sold in consequence of the late occupant's declining business". Her uncle Leopold wrote to her advising her to appear in public. She agreed to visit the gardens of the Royal Horticultural Society at Kensington and take a drive through London in an open carriage.

Through the 1860s, Victoria relied increasingly on a manservant from Scotland, John Brown. Rumours of a romantic connection and even a secret marriage appeared in print, and some referred to the Queen as "Mrs. Brown". The story of their relationship was the subject of the 1997 movie Mrs. Brown. A painting by Sir Edwin Henry Landseer depicting the Queen with Brown was exhibited at the Royal Academy, and Victoria published a book, Leaves from the Journal of Our Life in the Highlands, which featured Brown prominently and in which the Queen praised him highly.

Palmerston died in 1865, and after a brief ministry led by Russell, Derby returned to power. In 1866, Victoria attended the State Opening of Parliament for the first time since Albert's death. The following year she supported the passing of the Reform Act 1867 which doubled the electorate by extending the franchise to many urban working men, though she was not in favour of votes for women. Derby resigned in 1868, to be replaced by Benjamin Disraeli, who charmed Victoria. "Everyone likes flattery," he said, "and when you come to royalty you should lay it on with a trowel." With the phrase "we authors, Ma'am", he complimented her. Disraeli's ministry only lasted a matter of months, and at the end of the year his Liberal rival, William Ewart Gladstone, was appointed prime minister. Victoria found Gladstone's demeanour far less appealing; he spoke to her, she is thought to have complained, as though she were "a public meeting rather than a woman".

In 1870 republican sentiment in Britain, fed by the Queen's seclusion, was boosted after the establishment of the Third French Republic. A republican rally in Trafalgar Square demanded Victoria's removal, and Radical MPs spoke against her. In August and September 1871, she was seriously ill with an abscess in her arm, which Joseph Lister successfully lanced and treated with his new antiseptic carbolic acid spray. In late November 1871, at the height of the republican movement, the Prince of Wales contracted typhoid fever, the disease that was believed to have killed his father, and Victoria was fearful her son would die. As the tenth anniversary of her husband's death approached, her son's condition grew no better, and Victoria's distress continued. To general rejoicing, he recovered. Mother and son attended a public parade through London and a grand service of thanksgiving in St Paul's Cathedral on 27 February 1872, and republican feeling subsided.

On the last day of February 1872, two days after the thanksgiving service, 17-year-old Arthur O'Connor, a great-nephew of Irish MP Feargus O'Connor, waved an unloaded pistol at Victoria's open carriage just after she had arrived at Buckingham Palace. Brown, who was attending the Queen, grabbed him and O'Connor was later sentenced to 12 months' imprisonment, and a birching. As a result of the incident, Victoria's popularity recovered further.

Empress of India
After the Indian Rebellion of 1857, the British East India Company, which had ruled much of India, was dissolved, and Britain's possessions and protectorates on the Indian subcontinent were formally incorporated into the British Empire. The Queen had a relatively balanced view of the conflict, and condemned atrocities on both sides. She wrote of "her feelings of horror and regret at the result of this bloody civil war", and insisted, urged on by Albert, that an official proclamation announcing the transfer of power from the company to the state "should breathe feelings of generosity, benevolence and religious toleration". At her behest, a reference threatening the "undermining of native religions and customs" was replaced by a passage guaranteeing religious freedom.

In the 1874 general election, Disraeli was returned to power. He passed the Public Worship Regulation Act 1874, which removed Catholic rituals from the Anglican liturgy and which Victoria strongly supported. She preferred short, simple services, and personally considered herself more aligned with the presbyterian Church of Scotland than the episcopal Church of England. Disraeli also pushed the Royal Titles Act 1876 through Parliament, so that Victoria took the title "Empress of India" from 1 May 1876. The new title was proclaimed at the Delhi Durbar of 1 January 1877.

On 14 December 1878, the anniversary of Albert's death, Victoria's second daughter Alice, who had married Louis of Hesse, died of diphtheria in Darmstadt. Victoria noted the coincidence of the dates as "almost incredible and most mysterious". In May 1879, she became a great-grandmother (on the birth of Princess Feodora of Saxe-Meiningen) and passed her "poor old 60th birthday". She felt "aged" by "the loss of my beloved child".

Between April 1877 and February 1878, she threatened five times to abdicate while pressuring Disraeli to act against Russia during the Russo-Turkish War, but her threats had no impact on the events or their conclusion with the Congress of Berlin. Disraeli's expansionist foreign policy, which Victoria endorsed, led to conflicts such as the Anglo-Zulu War and the Second Anglo-Afghan War. "If we are to maintain our position as a first-rate Power", she wrote, "we must ... be Prepared for attacks and wars, somewhere or other, CONTINUALLY." Victoria saw the expansion of the British Empire as civilising and benign, protecting native peoples from more aggressive powers or cruel rulers: "It is not in our custom to annexe countries", she said, "unless we are obliged & forced to do so." To Victoria's dismay, Disraeli lost the 1880 general election, and Gladstone returned as prime minister. When Disraeli died the following year, she was blinded by "fast falling tears", and erected a memorial tablet "placed by his grateful Sovereign and Friend, Victoria R.I."

On 2 March 1882, Roderick Maclean, a disgruntled poet apparently offended by Victoria's refusal to accept one of his poems, shot at the Queen as her carriage left Windsor railway station. Gordon Chesney Wilson and another schoolboy from Eton College struck him with their umbrellas, until he was hustled away by a policeman. Victoria was outraged when he was found not guilty by reason of insanity, but was so pleased by the many expressions of loyalty after the attack that she said it was "worth being shot at—to see how much one is loved".

On 17 March 1883, Victoria fell down some stairs at Windsor, which left her lame until July; she never fully recovered and was plagued with rheumatism thereafter. John Brown died 10 days after her accident, and to the consternation of her private secretary, Sir Henry Ponsonby, Victoria began work on a eulogistic biography of Brown. Ponsonby and Randall Davidson, Dean of Windsor, who had both seen early drafts, advised Victoria against publication, on the grounds that it would stoke the rumours of a love affair. The manuscript was destroyed. In early 1884, Victoria did publish More Leaves from a Journal of a Life in the Highlands, a sequel to her earlier book, which she dedicated to her "devoted personal attendant and faithful friend John Brown". On the day after the first anniversary of Brown's death, Victoria was informed by telegram that her youngest son, Leopold, had died in Cannes. He was "the dearest of my dear sons", she lamented. The following month, Victoria's youngest child, Beatrice, met and fell in love with Prince Henry of Battenberg at the wedding of Victoria's granddaughter Princess Victoria of Hesse and by Rhine to Henry's brother Prince Louis of Battenberg. Beatrice and Henry planned to marry, but Victoria opposed the match at first, wishing to keep Beatrice at home to act as her companion. After a year, she was won around to the marriage by their promise to remain living with and attending her.

Victoria was pleased when Gladstone resigned in 1885 after his budget was defeated. She thought his government was "the worst I have ever had", and blamed him for the death of General Gordon during the Siege of Khartoum. Gladstone was replaced by Lord Salisbury. Salisbury's government only lasted a few months, however, and Victoria was forced to recall Gladstone, whom she referred to as a "half crazy & really in many ways ridiculous old man". Gladstone attempted to pass a bill granting Ireland home rule, but to Victoria's glee it was defeated. In the ensuing election, Gladstone's party lost to Salisbury's and the government switched hands again.

Golden and Diamond Jubilees

In 1887, the British Empire celebrated Victoria's Golden Jubilee. She marked the fiftieth anniversary of her accession on 20 June with a banquet to which 50 kings and princes were invited. The following day, she participated in a procession and attended a thanksgiving service in Westminster Abbey. By this time, Victoria was once again extremely popular. Two days later on 23 June, she engaged two Indian Muslims as waiters, one of whom was Abdul Karim. He was soon promoted to "Munshi": teaching her Urdu and acting as a clerk. Her family and retainers were appalled, and accused Abdul Karim of spying for the Muslim Patriotic League, and biasing the Queen against the Hindus. Equerry Frederick Ponsonby (the son of Sir Henry) discovered that the Munshi had lied about his parentage, and reported to Lord Elgin, Viceroy of India, "the Munshi occupies very much the same position as John Brown used to do." Victoria dismissed their complaints as racial prejudice. Abdul Karim remained in her service until he returned to India with a pension, on her death.

Victoria's eldest daughter became empress consort of Germany in 1888, but she was widowed a little over three months later, and Victoria's eldest grandchild became German Emperor as Wilhelm II. Victoria and Albert's hopes of a liberal Germany would go unfulfilled, as Wilhelm was a firm believer in autocracy. Victoria thought he had "little heart or Zartgefühl [tact] – and ... his conscience & intelligence have been completely wharped [sic]".

Gladstone returned to power after the 1892 general election; he was 82 years old. Victoria objected when Gladstone proposed appointing the Radical MP Henry Labouchère to the Cabinet, so Gladstone agreed not to appoint him. In 1894, Gladstone retired and, without consulting the outgoing prime minister, Victoria appointed Lord Rosebery as prime minister. His government was weak, and the following year Lord Salisbury replaced him. Salisbury remained prime minister for the remainder of Victoria's reign.

On 23 September 1896, Victoria surpassed her grandfather George III as the longest-reigning monarch in British history. The Queen requested that any special celebrations be delayed until 1897, to coincide with her Diamond Jubilee, which was made a festival of the British Empire at the suggestion of the Colonial Secretary, Joseph Chamberlain. The prime ministers of all the self-governing Dominions were invited to London for the festivities. One reason for including the prime ministers of the Dominions and excluding foreign heads of state was to avoid having to invite Victoria's grandson Wilhelm II, who, it was feared, might cause trouble at the event.

The Queen's Diamond Jubilee procession on 22 June 1897 followed a route six miles long through London and included troops from all over the empire. The procession paused for an open-air service of thanksgiving held outside St Paul's Cathedral, throughout which Victoria sat in her open carriage, to avoid her having to climb the steps to enter the building. The celebration was marked by vast crowds of spectators and great outpourings of affection for the 78-year-old Queen.

Declining health and death

Victoria regularly holidayed in mainland Europe. In 1889, during a stay in Biarritz, she became the first reigning monarch from Britain to visit Spain by briefly crossing the border. By April 1900, the Boer War was so unpopular in mainland Europe that her annual trip to France seemed inadvisable. Instead, the Queen went to Ireland for the first time since 1861, in part to acknowledge the contribution of Irish regiments to the South African war.

In July 1900, Victoria's second son, Alfred ("Affie"), died. "Oh, God! My poor darling Affie gone too", she wrote in her journal. "It is a horrible year, nothing but sadness & horrors of one kind & another."

Following a custom she maintained throughout her widowhood, Victoria spent the Christmas of 1900 at Osborne House on the Isle of Wight. Rheumatism in her legs had rendered her disabled, and her eyesight was clouded by cataracts. Through early January, she felt "weak and unwell", and by mid-January she was "drowsy[...] dazed, [and] confused". Her favourite pet Pomeranian, Turi, was laid on her bed as a last request. She died aged 81 on 22 January 1901, at half past six in the evening, in the presence of her eldest son, Albert Edward, and grandson Wilhelm II. Albert Edward immediately succeeded as Edward VII.

In 1897, Victoria had written instructions for her funeral, which was to be military as befitting a soldier's daughter and the head of the army, and white instead of black. On 25 January, Edward VII and Wilhelm II, together with Prince Arthur, helped lift her body into the coffin. She was dressed in a white dress and her wedding veil. An array of mementos commemorating her extended family, friends and servants were laid in the coffin with her, at her request, by her physician and dressers. One of Albert's dressing gowns was placed by her side, with a plaster cast of his hand, while a lock of John Brown's hair, along with a picture of him, was placed in her left hand concealed from the view of the family by a carefully positioned bunch of flowers. Items of jewellery placed on Victoria included the wedding ring of Brown's mother, which Brown gave Victoria in 1883. Her funeral was held on Saturday 2 February, in St George's Chapel, Windsor Castle, and after two days of lying-in-state, she was interred beside Prince Albert in the Royal Mausoleum, Frogmore, at Windsor Great Park.

With a reign of 63 years, seven months, and two days, Victoria was the longest-reigning British monarch and the longest-reigning queen regnant in world history, until her great-great-granddaughter Elizabeth II surpassed her on 9 September 2015. She was the last monarch of Britain from the House of Hanover; her son Edward VII belonged to her husband's House of Saxe-Coburg and Gotha.

Reputation

According to one of her biographers, Giles St Aubyn, Victoria wrote an average of 2,500 words a day during her adult life. From July 1832 until just before her death, she kept a detailed journal, which eventually encompassed 122 volumes. After Victoria's death, her youngest daughter, Princess Beatrice, was appointed her literary executor. Beatrice transcribed and edited the diaries covering Victoria's accession onwards, and burned the originals in the process. Despite this destruction, much of the diaries still exist. In addition to Beatrice's edited copy, Lord Esher transcribed the volumes from 1832 to 1861 before Beatrice destroyed them. Part of Victoria's extensive correspondence has been published in volumes edited by A. C. Benson, Hector Bolitho, George Earle Buckle, Lord Esher, Roger Fulford, and Richard Hough among others.

In her later years, Victoria was stout, dowdy, and about 5 ft tall, but she projected a grand image. She was unpopular during the first years of her widowhood, but was well liked during the 1880s and 1890s, when she embodied the empire as a benevolent matriarchal figure. Only after the release of her diary and letters did the extent of her political influence become known to the wider public. Biographies of Victoria written before much of the primary material became available, such as Lytton Strachey's Queen Victoria of 1921, are now considered out of date. The biographies written by Elizabeth Longford and Cecil Woodham-Smith, in 1964 and 1972 respectively, are still widely admired. They, and others, conclude that as a person Victoria was emotional, obstinate, honest, and straight-talking.

Through Victoria's reign, the gradual establishment of a modern constitutional monarchy in Britain continued. Reforms of the voting system increased the power of the House of Commons at the expense of the House of Lords and the monarch. In 1867, Walter Bagehot wrote that the monarch only retained "the right to be consulted, the right to encourage, and the right to warn". As Victoria's monarchy became more symbolic than political, it placed a strong emphasis on morality and family values, in contrast to the sexual, financial and personal scandals that had been associated with previous members of the House of Hanover and which had discredited the monarchy. The concept of the "family monarchy", with which the burgeoning middle classes could identify, was solidified.

Descendants and haemophilia
Victoria's links with Europe's royal families earned her the nickname "the grandmother of Europe". Of the grandchildren of Victoria and Albert, 34 survived to adulthood.

Victoria's youngest son, Leopold, was affected by the blood-clotting disease haemophilia B and at least two of her five daughters, Alice and Beatrice, were carriers. Royal haemophiliacs descended from Victoria included her great-grandsons, Alexei Nikolaevich, Tsarevich of Russia; Alfonso, Prince of Asturias; and Infante Gonzalo of Spain. The presence of the disease in Victoria's descendants, but not in her ancestors, led to modern speculation that her true father was not the Duke of Kent, but a haemophiliac. There is no documentary evidence of a haemophiliac in connection with Victoria's mother, and as male carriers always had the disease, even if such a man had existed he would have been seriously ill. It is more likely that the mutation arose spontaneously because Victoria's father was over 50 at the time of her conception and haemophilia arises more frequently in the children of older fathers. Spontaneous mutations account for about a third of cases.

Titles and styles
At the end of her reign, the Queen's full style was: "Her Majesty Victoria, by the Grace of God, of the United Kingdom of Great Britain and Ireland Queen, Defender of the Faith, Empress of India".

British honours

 * Royal Family Order of George IV, 1826
 * Founder of the Victoria Cross 5 February 1856
 * Founder and Sovereign of the Order of the Star of India, 25 June 1861
 * Founder and Sovereign of the Royal Order of Victoria and Albert, 10 February 1862
 * Founder and Sovereign of the Order of the Crown of India, 1 January 1878
 * Founder and Sovereign of the Order of the Indian Empire, 1 January 1878
 * Founder and Sovereign of the Royal Red Cross, 27 April 1883
 * Founder and Sovereign of the Distinguished Service Order, 6 November 1886
 * Albert Medal of the Royal Society of Arts, 1887
 * Founder and Sovereign of the Royal Victorian Order, 23 April 1896

Foreign honours
• Spain:

• * Dame of the Order of Queen Maria Luisa, 21 December 1833

• * Grand Cross of the Order of Charles III

• Portugal:

• * Dame of the Order of Queen Saint Isabel, 23 February 1836

• * Grand Cross of the Order of the Immaculate Conception of Vila Viçosa

• Russia: Grand Cross of St. Catherine, 26 June 1837

• France: Grand Cross of the Legion of Honour, 5 September 1843

• Mexico/Mexican Empire:

• * Grand Cross of the National Order of Guadalupe, 1854

• * Grand Cross of the Imperial Order of San Carlos, 1866

• Prussia: Dame of the Order of Louise, 1st Division, 11 June 1857

• Brazil: Grand Cross of the Order of Pedro I, 3 December 1872

• Persia:

• * Order of the Sun, 1st Class in Diamonds, 20 June 1873

• * Order of the August Portrait, 20 June 1873

• Siam:

• * Grand Cross of the White Elephant, 1880

• * Dame of the Order of the Royal House of Chakri, 1887

• Hawaii: Grand Cross of the Order of Kamehameha I, with Collar, July 1881

• Serbia:

• * Grand Cross of the Cross of Takovo, 1882

• * Grand Cross of the White Eagle, 1883

• * Grand Cross of St. Sava, 1897

• Hesse and by Rhine: Dame of the Golden Lion, 25 April 1885

• Bulgaria: Order of the Bulgarian Red Cross, August 1887

• Ethiopia: Grand Cross of the Seal of Solomon, 22 June 1897 – Diamond Jubilee gift

• Montenegro: Grand Cross of the Order of Prince Danilo I, 1897

• Saxe-Coburg and Gotha: Silver Wedding Medal of Duke Alfred and Duchess Marie, 23 January 1899

Arms
As Sovereign, Victoria used the royal coat of arms of the United Kingdom. As she could not succeed to the throne of Hanover, her arms did not carry the Hanoverian symbols that were used by her immediate predecessors. Her arms have been borne by all of her successors on the throne.

Family tree

 * Red borders indicate British monarchs
 * Bold borders indicate children of British monarchs

title: Queen Victoria


text:
Talk:Victoria, Queen of England

Victoria had many titles: Empress of India, etc., but she was never Queen of England. The last Queen of England (and of Scotland) was Anne. The union of Scotland and England shortly before Queen Anne's death meant that all later monarchs became Queen/King of the United Kingdom, not of Scotland or of England. - Derek Ross

title: Talk:Victoria, Queen of England


text:
Job (disambiguation)

A job is a regular activity performed in exchange for payment, or a task or project that may or may not be compensated.

Job or JOB may also refer to:

Places

 * Job, Kentucky, an unincorporated community in the United States
 * Job, Puy-de-Dôme, a commune in central France

People

 * Job (given name)
 * Job (surname)

Literature

 * Job (novel), a novel by Joseph Roth
 * Job: A Comedy of Justice, a novel by Robert A. Heinlein

Other media

 * Job (Shea), a sculpture by Judith Shea
 * Job, a 1950 opera by Luigi Dallapiccola
 * Job, an 1892 oratorio by Hubert Parry
 * Job: A Masque for Dancing, a ballet by Ralph Vaughan Williams
 * Job (play), a play by Max Wolf Friedlich

Computing

 * Job (computing) or job stream, a unit of work in a computer processing environment
 * Job (Unix), a representation of a process group for process control in a Unix shell

Religion

 * Patriarch Job of Moscow, d. 1607, Russian leader
 * Job (biblical figure), the central character in the Book of Job
 * Book of Job, part of the Hebrew Bible
 * Job in Islam, a prophet in Islam

Other uses

 * Job (professional wrestling), in professional wrestling, the act of losing a match
 * JOB (rolling papers), a brand of cigarette paper
 * Job, slang for a crime, especially a robbery

title: Job (disambiguation)


text:
Battle of Naissus

The Battle of Naissus (268 or 269 AD) was the defeat of a Gothic coalition by the Roman Empire under Emperor Gallienus (or Emperor Claudius II Gothicus) and the future Emperor Aurelian near Naissus (Niš). The events around the invasion and the battle are an important part of the history of the Crisis of the Third Century.

The result was a great Roman victory which, combined with the effective pursuit of the invaders in the aftermath of the battle and the energetic efforts of the future Emperor Aurelian, largely removed the threat from Germanic tribes in the Balkan frontier for the following decades.

Background
The battle of Naissus came about as a result of two massive invasions of "Scythian" tribes (as our sources anachronistically call them) into Roman territory between 267 and 269. The first wave came during the reign of Gallienus in 267 and started when the Heruli, raiding on 500 ships, ravaged the southern Black Sea coast and unsuccessfully attacked Byzantium and Cyzicus. They were defeated by the Roman navy but managed to escape into the Aegean Sea, where they ravaged the islands of Lemnos and Skyros and sacked several cities of the southern Greek province of Achaea, including Athens, Corinth, Argos, and Sparta. Then an Athenian militia, led by the historian Dexippus, pushed the invaders to the north where they were intercepted by the Roman army under Gallienus. He won an important victory near the Nestos River, on the boundary between Macedonia and Thrace, with the aid of the Dalmatian cavalry. Reported barbarian casualties were 3,000 men. Subsequently, the Heruli leader Naulobatus came to terms with the Romans.

In the past, the battle on the Nessos was identified as the Battle of Naissus, but modern scholarship has rejected this view. On the contrary, there is a theory that the victory at Nessos was so decisive that Claudius' efforts against the Goths (including the battle of Naissus) were no more than a mopping-up operation. After his victory, Gallienus left Lucius Aurelius Marcianus in place and hastily left for Italy, intending to suppress the revolt of his cavalry officer Aureolus. After Gallienus was assassinated outside Milan in the summer of 268 in a plot led by high officers in his army, Claudius was proclaimed emperor and headed to Rome to establish his rule. Claudius' immediate concerns were with the Alemanni, who had invaded Raetia and Italy. After he defeated them in the Battle of Lake Benacus, he was finally able to take care of the invasions in the Balkan provinces.

In the meantime, the second and larger sea-borne invasion had started. An enormous coalition of "Scythians"—actually consisting of Goths (Greuthungi and Thervingi), Gepids, and Peucini, led again by the Heruli—assembled at the mouth of river Tyras (Dniester). The Augustan History and Zosimus claim a total number of 2,000–6,000 ships and 325,000 men. This is probably a gross exaggeration but remains indicative of the scale of the invasion. After failing to storm some towns on the coasts of the western Black Sea and the Danube (Tomis, Marcianopolis), the invaders attacked Byzantium and Chrysopolis. Part of their fleet was wrecked, either because of Gothic inexperience in sailing through the violent currents of the Propontis or because it was defeated by the Roman navy. They then entered the Aegean Sea and a detachment ravaged the Aegean islands as far as Crete and Rhodes. While their main force had constructed siege works and was close to taking the cities of Thessalonica and Cassandreia, it retreated to the Balkan interior at the news that the emperor was advancing. On their way, they plundered Doberus (Paionia?) and Pelagonia.

The battle
The Goths were engaged near Naissus by a Roman army advancing from the north. The battle most likely took place in 269, and was fiercely contested. Large numbers on both sides were killed but, at the critical point, the Romans tricked the Goths into an ambush by pretended flight. Some 50,000 Goths were allegedly killed or taken captive. It seems that Aurelian, who was in charge of all Roman cavalry during reign of Claudius, led the decisive attack in the battle.

Aftermath
A large number of Goths managed to escape towards Macedonia, initially defending themselves behind their laager. Soon, many of them and their pack animals, distressed as they were by the harassment of the Roman cavalry and the lack of provisions, died of hunger. The Roman army methodically pursued and surrounded the survivors at Mount Haemus where an epidemic affected the entrapped Goths. After a bloody but inconclusive battle, they escaped but were pursued again until they surrendered. Prisoners were admitted to the army or given land to cultivate and become coloni. The members of the pirate fleet, after the failed attacks on Crete and Rhodes, retreated and many of them suffered a similar end. However the plague also affected the pursuing Romans and Emperor Claudius, who died from it in 270.

The psychological impact of this victory was so strong that Claudius became known to posterity as Claudius II Gothicus Maximus ("conqueror of the Goths"). However devastating the defeat, the battle did not entirely break the military strength of the Gothic tribes. Besides, the troubles with Zenobia in the east and the breakaway Gallic Empire in the West were so urgent that the victory at Naissus could only serve as a temporary relief for the troubled Empire. In 271, after Aurelian repelled another Gothic invasion, he abandoned the province of Dacia north of the Danube in order to rationalize the defense of the Empire.

title: Battle of Naissus