He and David Ostrowe of Oklahoma City, who operates 14 Burger Kings in that state, have formed Blazing
Partners and have, so Flis informs us, the exclusive development rights with Blaze Pizza for all of Arkansas and Oklahoma.
This essay reassesses the role of reading in the context of seventeenth-century natural philosophy by analyzing Galileo Galilei's Starry Messenger and Margaret Cavendish's The Blazing World.
This essay historicizes the problems that readers faced in this new visual culture by examining Galileo's Starry Messenger and Margaret Cavendish's Description of a New World, called the Blazing World (1666).
Although Robert Hooke's recent work with microscopes provi des the main impetus for The Blazing World, it is thus Galileo who appears as the representative of observational optics in Cavendish's catalogue in The Blazing World of "the most famous modern Writers."  Thus, Cavendish's advocacy of reading as a form of "true" experience arises out of a resistance to the technology represented by the telescope that is the ultimate consequence of Galileo's adherence to such technology.
In part because the admittedly idiosyncratic "experiences" of these works could not be duplicated, both Galileo's Starry Messenger and Cavendish's Blazing World have been regarded as largely eccentric failures.
As we shall see, Margaret Cavendish's Blazing World should be understood as the logical consequence of and conclusion to the problem that Galileo has with the limitations of the telescope as a technology that relies on mediation for its knowledge.
Rather than completing the Observations she makes against experimental and observational philosophy with her own work in this area, Cavendish thus ends her text with the anti-experimental fiction of The Blazing World.
The Blazing World was one of a series of works in which Cavendish tried to invent a perspective to critique the emergent, experimentally-oriented natural philosophy which she knew as a reader.