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Barli's Gas Station. The California Historical Radio Society ("CHRS') is a non-profit organization centered on the history of radio and radio broadcasting, including important offshoots such as vintage TV, amateur radio and HiFi. California Historical Society. History. The California Historical Society Collection is incomparable for the documentary picture it provides of the growth of Southern California, particularly the development of the Los Angeles region, between 1860 and 1960. The California Supreme Court Historical Society is a definitive source for California's legal, judicial and Supreme Court history, justice biographies, and oral histories. Our mission is to inspire an appreciation of local history and protect it for future The most common relationship is to a previous and/or continuing title, where a journal continues publishing with a change to its official title. Supporting the Cayucos Museum is a snap: Just send in a check if support is simply your preference, or include a note with your choice of membership and/or donor level just right for you by requesting any of the designations or titles below. San Francisco, California 94105-4014. The Spring 2020 Issue off the Journal of The Emeryville Historical Society is the first in a series exploring events and politics that eventually led to the closing of The Emeryville Horse Racing Track. Opening Day 1903, Oakland Commuters leaving the Statehouse Hotel for their first PCL game against Sacramento. The California Historical Society, founded in 1871, is a nonprofit organization with a mission to inspire and empower people to make California's richly diverse past a meaningful part of their contemporary lives.. 13.2k Followers, 1,636 Following, 3,027 Posts - See Instagram photos and videos from California Historical Society (@californiahistoricalsociety) The California Historical Society collection contains audiovisual material (moving images and audio) from the 1900s to present day. Every day, the quintessential places that make California what it is are under threat. CHRS focuses on telling the story of radio through the decades to all age groups in the most interesting manner. The Wisconsin Historical Society has 300 employees, 12 museums and historic sites, and an annual operating budget of $30 million, compared with 25 employees, one single-floor museum and a $3 million budget at the California Historical Society. each month. Mission. Monthly Meetings: 7:30pm 4th Thurs Phone: 562-862-2777 Featured Fun. Support Us. Our dedication is preserving and documenting the places, stories and events that have shaped our community. A Brief History and Organization of the Society A group of residents, led by Loraine Roberts of the Banning Park neighborhood, formed the Wilmington Historical Society in an effort to preserve what remains of Wilmington's historic structures and gather photographs and information about what is … Welcome to the Downey Historical Society Our History Center Hours are: 10am-2pm Wed and Thurs, also the 3rd Sat. Become a Member of the . Edwards and Co. 1955 California Community High Yearbook Ads. The Cayucos Historical Society is a not-for-profit, 501c3 organization with a mission to preserve our local history.. This is the official page of the Artesia Historical Society of Artesia, CA. The Historical Society has written, published, and/or collaborated on a number of excellent books covering important topics in the history of Northern California and its federal district court. 1906 San Francisco Earthquake and Fire Digital Collection: Selections from the California Historical Society. Browse… Patterns of the Past: Interpreting Ontario's History. * The North Baker Research Library provides public access to … April 2 1912, Seals vs Oaks by California Historical Society Free admission. Organized on 4 Sept 1888 as "the Pioneer Association of Ontario", the Society adopted its current name in 1898. Phone: 415-357-1848 ... San Francisco Ladies' Protection and Relief Society Records. California — Then & Now (part 1) Then & Now. The Online Archive of California (OAC) is a research gateway to unique and historical materials at archives, libraries, and museums throughout California. These recordings include film footage from the Peoples Temple (the Jonestown Massacre) shot by residents of the camp, home movies from a Corcoran, California family, historical film footage of Donner Pass, and an oral history of San Francisco labor organizers. The Fontana Historical Society is devoted to keeping the civic pride in the City of Fontana alive. Welcome: Established in 2001, the California Law Enforcement Historical Society is a 501 (c) 3, non-profit, public benefit, educational corporation with the sole intent of preserving the rich history of the peace officers who have served within the State of California. California, Pa. has yet to honor Viola Liuzzo in any way. The California Historical Society, located at 678 Mission Street at the corner of Annie Street in the South of Market neighborhood of San Francisco, California is the state's official historical society since 1979. The San Diego History Center tells the diverse story of our region – past, present and future – educating and enriching our community, preserving our history and fostering civic pride. The Quarterly carries forward the tradition of fine regional history scholarship begun with the Society's first annual publication in 1884. The Corona Historic Preservation Society (CHPS) is a non-profit tax exempt 501(c)3 organization dedicated to the preservation, PROTECTION and PERPETUATION of Corona's historic sites, buildings, neighborhoods and resources. California Historical Society, San Francisco, CA. The Historical Society of Southern California publishes the Southern California Quarterly four times a year through University of California Press. Since 1956 the Solano County Historical Society has been active in the preservation of our local heritage. 18K likes. Welcome to the Tuolumne County Historical Society Our Mission shall be to discover, collect, preserve, and disseminate knowledge about the history of Tuolumne County and the State of California. * The California Historical Society holds one of the richest collections of primary and secondary materials in the state on the social, cultural, economic, and political development of California. Installed in 2018, this outdoor garden on the lower terrace of the Society's campus is open to the public. The collection contains more than 25,000 photographs. by Roger Hall, William Westfall, and Laurel Sefton MacDowell, Editors, 1988, 405 pages. Last year, The Culver Studios and Hackman Capital Partners began conversations with the Society to discuss the future of four cinematic historic windows that had been hidden away for 80 years at The Culver Studios. 2 talking about this. 678 Mission Street. Gedda's Gas station. The California Historical Society's main asset, its headquarters, was converted from a 1912 hardware store on Mission Street. by California Historical Society 25 1 Opening of Base Ball Season 1912, Recreation Park, San Francisco, Cal. The California Historical Artillery Society (CHAS) is a non-profit 501(c)(3) educational organization dedicated to preserving the life and times of the military horse with emphasis on horse-drawn artillery. California Community High School • Yearbook. To ensure that the rich diversity of California's historic resources are identified, protected and celebrated for their history and for their valuable role in California's economy, environment and quality of life. Home. J.W. Join Today! The California Historical Society is a non-profit gallery, bookstore, public research library and archive. We are pleased to offer Historical Society books for sale through our online bookstore. Patterns of the Past has been published to commemorate the one hundredth anniversary of the founding of the Ontario Historical Society. The Fallbrook Historical Society's mission is to bring history to life by educating the community and others about Fallbrook's rich heritage. This will scatter a unique one-stop resource that includes 2,400 square feet of gallery and bookstore space on the ground floor. We have recently grown the Historical Society's collection thanks to our amazing community of friends and members. California Historical Society Quarterly × Close Overlay A title history is the publication history of a journal and includes a listing of the family of related journals. Founded in April 1974, the Historical Society preserves and protects Fontana's hertiage through the active conservation of records and building. La Jolla Historical Society . The Online Archive of California is an initiative of the California Digital Library. 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Q: How to use an if statement with a query result in TCL? The issue that I am having is that I am doing a query to check to see if the order status is processed or completed. I am able to get back the result of query for the order but when I do the if statement it doesn't work as intended.
set order_status "select ORDER_STATUS from Customer_Log where order_number = 'xxxxxxx'"
orasql $customer_crsr $order_status
orafetch $customer_crsr - dataarray hf -indexbyname
set result $hf(ORDER_STATUS)
puts $result

if { ($result == "Completed") || ($result == "Processed) } {
      puts "You can now ship the order"} else {
       puts "Check back again }

So in the code above lets say that the $result comes back as "Completed" for some reason the if statement does not work.

redpajama_set_name: RedPajamaStackExchange


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Multiple Teams · Nov 1 Boys basketball season tickets available for pick-up Nov. 13
Save the date — November 13 will be a can't-miss event at Johnson Arena.
On Monday, Nov. 13, the JHS boys basketball team will host a special evening to showcase the new-look Red Devils, honor season ticket holders, and enjoy the return of high school hoops to southern Indiana.
"We're looking forward to a great season this year, and would like to thank (season ticket holders) for being a part of our valued Red Devil sports family," athletic director Todd Satterly said.
The event is scheduled to start at 6:30 p.m., and last until roughly 8 p.m. Season tickets holders will have the opportunity to pick up their season tickets, and enjoy some refreshments while taking in a Red Devil team practice.
Head coach Joe Luce will begin his second season at Jeffersonville High School. Last season, the team finished the year 14-11, including boasting an impressive 12-3 record at home. Luce will lean heavily on senior forward Bailey Falkenstein, who recently committed to play baseball and basketball at Olney Central Junior College.
By Jeffersonville High School Athletics on Nov 1, 2017

redpajama_set_name: RedPajamaCommonCrawl


If you don't want to use a glass to get water from the tap when brushing your teeth, there's only one other option: cup some water in your hands and rinse with that. While that's easy enough, having this Down Up Faucet in the bathroom sink will give you a second alternative.
A dual-nozzled tap, it comes with both a downward spout like a regular faucet and an upward spout for drawing water like in a drinking fountain. That way, you don't even have to cup any water in your hands, which is likely to be a faster and less wasteful option.
When you use the tap, the Down Up will work like any regular faucet, with the water going out through the downward-facing nozzle. If you want to use the upward spout, simply cover the bottom hole with a finger to send the water spraying into the opposite direction. A design prototype, the tube-style tap is completely 3D printed, with the only moving parts being the disk up top that controls the flow of water. Lifting the disk increases the water pressure, while right and left rotations adjust the water temperature.
The Down Up Faucet is designed by Alice Spieser as her graduation project.


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"See now, buy now": evolution or end of fashion?
08 March 2019 | Posted by Zackary
At the very end of the 1980s, I.T. was born in Hong Kong. The concept store caused a sensation from the beginning, importing foreign brands that were completely absent from the country. Thirty years later, the company is listed on the stock exchange and has become a Galeries Lafayette partner in China.
To celebrate its opening to the French market, the two-letter shop is looking at things in a big way. Taking advantage of the excitement of fashion week, it opened a pop-up in the heart of the Marais with the help of Sarah Andelman from Colette. The space design is rather surprising: there is not a single rack of clothes, all replaced by digital kiosks displaying the items in 3D. For the occasion, the store has multiplied collaborations with catwalk heavyweights, from Stella Mccartney to Alexander McQueen, as well as Off-White, Zadig & Voltaire and Simone Rocha.
The collections were unveiled on the screens. For two days, customers could buy them exclusively via an application, before they join the e-shop within a few weeks. An example of "see now, buy now", which makes it possible to obtain the object of our desires without waiting between its presentation, manufacture and arrival on the shelf.
The approach divides the fashion world: is it actually its future, or does it sign the death of creativity? Maybe both…
(I.T. pop-up in Paris ; © L'Officiel)
A still new phenomenon
See now, buy now first appears at Burberry in 2016, which, in an unprecedented move, announces that the creations would be on sale the day after the show.
New York gets excited. Tom Ford follows in London's footsteps, as does Rebecca Minkoff. The latter even reports a 211% increase in sales following the operation, then 264% the second time (source Wall Street Journal, editor's note). Milan also tries its hand at it, with Prada at the forefront. Only Paris resists. On the side of Dior and Chanel, it is a categorical no — a view shared by the Federation. However, young designers also see as an opportunity to seize, like Demna Gvasalia at VETEMENTS.
Today, the trend is growing in the four major capitals. Kenzo has decided to apply this principle to each of his Memento collections (updating the archives created by the eponymous creator, editor's note), as well as MM6 and its last capsule revisiting Martin Margiela's classics. Ralph Lauren eventually gives in to the sirens of immediacy, while Tommy Hilfiger militates for see now, buy now by establishing the quarters of his collaboration with Zendaya in Paris, whose clothes are available faster than a Big Mac on UberEats.
(Tommy x Zendaya show ; © ELLE)
Le catwalk contre-attaque
This upheaval is a response to the fast fashion and cult of copy instituted by Zara, who is able to manufacture discount clones in less than a week. Last example to date? The e-shop Fashion Nova which, the very next day, offered a polyester version of the vintage Thierry Mugler dress Kim Kardashian wore at an awards ceremony. The items sold via see now, buy now are therefore mainly commercial. No need to digest the aesthetics, they are made to be worn immediately.
Another argument in favour of the exercise: it capitalizes on emotion, and our compulsive tendency to surrender to the call of the credit card. As a result, brands are taking the opportunity to inflate their prices and bypass the sales trap. Do you want it? Buy it now…
It also helps to redefine the notion of experience, which is essential for luxury labels to remain relevant. Alexander Wang and Adidas created a pop-up next to the show. With Gigi Hadid, Tommy Hilfiger even built a carnival. Getting on a Ferris wheel and stuffing yourself with cotton candy, right after shopping, undeniably helps you forget your bank overdraft. So, what's the problem?
Pop-up truck Alexander Wang x Adidas Originals, giving a new meaning to "fell off the back of a truck". (© HighSnobiety)
A mixed record
Critics of see now, buy now blame it for distorting the creative process. If the collections are only intended to be commercial, what place does it leave to true originality? The first inspiration becomes money, to the detriment of stylistic experimentation. Not to mention its compressed manufacturing times, which may affect product quality.
Besides, this type of structure imposes indecent budgets. If it were to become the norm, it would be almost impossible for young designers to keep up the pace, leaving the market in the hands of the biggest.
Yet, see now, buy now is only the logical consequence of the turn taken by brands at the Instagram era. They include their community in the show, whether it is through a live stream or a pop-up store, and offer them access to the collection. In other words, you become your own version of Chiara Ferragni, almost invited to the front row and supplied before the others.
It is therefore emerging as a new differentiating factor in a saturated environment. With ever more fashion weeks and images travelling at the speed of light, it makes it possible to stand out from the crowd by responding to a need for immediacy. Has time become the most precious commodity in fashion…? •
(Cover credits: Kenzo Memento 4 — FW19)
This article is part of the #29 — The FW19 Fashion Week Issue series.
Best of British: the London brands shopping
Shine bright like a diamond: 5 ethical jewelry brand


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The hearing in this matter was held in Williamsport, Pennsylvania, on 4/21/99. The spokesperson for the Flowserve - BW/IP (hereinafter "Company") was attorney Gordon Jackson. The spokesperson for the IUE Local 628 (hereinafter "Union") was attorney Irwin Aronson. The witnesses for the Company were supervisor Tim Satterfield, manufacturing manager Jeff Wingate, and human resources director Harvey Geib. The witnesses for the Union were the grievant, Daniel McCourt, and chief steward Dave Schneider. The joint exhibits were the collective bargaining agreement (J-1) and the grievance packet (J-2). The Company 's 22 exhibits included its reward notice (C-1), the 6/5/97 verbal warning (C-3), the 9/11/97 written warning (C-4), the 11/13/98 termination letter (C-5), supervisor Wolfe's 5/26/93 (C-7) 4/26/93 (C-10) file notes, the employee code of conduct (C-9), and the human resource director's 4/26/93 (C-11) and 5/26/93 (Co. 16) file notes. The Union 5 exhibits included certifications of reliability and trustworthiness (U-1 thru U-3) and a 1/12/92 letter of commendation (U-4). With the parties' mutually agreement to use oral closing arguments rather than posthearing briefs, the hearing closed on 4/21/99.
The Company is the current owner of a plant that produces high quality nuclear power industry valves. The previous owner was Anchor Darling Valve. Upon acquiring the assets on or about January 1997, the Company hired all of the active employees. The records (e.g., personnel files), responsibilities, pension-vesting, and seniority remained the same.
The Union has represented the employee since 1949. The current size of the unit is approximately 70 employees.
Anchor Darling Valve hired Daniel McCourt in 1959. After the initial seven years in the foundry, he became a welder for the duration of his employment.
In the early 1990s, the welding department, which consisted of the McCourt, approximately seven other employees, and supervisor Tom Wolfe, was beset by poor morale and low productivity. The atmosphere had war-like aspects. Some of the welding department employees wore symbolic headbands. On 1/23/93, when Wolfe required an employee to remove a T-shirt that displayed derogatory comments about Anchor Valve, McCourt reportedly threatened Wolfe not to turn his back toward him. That night, someone shot out the pole light at manufacturing manager Wingate's house and shot into automobiles at Wolfe's house. On 1/24/93, Anchor Valve posted a $5,000 reward. In response, unidentified employees posted threats of more violence. Safety problems were also manifest in the welding department.
McCourt, who was a Union official for much of this period, continued to be confrontational. On 4/26/93, in response to a parking directive, he intemperately and separately threatened Wolfe and human relation director Harvey Geib. Similarly, on 5/26/93, when he found out that Anchor Valve had installed hidden surveillance cameras in an effort to find out who was responsible for sabotage of its property, McCourt expressed a veiled threat of retaliation to Geib. Later the same day he confronted Wingate; charged him with breaking the "truce"; and guaranteed that if the Company immediately removed the cameras "nothing will happen" and if not, "something will happen."
By the end of May 1993, Anchor Valve terminated Wolfe for lack of control and efficiency. After a new supervisor quit after less than three months, Wingate assumed the responsibility, and the situation started to improve.
On 1/1/95, Wingate assigned the supervisory duties to welding engineer Tim Satterfield. Morale, safety, and productivity continued to improve.
On 6/5/97, after the Company acquired the assets and hired the active employees, Satterfield, per a progressive discipline policy, issued an oral warning to McCourt and another welding employee for being out of their work area. On 9/11/97, Satterfield issued a written reprimand to McCourt for again being out of his work area; the notice warned that for "[t]he next offense you will be given 3 days off without pay."
On 11/10/98, Satterfield separately counseled McCourt and co-worker Kenneth Fisher for being notably unproductive.
On the next day, observing that Fisher and McCourt were failing to heed his counseling, he went to Geib to recommend the third step, which is a three-day suspension for each of them. After Geib checked their files and concurred, Satterfield met first with Fisher in the presence of Union chief steward to notify him of his suspension. When Fisher responded that he was not the only one who had been unproductive, Satterfield said that he was going to also address that situation. Upon learning through the grapevine that he was next, McCourt confronted Satterfield at close range, exclaiming: "You better never threaten me, and don't ever turn your back on me or I'm going to get you; a war has started." Satterfield escorted McCourt to Geib's office and recommended termination. Geib, who was on his way to the airport for a business trip, met with McCourt in presence of the chief steward and, after hearing his side of the story, terminated him. The Union immediately filed a grievance. After leaving for the airport, Geib called Satterfield and instructed him to interview the two employees who had been in the immediate area of his tete-a-tete with McCourt. Satterfield did so, but they said that they did not see or hear anything and were unwilling to testify for either side.
On 11/16/98, the Company officials met with the Union representatives for the third step of the grievance process and denied the grievance, and the matter proceeded to the instant arbitration.
1. Except as expressly stated by the specific provisions of this Agreement, the Company is vested exclusively with the management of its business, including, but not limited to, ... the right to ... discipline or relieve employees from duty ... for ... legitimate reasons.
4. In the case of a discharge, the discharged employee may confer with the Chief Steward before he leaves the plant by going to the Human Resources Department and stating his desire.... If a grievance should develop over the discharge, it should start at Step III.
If not satisfactory settled at such meeting, a grievance shall be submitted to arbitration ... under Step IV and the Arbitrator shall have the power to determine whether or not such employee is to be reinstated; and if so, the amount of back pay, if any, to which he is entitled. If such employee is reinstated, he shall be entitled to his full seniority rights.
Whether the Company grievant was discharged for just cause? If not, what shall the remedy be?
This case is largely a matter of fact finding, based in notable part on the credibility of the witnesses. When the Company's prompt investigation of the matter, and the Union's diligent follow-up, revealed that no other employee was able, or at least willing, to testify about the 11/11/98 confrontation between the grievant and his supervisor, the case would appear to be one participant's word against the other. However, this characterization, which the grievant asserted at the Step III meeting, is not correct for more than one significant reason.
First, there was no disagreement between the two versions that the grievant initiated the confrontation based on what he perceived as Satterfield threatening him at the meeting with co-worker Fisher. An objective assessment of the facts, in terms of preponderance of the evidence, reveals that the grievant had no reason to believe that the supervisor threatened him. At the Step III meeting, the Company twice made the point that the grievant was not specifically mentioned in the Satterfield-Fisher meeting. The Union did not present any rebuttal at that meeting or, more importantly, at the arbitration hearing. Rather, the evidence in this case is preponderant that in response to Fisher's query, Satterfield promised to be evenhanded in terms of addressing any other employee's similar problematic conduct. The grievant could only reasonably conclude, based on a "heads-up" from the stewards, that he would be next in terms of likely discipline. Considering that as a "threat," and thereby initiating a confrontation that resulted in one or more other threats, was clearly not reasonable on the grievant's part.
Second, in contrast with Satterfield's previous conduct, the grievant has engaged in a pattern of intemperate confrontations. Without attributing any of the sabotage and violence to the grievant, the balance of the evidence reveals that the grievant was specifically responsible for veiled or unveiled threats on 1/23/93 to his former supervisor; on 4/26/93 to his former supervisor and the human relations director, separately; and on 5/26/93 to the human relations director and the manufacturing manager, separately. Although these confrontations were part of a period of hostility and unproductivity and, thus, arguably just blowing off steam, they reveal the grievant's individual propensity.
Third, the grievant undermines his own testimony by conveniently forgetting most of these previous actions and understating the meaning of the little he professed to remember. For example, his testimony that "whatever" in the context of his threat to Geib referred to the grievance process is clearly contradicted by the immediate circumstances and his accompanying words. The customary certifications of reliability required by the Company's customer do not repair the damage that the grievant did to his own case.
Fourth, in the more immediate context, Satterfield had exhibited unrequired patience by counseling the grievant and a co-worker, in the face of blatant "screwing off" on the previous day, rather than resorting to the general structure of the Company's progressive discipline policy. In contrast, the grievant -- and his co-worker -- engaged in the very same behavior on 11/11/98, thus compounding the reasons for discipline and adding to the pattern of confrontation.
Finally, by declaring "war," whether in response to the supervisor's invitation or on his own initiative, the grievant would be reasonably understood to be threatening a return to the previous period of blatant unproductivity, which threatened the survival, much less success of the Company as well as the safety of its staff. The Union's guilt-by-association argument doesn't wash in this case; even if one were to assume that the grievant did not directly participate in the previous violence, he effectively admitted an indirect connection, and, in any event, allowing his repeated defiance of the supervisor's directives and authority could lead to a return to the former situation.
The score in this case is certainly not a "shutout." First, the Company's progressive discipline policy is far from optimal in its clarity; its large ad hoc component subjects its enforcement to careful scrutiny. Had McCourt waited for his discipline and challenged it through the grievance process, he may have had a good argument if he received the same discipline as co-worker Fisher in light of the dates of their respective prior oral and written warnings. A fortiori discharge would not have been a defensible decision, had the grievant not brought it on himself by subverting and compounding the process.
Second, the grievant's long and relatively clean disciplinary record might have provided sufficient mitigation had it not been for the cumulative evidence of his repeated stepping over the line. Arguably the Company should have acted sooner and more strictly, but it did set an example by terminating his previous supervisor and by issuing ample warnings to the grievant via his present supervisor. By directly defying said supervisor's counseling and intemperately interfering with his subsequent disciplinary action, the grievant effectively asked for ultimately got. Although the Company could have exercised leniency in terms of a less severe penalty, termination was within the range of its reasonable discretion in this case.
Third, the Company's termination decision was arguably precipitous. In 20-20 hindsight, suspending the grievant pending further investigation would have been the appropriate step, especially given the scheduled flight of the human relations director. Nevertheless, the investigation was prompt, and the Step III meeting soon thereafter afforded both the grievant and the Union to present any further evidence and arguments. Thus, any initial error was not prejudicial.
Finally, the arbitrator does not find the Company's takeover status at all determinative in this case. The triggering events, which were the various grievant's various disciplinary incidents starting on 6/5/97, were all after the Company acquired the assets of Anchor Valve. The tumultuous times in the welding department in the 1990s, whether considered separate or not, were, like the grievant's previous service, relevant background.
Thus, a careful review of the evidence and arguments in this case reveal that the balance weighs in favor of denying the grievance. The Company had just cause for its discharge decision.
 The problems included missing parts and, despite the particular need for traceability in the nuclear industry, missing paperwork.
 McCourt testified that the handkerchief-headbands were merely due to the heat, but, given the lack of evidence of such headbands being worn in more recent summers and the overwhelming evidence, including his acknowledgment ,that the welding employees were, in effect, at war with the Company at the time, his characterization is not credible. In any event, this finding is only incidental to the more specific evidence relevant to the issue in this case.
 For example, one of the postings modified the Company's reward announcement to threaten informers with mob-like vengeance (C-12).
 For example, on 2/18/93, an outside contractor insisted on extra charges so as to install a welding exhaust systems on the weekend so as to avoid doing the work in proximity of the welding department employees (C-5).
 According to their contemporaneous notes, when he learned that Geib was the source of the directive, McCourt went to Geib's office, grabbed the directive off his desk, and exclaimed: "This is going to cost you!" Highly agitated, he returned to the welding department and reportedly shouted at Wolfe: "You're going to pay for this." (C-10).
 According to Geib's contemporaneous notes, he said: "I have no scruples, ... I don't care about anything. I just get even. When you do something to me, I do something to you? I don't care if it is here, at your house, your family -- whatever!" (C-16).
 The policy provides that "[i]f a violation occurs, disciplinary action will be taken, including: (a) warning (b) written reprimand (c) suspension or (d) discharge, depending upon the rule and circumstances involved." The specified violations included "13. Threatening ... fellow employees on Company premises," "15. Interfering with plant efficiency," "24. Insubordination," and "25. Failure to comply with Supervisor's ... work-related order" (C-9).
 Fisher had received an oral warning on 5/4/98 (C-21) and a written reprimand on 5/14/98 (C-22).
 Satterfield took this action as a courtesy rather than to automatically proceed to the next specified step in the policy.
 Geib was responsible for the third and fourth steps of the discipline policy. According to him, the earlier steps did not apply for offenses generally understood in the industry as dischargeable, such as punching a supervisor.
 On the way there, Satterfield, who was upset, accused McCourt of "f---ing" with me yesterday and f--ing with me today."
 As confirmed in his notes written soon afterward, McCourt denied threatening Satterfield and contended instead that Satterfield lost his temper, shouted the "f---ing" references at him, and challenged him to start a war (U-5).
 The written confirmation of the termination, which was handwritten that day but not typed until 11/13/98, specified the reason as "violation of Employee Conduct Rule #13, Threatening his Supervisor" (C-5).
 According to the Company's minutes of the meeting, the Union's chief steward reported finding only four warnings since 1992 in the grievant's 39-year file.
 Although the Company's representative was the scrivener of the Step III meeting minutes, there would not appear to be any dispute that the grievant asked why the Company accepted the supervisor's, rather than his, version of what had happened between them (C-17).
 As a supplier of specialized valves for the nuclear power industry, the Company has an obvious critical need for documented quality as well as sufficient quantity of production.
 In these times of tragic institutional violence, the need for safety in the workplace is also patent as well as paramount.
 See, e.g., ELKOURI & ELKOURI HOW ARBITRATION WORKS 910-15 (M. Volz & E. Goggin eds. 1997).


ESTERO, FLORIDA REAL ESTATE AND HOMES FOR SALE WHY ESTERO?
Estero (Spanish for estuary) is a beautiful small town right above Bonita Springs and below Fort Myers. The heart of this town is the Estero River. The weather is gorgeous here year-round. This town became its own village in 2014, and got its first mayor in 2015.
Although Estero is a small town, it is packed with things to do and places to go including: the Coconut Point Mall, Miromar Outlets, the Germain Arena, Koreshan State Historic Site, Bowditch Point Regional Park, several public and private gold courses designed by famous golf architects and PGA Tour players, and Florida Gulf Coast University. Estero is a short drive to nearby towns and beaches and the Southwest Florida International Airport.
For a taste of history, visitors and residents can enjoy the beautiful shell mounds nearby Estero Bay made by the Calusa Indians.
Estero is home to around 35 gated communities spread across 20 square miles. More than 29,000 people call Estero home (full time).
This town offers a little something for everyone.


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Is populism in Western Europe and Central Eastern Europe the same thing?
Par Lise Herman | 9 janvier 2012
Pour citer cet article : Lise Herman, "Is populism in Western Europe and Central Eastern Europe the same thing?", Nouvelle Europe [en ligne], Lundi 9 janvier 2012, http://www.nouvelle-europe.eu/node/1394, consulté le 21 janvier 2020
Few scholars have attempted a systematic comparison of populism in Western and post-communist Europe: studies of populism tend to be limited to one region or another, and when pan-European studies do occur, regional specificities disappear in an attempt not to essentialize "east" and "west". The more theory-driven work on populism, however, offers useful tools to compare the nature and the causes of populist discourse at both ends of the European Union.
The challenge of a pan-European comparison of populism
Most of the literature on populism starts out with a careful note on the extreme difficulty in defining this phenomenon. Not only has the term has been used to describe very different situations, but the significant swell of scholarly attention to issue over the last 30 years has resulted in the adoption of multiple definitions and diverse interpretations. However, an increasing consensus has emerged on defining populism as a discourse, which has a defining core and a structure, but can have different contents. This allows one to take into account the multiple forms which populism can embody. Following Canovan (1999), I will define this common core as "an appeal to the people against both the established structures of power and the dominant ideas and values of society".
The increase in scholarly interest surrounding this topic reflects the empirical reality of an increasingly pervasive presence of populist discourse in the European political landscape. More specifically, it is the electoral success of populist radical right parties since the 1980's, currently stabilised in most European countries at around 10% of the electorate, which has spurred academic concern. Here, I will be looking on the one hand at the Central Eastern European (CEE) countries of the 2004 and 2007 EU enlargements, and on the other at the countries on the western side of this former communist bloc. With "East" and "West" so defined, populist radical right wing parties have had very comparable scores on both sides of the former iron curtain in Europe since the beginning of the 1990's. Despite this common trait, most authors tend to focus their analysis on Western European Populism, avoiding both the pan-European perspective and a thorough examination of populism in post-communist countries. The little literature which has attempted comparative studies of populism in this regard is fundamentally divided, as some authors focus on the intrinsic difference between populism in CEE and Western Europe, while others point to the risk of essentialising "East" and "West" in artificially created categories. This latter trend considers the growing success of the populist discourse at both ends of the European Union as essentially stemming from a common discontent with democracy.
If we focus on the definition of populism underlined earlier, however, these two approaches are not necessarily contradictory. In other terms, a "common analytical core" (Panizza, 2005) or structure can be found in both eastern and western populism. However, because populism emerges in two fundamentally different political environments, well-established democracies in the west and post-communist democracies in the east, it takes different forms on both sides of the former iron curtain.
Populism's "chameleonic quality" (Taggart, 2000)
Before analysing the different expressions of populism in Europe it is necessary to define more precisely the "common analytical core" which Francisco Panizza (2005) uses to bind different forms of populism together. According to this approach, populism is "an anti-status quo discourse that simplifies the political space by symbolically dividing society between 'the people' and its 'other'". The "people", here, is not the abstraction necessary in any democratic theory, but a unitary and homogeneous body defined through opposition to its enemies. The latter is constituted first of the elite, which usurps its political power, and second minorities, which threaten its homogeneity and identity.
Crucially, these features of the populist discourse have what Paul Taggart calls an "intrinsic chameleonic quality" (Taggart, 2000), in that they fundamentally vary according to the specific context in which the populist discourse emerges. In other words, they are "empty signifiers" that can take on many forms. According to Canovan (1999) the structure of power in place is essential in the formation of this specific populist discourse, as populism is above all a reaction to the elite in power and the dominant political discourse. From here, it is possible to identify the specific forms taken by populist discourse in CEE and Western Europe.
The "other" in post-communist and Western populist discourse
When the definition of the 'other' is considered, differences can be found between Eastern and Western populist discourses: while in Western populist rhetoric the 'other' is described as an invasive external threat to the people's homogeneity, a category into which immigrants and asylum seekers fall, the "other" in Eastern populist rhetoric is often a long-established insider who doesn't belong, such as the Roma population or the Jews. More generally, in Eastern Europe the populist discourse tends to be more openly exclusionary, that is more openly racist and xenophobic. As Mudde (2005) underlines, anti-Semitism and racism are fundamentally more widespread and accepted within Central European societies, and as a result, they are more overtly part of the radical political discourse while at the same time "mainstream political parties (...) are less willing to speak out against racist extremism than in the West". On the other hand, the exclusionary arguments of Western European radical right parties prefer to rely on an economic discourse ("they steal our jobs") or a sociological one ("they refuse to integrate") as a politically correct form of xenophobia.
Anti-elitism in post-communist and Western populist discourse
While populism in the West has a quite traditional anti-establishment discourse, the elite being defined as those who hold political and economic power in general, in the East the anti-elitist discourse is often coupled with anti-communism. More fundamentally perhaps, anti-elitism in Central Europe is frequently directed against the main party at the left of the political spectrum. From here, another fundamental difference between post-communist and Western populism emerges. In general, and perhaps with the exception of the Italian Forza Italia, mainstream political parties in Western Europe recognise the political legitimacy of their political opponents, or, in other words consider political pluralism as a necessary component of a functioning democracy. The "monopoly of the opposition to the existing order" (Mouffe, 2005) is consequently left to populist radical right parties and, as a result, the mainstream political response to right-wing populism is that of isolation and moral condemnation.
This is not necessarily the case in post-communist Europe, where centre-right parties tend to have a similar populist discourse to that of their extreme counterparts. In this discourse the "other" of the people becomes the main left-wing political opponent, often considered as illegitimate in representing the nation because it is at least symbolically associated with Communism. Viktor Orban, leader of the party now governing in Hungary, has been quite typical of such a tendency. For example, after having lost the 2002 legislative elections in Hungary, he declared: "We, who are here today, are not and never will be in the opposition. The homeland cannot be in the opposition". Although held by a "centrist" party, this populist discourse questions the very principle of representative democracy, in which parties are required to recognise one-another's legitimacy in representing the nation. Also because of this trivialisation of populism and nationalism in CEE, centre-right parties do not necessarily distance themselves from or condemn radical right populist parties, and are more open to forming coalition with them. I will now go on to explain some of the factors that can help us understand the rise of populism in both post-communist and Western Europe.
Populism as "democratic malaise" (Meny and Surel, 2002)
According to Panizza (2005), populism thrives in "times of unsettlement and dealignement" as a consequence of "the failure of existing social and political institutions to confine and regulate political subjects in a relatively stable order". In other words, populism is most seductive when the institutional system is unable to resolve the imbalances provoked by change or crisis in the political, economic or social sphere. As unmet demands and expectations grow in times of turmoil, the populist party offers an explanation of the problem, in the figure of the "other", and a solution to the problem, through the restoration of true popular sovereignty.
In this sense populism also offers to fulfil a vital function of representation, to "bridge the gap between representant and represented" (Panizza, 2005), in times when traditional parties fail to do so. Populism is therefore not only a demand for effective economic or social change, but also a fever revealing an undelt with "democratic malaise" (Meny and Surel, 2002).
A similar state of social and economic turmoil in CEE and Western Europe
Within this analytical framework, the rise of populism in both Western and post-communist European societies can at least partially be linked to the accelerated social and economic changes they have had to face in the last 30 years. Both ends of the EU have had to cope with the increasing openness of their economies to international competition, Europeanization, the shift to a post-industrial economy and an ageing population. Not only have these changes entailed high social costs, they have also posed severe constraints on the state's capacity to remedy to these costs and considerable Welfare retrenchment. In this context, populist parties have been able to build on the discontents provoked by these changes by appealing to the "losers" of globalisation in the West, and to the "losers" of transition in the post-communist countries.
A specific crisis of representation in CEE and Western Europe
However, while European countries may be facing comparable social and economic changes, albeit clearly more fundamental ones in Central Europe, the political changes they are going through are radically different. Populism emerges in Western Europe in a time of redefinition of cleavages in well-established party-systems operating within well-known democratic benchmarks. On the other hand, populism emerges in CEE in a time where democracy and political identification are in the process of invention rather than re-definition. This difference can also be defined by using the concept of legacy: while most West European political systems build on a fundamentally democratic legacy, Central European countries build on an authoritarian one, often called "communist" or "Leninist" legacy. It is from the perspective of these legacies that the specificities of the "crisis of representation" at both ends of the EU can best be analysed.
Populism in Western Europe has often been viewed as a side effect of the depolitisation of public action and the growing importance of consensual politics in contemporary democracies. According to Mouffe (2005), populism in the West springs from the predominance of liberal values over democratic ones, and from the end of adversarial politics in Western democracies. The crisis of representation is key here, as those who disagree with the established consensus can neither identify to mainstream parties, nor feel that they have any capacity of influencing their politicians. In this sense, populism is the symptom of a dysfunctional democracy: it is because the principle of popular sovereignty has been neglected, that, in the words of Canovan (1999), it "reasserts itself in the form of a populist challenge".
On the other hand, the depolitisation of politics cannot account for the specificities of populism in Central Europe, especially its mainstream character and its more openly exclusionary character. Firstly, politics in the new EU members can hardly be described as consensual. Although covert consensus has existed at least on matters of foreign affairs and economic policy in the 1990's, most CEE party systems have rapidly become polarised in an extremely adversarial mode around socio-cultural issues. Moreover, if it makes sense to interpret anti-system radical right populism as a reaction to "politics as usual", mainstream populism, within the system itself, can hardly be interpreted as a protest against consensual politics. Invoking past legacies, and more specifically, the communist legacy, provides for a much more convincing explanation of the specific form taken by the populist discourse in Central Europe.
As Mudde (2002) analyses, post-communist societies are particularly prone to populism because of the strong anti-political and anti-elitist sentiments which have been nourished under communism. The dissident elite, which in most countries had an important role to play in the immediate political transition of the early 1990's, was socialised in a political environment where politics could only be conceived in a non-political way. In this context, in Mudde's terminology, the "moral non-communist people", that could also be called "civil society", was united against the "corrupt communist elite", strongly identified to the state structure in general. During transition this "anti-political" discourse achieved great popularity, as former dissidents where ironically joined by what Mudde calls, the "post-communist political actors", essentially "opportunists and anti-democrats". Populism was indeed a seductive rhetoric amongst a population which, when it wasn't genuinely anti-communist and anti-elitist, was required to be so under the new circumstances of national emancipation and collective self-rule. The strong exclusionary nature of populism in CEE societies can be explained in similar terms. Nationalism has also taken on a particularly positive connotation in societies that have dealt with four decades of "dissolution of the nation state into an international socialist order" (Minkenberg, 2002). Also, communist authoritarianism strongly limited the possibility to openly reflect upon the issue of human rights violation after WWII, which did not help the elaboration of an inclusive conception of the polity post-1989.
The populist discourse in both CEE and Western Europe has a "people" and an "other", and it is anti-pluralist and anti-elitist. Populism has been successful in both parts of Europe because of the discontents provoked by important economic and social transformations. In both regions populism has emerged as a solution to a deep crisis of representation. Despite these facts, populism in CEE and Western Europe is not the same thing, because populism is a discourse, and a discourse adapts to its public and nourishes itself of its context. The populist discourse has therefore taken on different forms, as it emerges in societies that have had a radically different democratic experience, and are undergoing a fundamentally different process of redefinition. It is still to be seen whether, in the words of Mudde (2007), the "differences between East and West (...) will soon be irrelevant given the homogenising effect of EU membership" or whether legacies will prove more resilient than may be expected.
To go further
On Nouvelle Europe website
January 2012 dossier : Radiographie des populismes en Europe
Canovan, Margaret (1999), "Trust the People! Populism and the Two Faces of Democracy", Political Studies, 47(1), pp. 2–16.
Minkenberg Michael (2002), "The Radical Right in Postsocialist Central and Eastern Europe: Comparative observations and interpretations", East European Politics and Societies, 16 (2), pp. 335-362.
Mouffe (2005), "The 'End of Politics' and the Challenge of Right-wing populism" in Panizza, Francisco (ed.), Populism and the Mirror of Democracy, London: Verso.
Mudde, Cas (2002), 'In the name of the Peasantry, the Proletarian, and the People: Populism in Eastern Europe', in Meny, Yves and Yves Surel (eds.) Democracies and the Populist Challenge, Basingstoke: Palgrave.
Mudde, Cas (2005), "Racist extremism in Central and Eastern Europe", East European Politics and Societies, 19 (2), pp. 161-184.
Mudde, Cas (2007), Populist Radical Right Parties in Europe, Cambridge: CUP
Meny, Yves and Yves Surel (2002), "The Constitutive ambiguity of Populism", in Meny, Yves and Yves Surel (eds.) Democracies and the Populist Challenge, Basingstoke: Palgrave.
Panizza, Francisco (2005) "Introduction, Populism and the Mirror of Democracy" in Panizza, Francisco (ed.), Populism and the Mirror of Democracy, London: Verso
Taggart, Paul (2000), Introduction to Populism, Philadelphia: Open University Press, 2000.
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The Hayloft
Pet-Friendly Cottage, Great Ayton, North York Moors & Coast (Ref 22988)
Great Ayton, Yorkshire
This character Grace II listed annexe sleeps two people in one bedroom.
The Hayloft is a character Grade II listed annexe in the hamlet of Kildale, four miles from Great Ayton. The cottage has a double bedroom on the mezzanine level, and on the ground floor, a shower room and an open plan living area with kitchen, dining area and sitting area with woodburning stove. Outside is off road parking for two cars and a lawned garden with patio and furniture. The Hayloft is an ideal romantic base for a relaxing break or for enjoying all the countryside surrounding this charming property has to offer.
Oil central heating with woodburning stove. Electric portable mini oven, 2 ring ceramic hob, microwave, fridge (no ice box), TV with Freeview, DVD, radio. Fuel, power and starter pack for stove inc. in rent. Bed linen and towels inc. in rent. Off road parking for 2 cars. Lawned garden and patio with furniture and BBQ. One well-behaved dog welcome. Sorry, no smoking. Shop 4 miles, pub 3 miles. Note: Children aged over 12 only.
Click here for full selection of reviews from visitors to The Hayloft Pet-Friendly Cottage, Great Ayton, North York Moors & Coast (Ref 22988)
Sometimes given the nickname of "God's Own County" thanks to its lush green countryside and wild expanses of moor land, Yorkshire is the largest county in England. It is home to over 800 attractions, from breweries to museums, castles to zoos, and World Heritage Sites to breathtaking rides. There are many popular seaside resorts along its coastline, including Whitby, Bridlington and Scarborough, as well as quieter villages and working harbours nestled among the rugged cliffs. The North York Moors, the Yorkshire Dales and part of the Peak District National Park offer wonderful opportunities for walkers, cyclists and climbers, as well as nature reserves for bird spotters and naturalists. The North Yorkshire Moors Railway carries more passengers than any other heritage railway in the UK and the National Railway Museum is to be found in the county capital city, York.
See our Guide to Great Ayton, Yorkshire...
More holiday lets or cottages in Great Ayton, Yorkshire...
Cliff Cottage
Pet-Friendly Cottage, Great Ayton, North York Moors & Coast (Ref 4249)
Somerset Cottage
Farrier Cottage
Pet-Friendly Cottage, Great Ayton, North York Moors & Coast (Ref 911786)
To make a booking of 'The Hayloft Pet-Friendly Cottage, Great Ayton, North York Moors & Coast (Ref 22988)' or send the owner an enquiry simply click the button below. Depending on the owner/provider of the property this will redirect you to their website, either to the property details, or directly to the booking pages. When booking directly with owners please remember to mention Go2.


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Q: How to make modern Multidex work with instrumented tests on older APIs I have an app set up with Multidex and appears to load and work on older Android APIs however, I sometimes get errors from the instrumented test runner where it cannot find any tests. I can find details on on how to add multidex to an Android app, but there are several solutions depending on the support library used and none seem to directly address running tests with multidex using the current recommended AndroidX libraries. On Android API level 19, I currently get this error:
$ ./gradlew connectedCheck
> Task :app:connectedDebugAndroidTest
Starting 0 tests on API-19(AVD) - 4.4.2

com.android.build.gradle.internal.testing.ConnectedDevice > No tests found.[API-19(AVD) - 4.4.2] FAILED
No tests found. This usually means that your test classes are not in the form that your test runner
expects (e.g. don't inherit from TestCase or lack @Test annotations).

Running this on an emulator with API level 21 successfully runs all the tests. I do not have Proguard or minify enabled. To enable Multidex, I have made the following changes. I added this to the app's build.gradle:
android {
    defaultConfig {
        testInstrumentationRunner "androidx.test.runner.AndroidJUnitRunner"
        multiDexEnabled true
    }
}

dependencies {
    implementation "androidx.multidex:multidex:2.0.1"
    androidTestImplementation 'org.mockito:mockito-core:3.4.6'
    androidTestImplementation 'com.linkedin.dexmaker:dexmaker:2.28.0'
    androidTestImplementation 'com.linkedin.dexmaker:dexmaker-mockito:2.28.0'
}

My manifest defines a class that inherits from androidx.multidex.MultiDexApplication in the android:name attribute.
I have seen mention of adding a multidex test runner to the AndroidManifest.xml for the Test app, but I don't currently have an explicit manifest for it and it seemed to only be in the context for the old Android Support Library, not AndroidX. What do I need to do to get instrumented tests to work with Multidex and AndroidX on API levels 16-19?

A:
My manifest defines a class that inherits from androidx.multidex.MultiDexApplication

*

*This only works when you do not override the Application class in the code. Otherwise your Application class should extend MultiDexApplication as described in documentation

*Now tests will be found but will be crashed, I solved the issue by keeping test runner classes in the first dex by adding this to build.gradle:
android {
  ...
  buildTypes {
    ...
    debug {
      multiDexKeepProguard file('multidex-config.pro')
    }
  }
}

and multidex-config.pro contains:
-keep class androidx.test.** { *; }


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There are basically two Internet feed options, dial-on-demand and dedicated. Dial-on-demand is set up to make the phone connection to the Internet when required. For this option, you would pay hourly usage fees. The dedicated link is on-line 24 hours a day, seven days a week.
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You will see that Glenn seems to very much enjoy telling me as much as possible about his Buddhism. There were a few challenging aspects to this conversation. One was Glenn's increasingly long and detailed answers – he was not brief! It would take me a long time to parse through and pick out the one point to ask a question about. Another was trying to keep Glenn from veering off from the questions and getting answers to the difficult ones.
Hi, i am just curious what is the core belief of an Atheist? do u pray? what is the fundamental goal in life?
Hi Glenn, thanks for contacting us. My name is Derek.
All the term "atheist" means is that we don't find any compelling evidence to believe in any gods. To be "atheist" doesn't say anything about what that person's goals are in life are or what their political views are. Some atheists might do secular meditation and some do not – everyone is different.
Is there a god or gods in which you believe?
I am practicing a very practical Buddhism that does not focus on rituals but of the teachings or core philosophy of Buddhism particularly the Lotus school of Mahayana of Nichiren sect. In Mahayana Buddhism, the concept of god or gods is not the same way of western religion who is someone greater than us, an omnipotent, that control the destiny of all beings.Rather, they are just symbolic and positive forces of life which manifest as "good fortune" who practices the correct Way.
Oh, cool. So is your practice secular, or are there supernatural elements to it?
What kind of invisible things do you have belief in?
It's the mysterious nature of our lives and the things around us. In the character of MYOHO, "myo" means mystic or profound while "ho" law or phenomena which together called Mystic Law . All things and phenomena are manifestations of this law like our minds and bodies are the mysterious nature which trillion of our cells worked together to form a powerful living being(microcosm). The so called "self" in Buddhism refers to the universal life that defines as "neither existence nor non-existence"(Ku) which is the essence of Life that pervades all phenomena(myoho). Our feelings and thoughts from moment to moment are " myo" or invisible while our bodies and cells are "ho" all phenomena. The same thing with the outer world, the invisible laws such as weather and four Seasons and all heavenly bodies work together to form a cosmos in accordance with the Law. The universe is a dynamic ocean of life, which is its true nature "Ku", that generates all Life at anytime in accordance with the laws(of physics) and at the right condition.
It is also myoho that our own lives is an embodiment of the Buddha's mind.
I'm a little confused by the term "universal life" – what is this exactly?
I've not spoken to many Buddhists before – I really hope we can continue this conversation so I can learn more about your beliefs.
hi Derek, sorry i was quite busy and i really wanted to reply u sooner.. anyways, with regards to "universal life" Life connotes inherent energy or force that is within us and in the universe itself. What basically differ us individually is our physical body. But looking deeply of our inner dimension is that we are all One which share the characteristics and we, our energy, are constantly abiding and one is interconnected of everything. The law of Dependent Origination which the Gautama Buddha teaches us is that nothing in this world exist in isolation. The whole universe exist by virtue of their relationship with other phenomena. And since our lives are interconnected, the life-energy within us can affect and change our world both personal and social level.
The network of causes and conditions that bring any "thing" into existence is actually a never-ending process with no boundaries. So in this sense, Buddhism never speaks of "creation" or "destruction," "birth" or "death," "appearance" or "disappearance," because that way of talking about things misses the infinite open-endedness and inclusivity of the process which is the reality behind the "things" that we perceive and try to grasp. This holds true for chairs, people, planets, or universes. This is the other reason why Buddhism does not speak of a creation or a Creator, because the reality of life, the universe, and everything defies such concepts.
(1) That there exists an "inherent energy or force" permeating the universe. You also referred to this as "life energy".
(2) This energy force can affect and change our world in some way. Does that sound right?
You see now the difficulty I'm having with the long, ambiguous answers. I have to choose something to focus on. I'd feel more comfortable with something like "rebirth" or "karma" but I don't want to be the one choosing the belief. To try to avoid the long answers I try presenting options to choose from instead (this can be good or bad – you don't want to limit the conversation but I felt I had to do something.) Glenn gives a short answer, great, but you see it is really just a deepity. In retrospect, I might have probed more here for definition before asking his confidence level.
Yes, that is right. Anger, Depression and sadness is a form of energy so as Wisdom, courage love and compassion is also a form of energy which both exhibits the qualities of life.
Good. And, if I were to ask you tell me your confidence level that this energy force exists (is objectively true) on a scale of 0 – 100, where 0 is no confidence at all that the belief is true, and 100 is absolute certainty without doubt that the belief is true, where would you put yourself?
That's very confident – what's the number one piece of evidence that brings your confidence to 100?
the proof evidence is that my life has changed over the course of practicing its teachings that true happiness lies in developing our self not by some imaginary being.. our happiness and suffering depends on our karmic force or action that we take upon and that every action consciously or unconsciously can contribute changes in our lives and society as a whole. It is very important in Mahayana Buddhist philosophy, the role of a Bodhisattva, an altruistic behavior in developing our "true self" that is connected of everything that the life of each individual,including ours, is the most precious thing. As Nichiren Daishonin, the founder and 13th century japanese reformist buddhist teacher, which i uphold succinctly puts it " Life is the foremost of all treasures. It is expounded that even the treasures of the entire major world system cannot equal the value of one's body and life. Even the treasures that fill the major world system are no substitute for life.." A major world system is equivalent to a modern concept of a single Galaxy.
So if I'm reading you correctly, your evidence of the existence of the energy force is that your life changed as you followed the teachings. How did you determine though that it was the energy force, and not just practices you performed, that caused the change?
I see that the practices are important to you. I'm really interested though to find out how you determined that the energy force exists and is a causal factor in change.
as I've said, all things or phenomena exist by virtue of relationship with others or environment. For example, we have that capacity to Love and forgive our enemies only by then when we came in contact with others..we can't experience love unless there is a stimulus or external factor.. Nevertheless, it is there ready to express at the right time and condition.
I'm having trouble relating your descriptions of what the energy force is and/or does to how I can determine if that force exists. Can I measure this force? What is it composed of, would that be electrons or…?
Energy is the ability to do work. It manifest as courage, compassion, joy, wisdom etc which are the qualities of Life. When u look around, our planet earth and the universe are brimming with vibrant Life of joy and compassionate activity. Just like our bodies, organs, blood, heart and veins always pumping out working closely together as a whole.
Modern physics in attempting to discover the essence of matter. What scientists have discovered is that there is no actual, easily identifiable "thing" at the basis of matter. Subatomic particles, the building blocks of the physical world that we inhabit, appear to oscillate between states of being and nonbeing. Instead of a fixed "thing" in a particular place, we find only shifting waves of probability. At this level, the world is actually a highly fluid and unpredictable place, essentially without substance. It is this non-substantial nature of reality that the Buddhist concept of Emptiness(KU) describes.
I'm still wondering about how to be certain that the energy force is true. Can I measure this force? What is it composed of, would that be electrons or…?
How can you be certain that the effects you experience are definitively attributable to an invisible, unmeasurable force.?
i think it could be that electrons which composed of positive and negative energy but as far as science advance there is smaller than electrons and atoms..it is beyond immeasurable force..
Great! He's had to answer "i think", which I consider an inadvertent admission that he is not sure of something. Still hard to understand though.
What does that mean exactly "beyond immeasurable force"?
what i mean is that when we examined into the nature of life down to the smallest particles we find it only unfathomable or immeasurable..like what is Gravity really?? can we measure the gravity..
We can measure gravity, yes. Do you mean that we have not fully explained subatomic particles? Personally, if there is something that has not yet been explained by science, I just say "I don't know". I'm curious how you can be at 100% confidence level (zero doubt) about the energy force which has not been seen or measured.
For comparison, I've talked to Christians who are 100% confident that the changes in their lives are a result of their practices and prayers to a Christian god. I want to know true things – what criteria should I use to find out who is correct?
Glenn, would love to continue if you are still interested.
Hi Glenn – noticed you "liked" the last question I posed to you. Have you had a chance to give any further thought to that question?
As fas as Buddhist Reality is concerned, the Buddha spoke about the "true Entity of all phenomena" or simply called SadDharma(Mystic Law)in which the true aspect is void or without form but it is also manifest in all phenomena or living things. This true entity which is the alluding principle that gives rise to all phenomena. It is this principle that there is NO distinction between the creator and the creature. The ultimate and all-abiding Law hat the Buddha perceived may be another name for some people's concept of God. On the other hand, a person who cannot believe in an anthropomorphic God can see an underlying energy to the universe. The breadth of Buddhism encompasses both views and focuses on the individual. There is no one to blame – and no one to implore for salvation. In Buddhism, no God or supernatural entity plans and shapes our fates. In Western religion, you can bring yourself closer to God through your faith, but you can never become God. In Buddhism, one could never be separate from the wisdom of God, because the ultimate wisdom already exists in the heart of every person. Through Buddhist practice, we seek to call forth that portion of the universal life force existing originally and eternally within – what we call Buddhahood – and manifest it by becoming a Buddha. It is the discovery of this objective law or truth itself, as it manifests within the individual, that creates spiritual value, not some exterior power or being.
By tapping into this vast inner potential, our Buddha nature, we find unlimited resources of wisdom, courage and compassion. Instead of avoiding or fearing our problems, we learn to confront them with joyful vigor, confident in our ability to surmount whatever life throws in our path. But on a day-to-day basis, this higher self, this enlightened state, is hidden from view. This fundamental aspect of the human predicament is illustrated in the Buddhist parable "The Gem in the Robe," as told in the Lotus Sutra. It is the story of a poor man who visits a wealthy friend: The house was a very prosperous one and [the poor man] was served many trays of delicacies. The friend took a priceless jewel, sewed it in the lining of the poor man's robe, gave it without a word and then went away, and the man, being asleep, knew nothing of it. After the man had gotten up, he journeyed here and there to other countries, seeking food and clothing to keep himself alive, finding it very difficult to provide for his livelihood. He made do with what little he could get and never hoped for anything finer, unaware that in the lining of his robe he had a priceless jewel. Later the close friend who had given him the jewel happened to meet the poor man and after sharply rebuking him, showed him the jewel sewed in the robe. When the poor man saw the jewel, his heart was filled with great joy, for he was rich, possessed of wealth and goods sufficient to satisfy the five desires. We are like that man.." This parable depicts the blindness of human beings to the preciousness of their lives and the fundamental life-condition of Buddhahood realizing true nature of our existence.
Thanks Glenn, you are very descriptive. The parable is a nice reminder. If I understand you correctly, you believe the universal energy force exists. By what method do you come to the conclusion, with zero doubt, that it exists?
From my perspective, I like to find out what methods people use to conclude their belief is objectively true. I really want to believe true things (no matter how good or bad they might sound).
In Buddhism, it is observing the true entity of life by understanding the laws within it and thereby obtaining Wisdom is the mother of all virtues in buddhism along with compassion deepens our wisdom.
I'm not sure I understand – how does "understanding the laws" confirm the existence of the energy force?
So, is it through your five senses that you, personally, came to 100% confidence that the energy force exists?
when u look around the world, everything is constantly changing..our minds are receptive from moment to moment by various emotions and stimulus and being alive itself is a testament that life is made of energies and not static mechanism and as we grow old our bodies and energy becomes weaker..the same thing with stars, planets and universes..
Can we always trust our human senses to determine what is true? Are our human senses a reliable way to confirm the existence of a universal energy life force? And – if a Christian creationist tells me a similar thing – that they use their five senses, they look around at the world and say "look – the world is so complex and beautiful, there can be no doubt it was designed by my (Christian) God", would you say in that case that they are wrong? Aren't their senses unreliable in this case?
i believe that we all have the capacities to grasp the nature of Reality whether we call it God or Higher self, Energy or Consciousness.. Buddhism teaches that all knowledge in the world are ultimately seeking to universal Truth and are part of Buddhist truth. Hence, it is non dogmatic, scientific and practical philosophy that accords with Reason.
Hi, Glenn, sorry I was away all week on business. I wanted to ask you, what is your definition of "truth" here? It sounds like we might be using the term differently.
Should probably have asked for his "truth" definition earlier. We spend a lot of time on that but it is usually a good idea to make sure you aren't talking past one another.
We defined the Ultimate Truth as the "Law of life"(dharma), which is the underlying principle or truth behind all phenomena. It is also called the Buddha nature or the mind of Enlightenment, the essential Law or the Greater Life of the cosmos itself to which Gautama Buddha was awakened to the Law of Impermanence. In addition to his understanding of impermanence, the interrelatedness of all things. The universe and everything in it are in flux, arising and ceasing, appearing and disappearing, in an unending cycle of change conditioned by the law of causation. All things are subject to the law of cause and effect, and consequently nothing can exist independently of other things. This Buddhistic concept of causation is also known as "dependent origination ", the mystic aspect of life in which all things in the universe interrelate and influence one another in an unending cycle of birth and death.
I meant more the definition of the word "truth". From what you just said, it sounds like you are talking about objective truth – the facts of the universe; facts that are true and the same for everybody. Its that a correct reading of your use of the word?
Yes i am talking about the objective Reality in the outer world(physical) as well as the Reality of our own perceptions, feelings and aspirations(mental aspect) that we experienced in life. Both Physical and mental are integral part of of Buddhist Reality which is called the Middle Way.
Glad I asked. Could you give me your definition of the word "reality" then? I'm not quite sure if you mean there are multiple realities (physical, mental, Buddhist) or a single objective reality (again, facts that are true or false for everyone,) or if you mean a single reality and are just labelling different parts of it.
Oh..this is getting deeper and subtle truths especially the Lotus teaching which speaks about the "3,000 realms in a single Mind" as expounded by 6th century Great Teacher Tientai of china that is based on Ultimate teaching of Buddha, the Lotus sutra.
It employs a phenomenological approach, describing all the kaleidoscopic emotions and mental states that human beings are subject to at any given moment. The theory of three thousand realms in a single moment of life holds that all the innumerable phenomena of the universe are encompassed in a single moment of a common mortal's life.
This principle teaches that "one's life at each moment or thought" (Ichinen)" contains great potentials" . In other words, At each moment, one's life has the power to shape one's future and influence the environment. Thus, the macrocosm is within microcosm. Th true reality is found right here and now. Heaven and Hell or various mental states are not fixed reality. It is a condition or state of mind from moment to moment.
I believe so that seeking Knowledge is step closer to Reality. In the buddhist terminology, the self Awakened(pratyekabuddhas), one who is enlightened through direct experience, as well Voice Hearer(Shrivaka) whom knowledge is gained through teachings or learnings from others called 2Vehicles(these are people of highly academic and scientist of today) are part of the four Noble Worlds in the 10 dharma realms which Bodhisattva and highest Buddhahood is the ultimate goal in Life that is pervaded with Wisdom and compassion that is lacking in the world of 2 Vehicles mentioned as Knowledge and Wisdom are different things.
Gaining knowledge is a step closer to reality, I think we agree. But can you answer more directly – when a Christian is 100% confident in her knowledge that the earth is only 6000 years old and that people lived at the same time as dinosaurs … do you not agree that this knowledge is not a true picture of reality?
You see I've tried to foist the Outsider Test for Faith on him a few times now and he usually avoids it completely. You see his answer to what is true depends on how well it fits with Buddhist teachings, unless disproven by science. This is not a great worldview. Is this what he really means, or is this a language barrier issue? I try to find out.
A belief should be valid unless it is proven principle or scientific facts and it disagrees also with Buddhist beliefs in which we believe that the earth is billions years of age that is proven by science. In Buddhist cosmology, the four periods of time corresponding to the four stages in the cycle of formation, continuance, decline, and disintegration that a world is said to undergo. The four kalpas are explained in the Long Āgama Sutra and The Dharma Analysis Treasury. In the kalpa of formation, a world takes shape in space, and a variety of sentient beings appear on it. In the kalpa of continuance, living beings conduct their life-activities. In the kalpa of decline, the land is destroyed by natural disasters, and living beings gradually diminish and then disappear completely. In the kalpa of disintegration, complete destruction has taken place, and nothing exists. One complete cycle of the four kalpas is called a major kalpa.
A regular kalpa is approximately 16 million years long (16,798,000 years), and a small kalpa is 1000 regular kalpas, or about 16 billion years. Further, a medium kalpa is roughly 320 billion years, the equivalent of 20 small kalpas. A great kalpa is 4 medium kalpas, or around 1.28 trillion years.
Buddha had not spoken about the exact length of the maha-kalpa in number of years. However, he had given several astounding analogies to understand it.
Imagine a huge empty cube at the beginning of a kalpa, approximately 16 miles in each side. Once every 100 years, you insert a tiny mustard seed into the cube. According to the Buddha, the huge cube will be filled even before the kalpa ends.
Imagine a gigantic rocky mountain at the beginning of kalpa, approximately 16 x 16 x 16 miles (dwarfing Mount Everest). You take a small piece of silk and wipe the mountain once every 100 years. According to the Buddha, the mountain will be completely depleted even before the kalpa ends.
If you count the total number of sand particles at the depths of the Ganges river, from where it begins to where it ends at the sea, even that number will be less than the number of passed kalpas.
(D) We should only hold certainty in beliefs that have scientific backing.
Which of those, A, B, C or D most closely reflects your own view?
What i mean is the D. However, there are beliefs in buddhism that is not proven by science such as the Life after death and rebirth that is closely interconnected to the laws of Karma, the law of Causality.
But i think the Law of conservation of energy is parallel thought to the concept of Rebirth.
So rebirth is something you personally believe in as well? Since you answered "D" above, does that mean you have less than 100% confidence in rebirth?
Not at all.. there are scientist who believes in rebirth. Professor Julian Huxley, the distinguished British scientist who was Director General of UNESCO believed that rebirth was quite in harmony with scientific thinking: "There is nothing against a permanently surviving spirit-individuality being in some way given off at death, as a definite wireless message is given off by a sending apparatus working in a particular ways. But it must be remembered that the wireless message only becomes a message again when it comes in contact with a new, material structure – the receiver. So with our possible spirit-emanation. It would never think or feel unless again "embodied" in some way. our personalities are so based on body that it is really impossible to think of survival which would be in any true sense personal without a body of sorts. I can think of something being given off which could bear the same relation to men and women as a wireless message to the transmitting apparatus for mind".
In this passage Shakyamuni is directly applying the reality of the life of the Buddha enlightened since the remote past to the beings of the threefold world. And the comparison is entirely valid that there is in fact no difference between the true entity of life of beings of the threefold world and that of the Buddha enlightened since the remote past. This, therefore, is an exact description of the true nature of the lives of all beings of the threefold world. In other words, our lives in their original state exist eternally together with the life of the universe; they are without beginning or end. When certain conditions are attained, we manifest birth. And, in time, we recede again into the universe, entering a state of rest. This is the nature of our death. It is not the case that our lives are terminated through death; rather, it could be said that death is an expedient means necessary for us to lead a fresh and vigorous existence in the future. The same also applies to nature the 4 cycle of Winter, spring, summer and autumn and the 4 Kalpas of the heavenly bodies.
Sorry, I'm confused about how you can say that you agree with "(D) We should only hold certainty in beliefs that have scientific backing" but also have 100% confidence in rebirth, which you said was not proven. The reason you offered was that there are scientists who think rebirth is possible. But there are scientists of all religions that disagree on everything – so how can we know which scientist's idea can be used and which can be rejected?
I believe there is no contradiction of science with rebirth as it goes with the physical laws of nature. If we think our lives is part of this process it is not hard to believe that our energy-self applies also to these universal laws and it takes faith and understanding with this principle.
What would you need to observe, or what test could a scientist perform that would disprove the idea that rebirth is real and true?
"..The thus come one perceives the true aspect of the threefold world exactly as it is. There is no ebb or flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the thus come one sees clearly and without error.."(Lotu sutra)….. I THINK THIS WISDOM correlates with scientific laws of the Law of Conservation Energy which means that energy can neither be created nor destroyed; rather, it can only be transformed from one form to another. Buddhism teaches that what transmigrates is karma. Karma is a grammatical variation of the Sanskrit karman, which means act or action. Karma refers to potentials in the inner, unconscious realm of life created through one's actions in the past or present, which, respectively, after being activated by external stimuli, manifest as results in the present or future. According to Buddhism, life takes on no physical entity after death, nor does a "spirit" or "soul" continue to exist as a fixed entity. There is no fixed self that lives on as an unchanging entity. Shakyamuni Buddha concluded that it is karma itself that continues. Our circumstances in this present lifetime are the effect of our past actions (karma), and our actions in the present determine the circumstances of our lives in the future. In other words, the influence of our actions carries on from one existence to the next, transcending the life and death of the human being.
What would you need to observe, or what test could a scientist perform that would disprove the idea that rebirth (defined as trans-mitigation of karma) is real and true?
Glenn never responded after this point. I prodded him once again a few weeks later and let him know I planned to publish the chat, and asked if he wanted to follow-up, but I suppose he lost interest or could not come up with an answer. I thanked him for the learning opportunity.
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