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Wild Idaho: 6 Fire Towers for Rent This Weekend
Posted in: Travel the Back Roads
Who's down for a sleepover in the clouds?
Sometimes you just gotta get away. You can retreat to a lakeside cottage, pitch a primitive tent in the woods, or hook up your fifth wheel in a fully-loaded campground. But if you're looking for a more unique and rustic camping experience, head to Idaho where, scattered among the western white pine forests, an entire army of fire towers stands ready for your company. Originally built between the 1930s and the1960s to help spot forest fires, these towers have transitioned into historic hideaways for singles and families seeking rustic adventure. No bigger than 14ftX14ft and priced around $40 a night, many offer basic amenities — bed, kitchen, heat — but you're gonna have to brave the 50 yard –walk to the pit potty, and any other amenities are up to you!
While fire tower rentals are available all across the West, here are some of our favorites in Idaho. (Try to sample a few!)
RIGHT: Arid Peak Lookout. LEFT: Trail back to camp. Photos by @run_robyn_run
Arid Peak Lookout
Location: Avery, Idaho
Fun Fact: Built in 1935, Arid Peak was built by the Milwaukee Railroad Line to help spot fires. Abandoned and vacant for 25 years, it was restored for rental to the public by the Forest Fire Lookout Association, the U.S. Forest Service, and a team of citizen volunteers. It's also on the National Register of Historic Places!
What You'll See: 360-degree views of the Bitterroot Mountains, the Loop Creek, and Idaho Panhandle National Forest
What to Do: Pack your bikes to take advantage of the seven trestles and ten tunnels on the Hiawatha Bike Trail that carves through the Bitterroot Mountains. Grab your poles and a cup of bait and head to the banks of the St. Joe River where the cutthroat trout swim in large numbers. If you feel like taking a hike over the miles of trails, keep an eye out for elk, eagles, and bears!
Hike It OR Drive It: Hike. Access to the cabin requires a moderately steep three-mile hike and availability depends on weather conditions.
Amenities: This place has a wood stove, beds, propane, and cooking supplies. It's perfect for an adventurous family of four! Just bring bedding, food, and a pair of shoes to wear to the outhouse back down on the ground. No running water, so prepare accordingly!
LEFT: 4:00AM view from the lookout. RIGHT: Interior of the tower. Photos by @twilliams165
Deer Ridge Lookout
Location: Bonners Ferry, Idaho
Fun Fact: You enter this lookout through a trap door
What You'll See: Unforgettable view of the Purcell Mountain Ranges of Canada, Montana, and North Idaho
What You'll Do: You'll find hiking trails along Ruby Ridge and Deer Ridge and wild huckleberries in August and September, and you can cook what you catch in the Moyie River.
Hike it OR Drive it: Drive. Kick it into four-wheel drive and save your strength for hiking
Amenities: Sorry to say that the steep staircase, trap door, and rustic accommodations don't give this lookout a kid-friendly rating. It sleeps two people in twin beds and has a pit toilet on the ground. And while you are down there, you can do your cooking and water purifying.
LEFT: Waking up to Lone Tree Peak. RIGHT: Outhouse with a view. Photos by @jason_hershey_
Shorty Lookout
Fun Fact: The closest convenience store is on the Canadian border– about 50 miles away!
What You'll See: The Selkirk and Purcell Mountain Ranges give a beautiful performance, and there isn't a bad seat in the house.
What You'll Do: If photography is your game, this is the lookout for you, with native elk, mountain bluebirds and the mountains themselves making spectacular portraits. And don't forget to stargaze . . . unforgettable!
Hike it OR Drive it: Hike. Limber up for your 2.5-mile hike to camp!
Amenities: Inside, you'll find a pair of twin beds, two tables, and a historic fire finder and district map. Outside, a pit toilet – bring your own shoes for the 100-yard dash. No water. No electric.
LEFT: Even the outhouse has a view. Photo by @Bendyfrog RIGHT: Hiker takes in the view of the Boise National Forest @griffon_steelheading
Dead Wood Lookout
Location: Emmett, Idaho
Fun Fact: This fire tower was built in 1934 by the Civilian Conservation Corps, was on active duty until 1972. It has since become one of the most popular rental cabins in Idaho.
What You'll See: A Dead Wood Mountain sky has colorful sunsets and the brightest stars. (No light pollution around this place!) Be aware of the rattlesnakes and bull elk in these parts, y'all.
What You'll Do: Scott Mountain, Julie Creek and Nellie's Basin are great for hikers and bikers, while the Deadwood Ridge Trail is better for horses and Jeeps there to play in the mountain mud.
Hike it OR Drive it: Drive. You're going to need a high clearance vehicle to tackle the terrain on the way up. (Deadwood Mountain is at an elevation of 8,200 feet!)
Amenities: The bare basics are provided: wood stove, two chairs, two single beds. You'll spend a lot of time watching sunsets and sunrises on the wraparound porch. Cooking and dining on the ground floor only, where a fire ring and picnic table await. This place is clean, with a vault toilet nearby.
LEFT: Bald Mountain Lookout. Photo by @msm98908 RIGHT: Room with a view. Photo by @abigail.georgia
Location: Potlatch, Idaho
Fun Fact: This lookout is located on the White Pine Scenic Byway (aka Highway 6) — an 80-mile drive through historic small towns and thick forests.
What You'll See: You're in for a real deal birds eye view from Bald Mountain. Not only is it one of the highest peaks in the Hoodoo Mountain Range, ( 5,334 feet above sea level), it's thick with Douglas fir, hemlock and red cedar. Wildlife watchers may see eagles soaring through the sky. Bear, moose, elk and deer are frequently spotted in the area as well.
What You'll Do: Advanced hikers and bikers can run around the 8.9-mile Beason Meadows Trail or the four miles of Strychnine Ridge Trail.
Hike it OR Drive it: Drive. Guests can drive to the lookout in vehicles with good ground clearance, but trailers are not recommended due to some rough spots on the road.
Amenities: This lookout sits 50 feet off the ground. A stairway leads to an exterior catwalk that surrounds the cabin, and can accommodate four people. A table and four chairs, a twin bed with foam pad and two cots are provided. Propane appliances include a cooking stove, heater and refrigerator. Cookware, dishes and utensils are provided. A pit toilet is located just below the lookout.
No water or electricity, so bring your own drinking water and lighting. And don't forget garbage bags to pack out the trash. An added note: the propane fridge isn't the most reliable, so for insurance, consider a well-iced cooler!Bedding and additional mattresses are not provided. The propane refrigerator may be unreliable, so guests may want to consider bringing a cooler with ice.
LEFT: It's a climb to the top! Photo by @arielamandah RIGHT: View from the lookout. Photo by @mountain_girl_fit
Lookout Butte
Location: Kooskia, Idaho
Fun Fact: There have been three different towers on this site over the past 80 years. The current one, now available for rent, was built in 1962.
What You'll See: At an elevation of 5,869 feet, you're breathing the fresh mountain air from three mountain ranges: the Selway-Bitterroot Wilderness Area, Coolwater Ridge, the Seven Devils Mountain Range. And there's water everywhere, mainly flowing through the Selway River and Lochsa River Drainages.
What You'll Do: Pick one of the many back roads that are perfect for off-roading or biking.
Hike it OR Drive it: Drive. Bring a car with gritty tires to combat the incline, (add comma) and ditch your trailer before the climb.
Amenities: With five steep flights of stairs up to the tower, this one isn't recommended for families. (add period) Parties of four are welcome to use the two twin beds, propane stove, and kitchen table. Down on the ground is a fire ring, and down the hill, a pit toilet.
A few final reminders about staying in these lookouts:
None of them have running water–pack plenty of H20 and appropriate tools to purify your supply
Cell phone coverage is unreliable, but snap all the photos you want!
To help prevent the spread of tree-killing pests only burn firewood near your destination
Happy Trails, out there!
A post shared by Isaac Grauke (@isaacgrauke)
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9 thoughts on "Wild Idaho: 6 Fire Towers for Rent This Weekend"
Brentha Ramirez April 8, 2017 at 10:44 am
I absolutely Love your show.
I've learned much history and realize I have a few things that are antique.
These things I will pass on to my children,tho.
I Love the outdoors and would Love to go Picking with you guys and Danny (we women can do some awesome picking, things you men never think about).
BTW: One of my fav. shows was when you found things from the Hatfield's and McCoys.
Brentha Ramirez
Joseph S Haas April 8, 2017 at 11:22 am
Thanks; to read this later; ___) for now of us here in New Hampshire I see that we too have that chance for a get-a-way also, see: http://www.nhdfl.org/fire-control-and-law-enforcement/fire-towers.aspx and see you on The History Channel. – – Joe
Mary Dilley April 9, 2017 at 11:03 am
Adventures await —- some of these towers you need to hike a ways to get to them. There's nothing more spectacular than sitting perched above the tree line in wild and wonderful Idaho!
richard sterling April 13, 2017 at 12:10 am
Mike and frank:
Betty passed away last summer but we honeymooned on Big Hill near Lowell ID in 1948. Looks like Lookout Butte. That's 2/3 of a century with four generations left in Coastal Washington. Love your antics on TV.
Dick Sterling
600 Park Garden Rd.
Steve Harris April 20, 2017 at 8:15 pm
A not for profit that repairs fire towers all over the country is HistoriCorps. Check them out – they work on all types of historic structures with volunteer crews. So you too can sign on!
D. Oakley April 28, 2017 at 7:33 pm
I worked in the Lookout Butte tower one summer in the late 70s. Those stairs!
Sarah Buckholtz Post Author April 29, 2017 at 12:24 pm
We bet you have some incredible stories, Oakley!
Brad Spence March 20, 2018 at 7:31 am
Move the show and cast. Good memories!
David Pokrywka March 20, 2018 at 6:43 pm
Have you ever read a book published about 1960 called "Inside U.S.A." ? It needs to be updated.

redpajama_set_name: RedPajamaCommonCrawl


text:
Фатулла Джамиль (; 5 сентября 1942 — 1 марта 2012, Сингапур) — министр иностранных дел Мальдив (1978—2005).

Биография

Родился в семье будущего министра юстиции и генерального прокурора Мухаммада Джамиля Дили. Получил образование в области философии и исламской теологии в каирском университете Аль-Азхар, получив в 1967 г. диплом бакалавра искусств. Затем окончил магистратуру еще одного каирского Университета Айн-Шамс. В 1974 г. окончил курс по международным отношениям при МИД Австралии.

 1969—1973 гг. — учитель школы Majeediyya School,
 1973—1976 гг. — заместитель статс-секретаря министерства иностранных дел по вопросам международных организаций и иностранной помощи,
 1975 г. — и. о. заместителя статс-секретаря в Министерстве транспорта,
 1976—1977 гг. — заместитель министра иностранных дел,
 1977—1978 гг. — постоянный представитель в ООН,
 1978—2005 гг. — министр иностранных дел Мальдивских островов,
 1982—1983 и 1990—1991 гг. — министр планирования и защиты окружающей среды (по совместительству),
 с 1989 г. — один из назначаемых президентом членов парламента,
 с 2005 г. — специальный советник президента Мальдив.

В 2008 г. президент Момун Абдул Гаюм присвоил ему звание старшего министра.

Источники
 https://web.archive.org/web/20120609143157/http://www.un.int/maldives/fj.htm
 http://sun.mv/english/1638

Министры иностранных дел Мальдивских островов
Постоянные представители Мальдивских островов при ООН

redpajama_set_name: RedPajamaWikipedia


At the 2016 Annual Meeting, 18 Ed-Talks were delivered throughout five Presidential sessions. The sessions touched on major issues in education equity, the use of research in policymaking, student learning, opportunities for disadvantaged students, and inclusive education practices. Each of the five sessions included a policy and media person who reacted the Ed-Talks.
Kevin G. Welner (National Education Policy Center) reacts to Ed-Talks from the "Inclusive Education Practices" session.
Richard Ingersoll (University of Pennsylvania) presents his Ed Talk.
Russ W. Rumberger (University of California - Santa Barbara) presents his Ed Talk.
Amy Stuart Wells (Teachers College, Columbia University) presents her Ed Talk.
Helen "Sunny" Ladd (Duke University) introduces that media and thought leader commentators during the "Fostering Equitable Policy Outcomes" session.
Daniel Leeds (National Public Education Support Fund) shares his insights as a thought leader during the "Fostering Equitable Policy Outcomes" session.
Sara Dockery Sparks (Education Weeks) comments on the Ed-Talks from the perspective of the media during the "Fostering Equitable Policy Outcomes" session.
Jeff R. Henig (Teachers College, Columbia University) presents his Ed Talk.
Kara S. Finnigan (University of Rochester) presents her Ed Talk.
uth Lopez Turley (Rice University) presents her Ed Talk.
William R. Penuel (University of Colorado Boulder) presents his Ed Talk.
Steve Barnett (Rutgers University) reacts to the Ed Talks.
Amanda Beaumont (U.S. Sentate Committee on Health, Education, Labor, and Pensions) serves as thought leader commentator during the "Relationships and Research Use in Policy Making" session.
Dorothy Espelage (University of Illinois - Urbana-Champaign) moderates a town hall discussion during the "Relationships and Research Use in Policy Making" session.
Lori Diane Hill (AERA) introducing the Ed Talk scholars during the "Broadening Conceptions of Learning" session.
Michelene T.H. Chi (Arizona State Univeristy) presents her Ed Talk.
Kris D. Gutierrez (Univeristy of California - Berkeley) presents her Ed Talk.
Young-Suk Kim (Florida State University) presents her Ed Talk.
Barbara Rogoff (University of California - Santa Cruz) presents her Ed Talk.
Media commentator, Emily Handord (America RadioWorks) commentates on the Ed Talks during the "Broadening Conceptions of Leanring" session.
Raymond C. Hart (Council of the Great City Schools) gives his insights as a thought leader during the "Broadening Conceptions of Learning" session.
Audience reactions to the Ed Talks during the "Broadening Conceptions of Leanring" session.
Vivian L. Gadsden (University of Pennsylvania) presents her Ed Talk.
Barbara Schneider (Michigan State University) presents her Ed Talk.
Stella Flores (New York University) introduces the media and thought leader commentators during the "Increasing the Education and Life Chances for the New American Majority" session.
Media commentator, Dan Barrett (Chronicle of Higher Education) reacts to the Ed Talks from the "Increasing the Education and Life Chances for the New American Majority" session.
Brenda Calderon (National Council of La Raza) comments on the Ed Talks from the policy perspective during the "Increasing the Education and Life Chances for the New American Majority" session.
Michelle Renee Valladares (University of Colorado Boulder) introduces the Ed Talk presenters during the "Increasing the Education and Life Chances for the New American Majority" session.
Alfredo Artiles (Arizona State University) presents his Ed Talk.
Diana Hess (University of Wisconsin - Madison) presents her Ed Talk.
Elizabeth Birr Moje (University of Michigan) presents her Ed Talk.
Sharon Nelson-Barber (WestEd) presents her Ed Talk.
Denise Harrington (DMH Consulting Group) reacts to Ed Talks, emphasizing the importance of effective communication in knowledge sharing.
Megan Franke (University of California) moderating the town hall discussion during the "Inclusive Education Practices" session.
Media commentator, Jill Barshay (Hechinger Report) provides her insights during the "Relationships and Research Use in Policy Making" session.
Laura W. Perna (University of Pennsylvania) presents her Ed Talk.


text:
Q: how to use mongo db.eval through Mongoose From my mongo shell I can run functions with db.eval like:
db.eval('return 7;');

And, but for a deprecation warning, the parameter function is run properly.
Now I want to call such a 'script' from node.js, through mongoose.
I've tried to just call db.eval with the stringified function code as parameter (as in here):
mongoose.connect(PATH_TO_A_MONGO_DATABASE);
mongoose.connection.db.eval('return 9;', function(err, result){
    console.log(result);
    //etc.
});

This silently ignores the callback. No error is thrown, and the callback function is never called.
When doing this, I checked that mongoose.connection.db.eval is actually a function.
Since db.eval also has a Promise interface, also tried:
mongoose.connection.db.eval('return 5;').then(console.log).catch(console.log);

With the same result: no errors, just silence.
So, I guess I'm missing something with the syntax, but I can't find documentation or examples about this. Any similar questions like this or this didn't help.
PD1: I'm willing to do this because I need to call a procedure stored in system.js through mongoose. I can't do that too. However, I can't even run a silly script like return 5;, so I'm asking for the simpler task before. Any advice on how to call server scripts with mongoose is welcome.
PD2: I'm aware stored server scripts in mongo are a bad practice, and that they are deprecated for a reason and so on... but I can't  just decide about that. I've been told to do that at my company, and the co-worker who set up the original code of the stored server script is not here now.

A: Ok, I figured out why my db.eval callbacks was being ignored. It is related with the mongoose connection.
If you start a connection like:
const conn = mongoose.connect(PATH_TO_DB);

And then just make a query:
conn.model(a_collection, a_schema).find({}).exec().then()...

Even if you just call the query right after the connection -it is, logically, an asynchronous process-, mongooose figures that it has to wait to the connection to be in a proper state, then fire the query, then call the callback with the query results.
However, this doesn't work the same way with db.eval(). just trying to call db.eval() right after the call to the connection, the callback is silently ignored:
const conn = mongoose.connect(PATH_TO_DB);
conn.db.eval('return 5;', (err, response) => {
    //nothing happends
})

That was the way I was creating the connection and calling db.eval, so I couldn't get db.eval() to work.
In order to fire a db.eval and make it work, it seems that you need to wait for the connection explicitly:
const conn = mongoose.connect(PATH_TO_DB, err => {
    mongoose.connection.db.eval('return 5', (err, result) => {
         result; //5!
    })
});

To make a query before any attemps to call db.eval also works:
const conn = mongoose.connect(PATH_TO_DB);
conn.model(a_collection, a_schema).find({}).exec()
.then(() => {
    conn.db.eval('return 5', (err, result) => {
         result; //5!
    })
})

redpajama_set_name: RedPajamaStackExchange


text:
Movie Review: August: Osage County
Title: "August: Osage County"
Director: John Wells
Writers: Tracy Letts
Stars: Meryl Streep, Dermot Mulroney, Julia Roberts
My rating: 3 out of 5 stars.
If there's one movie that had the most disingenuous marketing campaign, it would be "August: Osage County." The campaign made the movie seem like it's a comedy about a dysfunctional family, but it's only funny in a few moments and the rest of the time it's a very serious drama.
"August: Osage County" follows a dysfunctional midwestern family who comes together when the family patriach disappears and is found dead. Although "dysfunctional" really doesn't begin to describe this family. Their mother (Meryl Streep) is addicted to prescription painkillers, the eldest daughter's (Julia Roberts) family is falling apart, another daughter i(Juliette Lewis) is marrying a sleazeball and refuses to see him for who he really is, and the last daughter (Julianne Nicholson) is in love with her cousin (Benedict Cumberbatch).
It's a performance piece based on a play which I understand is much better than this movie, although I haven't seen it. While the performances are incredibly strong from all involved, nearly every character comes off as mean. Not a single character in this movie is likable and they all seem to have a chip on their shoulder. This is a major problem in a heavily character-based movie. With few redeeming qualities. We're not sure who to root for because we don't like anyone we're watching.
The drama is very good, and the dialogue is cutting. Letts clearly has a talent for writing dialogue, but not for creating likeable characters. There's also the creep factor that comes in at a couple of points, bringing up subjects such as pedophilia and incest. I'm not opposed to those subjects being handled in movies, but in the right context. Here it feels like it's being used just to creep the audience out.
This film has some great dialogue which I'm a sucker for, but it can be difficult and painful to watch. The characters all come off as mean and self-centered which makes the journey through this movie a slog that is difficult to enjoy and find true redeeming value.
"August: Osage County" earns 3 out of 5 stars.
Tagged academy awards 2014, august osage county, movie review, oscars 2014
Movie Review: Before Midnight
Title: "Before Midnight"
Director: Richard Linklater
Writers: Richard Linklater, Julie Delpy, Ethan Hawke
Stars: Ethan Hawke, Julie Delpy, Seamus Davey-Fitzpatrick
My rating: 3 out of 5 stars
Richard Linklater is clearly the master of the "talkie" movie. With movies like "Waking Life" and "Before Sunrise," which are movies that are nothing but people talking and talking, you might think it would get boring. But nope. They remain fascinating throughout, and "Before Midnight" is no exception.
"Before Midnight" is the third movie in a series which started with "Before Sunrise" and was followed by "Before Sunset." In the first movie, we meet idealistic 20-somethings Jesse and Celine who randomly meet on a train that stops in Vienna. We watch as they walk through Vienna and talk and talk, realizing that they're in love, but Jesse has to catch a train at sunrise. They promise to meet up at the same train station in six months, but nine years later in "Before Sunset" we find out that this meeting never happened when they bump into each other again in Paris. Jesse is now a writer and is married with a son, but never stopped loving Celine despite losing her before. Their romance is rekindled, with Jesse admitting that he's only stayed married for the sake of their child, and while he has a plane to catch at sunset, he chooses to miss that plane and stay with Celine.
Nine years further on, we get "Before Midnight." Jesse and Celine are now married and living in Europe, but things aren't going great. Celine is unhappy work-wise and finding fullfilment in life, and to make matters worse Jesse wants to move their family (they have twin daughters) back to the States so he can be closer to his son. Taking place during a single day while on a family vacation in Greece, the film ultimately ends on a slightly ambiguous note like the previous films.
To say this project is ambitious is an understatement. Begun 18 years ago, these movies catch up with the same actors every nine years as they evolve and change and involve nothing but them talking and talking, about life, themselves, philosophy, etc. This film is slightly different in that for a good portion of the film, they are not alone and there are other participant in their conversations. These conversations always feels interesting and accessible.
Why only 3 stars? It more has to do with comparing this movie to the previous films. "Before Sunrise" was magical and full of hope. "Before Sunset" felt like a course correction that needed to happen in these characters' lives and gave a hopeful feeling as well, although it wasn't quite as magical as the first movie. This movie is far more depressing as we witness the possible dissolution of Jesse and Celine's relationship, characters who we have rooted for and become attached to for two decades, and it drains the film of a lot of its magic. It feels like a downer, if not a betrayal, even if it's "real." We want to see them work it out. We want to see their love last. But we're not sure if it will.
With the usual beautiful scenery and interesting dialogue, this film continues Jesse and Celine's journey even though this film is more depressing than the previous two. It will be interesting to see if they continue this project in another decade and we find out what happened when clock struck midnight.
"Before Midnight" earns 3 out of 5 stars.
Tagged academy awards 2014, before midnight, movie review, oscars 2014
Movie Review: Prisoners
Title: "Prisoners"
Writer: Aaron Guzikowski
Starring: Hugh Jackman, Jake Gyllenhaal, Viola Davis
Two families daughters go missing on Thanksgiving Day with the only clue to their disappearance being a dilapidated RV parked on their street owned by a mentally handicapped man (played by Paul Dano). After the police have to let him go for lack of evidence, one of the fathers is convinced that this man knows more than he is telling. How far would you go to protect your family?
Sounds exciting, right? Well, in a way, it is. The movie tells a solid story, the actors play their parts excellently, especially Paul Dano who gives the role just the right amount of creep to make the audience unsure how much he really knows. It's disturbing to see the lengths these character go to find their children. But it's supposed to be disturbing, so mission accomplished.
However, the story is a little too solid. It follows a classic story structure so rigidly that the film loses a certain natural fluidity that makes a film unexpected and refreshing. There is nothing refreshing or new here. It's a retread of old stories, right down to the "surprise" ending, which isn't much of a surprise and if you pay any attention during the movie, you will see it coming a mile away.
It's a pretty standard story with few risks that we haven't seen before, which makes this movie solid but lacking charm. As a result, it's one of those films that tries really hard, but only manages to come out as "okay."
"Prisoners earns 3 out of 5 stars.
Tagged academy awards 2014, movie review, oscars 2014, prisoners
Movie Review: The Grandmaster
Title: "The Grandmaster"
Director: Kar Wai Wong
Writers: Kar Wai Wong, Jingzhi Zou, Haofeng Xu
Starring: Tony Chiu Wai Leung, Ziyi Zhang, Jin Zhang
"The Grandmaster" tells the story of Ip Man, one of the greatest martial artists and possibly the greatest kung fu masters of all time, not to mention the man who trained Bruce Lee. Or at least I think that's what it's about. This movie makes it very hard to tell.
From the first scene, you'll notice that this movie is highly stylized. It begins with a kung fu fight between Ip Man and an unnamed group in the rain. Seriously, this movie starts by making it look like Ip Man spent his time randomly fighting people in the street for no reason.
Throughout the movie, we see hints of what is going on in the background, such as the political upheaval in China and it's change from an Empire to a Republic. But we only know about it through references that the characters bring up.
This leads us to the single biggest flaw with this movie: There is no context. While the style is decent and the fighting sequences are well done, they feel out of place within a film that is described on paper as essentially being a biopic. What we're watching feels completely unreal, which gives us no reason to believe that any of this happened.
I can understand Wong's desire to make something artistic, feeling that he could show the spirit of Ip Man rather than simple events. The problem is that he moves so far towards the artistic that he leaves behind the basics of storytelling that would give Ip Man's story a proper treatment. Ultimately, it turns the film into a confusing mess.
This highly stylized film is more a tribute to martial arts than to Ip Man himself. It provides no context for what we're seeing, making this film confusing. While the style is good and nice to watch, the focus is on the style and not the substance. If you can tolerate that, you might enjoy it, but personally I came away feeling like I didn't know anymore about this legendary figure than when I started.
"The Grandmaster" earns 2.5 out of 5 stars.
Tagged academy awards 2014, movie review, oscars 2014, the grandmaster
Movie Review: The Great Gatsby
Title: "The Great Gatsby"
Writers: Baz Luhrmann, Craig Pearce
Starring: Leonardo DiCaprio, Carey Mulligan, Joel Edgerton
My rating: 2.5 out of 5 stars
Based on F. Scott Fitzgerald's novel of the same name, Baz Luhrmann tries to recreate the book for the modern screen but misses the mark pretty badly. What went wrong? The answer is rather complex.
The story is told from the point of view of Nick Carraway, played by Tobey Maguire, who has come to live in New York City and lands next to an eccentric millionaire, Jay Gatsby, who seems to have designs on Nick's cousin, Daisy.
This is one of those movies that you want to like. First, it's based on a classic novel and one of my personal favorites. Secondly, it has some great acting talent involved. Third, the production values are astounding.
Unfortunately, that last part is where things begin to fall apart. The production value becomes distracting. The movie looks like it's encrusted in gold and shotgunned with diamonds, with an upbeat soundtrack by Jay-Z. But as the movie progresses, we realize that this film has the same problem as another of Baz Lurhmann's films, "Moulin Rouge," that being that it's all style and no substance.
This film is hollow. It depends on the flashy sets, catchy music, editing tricks, and cinematography to create a bright and pretty candy coating, but when we bite into it, we discover that all the elements that make a good film are absent. The actual story feels like it's struggling for life. Dramatic scenes feel cartoony. Even Leonardo DiCaprio doesn't feel convincing as Gatsby. It simply fails to come together to create a solid core around which to place the more superfluous elements and fails to capture the soul of the novel.
This is one of those bright and pretty films that you might enjoy if you can overlook the fundamental flaws within. If you like your movies with a lot of flash and style, give it a try. But don't expect something groundbreaking or inspiring. You won't find it here.
"The Great Gatsby" earns 2.5 out of 5 stars.
Tagged academy awards 2014, movie review, oscars 2014, the great gatsby


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WCNF may refer to:

 WARB, a radio station (700 AM) licensed to serve Dothan, Alabama, United States, which held the call sign WCNF from 2010 to 2018
 WCXT, a radio station (98.3 FM) licensed to serve Hartford, Michigan, United States, which held the call sign WCNF in 2008
 WSJM-FM, a radio station (94.9 FM) licensed to serve Benton Harbor, Michigan, which held the call sign WCNF from 1999 to 2008


On July 10, 1798, the German ensemble at the Vienna court theater presented the premiere performance of Die Hochzeit des Figaro, the first production of Mozart and Da Ponte's Le nozze di Figaro – and indeed of any Mozart-Da Ponte work – at the court theater since Mozart's death and Da Ponte's departure from the imperial capital. A few months later, on December 11, 1798, a new production of Don Giovanni, titled Don Juan, arrived at the court theater stage. On September 19, 1804, a production of Così fan tutte followed, under the title Mädchentreue. Although the productions were not extraordinarily successful in terms of performance numbers, they represented important trends in the Viennese reception of Mozart's operas that were to continue throughout the early nineteenth century. In particular, these productions left behind numerous records about the convoluted processes through which theatrical works were approved, re-approved, and revised before reaching the stage in Vienna around 1800. Particularly prominent among these processes was censorship. Yet, as this article shows, Viennese censors worked in tandem with numerous private and public agents who likewise contributed to the final shape of pre-existing works' adaptations. An examination of the censorial approaches to Mozart's Don Giovanni and Così fan tutte in Vienna around 1800 shows that late Enlightenment censorship was contradictory and multidirectional and should be considered not as a force of restriction but as an element that affected artworks in ways similar to other social, political, and cultural factors, such as patronage, audience structure, and various social and political ideologies.


Click on play button to listen high quality(320 Kbps) mp3 of "The Game Why You Hate The Game feat Nas & Marsha Ambrosius". This audio song duration is 9:23 minutes. This song is sing by The Game Why You Hate The Game feat Nas & Marsha Ambrosius. You can download The Game Why You Hate The Game feat Nas & Marsha Ambrosius high quality audio by clicking on "Download Mp3" button.


Address CBD 34, Rivera Lakeview Appartment, International City, Dubai, U.A.E.
Asfar Group is one of the prominent groups of companies in U.A.E, established by Mr. Rashid Hassan Khalifa Bin Suroor. It is operating various divisions in United Arab Emirates.
Head office: CBD 34, Rivera Lakeview Appartment, International City, Dubai, U.A.E.


text:
(-)Commodity Supplemental Food Program(11)
(-)Policy(11)
(-)Policy Memos(11)
State/Local Agency(11)
Food Packages(1)
Income(5)
Program Integrity(1)
(-)Eligibility(11)
CSFP Income Guidelines for 2019
This memorandum transmits the 2019 Income Guidelines for state agencies and Indian Tribal Organizations in determining the eligibility of individuals applying to participate in CSFP.
Claims Resolution Act of 2010 - Payments Received via the Cobell Settlement
FD-116: Commodity Supplemental Food Program (CSFP), Food Distribution Program in Indian Reservations (FDPIR), and The Emergency Food Assistance Program (TEFAP)
Supplemental Nutrition Assistance Program (SNAP) - Clarification on SNAP Eligibility for Haitians granted Temporary Protected Status
Food and Nutrition Service (FNS) has received multiple inquiries as to whether certain Haitian nationals granted Temporary Protected Status (TPS) are eligible for SNAP benefits.
Filipino Veterans Equity Compensation Fund Payments
The American Recovery and Reinvestment Act of 2009 (PL 111-5) created the Filipino Veterans Equity Compensation Fund for certain veterans, or surviving spouses of veterans, who served in the military of the Government of the Commonwealth of the Philippines during World War II. Section 1002(c) of PL 111-5 directs the Secretary of Veteran Affairs to provide one time payments of up to $15,000 to eligible individuals.
Simultaneous Participation in CSFP and other Nutrition Assistance Programs administered by FNS
Per CSFP regulations at 7 CFR 247.19, participants are prohibited from receiving CSFP benefits and WIC benefits at the same time. However, there is no prohibition against simultaneous participation in CSFP and other FNS programs including but not limited to SNAP, TEFAP, and the SFMNP, provided the eligibility requirements for these programs are met.
Cancellation of Policy Memoranda FD-063, Household Eligibility Determinations for Disaster or Emergency Evacuees Residing with a Host Family, and FD-072, FDPIR Households Displaced During a Disaster
Policy Memoranda FD-063, Household Eligibility Determinations for Disaster or Emergency Evacuees Residing with a Host Family (dated December 4, 2006), and FD-072, FDPIR Households Displaced During a Disaster (dated February 19, 2008), are cancelled. The guidance provided by these Policy Memoranda has been consolidated and clarified in Policy Memorandum FD-093, Questions and Answers about Disaster Policies and Procedures.
Supplemental Nutrition Assistance Program Cash Payment Pilot Projects (SNAP Pilot Projects) and Work Supplementation or Support Programs (SNAP Work Programs) Benefits
This memorandum clarifies how SNAP benefits should be treated in determining eligibility for CSFP and TEFAP when the benefits are provided through SNAP Pilot Projects or SNAP Work Programs.
National Flood Insurance Program Payments
This memorandum provides guidance to state agencies regarding the treatment of National Flood Insurance Payments in determining the eligibility of households for participation in FDPIR, CSFP, or TEFAP.
Treatment of Income Intended for Foster Care
This memorandum serves to clarify the treatment of income intended for the care of a foster child when determining eligibility for participation in the CSFP.


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Q: Reduce a list down to a field with runtime parameter Is it possible to configure Automapper so it can map from a collection to a single instance based on a run-time parameter?
In our application our entities have labels for each language.
Depending on the preference of the current user, a single value should be shown.
DepartmentEntity
  Labels: Label[]
    Value: string
    Culture: CultureInfo

DepartmentViewModel
  Label: string

Given I know the current user culture when I map my entities, could I configure Automapper so it can map from DepartmentEntity to DepartmentViewModel?
Something like
var department = Mapper.Map<DepartmentEntity, DepartmentViewModel>(user.Culture);

Other answers like this one seem to want to pass a parameter to use as target value straight up.
I want to use it as a way to reduce a list to a single field.

A: You can do it the same as the answer you mentioned:
var department = Mapper.Map<DepartmentEntity, DepartmentViewModel>(departmentEntity,
  opt => opt.AfterMap((src, dest) => dest.Label = src.Labels.FirstOrDefault(x=>
                                       x.CultureInfo.Name == user.Culture.Name)?.Value));

Keep in mind that you have to make the ignore call when defining the map.
UPDATE
You are correct and after some more research it's actually possible and fairly easy to achieve this with Automapper. The feature I got it from this SO answer.
cfg.CreateMap<DepartmentEntity, DepartmentViewModel>().ForMember(x => x.Label, opt =>
opt.ResolveUsing((src, dest, member, context) =>
                  src.Labels.FirstOrDefault(x=> x.Culture.Name ==
                           context.Items["userCulture"].ToString())?.Value));

And when converting objects use
var userCulture = new CultureInfo("en-US");
var department = Mapper.Map<DepartmentViewModel>(depEntity,
            opt => opt.Items["userCulture"] = userCulture.Name);


text:
Ludwig Wittgenstein (1889—1951)
Ludwig Wittgenstein is one of the most influential philosophers of the twentieth century, and regarded by some as the most important since Immanuel Kant. His early work was influenced by that of Arthur Schopenhauer and, especially, by his teacher Bertrand Russell and by Gottlob Frege, who became something of a friend. This work culminated in the Tractatus Logico-Philosophicus, the only philosophy book that Wittgenstein published during his lifetime. It claimed to solve all the major problems of philosophy and was held in especially high esteem by the anti-metaphysical logical positivists. The Tractatus is based on the idea that philosophical problems arise from misunderstandings of the logic of language, and it tries to show what this logic is. Wittgenstein's later work, principally his Philosophical Investigations, shares this concern with logic and language, but takes a different, less technical, approach to philosophical problems. This book helped to inspire so-called ordinary language philosophy. This style of doing philosophy has fallen somewhat out of favor, but Wittgenstein's work on rule-following and private language is still considered important, and his later philosophy is influential in a growing number of fields outside philosophy.
Ethics and Religion
Conception of Philosophy
Rules and Private Language
Wittgenstein in History
Wittgenstein's Main Works
Some Biographies of Wittgenstein
Secondary Works
Ludwig Josef Johann Wittgenstein, born on April 26th 1889 in Vienna, Austria, was a charismatic enigma. He has been something of a cult figure but shunned publicity and even built an isolated hut in Norway to live in complete seclusion. His sexuality was ambiguous but he was probably gay; how actively so is still a matter of controversy. His life seems to have been dominated by an obsession with moral and philosophical perfection, summed up in the subtitle of Ray Monk's excellent biography Wittgenstein: The Duty of Genius.
His concern with moral perfection led Wittgenstein at one point to insist on confessing to several people various sins, including that of allowing others to underestimate the extent of his 'Jewishness'. His father Karl Wittgenstein's parents were born Jewish but converted to Protestantism and his mother Leopoldine (nee Kalmus) was Catholic, but her father was of Jewish descent. Wittgenstein himself was baptized in a Catholic church and was given a Catholic burial, although between baptism and burial he was neither a practicing nor a believing Catholic.
The Wittgenstein family was large and wealthy. Karl Wittgenstein was one of the most successful businessmen in the Austro-Hungarian Empire, leading the iron and steel industry there. The Wittgensteins' home attracted people of culture, especially musicians, including the composer Johannes Brahms, who was a friend of the family. Music remained important to Wittgenstein throughout his life. So did darker matters. Ludwig was the youngest of eight children, and of his four brothers, three committed suicide.
As for his career, Wittgenstein studied mechanical engineering in Berlin and in 1908 went to Manchester, England to do research in aeronautics, experimenting with kites. His interest in engineering led to an interest in mathematics which in turn got him thinking about philosophical questions about the foundations of mathematics. He visited the mathematician and philosopher Gottlob Frege (1848-1925), who recommended that he study with Bertrand Russell (1872-1970) in Cambridge. At Cambridge Wittgenstein greatly impressed Russell and G.E. Moore (1873- 1958), and began work on logic.
When his father died in 1913 Wittgenstein inherited a fortune, which he quickly gave away. When war broke out the next year, he volunteered for the Austrian army. He continued his philosophical work and won several medals for bravery during the war. The result of his thinking on logic was the Tractatus Logico-Philosophicus which was eventually published in English in 1922 with Russell's help. This was the only book Wittgenstein published during his lifetime. Having thus, in his opinion, solved all the problems of philosophy, Wittgenstein became an elementary school teacher in rural Austria, where his approach was strict and unpopular, but apparently effective. He spent 1926-28 meticulously designing and building an austere house in Vienna for his sister Gretl.
In 1929 he returned to Cambridge to teach at Trinity College, recognizing that in fact he had more work to do in philosophy. He became professor of philosophy at Cambridge in 1939. During World War II he worked as a hospital porter in London and as a research technician in Newcastle. After the war he returned to university teaching but resigned his professorship in 1947 to concentrate on writing. Much of this he did in Ireland, preferring isolated rural places for his work. By 1949 he had written all the material that was published after his death as Philosophical Investigations, arguably his most important work. He spent the last two years of his life in Vienna, Oxford and Cambridge and kept working until he died of prostate cancer in Cambridge in April 1951. His work from these last years has been published as On Certainty. His last words were, "Tell them I've had a wonderful life."
2. Tractatus Logico-Philosophicus
Wittgenstein told Ludwig von Ficker that the point of the Tractatus was ethical. In the preface to the book he says that its value consists in two things: "that thoughts are expressed in it" and "that it shows how little is achieved when these problems are solved." The problems he refers to are the problems of philosophy defined, we may suppose, by the work of Frege and Russell, and perhaps also Schopenhauer. At the end of the book Wittgenstein says "My propositions serve as elucidations in the following way: anyone who understands me eventually recognizes them as nonsensical" [emphasis added]. What to make of the Tractatus, its author, and the propositions it contains, then, is no easy matter.
The book certainly does not seem to be about ethics. It consists of numbered propositions in seven sets. Proposition 1.2 belongs to the first set and is a comment on proposition 1. Proposition 1.21 is about proposition 1.2, and so on. The seventh set contains only one proposition, the famous "What we cannot speak about we must pass over in silence."
Some important and representative propositions from the book are these:
1 The world is all that is the case.
4.01 A proposition is a picture of reality.
4.0312 ...My fundamental idea is that the 'logical constants' are not representatives; that there can be no representatives of the logic of facts.
4.121 ...Propositions show the logical form of reality. They display it.
4.1212 What can be shown, cannot be said.
4.5 ...The general form of a proposition is: This is how things stand.
5.43 ...all the propositions of logic say the same thing, to wit nothing.
5.4711 To give the essence of a proposition means to give the essence of all description, and thus the essence of the world.
5.6 The limits of my language mean the limits of my world.
Here and elsewhere in the Tractatus Wittgenstein seems to be saying that the essence of the world and of life is: This is how things are. One is tempted to add "--deal with it." That seems to fit what Cora Diamond has called his "accept and endure" ethics, but he says that the propositions of the Tractatus are meaningless, not profound insights, ethical or otherwise. What are we to make of this?
Many commentators ignore or dismiss what Wittgenstein said about his work and its aims, and instead look for regular philosophical theories in his work. The most famous of these in the Tractatus is the "picture theory" of meaning. According to this theory propositions are meaningful insofar as they picture states of affairs or matters of empirical fact. Anything normative, supernatural or (one might say) metaphysical must, it therefore seems, be nonsense. This has been an influential reading of parts of the Tractatus. Unfortunately, this reading leads to serious problems since by its own lights the Tractatus' use of words like "object," "reality" and "world" is illegitimate. These concepts are purely formal or a priori. A statement such as "There are objects in the world" does not picture a state of affairs. Rather it is, as it were, presupposed by the notion of a state of affairs. The "picture theory" therefore denies sense to just the kind of statements of which the Tractatus is composed, to the framework supporting the picture theory itself. In this way the Tractatus pulls the rug out from under its own feet.
If the propositions of the Tractatus are nonsensical then they surely cannot put forward the picture theory of meaning, or any other theory. Nonsense is nonsense. However, this is not to say that the Tractatus itself is without value. Wittgenstein's aim seems to have been to show up as nonsense the things that philosophers (himself included) are tempted to say. Philosophical theories, he suggests, are attempts to answer questions that are not really questions at all (they are nonsense), or to solve problems that are not really problems. He says in proposition 4.003 that:
Most of the propositions and questions of philosophers arise from our failure to understand the logic of our language. (They belong to the same class as the question whether the good is more or less identical than the beautiful.) And it is not surprising that the deepest problems are in fact not problems at all.
Philosophers, then, have the task of presenting the logic of our language clearly. This will not solve important problems but it will show that some things that we take to be important problems are really not problems at all. The gain is not wisdom but an absence of confusion. This is not a rejection of philosophy or logic. Wittgenstein took philosophical puzzlement very seriously indeed, but he thought that it needed dissolving by analysis rather than solving by the production of theories. The Tractatus presents itself as a key for untying a series of knots both profound and highly technical.
3. Ethics and Religion
Wittgenstein had a lifelong interest in religion and claimed to see every problem from a religious point of view, but never committed himself to any formal religion. His various remarks on ethics also suggest a particular point of view, and Wittgenstein often spoke of ethics and religion together. This point of view or attitude can be seen in the four main themes that run through Wittgenstein's writings on ethics and religion: goodness, value or meaning are not to be found in the world; living the right way involves acceptance of or agreement with the world, or life, or God's will, or fate; one who lives this way will see the world as a miracle; there is no answer to the problem of life--the solution is the disappearance of the problem.
Certainly Wittgenstein worried about being morally good or even perfect, and he had great respect for sincere religious conviction, but he also said, in his 1929 lecture on ethics, that "the tendency of all men who ever tried to write or talk Ethics or Religion was to run against the boundaries of language," i.e. to talk or write nonsense. This gives support to the view that Wittgenstein believed in mystical truths that somehow cannot be expressed meaningfully but that are of the utmost importance. It is hard to conceive, though, what these 'truths' might be.
An alternative view is that Wittgenstein believed that there is really nothing to say about ethics. This would explain why he wrote less and less about ethics as his life wore on. His "accept and endure" attitude and belief in going "the bloody hard way" are evident in all his work, especially after the Tractatus. Wittgenstein wants his reader not to think (too much) but to look at the "language games" (any practices that involve language) that give rise to philosophical (personal, existential, spiritual) problems. His approach to such problems is painstaking, thorough, open-eyed and receptive. His ethical attitude is an integral part of his method and shows itself as such.
But there is little to say about such an attitude short of recommending it. In Culture and Value p.29e Wittgenstein writes:
Rules of life are dressed up in pictures. And these pictures can only serve to describe what we are to do, not justify it. Because they could provide a justification only if they held good in other respects as well. I can say: "Thank these bees for their honey as though they were kind people who have prepared it for you"; that is intelligible and describes how I should like you to conduct yourself. But I cannot say: "Thank them because, look, how kind they are!"--since the next moment they may sting you.
In a world of contingency one cannot prove that a particular attitude is the correct one to take. If this suggests relativism, it should be remembered that it too is just one more attitude or point of view, and one without the rich tradition and accumulated wisdom, philosophical reasoning and personal experience of, say, orthodox Christianity or Judaism. Indeed crude relativism, the universal judgement that one cannot make universal judgements, is self- contradictory. Whether Wittgenstein's views suggest a more sophisticated form of relativism is another matter, but the spirit of relativism seems far from Wittgenstein's conservatism and absolute intolerance of his own moral shortcomings. Compare the tolerance that motivates relativism with Wittgenstein's assertion to Russell that he would prefer "by far" an organization dedicated to war and slavery to one dedicated to peace and freedom. (This assertion, however, should not be taken literally: Wittgenstein was no war-monger and even recommended letting oneself be massacred rather than taking part in hand-to-hand combat. It was apparently the complacency, and perhaps the self-righteousness, of Russell's liberal cause that Wittgenstein objected to.)
With regard to religion, Wittgenstein is often considered a kind of Anti-Realist (see below for more on this). He opposed interpretations of religion that emphasize doctrine or philosophical arguments intended to prove God's existence, but was greatly drawn to religious rituals and symbols, and considered becoming a priest. He likened the ritual of religion to a great gesture, as when one kisses a photograph. This is not based on the false belief that the person in the photograph will feel the kiss or return it, nor is it based on any other belief. Neither is the kiss just a substitute for a particular phrase, like "I love you." Like the kiss, religious activity does express an attitude, but it is not just the expression of an attitude in the sense that several other forms of expression might do just as well. There might be no substitute that would do. The same might be said of the whole language-game (or games) of religion, but this is a controversial point. If religious utterances, such as "God exists," are treated as gestures of a certain kind then this seems not to be treating them as literal statements. Many religious believers, including Wittgensteinian ones, would object strongly to this. There is room, though, for a good deal of sophisticated disagreement about what it means to take a statement literally. For instance, Charles Taylor's view, roughly, is that the real is whatever will not go away. If we cannot reduce talk about God to anything else, or replace it, or prove it false, then perhaps God is as real as anything else.
4. Conception of Philosophy
Wittgenstein's view of what philosophy is, or should be, changed little over his life. In the Tractatus he says at 4.111 that "philosophy is not one of the natural sciences," and at 4.112 "Philosophy aims at the logical clarification of thoughts." Philosophy is not descriptive but elucidatory. Its aim is to clear up muddle and confusion. It follows that philosophers should not concern themselves so much with what is actual, keeping up with the latest popularizations of science, say, which Wittgenstein despised. The philosopher's proper concern is with what is possible, or rather with what is conceivable. This depends on our concepts and the ways they fit together as seen in language. What is conceivable and what is not, what makes sense and what does not, depends on the rules of language, of grammar.
In Philosophical Investigations Sect. 90 Wittgenstein says:
Our investigation is a grammatical one. Such an investigation sheds light on our problem by clearing misunderstandings away. Misunderstandings concerning the use of words, caused, among other things, by certain analogies between the forms of expression in different regions of language.
The similarities between the sentences "I'll keep it in mind" and "I'll keep it in this box," for instance, (along with many others) can lead one to think of the mind as a thing something like a box with contents of its own. The nature of this box and its mental contents can then seem very mysterious. Wittgenstein suggests that one way, at least, to deal with such mysteries is to recall the different things one says about minds, memories, thoughts and so on, in a variety of contexts.
What one says, or what people in general say, can change. Ways of life and uses of language change, so meanings change, but not utterly and instantaneously. Things shift and evolve, but rarely if ever so drastically that we lose all grip on meaning. So there is no timeless essence of at least some and perhaps all concepts, but we still understand one another well enough most of the time.
When nonsense is spoken or written, or when something just seems fishy, we can sniff it out. The road out of confusion can be a long and difficult one, hence the need for constant attention to detail and particular examples rather than generalizations, which tend to be vague and therefore potentially misleading. The slower the route, the surer the safety at the end of it. That is why Wittgenstein said that in philosophy the winner is the one who finishes last. But we cannot escape language or the confusions to which it gives rise, except by dying. In the meantime, Wittgenstein offers four main methods to avoid philosophical confusion, as described by Norman Malcolm: describing circumstances in which a seemingly problematic expression might actually be used in everyday life, comparing our use of words with imaginary language games, imagining fictitious natural history, and explaining psychologically the temptation to use a certain expression inappropriately.
The complex, intertwined relationship between a language and the form of life that goes with it means that problems arising from language cannot just be set aside--they infect our lives, making us live in confusion. We might find our way back to the right path, but there is no guarantee that we will never again stray. In this sense there can be no progress in philosophy.
In 1931 Wittgenstein described his task thus:
Language sets everyone the same traps; it is an immense network of easily accessible wrong turnings. And so we watch one man after another walking down the same paths and we know in advance where he will branch off, where walk straight on without noticing the side turning, etc. etc. What I have to do then is erect signposts at all the junctions where there are wrong turnings so as to help people past the danger points.
But such signposts are all that philosophy can offer and there is no certainty that they will be noticed or followed correctly. And we should remember that a signpost belongs in the context of a particular problem area. It might be no help at all elsewhere, and should not be treated as dogma. So philosophy offers no truths, no theories, nothing exciting, but mainly reminders of what we all know. This is not a glamorous role, but it is difficult and important. It requires an almost infinite capacity for taking pains (which is one definition of genius) and could have enormous implications for anyone who is drawn to philosophical contemplation or who is misled by bad philosophical theories. This applies not only to professional philosophers but to any people who stray into philosophical confusion, perhaps not even realizing that their problems are philosophical and not, say, scientific.
5. Meaning
Sect. 43 of Wittgenstein's Philosophical Investigations says that: "For a large class of cases--though not for all--in which we employ the word "meaning" it can be defined thus: the meaning of a word is its use in the language."
It is quite clear that here Wittgenstein is not offering the general theory that "meaning is use," as he is sometimes interpreted as doing. The main rival views that Wittgenstein warns against are that the meaning of a word is some object that it names--in which case the meaning of a word could be destroyed, stolen or locked away, which is nonsense--and that the meaning of a word is some psychological feeling--in which case each user of a word could mean something different by it, having a different feeling, and communication would be difficult if not impossible.
Knowing the meaning of a word can involve knowing many things: to what objects the word refers (if any), whether it is slang or not, what part of speech it is, whether it carries overtones, and if so what kind they are, and so on. To know all this, or to know enough to get by, is to know the use. And generally knowing the use means knowing the meaning. Philosophical questions about consciousness, for example, then, should be responded to by looking at the various uses we make of the word "consciousness." Scientific investigations into the brain are not directly relevant to this inquiry (although they might be indirectly relevant if scientific discoveries led us to change our use of such words). The meaning of any word is a matter of what we do with our language, not something hidden inside anyone's mind or brain. This is not an attack on neuroscience. It is merely distinguishing philosophy (which is properly concerned with linguistic or conceptual analysis) from science (which is concerned with discovering facts).
One exception to the meaning-is-use rule of thumb is given in Philosophical Investigations Sect.561, where Wittgenstein says that "the word "is" is used with two different meanings (as the copula and as the sign of equality)" but that its meaning is not its use. That is to say, "is" has not one complex use (including both "Water is clear" and "Water is H2O") and therefore one complex meaning, but two quite distinct uses and meanings. It is an accident that the same word has these two uses. It is not an accident that we use the word "car" to refer to both Fords and Hondas. But what is accidental and what is essential to a concept depends on us, on how we use it.
This is not completely arbitrary, however. Depending on one's environment, one's physical needs and desires, one's emotions, one's sensory capacities, and so on, different concepts will be more natural or useful to one. This is why "forms of life" are so important to Wittgenstein. What matters to you depends on how you live (and vice versa), and this shapes your experience. So if a lion could speak, Wittgenstein says, we would not be able to understand it. We might realize that "roar" meant zebra, or that "roar, roar" meant lame zebra, but we would not understand lion ethics, politics, aesthetic taste, religion, humor and such like, if lions have these things. We could not honestly say "I know what you mean" to a lion. Understanding another involves empathy, which requires the kind of similarity that we just do not have with lions, and that many people do not have with other human beings.
When a person says something what he or she means depends not only on what is said but also on the context in which it is said. Importance, point, meaning are given by the surroundings. Words, gestures, expressions come alive, as it were, only within a language game, a culture, a form of life. If a picture, say, means something then it means so to somebody. Its meaning is not an objective property of the picture in the way that its size and shape are. The same goes of any mental picture. Hence Wittgenstein's remark that "If God had looked into our minds he would not have been able to see there whom we were speaking of." Any internal image would need interpretation. If I interpret my thought as one of Hitler and God sees it as Charlie Chaplin, who is right? Which of the two famous contemporaries of Wittgenstein's I mean shows itself in the way I behave, the things I do and say. It is in this that the use, the meaning, of my thought or mental picture lies. "The arrow points only in the application that a living being makes of it."
6. Rules and Private Language
Without sharing certain attitudes towards the things around us, without sharing a sense of relevance and responding in similar ways, communication would be impossible. It is important, for instance, that nearly all of us agree nearly all the time on what colors things are. Such agreement is part of our concept of color, Wittgenstein suggests. Regularity of the use of such concepts and agreement in their application is part of language, not a logically necessary precondition of it. We cannot separate the life in which there is such agreement from our concept of color. Imagine a different form or way of life and you imagine a different language with different concepts, different rules and a different logic.
This raises the question of the relation between language and forms or ways of life. For instance, could just one person have a language of his or her own? To imagine an individual solitary from birth is scarcely to imagine a form of life at all, but more like just imagining a life- form. Moreover, language involves rules establishing certain linguistic practices. Rules of grammar express the fact that it is our practice to say this (e.g. "half past twelve") and not that (e.g. "half to one"). Agreement is essential to such practices. Could a solitary individual, then, engage in any practice, including linguistic ones? With whom could he or she agree? This is a controversial issue in the interpretation of Wittgenstein. Gordon Baker and P.M.S. Hacker hold that such a solitary man could speak his own language, follow his own rules, and so on, agreeing, over time, with himself in his judgements and behavior. Orthodoxy is against this interpretation, however.
Norman Malcolm has written that "If you conceive of an individual who has been in solitude his whole life long, then you have cut away the background of instruction, correction, acceptance--in short, the circumstances in which a rule is given, enforced, and followed." Mere regularity of behavior does not constitute following rules, whether they be rules of grammar or any other kind. A car that never starts in cold weather does not follow the rule "Don't start when it's cold," nor does a songbird follow a rule in singing the same song every day. Whether a solitary-from-birth individual would ever do anything that we would properly call following a rule is at least highly doubtful. How could he or she give himself or herself a rule to follow without language? And how could he or she get a language? Inventing one would involve inventing meaning, as Rush Rhees has argued, and this sounds incoherent. (The most famous debate about this was between Rhees and A.J. Ayer. Unfortunately for Wittgenstein, Ayer is generally considered to have won.) Alternatively, perhaps the Crusoe-like figure just does behave, sound, etc. just like a native speaker of, say, English. But this is to imagine either a freakish automaton, not a human being, or else a miracle. In the case of a miracle, Wittgenstein says, it is significant that we imagine not just the pseudo- Crusoe but also God. In the case of the automatic speaker, we might adopt what Daniel Dennett calls an "intentional stance" towards him, calling what he does "speaking English," but he is obviously not doing what the rest of us English-speakers--who learned the language, rather than being born speaking it, and who influence and are influenced by others in our use of the language--do.
The debate about solitary individuals is sometimes referred to as the debate about "private language." Wittgenstein uses this expression in another context, however, to name a language that refers to private sensations. Such a private language by definition cannot be understood by anyone other than its user (who alone knows the sensations to which it refers). Wittgenstein invites us to imagine a man who decides to write 'S' in his diary whenever he has a certain sensation. This sensation has no natural expression, and 'S' cannot be defined in words. The only judge of whether 'S' is used correctly is the inventor of 'S'. The only criterion of correctness is whether a sensation feels the same to him or her. There are no criteria for its being the same other than its seeming the same. So he writes 'S' when he feels like it. He might as well be doodling. The so-called 'private language' is no language at all. The point of this is not to show that a private language is impossible but to show that certain things one might want to say about language are ultimately incoherent. If we really try to picture a world of private objects (sensations) and inner acts of meaning and so on, we see that what we picture is either regular public language or incomprehensible behavior (the man might as well quack as say or write 'S').
This does not, as has been alleged, make Wittgenstein a behaviorist. He does not deny the existence of sensations or experiences. Pains, tickles, itches, etc. are all part of human life, of course. At Philosophical Investigations Sect. 293 Wittgenstein says that "if we construe the grammar of the expression of sensation on the model of 'object and designation' the object drops out of consideration as irrelevant." This suggests not that pains and so on are irrelevant but that we should not construe the grammar of the expression of sensation on the model of 'object and designation'. If we want to understand a concept like pain we should not think of a pain as a private object referred to somehow by the public word "pain." A pain is not "a something," just as love, democracy and strength are not things, but it is no more "a nothing" than they are either (see Philosophical Investigations Sect. 304). Saying this is hardly satisfactory, but there is no simple answer to the question "What is pain?" Wittgenstein offers not an answer but a kind of philosophical 'therapy' intended to clear away what can seem so obscure. To judge the value of this therapy, the reader will just have to read Wittgenstein's work for herself.
The best known work on Wittgenstein's writings on this whole topic is Saul A. Kripke's Wittgenstein on Rules and Private Language. Kripke is struck by the idea that anything might count as continuing a series or following a rule in the same way. It all depends on how the rule or series is interpreted. And any rule for interpretation will itself be subject to a variety of interpretations, and so on. What counts as following a rule correctly, then, is not determined somehow by the rule itself but by what the relevant linguistic community accepts as following the rule. So whether two plus two equals four depends not on some abstract, extra-human rule of addition, but on what we, and especially the people we appoint as experts, accept. Truth conditions are replaced by assertability conditions. To put it crudely, what counts is not what is true or right (in some sense independent of the community of language users), but what you can get away with or get others to accept.
Kripke's theory is clear and ingenious, and owes a lot to Wittgenstein, but is doubtful as an interpretation of Wittgenstein. Kripke himself presents the argument not as Wittgenstein's, nor as his own, but as "Wittgenstein's argument as it struck Kripke" (Kripke p.5). That the argument is not Wittgenstein's is suggested by the fact that it is a theory, and Wittgenstein rejected philosophical theories, and by the fact that the argument relies heavily on the first sentence of Philosophical Investigations Sect. 201: "This was our paradox: no course of action could be determined by a rule, because every course of action can be made out to accord with the rule." For Kripke's theory as a reading of Wittgenstein, it is not good that the very next paragraph begins, "It can be seen that there is a misunderstanding here..." Still, it is no easy matter to see just where Wittgenstein does diverge from the hybrid person often referred to as 'Kripkenstein'. The key perhaps lies later in the same paragraph, where Wittgenstein writes that "there is a way of grasping a rule which is not an interpretation". Many scholars, notably Baker and Hacker, have gone to great lengths to explain why Kripke is mistaken. Since Kripke is so much easier to understand, one of the best ways into Wittgenstein's philosophy is to study Kripke and his Wittgensteinian critics. At the very least, Kripke introduces his readers well to issues that were of great concern to Wittgenstein and shows their importance.
7. Realism and Anti-Realism
Wittgenstein's place in the debate about philosophical Realism and Anti-Realism is an interesting one. His emphasis on language and human behavior, practices, etc. makes him a prime candidate for Anti-Realism in many people's eyes. He has even been accused of linguistic idealism, the idea that language is the ultimate reality. The laws of physics, say, would by this theory just be laws of language, the rules of the language game of physics. Anti-Realist scepticism of this kind has proved quite popular in the philosophy of science and in theology, as well as more generally in metaphysics and ethics.
On the other hand, there is a school of Wittgensteinian Realism, which is less well known. Wittgenstein's views on religion, for instance, are often compared with those of Simone Weil, who was a Platonist of sorts. Sabina Lovibond argues for a kind of Wittgensteinian Realism in ethics in her Realism and Imagination in Ethics and the influence of Wittgenstein is clear in Raimond Gaita's Good and Evil: An Absolute Conception. However, one should not go too far with the idea of Wittgensteinian Realism. Lovibond, for instance, equates objectivity with intersubjectivity (universal agreement), so her Realism is of a controversial kind.
Both Realism and Anti-Realism, though, are theories, or schools of theories, and Wittgenstein explicitly rejects the advocacy of theories in philosophy. This does not prove that he practiced what he preached, but it should give us pause. It is also worth noting that supporters of Wittgenstein often claim that he was neither a Realist nor an Anti-Realist, at least with regard to metaphysics. There is something straightforwardly unWittgensteinian about the Realist's belief that language/thought can be compared with reality and found to 'agree' with it. The Anti-Realist says that we could not get outside our thought or language (or form of life or language games) to compare the two. But Wittgenstein was concerned not with what we can or cannot do, but with what makes sense. If metaphysical Realism is incoherent then so is its opposite. The nonsensical utterance "laubgefraub" is not to be contradicted by saying, "No, it is not the case that laubgefraub," or "Laubgefraub is a logical impossibility." If Realism is truly incoherent, as Wittgenstein would say, then so is Anti-Realism.
8. Certainty
Wittgenstein's last writings were on the subject of certainty. He wrote in response to G.E. Moore's attack on scepticism about the external world. Moore had held up one hand, said "Here is one hand," then held up his other hand and said "and here is another." His point was that things outside the mind really do exist, we know they do, and that no grounds for scepticism could be strong enough to undermine this commonsense knowledge.
Wittgenstein did not defend scepticism, but questioned Moore's claim to know that he had two hands. Such 'knowledge' is not something that one is ever taught, or finds out, or proves. It is more like a background against which we come to know other things. Wittgenstein compares this background to the bed of a river. This river bed provides the support, the context, in which claims to know various things have meaning. The bed itself is not something we can know or doubt. In normal circumstances no sane person doubts how many hands he or she has. But unusual circumstances can occur and what was part of the river bed can shift and become part of the river. I might, for instance, wake up dazed after a terrible accident and wonder whether my hands, which I cannot feel, are still there or not. This is quite different, though, from Descartes's pretended doubt as to whether he has a body at all. Such radical doubt is really not doubt at all, from Wittgenstein's point of view. And so it cannot be dispelled by a proof that the body exists, as Moore tried to do.
9. Continuity
Wittgenstein is generally considered to have changed his thinking considerably over his philosophical career. His early work culminated in the Tractatus Logico-Philosophicus with its picture theory of language and mysticism, according to this view. Then there came a transitional middle period when he first returned to philosophical work after realizing that he had not solved all the problems of philosophy. This period led to his mature, later period which gave us the Philosophical Investigations and On Certainty.
There certainly are marked changes in Wittgenstein's work, but the differences between his early and late work can be exaggerated. Two central discontinuities in his work are these: whereas the Tractatus is concerned with the general form of the proposition, the general nature of metaphysics, and so on, in his later work Wittgenstein is very critical of "the craving for generality"; and, in the Tractatus Wittgenstein speaks of the central problems of philosophy, whereas the later work treats no problems as central. Another obvious difference is in Wittgenstein's style. The Tractatus is a carefully constructed set of short propositions. The Investigations, though also consisting of numbered sections, is longer, less clearly organized and more rambling, at least in appearance. This reflects Wittgenstein's rejection of the idea that there are just a few central problems in philosophy, and his insistence on paying attention to particular cases, going over the rough ground.
On the other hand, the Tractatus itself says that its propositions are nonsense and thus, in a sense (not easy to understand), rejects itself. The fact that the later work also criticizes the Tractatus is not, therefore, proof of discontinuity in Wittgenstein's work. The main change may have been one of method and style. Problems are investigated one at a time, although many overlap. There is not a full-frontal assault on the problem or problems of philosophy. Otherwise, the Tractatus and the Philosophical Investigations attack much the same problems; they just do so in different ways.
10. Wittgenstein in History
Wittgenstein's place in the history of philosophy is a peculiar one. His philosophical education was unconventional (going from engineering to working first-hand with one of the greatest philosophers of his day in Bertrand Russell) and he seems never to have felt the need to go back and make a thorough study of the history of philosophy. He was interested in Plato, admired Leibniz, but was most influenced by the work of Schopenhauer, Russell and Frege.
From Schopenhauer (perhaps) Wittgenstein got his interest in solipsism and in the ethical nature of the relation between the will and the world. Schopenhauer's saying that "The world is my idea," (from The World as Will and Idea) is echoed in such remarks as "The world is my world" (from Tractatus 5.62). What Wittgenstein means here, where he also says that what the solipsist means is quite correct, but that it cannot be said, is obscure and controversial. Some have taken him to mean that solipsism is true but for some reason cannot be expressed. H.O. Mounce, in his valuable Wittgenstein's Tractatus: An Introduction, says that this interpretation is surely wrong. Mounce's view is that Wittgenstein holds solipsism itself to be a confusion, but one that sometimes arises when one tries to express the fact that "I have a point of view on the world which is without neighbours." (Mounce p.91) Wittgenstein was not a solipsist but he remained interested in solipsism and related problems of scepticism throughout his life.
Frege was a mathematician as well as a logician. He was interested in questions of truth and falsehood, sense and reference (a distinction he made famous) and in the relation between objects and concepts, propositions and thoughts. But his interest was in logic and mathematics exclusively, not in psychology or ethics. His great contribution to logic was to introduce various mathematical elements into formal logic, including quantification, functions, arguments (in the mathematical sense of something substituted for a variable in a function) and the value of a function. In logic this value, according to Frege, is always either the True or the False, hence the notion of truth-value. Both Frege and Russell wanted to show that mathematics is an extension of logic. Undoubtedly both men influenced Wittgenstein enormously, especially since he worked first-hand with Russell. Some measure of their importance to him can be seen in the preface to the Tractatus, where Wittgenstein says that he is "indebted to Frege's great works and to the writings of my friend Mr Bertrand Russell for much of the stimulation of my thoughts." For some insight into whether Frege or Russell had the greater influence one can consider whether one would rather be recognized for his or her great works or for simply being a friend.
In turn Wittgenstein influenced twentieth century philosophy enormously. The Vienna Circle logical positivists were greatly impressed by what they found in the Tractatus, especially the idea that logic and mathematics are analytic, the verifiability principle and the idea that philosophy is an activity aimed at clarification, not the discovery of facts. Wittgenstein, though, said that it was what is not in the Tractatus that matters most.
The other group of philosophers most obviously indebted to Wittgenstein is the ordinary language or Oxford school of thought. These thinkers were more interested in Wittgenstein's later work and its attention to grammar.
Wittgenstein is thus a doubly key figure in the development and history of analytic philosophy, but he has become rather unfashionable because of his anti-theoretical, anti-scientism stance, because of the difficulty of his work, and perhaps also because he has been little understood. Similarities between Wittgenstein's work and that of Derrida are now generating interest among continental philosophers, and Wittgenstein may yet prove to be a driving force behind the emerging post-analytic school of philosophy.
A full bibliographical guide to works by and on Wittgenstein would fill a whole book, namely Wittgenstein: A Bibliographical Guide by Guido Frongia and Brian McGuinness (Basil Blackwell, Oxford 1990). Obviously this is already out of date. Instead of a complete guide, therefore, what follows is a list of some of Wittgenstein's main works, some of the best secondary material on his work, and a few other works chosen for their accessibility and entertainment value, for want of a better expression.
a. Wittgenstein's Main Works
Tractatus Logico-Philosophicus, translated by D.F. Pears and B.F. McGuinness (Routledge and Kegan Paul, London 1961).
His early classic.
The Blue and Brown Books, (Basil Blackwell, Oxford 1969).
From his middle period, these are preliminary studies for his later work.
Philosophical Investigations, translated by G.E.M. Anscombe (Basil Blackwell, Oxford 1963).
His late classic.
On Certainty, edited by G.E.M. Anscombe and G.H. von Wright, translated by Denis Paul and G.E.M. Anscombe (Basil Blackwell, Oxford 1979).
Like many of Wittgenstein's works, this was compiled after his death from notes he had made. In this case the notes come from the last year and a half of his life.Works of more general interest by Wittgenstein include these:
Culture and Value, translated by Peter Winch (Basil Blackwell, Oxford 1980).
These are notes from throughout Wittgenstein's life dealing with all kinds of topics hinted at by its title, including music, literature, philosophy, religion and the value of silliness.
Lectures and Conversations on Aesthetics, Psychology and Religious Belief, edited by Cyril Barrett (Basil Blackwell, Oxford 1966).
For 'psychology' read 'Freud', otherwise the title is explanation enough. Hilary Putnam has recommended the section on religion as a valuable introduction to Wittgenstein's philosophy as a whole.
b. Some Biographies of Wittgenstein
Ray Monk Ludwig Wittgenstein: The Duty of Genius (Jonathan Cape, London 1990).
Full of enlightening detail.
Norman Malcolm Ludwig Wittgenstein: A Memoir (Oxford University Press, Oxford and New York 1984).
Shorter and includes material from G.H. von Wright as well. Two of the best books on the Tractatus are:
G.E.M. Anscombe An Introduction to Wittgenstein's Tractatus (University of Pennsylvania Press, Philadelphia 1971).
Emphasizes the importance of Frege and is notoriously difficult
H.O. Mounce Wittgenstein's Tractatus: An Introduction (Basil Blackwell, Oxford 1981).
Lighter but more reader-friendly.
c. Secondary Works
A good rule of thumb for picking secondary material on Wittgenstein is to trust Wittgenstein's own judgement. He chose G.E.M. Anscombe, Rush Rhees and G.H. von Wright to understand and deal with his unpublished writings after his death. Anything by one of these people should be fairly reliable. More contentiously, I would say that the best people writing on Wittgenstein today are James Conant and Cora Diamond. Other books referred to in the text above or of special note are these:
O.K. Bouwsma Wittgenstein: Conversations 1949-1951, edited by J.L. Craft and Ronald E. Hustwit (Hackett, Indianapolis 1986).
A seemingly little read slim volume that includes records of Wittgenstein's comments on such diverse and interesting topics as Descartes, utilitarianism and the word 'cheeseburger'.
Stanley Cavell The Claim of Reason: Wittgenstein, Skepticism, Morality, and Tragedy (Oxford University Press, Oxford and New York 1979).
A long, rich, challenging classic.
Cora Diamond The Realistic Spirit: Wittgenstein, Philosophy, and the Mind (MIT, Cambridge, Massachusetts 1991).
A collection of essays of varying degrees of accessibility on Frege, Wittgenstein and ethics, united by their Wittgensteinian spirit.
M.O'C. Drury The Danger of Words (Thoemmes Press, Bristol, U.K. and Washington, D.C. 1996).
A classic, including discussions of issues in psychiatry and religion by a friend of Wittgenstein's.
Paul Engelmann Letters from Wittgenstein with a memoir (Basil Blackwell, Oxford 1967).
Includes discussions by Wittgenstein and his friend Engelmann on the Tractatus, religion, literature and culture.
Saul A. Kripke Wittgenstein on Rules and Private Language (Harvard University Press, Cambridge, Massachusetts 1982).
See the section on rules and private language above.
Norman Malcolm Wittgenstein: Nothing is Hidden (Basil Blackwell, Oxford 1986).
One of the best accounts of Wittgenstein's philosophy from the disreputable point of view that the Tractatus advanced theses which are then attacked in the later work.
Norman Malcolm Wittgenstein: A Religious Point of View?, edited with a response by Peter Winch (Cornell University Press, Ithaca, New York 1994).
Malcolm basically summarizes Wittgenstein's philosophy, as he understands it, with a special emphasis on religion. Winch then responds, correcting Malcolm's account where necessary. The result is a highly accessible composite overview of Wittgenstein's work from the religious point of view, which is how Wittgenstein himself said that he saw every problem.
Duncan J. Richter
Email: RICHTERDJ@vmi.edu


In a recent update to our systems, the Client Login page has experienced technical difficulties. If you are having any trouble accessing the samples page, please send Corine an email at music@allegromusicevents.com. Our apologies for any inconvenience.


text:
Holders Paris Saint-Germain beat Toulouse 2-1 to reach last 16 of soccer's French Cup
By Jerome Pugmire AP
PARIS — Zlatan Ibrahimovic scored a last-gasp penalty as defending champion Paris Saint-Germain rallied to beat Toulouse 2-1 and reach the last 16 of the French Cup on Tuesday.
Ibrahimovic scored a late header when PSG won 1-0 at Toulouse in the league last weekend, and his winner this time came in the 89th minute after Toulouse defender Uros Spajic clumsily tripped left back Layvin Kurzawa just inside the penalty area.
Ibrahimovic sent goalkeeper Mauro Goicoechea the wrong way from the spot to prompt relieved celebrations at Parc des Princes.
Toulouse outplayed PSG in the first half, and took the lead when defender Francois Moubandje swapped passes with midfielder Adrien Regattin and slotted past goalkeeper Salvatore Sirigu.
Center half David Luiz headed PSG level after halftime.
Despite fielding a weakened side and keeping top-scorer Wissam Ben Yedder on the bench, Toulouse — which is 19th in the French league — took the game to PSG.
"It was a difficult game. They played really well and we didn't have much intensity," Luiz said. "We were too slow in attack and defense. The second half was better."
Goicoechea, Toulouse's third-choice goalie, saved Luiz's curling shot, and pushed away Kurzawa's attempt just before the interval as PSG finally clicked.


Hi. My currency is from Venezuela (Venezuelan Bolivar VEF). I signed up to WPMU a few months ago and was giving a workaround for adding my currency to the dropdown menu of the Membership plugin currency settings.
I'm writing to see if this can be officially added as a feature request since I think that for plugin that offers a paid service it is very important that it can support every currency. Maybe adding a "Other" to the dropdown menu which would enable a text field. It's what I have to do anyway with the workaround.
Hello there @vanessacolina, I hope you're well today!
We've included most of the currencies that are supported by payment gateways.
I have submitted a feature request for this to the plugin developer.
Thank you @aristah. Actually VEF is not supported by any of the payment gateways. I am working with a manually renew subscription process by our staff until our currency is supported in the future by a payment gateway. It is doable, just need the option to select my country's currency.


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text:
The PEDro scale provides a more comprehensive measure of methodological quality than the Jadad scale in stroke rehabilitation literature
J Clin Epidemiol. 2005 Jul;58(7):668-73. doi: 10.1016/j.jclinepi.2005.01.002.
Sanjit K Bhogal 1 , Robert W Teasell, Norine C Foley, Mark R Speechley
1 Department of Physical Medicine and Rehabilitation, University of Western Ontario, St. Joseph's Health Care London, Parkwood Hospital, 801 Commissioners Road, East, London, Ontario N6C 5J1, Canada.
DOI: 10.1016/j.jclinepi.2005.01.002
Objective: To systematically compare the PEDro scale and the Jadad scale when applied to the stroke rehabilitation literature.
Study design and setting: A literature search of multiple databases was used to identify all trials from 1968 through 2002. Each article was reviewed and assigned quality scores according to PEDro and Jadad criteria. Quality scores for both scales were compared using descriptive statistics. The correlation between the scales was estimated using the Pearson product moment correlation coefficient.
Results: 272 randomized controlled trials were retrieved and subjected to quality scoring to both the PEDro scale and the Jadad scale. Mean scores (with standard deviation) for the PEDro and Jadad scales were 5.78 (1.4) and 2.46 (1.1), respectively. The Pearson coefficient determined the PEDro and Jadad scales to be significantly correlated (r = .59, P < .01). Although significant, the correlation was not deemed to be very strong. When applied to physical or rehabilitation therapy studies only, the scales were slightly less correlated (r = .49, P < .01) than among drug-based studies (r = .52, P < .01).
Conclusion: In the stroke rehabilitation literature, where double-blinding studies are often not possible due to the nature of the interventions, breaking down the levels of blinding and accounting for concealed allocation, intention-to-treat, and attrition is important. Accordingly, the PEDro scale provides a more comprehensive measure of methodological quality of the stroke literature.
Evidence-Based Medicine / standards*
Physical Therapy Specialty*
Randomized Controlled Trials as Topic / standards
Research Design / standards*
Stroke / therapy
Stroke Rehabilitation*


text:
COURTYARD BY MARRIOTT WORLD TRADE CENTER ANNOUNCES THE APPOINTMENT OF NEW HOTEL MANAGER
Industry: Hotels
Munish Sharma, a passionate leader with over 12 years of progressive experience.
(TRAVPR.COM) ABU DHABI UAE - January 14th, 2022 - Abu Dhabi, January 14, 2022 - Courtyard by Marriott World Trade Center, a 4-star property that offers unpretentious classic 195 rooms and suites conveniently located in the heart of Abu Dhabi, announced the key appointment of its new Hotel Manager, Munish Sharma.
A passionate leader with over 12 years of progressive experience in managing international hotels and driving sales and operations across diverse markets, Munish has a proven track record in the industry. Committed to bringing out the best in his team, he attributes mentoring as evidently the key to achieving the goals. Munish started his career in his home country in India and join Oberoi Hotel after 3 years. He joined Marriott Goa in 2012 and moved to Courtyard Green Community Dubai as Housekeeping Manager in 2012. Prior to taking his current role as Hotel Manager of Courtyard by Marriott Hotel World Trade Center, Munish joined the pre-opening team of the Hotel in 2014 as Executive Housekeeper and moved to Operations Manager in 2017.
Commenting on his appointment, Munish stated, "I am thrilled leading the team at Courtyard by Marriott World Trade Center. I look forward to working with the entire team on further elevating the bespoke service and innovative guest experience." Married with 3 children, Munish loves to entertain his friends with a home-cooked meal. He enjoys hiking and travelling and he spends majority of his leisure time with his family. As the great Confucius would say, "Study the past if you would define the future."
--END—
Courtyard by Marriott is the hotel brand of choice for trailblazing guests who are inspired by a passion to do great things. With more than 1,250 locations in over 55 countries and territories, Courtyard is passionate about empowering its guests and serving the needs of travellers everywhere, no matter the purpose of their trip. Its thoughtfully designed guestrooms provide an elevated experience to relax and recharge, complete with plush bedding and flexible workspaces. Guests are able to work, eat well, connect, and be at their best to keep moving forward to succeed. Courtyard is proud to participate in Marriott Bonvoy, the global travel program from Marriott International. The program offers members an extraordinary portfolio of global brands, exclusive experiences on Marriott Bonvoy Moments and unparalleled benefits including free nights and Elite status recognition. To enroll for free or for more information about the program, visit MarriottBonvoy.com. For more information or reservations, visit courtyard.marriott.com, become a fan on Facebook or follow @CourtyardHotels on Twitter.
Please contact the person or company listed above for information regarding the content of this press release. TravPR.com are not the issuers of this press release and are not responsible for the accuracy of the content.
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Name: Neysa Caballero
Company: Courtyard by Marriott World Trade Center
Phone: 971.2.698.2222
neysa.caballero@marriott.com
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Nothing compares to the beauty of a real wood floor. NFP sells a full line of unfinished and pre-finished flooring in many different species and sizes. We have maintained solid relationships with some of the best manufacturers in the flooring industry for more than 25 years.


text:
Q: How to view the Worklight Server database tables during development-time? Can someone please tell me how to view/access the internal IBM worklight database tables, created in runtime(Eg., APP_ACTIVITY_REPORT, APP_SYNC_DATA, etc.). I want to know where and how they are stored. Or do we need to configure anything with respect to get the access to these internal tables. If yes, could you please elaborate the procedure. I am a newbie for worklight and right now using the IBM Worklight Development Server for understanding of Worklight stuffs.
Thanks in advance.

A: In Worklight Studio (the Eclipse plug-in), Worklight uses a file system-based database (HSQL) that is not accessible. Technically, you could access it, but not during runtime because the database file will be locked, and it is possible only by using some other Eclipse plug-in to view its contents.
The database file is stored in this location:

ECLIPSE_WORKSPACE\WorklightServerConfig\servers\worklight\workarea\org.eclipse.osgi\bundles\72\data\temp\default_node\SMF_WebContainer\PROJECT_NAME\APP_NAME\hsqldb

You should not access it this way.

To access the database tables in a sane and correct manner, you should manually create the Worklight database. To do so:

*

*Install MySQL database server

*Install some tool to view the database, such as SQLyog

*Create a "worklight" database

*Create a database user, for example: username "worklight & password "worklight"

*In your project's server\config\worklight.properties file, configure the project to use the "worklight" MySQL database you've created above

########################################################################
# DB Settings [Development Only]
########################################################################

# For MySQL
#wl.db.url=jdbc:mysql://localhost:3306/your-database-name

#wl.db.username=your-username
#wl.db.password=your-password

Now once you start the Worklight Server, and everything is properly configured, this database will be populated with the Worklight tables and you will be able to view their contents.


Join in the tri fun with the kids only version of Cairns Airport IRONMAN Cairns. Swim through the Esplanade Lagoon, ride along the Esplanade and run along the boardwalk to the finish at Fogarty Park.
It's not about being the best but giving it a go and having a whole lot of fun being active. Entry includes a participant medal and event t-shirt! You will also go in the draw to win random draw prizes. It doesn't matter if you've never raced triathlon before, why not come give it a go in 2019.
* Times are subject to change.
Starting at the Esplanade Lagoon and incorporating the Cairns Esplanade boardwalk with finish at Fogarty park.
Short achievable distance on a completely safe course.
Note: above details subject to change.