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A Pond in Your Backyard in the Desert? You Bet
Creso Pharma Signs $2.5 Million dispensing Deal, Enters New Lucrativ…
January 27, 2022 admin 0 Comments creso pharma, creso pharma calendar, creso pharma corvette, creso pharma crossover, creso pharma electoral map, creso pharma movies, creso pharma presidential election, creso pharma suvs, creso pharma tax, creso pharma world
Following a landmark decision by the country's Government, Pakistan, with a population of over 216 million, has entered the multi-billion dollar CBD market
Poised to capitalize on the enormous new market opportunity, Creso Pharma has signed an exclusive dispensing deal to bring the company's inventive hemp-derived CBD products into Pakistan and the Philippines
The deal will also see Creso look at additional possible target markets, with a total addressable market of approximately 750 million people, which includes Cambodia, Afghanistan, Azerbaijan, Bangladesh, Georgia, the Maldives, Myanmar, Tajikistan, Turkmenistan, Uzbekistan, and Vietnam
Creso Pharma (ASX: CPH) (OTC: COPHF) (FRA: 1X8) announced on Monday the signing of a new comprehensive dispensing agreement with Route2 Pharm, a leading nutritional supplements company. Under the terms of the deal, Route2 Pharm will import, market, spread and sell Creso Pharma's inventive hemp-derived therapeutic products exclusively in the Asian markets of Pakistan and the Philippines.
Route2, a subsidiary company of Route2Health, will also non-exclusively import, market, spread and sell the company's products in additional possible target markets, including Cambodia, Afghanistan, Azerbaijan, Bangladesh, Georgia, the Maldives, Myanmar, Tajikistan, Turkmenistan, Uzbekistan, and Vietnam.
Based in Pakistan, Route2Health has over thirty years of pharmaceutical sciences experience and produces and distributes world-class herbal remedies and dietary supplements. Route2Health has United States Pharmacopeia (USP) GMP compliant manufacturing facilities and global partnerships.
Per the terms of the 3-year deal, Rout2 holds the exclusivity rights to Creso Pharma's cannaQIX and cannaDOL product lines in the before mentioned exclusive territories of Pakistan and the Philippines. The agreement is unprotected to Route2 meeting a minimum threshold of orders for cannaQIX and cannaDOL in the deal's first year.
The Agreement follows a landmark decision made by the Pakistan government in September 2020, which will allow the country to go into into the billion-dollar cannabidiol (CBD) market by a focus on cultivating cannabis and hemp for therapeutic products. Route2Health has a strategic association with Highnoon Laboratories Limited (PSX: HINOON) ('Highnoon'), one of Pakistan's most successful and progressive pharmaceutical companies. Under the Agreement, both parties have agreed, unprotected to further regulatory approvals, to leverage their combined international reach to spread and sell Creso's products into additional markets, including the Philippines and Cambodia, as initial priorities, in addition as Afghanistan, Azerbaijan, Bangladesh, Cambodia, Georgia, the Maldives, Myanmar, Tajikistan, Turkmenistan, Uzbekistan, and Vietnam.
This considerably broadens Creso's international footprint and unlocks a number of immense market opportunities. Pakistan has a population of over 216 million people and a wide range of unmet needs that can be addressed by Creso's targeted portfolio of products.
Creso has a growing portfolio of cannabis and hemp-derived products that focus on four meaningful areas, including therapeutics, nutraceuticals, animal health, and cosmetics. The Company currently has a portfolio of 13 products, eight of which have been commercialized and are generating revenues and a strong product development pipeline.
Executive Commentary
"This Agreement has the possible to take Creso into markets with a combined population of over 750 million people. Our mission is to deliver access to affordable, high-quality, general-spectrum GMP products for the betterment of people's lives everywhere. We're delighted to conclude this important partnership, by which we hope to provide the opportunity for millions of people to have access to our inventive products," said Adam Blumenthal, Non-Executive Chairman of Creso Pharma.
"We are very excited to progress this partnership with leading global cannabis company Creso Pharma. There exists a great amount of real-world and strong clinical evidence which supports the safety and efficacy of hemp-based therapeutic products. The basis for this partnership is a shared commitment of bringing affordable, high-quality products to market which enhance people's lives. We intend to fully leverage the financial and marketing strength of our group to deliver on this mission," commented Route2 and Highnoon Laboratories Chairman Tausif Khan.
"Our company has thirty years' experience of successfully bringing products to market. These products draw on our knowledge in both pharmaceutical sciences and time-tested herbal remedies. We have been strongly promoted with the recent regulatory breakthrough on CBD in Pakistan, which will consequence in the removal of obstacles to patient access. We continue to work closely with the applicable authorities to pave a way for patients and consumers to gain access to the benefits of Creso's inventive hemp-derived therapeutic products," stated Shahnawaz Baig, Managing Director of Route2.
meaningful Terms of the Deal
The minimum order quantities for the first contractual year (January 1, 2021 – December 31, 2021) are as follows:
cannaQIX 10: MOQ (CHF) = 123,250 | MOQ (AUD) = 178,712
cannaQIX 50: MOQ (CHF) = 1,402,500 | MOQ (AUD) = 2,033,625
cannaDOL, 0.1%: MOQ (CHF) = 78,000 | MOQ (AUD) = 113,100
cannaDOL, 1%: MOQ (CHF) = 108,000 | MOQ (AUD) = 156,600
Total: MOQ (CHF) = 1,711,750 | MOQ (AUD) = 2,482,037
The minimum order quantities only become applicable three months after each product is registered in each Exclusive Territory. Route2 shall set afloat and commence dispensing within 6 months after such product registration, with minimum order quantities in the first contractual year being modificated pro rata relative to the date that a product is registered and launched in an Exclusive Territory. Route 2 is responsible for obtaining all such necessary and legally required registrations, authorizations and certifications.
For the second and third contractual years of the Agreement, the Parties will negotiate in good faith to set new minimum sales targets.
If minimum order quantities are not realized within any Contractual Year, Creso has the right to terminate the Agreement upon giving Route 2 six months written notice, with such notice to be provided on or before 31 March of the following Contractual Year.
Either party may otherwise terminate the Agreement in the event of a material breach or bankruptcy of the counterparty.
Deal Highlights & Recap
Creso enters into a dispensing Agreement with Route2 Pharm Pvt Ltd in Pakistan for the exclusive dispensing of Creso Pharma's products into Pakistan and the Philippines and non-exclusive dispensing into other possible target markets.
The agreement contemplates combined minimum order quantities for the first contractual year of up to CHF1.71 million (AUD$2.48 million1) across CannaQix 10, Cannaqix 50 and CannaDOL product lines pro-rata unprotected to timing of product registrations.
The agreement follows a landmark decision by the Government of Pakistan allowing Pakistan to go into the billion-dollar Cannabidiol (CBD) market.
Pakistan has a population of over 216 million people and a wide range of unmet needs that can be addressed by a targeted portfolio of products.
With an addressable market of approximately 750 million people, the deal's additional possible target markets include Cambodia, Afghanistan, Azerbaijan, Bangladesh, Georgia, the Maldives, Myanmar, Tajikistan, Turkmenistan, Uzbekistan, and Vietnam.
CPH Stock Price Action & Chart
Shares of Creso Pharma's ASX listed CPH stock closed Monday's trading session at $0.225 per proportion, down -2.17% on the day. South of the border, the company's U.S.-listed COPHF shares closed the day at $0.21, down -4.55%. Overseas in Germany, Creso's Frankfurt listed stock traded up +4.26% on Monday, closing the day at $0.147.
Source: Barchart
Learn more about Creso Pharma: Website | IR Website | Investor Deck | CPH Chart
. Australia – ASX: CPH
. United States | OTC: COPHF
Germany | FRA: 1X8
Follow TCI on Social Media: Facebook | Instagram | Twitter | LinkedIn | Investor Group
Follow Psychedelic Profits on Social Media: Facebook | Twitter | LinkedIn | Investor Group
Source: The Cannabis Investor
The post Creso Pharma Signs $2.5 Million dispensing Deal, Enters New Lucrative Asian Markets appeared first on Trax News.
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Badlander tickets for sale. Check out all the events at Badlander in Missoula. We have tickets to any sold out Badlander event. The local games and concerts in Missoula are fantastic and many take place at Badlander.
Tickets for every concert in the 59802 zip code. We have tickets to more events near Badlander just Search for more events in Missoula Montana. Badlander 208 Ryman Missoula MT.


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Ali Mazaheri (* 31. März 1982 in Kermānschāh) () ist ein iranischer Amateurboxer im Schwergewicht. Der 1,95 m große Mazaheri boxt für den Jahan Foulad Gharb Kermanshah und gewann 2008 und 2012 die Iranischen Meisterschaften.

Seine bisher größten Erfolge waren die Goldmedaille bei den 15. Asienspielen 2006 in Doha, sowie die Goldmedaille bei den 24. Asienmeisterschaften 2007 in Ulaanbaatar. Darüber hinaus gewann er jeweils eine Bronzemedaille bei den 25. Asienmeisterschaften 2009 in Zhuhai und den 16. Asienspielen 2010 in Guangzhou.

Bei den 14. Weltmeisterschaften 2007 in Chicago verlor er in der Vorrunde gegen Milorad Gajović aus Serbien. Auch bei den 29. Olympischen Sommerspielen 2008 in Peking verlor er im ersten Kampf gegen den späteren Olympiasieger Rachim Tschachkijew.

Er qualifizierte sich für die Olympischen Sommerspiele 2012 in London, wo er auch bei der Eröffnungsfeier als Fahnenträger der iranischen Delegation diente. In seinem ersten Kampf traf er auf den Kubaner José Larduet und wurde äußerst umstritten dreimal verwarnt und schließlich disqualifiziert. Mazaheri und sein Betreuerteam legten anschließend Protest ein, worauf sich der Weltboxverband AIBA der Sache annahm. Nach Auswertung der Videoaufzeichnungen wurde der deutsche Ringrichter Frank Scharmach vorläufig suspendiert. Da das iranische Team es aber offenbar versäumt hat, rechtzeitig formal Einspruch gegen das Ergebnis einzulegen, blieb es bei dem Sieg des Kubaners.

Bei den Asienspielen 2014 in Südkorea gewann er die Silbermedaille.

Turnier-Erfolge (Auswahl)

Mai 2006: 2. Platz im Schwergewicht beim 21. Ahmet Comert Tournament in Istanbul
Juli 2006: 1. Platz im Schwergewicht beim Green Hill Tournament in Karatschi
Mai 2008: 3. Platz im Schwergewicht beim 1. AIBA Presidents Cup in Taipeh
Dezember 2009: 3. Platz im Schwergewicht beim 2. AIBA Presidents Cup in Baku
April 2010: 3. Platz im Schwergewicht beim 1. Turkish Prime Ministry Tournament in Ankara
Mai 2010: 2. Platz im Schwergewicht beim Sidney Jackson Memorial in Taschkent
Juli 2010: 1. Platz im Schwergewicht beim 3. Popenchenko Memorial in Moskau
August 2010: 2. Platz im Schwergewicht beim 3. Akhmat-Khadzhi Kadyrov Memorial in Grosny
Mai 2012: 3. Platz im Schwergewicht beim Governor Cup in Sankt Petersburg

Boxer (Iran)
Olympiateilnehmer (Iran)
Teilnehmer der Olympischen Sommerspiele 2008
Teilnehmer der Olympischen Sommerspiele 2012
Teilnehmer an den Asienspielen (Iran)
Asienspielesieger (Boxen)
Asienmeister (Boxen)
Iraner
Geboren 1982
Mann

redpajama_set_name: RedPajamaWikipedia


I sometimes forget I'm living abroad. You're probably thinking, How is that possible? And it's a perfectly logical question. I understand little to nothing that anyone says and I stand out–with my white skin, green eyes, brown hair, beard, and frequent flamboyance–sort of like a red prom dress would in a funeral procession. Nevertheless, now that comparatively little about Korea or Korean culture is unfamiliar to me anymore, I do sometimes forget, if only for a few moments or so at a time, that I haven't always been here. Maybe that seems odd to you, and that seeming oddness might make sense if you're the sort who's always felt an integral part of something. I haven't, though. This is a tired old confession, which it seems that everyone makes (honestly or just in a moment of depression) at some point in their lives, but, in fact, I've never felt as if I truly fit in anywhere. A fairly large part of that is due to the fact that I've spent all but the past six months of my life in the closet, but that's only one reason among a vast multitude, the host of which I don't intend to share with you simply because I'd like to maintain your interest in what I have to say.


NEW 2009 ORDERS being pulled this week will be built Late August, but before we get into the constraints for the week. I'd like to share another email with you and hats off to our Corvette plant members that made this guy shine!
Sports Trade & NEW Corvette Color Scoop!
My associate Greg out for a few….
Cool Email, Small World & XM Merger Update!
New Blue in our Future?!
Week & then some In Review….
You are currently browsing the Rick Corvette Conti weblog archives for July, 2008.


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La Avenida Francia, situada en el barrio de El Almendral, es una de las principales avenidas de la ciudad de Valparaíso, Chile. Es una importante vía de conexión entre el Plan y los cerros de la parte central de la ciudad.

Historia
La actual avenida Francia se emplaza sobre el estero de Jaime, originalmente denominado estero de las Piedrecitas, el cual dividía el barrio El Almendral del resto de la ciudad. Sobre este estaban edificados una serie de puentes que conectaban ambas zonas, los que se reemplazaron con la construcción de un camino abovedado sobre el estero.

En 1910, en el marco de la conmemoración del centenario de Chile, la colonia francesa donó a la ciudad de Valparaíso una columna que fue instalada en medio de esta arteria vial. A raíz de esto, la avenida toma el nombre de Francia.

Referencias

Enlaces externos

Francia


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Costume Film News
Erin Brockovich costume designer Jeffrey Kurland set to work on the next Christopher Nolan film.
Christopher Nolan has been behind some of the biggest (and most confusing) films of all time.
Mostly known for his mind-bending plots, the release of a Chris Nolan film is a major event in any film buff's calendar, with the director having earned cult-like status amongst his legions of fans.
So it's no surprise that the director of blockbusters such as Inception and Interstellar is keeping his cards close to his chest – meanwhile, his next big film is caked in speculation and hearsay.
So far not much known about the next Christopher Nolan film other than big parts of it will be filmed in the UK and India and that it is dubbed to be a cross between North By Northwest meets Inception.
Here at Kozzii we always have our eye out for who will be in charge of the costume department on the next big thing. So we are pleased to have learned that for Nolan's yet unnamed project costume designer Jeffrey Kurland has been added to the list of people involved.
Jeffrey has previously worked with Nolan on Dunkirk and Inception. He is also known for his costume design on Steven Soderbergh's Erin Brockovich and Ocean's Eleven, Christopher McQuarrie's Mission: Impossible – Fallout, and Michael Mann's Collateral.
So what does the appointment of Jeffrey Kurland tell us about the tone of the upcoming film? Well, with a diverse range of credits such as Ghostbusters, Erin Brockovich, Law Abiding Citizen and The Dictator it is currently too early to deduce any specifics for the next Nolan film.
Erin Brockovich, one of Jeffrey Kurland's best known credits.
We're looking forward to hearing what the next big Christopher Nolan project will be and our anticipation has certainly been titillated by the appointment of Jeffrey as the costume designer.
Filming is said to kick-off this summer and Warner Bros. has set the film's release date for July 17th, 2020.
GoT Costume designer reveals the final secrets hidden in Sansa's costume
A whole new world for the costumes on Disney's Aladdin remake
Kozzii's 10 phrases you should know when working in a wardrobe department.
Kozzii September 3, 2018 December 3, 2018
A Quick Guide to Essential Sewing Terminology
Kozzii March 5, 2019 March 5, 2019
10 of the most surprising costume facts in Hollywood history
Kozzii May 5, 2019 May 6, 2019

redpajama_set_name: RedPajamaCommonCrawl


Collaboration is key to showcasing our membership offerings to the world – Expressions of interest will be sought for Tour Operators who wish to be represented at upcoming events.
Tourism Australia and the South Australian Tourism Commission have confirmed that the Australian Tourism Exchange 2018 (ATE18) in Adelaide will be held from 15 to 19 April. Seller applications will open late August.
Seller applications are open until Wednesday 16 August for the Greater China Travel Mission (GCTM) to be held in Guangzhou from 11 – 14 December. GCTM provides a forum for Australian tourism businesses to engage with approximately 70 key Chinese buyers and establish business links through a scheduled appointment program. The GCTM buyers are end decision makers from mainland China, Hong Kong and Taiwan who actively sell Australia as a preferred long-haul destination to Chinese travellers.
Seller applications are open until Wednesday 16 August for the Greater China Premium Travel Showcase(GCPTS17), to be held in Guangzhou, China from 13 – 15 December. GCPTS17 provides a forum for premium and luxury Australian tourism businesses to engage with approximately 30 key premium buyers from the Greater China region to showcase their product through a scheduled appointment program. The GCPTS buyers sell Australia as a premium destination to Chinese travellers.
Expressions of interest are open until Friday 25 August for Australian businesses to join Austrade's first-ever Destination Development Mission to China. The mission will be of interest to Australian tourism consultants, education and training providers, hotel and other operators looking to deliver goods and services into China. It will provide opportunities to engage with government officials, industry players and customers as well as opportunities for business matching, networking events and participation in the Australian Tourism Education showcase.


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Tommy Tomlinson: How Jared Lorenzen inspired so many, including me
Sources: 49ers reach deal with kicker Gould
How Jared Lorenzen inspired so many, including me
Jared Lorenzen dies at 38 (3:11)
Jeremy Schaap reflects on the life and legacy of former Kentucky and NFL quarterback Jared Lorenzen, who has died at the age of 38. (3:11)
Tommy Tomlinson | Special to ESPN
We never got to be friends, exactly. We were more like soldiers who had fought in the same war. We talked in shorthand. I didn't have to explain eating a box of Girl Scout cookies in one sitting. He didn't have to explain trying to find a pair of pants that fit his waist and his thighs at the same time.
In a lot of the important ways, we had lived each other's lives.
Record-setting Kentucky QB Lorenzen dies at 38
Inside Jared Lorenzen's lifelong weight battle
In other ways, we hadn't. Jared Lorenzen had been a star quarterback at Kentucky and won a Super Bowl ring with the New York Giants. I'd had desk jobs my whole life, stringing together words for a living. That's why I was writing about him, instead of the other way around. But when we talked -- and we talked a lot, that spring and summer of 2014 -- I felt like I was talking to a mirror.
I'm just now realizing that we never ate a meal together. That would have been fraught for both of us.
I wanted to write about Jared because I was afraid to write my own story. Jared was known as the biggest quarterback anyone had ever seen; he often played at more than 300 pounds, and by the time I met him, he was somewhere about 400. But he wasn't as big as me. That year, I was closing in on a high of 460, and I had this weird two-sided life: I loved my work and loved my wife and loved my friends, but I often hated myself because I couldn't control my weight and I knew one day it would kill me.
For years, I had been hauling around the idea that I should write about all that -- that I should share the most important story of my life. But I was afraid to reveal the darkest parts of myself. And I was terrified of the damage it might do to the people I loved. So I stuffed all that back inside and kept writing about other people.
Telling Jared's story was a substitute for telling mine.
I went to his office. I went to the radio station where he worked part time. I watched him play Wiffle ball with comedian Jay Mohr. I hung out at the apartment he had just moved into, strewn with boxes and clothes and toys belonging to his two kids. The one thing he had managed to do was hook up the TV. On one of my interview tapes, you can hear golf announcers in the background, calling the British Open.
I talked to his mom and his ex-wife and his old agent and a bunch of his coaches. They all loved him and cared about him. None of them knew how to help him.
I try to keep myself out of stories I write about other people. But as I wrote Jared's story, it became clear I had to put myself in. My struggle was the whole reason I was writing about his. I started the story this way:
Jared Lorenzen and I are in love with the same woman. Her name is Little Debbie, and she makes delicious snack cakes.
The story on Jared ran that August and became one of ESPN's most-read stories that year. I got hundreds of emails and messages from readers who had their own weight issues and saw something in Jared's story that made them want to change. I forwarded a bunch of those emails to Jared. He was hearing from a lot of people too. His story moved so many.
One of the people Jared inspired was me. As I listened to him being so open and honest about his weight, I started to think that my story might be worth telling too. I wrote a book proposal for a memoir, and we found a publisher. That book, "The Elephant in the Room," came out this past January. Since then, I've heard from hundreds of more readers who were motivated to change because of the book or who used it as a way to connect with someone they know with a weight problem.
The book would not exist if not for Jared showing me the way.
I sent him a copy when it came out. We had kept in touch off and on over the years. He didn't say much except that he was doing OK. But every once in a while, I saw photos of him online. As I was getting smaller, he was getting bigger.
Jared Lorenzen, a record-setting quarterback for Kentucky, died Wednesday after a battle with cardiac and renal issues. He was 38. Andy Lyons/Getty Images
Jared died on Wednesday. He had gone into the hospital last week with an infection and heart and kidney issues. I don't know for a fact that they were related to his weight, but it seems likely. He was only 38.
After the story came out, he started a company called Throwboy Tees; one of his nicknames as a player was the Pillsbury Throwboy. He worked on the radio team at Kentucky football games. He always had a business idea or two in his head. But I don't know that he ever found anything with the clarity and purpose that football gave him.
A couple of years after the story, he finally went to the doctor and stepped on a scale for the first time in years. He weighed 560 pounds.
For a while, he did a video series called "The Jared Lorenzen Project" about his fight to get back in shape. When ESPN's show, E:60, did a piece on him last year, he had dropped down to 477. This past February, he was the subject of an online documentary series, also called "The Jared Lorenzen Project." The last clip on the series' Facebook page is from two months ago. He looks tired and stressed.
Jared had told the E:60 crew that he was willing to be the face of obesity, to be the one to stand up and say, "I'm fat," and then to show people what it took to get better. He had a desire to change people with the force of his personality, the way I always hope to change people with my words.
Wednesday night, on Twitter, a reader named Noble Brown told a story about reading my story on Jared. At the time, Noble was about to turn 40 and weighed more than 300 pounds. He read the story and stared at the unopened can of Dr Pepper on his desk. He resolved to never drink it. He started eating better and exercising. Now he lifts weights five times a week, and 5K races are a breeze.
His whole thread reads like poetry, and it ends this way:
As strange as it sounds
In some small way
Jared Lorenzen saved my life
I am deeply saddened to hear of his passing
He was younger than I was when I turned my life around
Perhaps in a few years, he might have done the same
I'm honored and humbled that the story on Jared has made a difference for so many. I wish my words had been strong enough to make the difference for Jared. His courage made so much of a difference for me.


You see from feelings people make decisions and many people are feeling wrong in their marriage and are deciding a divorce is the best solution to that problem.
What they have totally missed is their feelings have been generated by the way they have been translating and judging their relationship.
The problem here is this: To get a great solution to any problem you must ask a great question. Sadly many people are either asking no questions at all assuming what they feel is proof enough, or they are asking the wrong questions which will lead them to disaster.
The question why is my partner so awful to me, will lead a person to search for more times they were awful, this is disastrous.
So the question is not why do I feel bad about my husband/wife. The question is what part have I played in making me feel bad about my husband/wife?
What did I do to myself that enabled me to feel this way?
Well… to go from falling in love to wanting a divorce actually takes a lot of effort to become successful.
You firstly have to translate your partner behaviours as bad and then go on the lookout for more bad behaviours and practice doing this over time.
Remember that when we look for problems we will find more and more of them.
The question is: Are my partner behaviours really bad, or have you misunderstood them. If you have misunderstood and you feel bad, what would you have created within you? Yes that right, you have created bad feelings. Who have you attached those bad feelings too? Yes that's right, to your partner.
Now does that seem right to you? No… something is clearly wrong here.
The question now is this have you misunderstood your partner? If I was in your shoes I would make the assumption that you have.
I would go in search of the truth in many cases peoples seemingly bad behaviour is because they love their partner not because they don't.
Just knowing that the way men and women translate information is very different means translations are going to get distorted.
The key to a successful relationship is learning how to create the translations that align with your partners real intent.
In my experience the fastest way to kill a relationship is to move to protect yourself from your partner. Make an assumption about your partner that is not true and you will move to protect you from them.
When you move to protect you from your partner they will in reaction mirror you and you will both feed your minds exactly what it needs to detach emotionally from each other.
The best way to not fall into this trap is to learn the difference between men and women and specifically what influences the thoughts you both have. Many people create thoughts that have little to do with their relationship, but the marriage and the family pays the ultimate price.
Do men naturally know how to emotionally connect with their wives… NO! Why? Well firstly they have never been female how would he know? Should she assume he would just know what she's feeling? NO!
The price of getting this wrong is too high. I am currently working with individuals and couples to understand this at a far deeper level. Their philosophy is they will do anything to get this right because they put high value on their own lives and the lives of their family.
They want to be great mums and dads and great leaders for their families and they know they can't do that without the right information.
Are you going assume you know what you are feeling is right and take a risk, or are you going to learn how to really know?


Besides hes parents, he ------------- also resent at the function.
Q.2 ) Identify the correct preposition.
The thunder was accompained ------------------ a heavy rain.
Q.3 ) Choose the misspelt word.
Q.4 ) Fill in the blank with correct article.
---------------------- Things of beauty is a joy forever.
Q.6 ) Give one word substitute.
Q.13 ) Fill in the blank with suitable word.
Q.14 ) Idenify the incorrect part.
Q.15 ) Identify the meaning of the given idioms/ phrases.
Q.16 ) Identify the indirect speech.
Q.17 ) Change the voice.
"A man who has no sense of history", Hitler declaredm "is like a man who has no ears or eyes". He himself claimed to have had a passionate interest in history since his school days and he displayedd considerable familiarity with the course of European hisory. His conversation as studied with historical references and historical parallels. More than that, Hitler's whole cast of thorght was historical, and his sense oj mission was derived from his sense of history. Like his contemporary Spangler, Hitler was fascinated by the rise and fall of civilisations. He was himself norn at a critical moment in european history when the lineral nourgeois world of the nineteenth century was disintegrating. What would take its place ? The future llays with the 'Jew-Bolshevik' idelogy of the masses unless Europe could be saved by the Nazi racist ideoloy of the elite.
Q.18 ) Who has no ears or eyes ?


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Tag: funny games story
How to make a fun, viral game
A fun, game-changing idea from a student-led initiative has caught the attention of developers and educators across the country.A student-driven initiative has started a campaign that hopes to turn a...
When you want to find a game you really love, it's easy to fall in love with a game
You can often fall in likeable love with any game you own, but there's one game you just can't get enough of: the classic game, Frontier.The game is a turn-based...
With a year to go until Donald Trump's inauguration, the president has yet to tweet anything meaningful about the future of his presidency.But he's already proven himself a prolific tweeter,...


text:
'use strict';

const hooks = require('./hooks');

class Service {
  constructor(options) {
    this.options = options || {};
  }

  find(params) {
    return Promise.resolve(params.user);
  }
}

module.exports = function(){
  const app = this;

  // Initialize our service with any options it requires
  app.use('/viewer', new Service());

  // Get our initialize service to that we can bind hooks
  const viewerService = app.service('/viewer');

  // Set up our before hooks
  viewerService.before(hooks.before);

  // Set up our after hooks
  viewerService.after(hooks.after);
};

module.exports.Service = Service;

redpajama_set_name: RedPajamaGithub


For years, Ikea positioned itself as "Unboring." This was standard marketing speak—the notion that even furniture could be exciting. It made some sense for Ikea, a well-liked brand whose products, stylish for their price point, do provoke something of a low-key thrill among shoppers. Still, it was Marketing 101. Take the ordinary, and make it seem extraordinary.
A decade and a half later, in its home country of Sweden, Ikea takes a very different view of ordinary. Ordinary isn't something to run from, its latest advertising suggests. Ordinary is real. Dressed up the right way, it can even be inspiring—after all, it's authentic and relatable.
A campaign called "Where Life Happens," created by Åkestam Holst in Stockholm—Adweek's International Agency of the Year for 2017, a new award we've introduced this year—takes this idea and runs with it. Where most advertising presents idealized reality to which people might aspire, "Where Life Happens" does the opposite. It shines a light on the most unremarkable of lives, and in so doing, creates something remarkable.
A newly divorced dad decorates his son's bedroom to look exactly like the kid's room at his mother's house. A single mom struggles to feel sane in a house full of messy teens. A would-be mother faces an ocean of uncertainty as she adopts a child from overseas.
There's nothing glamorous about these stories. (Indeed, the plots would be taboo for many advertisers.) Yet they feel true, and unadorned. They also feel different than all other ads out there—even if Åkestam Holst's creative chief, Magnus Jakobsson, balks at the idea that they're revolutionary at all.
"Where Life Happens" accomplishes that and more. It's showpiece advertising on a marquee brand by an agency that's steadily built its creative reputation in recent years—particularly since winning the domestic Ikea account in 2013.
Jakobsson will admit the campaign is bold in its own, quiet way.
While Åkestam Holst has hit its stride in the past 18 months, it began in 1998 as something of an experiment.
Åkestam Holst was intended to be a "paradox," she says, "an agency that did world-class creative work while still putting its employees first, and freeing them to focus on their lives outside work." Twenty years later, she considers the experiment to be "an ongoing success," with the agency growing as it continues to improve both its creative work and its workplace culture.


The advice, counsel and support of an advisory board is required to accomplish substantive objectives of a scaling startup.
Many entrepreneurs make the mistake of believing they can do it all.
It's a common thought: they've identified a need, created and designed a product, implemented a mission and strategy, and probably have begun to see interest in the market. So why would they need the advice of others? They won't understand the product and company as thoroughly as the founder. Save your time, resources, and hard earned money for more important matters…right?
This is how you burn out. One person taking on the responsibility of multiple departments is essentially fighting themselves and decreasing the potential of their startup. An entrepreneur should be a diversified individual with an understanding that they can't do it all, and recognize the need to hire help. Building a business will require the counsel of experts, and this is why advisory boards exist. Understanding what an advisory board will bring to your company is the first step in scaling your startup.
Having trouble reading the infographic? Read the original article.
Does your startup need an advisory board?
How do you begin building a strong, diverse, and dependable advisory team? Here are the next steps: find eligible candidates, create a candidate recruitment package, and begin providing compensation. An advisory board is one the first of many important steps in improving your company.
Advisory Board Creation: What's the Most Important Factor?


text:
Perseus and Andromeda is a 1622 painting in the Hermitage Museum by the Flemish artist Peter Paul Rubens of the ancient Greek myth of Perseus and Andromeda after the former's defeat of the Gorgon.  The composition is similar to that of an earlier painting by Rubens, Perseus frees Andromeda (now Gemäldegalerie, Berlin).

Perseus, in the centre of the painting, is surrounded by three putti, one holding the shield with Gorgon's reflection, one wearing the hero's helmet, while the third holds the winged horse Tobiano Pegasus. Above, Victory, the goddess of glory, is depicted in the act of placing a crown on the hero's head. Two other putti free Andromeda from the rock to which she is tied.  Cetus, the sea monster defeated by the hero, is shown below.

This painting probably remained in Rubens' house until his death; an engraving from 1684, depicting the facade of Rubens' house in Antwerp, shows the painting through the window of the second floor. In the summer of 1769 the painting was acquired by the Russian Hermitage Museum from the collections of Heinrich von Brühl. It is now housed in the Rubens Hall on the second floor of the Hermitage Museum.

References

Other versions by Rubens

Mythological paintings by Peter Paul Rubens
Paintings of Andromeda
Paintings in the collection of the Hermitage Museum
1620s paintings


Sodexo stock price quotation today, over the last 5 days, over the last 12 months and since 1983.
Sodexo shares the benefits of the growth with its shareholders.
Trading on Euronext, Capital and voting rights and Standard & Poor's rating.
Sodexo shares are listed on Euronext (Euroclear code: FR 0000121220) and are included in the CAC 40 index. Since Sodexo's voluntary delisting from the New York Stock Exchange in 2007, Sodexo American Depositary Receipts (ADRs) are traded on the over the counter (OTC) market, ticker SDXAY, 5 ADRs representing one Sodexo share.


text:
Adam Bailey Explains The FIM World Supercross Championship
INSTAGRAM | @fimworldsupercross
www.fimworldsx.com
Earlier this week, the FIM announced it had entered a partnership with promotion group SX Global to produce a new international racing series, the FIM World Supercross Championship.
Although SX Global is a new endeavor by Adam Bailey, Ryan Sanderson, and Tony Cochrane, the Australian group has a history of holding on Supercross races, has been involved with the FIM, and is experienced in motorsports.
Bailey and Sanderson were behind the AUS-X Open in Australia and the S-X Open in New Zealand, events that boosted Supercross in the Southern Hemisphere and served as the FIM Oceania International Supercross Championship. Cochrane, meanwhile, was the founding chairman of the V8 Supercars Championship and helped it become the premier motorsport series in Australia.
We rang up Adam Bailey to learn more about the new series (which is slated to launch in late 2022) for this installment of the Midweek Podcast.
Fédération Internationale de Motocyclisme
FIM Supercross World Championship
Midweek Podcast
SX Global
Michael Antonovich
Michael Antonovich has a wealth of experience with over 10 years of moto-journalism under his belt. A lifelong racing enthusiast and rider, Anton is the Editor of Swapmoto Live and lives to be at the race track.
Checking in With Aaron Plessinger
Life on Two Wheels Editor's Vlog | Holiday Blues
Delivered to you every week
Eli Tomac | GoPro Onboard Full Moto At Thunder Valley
Moto FITE Klub | Confirmed For May 12


text:
namespace llvm {

class Any {
  template <typename T> struct TypeId { static const char Id; };

  struct StorageBase {
    virtual ~StorageBase() = default;
    virtual std::unique_ptr<StorageBase> clone() const = 0;
    virtual const void *id() const = 0;
  };

  template <typename T> struct StorageImpl : public StorageBase {
    explicit StorageImpl(const T &Value) : Value(Value) {}

    explicit StorageImpl(T &&Value) : Value(std::move(Value)) {}

    std::unique_ptr<StorageBase> clone() const override {
      return llvm::make_unique<StorageImpl<T>>(Value);
    }

    const void *id() const override { return &TypeId<T>::Id; }

    T Value;

  private:
    StorageImpl &operator=(const StorageImpl &Other) = delete;
    StorageImpl(const StorageImpl &Other) = delete;
  };

public:
  Any() = default;

  Any(const Any &Other)
      : Storage(Other.Storage ? Other.Storage->clone() : nullptr) {}

  // When T is Any or T is not copy-constructible we need to explicitly disable
  // the forwarding constructor so that the copy constructor gets selected
  // instead.
  template <
      typename T,
      typename std::enable_if<
          llvm::conjunction<
              llvm::negation<std::is_same<typename std::decay<T>::type, Any>>,
              std::is_copy_constructible<typename std::decay<T>::type>>::value,
          int>::type = 0>
  Any(T &&Value) {
    using U = typename std::decay<T>::type;
    Storage = llvm::make_unique<StorageImpl<U>>(std::forward<T>(Value));
  }

  Any(Any &&Other) : Storage(std::move(Other.Storage)) {}

  Any &swap(Any &Other) {
    std::swap(Storage, Other.Storage);
    return *this;
  }

  Any &operator=(Any Other) {
    Storage = std::move(Other.Storage);
    return *this;
  }

  bool hasValue() const { return !!Storage; }

  void reset() { Storage.reset(); }

private:
  template <class T> friend T any_cast(const Any &Value);
  template <class T> friend T any_cast(Any &Value);
  template <class T> friend T any_cast(Any &&Value);
  template <class T> friend const T *any_cast(const Any *Value);
  template <class T> friend T *any_cast(Any *Value);
  template <typename T> friend bool any_isa(const Any &Value);

  std::unique_ptr<StorageBase> Storage;
};

template <typename T> const char Any::TypeId<T>::Id = 0;

template <typename T> bool any_isa(const Any &Value) {
  if (!Value.Storage)
    return false;
  using U =
      typename std::remove_cv<typename std::remove_reference<T>::type>::type;
  return Value.Storage->id() == &Any::TypeId<U>::Id;
}

template <class T> T any_cast(const Any &Value) {
  using U =
      typename std::remove_cv<typename std::remove_reference<T>::type>::type;
  return static_cast<T>(*any_cast<U>(&Value));
}

template <class T> T any_cast(Any &Value) {
  using U =
      typename std::remove_cv<typename std::remove_reference<T>::type>::type;
  return static_cast<T>(*any_cast<U>(&Value));
}

template <class T> T any_cast(Any &&Value) {
  using U =
      typename std::remove_cv<typename std::remove_reference<T>::type>::type;
  return static_cast<T>(std::move(*any_cast<U>(&Value)));
}

template <class T> const T *any_cast(const Any *Value) {
  using U =
      typename std::remove_cv<typename std::remove_reference<T>::type>::type;
  assert(Value && any_isa<T>(*Value) && "Bad any cast!");
  if (!Value || !any_isa<U>(*Value))
    return nullptr;
  return &static_cast<Any::StorageImpl<U> &>(*Value->Storage).Value;
}

template <class T> T *any_cast(Any *Value) {
  using U = typename std::decay<T>::type;
  assert(Value && any_isa<U>(*Value) && "Bad any cast!");
  if (!Value || !any_isa<U>(*Value))
    return nullptr;
  return &static_cast<Any::StorageImpl<U> &>(*Value->Storage).Value;
}

} // end namespace llvm

#endif // LLVM_ADT_ANY_H


I'm excited to be sharing with you my newest free crochet pattern! I've named it the Long and Short Scarf and shared a little bit about my thoughts on the Scheepjes Secret Garden yarn* here.
As I mentioned in the previous post, I named it this because it is worked in short rows--but is a long scarf that is whimsical and versatile to wear.
It's easy enough to adjust the length of the scarf by reducing the number of colored repeats, colors, or length of striped section. In other words, the pattern is super versatile, too.
If you have never worked short rows or slip stitch crochet, this is a splendid piece that works up fairly quickly and easily to give you some practice.
Let's get going on the pattern (below), but if you are interested in a tidy pdf version for $2, you can find it in my Ravelry shop here. You can also find links to purchase the yarn here.
Remember, you can easily adjust the length of your scarf by working fewer repeats of the angled section--either fewer colors or fewer times through the sequence--or make the striped section shorter. You can also adjust the width of your scarf by working fewer or more repeats of 3 + 1 for your foundation chain.
The color sequence for the angled short-row section is A-E (Rows 2-20) repeated 6 times, ending on Row 19. The color sequence for the striped section is F-G, repeated 12 times.
Ch 1 at the beginning of a row does NOT count as a st.
Right side and wrong side are not critical to keep track of until you get to the striped section since both sides look essentially the same.
Tip: If you have a tough time determining the last st of each row, place a marker in it after working it.
See the X's? Those are the back bumps on the wrong side of the chain. Stick your hook in there when working Row 1. Also--remember to work LOOSELY! If you pull those slip stitches too tightly you won't be able to get your hook back in them on the returning row. Think relaxing thoughts!
This is what Row 1 looks like complete. Notice that it looks like a chain sitting atop another chain. And remember, when you turn it to work Row 2, the sl sts will tip away from you--so the back loop will be tipped towards the back of your work.
When working Row 3 or its repeats, you will always work in each st back to the straight edge.
Notice you now have a "step" at the other end of the row.
Above is what your piece will look like at the end of Row 18. You now have 10 "steps" --with each "step" made from 3 stitches.
For this row you are essentially working down the "steps"--3 sts for each "step".
This shows the first 3 sl sts worked. Now work your next 3 down on the next "step".
Continue working 3 stitches on each step to the end (3 sts X 10 steps = 30 sts) as shown above and then turn your work. Working a Row 2 repeat, slip stitch back up the "steps" to the top of the hill leaving the last 3 stitches unworked.
You'll repeat these rows (2-20) until you've repeated your color sequence (A-E) 6 times (or as many times as you wish). But, remember to end your final time through the repeat on Row 19 before fastening off.
Note: This is a good place to adjust the length of your scarf if you wish. Chain as many or as few as you want here. You can also avoid weaving ends by not fastening off between rows and just dropping the old color and picking up the new color. Draw through the new color on your last draw through of the final slip stitch of the row.
Shows color change to G. Drop F and slip stitch in next stitch of "step" drawing through G.
Rep Rows 2-5 across width of scarf ending with Row 3 repeat. Fasten off and weave in ends.
I hope you like the scarf. It's fun to wear, has a unique graphic feel and is comfy around the neck.
Until next time...follow me around on Facebook here, Instagram here, or Pinterest here.
*This post contains affiliate links which if used do not cost you more but might provide me a small fee and allow me to keep the blog and free patterns coming.
Gorgeous! You come up with such wonderful patterns.
Thank you, as always, Sangeetha! You are so very sweet!
So let's say I want to work the entire scarf in the triangles. How would I finish off with a straight edge on the other end of the scarf?
I'm not certain, but a little playing with it might get you there. I suppose you could work your last color change without skipping the last 3 on each row until things are square.
Wonderful! I would love to know how it goes for you. Feel free to share on my Facebook page or pm me there, if you need anything.
Me encanta tu blog!!! acabo de descubrirlo y estoy muy entusiasmada. Tus explicaciones son muy claras asi es que tengo que intentar algunos de tus trabajos.Gracias desde San Juan-Argentina!
Thanks, Rita! I'm so happy that you found me. There is a lot of fun crocheting going on around the world. And I love that we can connect through such a craft as this even though we are so far away from each other!


text:
Chapter: 1: The Problem of Nature and Purpose
The Cosmic Adventure: Science, Religion and the Quest for Purpose
The central issue in science and religion today is whether nature in its evolution has any purpose or ultimate meaning. All the other questions that cluster around the topic of science and religion converge on that of nature and purpose. Questions such as whether the language of "faith" has any authority in a scientific age, or whether mind and life are reducible to atoms and molecules, whether only the tangible is real, whether the human person is anything more than a complex physico-chemical mechanism, whether we are free or determined, whether there is any "objective" truth to the symbols and myths of religion -- all of these questions are asked at all only because what is fundamentally at issue is whether there is an ultimate context that gives meaning to cosmic process and significance to our lives in this process. The interest that such questions arouse in us is generated primarily by the impingement they have on our own wondering whether there is any basis in reality for our sense of significance. It is questionable whether our own lives can be seriously taken as deeply meaningful unless the cosmic context of these lives is itself imbued with purpose. Thus the problem of nature and purpose is not merely an academic one; it flows from our deepest and most personal concerns as to whether we really belong to the universe, or rather must awaken to our utter solitude, our "fundamental isolation."1
Several decades ago, the American philosopher, W.T. Stace, wrote that religion
. . . can get on with any sort of astronomy, geology, biology, physics. But it cannot get on with a purposeless and senseless world. If the scheme of things is purposeless and meaningless, then the life of man is purposeless and meaningless too. Everything is futile, all effort is in the end worthless.2
For some time, however, influential scientific thinkers have insisted that the findings of astronomy, geology, biology and physics rule out the hypothesis of cosmic purpose, or at least render it very dubious. If they are correct, then religion, no matter how lyrical or comforting, has no basis in reality and should be abandoned by all honest, truth-loving persons. Science seems to have made questionable any religious affirmation of ultimate meaning.
I agree with Stace that the central issue is that of cosmic purpose. Unless there is some purpose to the "scheme of things" it seems doubtful whether the individual can consistently and coherently attribute meaning to his or her own existence either. The universe must somehow support us if our own will to meaning is to find any satisfaction. I find it difficult to understand those philosophers who hold that the individual's life can have meaning even if the universe as a whole is void of purpose. If our environing context is indifferent or hostile to us, I do not see how we have a chance of salvaging any ultimately satisfying meaning for ourselves. We are so intricately connected with our universe that any "simple location" of our own existence, any setting it apart from the totality in which we are embedded, will surely skew our self-understanding. And if the universe to which science says we are organically tied is pervasively purposeless, how can our individual lives avoid being infected by the insignificance that runs through the whole?
And yet there are some philosophers who hold that our chances for personal meaning are not jeopardized, but are even enhanced, by our living in a purposeless universe. E.D. Klemke, just to give one recent but representative example, clearly illustrates this point of view. He begins by observing that there is no "evidence" for any purpose in the universe:
From the standpoint of present evidence, evaluational components such as meaning or purpose are not to be found in the universe as objective aspects of it. Such values are the result of human evaluation. With respect to them, we must say that the universe is valueless; it is we who evaluate, upon the basis of our subjective preferences. Hence, we do not discover values such as meaning to be inherent within the universe. Rather, we "impose" such values upon the universe.3
And in a spirit of honesty Klemke gives us the epistemology (that is, the view of what constitutes true knowledge) which undergirds his skepticism about meaning in the universe:
. . . I here maintain what I hold throughout the rest of my existence, both philosophically and simply as a living person. I can accept only what is comprehensible to me; i.e., that which is within the province of actual or possible experience, or that for which I find some sound reasons or evidence. Upon these grounds, I must reject any notion of meaning which is bound with the necessity of faith in some mysterious, utterly unknowable entity. If my life should turn out to be less happy thereby, then I shall have to endure it as such. As Shaw once said: "The fact that a believer is happier than a skeptic is no more to the point than the fact that a drunken man is happier than a sober one. The happiness of credulity is a cheap and dangerous quality."4
I admire this statement for its clarity and the intellectual honesty that underlies it. If indeed it is true that there is no ultimate purpose to things, then we should face up to this fact, no matter how much it hurts. (Here I shall not pursue the question as to why we should do so.) But then Klemke goes on, with his usual pointedness, to express the view which I would like the reader to ponder:
An objective meaning -- that is, one which is inherent within the universe or dependent upon external agencies -- would, frankly, leave me cold. It would not be mine. It would be an outer, neutral thing, rather than an inner, dynamic achievement. I, for one, am glad that the universe has no meaning, for thereby is man all the more glorious. I willingly accept the fact that external meaning is non-existent (or if existent, certainly not apparent), for this leaves me free to forge my own meaning.5
Klemke, I think, is an adequate representative of those who argue for the meaningfulness of the individual's life even though the universe may be empty of meaning itself. Therefore any attempt to construct a vision of the universe (a cosmology) in which there is some over-arching meaning (teleology) must address itself to the kinds of claims Klemke is making. I shall briefly isolate three of these claims in the remainder of this chapter, and draw out their deeper implications in subsequent sections of the book.
1. First there is an epistemological assumption that we should give our assent to no proposition unless there is adequate experiential (empirical and scientific) evidence for it or unless it is capable of being "comprehended." Of course the proposition that the universe is meaningful is indeed unreceptive to experimental verification and falsification. Therefore, Klemke discards teleology as unacceptable. Later on I shall present a hierarchical model of the universe according to which we must re-evaluate the whole notion of "comprehension."6 In this hierarchical view we shall acknowledge that a higher level may comprehend a lower, but a lower cannot comprehend a higher. If purpose is intrinsic to a hierarchical universe, then it would be located at a higher level than that of human consciousness. Thus it would by nature be beyond our conscious comprehension. The obvious question, then, is whether Klemke's epistemological assumption that all of reality must be accessible to our human faculties of comprehension is necessarily appropriate to the nature of the universe. Should there in fact exist a teleological dimension to the cosmos, comprehension (in the sense of getting our minds around something) could not occur. Instead what I earlier called "faith" would be the appropriate stance of consciousness with respect to ultimate meaning. Faith is an attitude of acknowledging the limits of comprehension and of opening ourselves to being comprehended by that which transcends us. To make our own intellectual possessiveness the criterion of all that is real is an example of the "epistemology of control." And as Huston Smith has stated: "An epistemology that aims relentlessly at control rules out the possibility of transcendence in principle."7
Klemke holds that ultimate meaning is beyond comprehension (beyond verification or falsification). Thus far I would not care to argue, though what precisely is meant by "ultimate meaning" or by "verification" could be more carefully pondered. What I am most concerned with is the inference Klemke draws from his observations on the elusiveness of any hypothetical ultimate meaning: if it cannot be comprehended, then its reality is in question. Behind this proposition there lies the assumption that the human mind is the highest level in the cosmic hierarchy. By a "hierarchical cosmos" I mean a universe in which there are a multiplicity of systems, levels, dimensions or fields so arranged that the higher or greater exercise an integrating and organizing influence over the components that constitute the subordinate levels. For example, the living cell organizes and integrates the subsidiary molecules in what is an obviously "hierarchical" fashion. And as we shall see later, the human mind exercises a hierarchically integrating influence over the biological, neurological, and chemical processes in the brain and body. Klemke, like many modern philosophers, assumes that there are no higher organizing and integrating fields of influence more comprehensive than the human mind. And it is to this point of view that much of the speculation and reflection in the present book will be addressed. How do we know that our own minds are not superseded by, transcended by and comprehended by a still higher level (or by higher levels)? How do we know that we do not live in a hierarchical universe in which our consciousness is not the supreme organizational field?
It makes all the difference in the world, as we speculate on the issue of nature and purpose, where we locate our human consciousness in terms of the hierarchical universe. Is it the highest level or is it perhaps relatively low on a cosmic scale of gradations of comprehending dimensions? Because of its bearing on the question of purpose, therefore, much of this book will focus on the feasibility and legitimacy of hierarchical thinking. Consequently, I shall repeatedly make reference to what I shall call the "hierarchical principle" as the axiom to guide our reflections. This principle is formulated as follows: a higher level can comprehend a lower, but the lower cannot comprehend the higher.8 We shall flesh this principle out as we move forward.
2. A second striking aspect of Klemke's position is his assertion that the universe is inherently valueless. Klemke is consistent when he claims, therefore, that the universe is purposeless. For what renders a process purposeful is its orientation toward value. And where there are no value-oriented occurrences there can be no ultimate meaning. What is interesting about the claim that the universe is intrinsically valueless is that this view is usually rooted in speculation influenced by modern science. It is true that ancient Greek atomists excluded any final cause (any ultimate goal or good) in their explanation of the cosmos, and ancient tragedy also questioned whether the universe is purposeful. But with the exception of a few skeptics, prior to the seventeenth century most philosophy as well as religion treated the universe as inherently value-laden. What rendered it valuable was the commonly accepted view that it was permeated by Mind, Intelligence, Reason, Logos, Torah, God, Spirit, Presence. The cosmos, as Jacob Needleman puts it, was perceived as a teaching. And the proper response to this instructive cosmos, itself seen as the embodiment of Wisdom, was a reverential obedience. The individual's mind was seen as a microcosmic version of the Cosmic Mind, and so the authentic life for the individual required his or her attunement to the intelligence of the cosmic totality. The idea that the universe is intrinsically valueless was the last thought that could have occurred to traditional minds.9
Whatever happened that makes it possible now for philosophers like Klemke to state with such ingenuousness that the cosmos is intrinsically devoid of value, and therefore of purpose? Clearly it is the expulsion of mind from the cosmic totality and its relegation to our individual craniums.10 It has been pointed out that prior to the Enlightenment, the human mind was seen as a mirror of the cosmos. That is, its function was to reflect the intelligibility and value that are intrinsic to the universe. After the Enlightenment, however, it is perhaps best envisaged as a lamp. The human mind is the source of, rather than a reflection of, whatever meaning exists. If mind exists at all today (and some question whether it has any intrinsic reality because of its intangibility) it resides locally and tenuously only in our brains. According to some modern scientific thinkers there was no mind in the cosmos at all prior to the emergence of man in evolution. G.G. Simpson, the famous biologist of evolution, for example, starkly implies this conclusion:
Man is the result of a purposeless and natural process that did not have him in mind. He was not planned.
. . . Man plans and has purposes. Plan, purpose, goal, all absent in evolution to this point, enter with the coming of man and are inherent in the new evolution which is confined to him.
. . . Discovery that the universe apart from man or before his coming lacks and lacked any purpose or plan has the inevitable corollary that the workings of the universe cannot provide any automatic, universal, eternal, or absolute ethical criteria of right and wrong.11
If the universe is itself mindless, then it cannot provide a basis for our valuations. Our own minds are left isolated, stranded in a strange and hostile environment which offers no support in our own quest for meaning. Our minds, unaided and alone, have to illuminate the cosmos which itself is void of light.
What happened that brought about this sense that mind and cosmos are alien to one another? Was it simply the rise of science in the last three centuries? Certainly science has given us pictures of vast tracts of lifeless and unconscious space. Physics, astronomy, chemistry and geology as well as biology have considerably altered our cosmographies. Science has methodically excluded consideration of value and purpose from the field of its inquiry. Moreover, it deals with the quantitative more than the qualitative aspects of things. It abstracts altogether from those questions which interest us "existentially," such as what, if any, is the meaning of our lives. For these reasons we may legitimately suspect that science has been a major factor in the turn away from teleology. W.T. Stace, whom I quoted earlier, even goes so far as to put the whole burden of modernity's turn away from belief in cosmic purpose on the seventeenth century's preoccupation with "how" questions to the exclusion of "why" questions:
The real turning point between the medieval age of faith and the modern age of unfaith came when the scientists of the seventeenth century turned their backs upon what used to be called "final causes." The final cause of a thing or event meant the purpose which it was supposed to serve in the universe, its cosmic purpose. What lay back of this was the presupposition that there is a cosmic order or plan, and that everything that exists could in the last analysis be explained in terms of its place in this cosmic plan, that is, in terms of its purpose.12
Though Galileo, Kepler and Newton did not personally deny the reality of purpose, Stace insists that they made this notion useless in terms of what science aims at, "namely prediction and control." Science turned exclusively to the search for material and mechanical causes and turned its back on final causes. Hence increasingly modern thought, affected by the methods of scientific inquiry, has issued us a picture of the universe in which purpose plays no part. Stace continues:
You can draw a sharp line across the history of Europe dividing it into two epochs of very unequal length. The line passes through the life time of Galileo. European man before Galileo -- whether ancient pagan or more recent Christian -- thought of the world as controlled by plan and purpose. After Galileo European man thinks of it as utterly purposeless.13
Even allowing for some rhetorical exaggeration by Stace, I think we must dig much deeper than he has to find the fundamental causes of the picture of a universe void of value, mind and purpose. Prior to the emergence of modern science, the roots of its disengagement of nature from mind and value were already present in our Western cultural heritage. These roots go deep down into ancient mythologies that have for centuries nurtured our philosophies and spiritualities. It is not surprising that what we call "modern science" should also have failed to escape their nourishing influence. I am referring especially to the myth of dualism. And I think some understanding of dualistic mythology, philosophy and psychology may help explain the caesura of which Stace is speaking and the divorce of mind from nature that gives Klemke's ideas their essential structure.
Dualism is the mythic, religious or philosophical view that separates spirit from matter and mind from body. A mythical version of dualistic thinking may be found in what Paul Ricoeur calls the "myth of the exiled soul."14 This myth, like most important myths, is a theodicy. It is an attempt to explain where evil comes from and how we may escape from it. It came to expression in ancient Orphism, Manichaeism, Gnosticism and Zoroastrianism and has persisted down through the centuries in religious and philosophical forms of expression. It tells of how the soul, having its origin in the world of the spirit, strays here below into the (evil) realm of matter. The soul takes up a temporary dwelling in a "body" which functions as a prison and as the source of evil desires and suffering. Recognizing its distinct status, the soul ideally resists being absorbed into the bodily casing derived from inferior matter. Through various forms of asceticism, renunciation of instinct, contemplation of the spiritual and the ideal, and eventually through death, the soul migrates back to its original home.
This is a powerful and touching myth, not least because it gives a rather tidy answer to the perennial human problem of suffering and evil. It is also appealing because it preserves the sense of our special significance over against the material world. It is not remarkable, therefore, that this myth has been so durable throughout our history, including the history of ideas. In antiquity, Plato, and, at the beginning of the modern age, Descartes, stand out as the best known figures in the history of philosophical dualism. Numerous thinkers have been shaped by this Platonic-Cartesian tradition. Recently, for example, one of its most outspoken contemporary apologists, Hywel D. Lewis, has recapitulated the arguments on behalf of dualism. Lewis states that there is a radical difference between mental states and physical states and that the essence of dualism consists in this distinction.15 Dualism explains why we spontaneously value sentient and conscious beings more than inanimate objects, namely, because there is an added higher component in the former that does not exist in the latter:
. . . we seem compelled to recognize some reality which cannot be itself described in strictly physical terms, however close the involvement may be with material conditions. It is for these reasons that we speak of cruelty to animals but not to pieces of wood or stone. . . . This is the obvious divide from which dualism takes its course.16
Furthermore, dualism gives legitimacy to what we call "inner" experience.17 It provides a basis for the sense of freedom and dignity without which a genuine humanism would collapse. So numerous are its advantages that Lewis wonders why anyone would challenge dualism. Gilbert Ryles' famous critique of dualism, for example, is unsatisfactory since in the final analysis it differs little from the old-fashioned materialism of behaviorists like J.B. Watson, for whom distinct "inner" states of awareness do not exist.18 In general, it is "irritating" to Lewis that so many distinguished philosophers fail to recognize the appropriateness of "the Platonic-Cartesian way."19 Our own experience of our sentience and consciousness should be enough to vindicate the dualistic position.
Yet I must emphasize that while dualism seeks to preserve the core of our humanness from being lost in matter, ironically it prepares the way for the materialist interpretation of the world it seeks to avoid in the first place. For by placing the soul or mind in a sphere radically different from that of physical reality, dualism abandons the physical universe to the realm of the spiritless and mindless. And it is fundamentally the mindlessness of nature that renders it incapable of sustaining purpose.
Of course one may imagine, as did the natural theologians of the eighteenth and nineteenth centuries, that a divine mechanic situated outside of the mindless world-machine could manipulatively direct it in a "purposive" way. But this view itself collapsed eventually because it was not a truly teleological one. If the world of nature is radically purposeful it is not sufficient that its purpose be extrinsic to it. Instead any teleological influence must be felt intimately by all aspects of the world. This means that the fundamental constituents of nature must have built into them a quality of receptivity to transcendent meaning that would allow them to be brought into the sphere of influence of any supposed universal teleological principle. The name I shall give to this hypothesized quality of receptivity to meaning is "mentality." And in the following two chapters I shall ask whether it is scientifically and philosophically legitimate to attribute "mentality" to every aspect of the universe. My position will be that unless the universe is pervasively "mental" there would be no possibility of any global meaning taking up residence within it. For this reason a critique of the dualism which separates mentality from the physical universe by exiling it to the sphere of human consciousness must be the first step in any effort to present a teleological picture of the universe.
The consequences of the dualistic siphoning of mind from nature are not terribly dramatic until the age of science. For in archaic and ancient settings reality seemed to be almost completely permeated with a spirit of vitality. Rivers, plants, the earth, humanity, the climate -- the entire environment -- gave the impression of being saturated with life. Panvitalism, according to Hans Jonas, was the common view.20 Where there was an apparent absence of vitality, as in a corpse, there was a tendency to deny the reality of any dead matter and to look upon death itself as an illusion. But once science uncovered the pervasive lifelessness of the physical universe, and pointed out how precariously infinitesimal is the quantity of life and mind, then more dramatic consequences began to flow from our dualistic heritage. Mind and life are now experienced as strangers, as anomalies, as accidents that have erupted on a landscape of deadness and mindlessness that is unsympathetic with or at the most neutral toward them. Having segregated mind from matter, spirit from the body, and life from the inert, dualism bequeaths to us a new problematic that has given contemporary science its characteristic methodological ideal. Instead of being confronted with the ancient problem of how to explain death if everything around us exudes life, we now have to apologize for the precarious fact of life (and consciousness) if everything around us in our universe is intrinsically dead and mindless. Jonas elaborates on this ironic twist of problematics:
Death is the natural thing, life the problem. From the physical sciences there spread over the conception of all existence an ontology whose model entity is pure matter, stripped of all features of life. What at the animistic stage was not even discovered has in the meantime conquered the vision of reality, entirely ousting its counterpart. The tremendously enlarged universe of modern cosmology is conceived as a field of inanimate masses and forces which operate according to the laws of inertia and of quantitative distribution in space. This denuded substratum of all reality could only be arrived at through a progressive expurgation of vital features from the physical record and through strict abstention from projecting into its image our own felt aliveness.
This means that the lifeless has become the knowable par excellence and is for that reason also considered the true and only foundation of reality. It is the "natural" as well as the original state of things. Not only in terms of relative quantity but also in terms of ontological genuineness, nonlife is the rule, life the puzzling exception in physical existence.21
As a result of this inverted theoretical situation, Jonas concludes, ". . . it is the existence of life within a mechanical universe which now calls for an explanation, and explanation has to be in terms of the lifeless."22
The explanation of the "living" in terms of non-living stuff has become the ideal of much modern scientific inquiry. It is obvious to many, for example, that biology is reducible to physics and chemistry, and, therefore, that life is reducible to inanimate matter. The amazing advances in molecular biology blur the traditional hierarchical distinctions between man, animal, plant and mineral; and the neurophysiological "explanation" of human consciousness in terms of the components and machinations of the brain even more dramatically illustrates how pure "matter" has assumed dominance in any attempt to make sense of our universe and its manifestations.
It is the dualism of soul and body, spirit and nature, mind and matter that has made possible the shift of problematics from that of how to explain death if everything is alive, to that of how to explain life if everything is dead. Dualism is the pivotal mythic and philosophical construct on which this inversion has turned. While dualism may have been an important factor in our coming to vivid awareness of the faculty of mentality which makes us aware of our special status in the world, it has simultaneously purged nature outside of ourselves of the qualities of mind and aliveness that we experience in the subtlety of our own conscious activity. It has therefore exorcised the cosmos of the mentality without which it would remain impervious to any deep incarnation of transcendent meaning. It has given rise to what Paul Tillich has called an "ontology of death."23 Anything that is not part of our subjective experience is relegated to a world "out there" and is denuded of the vitality associated with thought and experience. This world outside of our own minds is then envisaged as inhabited only by dead, inert and passive material objects.
The bifurcation of reality into two such disparate regions culminated in Descartes' noted distinction of res cogitans (mind) and res extensa (matter). The influence of the dualistic myth and metaphysics on the birth and growth of modern science has been amply documented,24 and I cannot trace the whole story here. It is enough only to point out that the inertness bequeathed to matter by dualism has become the basis upon which the quantification of physical reality and motion in Newtonian and Cartesian physics has been constructed. And perhaps we may even say that without the dualistic premise modern science as we know it could not have developed as rapidly as it has.
It is also true, though, that dualism still lurks behind the dominant contemporary philosophies of nature in which matter remains essentially mindless and lifeless. It is dualism that, in the final analysis, provides the background for the present day attempts to specify or explain biotic and conscious operations in terms of the sciences (physics and chemistry) that deal with the allegedly inanimate. Without the sphere of unconscious and lifeless chunks of matter delineated by dualism such a methodological ideal (which animates current efforts especially in biology to find the physico-chemical "secret" of life) could hardly have taken hold in modern scientific thought. In a curious way we owe a great deal to what is perhaps a serious mistake in cosmology.25
Standing at the end of the history of this dualism it is easy for us to see why any attribution of "mentality" (and therefore of purposefulness) to nature will be dismissed as romantic anthropomorphism by philosophers like Klemke. By expelling anything that resembles feeling, experience or perceptivity from the fundamental "building-blocks" of nature, modern thought has also eliminated the possibility of attributing purpose to the universe. It has rightly recognized that without a vein of "mentality" in the universe there can be no purpose either. And so, by rejecting the alliance of nature and mind, it has removed to that extent the feasibility of our searching for purpose in the world of nature. For where there is no dimension of "mind" there can be no implantation of aim or purpose either.
In turn, the rejection of a teleological universe has led in many cases to doubt about any human purpose whatsoever. Needless to say, there has been a close connection all along between the modern experience of meaninglessness and the development of the picture of an impersonal universe that gives no backing to our projects. The same dualistic myths that have made us feel exceptional have also led to our sense of alienation from nature and purpose.
It is possible in theory to anticipate, therefore, the enormous implications that a new alliance of nature and mind might have for the contemporary crisis of meaning. Nothing less imposing than the significance of our lives is bound up with the quest for a union of mind and nature established on solid grounds compatible with reason, common sense and science. If we could grasp somehow that our subjectivity is a blossoming forth of nature itself, and not some enigmatic "nothingness" or separate substance over against nature, we would have at least the context in which to discuss once again the question of nature and purpose.26
The basis for a synthetic vision of mind and nature is worked out most comprehensively by Alfred North Whitehead and we shall investigate his ideas in an introductory fashion in Chapter 3.
3. There is yet a third element in Klemke's proposal. It is his optimism that we can tolerate and accommodate ourselves to a purposeless universe. It is his bold post-Enlightenment assertion that each of us as individuals is capable of suffusing our lives with whatever meaning we need. In fact, Klemke holds, the more naked the universe is of purpose the less interference we would have from it in forging our own meanings. Whatever meaning traditional myth, philosophy and religion saw in the cosmos, we now recognize as the creations or projections of the people that inhabited it. We should now, in the spirit of modernity, fully acknowledge and accept our own creative role in such projections. We should give credit where credit is due -- to ourselves. The individual is radically responsible for his or her own life's meaning since the universe has no help to offer on this score.
Again, the way toward this kind of thinking was paved by dualism. It is the irrepressible presence of dualism that allows us to think that our mental activity is not really a part of or continuous with nature. Dualistic mythology is the cultural backdrop for Klemke's Cartesian-Sartrean sense of his mind's being in a separate ontological category from mindless nature. And like Sartre, Camus, Russell and other cosmic pessimists before him, Klemke seems unaware of the tenacious hold that the dualistic way of organizing the world may have over his consciousness. In the pages that follow I shall give considerable attention to the way in which the dualistic separation of value from the universe has structured the whole question of science and religion. And that is why I shall repeatedly question whether we are required to adapt ourselves to the dualistic mythology that has been such a powerful influence in the history of culture and thought.
In order to entertain the hypothesis that there is cosmic purpose one must assume that nature and mind are somehow interwoven. If the universe of nature were completely void of what we shall call "mentality," it would not be capable of receiving or sustaining any intelligible orientation toward value, that is, any purpose. Once physical reality has been pictured as impermeable to mind, the stage is already set for estranging the individual from the universe, for divorcing purpose from nature. On such a stage there appears the modern philosophy of scientific materialism.
1.	Cf. Jacques Monod, Chance and Necessity, trans. by. Austryn Wainhouse (New York: Vintage Books, 1972), p. 172.
2.	W.T. Stace, "Man Against Darkness," The Atlantic Monthly CLXXXII (Sept. 1948), p. 54.
3.	E.D. Klemke, "Living Without Appeal," in E.D. Klemke, ed., The Meaning of Life (New York: Oxford University Press, 1981), p. 169.
4.	Ibid., p. 170.
6.	See below, Ch. 7.
7.	Smith, p. 114.
8.	Cf. E.F. Schumacher, A Guide for the Perplexed (New York: Harper Colophon Books, 1977), p. 21; also Huston Smith, Forgotten Truth (New York: Harper Colophon Books, 1976), pp. 1-7.
9.	Jacob Needleman, A Sense of the Cosmos (New York: E.P. Dutton Inc., Paperback Edition, 1976), pp. 10-36. The writings of Needleman, like those of Smith and Schumacher, seem to me to have at times a somewhat "gnostic" slant to them. All three writers tend to look upon modernity as a "fall" from the pristine purity of some "primordial tradition." None of these three is able adequately to appropriate the "gains" of modern criticism and of evolutionary thought. For that reason I cannot fully endorse their positions. Nonetheless, I have been able to embrace the hierarchical mode of thinking to which they all point as the solution to the bewilderment of our scientific age. I only wish that they could have allied their hierarchical thinking more deliberately with science and evolutionary thinking. I have found in Michael Polanyi a thinker who makes this adjustment.
10.	Cf. Needleman, ibid.
11.	George Gaylord Simpson, The Meaning of Evolution, revised edition (New York: Bantam Books, 1971), pp. 314-15.
12.	Stace, p. 54.
13.	Ibid.
14.	Paul Ricoeur, The Symbolism of Evil, trans. by Emerson Buchanan (Boston: Beacon Press), pp. 279 ff.
15.	Hywel D. Lewis, The Elusive Self (Philadelphia: Westminster Press, 1982), p. 1.
16.	Ibid., pp. 3-4.
17.	Ibid., p. 4.
20.	Hans Jonas, The Phenomenon of Life (New York: Harper & Row, 1966), p. 9.
21.	Ibid., pp. 9-10.
23.	Paul Tillich, Systematic Theology, Vol. III (Chicago: University of Chicago Press, 1963), p. 19.
24.	For example, E.A. Burtt, The Metaphysical Foundations of Modern Science (Garden City, New York: Doubleday Anchor Books, 1954).
25.	Cf. Jonas, The Phenomenon of Life, pp. 7-26.
26.	The above six paragraphs are closely adapted from my book, Nature and Purpose (Lanham, Md.: University Press of America, 1980), pp. 12-14.
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59, of Honolulu, Hawaii, died in Pearl City on January 26, 2018. She was born in Solsona, Ilocos Norte, Philippines. Visitation: 5:30-9:00 p.m. on Sunday, March 4, 2018 at Hawaiian Memorial Park Mortuary. Services: 9:30-11:30 a.m. on Monday, March 5 at St. John the Baptist Catholic Church. Burial: 12:00 p.m. at Valley of the Temples Memorial Park.


Seagate beefs up ClusterStor storage systems acquired from Xyratex, with new Hadoop optimization tools, Lustre update and secure data appliances.
Seagate Technology PLC at this week's Supercomputing Conference in New Orleans announced upgrades to its ClusterStor storage systems with a new Hadoop Workflow Accelerator, Lustre distributed file system update and secure data appliances.
Best known for hard disk drives (HDDs), Seagate expanded its portfolio into high-performance computing (HPC) and storage systems this year with its acquisition of U.K.-based Xyratex Ltd. The Xyratex roster included the Lustre-based ClusterStor system, as well as HDD testing equipment and storage enclosures.
Seagate sells ClusterStor through a network of OEMs and resellers including HP, Dell and Cray Inc. This week, Seagate added a new reseller partnership agreement with SGI, which will offer the ClusterStor 1500, 6000 and 9000 appliances, as well as the ClusterStor Secure Data Appliance (SDA) that launched this week.
Steve Conway, a research vice president at IDC, said the HPC market has been on a "real growth tear," and storage is the fastest growing area of that market. The need is escalating particularly for systems that can handle big data, he said.
IDC forecasts the converging big data-HPC market will exceed $4 billion by 2018. Conway said 29% of all HPC sites already use Hadoop data analytics, and Seagate is targeting that market with its ClusterStor Hadoop Workflow Accelerator.
"Hadoop is not designed to communicate with file systems. That's what they're addressing," Conway said. "They're making it so that Hadoop fits with HPC environments in government, academia and in industry, which is a very fast growing part of the market."
The ClusterStor Hadoop Workflow Accelerator includes optimization tools, services, support and a Hadoop on Lustre Connector to enable Hadoop clients to read and write data from a ClusterStor HPC storage subsystem that's running the Lustre file system, according to Steve Paulhus, director of strategic business development at Seagate.
"What we discovered talking to customers is that they have two separate data repositories. One is for their technical computing, and that's typically ClusterStor with Lustre. Then they have a completely different data repository for data that they want to run big data analytics on," Paulhus said. "It duplicates the cost."
Paulhus said the Hadoop on Lustre Connector will allow customers to use the same file system and ClusterStor storage architecture to do both technical computing and big data analytics. ClusterStor users will not only save money with the new tools, but they will also see improved performance and achieve better data efficiency, according to Paulhus.
He said the Hadoop Distributed File System (HDFS) requires "triplication," which renders only a third of the raw capacity usable after the system replicates and stores three copies of the data. ClusterStor uses standard RAID or Seagate's new GridRAID, leaving up to 80% of the raw capacity usable, Paulhus said. According to Paulhaus, Seagate's recently announced GridRAID technology performs better than standard RAID and reduces the rebuild window by 400% if a drive fails.
Distinct product bundles featuring the Hadoop Workflow Accelerator will be generally available in January. The accelerator will initially support distributions based on open source Apache Hadoop, and future releases will provide tighter integration with additional Hadoop distributions, according to Seagate.
Seagate contributed an Apache Hadoop on Lustre Connector to the open source community. The company also released source code for a patch to Hadoop that will allow Map and Reduce processes to share files and enable diskless Hadoop compute clusters.
At Supercomputing Conference 14, Seagate also rolled out the 2.0 version of its ClusterStor Engineered Solution for Lustre, which the company claims will deliver a significant improvement in metadata performance.
The updated ClusterStor software is based on the Lustre 2.5 open source community release and gives customers the option to add up to 16 metadata servers and support up to 16 billion files under a single file system. The new release also supports a new hierarchical storage management (HSM) framework to enable users to manage multi-tier, disk-to-disk and disk-to-tape data migrations, Paulhus said.
Seagate this week also rolled out its ClusterStor SDA, a variation of the standard ClusterStor system that offers multilevel security options for data access. The product is compliant with Intelligence Community Directive (ICD) 503 policies, according to Seagate.
"Obviously, the government markets are attracted to this product, but we see this product going beyond the government and defense markets into health care and life sciences because of the privacy and security concerns there," Paulhus said.
Seagate said ClusterStor SDA supports the Kerberos network authentication protocol to enable symmetric-key cryptography. The product provides the file-system framework to facilitate Kerberos-based encryption key management, which can secure network data traffic between compute clients and the storage system, and help to guard against insider threats. ClusterStor SDA with Kerberos enablement is scheduled for general availability in December, according to Seagate.


text:
 Notation for describing a set of data:

 $$x_1, x_2, x_3, \dots, x_n$$

 where \\(n\\) is the size of your data set.

 ## Describing the Center Location

 ##### Mean

Mean of the data set: the average of all elements.

$$\bar{x} = \frac{x_1 + x_2 + x_3 + \dots + x_n}{n}$$

The mean is *sensitive* to extreme observations.

If a distribution is fairly symmetric, we tend to use the **mean** to describe the center.

##### Median

Median of the data set: the middle element, *when the elements are sorted in increasing order!* If the number of data points is even, then the median is the average of the two innermost data points.

The median is *resistant* (robust) to extreme observations.

If a distribution is skewed, we tend to use the **median**.

### Skewness

If the distribution is *symmetric*, the mean and the median will be equal.

Otherwise:
* If the distribution is **right skewed**, then the median is *greater than* the mean.
* If the distribution is **left skewed**, then the median is *less than* the mean.

## Describing Variability

Range:
* A variability over 100% of data.
* Maximum - Minimum

*Percentiles* can also be used. The \\(p^{\text{th}}\\) percentile is a value such that \\(p\\) percent of the observations fall at or below that value:
* Median: \\(50^{\text{th}}\\) percentile
* First quartile: \\(25^{\text{th}}\\) percentile
* Third quartile: \\(75^{\text{th}}\\) percentile

Another measure is *interquartile range*, which measures the variability over the middle 50% of data:

$$IQR = Q_3 - Q_1$$

#### Box Plots

A box plot is a graphical diagram consisting of the max, min, \\(Q_1\\), \\(Q_3\\), and median. It is drawn as follows:

![Box Plot](http://i.imgur.com/YI4M08L.png)


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