Tim Roof is a friendly Reformed Protestant fellow (OPC) with whom I have enjoyed great, cordial dialogues. His words from his initial comments that I am responding to will be in blue; his counter-responses to arguments of mine will be in green.
The idea of Jesus going away to be seated at the right hand of the Father was so that the Holy Spirit would come and be the real presence of Christ with and in His people in the world.
These verses are not parabolic. Christ's going to the Father was to demonstrate to His people and to the world that the righteousness of Christ is accepted by the Father. This is a critical point.
I doubt that Catholics and Calvinists would disagree on the primary purpose of the Ascension itself. The problems come in the false, (I think) scripturally unwarranted conclusions that you have drawn from the Ascension and Jesus' words in John 16.
The work of the Holy Spirit is for the purpose of taking the place of Christ in his physical absence from His Church.
This where your reasoning goes astray, in my opinion. You are employing an "either/or" mindset (extremely common in Protestant circles and seemingly a key plank of the Protestant worldview) in order to bypass other aspects of this, as seen in Holy Scripture itself. Jesus is here in spirit, too, just as the Holy Spirit is, and as the Father is. They are all present spiritually because they are one in essence.
I have no argument with your statement [the previous two sentences above], per se, but I do fear that a lack of clarity on my part has sent you off in a direction I did not intend for my reader to go.
Alright; then I am happy that you are willing to clarify for your readers and mine.
So what sense does it make to assert that the Holy Spirit "takes the place" of Jesus and to tie this in with His physical presence on earth as if the latter is now no longer possible or actual? A spiritual presence of the Holy Spirit in no sense "takes the place" of Jesus, let alone His eucharistic physical presence.
The Spirit has been in the world from the beginning (in creation Genesis 1:2) and all throughout the Old Testament. We touched on this before in a previous discussion about Abimelech. However, it was not until after the ascension that His work within the individual would be most manifest within His people and to the world.
I think the way you phrase your statement is open to a wrong impression. I don't think you mean to say that each of the divine persons of the Godhead has a spirit: the Father has "a spirit," the Son has "a spirit," and there is the Holy Spirit, which may or may not have "a spirit" of His own.
Matthew 27:50 And Jesus cried again with a loud voice and yielded up his spirit.
Mark 2:8 And immediately Jesus, perceiving in his spirit that they thus questioned within themselves, said to them, "Why do you question thus in your hearts?
For clarity's sake I think we should understand that the Holy Spirit is the "spirit of the Father" and the "spirit of the Son" of which is being spoken, the divine essence, as you have said, being one.
The passages I originally presented teach that, yes.
You would agree, I think, that we are not speaking of multiple spirits. But perhaps there is a Catholic doctrine about this that I am not aware.
I was dealing with God the Father, God the Holy Spirit and God the Son, Jesus, all indwelling us, according to plain biblical teaching. One has to get beyond an "either/or" outlook to the biblical "both/and" worldview. Perichoresis (Circumincession) is sufficient to explain this particular question, I think.
In any case, I would never argue that the Holy Spirit of Christ is not or could not be in believers and in the Eucharist at the same time. This is not my reasoning for arguing against the "real presence" as Catholics understand it.
I was only objecting to the fact of the Ascension being used to argue that therefore, Jesus can't be with us physically anymore. That doesn't follow.
I do not have a compelling reason to believe that Christ is physically present in the bread in an incarnational way. It seems clear to me that that phase of His redemptive plan has come to an end.
It's not clear to me at all.
One passage cited in isolation (John 16), interpreted in an "either/or" fashion, contrary to all of this additional related (and plain, explicit) biblical data, misses all this wealth of related information.
His work is to testify to Christ's righteousness through conviction of sin and the regeneration and sanctification of sinners. Being incorporeal, He has no physical limitations such as our Lord, as a human being, had.
Jesus had no particular physical limitations after His Resurrection, since He was able to (so the text vaguely suggests) "float" through walls. So this is a non sequitur. Jesus had a glorified Body after the crucifixion and Resurrection that was capable of extraordinary things. Therefore, the artificial, ultimately Docetic-influenced antithesis of spirit and matter is not a factor in the sense which you claim.
Quite right. I was speaking of those limitations the Father placed upon Him (or He upon Himself) while he was ministering on earth before His resurrection. Also, I am not making a [Docetic] or gnostic statement about a dualism between matter and spirit. The Scriptures teach that at the final resurrection we who are in Christ will be given glorified bodies, just as Jesus had a glorified resurrected body. However, His glorified resurrected body is not suited for the indwelling of believers.
I was applying this aspect to Jesus being able to physically present Himself in the Eucharist; not physically in the indwelling. In context, we were speaking of the state of affairs, post-Resurrection, and my point was that Jesus had no particular limitations after He was resurrected (therefore, it is another reason to believe in the Real, Substantial Presence, beyond the fact of God's [including Jesus'] omnipotence and omnipresence).
The idea of the "real presence" in the Eucharist conflicts with the clear biblical teaching that Christ by necessity for the sake of His children needed to be physically absent that His Spirit may carry on His work in this world.
2) He has to do this ("by necessity") in order for the Holy Spirit to come and indwell all believers.
3) This precludes any further physical presence of Jesus on earth.
#1 is agreed upon by all Christians. #2 is questionable and dubious insofar as you make it a question of necessity. The Bible doesn't teach that. I would contend that it is an example of the samespi fallacy ("after this, therefore because of this"). I grant that it is not too far-fetched of a prima facie interpretation of the text, but the text doesn't logically require this to be held.
Jesus says (Jn 16:7): "if I do not go away, the Helper will not come to you. But if I go, I will send him to you." But does it follow from this that He must have done so "by necessity"? No. That was the plan that God carried out: Jesus would die, resurrect, ascend, and then the Spirit would descend upon the new believers in the Upper Room. But it is not necessarily the case. The Holy Spirit had come upon individuals before that time. God could have decided to fill relatively more people with the Holy Spirit before Pentecost. He was under no necessity.
7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you.
1) Jesus and the Father also indwell us, so it is not an exclusive situation of "Jesus going away and the Spirit coming to us," because all three are involved. Both/and . . .
2) There was no absolute necessity that Jesus had to go up to heaven in order for this to happen.
3) The Ascension does not in any way preclude a future eucharistic (physical, sacramental) presence of Jesus. The texts you cite do not entail this conclusion.
John 14:20 . . . I am in my Father, and ye in me, and I in you.
John 14:23 . . . my Father will love him, and we will come unto him, and make our abode with him.
John 15:4 Abide in me, and I in you. . . .
John 17:23 I in them, and thou in me, . . .
Therefore, this idea of "Jesus goes so that the Holy Spirit can come" is an incomplete truth, since the Father and the Son are described in the same way. The Bible must be interpreted as a whole.
#3 above is the most unfounded conclusion of all. How is it somehow impossible for Jesus to be physically present anymore, simply because there is now an indwelling? This doesn't follow at all. John 6 itself shows that this is a false dichotomy, but I won't get into that, as I have written about it many times. To claim that the indwelling precludes a physical Eucharist is purely illogical. How is this derived from the text you have presented?
I don't see it there at all. How can it be argued that "there is a spiritual, non-physical indwelling; therefore it can't be the case that God could also manifest Himself physically on earth, after the Ascension." Where does such a notion derive? It isn't coming from the Bible (if you disagree, please show me why, from Scripture: John 16 alone is nowhere near sufficient to do this), so it has to be from some man-made philosophy that smacks of an anti-incarnational antipathy to matter and sacraments.
Apparently, I made an unwarranted conclusion as to whether you were arguing that the Catholic belief on the Eucharist is impossible and necessarily false. But your argument (post-clarification) seems to at least come close to that thought. You've conceded that your "necessity" above was too strong, and I am acknowledging that this particular application of necessity regarding the Eucharist was too strong of a restatement of your views; that I misinterpreted that motif. These are the sorts of things that make a second round of any dialogue extremely important, and why I am such an enthusiastic proponent of back-and-forth dialogue.
Yes, Jesus is God and He can do anything. But I cannot find any compelling biblical reason to believe that it was His intention to reappear in physical form on the earth after His ascension. John 16 indicates quite the opposite, in fact.
I can only appeal back to the Last Supper eucharistic and Pauline discourses, and John 6. John 16 doesn't overcome these at all; it needs to be incorporated harmoniously with the other relevant passages. John 16 has nothing to do with whether Jesus would be present in the Eucharist or not. It has to do with His ascending and the Spirit indwelling all believers. Why should one thing (the indwelling) exclude the other (the real, substantial presence in the Eucharist)? That is more either/or thinking that is not supported in the texts themselves. You make an argument from silence and commit logical fallacies in your use of John 16, while overlooking the (I think) compelling exegetical evidences of the eucharistic passages.
I did a very in-depth treatment of John 6 again in my new book, Bible Proofs for Catholic Truths, consisting of almost entirely cross-referencing alone, showing how it only makes sense if it is literal (i.e., in the latter part of the discourse). I will soon post that, since it has come up in this dialogue.
If there is no physical aspect to the Eucharist, then why does, for example, St. Paul make a direct analogy between pagan sacrifice and the Christian "table" or altar (1 Cor 10:16-21, as I recently wrote about). What sense does it make?
1 For I want you to know, brothers, that our fathers were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ (1 Corinthians 10:1-4, emphasis mine).
Why, then, must we see the bread as some kind of physical indwelling of the ascended (now again descended) Christ when Paul clearly is speaking of spiritual metaphors? He explicitly calls them "spiritual food" and "spiritual drink" from the "spiritual Rock." We are not meant to understand these things literally for the word "spiritual" is right there in the text.
When Protestants see the word "spiritual" they so often irrationally pit it against matter and sacraments, as if they are antithetical notions. No! Jesus' crucifixion was quite the physical event; Jesus' blood was a physical thing; yet all of this was very "spiritual" as well. There is no dichotomy. It ain't "either/or." Yet you have seized upon the words "spiritual" in this fallacious sense. But of course there is also literalism and realism in the same passage; even in your own citation.
The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ?
How much more literal can one get? What more can one say to express literalism? Jesus says "This is My Body" and Protestants simply say "no it isn't; it's only a symbol, and this is obvious to one and all" (I used to do that myself). Paul says this but it isn't sufficient for Protestants. Jesus is even more literalistic in John 6.
He carries this through in 16-21 with similar language meant to convey that Corinthian believers partaking in the Lord's Supper must understand that they are partaking of Christ and His people. They have bound themselves to Him and to each other as one body. Likewise, those Corinthians who were taking part in the temple feasts were participating in idolatry: "the cup of the Lord / the cup of demons," "the table of the Lord / the table of demons." They also have bound themselves, not to Christ and his people, but to Satan and his minions.
And once again you ignore all the literalism strikingly present: references to sacrifice and the priest eating the offerings in the Old Covenant. Therefore, in the New Covenant Christians are to eat the sacrifice of the Lamb of God in the sense of the Holy Eucharist. The analogy is absolutely straightforward.
27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. 28 For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever (Hebrews 7:27-28).
11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected for all time those who are being sanctified (Hebrews 10:11-14).
Yes, we agree. The Sacrifice of the Mass (as we believe it to be, and this is Catholic dogma, I assure you and everyone) is not killing Jesus over and over; it is a miraculous making present of the one sacrifice of Calvary. It's miraculous in a two-fold sense: Jesus is physically present, and the great redeeming event at Calvary is also present. This is how orthodox Jews view Passover, as a matter of fact (as I recently wrote about). The Christian Church took overt that understanding and developed it, so that past events could become present.
First, notice that we are told clearly that He is at the right hand of God (waiting) until His enemies become His footstool. Now of course we don't read this "waiting" in the sense that He is doing nothing. Quite the contrary as His Spirit testifies in the lives of the saints throughout history. But I think His physical presence, that is, His spiritual body at the right hand of the Father comports well with what we learn from John 16.
Revelation . . . describes an altar in heaven before God's throne. This is curious if Protestantism is correct about the need for altars being abolished with the death of Jesus and the end of the OT system of sacrifice and priests. In actuality, the Bible is a continuous whole from Genesis to Revelation, with no radical discontinuity between the OT and NT or Old and New Covenants, as Protestantism is wont to believe. In Revelation we find the "altar" or "golden altar" being mentioned in 6:9; 8:3-5; 9:13; 11:1; 14:18; and 16:7.
But this man, because he continueth ever, hath an un-changeable priesthood. (25) Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
Secondly, those who are being sanctified have already been perfected in Him. That goes into different territory; we have enough on our plate now.
This idea is in effect saying that it is impossible for God to do something, when in fact it is entirely possible and not at all ruled out a priori.
It is patently obvious that the early Church accepted the Real, Substantial presence of Christ in the Eucharist. There were very few dissenters from this doctrine in the entire period up to the "Reformation" when Zwingli adopted pure symbolism and Calvin a "mystical" presence which is not much different from Zwingli's view, in my opinion, and (I think) much more incoherent. Why was this the case in the early Church if it is so supposedly obvious that the Eucharist was only symbolic (or in any event non-physical)? Why did the entire Church get it wrong until Zwingli and Calvin saw the light 15 centuries later?
That makes no sense to me at all, purely regarded as a matter of plausibility or probability, within the Christian realm of faith and guidance by the Holy Spirit that we are discussing in this very dialogue (the indwelling). It is far more reasonable (at least in my book) to accept the plain biblical indications of a literal Eucharist, in Jesus' words and in Paul's interpretation, and to agree that the early Church could not have gotten the doctrine flat-out wrong, with not a single prominent Church father dissenting and seeing what most Protestants now take as self-evident.
They were united in belief precisely because this was the apostolic teaching, received from Jesus and the apostles. The ones who forsook Jesus in John 6 left because they would not accept a literal Eucharist. They didn't merely misunderstand (if so, Jesus would have surely explained further, in order to retain them, as he often did). They understood and rejected the teaching. The same holds for Protestants today. The antipathy to matter and sacramentalism and the miraculous in Christian worship is what should be re-examined: not the unchanged eucharistic teaching of the Catholic Church for almost 2000 years. It stems, I think, from a lack of faith in God (God "wouldn't do so-and-so; He can't do so-and-so") as well as from misunderstandings.
That's more an argument from frustration than anything [last sentence above]. What seems so obvious to you is not to most Protestants, just as what seems obvious to us is not to you. I don't think, necessarily, that our differences stem from a lack of faith on your part (or ours). In addition, I don't think the argument for an "antipathy to matter" is useful or on the mark, as I indicated above regarding the Donatist/gnostic question.
It's not an expression of frustration (though I'm sure I get a little frustrated at times, as we all do). I'm very happy to be able to clarify this theme of mine. When I say "lack of faith," I'm not attacking the piety or spiritual motivation or walk with God of Protestants (least of all you yourself). It's not intended as any form of personal attack or ad hominem. It is more so referring to "faith" as tied into theological presuppositions. As a Catholic and amateur historian I have to account somehow for the fact that the Bible appears to me very plainly in favor of a literal Eucharist (and I give the exegetical arguments; I don't just make a bald claim). I have to also account for the rationale that is employed in order to depart from such overwhelming patristic consensus (an aspect of my paper that you chose to completely pass over).
I firmly believe that the symbolic or mystical Eucharist outlook came in from extraneous philosophical schools of thought (just as Protestants are always saying about us, with the paganism charge, etc., so we have the prerogative to do the same), because it contradicted what the Church had always believed and taught. Heresies do not come in out of the blue; they have historical pedigree. Thus, we can trace anti-incarnational strain of thought back to the Gnostics and the Docetics. The disbelief in miracles and mysteries can be traced to aspects of the secular Renaissance and to the Enlightenment. Zwingli was originally some sort of humanist, and was probably influenced by less orthodox schools. He brought in the purely symbolic Eucharist. In many ways he argues like a rationalist skeptic of today or any age.
That is a lack of faith in the beliefs of traditional Christianity, as it had always been understood. Calvinists and other Protestants today are usually unaware of all the historical background of their particular beliefs (which is one reason I am always analyzing Luther and Calvin). But it still has its effect. What I try to do is to persuade Protestants to take a closer look at some of these things. Elsewhere I have written several times about how Protestants never seem to be able to arrive at an entire body of Christian truth. By nature the Protestant enterprise is to perpetually search and to claim that some things can never be resolved. Whole areas of theology are (sadly) consigned to this "uncertainty bin." We Catholics don't believe that. We think that most things have been made quite clear by now: 2000 years after Christ. And we think that to deny that is another mark of lack of faith that God can guide His Church into all truth, just as Jesus said at the Last Supper. We take Him literally at His word.
Through the work of the Holy Spirit, Christ is truly with us "even unto the end of the age" (MT 28:20).
Jesus is not inferior to the Holy Spirit in any sense (nor vice versa). None of the three Divine Persons are inferior to the other ones.
Each person in the Godhead has His role to fulfill as He has covenanted within Himself. The various functions never suggest the superiority of one over the other, nor the inferiority of one to the other. The Son is not inferior because there is a Father, and the Spirit is not inferior because He "proceeds" or "goes forth" from the Father and the Son. This is a Muslim argument, and a poor one at that.
Therefore, we cannot properly say that Jesus is with us by means of (and only by means of, and only because He ascended) the Holy Spirit. I submit that this notion has been amply refuted from Scripture itself.
If Christ says that he has to leave so that the Spirit can come, then so be it. It doesn't mean that anyone is inferior to anyone. I know of no Reformed Christian that would argue this way, and it has nothing to do with the issue at hand.
I've made my arguments above. Often I make arguments analyzing premises of opponents, and contend for what I think these premises logically lead to. And usually (surprise!), the opponent in question disagrees that the logical reduction is in fact the case. In other words, I am not always implying that someone believes y as derived from x; only that y does in fact logically derive from x (including use of reductio ad absurdum methodologies which are usually greatly misunderstood themselves), so that the person needs to either accept that or show how it isn't the case. That is the socratic form of argument that I love. I wanted to make that clear, because it will probably come up in our discussions.
Thanks for the continuing dialogue and articulate expressions of your heartfelt belief. I am enjoying it very much. Plato and Socrates thought that good dialogue could only occur between friends who had a measure of respect for each other. We are seeing how non-hostility (at the very least) makes a great discussion possible, even between Reformed and Catholic proponents!
But if you had started out denying that I was a Christian at all, then that would have involved a rank insult and a lie so extreme and outrageous that any hope of constructive discourse would have been pretty much doomed from the outset, since this outlook entails my being placed in a vastly inferior box, with everything I say immediately being suspect, because, what do I know? I'm not even a Christian! . . . That's one reason among many why I don't waste time anymore attempting dialogues with anti-Catholics. It's impossible. I know from over ten years of trying. On the other hand, I've had many scores of wonderful dialogues with ecumenical Christians who have managed to figure out that Catholics are part of the Body of Christ, too.
March 10, 2018 On the Definition of "Evangelical"


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Home / News / SUVs
Mercedes-Benz considers building GLK in U.S., diesel C-Class and GLK on their way
Kenneth Hall August 1, 2008 Comment Now!
Mercedes-Benz is considering building its new GLK compact SUV in the U.S. to take advantage of the low dollar and the vehicle's expected popularity in the North American market. Despite the decline in the popularity of SUV models, the U.S. is expected to remain the single biggest market for the GLK and it has been revealed that production of the SUV could come Stateside.
Speaking at the launch of the new GLK, a Mercedes-Benz executive told Edmunds that both the GLK and the C-Class sedan, on which it's based, could be built at the carmaker's Alabama plant. "We are looking at everything these days like never before, and you can expect many moves of this nature over the next several years," he explained. However, he added that such a move wouldn't occur until 2013 at the earliest.
One thing he did confirm was that a 2.2L turbodiesel engine will be available in North America in both the C-Class and GLK, but not until 2010. Developed 167hp (125kW) and 295lb-ft (400Nm) of torque, the engine is ideal for the GLK and in some ways is better than the 3.5L V6 in the GLK350 range topper. Engineers are still working on the engine to combine with BlueTec diesel technology to make it comply with all 50 U.S. state emissions laws.
The new GLK will go on sale in North America by April next year.
High-Res Gallery: 639584 1145040 4256 2832 08c162 079
Mercedes-Benz News News SUVs
Kenneth Hall - Author
2021 Ford baby Bronco spy shots Spy Shots January 20, 2020
2020 Audi Q5 and A8 are ready to plug-in to America Luxury January 20, 2020

redpajama_set_name: RedPajamaCommonCrawl


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Shopping for a wedding dress is thrilling—all the gorgeous fabrics, sparkly embellishments, and beautiful designs are just waiting to be discovered. Once you make your appointment at the bridal salon, it's time to figure out who you should bring along with you. There's Mom, of course, and your sister (otherwise known as your maid of honor), and maybe a few close friends. Though you want to keep your crew small, you're wondering if you should invite your fiancé's sister? She's one of the bridesmaids but is it necessary to invite her to this special outing? Here, we explain all the ways this can play out.
You have no obligation to do so. It's your personal decision to make, and you're not beholden to anyone to invite them. If you don't know your future sister-in-law well, inviting her to join your group may be awkward for her—and you. Chances are, she's not expecting an invite anyway. And if you don't get along? That's a "don't invite" for sure.
On the other hand, having her there while you shop could be a bonding experience for the two of you. If you're already close to her and she'd be helpful and supportive, then definitely consider asking her to join. If you're not that close yet, she'll be honored to be on this short list of attendees. Her mother—your soon-to-be mother-in-law—will be happy about the sweet, thoughtful gesture that you, her future daughter-in-law, has made. Also, if your future sister-in-law has hinted that she'd like to go, think about making her wish come true in the name of family goodwill.
Bring her on a subsequent shopping trip.
If you don't find the dress on your first shopping trip, you'll need to make more appointments and visit more stores. Consider asking your future sister-in-law to accompany you on a later outing. You could also invite her to other appointments, like your dress fittings.


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No such thing as a small change
Abigail-II, you make several pertinent points, but there are also a couple on which I'd like to hear a little more about your thinking before I make changes to the tutorial (which I'd be happy to do).
1. I'm a little unclear as to whether you feel that I should simply have put in use strict in all my examples, or whether your are pointing out that using a hash_ref will not enable use strict to contribute much towards debugging, or both.
I was trying not to clutter the tutorial with any code that was not directly relevant to the OO aspects of the tutorial, so while I agree that all of these examples should use strict I was rather on the fence as to whether it would just be a distraction to the reader. Putting it the way you have makes me think I should stop being lazy with my examples.
2. With respect to hiding (full encapsulation via anonymous subroutines) I feel quite strongly that this belongs in an advanced OO tutorial such as this one. I don't believe that throwing closures into the mix will help people learn the fundamentals of how objects work in Perl.
3. This ties into my feeling that, while hashes have their limitations, they are the easiest way to introduce someone to OO in Perl. Are they ideal? No. Are they less complicated than arrays or closures? Yes. Again, this was never meant to be the canonical OO tutorial, just an introduction.
4. I realized that I was contradicting myself by saying that an inheriting class should never call a super class' private methods and then structuring my calls so that they *could* in fact call an inherited class' private method first, but wasn't thinking about the consequences of that decision in the way that you outlined them and was just trying to stick to the OO-style as a way of reinforcing usage.
Anyway, I agree with you and I think that I will change my code to use subroutine calls rather than method calls as soon as I can.
5. Use a different language -- I know what you're getting at here, but I think that pretending OO features don't exist in Perl is only going to lead to people doing BAD THINGS when they eventually discover it. People may pick up some bad habits here and there, but for the most part they (and those who have to maintain their code) will benefit from this feature more than they will suffer.
In reply to Re: Re: Tutorial: Introduction to Object-Oriented Programming by jreades
in thread Tutorial: Introduction to Object-Oriented Programming by jreades
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package org.kuali.rice.ken.services.impl;

import org.apache.commons.io.IOUtils;
import org.junit.Test;
import org.kuali.rice.core.api.criteria.QueryByCriteria;
import org.kuali.rice.core.api.util.xml.XmlException;
import org.kuali.rice.ken.bo.NotificationBo;
import org.kuali.rice.ken.bo.NotificationMessageDelivery;
import org.kuali.rice.ken.bo.NotificationResponseBo;
import org.kuali.rice.ken.service.NotificationMessageDeliveryService;
import org.kuali.rice.ken.service.NotificationService;
import org.kuali.rice.ken.service.ProcessingResult;
import org.kuali.rice.ken.test.KENTestCase;
import org.kuali.rice.ken.test.TestConstants;
import org.kuali.rice.ken.util.NotificationConstants;
import org.kuali.rice.kew.actionrequest.ActionRequestValue;
import org.kuali.rice.kew.doctype.bo.DocumentType;
import org.kuali.rice.kew.service.KEWServiceLocator;
import org.kuali.rice.krad.service.KRADServiceLocator;
import org.kuali.rice.test.BaselineTestCase;
import org.quartz.SchedulerException;

import java.io.IOException;
import java.util.Collection;
import java.util.List;

import static org.junit.Assert.*;

import static org.kuali.rice.core.api.criteria.PredicateFactory.equal;

/**
 * This class tests the notification service impl.
 * @author Kuali Rice Team (rice.collab@kuali.org)
 */
// this whole test case is suspect
@BaselineTestCase.BaselineMode(BaselineTestCase.Mode.CLEAR_DB)
public class NotificationServiceImplTest extends KENTestCase {

    public NotificationServiceImplTest() {
    }

    @Test
    public void testGetNotification_validNotification() {
        NotificationService nSvc = services.getNotificationService();

        NotificationBo notification = nSvc.getNotification(TestConstants.NOTIFICATION_1);

        assertNotNull(notification.getContent());
        assertTrue(notification.getDeliveryType().equals(TestConstants.NOTIFICATION_1_DELIVERY_TYPE));
    }

    @Test
    public void testGetNotification_nonExistentNotification() {
        NotificationService nSvc = services.getNotificationService();

        NotificationBo notification = nSvc.getNotification(TestConstants.NON_EXISTENT_ID);

        assertNull(notification);
    }

    @Test
    public void testGetNotificationsForRecipientByType_validInput() {
        NotificationService nSvc = services.getNotificationService();

        assertTrue(nSvc.getNotificationsForRecipientByType(TestConstants.NOTIFICATION_RECIPIENT_CONTENT_TYPE, TestConstants.NOTIFICATION_RECIPIENT_ID).size() > 0);
    }

    @Test
    public void testGetNotificationsForRecipientByType_invalidInput() {
        NotificationService nSvc = services.getNotificationService();

        assertTrue(nSvc.getNotificationsForRecipientByType(TestConstants.INVALID_CONTENT_TYPE, TestConstants.NOTIFICATION_RECIPIENT_ID).size() == 0);
    }

    @Test
    // deadlocks
    public void testSendNotificationAsXml_validInput() throws InterruptedException, SchedulerException, IOException, XmlException  {
        services.getNotificationMessageDeliveryResolverService().resolveNotificationMessageDeliveries();

        Thread.sleep(10000);
        services.getNotificationMessageDeliveryAutoRemovalService().processAutoRemovalOfDeliveredNotificationMessageDeliveries();

        // get the count of pending action requests
        DocumentType docType = KEWServiceLocator.getDocumentTypeService().findByName("KualiNotification");
        List<ActionRequestValue> list = KEWServiceLocator.getActionRequestService().findPendingRootRequestsByDocumentType(docType.getDocumentTypeId());
        int count_before = list.size();
        LOG.info("ActionRequests: " + count_before);
        for (ActionRequestValue v: list) {
            LOG.info("Root request: " + v.getActionRequested() + " " + v.getPrincipalId() + " " + v.getStatus() + " " + v.getRoleName());
        }

        // now send ours
        final NotificationService nSvc = services.getNotificationService();

        final String notificationMessageAsXml = IOUtils.toString(getClass().getResourceAsStream("valid_input.xml"));

        QueryByCriteria.Builder criteria = QueryByCriteria.Builder.create();
        criteria.setPredicates(equal(NotificationConstants.BO_PROPERTY_NAMES.PROCESSING_FLAG,
                NotificationConstants.PROCESSING_FLAGS.UNRESOLVED));

        Collection<NotificationBo> notifications = KRADServiceLocator.getDataObjectService().findMatching(
                NotificationBo.class, criteria.build()).getResults();
        assertEquals(0, notifications.size());
        final String[] result = new String[1];

        NotificationResponseBo response = nSvc.sendNotification(notificationMessageAsXml);

        LOG.info("response XML: " + response);
        assertEquals(NotificationConstants.RESPONSE_STATUSES.SUCCESS, response.getStatus());
        notifications = KRADServiceLocator.getDataObjectService().findMatching(NotificationBo.class, criteria.build())
                .getResults();
        assertEquals(1, notifications.size());
        LOG.info("Notification: " + notifications.iterator().next());

        services.getNotificationMessageDeliveryResolverService().resolveNotificationMessageDeliveries();
        services.getNotificationMessageDeliveryAutoRemovalService().processAutoRemovalOfDeliveredNotificationMessageDeliveries();

        list = KEWServiceLocator.getActionRequestService().findPendingRootRequestsByDocumentType(docType.getDocumentTypeId());
        int count_after = list.size();
        LOG.info("ActionRequests before: " + count_before);
        LOG.info("ActionRequests after: " + count_after);
        for (ActionRequestValue v: list) {
            LOG.info("Root request: " + v.getActionRequested() + " " + v.getPrincipalId() + " " + v.getStatus() + " " + v.getRoleName());
        }

        // should have 6 requests, 1 to each user in in Rice Team group
        assertEquals(6, count_after - count_before);
    }

    @Test
    public void testSendNotificationAsXml_invalidInput() throws IOException {
        NotificationService nSvc = services.getNotificationService();

        final String notificationMessageAsXml = IOUtils.toString(getClass().getResourceAsStream("invalid_input.xml"));

        try {
            nSvc.sendNotification(notificationMessageAsXml);
            fail("XmlException not thrown");
        } catch (IOException ioe) {
            fail("Wrong exception thrown, expected XmlException: " + ioe);
        } catch (XmlException ixe) {
            // expected
        } catch (Exception e) {
            fail("Wrong exception thrown, expected XmlException: " + e);
        }

    }

    @Test
    public void testSendNotificationAsXml_producerNotAuthorized() throws IOException, XmlException {
        NotificationService nSvc = services.getNotificationService();

        final String notificationMessageAsXml = IOUtils.toString(getClass().getResourceAsStream("producer_not_authorized.xml"));

        NotificationResponseBo response = nSvc.sendNotification(notificationMessageAsXml);
        assertEquals(NotificationConstants.RESPONSE_STATUSES.FAILURE, response.getStatus());
        assertEquals(NotificationConstants.RESPONSE_MESSAGES.PRODUCER_NOT_AUTHORIZED_FOR_CHANNEL, response.getMessage());
    }

    /**
     * Tests that dismissing a single message delivery for a given user, also removes all other message deliveries for that
     * user that were generated for the same notification
     * @throws InterruptedException
     */
    @Test
    public void testDismiss() throws InterruptedException {
        // first check that the right amount of deliveries are present in the test data
        NotificationBo n = services.getNotificationService().getNotification(TestConstants.NOTIFICATION_1);
        NotificationMessageDeliveryService nmds = services.getNotificationMessageDeliveryService();
        Collection<NotificationMessageDelivery> deliveries = nmds.getNotificationMessageDeliveries(n, TestConstants.TEST_USER_FIVE);
        assertNotNull(deliveries);
        assertEquals(TestConstants.NUM_OF_MSG_DELIVS_FOR_NOTIF_1_TEST_USER_5, deliveries.size());
        // make sure they are not yet delivered
        for (NotificationMessageDelivery delivery: deliveries) {
            assertEquals(NotificationConstants.MESSAGE_DELIVERY_STATUS.UNDELIVERED, delivery.getMessageDeliveryStatus());
        }

        NotificationService nSvc = services.getNotificationService();

        // go ahead and dispatch the message deliveries...
        ProcessingResult result = services.getNotificationMessageDeliveryResolverService().resolveNotificationMessageDeliveries();

        deliveries = nmds.getNotificationMessageDeliveries(n, TestConstants.TEST_USER_FIVE);
        assertNotNull(deliveries);
        assertEquals(TestConstants.NUM_OF_MSG_DELIVS_FOR_NOTIF_1_TEST_USER_5, deliveries.size());
        // they should be delivered now
        for (NotificationMessageDelivery delivery: deliveries) {
            if (delivery.getId().equals(TestConstants.BAD_MESSAGE_DELIVERY_ID)) {
                assertEquals("Message Delivery #" + delivery.getId() + "was not delivered", NotificationConstants.MESSAGE_DELIVERY_STATUS.DELIVERED, delivery.getMessageDeliveryStatus());
            }
        }

        String action;
        if (NotificationConstants.DELIVERY_TYPES.FYI.equals(TestConstants.NOTIFICATION_1_DELIVERY_TYPE)) {
            action = "fyi";
        } else if (NotificationConstants.DELIVERY_TYPES.ACK.equals(TestConstants.NOTIFICATION_1_DELIVERY_TYPE)) {
            action = "ack";
        } else {
            throw new RuntimeException("A new delivery type was defined...this test needs to be updated");
        }
        nSvc.dismissNotificationMessageDelivery(TestConstants.NOT_MSG_DELIV_NOTIF_1_TEST_USER_5, TestConstants.TEST_USER_FIVE, action);

        // after dismissing ONE message delivery, they should ALL be dismissed/removed
        deliveries = nmds.getNotificationMessageDeliveries(n, TestConstants.TEST_USER_FIVE);
        assertNotNull(deliveries);
        assertEquals(TestConstants.NUM_OF_MSG_DELIVS_FOR_NOTIF_1_TEST_USER_5, deliveries.size());
        for (NotificationMessageDelivery delivery: deliveries) {
            if (delivery.getId() != TestConstants.BAD_MESSAGE_DELIVERY_ID) {
                assertEquals("Message Delivery #" + delivery.getId() + "was not removed", NotificationConstants.MESSAGE_DELIVERY_STATUS.REMOVED, delivery.getMessageDeliveryStatus());
            }
        }

    }

}

redpajama_set_name: RedPajamaGithub


text:
People in the UK love to rib me about my accent, I will never live it down. They ask what part of England I was meant to be from and I say it was a little shire in the north where most of the people were from Ohio. I was working with an entire English cast and nobody said a word, not Julie, not anybody said I needed to work on it so I thought I was alright.
Theo criticised The Potato Eaters for its dark palette, which he thought unsuitable for a modern style.[206] During Van Gogh's stay in Paris between 1886 and 1887, he tried to master a new, lighter palette. His Portrait of Père Tanguy (1887) shows his success with the brighter palette, and is evidence of an evolving personal style.[207] Charles Blanc's treatise on colour interested him greatly, and led him to work with complementary colours. Van Gogh came to believe that the effect of colour went beyond the descriptive; he said that "colour expresses something in itself".[208][209] According to Hughes, Van Gogh perceived colour as having a "psychological and moral weight", as exemplified in the garish reds and greens of The Night Cafe, a work he wanted to "express the terrible passions of humanity".[210] Yellow meant the most to him, because it symbolised emotional truth. He used yellow as a symbol for sunlight, life, and God.[211]
In 1892 Émile Bernard organised a small solo show of Van Gogh's paintings in Paris, and Julien Tanguy exhibited his Van Gogh paintings with several consigned from Johanna van Gogh-Bonger. In April 1894 the Durand-Rue Gallery in Paris agreed to take 10 paintings on consignment from Van Gogh's estate.[269] In 1896, the Fauvist painter Henri Matisse, then an unknown art student, visited John Peter Russell on Belle Île off Brittany.[270][271] Russell had been a close friend of Van Gogh; he introduced Matisse to the Dutchman's work, and gave him a Van Gogh drawing. Influenced by Van Gogh, Matisse abandoned his earth-coloured palette for bright colours.[271][272]


text:
Features / July 16, 2020
Can I Get a Witness
The current period of austerity in art exposes a spectacle of Black horror in galleries and collections
March To Montgomery. Dr. Martin Luther King, Jr. arrives in Montgomery, Alabama on March 25, 1965, at the culmination of the Selma to Montgomery March. Pictured, from left: Ralph Bunche, Dr. Martin Luther King, Jr., Coretta Scott King, Rev. Fred Shuttlesworth, Hosea Williams. Photo: Morton Broffman/Getty Images
by Lillian O'Brien Davis
In October 2018, I attended a talk entitled "Can I Get a Witness?" presented by the Art Gallery of Ontario's new deputy director and chief curator Julian Cox for the Daniels Faculty Master of Visual Studies Proseminar series at the University of Toronto. British ex-pat Cox borrowed the title for the talk from a song of the same name made famous by Marvin Gaye. "Can I Get a Witness?" focused on Cox's work on a 2008 exhibition at the High Museum of Art in Atlanta, Georgia, titled "Road to Freedom: Photographs of the Civil Rights Movement, 1956-1968." Commentary about the exhibition describes it as the most comprehensive exhibition of photography of the American civil rights movement to date. At the beginning of his talk, Cox drew our attention to a particular line in the Marvin Gaye song: "Is it right to be treated so bad / When you've given everything you had?" thus drawing a correlation between the lamentation of a lovesick singer and the ongoing work of Black people for equal rights.
Cox flipped through images that had been part of the High Museum exhibition, including photographs showing a white man pouring acid into a desegregated pool; a Black reporter getting attacked with a brick by a white protester—injuring him so severely Cox noted, that the Black reporter incurred life-changing injuries; and a Black protester being pulled in different directions by his arms and legs by police officers. Cox cycled through the violent pictures, projected larger than life in the Daniels auditorium, and at one point used a laser pointer to compare the posture of a bloodied Black man in a Danny Lyon photograph to the composition of a classical painting.
I sat in the audience sweating, frantically reading emails on my phone, trying not to look up. My cousin had been shot and killed in New York a few weeks earlier, and I was distressed thinking about how the "art" talk I was currently attending was aestheticizing the violence that my family was currently experiencing. This wasn't art, it was death. The slides were unrelenting, moments of incredible human pain frozen in time and supersized. Black pain, Black horror-as-spectacle, is nothing new, but it never gets easier to consume. Nothing about our experience was noble or poignant; how I felt was nothing like the lovesick lamentations of Marvin Gaye.
What's the difference between a token and a relationship? What kinds of relationships are capable of surviving this period of austerity and uncertainty?
The violence depicted in this presentation was compounded by the fact that Cox was presenting a body of curatorial work that was 10 years old at the time of his talk. As a white British-born curator who had recently arrived at the AGO via the US, Cox seemed to have chosen this talk as a form of currency for gaining entrance to an art community with stated values around diversity and equitable practices. In other words, a white curator from Britain exchanged aestheticized violence against Black people for cultural capital in the Toronto art community. This exchange perpetuated extractive colonial practices, consuming Black bodies for Cox's own advancement, which in this case depended on appearing race-aware and versed in issues of diversity.
What's the difference between a token and a relationship? Reflecting on this talk two years later, sitting at home during this crisis, I have to ask myself: What kinds of relationships are capable of surviving this period of austerity and uncertainty? As a curator, Cox selected a 10-year-old body of work to dovetail the AGO's exhibition programming that year (Kara Hamilton, Winsom and Mickalene Thomas). Running the laser pointer up and down photographs of hurting Black bodies throughout the presentation, Cox placed more emphasis on the composition of the graphic images he was presenting than the horror of the subject matter.
Part of what was so horrific was the lack of compassion from Cox. The horror of the subject matter is that the documents of the violence perpetrated against Black people are made pedestrian. I watched as a white curator presented images of Black pain without affect, and witnessed the horror of the complacency, the almost scientific objectivity, with which he discussed these images. This is similar to the horror of having to watch Ahmaud Arbery's lynching video on my Instagram feed over and over, without warning and without reprieve. Experiencing apathy in the face of our pain, witnessing of the circulation of images of Black death by white hands—that is Black horror.
Our humanity is not being taken seriously. Organizations capitalize on the spectacle of Black death. Black people in Canada and America are deanimated and made into artifacts, objects of study in galleries that only are meant to represent suffering and death.
Cox made no effort to address the exhibition's relationship to the current political climate that made these photographs not simply artifacts, but reflections of the ongoing and very real crisis of Black suffering and death. At several points throughout the talk, Cox highlighted the types of clothing Black protesters were wearing in the photographs: Black men marching in their Sunday suits, women in high heels. This was, Cox had learned, because the protesters wanted to be taken seriously. Afterwards, in the Q&A period, I asked a question about Cox's emphasis on styles of dress, thinking of the death of Trayvon Martin, who was shot while wearing a hoodie: Shouldn't we be safe no matter what we choose to wear?
Cox's perspective on protest speaks to a greater insensitivity to Black life within the art world, one recently echoed in performative Black Lives Matters gestures (such as the black square solidarity statements) from institutions that don't have many Black staff or artists in collections, and that house stolen objects from Africa. Our humanity is not being taken seriously. Organizations capitalize on the spectacle of Black death. Black people in Canada and America are deanimated and made into artifacts, objects of study in galleries that only are meant to represent suffering and death.
Still, there are many examples of how curatorial practice can drive institutional change. Toronto-based curator Emelie Chhangur has been working in alternative ways, with work that has taken several forms during her tenure at the Art Gallery at York University, which I witnessed first-hand during an internship in the summer of 2018. As stated in their mandate, the AGYU is committed to engaging with the Jane and Finch neighbourhood where the gallery is located, working with the predominantly Black and Brown youth in the area and opening up the gallery for youth-led organizations such as Jane Street Speaks and RISE (Reaching Intelligent Souls Everywhere) Edutainment. These relationships developed into a joint collaboration with Brazil-based artists Benjamin de Burca and Bárbara Wagner, who produced their acclaimed film RISE (2019) with Chhangur through a research residency and commission by the AGYU. One alternative to aestheticized violence as currency is building long-term community relationships. While some methods exchange images of suffering for personal gain, this kind of community work provides real forms of support, building long-term reciprocal relationships as well as developing opportunities for growth and mutual learning for artists, curators and audiences. With this work, Chhangur presents a feasible alternative to Black horror through the nurturing of strong foundations upon which artists of colour are able to present their work rather than having it instrumentalized by an institution as an optics decision.
What are the things that break in a crisis? What kinds of fault lines does a crisis reveal? We're not going to get through this without each other, but we also won't get through this by using each other. We need mutual support and community. We must ask ourselves, What can stretch or change shape? As the world changes, pre-existing relationships can evolve and grow to meet our needs. Institutional violence and the superficial use of identity politics is something we have a chance to do away with, as a result of this crisis. We are all witnesses to the use of weaponized identity politics, and by supporting the people and organizations who prioritize community-focused practices that consider real people and real needs, we can together make every institution drop the gun.
Lillian O'Brien Davis
Lillian O'Brien Davis is a curator and writer from Toronto, ON currently based in Regina, SK, Treaty 4 Territory.
View recent articles by Lillian O'Brien Davis
Interviews / November 5, 2020
Brendan Fernandes's Zoom Choreography
The acclaimed Canadian artist talks about making dance works with Snapchat, SMS and yes, Zoom
Features / September 14, 2020
A Letter from the Black Curators Forum to Contemporary Art Institutions and Organizations across This Land Called Canada
Features / June 24, 2020
Give Us Permanence—Ending Anti-Black Racism in Canada's Art Institutions
Syrus Marcus Ware, a member of the Performance Disability Art Collective and Black Lives Matter Toronto, writes about the critical work of Black artists and curators, and ways to achieve lasting change
by Syrus Marcus Ware
A Crisis of Whiteness in Canada's Art Museums
At Canada's four largest art museums, the top leadership is all white—and the majority of their boards and senior leadership is too. What does this say about the possibilities for change in a moment when institutions are responding to calls for structural transformation?
by Sean O'Neill


text:
Squamicornia aequatoriella is a species of moth belonging to the family Micropterigidae. It was described by Kristensen & Nielsen in 1982. It is known from the Napo province in Ecuador.

References

Micropterigidae
Moths described in 1982
Taxa named by Ebbe Nielsen

redpajama_set_name: RedPajamaWikipedia


text:
Return of group meals at the house and at the restaurant [VIDEO]
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by magictr
It was the reopening of the restaurants, the 2 last June in France.
June 8, 2020 12h48
Updated at 18: 50
Olivier Bossé
Eating in a restaurant will again be possible from next Monday, the 15th of June, for the half of Quebec. And those who do not want to resto will be able to invite friends to the house, but not more than 10 individuals in total from three households. If you have the space required and that you keep a list of guests and their actions!
For the Montreal metropolitan Community, the MRC of Joliette and the municipality of The Epiphany near The Assomption, all of this will go to the 22 June, a week later. These territories are home to 4.1 million people, or 49 % of Quebec's population.
As for the dining rooms of the restaurants that rallies domestic private, rule lighthouse spacing of one individual of two metres between each person continues to apply.
"Someone who has a small apartment will not be able to receive 10 people", has recognized the medical advisor strategic directorate-general of public Health, Richard Massé, during the announcement Monday after-noon made to Quebec.
Dr. Massé accompanied the minister of Agriculture, Fisheries and Food, André Lamontagne, and the minister of Labour, Employment and social Solidarity, Jean Boulet. Their respective patron, François Legault and Horacio Arruda, had held their own press conference in Montreal, earlier in the day.
"We put that as a maximum number of people. When you look at two meters, it is not necessary to calculate 10 times two, but rather look at three households. So, if it is people from three households, that means that the two meters is applied between each of the households, which reduces the space. But I am aware that there are many people who are not going to be able to receive 10 people in them. But we put a maximum, because the meetings to 15, to 20, to 25, it's too risky. And then there, at that time, it is literally impossible to do, unless you have a castle!" said Dr. Massé.
"This is not because it is said 10 that they must bring 10 people next to each other. This is really important because indoor environments, that is places that are more likely to transmit infections from person to person or through objects", he warns also.
The public Health and even asked the host to keep a list of guests and their actions during the course of the evening. "If ever there were people who were sick, for the regional direction of public health can easily be able to trace people quickly, efficiently, not to waste time if there ever were people who were contaminated," also asks Dr. Massé.
Not to mention that the people of 70 years and older, those who have chronic diseases or who are immunocompromised should continue to be extra cautious.
A different experience
An evening at the restaurant will not be like before.
Whether in the kitchen or in the dining room, the employees that will be two metres of the client or one of the other will wear a mask and eye protection.
If the heat proves to be too troublesome, for example in the kitchen, "the wearing of a visor covering the face from the forehead to the chin is a solution of last resort", enacts the guide published by the standards Commission, of the equity of the health and safety of the work (CNESST).
It promotes the presentation of the menu on a slate, or screen; the tables, chairs and other frequently touched surfaces are disinfected between each table; in the buffets, the service must be performed by an employee.
No maximum number of clients imposed on the conservators. The company must simply comply with the rules, depending on the size of the restaurant.
In addition to the 450 inspectors CNESST, 1000 prevention officers have been deployed by the government to inform and sensitize the companies to the rules during the pandemic. "Ultimately, the police forces can be called upon to intervene, but this is really not what we want", said minister Boulet.
The ministry of Agriculture, Fisheries and Food of Quebec grants to 22 000 permit restoration to as many institutions who accumulate $ 14 billion of sales per year and employ 200 000 people. For the past three months, 50 % of these institutions have maintained their share of service, either by delivery or at the counter.
The bars remain closed
In the draft of act 61 of an economic recovery that he wants to be adopted before the end of the parliamentary session, which ends in principle on Friday, the government Legault has inserted cuts to the restaurants.
"It would therefore be allowed, if the bill was adopted, to deliver liquor to accompany food by intermediaries such as Uber Eats or Dash, for example. It would also permit that these drinks have a different price at delivery than in the dining room. And, in addition, it would no longer be required to serve a mandatory meal to allow the sale of alcoholic beverages to restaurants," says the minister Lamontagne.
Difficult for some in this context to understand why the bars that do not serve food still may not reopen.
"After one or two drinks, we lower the guard, we get closer, and then it increases the risk of transmission. We go there gradually. It is more at risk to consume alcohol without eating, that to have a drink with a meal. They drop a lot less care when we eat a meal quietly, and then he takes a little bit of alcohol. If it takes a lot of alcohol and only alcohol, it is different risks," explains Dr. Massé.
Especially because, as the minister Boulet reminds us, it relies heavily on the good will of everyone.
For its part, the association of restaurateurs is looking forward to this reopening, but stressed that the long list of challenges is far from over.
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text:
Kelly, Ken
Entry updated 25 October 2021. Tagged: Artist.
(1946- ) Working name of American artist Kenneth William Kelly, who has also signed works as Ken W Kelly and K W Kelly (though the unusual style of the latter signature has misled some into incorrectly rendering his name as C W Kelly). A self-trained artist, Kelly served in the US Marines and, after returning to New York in 1968, garnered his first assignments with the help of his friend Frank Frazetta, to whom he is related in a convoluted manner; from the start, Frazetta has been a strong influence on Kelly's work.
After doing covers and interior art for the magazines Creepy, Eerie and Vampirella, Kelly increasingly focused on book covers, usually for works of Sword and Sorcery, including covers for several books by Robert E Howard which sometimes featured a very Frazetta-like Conan. However, he soon developed a distinctive style that seemed darker and less decorous than Frazetta's – as exemplified by the bloody knife and decapitated head observed in his 1977 cover for Howard's Red Nails (July 1936 Weird Tales; 1975) or the sombre confrontation between man and Monster in his cover for Howard's Trails in Darkness (coll 1996). By the 1990s, he was seemingly being employed exclusively to portray bare-chested barbarians for books that included many Horseclans novels by Robert Adams, Gor novels by John Norman, and Conan novels by various hands, with occasional departures like his cover for a 1990 edition of Martin Caidin's Star Bright (1980), showing two helmeted soldiers confronting the yellow-glowing "microstar" that threatens humanity in the novel. In recent years, he has produced little new work. [GW]
Kenneth William Kelly
born New London, Connecticut: 19 May 1946
The Art of Ken Kelly (Pittsburgh, Pennsylvania: Friedlander, 1990) [graph: hb/Ken Kelly]
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English playwright
Drama:
Chicken Soup with Barley, pr. 1958
The Kitchen, pr. 1959, revised pr., pb. 1961
Roots, pr., pb. 1959
I'm Talking About Jerusalem, pr., pb. 1960
The Wesker Trilogy, pb. 1960 (includes Chicken Soup with Barley, Roots, and I'm Talking About Jerusalem)
Chips with Everything, pr., pb. 1962
The Nottingham Captain: A Moral for Narrator, Voices and Orchestra, pr. 1962 (libretto; music by Wilfred Josephs and David Lee)
The Four Seasons, pr. 1965
Their Very Own and Golden City, pr. 1965
The Friends, pr., pb. 1970
The Old Ones, pr. 1972
The Wedding Feast, pr. 1974 (adaptation of Fyodor Dostoevski's story)
The Journalists, pb. 1975
Love Letters on Blue Paper, pr. 1976 (televised), pr. 1977 (staged; adaptation of his short story)
The Merchant, pr. 1976, revised pb. 1985 (based on William Shakespeare's play The Merchant of Venice)
The Plays of Arnold Wesker, pb. 1976, 1977 (2 volumes)
Caritas, pr., pb. 1981
Four Portraits of Mothers, pr. 1982
Annie Wobbler, pr. 1983 (staged version of the radio play Annie, Anna, Annabella)
The Sullied Hand, pr. 1984
Yardsale, pr. 1984 (radio play), pr. 1987 (staged)
One More Ride on the Merry-Go-Round, pr. 1985
Whatever Happened to Betty Lemon, pr. 1986
Badenheim 1939, pr. 1987 (adaptation of Aharon Appelfeld's novel)
Beorhtel's Hill, pr. 1989
Little Old Lady, pr. 1989 (for children)
One-Woman Plays, pb. 1989
The Mistress, pb. 1989
Shoeshine, pr. 1989 (for children)
When God Wanted a Son, pr. 1989
The Kitchen, and Other Plays, pb. 1990
Lady Othello, and Other Plays, pb. 1990
Shylock, and Other Plays, pb. 1990
Three Women Talking, pr. 1992
Blood Libel, pb. 1994
Wild Spring, and Other Plays, pb. 1994
Break, My Heart, pr. 1997
Denial, pr. 2000
Love Letters on Blue Paper, 1974
Said the Old Man to the Young Man: Three Stories, 1978
Love Letters on Blue Paper, and Other Stories, 1980
The King's Daughters: Twelve Erotic Stories, 1998
The Kitchen, 1961
Teleplay:
Menace, 1963
Radio Plays:
Annie, Anna, Annabella, 1983
Bluey, 1985
Fears of Fragmentation, 1970
Journey into Journalism, 1977
The Journalists: A Triptych, 1979
Distinctions, 1985
As Much as I Dare, 1994 (autobiography)
The Birth of Shylock and the Death of Zero Mostel, 1997
Children's/Young Adult Literature:
Fatlips: A Story for Young People, 1978
Six Sundays in January, 1971 (stories and plays)
Arnold Wesker, one of the many English dramatists of the stage revolution that began with John Osborne's Look Back in Anger in 1956, made his reputation with a trio of plays about the working classes called The Wesker Trilogy, composed of Chicken Soup with Barley, Roots, and I'm Talking About Jerusalem. More to the point, his name became associated with the term "kitchen-sink drama," owing to the realistic depiction of life in his play The Kitchen, concerning the routine of daily life in a restaurant kitchen. This same realism exists in his play about military life, Chips with Everything, which joins those works previously mentioned as the fifth of Wesker's best-known plays. All are highly detailed, humorous, and compassionate studies of life among the poor. All are drawn from his own personal and family life and are based on his strong convictions about the necessity for social change.{$I[AN]9810000757}{$I[A]Wesker, Arnold}{$I[geo]ENGLAND;Wesker, Arnold}{$I[tim]1932;Wesker, Arnold}
Born in East London (Stepney) to Joseph, a tailor, and Leah Perlmutter Wesker, of Russian-Hungarian-Jewish extraction, Wesker held assorted jobs as carpenter, plumber, bookshop assistant, farmworker, and pastry cook. He spent two years in the Royal Air Force and enrolled in a course at the London School of Film Technique, entering The Kitchen in The Observer play competition in 1956, the year the stage revolution began. Although the play was rejected by theater managers at the time, like so many of his contemporaries whose plays were staged in provincial theaters and who maintained an association with a particular theater, Wesker found his home in the Belgrade Theatre, Coventry. As a moralist and social activist, he worked hard in Centre 42, an organization with the purpose of bettering life for the working classes, especially in regard to the importance of art in their lives. As a result of his political activism, he spent some time in prison for his part in a protest staged by the Campaign for Nuclear Disarmament. The Kitchen has its roots in Wesker's own experiences and in those of his mother, who supplemented the family income with restaurant kitchen jobs. The structure of the play takes on the order in which workers arrive at a restaurant in the course of a day, the rhythms of life in the kitchen increasing to a frenzied pitch with the lunch and dinner rushes.
Like The Kitchen, Wesker's trilogy is drawn from his own experience, this time from his own family and community life in London's East End. In all three plays, characters of the same family continue from one generation to the next. The first of the three plays to be staged, Chicken Soup with Barley, begins in the 1930's in the context of the fascistic anticommunist marches that took place in the Jewish East End. Despite the domestic quarrels of the family of Harry and Sarah Kahn, larger issues and events unify them and their idealistic son and daughter, Ronnie and Ada. World War II, the Russian invasion of Hungary, Harry's paralyzing stroke, Sarah's desperate attempt to keep the family together–all these events affect the moral and political idealism of Ronnie. In the second play of the trilogy, Roots, the scene is Norfolk, where Beatie Bryant and her family are awaiting the arrival of her fiancé, Ronnie, who upsets the expectations of the family by his decision not to marry Beatie. She, in turn, has experienced her own self-discovery, in contrast with the narrow-mindedness of her family and neighbors. I'm Talking About Jerusalem continues the Kahn family chronicles, this time in Norfolk, where Ronnie is helping Ada and her husband Dave move into a new home. More disillusionment sets in as all three, along with an old friend who is visiting them, confront a variety of personal failures. Dave is involved in petty thievery; Ronnie talks about his failed relationship with Beatie; Harry is confined to a mental institution; and a voice on the radio announces the Conservative victory of 1959. The four friends in their current situation present a vivid contrast with their optimistic idealism in Chicken Soup with Barley, a play in which their vision of a humane society based on brotherhood had been so strong. Despite the anguish in all of them, their idealism, although diminished, remains in the form of their recognition of the small gains that have been realized.
Originally written as a novel, Chips with Everything is based on Wesker's experience in the Royal Air Force. Written in Brechtian style, the play is drawn from Wesker's own letters. Pip Thompson, the main character, although middle-class, is an idealist who insists on forgoing his middle-class prerogatives for a commissioned rank. His sympathies for the military underclass and his opposition to authority, on the other hand, are challenged by officers and by his own personal revulsion to the vulgarity of the very class he champions. Chips with Everything was hailed by New Critics such as Kenneth Tynan and rejected as proselytizing propaganda by critics who opposed Wesker's left-wing view of the outdated English class system. Between the two extremes are those critics who see Wesker's plays as compassionate, humane, and moral.
Wesker's later plays are clearly distinguished from his early plays by the focus on personal relationships, bordering at times on the sentimental or fanciful. The Friends, for example, is concerned with a group of friends who react to the central character, Esther, who is dying of leukemia. All of Esther's friends are in the interior decorating industry, and their aesthetic community is the integrating principle of the drama. A Chekhovian situation prevails as the idea of death is the catalyst that drives various characters into revealing their inner selves. The vision here is highly personalized, and the sharp focus of the early plays seems diffused. Lyrical in tone and poetic in imagery, the style of the later plays contrasts sharply with the realism and social criticism of the early dramas. Yet the strong affirmation of family, community, and social idealism remains the thematic hallmark throughout Wesker's plays. Wesker has received several honors. In 1985 he was made a Fellow of the Royal Society for Literature, and in 1989 he was made an honorary Litt.D. of the University of East Anglia.
BibliographyAlter, Iska. "'Barbaric Laws, Barbaric Bonds': Arnold Wesker's The Merchant." Modern Drama 31 (December, 1988): 536-547. Traces some of the intertextual ambiguities, especially concerning the insistent use of the law by Shylock. Wesker's historical research is noted to shift the play from Romance to political realism.Brown, John Russell. Theatre Language: A Study of Arden, Osborne, Pinter, and Wesker. London: Allen Lane, 1972. Brown analyzes the language of Roots, The Kitchen, and Chips with Everything, dealing particularly with the way Wesker maintains theatricality by substituting talk for action in his drama.Dornan, Reade W. Arnold Wekser Revisited. Boston: Twayne, 1994. An overview of the critical reception of Wekser's major works, biographical chapters, and a useful bibliography of primary and secondary sources.Dornan, Reade W., ed. Arnold Wesker. New York: Garland, 1998. One of the Casebook series, it consists of eighteen essays on various aspects of Wesker's plays by an international array of critics.Hayman, Ronald. Arnold Wesker. 3d ed. London: Heinemann, 1979. This volume in the Contemporary Playwrights series includes chapters on specific plays, two interviews with Wesker, and a clearly written, informative introduction to the earlier Wesker. Bibliography, biographical outline, and photographs.Leeming, Glenda. "Articulacy and Awareness: The Modulation of Familiar Themes in Wesker's Plays of the Seventies." In Contemporary English Drama, edited by C. W. E. Bigsby. New York: Holmes and Meier, 1981. Leeming reviews the development of Wesker's drama from The Old Ones through The Merchant. She sees particularly an interiorization of a number of themes. The protagonists' awareness of their own suffering is located as the axis for the development.Leeming, Glenda, ed. Wesker the Playwright. New York: Methuen, 1983. This volume is probably the fullest account of Wesker's work written up to the date of its publication. Contains a chapter on each of his plays, an appendix, a select bibliography, an index, and photographs.Leeming, Glenda, ed. Wesker on File. New York: Methuen, 1985. This invaluable small collection consists both of reviewers' and Wesker's own comments on his plays as well as on his work in general. Chronology and select bibliographies.Wilcher, Robert. Understanding Arnold Wesker. Columbia: University of South Carolina Press, 1991. An analysis of the plays and stories. Originally a series of lectures by the Senior Lecturer at the University of Birmingham, England.
Authors: Matthew Arnold
Authors: Arnold Bennett
Authors: Arnold Toynbee


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The Princess Trials series by Cordelia K Castel
Sep 18, 2020 | 0
The Princess Trials series by Cordelia K Castel is perfect for fans of The Hunger Games and The Selection, this exciting tale of courage, intrigue, and betrayal will have you turning pages. Enjoy!
The Princess Trials: A young adult dystopian romance
by Cordelia K Castel
Thirty young women. A handsome prince. A battle to the death
Water is scarce. Deserts have taken over the land. Nuclear war has devastated humanity. Humans live in walled super cities to keep out the irradiated. The land that was formerly known as America is divided into kingdoms ruled by royal elites.
Born into the lowest Echelon of the Kingdom of Phangloria, sixteen-year-old Zea Calico faces a life of hunger, thirst, and toil. The only way out of this drudgery is revolution, and Zea is desperate to help the cause.
When the palace calls for candidates to compete to marry Prince Kevon, Zea joins the Princess Trials to search the palace for weaknesses.
The trials should be a fairytale of sumptuous meals, ballgowns, and romance, but one misplaced word causes Zea to attract the Prince's attention. When Zea uncovers the man beneath Prince Kevon's public facade, she is at risk of falling in love and losing sight of her mission.
But the televised beauty pageant turns deadly, and Zea must fight for survival.
The Princess Games: A young adult dystopian romance (The Princess Trials Book 2)
Zea's adventure continues in the page-turning sequel to The Princess Trials.
The stakes are higher and the competition more brutal in round two of the Princess Trials. Zea's relationship with Prince Kevon intensifies, and she must choose between the prince and the rebel who holds her heart.
When her enemies uncover a secret that drives a rift between Zea and Prince Kevon, she's not only battling for survival but facing execution.
Perfect for fans of The Hunger Games and The Selection, this exciting tale of courage, intrigue, and betrayal will have you turning pages.
The Princess Crown: A young adult dystopian romance (The Princess Trials Book 3)
The explosive third book in the Princess Trials
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REITs Rally | Apartment Spin-Off | Vaccine Restart
U.S. equity markets rebounded Monday following two-straight weeks of declines amid a flurry of M&A news and after clinical trials of a leading vaccine candidate were restarted in the U.K.
Recovering from a 2.5% decline last week, S&P 500 finished higher by 1.3% while the tech-heavy Nasdaq 100 gained 1.7% after dipping into correction territory last week.
Real estate equities led the gains today as the broad-based Equity REIT ETF (VNQ) finished higher by 2.5% today with all 18 property sectors in positive territory.
Apartment Investment and Management (AIV) jumped more than 7% today after it announced plans to split into two separate publicly traded companies.
Student housing REIT American Campus (ACC) jumped more than 5% after it announced that its portfolio is 90.3% leased for the academic year as students returned to flagship "college towns" despite fully-remote learning options as many institutions.
U.S. equity markets rebounded Monday following two-straight weeks of declines amid a flurry of M&A news and after clinical trials of a leading vaccine candidate from AstraZeneca (AZN) were restarted in the U.K. after a safety-related pause while U.S. trials remain on hold. Recovering from a 2.5% decline last week, S&P 500 ETF (SPY) finished higher by 1.3% while the tech-heavy Nasdaq 100 (QQQ) gained 1.7% after dipping into correction territory last week. Real estate equities led the gains today as the broad-based Equity REIT ETF (VNQ) finished higher by 2.5% today with all 18 property sectors in positive territory. The Mortgage REIT ETF (REM), meanwhile, jumped 3.4%.
As discussed in our Real Estate Weekly Outlook, the recent choppiness in financial markets has been exacerbated by Congress' inability to reach a compromise on a renewed coronavirus relief bill, but solid economic data and encouraging coronavirus trends in the United States have so-far blunted the impact. All 11 GICS equity sectors finished in positive territory today, led by the Real Estate (XLRE), Technology (XLK), and Materials (XLB) sectors. Residential REITs led the Hoya Capital Housing Index to strong gains today ahead of a busy week of housing data in which investors will be parsing data to see if the red-hot housing market, which has led the early post-pandemic rebound, can continue its strength into the cooler months.
We have a busy slate of economic and housing data in the week ahead. On Wednesday, we'll see Homebuilder Sentiment for September, which unexpectedly surged last month to record-high levels. Also on Wednesday, we'll see Retail Sales data for August, which had completed the V-shaped recovery last month as retail spending exceeded pre-pandemic levels. On Thursday, we'll see Housing Starts and Building Permits for August. Housing Starts jumped 22.6% last month to a seasonally adjusted annual rate of 1.50 million units while Building Permits rose 18.8% to a rate of 1.50 million units. As usual, we'll also be watching the weekly Mortgage data on Wednesday and Jobless Claims data on Thursday.


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Barbarian sentiments : how the American century ends /
William Pfaff.
1st ed. --
New York : Hill and Wang, c1989.
0 Marked
E881 .P37 1989
Nationalism--Developing countries
geographic term
Developing countries--Foreign relations--United States
Soviet Union--Foreign relations--1975-
Soviet Union--Foreign relations--Developing countries
United States--Foreign relations--1989-
United States--Foreign relations--Developing countries
Pfaff, William, 1928-2015
Barbarian sentiments : how the American century ends / William Pfaff.
catalogue key
This item was nominated for the following awards:
National Book Awards, USA, 1989 : Nominated
Appeared in Publishers Weekly on 1989-03-24:
Pfaff sees America's abysmal failure to grasp the independent nature of resurgent nationalisms in the Third World as the Achilles' heel of U.S. foreign policy. This reporter for the New Yorker (where many of these seven compelling essays first appeared) takes both liberals and conservatives to task for their sentimental, self-aggrandizing as sumptions that other countries should be more like us. A tough-minded, shrewd critic who takes the long view, Pfaff ( Condemned to Freedom ) suggests that Japan's meteoric transformation into industrial superpower may be an exception rather than a norm of development, and argues that the U.S.S.R. has lost a cultural struggle in Central Europe, where continued Soviet domination has become intolerable. He ponders Gorbachev's seemingly impossible balancing-act as the Soviet leader attempts to introduce greater freedoms while promoting a one-party system that will strengthen his own power. (May)
Appeared in Library Journal on 1989-05-15:
The American century, badly begun after World War II, will end that way as well, or so Pfaff, a writer from The New Yorker , suggests. Americans, blinded by an inflated sense of national mission, and the Soviets, deceived by an outmoded Marxist rhetoric, have imposed their own ``exhausted ideas'' upon the complexities of the world. And while these culturally myopic ``barbarians'' have been locked in a struggle over parts of the globe that have proven impervious to modernity, a crisis looms as an enfeebled Soviet Union loses control over an unstable Eastern Europe. Nearly every page contains fascinating insights and arresting historical parallels, although Pfaff too often assumes that the future can be deduced from the past. For informed laypersons, this book will be important and controversial. The book will be the subject of PBS's Bookmark, a book-talk series, on May 28.-- Ed. -- Mark C. Carnes, Barnard Coll., Columbia Univ.
This item was reviewed in:
Kirkus Reviews,
Publishers Weekly, March 1989
Booklist, April 1989
Library Journal, May 1989
To find out how to look for other reviews, please see our guides to finding book reviews in the Sciences or Social Sciences and Humanities.
This information is provided by a service that aggregates data from review sources and other sources that are often consulted by libraries, and readers. The University does not edit this information and merely includes it as a convenience for users. It does not warrant that reviews are accurate. As with any review users should approach reviews critically and where deemed necessary should consult multiple review sources. Any concerns or questions about particular reviews should be directed to the reviewer and/or publisher.
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Godel's Proof and The Human Condition - The Basic Essays
Godel's Proof and The Human Condition
What does Godel's Proof have to do with the human condition?
Godel's Proof has nothing to do with the human condition(*1) -except, and that in an intellectual sense, it DOES account for its existence -as a consequence of ignorantly created and circumstantially continuing, ambiguous language and the unpredictability of what we have yet to discover.
'The domain of human experience' can be examined as a 'mathematical system' -axioms of unambiguous word definition and manipulation rules of consistently intelligible grammar- for which it may then be expected -Godel's Proof applying, that 'a human condition' will exist at least as long as we use language incompatible with the phenomenology of the system to drive human steward- and arbitership -statements of 'ambiguous words and inconsistent use'.
Next (from Scientific American's June 1999 'The Limits of Logic' by John Dawson Jr -*2) is an example which suggests the applicability of Godel's Proof as to all human language in general.
"Godel's most famous contribution was the proof that some statements about natural numbers are true but unprovable. Unfortunately, a long history of attempts to find statements that are undecided -that is, neither provable nor disprovable- has led to few simple examples. One is the following sentence:
This statement is unprovable.
The above can be coded as a numerical equation according to a formula devised by Godel. The equation is not provable and therefore affirms the meaning of the English-language proposition. That means, however, that the statement is true."
[The possibility of such conversion of 'common language' is discussed in two very short essays, Roget's Thesaurus and The System of Human Experience and Organizational Aspects of 'The Human Phenomenon and Things Human'. Examples of the importance of this situation are given in A Selection of Issues That Have Surfaced During The Course of These Writings, Appendix 3 of The Nature and Course of Human Evolution as The Basis of Economic Policy.]
(*7) For any 'properly analytical inquiry', some set of axioms and rules may be constructed upon which a correspondingly 'proper system of theoretics' may be constructed -and human experience is such system material by existence of specifiable language of consistent and unambiguous definitions and rules attachable all things human -the variously statistical or critically definitive disciplines of the human organism and its manifest capabilities -the whole, constituting phenomenology. Only superficially 'missing' then, would be an assimilation of noumenal or 'cultural' thought into that system -the ethical and moral beliefs and mechanisms thru which that phenomenology is institutionalized to couch and serve the situations and circumstances of human interaction and progression. Such 'noumenal' material ('nature of god' et cetera) is NOT part of this system; the etiology of the existence of such material, on the other hand, is -and can in fact, be developed from it(*3).
We have, in effect, a 'system of human phenomenology' and an inherently evolved 'apocrypha' of inconsistent and ambiguous dogma for a logically inseparable 'congregational' body: 'human rights and freedoms', 'human nature' and generally factional other beliefs and 'theoretics' of little integrity with respect to that phenomenology -statements neither 'provable' nor 'disprovable' within the system. -One set of consistent and unambiguous 'axioms'(*4) is augmented thru an antithetical dogma(*5) for an institutionalization of 'theoretics'(*6) arbitrating and stewarding the human condition.
For any given set of 'consistent and unambiguous axioms' comprised to underlie 'resolving a human condition' -as opposed to 'working a system of human experience', there will always be possible some set of unprovable statements -potentially disintegrating perceptions of situations- which one is in fact, not 'bound to accept', but which one does hominid-being accept with neither need nor provability. Changes intended to bring such unprovables 'properly' into the system can only but result in 'a different set of (pseudo)axioms' which in turn can only but conjure up another set of unprovables. -It is only by hewing to developing phenomenology and to that alone that a relatively integral humanity can more or less knowledgeably and properly 'expedite melioration of a human condition' -and that only heuristically so.
Recommended Reading GODEL's PROOF. Ernst Nagel and James R. Newman. New York University Press, 1958. .
Back to downloaded Home Page or Download the Home Page or back to Complete list of Essays and Appendices
feedback? -perryb@condition.org
(9102) First posted: November 7, 1995; Last modified: January 10, 2007
*1 - the human condition: a phrase generally referring to the class of problems inherent of circumstance or eventuality in various interpersonal or inter-association memberships. Because of the absence of an unambiguous framework of problem encompass and resolution acceptable to all its various principals, furthermore, problems of 'the human condition' tend to be 'only locally and immediately resolvable and/or only partially so at best'.
(-from Questions and Answers in which there is also some introductory discussion -see also The Human Condition.)
*2 - "Two years later he [Godel] acquired American citizenship. On that occasion, the judge who swore him in made the unfortunate error of asking his opinion of the U.S. Constitution and unleashed a pent-up lecture on its inconsistencies."
(-from Godel and the Limits of Logic by John W. Dawson, Jr. -Scientific American June 1999)
*3 - In April 1998, The Atlantic Monthly published EO Wilson's misnamed The Biological Basis of Morality where, contrary to what the title suggests -a validation of 'moral principles', essay substance is more properly that of The Biological Basis and Etiology of the Existence of Morality' -that is, preclusive of 'principles' (any) and their 'propriety'. This 'subtlety' is of the greatest importance in that it identifies the manifest preponderance (in human communication) of material fundamentally lacking forensic integrity -dogged, interminably, with 'further clarification'. (-from The Matter of Forensic Integrity)
*4 - phenomenals: the factuals and factual properties of the human system: (eg) specifiable materiality of composition and product, statistical observations, biological and physical laws or rules, and even operational or 'imposed' laws insofar as (properly based upon the latter) they provide unambiguous regulation and government.
*5 - noumenals: beliefs, ethics, 'preferences', cultural definitions, 'basic human rights and freedoms' et cetera, a god to 'contain' an unthinkable 'uncontained' (universe etc), and last but not least, questions and assertions generally posable, but axiomatically invalid to analysis or response.
*6 - applied 'theoretics': the communion of items 1 and 2 into the mechanisms, devices, rules and regulations of steward- and arbitership: life-style-and-quality, work ethic, personal and/or family policy, 'triage', democracy, religion, political platform, aristocracy et cetera.


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Q: Xarray find lat/lon coordinates for maximum/minimum values for each timestep As the title says, supposing I have a ds with coords: [time lat lon], how can I obtain for each timestep in time the pair of ['lat','lon'] in which the maximum(or minimum) value for a given variable is located.

A: Use xr.Dataset.idxmax to find the index label of the maximum along a dimension (one at a time). Same for xr.Dataset.idxmin.
max_lons = ds.max(dim="lat").idxmax(dim="lon")
max_lats = ds.max(dim="lon").idxmax(dim="lat")

The results will be datasets, with each variable giving the lon or lat coresponding to the maximum in each time step for that variable.

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