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Q: Add point in interactive plot Chaco I'm using chaco and traits.api to do an interactive plot. I can select some points in the plot, and do some calculus. Now I need update my initial plot, but I don't know how to do (I need add points). Thanks
This is the code
import numpy as np
from enable.component_editor import ComponentEditor
from traits.api import HasTraits, Instance, Int, List, Str, Enum, on_trait_change, Any, DelegatesTo, Array
from traitsui.api import Item, View, HSplit, VGroup, EnumEditor, HGroup, spring, Label

from enthought.traits.api import HasTraits, Array, Range, Float, Enum, on_trait_change, Property

from chaco.api import ArrayPlotData, Plot, PlotAxis, \
    ScatterInspectorOverlay
from chaco.chaco_plot_editor import ChacoPlotItem
from chaco.scales.api import CalendarScaleSystem
from chaco.scales_tick_generator import ScalesTickGenerator
from chaco.example_support import COLOR_PALETTE
from chaco.tools.api import PanTool, ZoomTool, RangeSelection, \
    RangeSelectionOverlay, LegendTool, ScatterInspector

# Attributes to use for the plot view.
size=(800,800)
title="Scatter plot with selection"
bg_color="lightgray"
#===============================================================================

class PlotApp(HasTraits):

plotdata = Instance(ArrayPlotData)
returns_plot = Instance(Plot)

plot_type = Enum('line', 'scatter')

corr_renderer = Any()

x_min = Float()
x_max = Float()
posicion_puntos_selec = Array

traits_view = View(
                VGroup(
                    HGroup(spring, Label('Click point to select/unselect'),
                        spring),
                    #Item('plot_type'),
                    Item('returns_plot', editor=ComponentEditor(size=size,
                                                        bgcolor=bg_color),
                         show_label=False),
                    orientation = "vertical"),
                resizable=True, title=title
                )

def __init__(self, *symbols, **kwtraits):
    super(PlotApp, self).__init__(symbols=list(symbols), **kwtraits)
    self._create_data()
    self._create_returns_plot()

    return

def _create_returns_plot(self):
    plot = Plot(self.plotdata)
    plot.legend.visible = True
    plot.x_axis = None
    x_axis = PlotAxis(plot, orientation="bottom")
    plot.overlays.append(x_axis)

    renderer = plot.plot(("index", "value"), type="scatter")[0]

    #Agrego todas las tools necesarias
    renderer.tools.append(ScatterInspector(renderer, selection_mode="toggle", persistent_hover=False))
    renderer.overlays.append(
            ScatterInspectorOverlay(renderer,
                hover_color = "transparent",
                hover_marker_size = 10,
                hover_outline_color = "purple",
                hover_line_width = 2,
                selection_marker_size = 8,
                selection_color = "red")
            )

    renderer.tools.append(RangeSelection(renderer, left_button_selects = False, disable_left_mouse = True, \
                                        rigth_button_selects = True, \
                                        auto_handle_event = False, metadata_name = "annotations"))
    renderer.overlays.append(RangeSelectionOverlay(component=renderer, metadata_name = "annotations"))

    renderer.tools.append(PanTool(renderer))
    renderer.overlays.append(ZoomTool(renderer, drag_button="right"))

    self.index_datasource = renderer.index
    self.index_datasource.on_trait_change(self._selections_changed, "metadata_changed")
    self.returns_plot = plot

def _create_data(self):
    #genero los datos, más adelante los voy a leer con pandas
    npts = 40
    x_max = 10
    x = np.random.random(npts)
    x = x * x_max
    error = np.random.random(npts)
    y = 2 + 3*x + 5*error

    #Esta parte es para ordenar los elementos
    x_ordenado = np.array([])
    y_ordenado = np.array([])
    orden = range(x.size)
    nuevo_orden = np.array([])

    for i in range(x.size):
        arg_min = x.argmin()
        x_ordenado = np.append(x_ordenado, x[arg_min])
        y_ordenado = np.append(y_ordenado, y[arg_min])
        nuevo_orden = np.append(nuevo_orden, orden[arg_min])
        x = np.delete(x, arg_min)
        y = np.delete(y, arg_min)
        orden = np.delete(orden, arg_min)

    self.x_ordenado = x_ordenado
    self.y_ordenado = y_ordenado

    #Genero el retorno para el plot
    plotdata = ArrayPlotData()
    plotdata.set_data("index", x_ordenado)
    plotdata.set_data("value", y_ordenado)

    self.plotdata = plotdata

def _selections_changed(self):

    #Obtengo los puntos marcados manualmente
    seleccionado_manu = self.index_datasource.metadata.get('selections', ())
    #obtengo los puntos que marque con el rectangulo
    seleccionado_range = self.index_datasource.metadata.get('annotations', ())
    #Cuando desmarcon con el rectangu, el tipo de annotations es NoneType,
    #con este if lo cambio a tuple
    type_range = type(self.index_datasource.metadata['annotations'])

    if type_range != tuple:
        self.index_datasource.metadata['annotations'] = []
    else:
        self.x_min, self.x_max = seleccionado_range

    self.posicion_puntos_selec = seleccionado_manu

def calculos(self):
    indice_min = 0
    x_selec = np.delete(self.x_ordenado, self.posicion_puntos_selec)
    y_selec = np.delete(self.y_ordenado, self.posicion_puntos_selec)
    indice_max = x_selec.size - 1

    #ara saber los extremos del vector x que son tomado por rangesel
    if self.x_min != 0 and self.x_max != 0:
        while self.x_min >= x_selec[indice_min]:
            indice_min += 1
        while self.x_max <= x_selec[indice_max]:
            indice_max -= 1

    #x e y con los cuales quiero hacer los calculos
    self.x_calcular = x_selec[indice_min:indice_max + 1]
    self.y_calcular = y_selec[indice_min:indice_max + 1]

@on_trait_change("x_min, x_max, posicion_puntos_selec")
def _perform_calculations(self):
    self.calculos()
    plot = Plot(self.plotdata)
    renderer = plot.plot(("index", "value"), type="scatter")[0]

demo = PlotApp("AAPL", "GOOG", "MSFT")
if __name__ == "__main__":
    demo.configure_traits()

A: Take a look at the chaco example data_stream.py. The data in this example is updated every 100ms in response to a timer tick (the callback function timer_tick() in the Controller class)
https://github.com/enthought/chaco/blob/master/examples/demo/advanced/data_stream.py

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text:
Q: Listing users who has specific roles (discord.js v12) I am trying to list all users who have a specific role. I am trying to list the number of users who have that role and the users who have the role.
Error: TypeError: Cannot read property 'members' of null
module.exports = {
    name: "list",
    description: "Lists all users with roles",
    async execute(message, client, args) {
        let roleName = message.content.split(" ").slice(1).join(" ");

        if (!roleName) return message.channel.send("Please mention or provide a role ID.");

        message.guild.members.fetch().then((members) => {
            let membersWithRole = members
                .filter((mmbr) => mmbr.roles.cache.get(roleName))
                .map((m) => m.user.tag)
                .join("\n");

            const sizes = message.guild.roles.resolve(roleName).members.size;

            const embed1 = new Discord.MessageEmbed()
                .setTitle(`Users with ${roleName} (${sizes})`) // Users with RoleX, (1 users)
                .setDescription(membersWithRole) //
                .setColor("RANDOM");

            message.channel.send(embed1);
        });
    },
};

A: RoleManager#resolve accepts a RoleResolvable (Role, Snowflake), not a name. You'll have to try and find the Role by name.

module.exports = {
    name: "list",
    description: "Lists all users with roles",
    async execute(message, client, args) {
        const role = message.mentions.roles.first() ? message.mentions.roles.first() : message.guild.roles.cache.find(role => role.name === message.content.split(" ").slice(1).join(" ") || role.id === message.content.split(" ").slice(1).join(" "));
        if (!role) return message.channel.send("Please mention or provide a role ID.");

        const embed = new Discord.MessageEmbed()
            .setTitle(`Users with ${role.name} (${role.members.size})`)
            .setDescription(role.members.map(member => member.user.tag).join(', '))
            .setColor("RANDOM");
        message.channel.send(embed)
    },
};

Note that Role has a property called members, so you don't have to fetch all of the members and check if each of them has the role.


Zippy Safari Jacket in Caramel from our Spring 2019 Ready To Wear Collection. A light wool suiting, fitted jacket with tortoise shell button detail and cinched belted waist.
Style the jacket with the Zippy Cropped Pant and Sculptural Bow Heel for your evening occasion or for a shorter silhouette pair back with the Zippy Flip Skirt and the Paisley Pump.
This garment fits true to size, we recommend you select your normal size. Jacket is loose fitting, but cinched in at waist with belt.


The Rutgers University Debate Union has developed a number of traditions over the years. Participating in these traditions has strengthened the team dynamic and sense of connection that club members have to each other over the many years of the Debate Union. Many of these traditions have taken shape in quite recent years with the advent of RUDU's more competitive and sizable resurgence.
Ashley Novak '14 on her run to the 2012 Ironman Championship. She became the third ever Rutgers Ironman Champion, defeating 31 teammates for the title.
The Ironman Tournament is held at the end of each season and pits the best individual RUDU debaters against each other for 1:1 half-rounds. Ironman is single-elimination with all rounds flip for sides. The tradition is that cases should be based on humor and often good-natured ad hominem attacks on one's opponent, with the preference being that each case either makes the actor one's opponent or directly involves an action for or relating to one's opponent. The final round is typically a full-length round, held before the entire club.
The first Ironman Tournament was held in 2008 and involved eight individuals from RUDU. In 2011, with the increasing size of the club, sixteen debaters were invited. In 2012, with further increases, thirty-two debaters participated. In 2012, both semis and the final round were held before the entire club at the Senior Banquet. In 2013, the tournament was cancelled after two rounds. In 2014, the tournament was reborn as the "Would You Push the Button?" tournament with linked resolutions and a discouragement of direct ad hominem, while still keeping the spirit of a fun and light-hearted tournament.
The typical sign of a Waffle House restaurant.
During the 2009-2010 season, the first for Coach Storey Clayton, RUDU made several trips to Baltimore, DC, and Virginia, with Clayton discussing the amazingness of Southern food chain Waffle House. The team traveling with him disbelieved the existence of Waffle House, despite the appearance of several roadside signs. On one trip late in the season, returning from the University of Virginia, Clayton even promised to take the team to a Waffle House, but the surprising lack of them in Maryland around Baltimore or less than an hour north of Baltimore prompted the team to stop early and get Taco Bell instead.
The next year, Clayton resolved to take the team to Waffle House on a trip south. Soon after doing so, nearly the whole club fell in love with WH's cheap food, cheezy jukebox music, friendly waitstaff, and big yellow signs. Farhan Ali became known for ordering almost everything on the menu but being unable to eat more than a third of it, while Chris Bergman and Ashley Novak opened the tradition of splitting chocolate pie after they won the UMBC tournament in December 2010.
The tradition became a ubiquitous fixture of return journeys from southern tourneys, narrowly escaping a threat from the first trip of 2011-2012, after Johns Hopkins. On that trip, a busload of Villanova University cheerleaders arrived at the 77A Waffle House (first one north of Baltimore) simultaneously with RUDU. The ensuing overcrowding of the WH made the wait over an hour for the suddenly swamped restaurant and prompted some novices to seek recourse at the Burger King across the street. Despite this negative experience, those novices gave WH a second chance and the tradition is maintained.
Friendly's is also becoming a fixture of RUDU team dinners, especially in the north, where no Waffle Houses exist. While not quite at the level of Waffle House yet, these have established their reputation on the basis ice cream sundaes, vegetarian side-item meals, and insidious claw machines.
The RUDU contingent at William & Mary poses for a team photo at a Waffle House outside Richmond on the long drive back from southern Virginia. Left to right: Gordon Morrisette, Ashley Novak, Adam Bomeisl, David Reiss, Storey Clayton, Chris Bergman, Kyle Bomeisl, Farhan Ali, & Stephen Yellin.
The iconic end-of-year shot for 2011-2012 with formal Banquet attendees. Left to right: Thomas O'Rourke, Quinn Maingi, Deepta Janardhan, Asher Wasserman, Henry Phipps, Corey Girard, Rachel Cusumano, Russell Potter, Adam Bomeisl, Kurt Falk, Ashley Novak, Storey Clayton, Daimler Vadlamuri, Amanda Gaetano, Chris Bergman, Stephen Yellin, Bhargavi Sriram, Dave Reiss, Alex Jubb, Nisha Kumar, Arbi Llaveshi, Jason Boyle, Shireen Hamza, and Cathy Guo.
The Senior Banquet is a relatively new but popular RUDU tradition, starting somewhat informally at the end of the 2010-2011 season at Old Man Rafferty's in downtown New Brunswick. The Banquet honors graduating seniors with farewell speeches and, in 2012, featured the semifinals and final round of Ironman as well as a RUDU Feud contest featuring team memes and superlatives. The Banquet is a formal event and can showcase individual awards handed from seniors to ongoing members of the club, such as Farhan Ali's passing of his beloved "beepy timer" to Bhargavi Sriram to honor her perseverance.
The 2012 Senior Banquet set the precedent of being held in an actual banquet space, one of the formal dining rooms above Brower. The official team picture was taken the night of the Senior Banquet in both 2011 and 2012. This tradition has continued and grown, with the new Livingston Dining Commons hosting the 2013 and 2014 Banquets which continue to include Senior Speeches, RUDU Feud!, and the finals of the 1:1 In-House Tournament.
Novice Retreats have also been increasing in formality and duration with the increase in size and stature of RUDU. The first official Novice Retreat was held on a Saturday early in the season during September 2009. These have been opportunities, once or twice a year, for varsity, coaching, and former members of RUDU to train incoming first-year debaters in the fine art of parliamentary debate to give them a head-start on their novice season. Most have been well-attended, especially the two held right before the open of the 2011-2012 season, with most (but certainly not all) RUDU members having first been trained by one.
The second 2011-2012 Novice Retreat was made especially dramatic (and slightly smaller) by the arrival of Hurricane Irene in New Jersey the night before the Retreat. Five of the novices trained in that Retreat became some of the most dedicated members of the 2011-2012 squad, including two members elected to Executive Board that winter. The largest RUDU Novice Retreat ever was held in August 2013, with 43 new recruits attending.
Mark Zuckerberg has indirectly had a great influence on the development of the Rutgers University Debate Union.
Early in the 2010-2011 season, RUDU started a Facebook group, closed to the public but open to all RUDU members. The group has since become a phenomenon, featuring hundreds, if not thousands, of threads and spanning every topic area from planning events and case ideas to personal details of RUDU members' lives and memes about the team. The Group has become the central means of club organization, especially for team discussions about important decisions and policies, as well as for team bonding in all manner of ways.
The Group has well over 200 members, most of whom are actively involved in both the club and the Group.
The logo of Costa Chica Restaurant in New Brunswick.
For years prior to the 2012 tournament, the post-Tournament dinner to celebrate the successful conclusion of the Rutgers Invitational was held at Costa Chica Mexican Restaurant in New Brunswick. Many objected to continuing the tradition in 2011, arguing that the restaurant was kind of bad and especially unfriendly to vegetarians, of whom there are many on RUDU. This argument, combined with the relative distance of Costa Chica from the College Avenue campus, led to the cessation (or at least suspension) of this tradition in 2012. That dinner was held at Old Man Rafferty's.


We're thrilled to host energy alchemist and intuitive spiritual mentor, Joyce Reuter, t Sunnyside on January 6.
Start the year off right by grounding into the energy of 2019! Join us for this special new moon event, when the energy is perfect for setting your intentions for the new year. Learn why grounding is so important for sensitive and empathic souls and experience a specific technique you can practice on your own. You will participate in a Theta healing guided meditation specifically created for highly sensitive souls which will allow you to feel safe in your body AND connected to the earth. Experience the magic of the energy as it is magnified by the collective energy of those present. Let's use the power of our intentions to create a year of joy, abundance and love! Meet other like minded souls and feel the support of community.
Space is limited! RSVP by January 2nd. Click here to register for this event.
Joyce Reuter is an energy alchemist and intuitive spiritual mentor empowering sensitive and empathic souls to step into their power and soul purpose by transforming limiting beliefs, healing the past and releasing energetic blocks to uncover the hidden gifts within. To learn more about her services, email joyceareuter@gmail.com or click Facebook.com/joycereutercoaching.


text:
Home Life Oasis of the Seas cruise hit with Norovirus after leaving Port Canaveral
Oasis of the Seas cruise hit with Norovirus after leaving Port Canaveral
An outbreak of Norovirus struck more than 100 passengers aboard the Royal Caribbean's Oasis of the Seas — one of the largest cruise ships in the world — as it arrived in Jamaica on Wednesday.
The ship departed Port Canaveral on Sunday, News 6 partner Florida Today reported.
Passengers aboard the 18-deck vessel took to social media to talk about the illness and to report that guests were kept aboard the ship for hours after it docked at Falmouth port on the northern side of Jamaica. The ship was on a seven-night cruise through the Caribbean.
"As of today, 167 cases of gastrointestinal illness have been reported since Sunday, representing 2 percent of the nearly 9,000 guests and crew on board," said Owen Torres, a spokesman for Royal Caribbean in a statement emailed to Florida Today late Wednesday.
The Oasis of the Seas crew has 10 hours to unload and restock the floating city with a week's worth of food and supplies. That includes 10,272 rolls of toilet paper, 7,397 pounds of cheese and 1,000 new light bulbs.
He did not immediately confirm whether a quarantine of the vessel took place.
"Those affected by the short-lived illness are being treated by our ship's medical team with over-the-counter medication. Meanwhile, we are bringing additional medical staff on board and we're engaging in intensive sanitary procedures to minimize the risk of any further issues," Torres said.
Passengers complained that those on the ship were not allowed off and that guests remained on board for several hours before finally leaving for the next destination, Cozumel.
"We're docked at Falmouth Jamaica. Level 3 Norovirus outbreak. 100+ passengers and a crew member sick. Canceled shore excursion. Waiting to see if Jamaican authorities let us off the ship," tweeted Alan Thomas, a passenger who also wrote that Royal Caribbean was offering one day of cruise credit.
Norovirus symptoms include diarrhea and nausea. The ship's crew and medical staff was engaging in an intensive sanitary sweep of the 1,187-foot long vessel. The Oasis is expected to return to Brevard Jan. 13.
The ship is currently based at Port Canaveral but was expected to begin sailing out of the Bayonne, New Jersey in May.
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I have a new post up at What's Wrong With the World on some of Michael Licona's examples in the Gospels. Again, as always, this is not a personal attack but rather a scholarly dispute. If you are interested in these matters and have been inclined to think that Dr. Licona's work is well-supported, I urge you to follow this series and actually read the posts, or at least parts of them if you find the whole posts too long. Don't take someone else's word for what I'm doing. There is another post in the pipeline right now. The latest one concerns places where there is not even an apparent discrepancy between Gospels and where Licona conjectures a fictionalization anyway. These are what I call utterly unforced errors.
We pause in our usual programing to bring you this blast from the Soviet past: Russian government frames dissidents to punish for embarrassing revelations.
back away slowly and then run.
Update (10/31): As I was saying.
On Roman history "literary devices"
I have a new, long post at W4 on some examples discussed by Mike Licona from Plutarch and one from Tacitus. I know it's long, and some readers may prefer to sample it rather than reading the whole thing, which is entirely understandable. It's interesting that it takes far fewer words to claim that there is a discrepancy and a fictionalizing "literary device" than to respond to such a claim.
I will be somewhat curious to see whether Licona or someone else on his behalf attempts to respond to the substance of the post, offering specific answers to the arguments made.
Here is an excellent contribution on the historicity of the "I Am" sayings by Rob Bowman. I would especially draw attention to reasons 2, 3, 4, 5, 6, and 9 in rebuttal to doubts about the historicity of these parts of John. Some of these I had not thought of explicitly before, particularly reasons 3 and 4.
I have only two caveats, which should not be allowed to obscure the many interesting arguments. I myself would not make a hat-tip to Richard Burridge, or to the supposed discovery that the gospels "are Greco-Roman bioi." I have serious doubts about the strength of the arguments for that thesis.
Second, while I very much appreciate Rob's attempt to distinguish a legitimate from a "too loose" sense of the phrase "ipsissima vox" in New Testament studies, I'm inclined to think that the phrase is an unnecessary technical term and is now causing more confusion than enlightenment. Indeed, in the hands of Craig Evans it is being used as a vehicle for a false dichotomy--either you don't allow for the possibility that, say, Jesus' words were originally uttered in Aramaic and hence not in Greek as in the Gospels, that they had to be translated, or you think that some saying attributed to Jesus might well have never been uttered by him in anything like the form we find it, that the form we find it is a mere elaborative exposition upon some completely different incident as found in the synoptics. If the former is "ipsissima verba" and the latter is taken to be "ipsissima vox," then this is obviously using "ipsissima vox" in what Rob rightly calls a "too loose" sense. But that sense appears to be increasingly common even in evangelical New Testament studies, which means that the phrase carries a false air of technical precision while actually being radically ambiguous. So we might as well do without it. But that's just my opinion on a terminological issue.
Lots of good arguments here, so enjoy the piece.
I will say little about the notable alteration Licona's post underwent between the time that he provided the link in comments and its current incarnation. A big part of the difference consists in cutting out tediously, strenuously repeated assertions to the effect that I, having merely a degree in English literature, am unqualified even to address the subject on which Licona and I disagree. Since I find credentialism boring in the extreme, I will strongly urge readers to remember that the ideas and the arguments are the thing, not who said them. I will also urge readers to believe that they both can and should (if they're interested in this topic at all and consider it important) make their own judgements on the level of detail rather than just picking a person and hitching their wagon to that person's star on the basis of bare authority. I would say the same for myself as for anyone else. Check out my arguments. Don't believe whatever I say because you respect me or think I have good credentials. I have collected in the second update to this post (scroll down) links to all of my previous posts thus far on Licona's views. More are in the works. Please read and think for yourself.
On the issue of credentials, the only point I will make here in favor of my own credentials is to draw attention to my extensive work in professional analytic philosophy and in particular the analysis of evidence, arguments, and probability. If interested, one can view a list of recent peer-reviewed philosophy publications under the "articles" heading here. While that is not the same thing as the highly specific credentials that Licona has chosen to demand for worthiness to draw one's own conclusions on these topics (or at least worthiness to disagree with his positions), it seems somewhat relevant. I am guessing that perhaps Licona has been unaware that I'm academically speaking more a probability theorist and epistemologist than anything else.
If an entire field is fairly badly messed up (as we have reason to believe is the case, sadly, for New Testament studies), it is most likely that those who are able and willing to say that the Emperor has no clothes will be "outsiders," not part of the guild. If the guild of New Testament studies is to be protected from outside criticism, that is a recipe for a self-affirming mutual congratulation society, which others are not allowed to challenge because they lack the Secret Knowledge. I suggest instead that we look at the arguments and see whether they hold up or not.
A note on the question of whether at any time in this exchange I have misrepresented Dr. Licona. I stand by what I have already said in my response to that accusation (Update 1). In his most recent post, Licona (oddly enough) actually incorporates the argument in which he appears at first to argue in his own voice that "we would not expect for Jesus to be claiming to be God publicly and in such a clear manner as we find John reporting"--in other words, that Jesus claimed to be God only implicitly, as in the synoptics, but not more clearly, as in John. In fact, he even adds a new "argument" for it--namely, the weak interpretation of the statement that Jesus "did not teach them without a parable" (Matthew 13:34-35) as a supposed "suggestion" that Jesus wouldn't have taught his deity as clearly as he does in John. Is it really necessary to point out that such a statement, which can well be interpreted to concern a particular set of Jesus' discourses, can only be stretched by a kind of bizarre woodenness to mean that Jesus literally did not teach any doctrine explicitly in public? Jesus even teaches things explicitly in public in Matthew itself! And if the argument is that we are to suspect John of making up Jesus' clear claims to deity as "elaborations upon" nothing more explicit than we find in the synoptics, on the grounds that we don't find parables in John, how exactly is that argument supposed to go? Why should we think a thing like that? The parables were already available in the synoptics, and John would probably have known that they were there. There was no need for him to repeat them, and indeed it makes sense that he would instead provide discourses and statements that the synoptic authors had not included. These arguments against John's (real, normal) accuracy are extremely poor.
Jesus' claims to deity are, to put it mildly, important, and so people should know when scholars think he didn't make them.
Licona's complaint, apparently, is that the argument he meant to represent (from which he is now partially distancing himself) against the "I am" statements merely denies that Jesus made the statements claiming deity recorded in John, but that he himself believes that Jesus did consider himself to be God and made (at least) statements such as those recorded in the synoptics claiming the prerogatives of Godhood. Evans's comments at least leave open the possibility that those synoptic statements (such as Jesus' claim in Mark to have power to forgive sins) are historical, and indeed Evans seems to have more positive things to say about the historical accuracy of the synoptics than of John.
I would never throw around willy-nilly the claim that my words have been taken out of context, but this objection to my original piece, going so far as to use the phrase "borders on deceit," is ridiculous, based on a fairly blatant ripping of the sentence out of context. In that original piece alone, not even counting the update, I used the phrase "in John" to describe the claims to deity in question four times. I repeatedly there use terms like "explicit" and its cognates and "overtly" and "publicly" to describe the statements in question being denied literal historicity. I keep referring over and over again to "the I am" statements. It would be clear to any even moderately attentive reader that those statements constitute the referent of "them" in the phrase "didn't make them," to which Licona objects so sharply.
Moreover, speaking as an epistemologist, I can say definitely that removing Jesus' clearest claims to deity precisely because they are his clearest (as the argument Licona represented from "scholars" does) significantly weakens the historical case for saying that Jesus claimed to be God. You cannot delete the historicity of Jesus' clearest claims, considering them elaborations on his more cryptic claims, calling them merely "'he is' confessions of the Johannine community," and not have a notably weaker case for the deity of Jesus. Cumulative cases depend on their instances and on the force of those instances, and these are some very important instances, epistemically speaking. Indeed, it shouldn't take an epistemologist to see that. And that is also part of the thrust of the sentence Licona objects to.
I have never said anything about Licona's views or Evans's views that "borders on deceit," and I utterly repudiate that accusation.
Licona himself now claims agnosticism on whether Jesus very clearly claimed to be God as portrayed in John, so we'll go on from that point.
Licona then patronizingly suggests that it is only his "conservative brothers and sisters in Christ" who will "experience some discomfort" at Evans's statements. Yet he himself "wouldn't go as far as" Evans, he says in another paragraph. Does he still experience some of that apparently irrational "conservative discomfort"? Or what?
Perhaps we will understand better why anyone who thinks the historical reliability of John is important would be concerned by Evans's comments, regardless of whether the "conservative" label applies to that person or not, if we eschew Licona's cherry picking and instead look at more length at what Evans actually said. I strongly, strongly urge that if you're interested in this, you watch Evans and Ehrman talking. Evans has plenty of opportunities to make himself clear, and he is utterly explicit. Consider, for example, those "historical details" with which, Licona says, Evans says the Gospel of John is "studded." Actually, Evans brings those up only to contrast the overall historical accuracy of John with that of the synoptics, raising those details only to downgrade them to mere "nuggets" of historicity in the midst of John, a gospel he likens explicitly in the discussion to a "parable" or to allegory.
My view is the gospel of John is a horse of another color altogether. It's a different genre. John is often compared to the wisdom literature. It's like Wisdom is personified. Chokhmah, lady Wisdom, or in Greek, Sophia. She wanders the streets. She calls out to people, she does things. Well, nobody would read that and think, "Oh, did you see Wisdom going down the street the other day." Nobody would think that is a literal person. What is mysterious to me about John is that once you say that and say, "Okay, perhaps we should interpret the 'I am' statements as 'He is' confessions – 'He is the light of the world,' 'He is the way, truth, and the life', 'He is the bread of life,'" a confession of the Johannine community that likely generated that version of the Gospel – About the time you think John is a gigantic parable, then along comes a scholar who says, "Y'know, it's loaded with historical details, also." And so that's what makes John so tricky. There is a Society of Biblical Literature section devoted to John and the historical Jesus chaired by a scholar named Paul Anderson. So that's probably more [of an] answer than you want. So, I don't disagree with you too much on that point. I think John is studded with historical details. Maybe you called them nuggets. That's not a bad way of describing John. But I think the synoptics are more than just some nuggets.
So he doesn't disagree with Bart Ehrman too much on this point, and he explicitly praises Ehrman's deliberately dismissive term "nuggets" to describe those inconvenient true historical details in John.
That is Evans's answer to the accusation that John, on his view, is not historically accurate--that the complaint is a category error, not that John is historically accurate memoir/history.
Again, I cannot urge you too strongly to watch the video for yourself. Evans himself makes points about John as a whole and sets his comments about the "I Am" statements within a larger view of John that is extremely dismissive from the point of view of historical reliability. One need not even merely infer such a view of John from Evans's comments about the "I Am" statements. He makes it explicit. Any attempt to create confusion on the scope and nature of what Evans says, at this point, is obfuscation, and it is obfuscation that cannot begin to pass muster with Evans's comments right out there in front of us, available for anyone to see, and quite clear.
But enough of Evans for the moment. Back to Licona's response.
What I mean by misjudging others is that some folks who have not spent years looking at these matters might be concerned that many evangelical scholars have lost their way using historical criticism and that there ought to be a "clean house." But consider the unintended consequences of this proposal. Many of conservative Christianity's finest New Testament scholars would find themselves out of work. Take Craig Keener, for example. He has spent far more time studying the Gospel of John than perhaps everyone reading this post combined. Keener is one of the most informed and honest scholars I know. He is also one who models Jesus' teachings in the Sermon on the Mount more closely than almost anyone I know. He walks with God while being committed to scholarship of the highest level. So, if some evangelicals wish to "clean house" in their community then Keener would find himself out on the street. What a loss that would be for that community!
Licona gives an extreme interpretation to the phrase "clean house," applied to biblical studies, which a commentator on Facebook used. For a person so focused on "literary devices," Licona is quite wooden when understanding a manner of speaking like "clean house." He implies, for example, that anyone who holds any incorrect views in the neighborhood of his own views would have to be fired from whatever job he holds and would then be "out on the street" if the evangelical world were to engage in a "house cleaning" in the area of biblical studies. Surely this is a rather extreme notion of "cleaning house." Would it not be possible to refute those views, perhaps even to convince the scholars in question to change their minds? Would it not be possible even for institutions to make distinctions between and among people on the basis of the degree of wrongness and number of seriously incorrect views they hold? Might it not happen, depending on where the person in question worked, only that such a person's views on a particular topic were refuted and then not widely believed anymore if the evangelical world engaged in a "house cleaning"? I would take a phrase like "cleaning house" to refer to ideas more directly than to persons. Further, the invocation of Craig Keener's personal holiness seems quite out of place in a scholarly debate, as I'm sure Dr. Keener would be the first to agree. Let's keep the ad hominems, whether positive or negative, out of it and talk about truth and arguments. In any event, this is supposedly an answer to me, and I have never at any time in this debate called for anyone to be thrown out of his job, much less out onto the streets, so I think we can easily stick to the arguments.
After this post, I for one intend to go back to working on a post on some of Licona's Roman examples, which will later be followed by further discussion of his gospel examples. In other words, I'm just carrying on with making arguments about specifics, not with arguing about either credentials or people or who should have what job where.
As a result, she makes erroneous assertions that a number of evangelical New Testament scholars think "God gave us factually crappy gospels" and that it is "no big deal if we are left with only a poor and unreliable record in John of what Jesus taught about one of the most important truths in the world—that Jesus is God." This is hardly the truth.
I introduced the phrase "if God gave us factually crappy gospels" with the phrase, "what it comes to is," so let me clarify here with an analogy: Does Lois Lane think that she is in love with Clark Kent? No, because she doesn't believe that Superman is Clark Kent. But in fact, Superman and Clark Kent are the same person. Similarly, attributing even the degree of fictionalization that Licona argues for in his book, and a fortiori the degree of fictionalization that Evans is endorsing in the video discussed above, amounts to turning the gospels into factually unreliable history, whether Evans and Licona think/admit to themselves that it does or not. In fact, I included the word "factually" in the phrase quite deliberately. Their theories entail that we cannot tell when the gospels are fictionalizing on the level of empirical and literal facts--e.g., when writing up an incident (a la Evans) in which Jesus explicitly claims to be God, publicly, and the Jews try to stone him, all of which must not have happened if these explicit claims to deity were merely confessional elaborations by the "Johannine community" of the entirely different incidents and statements, or ones like them, recorded in the synoptics.
Note the word "often" there. This is not just saying that John occasionally "sacrificed" accuracy "on the ground level of precise reporting." It's saying that he often did so. Licona in this response to me makes a similar statement, but somewhat confusingly, he drops both the qualifier "often" and "on the ground level of precise reporting."
They wrote accurate accounts of Jesus and, to different degrees, wrote with literary artistry that sometimes sacrificed precision in order to communicate points more clearly and to bring out the even deeper meanings behind them.
The distinction between accuracy "at the ground level" and "accuracy" merely at the level of some higher-level, theological truth is clearer in the quotation from the book. What Licona is not saying is that John was scrupulous about literal, factual accuracy in what Licona himself disdains as a purely modern sense of that word, apparently (according to his recent response to me) first widely accepted only in the 19th century. (A point I'll return to momentarily.) He's saying just the opposite, and in his book he applies the notion of license to the synoptics as well. In the quotation from p. 115 he is saying that John in particular considered himself licensed to sacrifice that kind of factual accuracy for other reasons and even did so often.
At that point, I say without the slightest hesitation that this is, de facto, turning the gospels into factually unreliable history. Licona prefers his own euphemisms and ways of talking and thinking about the matter, but others are not obligated to adopt those euphemisms and those evaluations of his views and their implications in order to be understanding and representing him accurately. Others are free to think that Superman is Clark Kent and therefore that Lois Lane, unbeknownst to her, is in love with the man who is Clark Kent--that is, that Licona and Evans are advocating the view that the gospels are factually unreliable history even if they do not think that the gospels, as they picture them, are what they would choose to call factually unreliable history.
And why require the Gospels to have been written using literary conventions for historical reporting that were not generally accepted until the nineteenth century while eschewing attempts to understand them within the cultural and literary context of their own day?
The sweeping idea that trying to tell literal, factual truth in putatively historical work, with the intention of being believed by one's audience, is itself a "literary convention" (that not using fictionalizing literary conventions is a literary convention) would come as a surprise to a great many people writing and living before the 19th century.
Hemer's statement that rigorous concepts of history existed in Luke's world, and his sensible point that, if we are going to use Luke as a source, we need to ask whether he is a reliable source in the ordinary sense, runs quite contrary to Licona's implication that it is anachronistic to apply such standards to Luke because they were so little understood and accepted in the "cultural context" of Luke's day. I have found repeatedly that the 19th century is a sort of mythic age to which scholars relegate sensible ideas they wish to dismiss, against which they have no better arguments.
At this point I would like to turn to my statement, which I stand by, that Licona in his book hypothesizes that John might have made up the Doubting Thomas sequence. The passage in question, which Licona himself quotes in his reply to me, runs like this, from pp. 177-78 of his recent book.
Moreover, with Judas now dead, there were eleven main disciples. Thus Luke 24:33 can speak of Jesus's first appearance to a group of his male disciples as including "the eleven and those with them." However, John 20:19–24 tells us Thomas was absent during that event. Thus, only ten of the main disciples would have been present. Accordingly, either Luke conflated the first and second appearances to the male disciples, or John crafted the second appearance in order to rebuke those who, like Thomas, heard about Jesus's resurrection and failed to believe. Some have suggested that the "eleven" may have been a way of referring to the core of the apostolic body. However, while scholars generally agree that "the Twelve" became a nickname for Jesus's main disciples (e.g., 1 Cor. 15:5), there is no indication that "the eleven" was ever used in a similar sense. Thus, it seems more probable in this instance that Luke has conflated the first and second appearances of Jesus to his male disciples.
The most striking point here is not the fact that Licona somewhat weakly comes down on the side of fictionalization by Luke rather than by John ("it seems more probable in this instance that Luke has conflated...") but rather the high antecedent probability he implicitly grants to the hypothesis that John invented the entire Doubting Thomas sequence. He treats it as one of only two theories that are real contenders, both of them fictionalization theories, and he gives it a higher status than the more reasonable and simple idea that, by the time Luke was written, the phrase "the eleven" was a name for a group rather than a counting noun. The latter gets very short shrift. It isn't included as a live possibility at all when Licona states positively that either John or Luke has fictionalized. The idea about the meaning of "the eleven" is held hostage to fairly strict standards, much stricter than those applied to the theory that John invented Doubting Thomas. Apparently Licona is looking for some place where the term "the eleven" is used when we know independently that fewer disciples were present. But it's hard to know how he'd recognize such a case when he dismisses the case in question, which appears to be just such an instance!
My problem here is the obvious overestimate of the probability of John's making up an entire incident, together with the comparative underestimate of simpler theories. Perhaps this arises from Licona's conviction that John often sacrifices accuracy--in this case it would be sacrificing it to the point of making up an entire incident altogether. If Licona thinks in any meaningful sense at all that we have independent reason to think that John is historically reliable (!), as opposed to merely writing a heavily fictionalized story "based on" the events of Jesus' life, why would he give such apparently high probability to John's making up the entire Doubting Thomas sequence? Once again, this casts doubt on the assertion that nobody among respected evangelical NT scholars is questioning the gospels' historical reliability. Moreover, the idea that John would have made up such an incident out of whole cloth is quite improbable given John's own evident sense of the importance of the events related and his repeated assertions of his own truthfulness as an eyewitness. These are historical, not per se theological, considerations.
This sort of weak reasoning is rampant in Licona's book and in his lectures and writings. He repeatedly treats fictionalization theories as either plausible candidates or as conclusions for virtually no reason at all, dragging them in utterly unnecessarily when far more common explanations for the stories, explanations we see operating all the time in daily life, exist and would fully account for the evidence. I object to this because it is poor historical argumentation.
My proposed solutions are tentative. Others have offered different solutions. Some New Testament scholars may prefer to view some of the differences as resulting from an evangelist redacting the tradition in order to make a theological point rather than seeing the use of a compositional device. Such an approach may sometimes be preferable. In these pericopes, I am primarily attempting to view the differences in light of compositional devices to see if a greater understanding of what lays behind the differences may be obtained in some instances.
This is not particularly enlightening. I had certainly read those sentences and noted them. I have spent many hours reading and indeed studying Licona's book in detail. But they do not address any of my criticisms. In fact, I note that in this very passage Licona's two suggested possibilities are that the evangelists "redacted the tradition" to make a theological point and that they engaged in (often fictionalizing, as he discusses in the examples) "compositional devices." So either they are fictionalizing for theological reasons or are doing so for literary reasons. How is any "tentativeness" in that context supposed to answer objections to the hypothesis that they engaged in such deliberate alterations of fact?
On that same page he states that a "large majority of the differences [between the gospels] can quite easily and rightly be appreciated and/or resolved in light of the literary conventions of ancient biography and history writing."
Licona is not always tentative even about his individual conclusions. For example, in the case of the Doubting Thomas scenario, he is quite sure that either John fictionalized (by making up the entire sequence) or that Luke did (by deliberately mashing together two different appearances of Jesus). Similarly, he expressly states that "we have previously observed how either Mark or John changed the day when the woman anointed Jesus" (pp. 163-164), which again does not amount to being tentative about whether chronological fictionalization has taken place. Nor are these the only instances where he does not restrict himself to saying that something "may" be the case, and in other cases where he does use a word like "may," the rhetorical emphasis is quite strongly in favor of the suggested "device," with no non-fictionalizing theory considered equally seriously. In general, Licona is quite confident, not tentative, about the wide applicability of fictionalizing literary devices in the gospels. So by no means does a general statement that "my solutions are tentative" have any real relevance to the debate between us.
Onward to the motive Licona ascribes to me for objecting to his treatment of the Doubting Thomas incident. Licona, rather to my surprise, appears to have me confused with someone else. He thinks that I object because of theological commitments.
For her, John could not have done this. Why not? Apparently, because God would not have allowed it in the process of divine inspiration.
As already pointed out, my objections to Licona's treatment of these passages are evidential. See above for more. This has nothing whatsoever to do with the "process of divine inspiration." Elsewhere in his response, Licona spends a fair bit of time talking about how he is an historian and therefore "cannot bring a theological conviction that the Bible is God's infallible Word to that investigation." By its inclusion in his response to me, I infer that this, also, is supposed to have something to do with my position, and it fits with Licona's attribution to me of a motive related to a theory of the "process of divine inspiration."
Licona's attempts to categorize me conveniently as a die-hard fundamentalist inerrantist are as blatant as they are misguided. The label will not fit at all. Had he carefully read my previous critiques of his work (see update 2 here for a set of links), he would know that I repeatedly have disavowed holding to inerrancy. In fact, quite to the contrary, I have said that it would be better (in two senses) for Licona himself to be more willing than he appears to be to consider quite common things such as minor memory error, lack of information, misunderstanding, or remembering things differently on the part of the evangelists. Better both in the sense of being less historically corrosive and in the sense of being more probable.
As the old saying goes, when you see hoof prints, think horses, not zebras. If a garden-variety human event like "Luke was not informed of Thomas's absence and wrote on the understandable assumption that eleven disciples were present on a given occasion" will account quite easily for a difference in the accounts, there is no need to bring up either the theory that John made up the entire Doubting Thomas sequence or the theory that Luke engaged in an elaborate "literary device" of deliberately writing as though two appearances of Jesus were only one appearance.
As I pointed out above, Licona frequently drags in "literary artistry" and "compositional devices" entirely unnecessarily. A particularly egregious example, which I will probably write at more length about in a later post, is Licona's out-of-nowhere idea that Jesus never said "I thirst" on the cross but instead said, "My God, why hast thou forsaken me." (p. 166) "I thirst," Licona says, is a "dynamic equivalent transformation" for the completely different phrase in Mark. A perfectly sensible question is, "Why in the world couldn't Jesus have said both?" There is not even any need here for what one would normally call harmonization, since there is not even an apparent discrepancy between Jesus' two utterances! They just appear to be entirely different utterances, and there is not the slightest reason to think that "I thirst" was anything but a human expression of his sufferings on the cross, including dehydration--a major feature of crucifixion after brutal flogging. Why would one think otherwise? Licona seems to think that the use of thirst as a metaphor for spiritual lack elsewhere in John, together with the occurrences of the statements at approximately the same point in the crucifixion, is sufficient! The common sense point that Jesus' using water and thirst as spiritual metaphors elsewhere hardly precludes his suffering and expressing real thirst while dying on the cross does not seem to have weighed much in Licona's calculations. From the fact that Jesus sometimes used water as a spiritual metaphor are we to conclude that he was never really thirsty or never mentioned it?
I note in passing how foggy, un-knowable, and inhuman a figure Jesus becomes when we apply fictionalization theories so readily, in contrast to the highly concrete and vivid character the gospels actually give us.
This is what I mean by poor reasoning and dragging in extraneous literary "explanations" of things that are far more simply explained.
As I said in the Q and A of a recent talk, I use my imagination and take harmonization very seriously because I consider it good historical practice, based on what we actually find in testimony and in human experience, not because of theological assumptions. I would do the same for Plutarch, by the way. But sometimes it's hard to see why one should even call the obvious rejoinders to New Testament scholars' strange theories "harmonizations," as there is not even a discrepancy to harmonize.
For another example of creating a problem where none exists from Richard Burridge, concerning the nickname "Peter" for Simon, see my post here. Similarly, Evans's idea that the "Johannine community" wrote Jesus' clear statements to deity as theological elaborations upon and reworkings of the doctrine found less clearly in the synoptics (or perhaps in otherwise unrecorded teachings) is an utterly unforced error. There isn't even any discrepancy to harmonize! There is no discrepancy between Jesus' claiming to have the power to forgive sins at the healing of the lame man in Mark and his claiming "Before Abraham was, I am" to the Jews in John. Very much to the contrary, the claiming of divine prerogative in Mark makes an overt "I am" statement in John that much more plausible. The idea that one of these is a redactive elaboration of the other is dragged in on the flimsiest of argumentative pretexts.
These objections, again, are not a priori theological hangups but rational, epistemological objections to hyper-sophisticated literary criticism run amok.
Certainly I have emphasized again and again the historically corrosive nature of Licona's theories. This is relevant in multiple ways: First, the fact that a theory would eliminate the possibility of telling when an historian, speaker, or memoirist is telling the truth or making things up puts it at odds with the common human desire to be believed, especially in speech or writing that purports to tell about real events (as opposed to, say, fairy tale). The burden of proof lies firmly on someone who is hypothesizing so complicated a "social contract" between reader and author that the reader doesn't care, for any of the putatively historical writings of his time, whether the author is making stuff up invisibly at multiple points. Second, some writers of the gospels themselves, or their sources (in the case of Peter) are quite explicit that they are testifying truthfully at the empirical level--to what they have heard and seen, making empirical truthfulness the apologetic basis of their witness. This makes it improbable that they would fictionalize in the way Licona so casually and frequently hypothesizes, or that their audiences would take fictionalization on such important matters as Jesus' life and teaching as lightly as he implies they would have. They also include many details, so they seem to think details are important, and many of these details are verified--again, counteracting the idea that details were not intended to be taken as literal. Third, it would be evidentially a great loss to Christianity if Licona's theories were true, contrary to his repeated avowals that this is all no big deal and his confusing uses of terms like "accurate," "reliable," and "paraphrase." Therefore, it behooves us not to accept such conclusions passively, as from an authority figure, but to search the documents in question for ourselves to see whether these things are so. Much of the time I am simply trying to motivate people to do this, finding passivity, timidity, and a positive determination to believe (sometimes without even reading what he has written!) that Licona's position wouldn't be a big deal if it were true, to be distressingly more common than such attitudes ought to be.
As for theological motivations and driving biases, I have more than once had those sympathetic to Licona's ideas tell me in so many words that they feel that they must accept his fictionalizing literary device theories in order to avoid attributing ordinary error to the evangelists! I have argued that this is an extremely Pyrrhic victory for "inerrancy" (both by major redefinition and by rendering the gospels functionally unreliable). But also, not having the theological hangup of needing to avoid attributing even the most minor and rare factual error to the authors of the Gospels, I do not feel driven to accept the unjustified theory of a vast, complex superstructure of societally understood, frequent, invisible fictionalization so that I can say that, in some odd sense or other, the gospel authors never "affirmed" anything that was even trivially incorrect. Licona would do better to look among his own followers for driving theological motivations and agendas than to look at me.
I am free to find reasonable harmonizations when they exist (and they exist far more often than Licona recognizes), which do not attribute any error at all, and to conclude (which I rarely do) that there are occasional errors in these documents, if that seems to be the best explanation in some given case.
It's striking, as it turns out, how very well they stand up to those strange, allegedly modern (but not really) standards of literal truthfulness, just like truthful, knowledgeable witnesses and reporters in any age. This allows us to conclude that they are very reliable, not "reliable" only in some attenuated sense, not reliable only in some theological sense, not merely on some "core" events while throwing the details to the winds of agnosticism, not accurate only on "nuggets" (per Evans on John), not in a sense that involves the evangelists' making up entirely different sayings that were never said and attributing them to Jesus and our then twisting the meaning of the term "paraphrase" to cover their invention, but highly reliable in the factual sense, throughout their documents, on the "ground level" of reportage, and even concerning details. In Hemer's terminology, they turn out to be good sources. And for that, we Christians, who have extraordinary claims to support, should all be humbly grateful to the Providence of Almighty God. I urge readers to acknowledge the importance of the gospels' reliability in this sense and to question vigorously for themselves those theories that undermine it.


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Leah Weintraub
APP MAGAZINE
MILITARY MEDIA
PRISON MEDIA
SCHINDLER'S LIST MEDIA
INSIDE OUT MEDIA
CONTACT LEAH
Should I Host You On A Webinar?
You want to do a Webinar?
What are you offering?
In 2012, I began a learning curve in digital media with the publication of JJI Magazine for iTunes & GooglePlay.
A sequence of events lead to the development of a worldwide publishing network, and I soon learned how to use multiple technologies for digital publishing in combination with education-based content for monetization purposes.
Digital modalities have proven themselves successful and people in all industries are now asking "How?"
"How do I make a Podcast?" "What about my Blog?" "Where's the Money?"
"Leah, I want to host a Live Webinar. Which platform do you use?"
"Can you help me?"
For the last four years, I've made it my business to learn how - so you don't have to.
So that you can concentrate on your message.
So that you can concentrate on your style.
So that I can help you deliver your part, to help change the world.
If you'd like to know the costs for promotion services, first think about what it's worth - to you, your family, and your business. When you have a serious number, whatever that is for you, please contact me here.
Mobile App Magazine
Podcast Media
Prison Media
Pan Am Media
Book Media
Publishing Know-How
"In seven short weeks you accomplished what would have taken any other committee a good twelve months to organize. It is astounding! The organization and camaraderie that existed between your committee members impressed us enormously.
"Your initative in picking up the phone to invite Mrs. Emilie Schindler in the first place was remarkable, and your persistence really paid off. You succeeded in raising [private undisclosed$] for WIZO - the biggest fundraising success for one evening, in WIZO USA history.
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"Your event really put WIZO on the map in the community, and we will continue to capitalize on the momentum."
Mercedes Ivcher is the
Founding President of WIZO USA
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Once we started the project, I discovered that I had never worked with anyone who went 'above and beyond' to such a degree.
Now, that simple project has blossomed into a wonderful ongoing working relationship.
I can't believe I found such an amazing professional by pure happenstance.
If you get the chance to work with Leah, I can't imagine you would have anything but a great experience."
Chris Griffin DDS is the
Director of Capacity Academy
dedicated to improving dentist
production and efficiency
in all areas of the dental office
"Leah is a mobile media publicist and app magazine publisher, who specializes in live webinars, podcast production and content monetization. For Bais Chana Women International's public image, her work focused on branding - through print, online news, blogs, social media postings, videos, audio files and transcriptions, as well as through joint ventures with other educators, experts and non-profit organizations.
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Leah developed, produced and moderated a series of live webinars for Soulboost.org. We worked together on the content and Leah directed the technological logistics, so all I had to do was show up to the webinars and give my class. I had been wanting to broadcast live to my global audience for a long time, and Leah made it happen.
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Leah Weintraub is the best writer I know. With precision timing, superb rhythm, and compelling narrative, Leah can turn an every day event into a "story."
Jana Falic is President of WIZO USA


text:
Q: Yii 2 CRUD url issue I have created a model class product and active queries and generated CRUD using gii.
here is the structure.
backend
 common/models
  product

 controllers
  ProductContoller

 views/layouts
   product
    _form
    _search
   create
   index
   update
   view

Also I have enabled mu urlManager inside main.php
'urlManager' => [
        'enablePrettyUrl' => true,
        'showScriptName' => false,
        'rules' => [
        ],
    ],

when I try to access the model using yii2-ecommerce.localhost/product
getting 404 error.

A: You should store the product view elem in  views/product  and not in view/layout
views/product
_form
_search

create
index
update
view
view/layout is for layout   the layouts are formatted view container for specific view


Designer Indu Varanasi comments on design consciousness and the ability to predict human reactions to interior spaces.
"Nothing comes for free. Everything has a price" – Designer Indu Varanasi comments on the lack of budgets in the interiors world, and its subsequent negative effects on design processes and results.
In the first delivery of a series of design conversations, Marcos Cain questions the validity of the Five Star hospitality rating system and explores its relevance, especially within a local context.


text:
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zenger.news - January 5, 2023
Gervonta Davis Wants KO Of Hector Garcia To Get To Ryan Garcia
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The world of work has become demanding and strenuous. However, in spite of all these a fulfilling career is still attainable if...
2023 is rapidly shaping up to become a year of challenges locally and globally, with some international trends replicating themselves in South...
Industry Outlook Africa Executive - February 1, 2023 0
Following the successful completion of two previous grants, the governments of Mozambique, South Africa, and Eswatini, in collaboration with The Global Fund,...


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The most advanced female golfer of 2022 – Golf News
There are many well-known and recognized golfers out there, but those golfers who come to mind are probably men. However, there is another line of golfers to whom we owe more credit. And they are female golfers.
Women golfers are working hard to give their stamps in the game, which is why we are here to discuss women golfers who are working hard for their game. We're going to look at the female golfers you really care about and give credit to the girls who have been working hard to improve over the years.
Before you look at some of the pitfalls of golf betting for female golfers, we thought we would outline female golfers who have the best shots (literally) because they are the most advanced and are working hard to get their golf out.
Nellie Corda
This is a golf name you must know – and if you don't, where are you ?! We have to start our list with this golfer because of the hard work and dedication he has put into his golfing career.
The world's top female golfer, Nellie Corda, has come a long way in the world of golf. And, at just twenty-three years old, he has worked hard to secure his place at the top of the table. She is credited with winning seven tournaments in the United States, two of which are the women's PGA Championship with the Japan Olympics where she won a gold medal.
Jin Young Co.
Coming from South Korea, Yang Ko is ranked number two in the world rankings – and for a particularly good reason. He has worked hard to get to where he is in the world of golf and has secured his position as an advanced golfer.
In addition, he has won the LPGA Golfer of the Year award for two consecutive years. He claims to have won a fair number of LPGA tournaments and has two major competitions. After all, Young Ko is a true genius who can be targeted, and his form and potential are extremely exciting.
Lexi Thompson
So, you can probably recognize Thompson from playing LPGA since he started playing golf professionally in 2015. In fact, Thompson has worked so hard to create her own golf awards that she can now be recognized as the most decorated woman. Golfer
In fact, Lexie has won a lot in her career – even a big one. Over time, Thompson has really worked on his fatal long injury, and he has really refined his holding ability. These factors combine to make him a really exciting player with a lot of potential – his golfing looks very exciting.
Leona Maguire
So, this is an Irish golf superstar for which you have to be really careful. Maguire has secured his place as the number one golfer for more than two years. This inspired him to become a professional golfer in 2018, and his golfing record continues to grow and impress golf fans throughout. Maguire is best known for the way he performed in the European Solheim Cup squad in 2021, and many have commented on his approach, including his tactics, which make him worth watching.
Anna Nordquist
Last but not least, we have Nordquist and he is a ruthless golfer who does not lag behind. She is super impressive to see on the golf course. Nordqvist is best known for playing in the LPGA or the European Ladies Tour – he can be seen in the golf world anyway!
It's true that Nordqvist has actually won nine tournaments in the United States, but his great record doesn't stop there. He has also won four golf tournaments in Europe and even has three majors to his name.
Georgia Hall
This female golfer is originally from the UK, and she has made her presence known in the golf world through her years of fantastic amateur golfing. Hall turned his attention to professional golf in 2014, and you can recognize her playing with the LPGA on the European Ladies Tour.
In addition to this, Hall has actually won LPGA twice and its consistency is the main reason for this. Hall's golf ride is admirable and the hard work and dedication he has put into the sport cannot be ignored.
So, which of these names do you know? Well, if you don't know any of them, you really should know them. Upcoming female golfers in this game, and you must keep an eye on their progress.
After all, these golfers are here to inspire the next generation of female golfers – and if you put in the hard work and dedication, they are the key to making anything possible. So, we think you should take a chance on these women.
JON RAHM – Golf News
Jitun Shot Scope's new Pro LX + – Golf News


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Make up the pancake batter by following the on pack instructions.
Cook the pancakes by following the on pack instructions.
Spread some Nutella onto each pancake, add the chopped bananas, then fold in half.
Add a scoop of Vanilla Ice Cream, and chopped Hazelnuts for crunch.


McCarthy & Co's experienced valuers are experts in the local property market, delivering accurate free property valuations every day across Torquay and surrounding areas.
Preparing for your next move?
For all the above scenarios it's essential that you utilise a local property expert to provide an accurate property valuation.
McCarthy & Co's local property valuers benefit from on-going training and extensive experience of the local property markets to ensure we always provide up to date property appraisals helping you understand what your property is worth in the current market.
If you are looking to sell your home it's imperative you set the right price at the start of the sales process, when our extensive marketing generates the most buyer interest.
Please complete the following form and we will reply to you as soon as we can.
McCarthy & Co market appraisals are completely free of charge.
Should I find a property I want to buy first?
Even if you're not ready to put your house on the market immediately, by knowing how much it's worth you will know what properties you can afford. We can help you not only sell your current house but also find your next one. By having your property on the market you're showing vendors that you're serious about moving.
Our experienced valuers value houses, flats and bungalows across Torquay and surrounding area.
If you value my property do I have to sell with you?
No. You are under no obligation to sell your property with McCarthy & Co if we value your home. Even if you're not looking to sell we'd be happy to provide you with an accurate property valuation.
I'm not sure if I definitely want to sell now, can I still get a free property, house or flat valuation?
Many of our customers are simply interested in the value of their home and do not want to sell straight away but we know that having accurate information on price and market conditions is invaluable in making decisions.
To give you the most accurate property valuation we evaluate the age, condition and location of your property. We keep a close eye on similar properties for sale in the local area as they are competition for your property and we constantly assess the demand from prospective buyers.
I had a market appraisal for my house one year ago, do I need another one?
Local property markets change regularly so even if you received a property valuation just six months ago you might be surprised by how much it's worth now.


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When HTC decided to use Beats audio technology on their handsets they did so in order to gain favor with a younger audience. They did this by acquiring a stake in the company, but over time that stake have gotten less. The partnership has had a mixed reaction, but for the most part the outcome has been a positive one for both parties.
What was so good though was the fact that someone who purchased the HTC One would in some cases try out a set of Beats headphones because they feel it was the perfect combination. However, all that may change if we are to believe a recent report from WSJ.
It looks as though Beats by Dr. Dre is looking to purchase the remaining stake from HTC, but we have to wonder how much because they already sold back some of their stake at a loss of around $5 million.
We do not know if HTC will stop using Beats if they do sell up, but this could mean the HTC One 2nd generation audio features is now in question. Okay, so we know this is not the most important area for the phone maker to be worrying about, but if they still want to target the younger audience they need to deliver a decent audio experience.
Personally, we feel as though Beats is not all what it is made out to be and has just been hyped because of the trendy headphones. We know several people who have had a bad experience with these headphones and feel as though it is about time HTC put this fiasco behind the, but would you agree?


Notre dame - Welcome and thank you for those of you who have visited this website, discussing pictures of coloring, image designs, and wallpapers for your desktop as well as your mobile. Today 20 April 2019 "Chart Image, Design and Photos HD".
The page about Notre dame that you are currently looking for may be available on the blog Yukima.me, but to abbreviate the page about Notre dame it will be divided into several pages or posts below.
…munion notre dame de l alliance, source: tudelft.nl. Portrait Construction of crystal structure prototype database methods and leading just for you from common ion chart , common ion, source: iopscience.iop.org….


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Sometimes an outside-the-box product is exactly what a company needs to survive – and thrive.
No custom boatbuilder in the western U.S. enjoys stronger brand loyalty, a finer reputation for taking care of its customers, and greater name recognition than Advantage Boats in Lake Havasu City, Ariz. In addition to its line of 22- to 40-foot-long V-bottoms, the company's Party Cat series started—for all intents and purposes—the custom deck-boat craze more than 20 years ago.
But when the economy takes its worst dive since the Great Depression; when production and sales in the West Coast custom boat market all but evaporate, all of those things—noteworthy as they are—do nothing to pay the bills. And that's a fair description of what's gone down in the go-fast market in the past three years.
While the Advantage X-Flight might look like a catamaran—shown here is the 29-footer—it's actually a V-bottom.
Still, you could say that the team at Advantage Boats is lucky. After all, several of its competitors—one of them right down the street—have simply closed their doors. But you could also say that you make your own luck, and that, too, is true for Advantage, because in 2007 the company introduced a 27-foot model called the X-Flight. And in 2008 that boat won Powerboat magazine's Sport Boat of the Year Award.
In 2008 Advantage followed up with a 29-foot version of the X-Flight, which looks like a catamaran at its "lift-creating" bow but actually is V-bottom—more on that later. They earned Powerboat's Sport Boat of the Year Award in 2009. The company added a 34-footer to the X-Flight Series in 2009 and might well have earned another award from the magazine had the publication not suspended its awards program, yet another casualty of the recession.
The X-Flight's unusual hull design enabled its designer to maintain an uncommonly wide open-bow area for a V-bottom.
The drawings for the first X-Flight from Gary Ferguson, the company's longtime designer, did not automatically convince Ray Camaro and Debbie Christensen, then company principals, that the boat needed to be built. In addition to its unusual hull configuration at the bow, which looks like a picklefork design that doesn't carry all the way through the running surfaces, the model seems like a hybrid blend of sport-boat, deck-boat, and bow-rider, with an unorthodox automotive style windshield to top it off. But strange as it sounds, put it all together and you get a stylish boat with outstanding functionality and versatility.
And that turned out to be a very good thing, because according to Sepulveda the X-Flight Series has been "99.9 percent" of what has been built at Advantage since the first model was introduced. In the past three years, close to 100 X-Flight models reportedly have been built for buyers all over the country. Most recently, the company built one for a buyer in New York.
Sepulveda credits the success of the model to a number of factors.
"The X-Flight gives people the catamaran look they like with the safety of a V-bottom," he explains. "One of things Gary has done with all our boats, and he did it with the X-Flight, is get them to run level. From coming on plane to top speed, they always run level. You never lose the shoreline.
The cockpit the 29-foot X-Flight has a double-wide helm and cabin on the co-pilot's side.
Having tested all three X-Flight models as part of the Powerboat magazine test team, I can say in all candor that Sepulveda's observations are spot-on. The boat handles beautifully, exhibits minimal bow rise at all times, and is efficient on relatively mild power—a pair of Mercury Racing 525EFI engines got the 34-footer to 91.2 mph.
But what I like best about entire X-Flight series is the functionality of the layout. The cockpit is spacious, and on the port side of the 27- and 29-foot models, as part of the copilot's console, there's a large enough cabin for full-size adults to actually find useful. (On the average 27-foot mid-cabin V-bottom, the cabin is suitable for small children, wakeboards, and rodents.) Both models have walk-throughs to the open bow.
The 34' X-Flight has a full mid-cabin that is, quite simply, the most spacious and well-thought-out mid-cabin I've ever seen for a boat in this size range.
Another plus of the catamaran-style hull up front is that it creates a wider open-bow area. In the typical V-bottom, the open bow spaces diminishes with the V-hull as it tapers forward. But the bow of the X-Flight does not taper—it's as wide as it would be if the boat were a true catamaran-based deck boat.
Of course, the people at Advantage would like to build and sell every boat in their model line. But until that happens, they're grateful for the success they've had with the entire X-Flight series. The series didn't just change the game for Advantage. It kept them in it.
Editor's Note: Specifications shown are for the X-Flight 34. A 27 and 29 are also available. For more information, visit Advantage Boats.


Philipp Melanchthon, the chief author of the Augsburg Confession, wrote this beautiful hymn on the holy angels and their work. Written a few years before Luther's death one can imagine it bringing comfort to Luther himself as he lay on his death bed.
Music helps us to see what is unseen. Through Word and song we see the holy angels: that watchful band that guard us in this life and attend us as we die (stanza 7). As we busily go they are forgotten, but they do not forget us as they protect toddling children, those who travel, grow weak, who are tempted, who are dying and many others.
The hymn shows them in two dimensions, before the Father in heaven, and here on earth in daily life. Stanzas 1–3 teach that they are created and are attending the Christian Church on earth. This makes clear their work for human beings as seen as they attended even to our Lord Jesus in birth, time of danger, and Resurrection.
Stanzas 4–6 depict another angel, who is not from eternity, but also one of the creation, the devil. He is not equal to Jesus but fallen and angry (4), always causing trouble in both Church and State (5), and as St. Peter writes is looking to harm Christians like a roaring lion.
He cannot and will not win, as we are blessed to see in Revelation the angels fight for us in heaven. Today we can join our voices with theirs in praise of God (8) because Satan has been conquered by the blood of Christ.
Rev. Adrian N. Sherrill serves Trinity Lutheran Church, Denver, Colorado.


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On this position you will be responsible for frontend work and because of that you have to know really well: React or Vue or Angular, LESS, SCSS, Gulp, Grunt, Babel.
Job is fully remotely but if you live in Wrocław this is a big advantage, because it's easier to meet.


text:
Hamas detains PA's A-G over cover-up
Witnesses: PA's Chief Prosecutor Ahmed Mughami beaten prior to his arrest.
By KHALED ABU TOAMEH
Members of Hamas's Executive Force on Thursday detained Palestinian Authority Attorney-General Ahmed al-Mughni on suspicion of conspiring to smuggle files of Palestinians involved in financial corruption and murder. Mughni, who had been appointed by PA Chairman Mahmoud Abbas, was detained hours after Hamas Minister of Justice Yusef al-Mansi fired him from his job. Saber Khalifeh, spokesman for the Executive Force, announced that Mughni was detained as he walked out of his office in Gaza City carrying 120 files related to cases of financial corruption and murder. He said some of the files implicated commanders of Fatah's security forces in the Gaza Strip. "He was trying to smuggle the files out of his office," Khalifeh said. "When he was confronted by the Executive Force, he returned the files and was detained for an hour." Ihab al-Ghissin, spokesman for the Hamas Interior Ministry, said Mughni was detained after he showed up at work even though he had been dismissed. "He went to the office to remove some files on the instructions of the Fatah leadership in Ramallah," he said. "He was briefly detained following a verbal altercation with members of the Hamas security force." Mughni denied the charges and accused Hamas of using force to detain him. "About 70 Hamas militiamen raided my office in an unacceptable manner and led me away under the threat of weapons," he said. Mughni said he had no intention to step down, adding that only Abbas was authorized to fire him. He said he was requested by Hamas to sign a document pledging that he would not leave the Gaza Strip, talk to the media or enter his office. He did not say whether he agreed to sign the document. In response to the detention, the PA Attorney-General's Office suspended its activities until further notice. Deputy Attorney-General Abdel Ghani Owaiwi condemned the detention of his boss and accused Hamas of kidnapping him. A senior official in Abbas's office strongly condemned the detention of Mughni and accused Hamas of seeking to destroy the institutions of the Palestinians and their democratic system. "Hamas is consolidating the dictatorship of the outlawed militias in the Gaza Strip," he said. "This move also exposes Hamas's false statements about its keenness of resuming national dialogue with Fatah and its purported success in imposing law and order in the Gaza Strip." Riad al-Malki, the information minister in the Fatah-controlled government of Salaam Fayad, said the detention "reflects the extent of Hamas's fascism." In a related development, the Palestinian Journalists Syndicate in the Gaza Strip attacked Hamas for banning journalists from covering the incident at Mughni's office. It called on the international community to exert pressure on Hamas to stop its repressive measures against Palestinian journalists. Abbas, meanwhile, issued yet another "presidential decree" outlawing all of Hamas's security forces, including the Executive Force and Izzadin Kassam, its military wing. The decree authorizes the PA security forces to detain anyone suspected of membership in these forces for a period of three to seven years. Abbas's latest decree does not carry any weight since Hamas does not have a security presence in the West Bank.


text:
3 Best Mercedes for Amazing Drifting
Car Brands, Car Rankings, Mercedes-Benz
Finding the best cars for drifting won't be a problem for a few drivers who love the amazing twists and curves strong and flexible cars make, whether on the expressway or sports track.
I am one of these daring riders, and I have used all the 3 best Mercedes to drift around sharp bends and on the tarmac.
Do you want to know more about them? Read on.
1. Mercedes C230 Kompressor (W202)
2. Mercedes-AMG E63 S Wagon
3. Mercedes Benz E55 AMG
An average rider or someone who intends to buy a car for amazing drifting would never think of the Mercedes C230 Kompressor (W202) as a good option.
Also, Mercedes is perhaps one of the least car manufacturers that potential car buyers could believe in producing ideal drift cars because they have been known to make Porsche cars ideal for everyday cruising.
But here's a piece of shocking news you may not have heard. Mercedes manufactures the best cars for amazing drifting, whether for sports or personal driving.
Moreover, the Mercedes C230 Kompressor (W202) is recommended for beginners learning to drift on the tarred roads and make thrilling curves round that bend off the highway.
The W202 C Class of Mercedes C230 Kompressor is a supercharged 2.4-liter, 4-cylinder engine car perfect for drifting owing to its lightweight and speed.
The lightweight chassis doesn't mean you would fly off into the gully by the road when you miss the track. No. Mercedes C230 Kompressor (W202) has been powerfully built to retain agility and help you focus on your ride.
I have the Mercedes C230 Kompressor (W202) in my garage right now, and that's why I can tell you that this C230 Kompressor model has 190 BHP and 280 LB/FT of torque from the bulletproof M111 engine ready to take any mishandling every day and still sustain you in your ride.
It's turbocharged and can become expensive nowadays. I will tell you something about the price later, so calm down and read on.
Also read: Is Mercedes W204 Reliable? (Explained)
I recommend this Mercedes C230 Kompressor (W202) because it's one of the best cars I have used for drifting.
But mind you. While drifting, make sure you are alone in the car or have a like-minded friend who's ready to stay unafraid while you ride.
Have your seatbelt on as well. Because what you are about to ride is a supercharged cheetah car that can drift swiftly for meters with the tire screeching the tarmac. So, are you sure you want to buy this car?
If you're ready for this adventure, let me tell you more about the Mercedes C230 Kompressor (W202), which I have used for over 4 years for amazing drifting without many scratches.
The Mercedes C230 Kompressor (W202) cost only a sum of $4.500, excluding the special customizations that you'll have to decide by yourself.
Also read: Are AWD Cars Good for Drifting? (Must Read)
The supercharged engine, lightweight body, and spacious interiors make the Mercedes C230 Kompressor (W202) one of the best for amazing drifting.
Most riders love the supercar for its 6-spd man w/OD transmission, 189 @ 5,800 rpm horsepower, and 192 @ 3,500 rpm torque.
Mercedes C230 Kompressor can run at 143 mph with a 6.8s 0-60 mph, which is outrageous for this car.
It also comes with an ABS and driveline traction control, 16-inch silver aluminum wheels, has rear-wheel drive type, front air-conditioning, and cloth seat trim.
I love the front and rear fog, remote keyless entry, and powerful AM/FM stereo.
Maintaining the Mercedes C230 Kompressor (W202) is not costly if you can comfortably handle the auto and avoid accidents and bumps.
As for the one I bought 2 years ago, I have gone for a thorough servicing and maintenance just 2 times in 2 years.
Even in the next couple of years, when I need another car for drifting, I will still go for the Mercedes C230 Kompressor. It's super nice.
Also read: Are Mercedes Reliable After 100k Miles?
The Mercedes-AMG E63 S Wagon uses a computer-assisted feature to make magic on the road. I have used this car for an amazing drifting off the city highway, and I enjoyed the thrills.
It's one of the cars you can easily twist its wheels while you're on the steering. But please, have your seat belt crossing through your chest and keep your eyes forward. Because you're about to cruise with the craziest fast drifting car from recedes ever.
The 4-Matic all-wheel-drive system is a huge improvement coupled with the power hidden in the front axle that can propel you forward.
Just don't use the Mercedes-AMG E63 S Wagon for learning how to drive because it's such a massive piece of monster when on its highest speed.
I would recommend it for experts who have mastered various curves and turns in drifting, but not for newbies like my wife, who prefers SUVs.
Nevertheless, I used this car for some local car sporting drifting and showoff last year, and I loved the experience. I don't know if I should go for it when I drop the one I am own now, but it was fantastic the last time.
Everyone is now rushing to pick the Mercedes-AMG E63 S Wagon in the market first for its locked rear-wheel-drive features and sweeping slides one can make with it on the road.
Aside from that, the Mercedes-AMG E63 S Wagon is a good car sold at an affordable price. I bought the Mercedes-AMG E63 S Sedan for $107, 500 which might have come down due to the auto market competitions.
Also read: Is Mercedes W164 Reliable? (Solved)
This price may sound outrageous, but the candle is with the fight. Here's what I mean.
Mercedes-AMG E63 S Wagon is one of the best Mercedes with big power to keep those rear wheels spinning whether for pleasure or daily driving.
On every corner, one can find it ready to go into smooth, predictable oversteer. With the Mercedes-AMG E63 S Wagon, you are certain of traction, control, speed and effortless stability, and breathtaking speed.
The acceleration is superb. It's addictive, costs a little less than $500 to maintain every month.
The spacious legroom, infotainment, safety, and security features can always help riders stay on the drifting effortlessly.
Also read: 3 Cheapest Mercedes to Maintain (+ Costs)
You don't normally find a Mercedes-Benz branded as a drift car, but the amazing drifting capacity of the Mercedes-Benz E55 AMG is awesome. You need to see the sharpness of the curving and the curviness of the circular motion it makes even at high speeds.
I so much love this car, and that's what I am buying next month.
Building a durable drift car would often require lots of money, patience, and time to consider all factors that make a great Mercedes for amazing drifting.
The rear wheel must be fabricated to perfection, withstanding shock and always regaining traction. These are exactly the features distinguishing Mercedes-Benz E55 AMG from the other 3 best Mercedes cars for amazing drifting: Mercedes-AMG E63 S Wagon and Mercedes C230 Kompressor (W202).
Also read: Is Mercedes W124 Reliable? (Important Facts)
The Mercedes-Benz E55 AMG owes its amazing strength to the incomparable exteriors and interiors, infotainment and safety feature prebuilt it that can be found elsewhere.
It's equipped with a hydraulic handbrake, gearshift buttons, KW suspension, large limited-slip differential, and many adaptive parts that make Mercedes-Benz E55 AMG a machine for magical drifting.
The safety systems are original and electronic, making the setup automatic and easy to handle, even at speed.
The car can power slide at will, and you can flip a switch and turn on the traction control seamlessly.
The air conditioning is topnotch, coupled with the heated seats, electric curtains, and other amenities that one may consider executive in such a rugged car for drifting.
Under the hood, the 5.4-liter supercharged V8 engine is married to a 5-speed automatic transmission.
In fact, the Mercedes-Benz E55 AMG is built to run under any conditions, be it bad weather, rough roads, or twisted tracks. However curvy the road may be, one can comfortably float round the bend and come out the same, feeling adventuresome.
When I buy the Mercedes-Benz E55 AMG, it's going to serve two purposes. One is for an upcoming local car drifting championship, and the second is for my regular weekend drifting show-off.
The last freehand drift I made with the Kompressor was fantastic, but perhaps, the Mercedes-Benz E55 AMG will offer me a richer experience, safety, better traction, comfort, and reliability.
Also read: Mercedes vs. BMW- Which is Cheaper to Maintain?
Every car manufactured for drifting must have flexible wheels and a lightweight body to allow the car to bend, streamline and twist in curves and around bends.
Only a few Mercedes cars have this property. Beyond their exteriors, features, and interior buildup, the Mercedes-Benz E55 AMG, Mercedes C230 Kompressor (W202), and Mercedes-AMG E63 S Wagon possess easy-to-use infotainment and safety features for dual-use.
This makes them popular among sportspeople and daily users who would often love to drift around corners and in open spaces.
My daughter is always amazed watching me drift. It's something I love, and I am fond of it.