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Will a Cannabis Tolerance Break Make You High Again?
Over time, heavy cannabis users will develop some tolerance to its effects. No matter how much cannabis delivery you order, how many strains you rotate, or how many new ways you try it, near everybody will experience less of a "high" eventually, with effects feeling muted, dissipated after regular use. The more you use, the less you feel. For most, this is extremely frustrating. It is certainly expensive.
To overcome these waning effects, some folks are taking drastic measures. Some stop using weed entirely for a while. However, as many radical choices often are, this is actually the most effective solution. Taking "tolerance breaks" allows you to lower your tolerance toward cannabis again, which strengthens its effects, along with how your body and mind ultimately responds to it.
Taking a Break from Cannabis
Called a t-break sometimes, a tolerance break is a temporary stop to cannabis use. The goal is to clean the body of all cannabinoids, flush it, if you will, and most especially of the psychoactive THC, or the famous tetrahydrocannabinol. However, many wonder if it really works. Indeed, past studies do show people developing tolerance for cannabis after frequent use. That is not in dispute. Never was.
According to Marijuana Library, a study in the National Institutes of Health proved interesting. Its author concluded the following: "The effect is time- and dose-dependent, and is reversible, and thus appears to be cannabinoid-receptor mediated. The study's result has implications for the consequences of chronic high levels of drug use in humans, suggesting diminishing effects with greater levels of consumption."
See also 7 Tips to Ensure Quality of Buds
What this means is that, while it is certainly possible to become so tolerant of cannabis and its effects that you barely feel them, this buildup is reversible. By simply taking a break from weed, your body can cleanse itself of excess THC so that you can feel it again. Some opt to use less for a time, whereas others choose to stop completely. Potency is stronger when you return after a clean break.
You can also give yourself a break from weed by changing your usual routine, which also influences its effectiveness and ability to interact with body and mind. For example, skipping your morning puff might make effects stronger in the evening. In the end, the severity and length of break you choose will depend on you and your individual goals and patterns of consumption.
Slowing, even stopping weed for a while might not seem particularly inviting just yet, but for many, there are some very valid reasons for doing so. Some might just want a tolerance break, whereas others might really need it. Besides lowering your cannabinoid threshold, many jobseekers rely heavily on tolerance breaks to flush their system of THC before mandated drug screening tests.
Other reasonable reasons exist to abstain too. Think legal issues, of which there are many possibilities, such as probation and court orders. Those traveling to areas unfriendly to weed might also need a t-break. Others might just want to save money for a while by cutting some costs. The biggest reason for most, however, is simply to get more out of their experiences with cannabis.
See also Technological Impacts on the Cannabis Industry
Regardless of what your reasons for taking a t-break are, it should give you a new perspective on life. This change in outlook can help act as a reminder to use cannabis to improve your life's experiences, instead of solely for its effects. A clear head often helps regain respect for this plant and its many wonders, especially when you return after a break to those familiar euphoric effects.
For How Long?
Because the cannabis experience is individualistic, your personal pattern of consumption can shape the type of tolerance break you take. The consensus is that you should start to feel profound effects again after a few days without cannabis delivery. A week or two can make you feel like a newbie again. When your mind is clear and your body is clean, you can consider returning. Some wait at least a month.
What Expectations?
For many, taking a break from cannabis is not easy. For some, it is actually extremely difficult. While abstaining from use, keep yourself busy. Stay active. Drink many fluids. Go to the gym. Get involved in sports. Consider hiking, or anything; just get physical. Staying active can make it easier to push "reset," as will improving your nutrition and eating healthier. Run. Cook. Take on a new hobby. Get busy.
Anybody who chooses to take a tolerance break from cannabis must remember, on their return, to keep consumption to a minimum until tolerance levels readjust. Do not return to the same quantity you were using before. Use less. The longer your break, the smaller your doses should be. If you fail to start slow, then potency can feel overwhelming, and effects once manageable can become very scary.
See also Concentrates vs Buds: Which Weed Is Best?
Weed Delivery Santa Monica
Tolerance breaks in themselves affect people differently. However, they always return the "high" to you, often more than expected. When you are ready to resume consumption, just type "weed delivery near me" into Google. You will find an array of products and potencies for every type of person. Simply choose your experience by rediscovering the various effects of cannabis. How it interacts with you.
cannabis deliveryweed deliveryweed delivery near meWeed Delivery Santa Monica
Alana April 24, 2021 / 3:46 pm /
Yeah, slight breaks, I come back and I end up getting 10* higher!
Gay April 25, 2021 / 1:03 pm /
Yes! A little break helps sometimes
Clare April 26, 2021 / 2:42 am /
Slight breaks do help a lot!
Alejandra April 27, 2021 / 1:07 pm /
Elinor April 28, 2021 / 3:52 am /
Yes! Great!
Lorrie April 29, 2021 / 4:00 pm /
I wouldn't know, I smoke too much. LOL
Earnestine May 2, 2021 / 10:13 am /
Helps to take a break every so often!
Uruguay Struggling to Supply Cannabis Demand


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Entolingulininae es una subfamilia de foraminíferos bentónicos de la Familia Glandulinidae, de la Superfamilia Polymorphinoidea, del Suborden Lagenina y del Orden Lagenida. Su rango cronoestratigráfico abarca desde el Pleistoceno hasta la Actualidad.

Discusión
Clasificaciones previas incluían Entolingulininae en la Superfamilia Nodosarioidea.

Clasificación
Entolingulininae incluye a los siguientes géneros:

 Allanhancockia
 Bombulina
 Briceia
 Entolingulina
 Entomorphinoides
 Entopolymorphina
 Metalingulina
 Obliquilingulina
 Oolitella †

Bibliografía

Lagenida

redpajama_set_name: RedPajamaWikipedia


IoT and AI at edge scenarios for smart cities, so that local governments can focus on building the core infrastructure and rely on DeepCloud AI's resources close to edge for running and deploying their applications.
Enterprises and shipping companies with complex supply chain tracking challenges can run and deploy their blockchain based applications on the DeepCloud AI fabric for tracking all the transactions with full audit trail, secure and tamper-proof.
Service providers like TV/Cable companies can rely on DeepCloud AI's decentralized services, such as local caching of media streams during football season or large audience events like the Olympics.
For IoT applications with security and data privacy concerns, by running Decentralized AI Algorithms close to the edge devices themselves, one can generate the compressed insights on DeepCloud AI resources. This provides a mechanism for IoT device consumer's to monetize their own data with all the transactions and encryption of the data and the algorithms via the blockchain.
A state-of-art matchmaking algorithm to allocate resources for computation requests in the most optimal way. Decentralized applications require resources close to the source. Our matching algorithm is based on several parameters including information from network user requests, location of usage, and network contributors' states in master nodes.
To address the security needs for Enterprise customers, DeepCloud AI is building a secure layer around Intel's SGX technology and will deploy real-time monitoring of the platform to prevent fraud.
Founders started scratching initial idia, formulating how AI and blockchain can realize the decentralized cloud.
This provides mechanism for IoT device consumer's to monetize their own data with all the transactions and encryption of the data and the algorithms via the blockchain.
For IoT applications with security and date privacy concerns, by running decentralized AI algorithms close to the edge devices themselves, one can generate the compressed in sights on DeepCloud AI resources. This provides mechanism for IoT device consumer's to monetize their own data with all the transactions and encryption of the data and the algorithms via the blockchain.
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DeepTransfer is an innovative Blockchain based file sharing service on the DeepCloud AI ecosystem.
15 years of experience in Cloud Computing Industry. Experienced in Enterprise-level Cloud Infrastructure. AI Researcher.
Engineering Leader with 25 years of experience in building resilient, anti-fragile, large scale distributed platforms with 1B+ users. Built and launched 15+ platforms based on AI/Deep Learning, Cloud Computing, Blockchain, Software Defined Networking, Micro-services, Self-healing, Elastic Scaling.
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Currently, he is orchestrating IoT at the edge implementation on DeepCloudAI fabric for our Enterprise partners test sites like tv Azteca and others in South America region.
Kevin is owner of his own compnay, DRK Media, that is specialized in making 2D and 3D animations. Besides his company, Kevin is also experienced in graphic design, signmaking and UI design.
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Founder & CEO of Nebulas, Founder of AntShares (NEO), a blockchain pioneer in China, the former Director of Ant Financial's Blockchain Platform (Alibaba's financial arm) and part of Google's Search & Anti-Fraud team. Since 2013, Hitters has founded BitsClub (the very first Blockchain/Bitcoin community in China), ICO365 (one of the largest ICO platforms) and FBG Capital (one of the earliest Crypto funds).
0chain and Veryx Advisor. 10 years of experience in cloud architecture. CEO of NanoSec and Vice Chairman of CSA. The Inventor of IPSec and ADVPN with over 30 RFCs.
PhD in Computer Science for cloud computing and AI. 10 years of experience in research and development of cloud computing architecture.
PhD in Computer Science. 10 years of experience in cloud computing architecture. Over 30 publications on computer network.
Jan has more than 35 years of experience in executive and leading functions in the enterprise world. Jan has worked for more than 20 years of Actuant Corporation, which is a global, NYE listed $1.2B diversified industrial company serving customers from operations in more than 30 countries. He has held several CEO positions with Actuant companies in the Industrial-, Energy and Automotive markets. As well as these positions, Jan has received several leadership awards for his accomplishments durng his career.
Graduated from NUS Business School in 2014. 4 years of experience in growth hacking, digital marketing and business management. Previously worked for Skyscanner from 2014 to 2018 as a Marketing Manager and scaled up growth in South-east Asian emerging markets (Vietnam, Indonesia and Philippines). One of the pioneers in Skyscanner APAC Growth Team that earned Tech Unicorn status when Skyscanner was acquired by Ctrip in 2016.
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Coin Modernization and American Palladium Eagle Bills Become Law
December 15, 2010 By Michael Zielinski Leave a Comment
Two coin related bills have just been signed into law by the President. The first will increase Congressional oversight of circulating coin production and materials, while the second will likely result in the issuance of a new palladium bullion coin.
The bill H.R. 6162 Coin Modernization, Oversight, and Continuity Act of 2010 was introduced by Melvin Watt of North Carolina on September 22, 2010. It passed in the House on September 29, in the Senate on November 30, and was signed by the President on December 14.
The Secretary of the Treasury will now be required to make biennial reports to specified committees on the production costs and cost trends of circulating coins. The Secretary may also make recommendations for changes in metallic content or coin production methodology, but the authority to put these changes into production will remain with Congress.
The new law will also make certain amendments related to the US Mint's current bullion programs. American Gold Eagles and Silver Eagles will now be struck in "qualities and quantities that the Secretary determines are sufficient to meet public demand". This would presumably allow for greater flexibility in authorizing collector versions of the coin.
The specifications of America the Beautiful Silver Bullion Coins are also adjusted to require the coins to be "likenesses" of the corresponding quarter dollars rather than "exact duplicates". Also, the requirement for edge lettering is removed and the diameter may be 2.5 inches to 3.0 inches, rather than 3 .0 inches.
Separately, H.R. 6166 America Eagle Palladium Bullion Coin Act of 2010 was also signed into law by the President on December 14. The bill had been introduced by Dennis Rehberg of Montana on September 22 and passed in the House on September 29 and Senate on November 30.
Provided that a marketing study determines that there is adequate demand, the United States Mint would be required to mint and issue palladium bullion coins. The American Palladium Eagles would contain one ounce of .9995 fine palladium with a nominal face value of $25.
Designs would be close likenesses of the work of Adolph A. Weinman, specifically the obverse of the Mercury Dime and the reverse of the 1907 American Institute of Architects medal. The US Mint may additionally strike proof or uncirculated versions for collectors. The first Palladium Eagles are required to be minted and issued not more than one year after the submission of the required marketing study.
Filed Under: Coin Legislation, Featured Articles, US Coins

redpajama_set_name: RedPajamaCommonCrawl


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is a Japanese comedy unit (kombi) consisting of two ,  and . Sometimes also known as , they are one of the most popular owarai kombi coming from Yoshimoto Kōgyō in Tokyo. Their name literally means "Vice manager, Section manager", and is a reference to the titles of two visitors at the bar in which they were working part-time before they were discovered by Yoshimoto. They were originally a three-man group with the name , or "Vice Manager, Section Manager, President", but after the third member of the group left, the name was reduced to its current version.

Kōmoto is the boke of the duo, and the much quieter Inoue is the tsukkomi. Both comedians are natives of Okayama. Inoue has a reputation among owarai geinin for being handsome, and he has scored high on Yoshimoto's "handsomest geinin ranking" for the last five years. Kōmoto is most famous for his strange faces and high-pitched character voices, although he is also a very talented singer, and is well respected by other owarai geinin for his skills. He is often heard squealing the line . In March 2003, Kōmoto married Naomi Shigemoto (former Osaka Performance Doll member), and they now have a son.

Kōmoto appeared in the NTV drama, 14-year-old Mother, playing the uncle of the 14-year-old pregnant girl. He is currently active in the idol group Yoshimotozaka46.

External links
 Yoshimoto Kōgyō official profile

Japanese comedy duos
People from Okayama Prefecture


Welcome to www.mendmyi.com! The UK's leading repair and spare parts specialist for all things Apple. We have 2 offices where we can help with an iPhone or iPad repair in Cambridge or you can visit us for an iPhone repair in Haverhill, Suffolk.
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China's reform of the Hukou system and consequences for workers and firms
Zhangfeng JIN
Student thesis: PhD Thesis
This thesis contains three interconnected studies on China's reform of the Household Registration System, or the Hukou System, which regulates internal migration. In Chapter 1, we describe the general institutional background of the Hukou System, look into a reform of the Hukou System adopted by local governments since 2002, and give the outline of each core chapter. In Chapter 2, we explain how the Hukou reform was gradually adopted by local governments in China. We propose a theoretical framework to describe local governments' incentives to adopt the Hukou reform. By collecting information on the reform date at the prefecture level as well as a number of prefecture-level explanatory variables, we use two different approaches to empirically study local governments' decisions to adopt the Hukou reform. First, we use a simple logit model to estimate how local economic factors in the pre-reform year affect the probability of early reform adoption. We group prefectures into "early reform" prefectures and the remaining prefectures based on a threshold point in time. Second, we use a complementary log-log model to model the duration of time until reform adoption. We transform our data into discrete-time duration data for the period 2002-2007 given that the reform was adopted by local governments at different points in time. Prefecture which did not adopt the reform until after 2007 are treated as censored. Our estimates indicate that prefectures with a higher degree of labour misallocation and higher demand for labour are adopting the reform earlier, and prefectures with a higher level of expenditures involving public services and social welfare are adopting the reform later. In Chapter 3, we examine whether the Hukou reform increases migration into the prefecture. Because information on migrant stocks and flows by prefecture is not consistently available to us, we construct three different indicators to capture prefecture-level migrations in China from 2000 to 2010. The first indicator refers to the number of non-agricultural Hukou holders registered at the prefecture level, which is available from 2000 to 2008. We use this indicator to capture whether the reform makes it easier for migrants to convert to a local Hukou. The second indicator refers to migration inflows from other prefectures, which is available in 2000 and 2005. We use this indicator to capture whether the reform induces new migration inflows from other prefectures. The third indicator refers to the size of total urban population, which is available in 2000, 2005 and 2010. We use this indicator to capture whether the reform increases the net migration inflows (migration inflows minus migration outflows). We use a difference-in-differences framework with prefecture-level fixed effects to estimate the reform effect on migration. Our estimates indicate that the Hukou reform increases the number of non-agricultural Hukou holders, increases migration inflows from other prefectures, and increases the total urban population in the long term, suggesting that the reform is effective in increasing migration. Also, we find heterogeneous effects of the reform for different skill groups. We find that the reform effect is larger for unskilled workers relative to skilled workers. In Chapter 4, we study how local manufacturing firms react to the Hukou reform. To be exact, we study whether manufacturing firms are growing faster in reform prefectures relative to non-reform prefectures. We focus on firm employment using the Chinese Annual Survey on Industrial Firms (CASIF) from 2000 to 2007. We use a difference-in-differences framework with firm-level fixed effects to estimate the reform effect on firm employment. We also use a propensity score matching approach to deal with the reform endogeneity suggested by the Chapter 2. Our estimates indicate that the reform increases local manufacturing firms' employment on average. In addition, the reform impact on firm employment is larger for firms located in labour intensive industries and for firms located in industries that use migrant workers more intensively. Finally, we find that the reform also affects state-owned firms. In contrast to the non-state-owned firms that expand after the reform adoption, the state-owned firms downsize. Chapter 5 summarizes the main findings of the thesis and discusses our future research directions.
Univerisity of Nottingham
Richard Upward (Supervisor), Paolo Epifani (Supervisor) & Juliane Scheffel (Supervisor)
JIN, Z. (Author). 8 Jul 2018


Business Checks and Remote Deposit Stamps? Costco and VistaPrint!
The DJI Mavic 2 Professional Drone: Aerial Video is more accessible than ever before.
Throwing Axes at Blade and Timber is a Blast!
Sticker Mule – Custom Poly Bags and Packing Tape!
What is the Hats Club? And Why Should You Care?
When was the last time you cleaned out your laptop bag or briefcase?
Tech Tip: Want to know where your phone or keys are at? Use Tile trackers.


Use this Best Online Business Techniques to Start Make Money Online!
Over $3 trillion change hands every single day. It's estimated that over $650 million of this is exchanged daily between online businesses and the 2.9 billion internet-enabled people on our planet.
Over the next decade, another three billion people are expected to gain access to an Internet connection, and begin contributing to this online economy. As the world population spends more of their hard-earned income online, the opportunity for entrepreneurs to build wealth from starting an online business is abundant.
Ten years ago it may have been a choice to jump on the online bandwagon, but now it's an absolute must to survive and thrive as a small business. With over 85% of searches for products and services happening online, it's just a 'duh' at this point.
Being online means having a responsive, search optimized website as well as an engaging and growing following on social media plus using email as part of your marketing mix.
This guide is created to help all budding entrepreneurs out there starting their online business in an affordable and safe way, while avoiding many of the common pitfalls. If you're completely new to starting an online business, it is recommended that you follow the step-by-step guide inside and take massive action.


The PGA has added Bowood Hotel Spa and Golf Resort to its growing portfolio of branded properties worldwide as a PGA Golf Course and PGA Golf Academy.
The Wiltshire-based venue, which forms part of the historic Bowood Estate, joins the elite group of PGA Branded Properties around the world, including past Ryder Cup venues The Belfry and Gleneagles, together with other exceptional resorts like Aphrodite Hills as the PGA National Cyprus, and Antalya Golf Club as the PGA National Turkey.
As part of its new relationship with the PGA, Bowood will also become the home of the English PGA Championship for the next three years.
Established in 1992, and set among 1,500 acres of rolling parkland, the Dave Thomas designed 7,309-yard championship course is renowned as one of the finest in Wiltshire and now becomes a high profile 'must play' course in the south west region and beyond.
Bowood's golf academy and comprehensive practice facilities boasts a team of five PGA Professionals with over 50 years' experience, and offers the perfect environment for golfers of all ages, gender and ability to develop, learn and have fun playing golf.
The Bowood PGA Golf Course and Academy form an integral part of the historic Bowood Estate, which includes Bowood House, home to the Lansdowne family since 1754, and is beautifully situated within 100 acres of landscaped Capability Brown parkland. The luxurious Bowood hotel provides superb facilities for the discerning golfer to stay and enjoy, including its comprehensive Spa, Shelburne restaurant and clubhouse brasserie, as well as intimate private dining experiences.


The Kenya Electricity Transmission Company Limited (KETRACO) energized its Sotik – Bomet line yesterday. This line will increase electricity access in Bomet County and its surrounding areas as well as provide high voltage power that will transform this area into an attractive location for agro-based and general industries.
This project, part of the Kenya Power System Improvement Programme (KPTSIP), involves the construction of a 33km 132kV single circuit line and a 132/33kV substation at Bomet and Sotik. It will tap power through Loop-In-Loop-Out (LILO) arrangement from the Company's existing 62km 132kV Chemosit – Kisii line.
Speaking during the energization exercise, KETRACO's MD & CEO, FCPA Fernandes Barasa said that efficient, reliable and quality power will translate to open doors for investors from within and outside the Country to Bomet, Sotik, Konion and Chepalungu areas.
"Tea factories, dairy industries and hotels among other investment opportunities should now operate with minimum power disruptions. The youthful population in the county can now invest in retail and wholesale businesses, hardware stores and trade in farm products due to the power we will transmit," FCPA Barasa added.
The project is financed by the Government of Kenya (GoK) and the African Development Bank (AfDB) at a total cost of USD 6,213,531.
Other projects the Company is energizing this year include the Mombasa – Nairobi line which will power the Standard Gauge Railway (SGR) and the Machakos – Konza – Kajiado – Namanga line which will power the Konza Techno City.
By 2030, KETRACO will have implemented transmission infrastructure totaling to 11,230km of high voltage transmission lines that are in line with Kenya Vision 2030. These transmission lines, substations and switch gears will facilitate electricity evacuation from generating stations, reinforce the grid network for increased capacity, reliability and provide redundancy.


Trained in traditional printmaking techniques Alexis enjoys large format digital printing and stenciling but is most happy working in experimental media such as heat and light sensitive materials (skin, fabric, plants) and experimental biological printing techniques (grass, living yeast, perishable foods, coffee, mushroom spores) where she explores processes free from tradition.
Cameraless photographs of fireflies taken by letting fireflies walk on photo paper.
Edition of 25 varied monoprints.
Bioluminescence is the production of cold light by a living organism. It is a natural form of chemiluminescence that occurs in marine creatures, microorganisms and terrestrial animals. These white orbs were produced by exposing photographic paper with puddles of living bioluminescent bacteria in salt water harvested from a squid and cultivated by the artist in a simulated marine environment. The common bacteria live in many sea animals and are present in most sea food. The organisms light up when disturbed, like when applied to light sensitive paper with a syringe. The puddles of living light produced black orbs on the photographic paper, which were then used as negatives to print these inverted images.
The action of road kill lepidoptery is one of quiet meditation, reflection on death and beauty. It is a pilgrimage that requires one to walk slowly and to bow into half prostrations every few steps. The practice encourages magical thoughts of looking and finding similar to the magical manifestations observed while collecting mushrooms that demonstrate that there is much more beauty around us that we do not observe unless we train our eyes to see it. Nothing can be found without seeking it out and that much more wonderful things can be found if one is open to noticing them. Walking along 1 km of highway, I collected over a thousand dead butterflies.
A collection of orb spider webs, painted and caught on hand made paper.
Graphite rubbings of remixed brass memorial tiles in Trinity Bellwood Park, Toronto of the fish that lived in the creek before it was filled in with the land extracted to build the subway system. The creek still exists under the park as a storm water sewer.
Gytotaku fish prints on hand made Japanese paper.
This series of editions of monoprints are made with real fish and real birds. A technique traditionally used by Japanese fisherman to accurately record their catches with out compromising their marketability.
These wild mushroom spore samples were taken carefully to preserve the shape of the mushrooms, a method traditionally used in species identification and cultivation. I collect hundreds of wild mushrooms every day to use in my spore prints on glass. My favorites are large scale multi-layered pieces, which are impossible to photograph because they are reflective. These images are scans of prints small enough to fit on the scanner bed.
Fragments of images from art history and pop culture appropriated from the internet. Originally the Dada parlor game drew from the collective unconscious, taking ideas from the players' imagination and putting them into a predefined structure, in my version the player is in control of the structure, but not the content.
Folded digital prints turn inside out to reveal an infinitely repeating print.
A series of diptychs: Digitally manipulated macro photographs of rust and lichen, two processes initiated by water that occur slowly over decades. The processes presented were developing on two of the artist's favorite symbols of liminality; the grave stone and the tractor. The rust was decaying machines resting in constructions sites, machines used to build our urban landscape. The lichen was growing on stones that mark graves, sites of human decomposition.
Each image, reminiscent of religious architecture or clothing represents both growth and decay.
Actinic keratosis is a skin lesion caused by sun damage that leads to skin cancer.


Anatta means 'not-atta' it does not mean 'no-atta'.
'No-atta' is an opinion, a conclusion, an inference, a point of view, something that cannot be varified, something that could only be known by someone who knew all things at all times. Even the Buddha did not claim to know all things at all times.
'Not-atta' is something that can be known about most things by any fool, about anything by anyone understanding the meaning of 'mine' or 'me' as indicating something that is under one's own power, not under the power of another or nature.
What we are talking about here is the implication of the two translations (not to mention the correctness ... to mention the correctness, there is no question: the correct translation is 'not' or 'non' atta).
You will see below how 'atta' should be understood. The issue once that is fixed is that to say 'There is NO atta' is to say that one knows everything. How else could one know that there was no anything? To say that 'Such and such a thing is not the atta,' is something that can be said because whatever thing that is being pointed to can be examined against the criteria for atta and a determination can be made.
MO to HC: The complexity of a response to you is not so much a matter of detail as approach. If I simply deal with the detail, without putting the problem into context, we will get lost in the detail and not see that it is the problem that makes getting the details correct that is the important thing. I will also deal with the detail, but first I need to establish the approach.
The difficulty for you in understanding the Pali is always going to be a matter of the fact that you are not coming at it as a man seeking the answer to the problem of pain. To really grasp the importance of what the Buddha has taught, this needs to be a burning issue. You need, even as an academic, to at least put yourself into this frame of mind as a hypothetical position.
The problem of pain is not simply the problem of physical pain, it is the problem of the pain of endless rebirth into life that is bound up in pain and always ends separating us from what we love, that is, life. It is also the pain associated with the way the forms we take in life are out of our control. You need to try and avoid the western approach of 'we gotta take the bad with the good,' and other forms of trying to justify an imperfect existence. That is an unacceptable answer in this effort and will result in your wasting your time in this study if you hang on to that.
What we have in your questions is a variety of issues that relate to the argument concerning existence and non-existence. In the Pali a position taken on this question is called a 'ditthi'. A point of view. A 'thesis'. What the Pali does is present one with a ditthi that passes beyond the debate concerning existence and non-existence and deals directly and exclusively with the idea of ending any sort of pain connected with existing or not existing which, it is held, is the real reason people debate this question in the first place.
1. This (whatever thing) is Pain.
2. This Pain is a consequence (not 'is caused by' but 'follows as a consequence') of hunger/thirst or wanting.
3. To End the Pain, end the wanting.
4. This is the method: High ditthi, High principles based on that ditthi, High talk, High works, High lifestyle, High self-control, High preparation of mind, high focus, high seeing and high detachment.
You see there that in this there is no discussion of existence or non-existence.
Where this discussion enters the picture is in inference drawn from the detailed presentation of 'high seeing'.
Downbound (acting in a way bound up in) blindness, the rebound is own-made.
That's the whole of it stated in one way. There are other ways which go into much greater detail.
This way is sufficient to allow you to see that the proposed solution to the problem of pain is that not downbound to blindness there will be no rebound in the own-made.
Enter those who wish to go farther with this and conclude that that is saying that there is 'no self'. But that is not being said. And the Buddha is very specific about this at one point where he says that what others are saying when they say he teaches the annhiliation of the individual is precisely what he is not saying, that always and only he has taught about pain and it's ending.
What he has taught is that there is no 'thing' there that can justify the term 'own' or 'self' [AP = ATTA].
Turning it around, it is precisely the taking up of a ditthi concerning existence that is the blindness that results in own-making.
Holding a position with regard to existence comes in four basic formats: It is. It is not. It both is and is not. It neither is nor is not.
"No self" is the 'It is not' format and is an opinion, a conclusion, an inference, a point of view, something that cannot be varified, something that could only be known by someone who knew all things at all times.
This is a system that states absolutely that what it teaches is to be seen for the self by the intelligent in 'this visible state' (i.e., the so-called here and now but stated in terms that avoid the difficulties of finding a here and a now in a world bound up in Time). No conclusions, inferences, points of view, nothing that cannot be varified, that cannot be known by someone who cannot know all things at all times.
HC: So the question is whether to translate anatta as "no self" or "not self?"
Correct. The 'word' is extremely important in this system. It reflects one's thinking. What happens with this translator often happens: the translation is got correctly, but the interpretation shows what is written is not understood, or, sometimes, the reverse occurs: A translator appears to have the correct understanding but by his choice of words indicates otherwise. Here the translator translates both ways!
HC: I feel that the important fact is that the self is the aggregate of sensations.
Ok, right here we should stop as this is already off-track. You are trying to find a self there where what is being taught is that there is no thing there, whether it is material, sense-experience, perception, own-making, or consciousness, that can be called the self.
You need to understand that a conventional understanding of self is allowed for matters of dealing with the ordinary world, and you need to understand that the meaning of 'self' [ATTA] in terms of this debate is defined as that which is under one's control, not subject to aging, suffering and death.
HC: Insofar as sensorial experience occurs and is percieved, there must be a percieving self, of some sort.
No. That is just you theorizing. In this system, consciousness is an element. Consciousness of being is the consciousness experienced when consciousness is in contact with named (a definition in memory) formed material. This is the limit of 'existence' or 'being'.
HC: Self is functional, albeit nonexistent... Or is it not-existent. But that the self is an artificial creation of the act of perception, a sorta bootstrap effort and result of percieving then shifts the focus of the question onto what, exactly, is it to percieve.
Here you come close but go on to drag in the self. The self is a super-imposition. I say it's like the cursor on your computer screen. It is a convenient way to locate a spot in space/time.
HC: When "I" "see" what is the "I" and what is it "to see?" If not-self is the answer, then what relationship ought "I" to have with that statement?
When you see, leave the "I" out of it. You will find you get along just fine without.
HC: Should I aspire to bloblike inaction, neither doing nor not-doing? Or should I continue about my daily life much as I did before being exposed to this Truth?
I'm not sure how you arrived at this question from the preceding, but the response is that if you see the problem connected with being connected to a ditthi, you need to work at letting go of that ditthi and of those habitual behaviors proceeding from that ditthi.
That is the Fourth Truth. The Magga, or The High Way.
It is essentially a scheme that focuses in different ways on every aspect of living pointing out what should not be done.
High talk is: Train yourself to abstain from intentionally saying what is not true.
It does not tell you what you can say. The assumption is that you will continue to behave as your previous habits have formed your behavior and that you will need to chip away at this behavior by not doing this and that.
It's a long hard journey.
HC: I'm stumbling over the function of these ideas. I can understand the non-reality of the Self. There is no soul, there is no spirit.
Again, this is not what the Buddha teaches. He teaches that there is no real thing there that is the self. There is no thing that is the soul. There is no thing that is the spirit.
HC: There is only a convenient, learned, centerpoint of perception referred to as self, much in the way that we refer to a city by a name and consider it to have an identity, though there is nothing tangibly nor essentially the city. A city is an idea in the same way that calculus is an idea or the self is an idea. They have no reality except in their functioning as a self, or as an equation, or as a mode of governance.
Here you have it correctly.
HC: The self however seeems to be a little closer to home than the city.
HC: But a self cannot exist apart from its community. And lately I've become interested in the ethical relationship of an illusory self with its illusory community. What ought one to do with one's time, with one's life?
Dealt with above: if you recognize the problem is pain, that that is a consequence of wanting, that to end the pain one must end the wanting, then one's course of action is clear: end the wanting. Use the Magga as a way to focus down on the specifics. Whenever you intentionally say what is not true, you are saying it because you want something. That thing you want ends in pain. Let that go.
Two, me bhikkhus, are ends not to be gone after by one embarking on the seeker's life.
And at the other end: whatever is yoked to causing self-torment, is painful, not aristocratic, destitute of character.
Abstaining from going in either direction, follow the Magga.
HC: If the self is not a Real entity, it cannot be a moral authority, and moral actions must stem not from one man's gut, but rather from an outpouring of one's culture erupting within a spaciotemporal coordinate known as MO, or HC.
First, the end of pain is not achieved through ethical conduct alone.
Second, ethical standards proceed from 'ditthi' point of view. A ditthi taking a position with regard to existence and non existence will ultimately bring one to corruption and unethical standards in that it depends on a bias against all other points of view. The Pali ditthi, based on a position with regard to pain deals indifferently with pain whether it is found to have ultimate existence or not. It therefore saves all, harms none even when pushed to it's furthest extremes.
When pushed to it's furthest extreme it simply self destructs: This [ditthi] too is pain and must be let go.
HC: Self cannot be the source of intuition or gut-feelings of righteousness or of anything else for that matter if all is not-self.
This is a non-issue if you understand how ethical standards proceed from ditthi and that what proceeds from ditthi is learned, acquired. There is no 'real core' there from which proceed ethical standards.
This mind is pure and is corrupted from without. Imagine a sheet of clear plastic covering a door frame. Then imagine trying to step through that door. Then imagine wandering around on the other side of that door with that plastic becomeing ever more wound up and tangled. Ethical standards are one tool one uses to backtrack and unwind that twisted plastic. What is not done ethically when ethical standards are based on not causing pain is always done from wanting.
HC: This not-self desires to take over the world.
Also exactly! Absurd. Meaningless. Impossible. Unsatisfactory even if possible because it ends. Painful. Done out of blindness to the consequences.
HC: IS even this a programmed reaction to the aggregation of sensation of my life?
HC: Are "my" feelings of truth and beauty and love unique to me or identical with those feelings of other homo sapiens?
Feelings of truth and beauty and love can be (at least in theory) unique but are mostly identical with many others. From fear not many venture into what is possible.
HC: And if there are no selves to locate these feelings within, then would it be accurate to say that when I feel love and you feel love, we are in fact experiencing the indentical thing known as love?
Again, The Pali is not saying there is no self. And there are feelings within. They are seen to arise as a consequence of interdependant factors.
When a visible object comes into the range of a functioning eye together with consciousness there arises sensation, perception, own-making, and consciousness of seeing a visible object producing a sensation of pleasure or pain or of neither-pain-nor-pleasure. In the analysis of the being what you are calling love is just another form of wanting and is in essence the same for one and all, gods and man. Experiencing pleasure connected with the experience of seeing a pleasurable object with the eye in the blind individual there arises desire to re-create that experience and action is taken which results in new experience arising.
HC: Does love not exist in the same way that self does not exist and for the same reason?
The same logic applies to any phenomena. There is no 'thing' there that is the essential thing of that thing. It's all the coming together of parts and their names.
HC: Or rather, is there a self, but "this is not it." Hence, "Who feels the pain?" "Not-self."
Exactly the problem. Just leave the issue of self undealt with and see whatever it is as 'This is not self.' Who feels is unimportant. That there is feeling and that there is a way to escape that feeling, that is the issue.
AP: I must say that it's difficult for me to believe that we can talk about not-X without first knowing what X is. It seems an unreasonable approach to gaining knowledge about anything.
Science or learning is always going to be about trying to understand something we don't understand from the start. No? Adopting hypothetical positions and working from them with the known to perhaps later draw inferences with regard to our initial hypothetical?
Beings for the most part, simply by the fact that they are beings, already have made a determination concerning their existence. What is being said in the Pali is that it is that determination itself that is the source of Pain. It is being said in the Pali that the question being dealt with is the issue of Pain, not the issue of Self or Existence. So it is being said in the Pali: "At least for the purposes of this discussion, put away your questions concerning self and existence and focus at this time on what we can see with our own eyes." What we can see with our own eyes is that, whatever May or May Not be the Self, THIS is not the self. How do we know? It causes pain.
We are not asking 'what is not-self?' (we are not looking for a thing that is the not-self), we are saying 'this thing and that thing are not-self'.
The issue of how to understand that a thing is not-self without defining what thing is the self is accomplished by defining the criteria that would need to be in place for a thing to be rightfully called a self or 'me' or 'mine': namely that it would be under one's own control. It would not cause pain. We do not take the western compromise approach of accepting the imperfect solution of a painful existence. This far it might be justified to say there is the need to trust what the Buddha has said. The quest for a perfect solution preceeded the Buddha, but the Buddha has said that he found a perfect solution. Others in turn, following the method he described for attaining it have said that they attained it. So then not having attained it ourselves we cannot call ourselves seekers after knowledge and wisdom if we give up the quest and settle for an imperfect solution when a perfect solution is said to be attainable. We trust in so far as we follow the method as hypothetically leading to a perfect solution and we are rational to the degree that we examine the results impartially.
Its like a scientist looking for anti-matter. He could know right away that he had not found it as soon as he identified any thing as matter. How come? Because his definition of anti-matter excludes anything that is matter. He leaves open the issue of what he may find there when he actually finds anti-matter.
So we can look at a rock and we can say without a lot of confusion: This is not myself. How come? Because we cannot control it.
And we can look at the body and say: 'This is not myself' because we can see that it ages, gets sick and dies, i.e., causes pain against our will. That is, we cannot control it.
And we can say the same thing of any formed material, perception, sense experience, own-made thing, and even consciousness.
Then we can say: "It is only insofar as there is the conjunction of consciousness, formed material and identifications (perceptions) that there is that which is understood to have existence or to be a living being.
The full scope of that is covered by the categories: formed material, perception, sense-experience, own-made things, and consciousness.
As for 'self' and 'existence' it is clearly a matter of point of view concerning these things, a super-imposition, not a matter of ultimate realities.
Those who see how these things come together cannot deny existence and living beings; those who see how these things are subject to breaking apart cannot justify the statement that there is an existing thing or self there. The whole matter of self and existence is an effort made in blindness to establish stability where there is none. The only place where there is stability is in not holding a position with regard to self and existence concerning anything conceivable whatsoever."
One more thing. Nobody has asked this one yet: "OK, so say we accept that we can say "this" is not the self about a thing, how can we say 'There is no thing there that is the self?' without falling into the need for knowing all things at all times as is required for the statement, 'there is no self'?
Good Question. Glad I asked it!
We can make this statment because we have examined the nature of things that have come to be. Things that have come to be are bound by Time. They have beginnings, middles, and ends. That defines a thing that has come to be. Changing and ending are properties that define a thing as out of our control.


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Q: How to copy multiple files from unix to window using scp command? I am using scp to download files from unix to windows machine. I am able to download one file at a time.
How can i download files with like option ?
I am able to download below.
scp.get('/abc/def/input/interface.20200812.6543.log')
How do i do something like below to download multiple files as i dont know what should be exact names of files:
scp.get('/abc/def/input/interface.today's date.*.log')

A: As pointed out in the docstring of the SCPClient.get method, the remote path is evaluated by scp on the remote host, so what you have in the question, with wildcards in the remote path, should work, e.g.:
import datetime
scp.get(f'/abc/def/input/interface.{datetime.date.today().strftime('%y%m%d')}.*.log')

redpajama_set_name: RedPajamaStackExchange


Bas Dautzenberg was born on November 4th 1990 in Heerlen, The Netherlands. In 2008 he started the bachelor Life Sciences at Zuyd University of Applied Sciences with a specialization in Biology and Medical Laboratory research. After completing the bachelor program, he started the Master Biomedical Sciences at Maastricht university. His thesis focused on the effects of mild heat acclimation on thermo-physiology and thermal comfort.
After graduating in 2015, Bas joined the group of Prof. Wouter van Marken-Lichtenbelt as a research assistant at the Department of Human Biology. He worked on several projects with a focus on thermoregulation. Since March 2018, he is active as a research assistant in the Diabetes and Metabolism Research Group.


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Q: How best to notify my Delphi App from a Windows callback I'm using the Multimedia timer in Delphi and this works great for quite accurate callbacks (compared to a traditional TTimer). However the callback is from another thread. I dont have a convenient form to use for PostMessage() or a message based means of notifying my app that the callback has happened - I just have a class. I'm happy with a message based solution (if necessary). What is the easiest way of sending some kind of event from the Windows callback into my class?
THanks
Brian

A: The standard solution is to create an invisible window using AllocateHWnd procedure as a field of your class to receive messages sent from callback function. A nice usage example of AllocateHWnd procedure is TTimer component.


How can i access my cpanel account when my network does not allow connection to port 2083?
Login to cPanel In the "General Information" section on the right page , click the "Server Information" . This is your MySQL version.
Login to cPanel In the "General Information" section on the right page , click the "Server Information" . This is your PHP version.
How to add additional domain in my cPanel account?
How to change account global PHP value?
How to change my account PHP version?
How to create redirect in my cPanel account?
How to enable or disable Mod Security?
How to enable or disable PHP extention?
How to transfer from my old cPanel Account?


Left headlight lens and body for FJ80 and FZJ80, 1991-1994.
New is no longer available!
Note: First photo shows assembly for 1995-1997, but product is very similar.
Last photo is of correct part, but right side, and used.


Our goal is to provide you with an effortless way to find an affordable dentist in Kansas City, MO. Just type in your ZIP code now to review the leading discount dental plans and participating dentists available in Kansas City, MO. Decide on the right plan for your needs and get ten percent to sixty percent off most dental care procedures from participating dentists like Dr. Larinda L Hlavacek. Then, you can make an appointment with Dr. Larinda L Hlavacek in Kansas City to enjoy savings on General Dentistry according to your plan's fee schedule.
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In yesterday's post looking at gender ratios, I noted the weird highly "male" clusters in Western Kansas. Per the post, those clusters turned out to be mainly explained by prisons, as well as labor-based immigration.
I thought about this a little last night. If prisons *move* people demographically (realizing they don't impact actual community dynamics due to incarceration) what other demographic shifts could occur due to the location of prison populations versus actual population?
African Americans are over represented by a factor of about five in the Kansas prison system versus the general population.
I plotted the data on the map, and then focused on the area of northwest Kansas as defined by the area west of Salina, and generally north of Great Bend. This area is interesting to me because both my mother and my father came from here and most of my family still lives in Mitchell and Osborne counties.
So, a lot of red, but three counties with greater than 1% African American populations. Explanations?
Ellsworth County: Most of the African Americans appear to be associated with the prison.
Norton County: Most of the African Americans appear to be associated with the prison.
Graham County: Actually a cool story here, about ex-slaves forming a new town on the Western Kansas high prairie. Not appropriate for this blog but read about it here.
If you prefer data in a table format, here's an easier look with a couple of other data points. There is also a fairly large African American population in Ellis county, largely associated with the college (Fort Hays State University). Still, in aggregate that county is less than 1% African American.
37% (more than a third) of African Americans living in northwest Kansas are prisoners.
African Americans are incarcerated at a rate higher than whites.
Prisoners are shipped from more African American heavy parts of the State, to the very white northwest Kansas.
Imagine being an African American from eastern Kansas, incarcerated and moved west into a town, that's 99% white, but your fellow inmates are disproportionately black. The optics of that, combined with the cultural history of our country create a disturbing situation.
Imagine being a young white child growing up in a county with a prison. Sure, you see African Americans in media, but the only ones in your community are prisoners or former prisoners. How might that impact the development of your perceptions of the world?


Contains data associated with an exception that occurs during the execution of a workflow instance.
The following code example demonstrates a method, named WriteExceptionEventArgs, which captures a TrackingWorkflowExceptionEventArgs. The code checks whether the Exception property is null (Nothing in Visual Basic).
If it is not, the code writes the message associated with the Exception property to the console. In addition, the code converts the value of the OriginalActivityPath property to a string and writes it to the console.
This code example is part of the EventArgs Tracking SDK sample from the Program.cs file. For more information, see EventArgs Tracking Sample.
When an exception occurs during the execution of a workflow instance and a TrackingProfile that is associated with the workflow instance includes a WorkflowTrackPoint configured for a TrackingWorkflowEvent.Exception, the workflow tracking infrastructure sets EventArgs to an TrackingWorkflowExceptionEventArgs in the WorkflowTrackingRecord that it sends to the tracking service.
TrackingWorkflowExceptionEventArgs is used only by the runtime tracking service to pass information in a WorkflowTrackingRecord.
Gets the context ID of the associated activity.
Gets the QualifiedName of the activity currently throwing the exception.
Gets the Exception that is being thrown by the workflow instance.
Gets the QualifiedName of the activity that originally threw the exception.
Gets the context ID of the parent activity.


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Arctic Yearbook
China & the Arctic
Overlooking a Regional Crux of Vulnerability: Missing Women in the Arctic
Rachel Kohut & Tahnee Prior
Changes to the Arctic's physical environment—driven by climate change, technological innovation, demographic shifts, and the increased presence of extractive industries—are significantly impacting the region's social environment. In conjunction, as extractive industries and their associated challenges permeate remote and rural communities in the circumpolar North, the role of women in community adaptation and in shaping change is weakened. Across the Arctic, pressure points arise at a faster rate than regional policies are drafted, and women living in this region often fall between the cracks of a stretched and weakened social safety net. It is this crux of vulnerability in which women get caught.
The Arctic Council recognized the importance of women in developing Arctic communities in its Inari Declaration (2002, p. 2) by encouraging "the integration of gender equality and women...perspectives in all efforts to enhance human living conditions in the Arctic." A conference that same year, titled "Taking Wing: Gender Equality and Women in the Arctic" (2002), included a focus on economic policy, health, women's rights, violence against women and the trafficking of women. Twelve years later, in her statement at the conference "Gender Equality in the Arctic: Current Realities, Future Challenges," (2014, p. 80) former Finnish president Tarja Halonen further highlighted that climate change can hinder the productivity and use of land, which can adversely impact women's land ownership, inheritance, control and management over natural resources. Conversations relating to "climate change, gender equality, ownership and control rights, and environmental protection" she argued, "must be closely interlinked" (Gender Equality in the Arctic, 2014, p. 80).
Yet integrating a gender dimension into domestic and foreign policy on climate change can be contentious. When Canada's Minister of Environment and Climate Change Catherine McKenna drew attention to the gendered dimension of climate change at a 2016 G7 meeting of environment ministers, she witnessed a backlash (Vanderklippe, 2016). The Minister's comments flagged women's social and economic vulnerability in both natural resource discussions and climate disasters, and yielded a "swift, and angry" response (Vanderklippe, 2016). In turn, McKenna's comments noted that the support of women's rights by the Canadian government must be part and parcel of its federal policies, highlighting that the (gendered) dimension is often lost in climate talks (Vanderklippe, 2016).
Pulling out of the Canadian context, a 2013 Arctic Centre report commissioned by the Finnish Ministry for Foreign Affairs sought to understand how international processes and standards, such as Free, Prior and Informed Consent (FPIC), interact with self-determination and the rights of indigenous women in the context of climate change. In line with Halonen and McKenna's statement, the report found that indigenous women globally, including the Arctic, continue to face systemic violations at the intersection of gender, indigeneity, and climate change (Prior et al., 2013).
As an example of how these dimensions intersect, and the delayed government response, we need not look further than the recent Family Homes on Reserves and Matrimonial Interests or Rights Act (2013) in Canada. Until 2013, matrimonial real property (MRP) for Canadian Aboriginal women living on-reserve fell into what Aboriginal Affairs and Northern Development Canada heralded as a "long-standing and unacceptable legislative gap" (2015), as neither the Indian Act, nor provincial or territorial law, provided redress.1 This new legislation is an example of how law can be used by Canadian Aboriginal women to uphold their property rights, which ripples into their ability to participate in natural resource development and climate change discussions.2
Yet, when looking at the intersection of gender, climate change and extractive industries, we should not only approach the geography of the Arctic as fixed. And few subjects so strikingly pull into light this transcendence of borders as does the flux of women moving across Arctic borders for the purpose of sex, particularly to remote resource extraction sites. It may not always grab the attention of the United Nations Office on Drug and Crime or other leading agencies and authorities, but it should. Research by Victoria Sweet (2014, p. 1) highlights how an increasing interest in resource extraction, as a result of climate change, and its associated demographic shifts might heighten the risk of trafficking in the region.3 To mitigate such risks, she argues that, communities must "remember the historical stories, officials need to understand the risk factors that come with extractive developments in rural areas, and preparations must be made for the next wave of outsiders entering the region" to protect indigenous and non-indigenous women (Sweet, 2014, p. 10).
This begs the question probed in many other spheres: could these issues be resolved if women were more involved in Arctic policy-shaping and decision-making? Studies focusing on Canada show that women only comprise 16 per cent of northern management boards in its three northern territories (Natcher, 2013, p. 219). With such a small percentage, women are often subjected to marginalization, and rendered invisible in decision-making processes (Natcher, 2013, p. 218; Westerman et al., 2005). In Alaska, some view the impact of low oil prices on its economy as an opportunity to tackle the gender wage gap, which is significantly higher relative to the rest of the US (Alaska Economic Trends, 2016, p. 3). Employment is declining in traditionally male-dominated fields, like the extractive industries, while labour market data shows a growth in female-dominated industries, including healthcare and tourism (Alaska Economic Trends, 2016, p. 3). As recommended by the Alaska Department of Labor and Workforce Development, a focus on expanding training opportunities and increasing wages for these industries will make the state a better place for women to work and live, all while injecting more money into the local economy.4
But is it possible to tie all of this together? Nina Larsson and her work is a great example of the interplay between local narratives, domestic law-making and international standards, and how although domestic efforts have started to scratch the surface of such issues and intersections, much is left to be done on a regional scale to foster transnational responses. In November 2014, she spearheaded the first ever Indigenous Circumpolar Women's gathering in Yellowknife, where over 80 Indigenous women shared their knowledge and approaches to programs and/or ongoing projects in different corners of the Arctic. In a report on the subject titled "Mind the Gender Gap", Larsson (2015) further examined how Arctic states approach the inclusion of indigenous women in decision-making roles. Larsson (2015, p. 35) concluded that "Scandinavia's approach to gender equality translate[s] into the appreciation of different management styles and a gender diverse workforce," something the Northwest Territories could learn from.
Even though some Arctic states are often heralded as utopia for gender equality, all Arctic states, and policy arenas like the Arctic Council, must ensure that gender is included across Arctic policy and law (Conway, 2016). But where to begin with already marginalized issues in a remote area? How can we connect the Nina Larsson's, who strive to connect local narratives with transnational research and policy to ignite domestic change?
Join us in helping connect these narratives, won't you, so we can ensure that the next 20 years of Arctic cooperation and policy-making take into better account half of the Arctic's population?
Designed & hosted by Arctic Portal


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Alter Lvovich Tsypkin (; 16 February 1891 – 5 March 1985) was a Soviet legal scholar, lawyer, Doctor of Law, professor and founder of the Department of Criminal Procedure Law of Saratov State Academy of Law. In 1947 during the anti-cosmopolitan campaign he was accused by the leadership of the academy of admiration for the "bourgeois West" for publishing his fundamental research  (). The work itself was banned in the Soviet Union.

Biography
Alter Tsypkin was born on 16 February 1891 in Poltava, Russian Empire, into a Jewish family. In 1922 he graduated from the law faculty of the . From 1922 to 1948 he worked as a lawyer at the Saratov Bar Association. In 1931 he was accepted as a lecturer at Saratov State Academy of Law. From 1931 to 1980 he held the positions of professor, head of the department of criminal procedure, professor-consultant. In 1938 he defended his Ph.D. thesis on the topic: "Judicial interrogation in the Soviet criminal process." In 1939 he received the academic title of Associate Professor. On May 13, 1955, he defended his doctoral dissertation on the topic: "The constitutional right to defense in the Soviet criminal process." In 1956 he received the academic title of professor. Tsypkin published more than 100 scientific papers. 12 PhD theses and one doctoral dissertation were defended under his supervision. For 13 years he was elected a deputy of the district and city Councils of Working People's Deputies in the city of Saratov. On 15 September 1961 he was awarded the Order of the Badge of Honour by the Decree of the Presidium of the Supreme Soviet for his great services in the training of specialists and the development of science. He was also awarded the Medal "For Valiant Labour in the Great Patriotic War 1941–1945". He died on 5 March 1985 in Saratov, Soviet Union.

References

1891 births
1985 deaths
Soviet lawyers
Soviet jurists
Antisemitism in the Soviet Union


Gratitude is one the important character of a good human being. You should always be thankful for whatever you have. You should be happy for what all you have. Because guys happiness is a habit and the first step to this beautiful habit is appreciating all you have.So, be thankful for what all you have. If you don't give immense importance for beautiful things you have in your life, gradually they will be out of your life.
Maybe you know what charity your friend holds dear. Offering a donation in their name will be really appreciated and will spread a little bit of kindness.
Find out what new expertise, languages, or practical skills they would really like to try out. Whether it is coding skills, cookery lessons, or writing an ebook, you can easily find one which suits your budget and their passion.
You may not have the money or time to invest in a gift or token, but there are lots of creative ways to say "thank you." Send a text, card, or email, using some of these ideas. They are definitely more creative expressions!
Move over, Gates, there's a new philanthropist in town.
Is there no limit to your awesomeness? Thank you!
You are at the top of the kind-o-meter. Enjoy the fame!
Maybe you are too busy or too far away to express your gratitude in a tangible way. Send them a selfie of you smiling. That's your gratitude in a pic. Send it by email or on your smartphone. You are smiling and that says it all. You are guaranteed to make your friend smile too!
Show your gratitude by rolling up your sleeves and doing something that is really creative or useful. This might be doing the shopping, preparing a meal, baking a cake, washing the car, mowing the lawn, or doing the dishes. At work, you can run a meeting or take on an extra gig to give your generous colleague a break.
As a way of saying "thank you," you can be the shoulder to be cried on and listen to your friend's sorrows, rants, and frustrations. This can be a more practical way of showing your appreciation and that you really care.
Make your own funny card and send an IOU coupon. It can be anything from a dinner in a favourite restaurant or offering to babysit. Writing it down makes it more official and shows you are really sincere in expressing your thanks.
This is a great way to be creative, provided your friend or loved one is really into social media. You want to let the world know how grateful you are. You could always post a story about your friend on your Twitter, or Facebook account. You could also make them a YouTube video.
Say thank you thank you.
Whether your friend is into social media or not, a handwritten note can make a truly sincere impact, as it is now almost a lost art. Taking a pen to paper and writing down how (and why) you feel grateful is a wonderful way of expressing your appreciation. In addition, the presence of a tangible object like a card beats friends and "likes" on Facebook, any day!
How to Become Popular Online ?


The cranberries used in the cranberry sauce at the Thanksgiving table are for more than just a delicious side dish. These nifty little fruits have been used for their medicinal properties for hundreds of years. Chock-full of antioxidants, cranberries are a great common natural remedy for urinary tract infections (UTIs) and gastric ulcer suppression and can also be used to improve dental hygiene and prevent bacteria from sticking to your teeth, according to the Nutritional Supplement Educational Centre. They are also effective for flushing out the kidneys, reducing the risk of heart disease and enhancing overall good health. Previous studies also conclude that cranberries may also fight bacteria including E. coli. Cranberry can be found in many forms, including fruit, juice, extract, pill and capsule. Cranberry pills and capsules offer an alternative method for many people who do not like the taste of the fruit or juice and can be easily obtained in most health food stores and online. However, there is no evidence that has found a difference between cranberry juice and cranberry pills, as these are equally effective and standardized for their proanthocyandin content, according to Livestrong.com. Although they contain the same content, it has been found that cranberry pills are more potent than the juice. The pills usually come from 100 percent cranberries, while the juice itself is more diluted and contains added sugars or flavoring. The pills are especially effective, though, for people who are watching their calorie intake. It is recommended that those wanting to receive the most health benefits read the labels to confirm the cranberry pills selected are from 100 percent cranberries. It is recommended to consume cranberry juice in doses of four to 10 oz. of pure juice, or 114 to 296 ml, a day reportedly helps treat and prevent recurrences of UTIs. Drinking several 16 oz. or 500ml glasses of unsweetened cranberry juice from concentrate daily is also beneficial; however, commercially available juice has added sweetener, so it is important to look for the brand with the lowest amount of added sugar. Capsules and pills containing 72 mg of proanthocyandin content are effective for preventing UTIs, but lower dosages are not. There is much debate on whether or not cranberries are truly effective when used for preventing UTIs, so it is important to contact your doctor if you are having issues with UTIs. Although mostly beneficial, cranberries do have some side effects, including diarrhea, upset stomach, increased risk of kidney stones and antacid nullification. Talk to your doctor before taking cranberry tablets along with other medications, as mixing medications could cause blood thinning or excess bleeding, especially when mixed with Warfarin.


text:
Chuck Squatriglia
Driving the Pan-American Highway -- in an EV
Ten engineering students from Britain hope to tackle the Pan-American Highway — all 15,000 miles of it — in the last thing you'd think to do it in: an electric car. Not just any electric car, mind you, but one originally designed for racing. Racing Green Endurance, which consists entirely of students at Imperial College […]
Ten engineering students from Britain hope to tackle the Pan-American Highway – all 15,000 miles of it – in the last thing you'd think to do it in: an electric car.
Not just any electric car, mind you, but one originally designed for racing.
Racing Green Endurance, which consists entirely of students at Imperial College London, has converted a Radical SR8 to battery electric power. As if that weren't impressive enough, they plan to spend three months driving it from Prudhoe Bay, Alaska, to Tierra Del Fuego to show people that EVs can be quick, they can be cool and they can go the distance.
"The perception still exists that EVs are somehow inferior to their fossil fueled counterparts," team spokesman Andy Hadland told Wired.com. "There is always a caveat. 'I'd buy one, but they only go a few miles ... they aren't really zero carbon ... they take too long to charge.' These are all perceptions that we want to change."
He's got a point. People offer all kinds of reasons why EVs won't take off. Among the biggest is "range anxiety" – the concern that a range of, say, 100 miles isn't enough, even though most motorists don't drive more than 40 miles a day. That remains one of the biggest challenges to mainstream acceptance of cars with cords.
"We wanted to build a car with impressive endurance to show that they can go the distance," he says. "And by doing it in the rather funky SRZero, hopefully people will sit up and take notice."
It would be hard not to notice the SRZero.
The SRZero started as an SR8, a race-ready machine built by Radical Sportscars. Although it looks like something you'd see at LeMans – an SR8 lapped the Nurburgring Nordschleife in 6 minutes and 48 seconds – Hadland says it's a great candidate for conversion. The tubular chassis was easily modified to accept batteries, and the car is lightweight, which helps maximize range.
Besides – it looks badass, which helps in a PR campaign. We can't help but think that played a role in the decision to use it.
"It attracts attention," Hadland said. "If the SRZero were a four-by-four, would you pay so much attention? Maybe not."
The car's 2.6-liter V-8 engine and six-speed gearbox made way for two AC synchronous Axial Flux motors. The motors were custom-wound to maximize efficiency at highway cruising speeds. They produce 72 kilowatts (96.5 horsepower) continuous and 144 kilowatts (193 horsepower) peak. The car weighs 1,100 kilograms.
Power comes from a lithium–iron phosphate battery pack using cells from Thundersky. It weighs 550 kilograms and fills the sidepods and the space behind the driver. Hadland says the 56 kilowatt-hour pack is good for 400 kilometers (248 miles) on the U.S. EPA drive cycle. That sounds about right; the 53 kilowatt-hour pack in the Tesla Roadster is good for 224 miles and has gone as far as 313 miles.
The team is using a controller made by Rinehart Motion Systems. Hadland says it uses a patented cooling system and it's about one-third the size of other controllers. "A useful thing to have when you've got a tight space to fit them in," he says.
Testing the battery was a bit of a hassle, and the team had problems getting the cells balanced. "But with some clever software and hardware changes, the pack now balances to an impressively small amount, less than 0.01 standard deviation," says Aran Kankiwala, the team's powertrain engineer.
All of the hardware sits in a modified stock chassis and is wrapped in the stock carbon-fiber bodywork. The team raised the car's ride height to make it more roadworthy – though it's still pretty freakin' low – and Hadland says it is "pretty comfortable" even after a few hours behind the wheel. The regenerative braking system "mimics engine braking pretty nicely" while returning juice to the pack. Direct drive – no gearbox – increases efficiency.
"Our powertrain efficiency is over 90 percent, which is quite ridiculous," Hadland says.
The team started the project – which is sponsored by Radical, Thundersky and others – in January 2009. The students knew early on they wanted to tackle something big and soon decided on the Pan-American Highway.
"If you're going to try and associate EVs with endurance and long distance, you've got to take it to extremes," Hadland says.
Of course, one doesn't just set off on a road trip the length of the Americas. The team is getting help from local officials, and even some ambassadors, along the way, and it has lined up charging locations with help from sponsors and Imperial College alumni. They'll be making the trip in an open-topped race car with minimal amenities, but everyone is ready.
"We've got warm jackets and helmets," Hadland says. "If it rains, we'll just have to man up, same as anyone on a motorbike. What other amenities do you need if you're cruising down the Pan-American Highway? We're passing through some spectacular landscapes along the way."
The trip starts July 8 in Prudhoe Bay, Alaska.
UPDATE: 1:30 p.m. Eastern: As to the question some of you have about how the team will navigate the Darien Gap, it plans to ship the car around the gap, and they've met with ambassadors to Panama and Colombia to line up the required visas.
Photos: Racing Green Endurance.
Video: Claudio von Planta/YouTube
Our Journey Toward Public EV Quick-Charging Begins
Sanyo EV Travels 624 Miles on One Charge
From Shanghai to Paris In an Electric Postal Van
Tesla Goes 313 Miles on Single Charge
The SRZero uses a pair of AC synchronous motors and a 56 kilowatt-hour lithium–iron phosphate battery. The team expects to spend three months driving the Pan-American Highway.
http://www.youtube.com/watch?v=wa2c4NLXQ64
Chuck Squatriglia is WIRED's story editor. He coordinates daily news coverage and oversees homepage promotion for WIRED.com.
Story Editor
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The National Transportation Safety Board (NTSB) announced on Tuesday a preliminary rapporteur that Tesla Inc., located in Florida in a lethal high-speed collision on May 8th. model was reinstated twice after the firemen turned off a fire in the electric vehicle.
Raporda stated that the car was traveling 112 miles (187 km) a hour before hitting a metal light pole. The NTSB said that the Fort Lauderdale Fire Fighting Vehicle was fully flammable and turned off the vehicle fire using 200-300 gallons (750-1.1100 liters) of water and foam.
Raporda stated that during the removal of the vehicle from the scene, the battery was re-ignited and turned off quickly. "When they were in storage, the battery shook again and again," Raporda said, and quickly quenched.
Tesla refused to comment on the report, but said that his vehicles produced fewer fires than gasoline-powered vehicles.
It has been reported that other accidental Tesla battery packs have been reigned in California, including after a fatal Tesla accident in March.
In California, five days after the battery was destroyed, it reigned in an extermination party and extinguished by the San Mateo Fire Department.
The NTSB will also include investigating the Florida accident, which caused two genetic deaths in the car "to extinguish the battery fire and examine the procedures used to dismantle and save the car accident".
NTSB was sending a technical expert to examine Tesla's battery fire investigation in West Hollywood, California, the week after the actress Mary McCormack's husband's Tesla burning flame was broadcast. Nobody was hurt.
The NTSB said Tesla shares information about the West Hollywood incident. Tesla said he was investigating.
Earlier this year, NTSB confirmed that it had investigated a August 2017 Tesla battery fire in Lake Forest, California after losing an owner control and riding in the car garage.
NTSB and the National Highway Traffic Safety Administration are investigating several crashes involving the use of Autopilot, Tesla's driver assistance system, including a fatal accident in California in March.