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text:
4.96 Special provisions regarding evaluation of respiratory conditions.
§ 4.96 Special provisions regarding evaluation of respiratory conditions.
(a) Rating coexisting respiratory conditions. Ratings under diagnostic codes 6600 through 6817 and 6822 through 6847 will not be combined with each other. Where there is lung or pleural involvement, ratings under diagnostic codes 6819 and 6820 will not be combined with each other or with diagnostic codes 6600 through 6817 or 6822 through 6847. A single rating will be assigned under the diagnostic code which reflects the predominant disability with elevation to the next higher evaluation where the severity of the overall disability warrants such elevation. However, in cases protected by the provisions of Pub. L. 90-493, the graduated ratings of 50 and 30 percent for inactive tuberculosis will not be elevated.
(b) Rating "protected" tuberculosis cases. Public Law 90-493 repealed section 356 of title 38, United States Code which had provided graduated ratings for inactive tuberculosis. The repealed section, however, still applies to the case of any veteran who on August 19, 1968, was receiving or entitled to receive compensation for tuberculosis. The use of the protective provisions of Pub. L. 90-493 should be mentioned in the discussion portion of all ratings in which these provisions are applied. For application in rating cases in which the protective provisions of Pub. L. 90-493 apply the former evaluations pertaining to pulmonary tuberculosis are retained in § 4.97.
(c) Special monthly compensation. When evaluating any claim involving complete organic aphonia, refer to § 3.350 of this chapter to determine whether the veteran may be entitled to special monthly compensation. Footnotes in the schedule indicate conditions which potentially establish entitlement to special monthly compensation; however, there are other conditions in this section which under certain circumstances also establish entitlement to special monthly compensation.
(d) Special provisions for the application of evaluation criteria for diagnostic codes 6600, 6603, 6604, 6825-6833, and 6840-6845. (1) Pulmonary function tests (PFT's) are required to evaluate these conditions except:
(i) When the results of a maximum exercise capacity test are of record and are 20 ml/kg/min or less. If a maximum exercise capacity test is not of record, evaluate based on alternative criteria.
(ii) When pulmonary hypertension (documented by an echocardiogram or cardiac catheterization), cor pulmonale, or right ventricular hypertrophy has been diagnosed.
(iii) When there have been one or more episodes of acute respiratory failure.
(iv) When outpatient oxygen therapy is required.
(2) If the DLCO (SB) (Diffusion Capacity of the Lung for Carbon Monoxide by the Single Breath Method) test is not of record, evaluate based on alternative criteria as long as the examiner states why the test would not be useful or valid in a particular case.
(3) When the PFT's are not consistent with clinical findings, evaluate based on the PFT's unless the examiner states why they are not a valid indication of respiratory functional impairment in a particular case.
(4) Post-bronchodilator studies are required when PFT's are done for disability evaluation purposes except when the results of pre-bronchodilator pulmonary function tests are normal or when the examiner determines that post-bronchodilator studies should not be done and states why.
(5) When evaluating based on PFT's, use post-bronchodilator results in applying the evaluation criteria in the rating schedule unless the post-bronchodilator results were poorer than the pre-bronchodilator results. In those cases, use the pre-bronchodilator values for rating purposes.
(6) When there is a disparity between the results of different PFT's (FEV-1 (Forced Expiratory Volume in one second), FVC (Forced Vital Capacity), etc.), so that the level of evaluation would differ depending on which test result is used, use the test result that the examiner states most accurately reflects the level of disability.
(7) If the FEV-1 and the FVC are both greater than 100 percent, do not assign a compensable evaluation based on a decreased FEV-1/FVC ratio.
(Authority: 38 U.S.C. 1155) [34 FR 5062, Mar. 11, 1969, as amended at 61 FR 46727, Sept. 5, 1996; 71 FR 52459, Sept. 6, 2006]

redpajama_set_name: RedPajamaCommonCrawl


text:
(Kislovodsk, 11 de diciembre de 1918-Moscú, 3 de agosto de 2008) fue un escritor e historiador ruso. Crítico del socialismo soviético, contribuyó a dar a conocer el Gulag, el sistema de campos de trabajos forzados de la Unión Soviética en el que él estuvo preso desde 1945 hasta 1956. Fue galardonado con el Premio Nobel de Literatura en 1970 «por la fuerza ética con la que ha continuado las tradiciones indispensables de la literatura rusa».

Gran parte de sus trabajos fueron censurados por el aparato estatal soviético, pero su obra alcanzó un volumen notable, sobre todo Archipiélago Gulag, Un día en la vida de Iván Denísovich, Agosto de 1914 y Pabellón del cáncer. En 1974 fue expulsado de la Unión Soviética y se le retiró la ciudadanía; la cual le fue restituida en 1990, dieciséis años después. Tras la disolución de la Unión Soviética en 1994, regresó a Rusia donde permaneció hasta su muerte en 2008.

Biografía y carrera literaria
Hijo de un terrateniente cosaco muerto poco antes de que naciera y una maestra, pasó su infancia en Rostov del Don y estudió en la Universidad Federal del Sur matemáticas y física; ya entonces intentó publicar algunos trabajos.

Guerra Mundial y condenas
Se graduó en 1941 y empezó a servir ese mismo año en el Ejército Rojo hasta 1945, en el cuerpo de transportes primero y más tarde de oficial artillero. Participó en la mayor batalla de tanques de la historia (batalla de Kursk) y fue detenido en febrero de 1945 en el frente de Prusia Oriental, cerca de Königsberg (hoy Kaliningrado), poco antes de que empezara la ofensiva final del Ejército soviético que acabaría en Berlín. La razón de esta detención fueron algunas cartas enviadas con un amigo en las que criticaba la conducción de la guerra por Stalin. Por ello, fue condenado a ocho años de trabajos forzados. Lo encerraron en la Lubianka y los primeros años de su cautiverio los pasó en varios campos del Gulag hasta que, gracias a sus conocimientos matemáticos, fue a parar a un centro de investigación científica para presos políticos, sharashka, vigilado por la Seguridad del Estado. Eso le inspiró su novela El primer círculo. El tema de las penalidades sufridas por los excombatientes de la Gran Guerra Patria, acusados de haber tenido demasiado contacto con el enemigo, aparece también en otros autores soviéticos de la época, como Vasili Grossman.

Primeras obras
En 1950 fue trasladado a un campo especial en la ciudad de Ekibastuz, en Kazajistán, donde se gestó Un día en la vida de Iván Denísovich. En 1962, Nikita Jruschov, empeñado en distanciarse poco a poco del estalinismo, dio su venia a Aleksandr Tvardovski para que apareciera en Novy Mir, revista literaria de mayor difusión del país; el relato denuncia la vida de los condenados en el Gulag y se convirtió en un best seller. La gente hacía cola para adquirirlo y la obra provocó un debate sobre el estalinismo más grande de lo tolerable, de forma que dos años después se impidió que obtuviera el Premio Lenin y luego fue prohibida, aunque se conseguía en el samizdat y otras formas clandestinas de edición. El libro cuenta un «buen» día en la vida de un preso en un campo del Gulag.

En la década de los cincuenta el autor trabajaba de presidiario minero, albañil y forjador, y contrajo un tumor del que fue operado; el cáncer se le reprodujo y esa experiencia sirvió de material para su novela Pabellón del cáncer, que terminó en 1967. Un mes después de haber cumplido los ocho años de condena, Stalin había muerto, aunque las penas de Solzhenitsyn no habían acabado.

Destierro y publicación de sus obras
Aún tenía que cumplir el destierro «a perpetuidad», por lo que fue enviado a Kok Teren (Provincia de Zhambyl) desde marzo de 1953 a 1956, lo que aprovechó para escribir en secreto mientras daba las clases en la escuela primaria. Liberado y rehabilitado en 1956, a Solzhenitsyn se le permitió vivir en Vladímir y Riazán, en el centro de Rusia, donde pudo llevar una vida normal, dando clases de matemáticas y escribiendo sobre sus experiencias en la cárcel. Ese fue el material de su primera novela, Un día en la vida de Iván Denísovich (noviembre de 1962), que fue publicada gracias al deshielo provocado por la denuncia del estalinismo realizada en el XX congreso del PCUS por Nikita Jrushchov. Lo hizo el poeta Aleksandr Tvardovski en la revista literaria que dirigía, la más importante de su país, Novy Mir (Nuevo Mundo), y le procuró una gran popularidad en la Unión Soviética y fuera de ella. Pero la apertura duró poco y el autor se pasó los últimos años sesenta en un forcejeo constante para poner a salvo del KGB sus archivos y manuscritos, muchos de ellos difundidos por toda la URSS en samizdat, copias rudimentarias clandestinas. Un día en la vida de Iván Denísovich fue prohibida, y el original de El primer círculo, del que el autor había hecho varias versiones, fue confiscado, así como todos sus papeles.

Antes había publicado a duras penas Nunca cometemos errores (1963) y Por el bien de la causa (1964).

Persecución y Premio Nobel
En 1969 fue expulsado de la Unión de Escritores Soviéticos por denunciar que la censura oficial le había prohibido varios trabajos, pudiendo apenas publicar las novelas El primer círculo (1968), El pabellón del cáncer (1968-1969) y Agosto de 1914 (1971). El galardón del Premio Nobel de Literatura de 1970 acudió en su ayuda; declinó sin embargo, ir a Estocolmo por temor a que las autoridades soviéticas no le permitieran regresar y también, para ultimar su obra más conocida, el monumental Archipiélago Gulag.

El Archipiélago Gulag
La primera parte fue publicada en diciembre de 1973 en París, después de que una copia del manuscrito se perdiera al caer en manos de la KGB en la URSS y su portadora, Elizaveta Voronyánskaya, secretaria del autor, se ahorcara tras haber sido torturada. «Con el corazón oprimido —explicó en la primera página—, durante años me abstuve de publicar este libro, ya terminado. El deber para con los que aún vivían podía más que el deber para con los muertos. Pero ahora, cuando pese a todo, ha caído en manos de la Seguridad del Estado, no me queda más remedio que publicarlo inmediatamente».

Para escribir esta obra Solzhenitsyn había entrevistado a 227 supervivientes de los campos de trabajo soviéticos del Gulag, cuyas identidades protegió con celo. Mezcla hechos históricos y autobiográficos con testimonios personales ajenos y la obra desencadenó un vendaval de ataques al autor en la prensa y los medios soviéticos. Fue detenido y acusado de traición el 12 de febrero de 1974 y al día siguiente se lo expulsó de la URSS y marchó al exilio. Fue deportado a Fráncfort del Meno en la República Federal de Alemania y privado de la ciudadanía soviética.

Archipiélago Gulag es un análisis del sistema de prisiones soviético, del terrorismo y de la policía secreta. Con un estilo suelto, alejado de solemnidades melodramáticas y un leve toque irónico que aliviaba la tensión lectora en un laberinto de continuas tragedias, se enumeraban las «atrocidades de un Estado enfrentado demencialmente a su propio pueblo casi desde sus inicios». A estos campos Solzhenitsyn los denominó metafóricamente archipiélago, por ser de campos de trabajo repartidos por toda la URSS. Además, el título original en ruso, Arjipelag Gulag, produce un efecto sonoro impactante.

Archipiélago Gulag se publicó primero en Francia (1973) y apareció poco después en otros idiomas. Archipiélago Gulag 2 y Archipiélago Gulag 3 fueron publicados en 1975 y 1978 respectivamente.

Exilio

Viajó a los Estados Unidos en 1975 para establecerse allí tras publicar la novela-documento Lenin en Zúrich: capítulos, en una casa cerca de Cavendish (Vermont), con su esposa Natasha y sus tres hijos. Ahí se dedicó a escribir dos ensayos El roble y el ternero, fundamental para entender el mecanismo interno de la vida literaria soviética, y El peligro mortal, en el que analiza los errores de la visión estadounidense sobre Rusia. Volvió a su patria en 1994, luego de la disolución de la Unión Soviética, cuando Mijaíl Gorbachov favoreció su regreso y la recuperación oficial de la ciudadanía rusa. Según Laura Vaccaro, fue recibido como un héroe, a pesar de lo cual no dejó de ejercer hasta su muerte el pensamiento crítico sobre Rusia.

Regreso a Rusia y últimos trabajos

Sus últimos trabajos son Cómo reorganizar Rusia (1990) y El problema ruso: al final del siglo XX (1992). En 1967 escribió: «No tengo ninguna esperanza en Occidente, y ningún ruso debería tenerla. La excesiva comodidad y prosperidad han debilitado su voluntad y su razón».

Proclamaba que Occidente carecía de recursos morales y espirituales para resistirse a su propia decadencia. Dedicó sus últimos años a lo que considera la culminación de su trayectoria, una novela histórica de fondo tolstoiano, La rueda roja, que abarca desde la caída del régimen zarista al ascenso al poder de los bolcheviques. Es una tetralogía compuesta por Agosto de 1914, Octubre de 1916, Marzo de 1917 y Abril de 1917.

En 1983, recibió el Premio Templeton. En una entrevista publicada últimamente afirma que uno de los principales males de Rusia consiste en carecer de una verdadera e importante administración a nivel local, que pueda fundar una democracia real desde sus cimientos.

En 2007, fue galardonado con el Premio Estatal de la Federación de Rusia para la actividad humanística. Hasta su muerte, fue considerado un referente político y moral por la inmensa mayoría de los rusos. Incluso sus detractores admitían la rectitud de su amor por la verdad.

Tras la publicación de Agosto de 1914, Octubre de 1916 y aún más después de la publicación de Doscientos años juntos, un gran número de investigadores y expertos consideran que Solzhenitsyn expresa ideas antisemitas en estas y otras obras debido a su tendencia a justificar la violencia hacia los judíos a través de la historia como castigo colectivo por los supuestos crímenes de algunos individuos que él considera judíos.

Muerte y entierro
Solzhenitsyn murió el 3 de agosto de 2008 a la edad de 89 años a consecuencia de una insuficiencia cardíaca en su residencia de Moscú, según informó su hijo a la prensa. A la capilla ardiente, instalada en la sede de la Academia de las Ciencias de Rusia, acudieron en masa los moscovitas, para rendirle un último homenaje. También el entonces presidente ruso Vladímir Putin rindió homenaje al mayor crítico del régimen comunista. La tumba del escritor se encuentra en el cementerio del monasterio Donskói de Moscú, un camposanto del  donde recibían sepultura en el pasado miembros de la realeza. Solzhenitsyn recibiría sepultura al lado de la tumba del famoso historiador ruso Vasili Kliuchevski (1841-1911), como él mismo pidió.

Posiciones políticas
Tras su exilio de la Unión Soviética, Solzhenitsyn sorprendió a la opinión pública por sus críticas a Occidente. Llegó a ver en el marxismo una ideología occidental, pero también condenó el materialismo, el individualismo y el ateísmo que, según él, estaban en la base de la civilización occidental. Pronto fue considerado un nacionalista ruso por sus llamamientos a regenerar los valores tradicionales de Rusia, a los que consideraba una posible alternativa para dejar atrás tanto la democracia liberal como el comunismo totalitario. Mientras que algunos académicos han defendido su propuesta al respecto —calificándola de progresista—, otros, entre los que destaca el historiador Alexander Yanov, denunciaron la deriva iliberal de Solzhenitsyn hacia un nacionalismo de tipo autoritario o incluso fascista.

Algunos autores han señalado la problemática relación de Solzhenitsyn con el presidente Vladímir Putin, con quien ha mantenido relaciones cordiales desde el principio de su mandato y cuya labor ha defendido públicamente. En 2005, durante la llamada Revolución naranja en Ucrania y coincidiendo con manifestaciones masivas en Rusia, Solzhenitsyn apareció en la televisión estatal en un gesto que fue visto como un intento del Gobierno ruso por neutralizar las protestas y prevenir un cambio de régimen. En 2007 el Kremlin utilizó la figura de Solzhenitsyn y su oposición a la Revolución de Febrero de 1917 para tratar de contener las protestas de la oposición; poco después ese mismo año, Solzhenitsyn era galardonado con un premio estatal por Putin, quien afirmaba que su gobierno había tomado decisiones siguiendo los consejos del propio Solzhenitsyn. Su ideario ha sido influenciado por el nacionalista contrarrevolucionario Iván Ilyín, quien a su vez es uno de los autores de cabecera de Putin.

Libros
 Un día en la vida de Iván Denísovich (1962), novela corta (póvest)
 Nunca cometemos errores (1963), novela
 La casa de Matriona (1963), novela
 Por el bien de la causa (1964), novela
 Pabellón del cáncer (1968), novela
 El primer círculo (1968), novela
 Agosto de 1914 (1971; revisada y ampliada en 1983), novela
 Archipiélago Gulag (1973), ensayo-reportaje
 Lenin en Zúrich (1975), ensayo
 El roble y el ternero (1975), memorias
 Archipiélago Gulag 2 (1975), ensayo-reportaje
 Carta a los dirigentes de la Unión Soviética (1976), ensayo
 Archipiélago Gulag 3 (1978), ensayo-reportaje
 Los tanques conocen la verdad (1980), ensayo
 Prisioneros (1983), ensayo
 Noviembre de 1916 (1983), novela
 Marzo de 1917 (1986), novela
 Cómo reorganizar Rusia (1990), ensayo
 Abril de 1917 (1991), novela
 El problema ruso: al final del siglo XX (1992), ensayo
 Rusia bajo los escombros (1992), ensayo
 Los invisibles (1992), ensayo
 El error de Occidente (1998), ensayo
 Doscientos años juntos (1795–1995) (2001), ensayo

Adaptaciones cinematográficas

Véase también
 Revuelta de Kengir
 Comunismo soviético

Referencias

Bibliografía
 SOLZHENITSIN, Alexandr: Archipiélago Gulag, 1918–1956: ensayo de investigación literaria. — Barcelona: Plaza y Janés, 1974. — 531 pp.
 SOLZHENITSIN, Alexandr: Los derechos del escritor. — Buenos Aires: Signos, 1970. — 94 pp.
 SOLZHENITSIN, Alexandr: El pabellón del cáncer. — Madrid: Aguilar, 1970–1971. — 2 vv. Traducción del ruso por Julia Pericacho.
 SOLZHENITSIN, Alexandr: El problema ruso al final del siglo XX. Barcelona: Tusquets, 1995. Traducción de Enrique Fernández Vernet.
 SOLZHENITSIN, Alexandr: Lenin en Zúrich. Barcelona: Barral, 1976. Traducción: Jorge Acevedo Martín.
 SOLZHENITSIN, Alexandr: Un día en la vida de Iván Denísovich. Barcelona: Plaza y Janés, 1970. Traducción del francés: J. Ferrer Aleu.
 SOLZHENITSIN, Alexandr: En el primer círculo. — Buenos Aires: Emecé, 1969. — 584 pp. Traducción del ruso de M.C., revisión de Irina Astrau.
 SOLZHENITSIN, Alexandr: Pabellón de cáncer. Barcelona: Círculo de Lectores, 1973. 626 pp. Traducción de Julia Pericacho.
 SOLZHENITSIN, Alexandr: El primer círculo. Barcelona: Tusquets, 1992. 750 pp. Traducción del ruso por Josep Maria Güell.
 SOLZHENITSIN, Alexandr: Obras escogidas (Un día en la vida de Iván Denísovich, Pabellón de cáncer, La casa de Matriona, Incidente en la estación de Kréchetovka, Por el bien de la causa, Zajar-Kalitá). Madrid: Aguilar, 1973. 1082 pp. Traducción del ruso por Julia Pericacho.
 SOLZHENITSIN, Alexandr: Agosto de 1914. Barcelona: Barral Editores, 1971. 680 pp. Traducción por José Laín Entralgo y Luis Abollado Vargas.
 SOLZHENITSIN, Alexandr: Memorias (Coces al aguijón). Barcelona: Argos, 1977. 622 pp. Traducción del ruso por V. Lamsdorff.
 SOLZHENITSIN, Alexandr: El Ingenuo y la Complaciente (teatro). Barcelona: Barral, 1973. 221 pp. Traducción de Víctor Domínguez.
 SOLZHENITSIN, Alexandr: La casa de Matriona, Incidente en la Estación de Kóchetovka. Barcelona: Tusquets, 2011. 198 pp. Traducción del ruso y epílogo por Enrique Fernández Vernet .
 PEARCE, Joseph: Solzhenitsyn. Un alma en el exilio. Ciudadela Libros. 2007. ISBN 978-84-96836-11-2.
 ASTRAU, Irina: La verdad de Solyenitzyn. Buenos Aires: Marymar, 1974. 134 pp.
 FERZETTI, Mario: La voz de los valientes (La disensión en Rusia) – Solyenitzyn, Amarik, Sakharov, Grigorenko. Moscú: Editorial Intercontinental, Colección Tiempo de Fragua, 1971. 289 pp. Traducción de Irina Astrau.

Enlaces externos

 Sitio web sobre el escritor .
 Archipiélago Gulag — edición electrónica.
 Un día en la vida de Iván Denísovich, comentado por Mario Vargas Llosa. Reseña crítica.
 Fernando Martínez Laínez, «Solzhenitsyn, la voz del genocidio estalinista».
 Pabellón del cáncer. Breve reseña
 «Discurso en Harvard» (1978).

 Pilar Bonet, "La gran voz contra el horror de Stalin", El País, 5 de agosto de 2008.
 Mario Vargas Llosa, "El hombre que nos describió el infierno", El País, 10 de agosto de 2008.

Alexander Solzhenitsyn
Campos de concentración
Conversos al cristianismo
Cosacos
Críticos del ateísmo
Disidentes de la Unión Soviética
Escritores cristianos
Escritores de la Unión Soviética
Escritores en ruso
Medalla Lomonósov
Miembros de la Academia de Ciencias de Rusia
Nacionalistas de Rusia
Premio Templeton
Rusos laureados con el Premio Nobel de Literatura
Terrorismo de Estado
Doctores honorarios de la Universidad de Harvard
Víctimas de la represión política
Laureados con el Premio Nobel de Literatura por idioma Ruso
Laureados con el Premio Nobel 1970
Premio Estatal de la Federación de Rusia
Cristianos ortodoxos de Rusia
Literatura carcelaria
Fallecidos en Moscú
Conversos al cristianismo ortodoxo desde el ateísmo o agnosticismo
Exiliados de la Unión Soviética
Rehabilitaciones en la Unión Soviética
Historiadores de Rusia del siglo XX
Nacidos en Kislovodsk

redpajama_set_name: RedPajamaWikipedia


text:
Die Schwarze Elster-Kuhlache ist ein Naturschutzgebiet in der Stadt Jessen (Elster) im Landkreis Wittenberg in Sachsen-Anhalt.

Das Naturschutzgebiet mit dem Kennzeichen NSG 0188 ist 187 Hektar groß. In ihm sind die bisherigen Naturschutzgebiete "Ritterburg" und "Kuhlache" aufgegangen. Das Naturschutzgebiet ist teilweise Bestandteil der FFH-Gebiete "Kuhlache und Elsteraue bei Jessen", "Gewässersystem Annaburger Heide südöstlich Jessen" und "Schweinitzer Fließ". Im Norden grenzt es streckenweise an das Landschaftsschutzgebiet "Arnsdorfer-Jessener-Schweinitzer Berge". Das Gebiet steht seit 1999 unter Schutz (Datum der Verordnung: 19. Mai 1999). Zuständige untere Naturschutzbehörde ist der Landkreis Wittenberg.

Das Naturschutzgebiet liegt direkt südöstlich von Jessen (Elster). Es stellt einen Abschnitt der Niederung der Schwarzen Elster etwas unterhalb von Schweinitz bis zur die Niederung querenden Eisenbahnbrücke in Jessen (Elster) sowie die südlich der Niederung und durch einen Deich von ihr getrennte "Kuhlache", ein Niedermoor- und Sumpfgebiet, unter Schutz. Im Osten des Naturschutzgebietes befindet sich südlich der Schwarzen Elster ein durch einen Deich von ihr getrennter Altarm.

Die Schwarze Elster durchfließt im Naturschutzgebiet eine feuchte Niederungslandschaft mit Grünland, Seggenrieden, Röhrichten und Hochstaudenfluren. Der Elster-Altarm wird vielfach von Weidengebüschen begleitet. In ihm siedeln Froschbissgesellschaften sowie Krebsscheren und Teichrosen.

Das Naturschutzgebiet ist Lebensraum des Elbebibers. Die Niederung der Schwarzen Elster beherbergt u. a. Flussregenpfeifer, Flussuferläufer, Eisvogel und Drosselrohrsänger. Der Elster-Altarm ist Lebensraum von Zwergtaucher, Knäkente, Wasserralle und Rohrweihe.

Weblinks
 Schwarze Elster-Kuhlache, Landesverwaltungsamt Sachsen-Anhalt

Naturschutzgebiet im Landkreis Wittenberg
Geographie (Jessen (Elster))
Schutzgebiet (Umwelt- und Naturschutz) in Europa


European Style L.E.D. Navigation Lights, Certified for use on sail or power driven, Vessels under 20 meters in length.
L.E.D Features: Uses less than half the energy, Draw of standard lights, Low heat, and Long life.


I got this picture that said it is one of my cats, for sale.
I can't really tell what design it is. Maybe a 42 with dog house?
As we know multis sail a bit differently from singles.
I got to come up through the Tim Ryan/Dave Linger/Larry Christensen school of trimaran sailing.
Not everybody can do that. So, a 2 day cruising catamaran class, in socal.
Here is a non Facebook link to be able to track the voyage of the KHSD 50 something cruising cat. Follow the Sailboat by satellite. When the map appears, if you click on the boat and each dot behind them you can get the location, direction, and speed.


text:
Stages for UQ School of Architecture Launch Event
This collaborative project entailed the design of two temporary stages for the official opening and launch party of the School of Architecture, UQ. The celebrations were also used to officially open the newly renovated School building. However, rather than focus on the new building, or on the discipline of architecture as the making of permanent and solid structures, our stage installations were an explicit attempt to prioritise the occasion, transient event and social experience of the opening.
The first, formal stage used during the official part of the evening was constructed in the shape of the building footprint, upon which a chalk drawing was made showing the original building plan. The second, outdoor stage was made as a pair of the first, and was built on the rooftop terrace of the "collab" studio. This stage incorporated a complete original floor plan of the school building over the terrace floor, and a dramatic scaffolding installation to frame the night's performers.
Together, the two stages used drawing to explore the medium through which architecture projects ideas about the future – an appropriate theme for the launch of the newly formed School of Architecture. On the night of the launch, the original, 'historical' drawings that had been carefully recreated on the surfaces of the stage and studio rooftop in chalk, were "un-made" by people walking, standing and dancing upon them. The drawings therefore became unclear and indeterminate but optimistically suggested the open possibilities for the future of the school that will be made, not by its building but, by its staff and students working together.
In Collaboration with: Susan Holden
Location: Brisbane, QLD
Client: School of Architecture, UQ


"The new tiered system of stamp duty rates for commercial property will be a real positive for smaller businesses in particular as they will no longer be hit by large-scale rises under the current slab system when investing in properties just over a band boundary. Smaller developers who are vital to solving the housing supply issues in the UK continue to struggle with access to finance, with a recent industry survey showing that more than 50,000 construction and real estate firms began the year in 'significant' financial distress.
"We are pleased to see the government recognising the importance of the contribution that SMEs make to the UK economy, and reforms to stamp duty and business rates will provide an enormous boost to those considering further investment over the coming year."


Some time ago I took up a detailed exchange on twitter with a lady who had proudly stated that she was cutting out "hate the sin" from the phrase, 'love the sinner, hate the sin'. She was happily proclaiming her decision to stick with ''love the sinner'' because this was apparently more biblical.
Her post won her a few retweets and likes, but I disagreed and gave good reasons for doing so. The biblical imperatives such as: "Let love be genuine, abhor what is evil; hold fast to what is good" (Romans 12:9) mean that there is a distinction between love for the sinner and sin. To remove the "hate the sin" clause is to leave too much room for "love the sinner" to easily become "ignore the sin" or worse "love the sin as much as the sinner".
The distinction between loving the sinner and hating the sin, is at the very core of Jesus Christ's reconciliation of humanity with God. Without a separation between sin and sinner grounded in God's act in Jesus Christ, there can only be a further separation of the sinner from God. For sin separates the sinner from the Sinless. Only in Jesus Christ can the sinner be freed from sin and reconciled to God.
In a rebuttal to my response, an academic (I presume a theologian) proudly stepped in. He then decided to lecture me on the error of my ways.
After I provided the reference which proved him wrong, he dismissed my thoughts and ended his correspondence. The lady maintained her position. Then had to have the last word by tweeting at me her reasons for doing so.
It will not make me popular, (because it didn't) but standing by the exegetical accuracy of Bonhoeffer's statements on the issue, is far safer ground than building an unbiblical ethic around subjective human ideas of God. Standing on what, where and in whom God reveals himself, is far safer ground than making deceptive theological statements which repaints Christianity as solely being about an ethic of "niceness".
That's an important distinction. I was once corrected by my 11th grade high school teacher for appealing to "open mindedness" in a way to push back against her argument. I've never forgotten her response: "there is such a thing where you can be too open minded, that your brains fall out." (This teacher is now our State rep. for homeschool accreditation). Smart lady.
Props to that teacher. She seems like a very smart woman.


As an effort to improve our inclusivity and accessibility, this season will mark our first Relaxed Performance. We have partnered with the Loot Collective to help support their production of Joe Orton's Loot, which runs from March 8-17, 2018 at the Alumnae Theatre, 70 Berkeley St. in Toronto. In order to provide an opportunity for all to enjoy the show, we as a group have decided to make the Tuesday March 13th, 8:00pm performance a Relaxed one.


eZono AG develops and markets tablet style portable ultrasound systems. The company was founded in July 2004 in Jena, Germany with the goal of making ultrasound easy to use in emerging applications.
The first generation product, eZono 3000, was introduced in 2009 and includes Cue Cards as well as a touch screen graphical user interface.
With the eZono 4000, eZono introduced its powerful needle guidance technology, which in contrast to existing solutions, works with a variety of existing standard needles and is associated with no additional set up time or change to clinical practice. eZono gained CE mark for the eZono 4000 platform in December 2013 and FDA 510k in March 2014.


text:
Bible > Leviticus > Chapter 6 > Verse 13
◄ Leviticus 6:13 ►
The fire must be kept burning on the altar continually; it must not be extinguished.
A Constantly Burning Lamp Leviticus 6:13
A Fire Easily Perpetuated Leviticus 6:13
Conscientious Performance of Holy Duties S. Charnock. Leviticus 6:13
Constant Light Edwards, Jonathan Leviticus 6:13
Divine Fire Humanly Maintained W. H. Jellie. Leviticus 6:13
Fuel for Heart Flames W. Williams. Leviticus 6:13
Habitual Piety G. McMichael, B. A. Leviticus 6:13
Keeping the Fire Burning Leviticus 6:13
Need for Constant Piety Leviticus 6:13
Rekindling the Spiritual Fire J. Spencer. Leviticus 6:13
The Altar Fire a Symbol of Regenerating Grace G. F. Love. Leviticus 6:13
The Constancy of Religion Leviticus 6:13
The Continual Burning J. Parker, D. D. Leviticus 6:13
The Continual Burnt-Offering S. H. Kellogg, D. D. Leviticus 6:13
The Ever-Burning Fire S.R. Aldridge Leviticus 6:13
The Fire Upon the Altar J. E. C. Welldon, M. A. Leviticus 6:13
The Fire Upon the Altar H. Hardy, M. A. Leviticus 6:13
The Perpetual Fire Bp. Babington. Leviticus 6:13
Use of Means J. Gumming, D. D. Leviticus 6:13
The Law of the Burnt Offering J.A. Macdonald Leviticus 6:8-13
Three Principles of Piety W. Clarkson Leviticus 6:8-13
Instructions on the Offerings for the Priests R.A. Redford Leviticus 6:8-30
Quench not the Spirit R.M. Edgar Leviticus 6:8-30
Pulpit Commentary Homiletics
The Ever-burning Fire
Leviticus 6:13
S.R. Aldridge
The special directions for the benefit of the priests are fittingly separated from the instructions common to all the people. In front of the tabernacle stood the altar of burnt offering, and on this a fire was kept constantly burning, in obedience to the injunction of the text. For a description of the altar, see Exodus 27:1-8. Let us advance in thought, and behold the flames and curling smoke, and hear the lessons the fire preaches.
I. Consider it as THE FULFILMENT OF AN ORDINANCE. From his relationship to God, man is bound to obey him, and this same relationship causes that the majority of God's utterances to man are in the nature of commands, such commands, however, containing virtual promises. And those are most honoured who have most commands. The priests occupied the highest posts in the estimation of the people, simply because they were entirely devoted to the behests of the Almighty. To lay sticks in order upon the altar and set fire to them, was in itself a humble occupation, but the fact that it was performed for the glory of God elevated its character in the eyes of all. Menial duties are ennobled when discharged as unto the Lord. The fire was an emblem of worship, of praise, and supplication, ascending to the Most High from his faithful people. That it was perpetual indicated God's desire to be worshipped, not with fitful enthusiasm, but with steady regularity. There were times when the fuel was renewed, just as men may have their seasons of devotion at morning and at night, on the Lord's day and on a certain week-day, but there must be always a flame of service to testify to the obedience and affection of the people. The fire was kept alight by successive generations in their turn. To no one age is it exclusively given to sound the praises and do the will of the Eternal. When one servant falls asleep, having done the will of God, his younger comrade must step into his place and continue the work. Even the materials so soon to be consumed must be deposited upon the altar in an orderly manner. It is said by the rabbins that care was taken in selecting the sticks, no rotten ones being allowed. Whatever is done for God must be done to the best of our ability.
II. Consider it as THE ENJOYMENT OF A PRIVILEGE. Once the fire was consecrated by the approach thereto of the glorious fire from God's presence instantly consuming the sacrifice (Leviticus 9:24). The flames became henceforth a token of God's acceptance of the offerings of his servants, and his consequent reconciliation and favour. If any Israelite doubted the reality of Jehovah's existence or his willingness to bless the nation, a glance at the fire was sufficient to dismiss all doubt, and to inspire his breast with a consciousness of blessing. The perpetual fire symbolized God's unchangeable protection of his people. Through the hours of daylight and through the watches of the night the flames ascended on high; they knew no cessation; they spoke of him who "never slumbers nor sleeps," upon whose brightness no darkening shadow ever rests. This altar-fire consumed the various offerings presented. It kindled other fires - from it the burning coals for the golden altar of incense were taken; it was the fire-foundation on which the sacrifices were laid, and by which they were consecrated. It is the loving sacrifice of Christ that generates holy lives in his followers. By his ascension the fire of the Holy Spirit descended upon the Church, kindling sparks of hallowed emotion, and making the thoughts and words and acts of Christians an ever-brightening blaze of sacred service. - S.R.A.
The fire shall ever be burning upon the altar.
Divine fire humanly maintained
W. H. Jellie.
I. DIVINE ENDOWMENTS COMMITTED TO THE CONTROL OF MEN. As in the instances of that "fire," supernaturally originated on that altar, and then left in man's hands, so with —
1. Pure sympathies implanted within man.
2. Revelation in the Scriptures.
3. Quickened life in the regenerated soul.
4. Spiritual endowments to the believer.
5. Sacred affections in the Christian heart.
6. Holy enthusiasm firing an earnest nature. From God they come: but man has them in his hands.
II. DIVINE ENDOWMENTS ENTRUSTED TO THE PRESERVATION OF MEN. The priests had to keep that "fire" alive, or it would expire.
1. Having received the gifts of God we are responsible for their maintenance.
2. How solemn the priestly office, which all are called to perform: feeding the Divine "fire" in our souls continually!
III. DIVINE ENDOWMENTS REQUIRING THE CO-OPERATIVE WATCHFULNESS OF MEN. The priest's eye would need to be often turned to the altar fire: "every morning" it needed care.
1. A watchful life is imperative if we would maintain godliness within.
2. Neglect will allow the extinction of the Divinest gift. Only neglect —
(1)daily prayer;
(2)daily reading of the Scriptures;
(3)daily fellowship with Christ;
(4)daily watching against temptation. Fail in these duties, and the "fire" will expire. "Every morning" bring wood to the fire!
IV. DIVINE ENDOWMENTS ENDURING ONLY WHERE ACTIVELY MAINTAINED. That fire did expire! At the destruction of the Temple by Nebuchadnezzar.
1. May the Divine life m a soul go out?
2. May the Christian's "first love" become extinct?
3. May the holy aspirations of a child of God droop?
4. May all sacred ardour, in prayer, in consecration, die away?Work out your salvation with fear and trembling. "See that ye make your calling and election sure."
(W. H. Jellie.)
The fire upon the altar
J. E. C. Welldon, M. A.
"The fire shall ever be burning." I take the words as typical of our common life, and its common duties and opportunities. It is only a shallow mind that can think without being awed of the privilege or the responsibility which belongs to us as custodians of a light that may be dimned or desecrated in our keeping, but cannot die; so much stronger is it and more enduring than ourselves. Yet the words suggest, too, that if our life be as the fire, it must be as the fire in its intensity and purity. It is not worth having if it is dull and cold and heartless, if it is not enkindled with zeal and generosity.
I. THE FIRE OF ENTHUSIASM. It was said of Sir Walter Raleigh, "He can toil terribly"; and I think, if the great souls of the past could speak to you in tones that would command your interest, they would say that whatever good they did upon earth was achieved at the cost of strong resolve and strenuous effort.
II. THE FIRE OF INDIGNATION. It is not enough, right as it is, to love what is good. We must hate, we must spurn the evil. The wicked are always a discredited minority; and if the good had only the courage of their opinions, the wicked would never have the courage of theirs.
III. THE FIRE OF PERSONAL SANCTITY. The flame which consumes the dross of the world must itself be bright and beautiful. It must be "a burning and a shining light." Yes, and it must be "ever burning"; it must "never go out." It was the law of the Vestal Virgins in old time that night and day they should watch with sleepless care the everlasting fire upon the altar of the goddess. No calamity that could happen to the State was so terrible as if through their fault that fire should become extinct. But there was one essential condition of their watching: they must themselves be chaste; should any one of them break the Divine law of chastity, it was death for her and for him who made her break it. And oh! let us resolve that "the fire shall ever be burning upon the altar" of this school, which is so dear to us. Let it be bright, fierce, and lambent. Let it burn away the selfishness which lies at the heart of so many an one who knows it not.
(J. E. C. Welldon, M. A.)
Habitual piety
G. McMichael, B. A.
I. PIETY MUST BE HABITUAL TO PROVE THAT IT IS REAL.
1. Whatever is chief in the heart will be ever showing itself in the life.
2. We shall thus surely and thus only verify and carry out the Scripture descriptions of godliness.
II. PIETY MUST BE HABITUAL IN ORDER TO BE PROGRESSIVE.
1. The attainment of holy character is by degrees.
2. These advances can only be attained by constant well-doing.
III. PIETY MUST BE HABITUAL IN ORDER TO BE USEFUL.
1. If there be inconsistency or fitfulness, a painful sense of insincerity will he felt by those to whom the truth may be addressed.
2. With habitual piety, how much greater weight, pathos, and earnestness will there be.
3. An unconscious yet speaking power is in such godliness.
IV. HABITUAL PIETY GIVES DIGNITY AND ELEVATION TO THE WHOLE OF LIFE. It was a noble testimony that the son of J. A. James bore of his father: "I never found in him anything inconsistent or unworthy." What a wreath to lay on that honoured tomb! Conclusion: See to it that the fire be ever burning. What Christian workers should we have then-lips touched with a live coal, because the heart is glowing with the sacred flame. What Churches should we have then — not formal and languishing, but strong in godliness and increasing in numbers. What households should we have then-where the younger members would prove their appreciation of devout sincerity and the attractiveness of lofty example. Individual influence would be benign as that of the Australian tree which destroys infection, and breathes health around; and the whole spiritual scene would be beautiful and fragrant, as "a field that the Lord hath blessed." Cherish the sacred fire, if it is within. As the Parsees with the precious sandalwood keep alive the ever-burning flame in their temples, so with precious passages of Divine truth and prayer seek to keep alive and vigorous the name of love.
(G. McMichael, B. A.)
The altar fire a symbol of regenerating grace
G. F. Love.
1. In its source or origin.
2. In its tendency.
3. In its nature and properties.
4. In its permanency.
5. In its perpetuity.Lesson: Be diligent in the use of the means of grace —
1. Prayer: secret, family, social.
2. Study of Bible.
3. Meditation.
4. Attendance on the ordinances.
(G. F. Love.)
Fuel for heart flames
W. Williams.
"I'll master it," said the axe, and the blows fell heavily on the iron; but every blow made his edge more blunt, till he ceased to strike. "Leave it to me," said the saw, and with relentless teeth he worked backward and forward on its surface until they were all worn down or broken; then he fell aside. "Ha! ha!" said the hammer, "I knew you would not succeed; I'll show you the way." But at his first stroke off flew his head, and the iron remained as before. "Shall I try?" said a flame of fire. They all despised the flame, but he curled gently round the solid bar, and embraced it, and never left it, until, under his irresistible influence, it was so melted as to take the form of any mould you please. If hard hearts are to be won for Jesus, they must be melted, not hammered. No power has been found so effective as love for taking self-trust and self-righteousness out of men.
I. LET US SEEK TO FAN THE FLAME. Of the Baptist our Lord said, "he was a burning and a shining light." Blessed eulogy! may it be earned by each one of us. "Burning and shining" — our very ideal of a minister; a hot heart with a clear head; impetuosity and prudence blended; zeal and knowledge linked in holy wedlock. The motto on David Brainerd's banner, and the prayer in his heart, ever was, "Oh, that I were a flaming fire in the service of my God." We have as our model Him who could say, "The zeal of Thine house hath eaten Me up"; and while we profess to be His followers, we dare not rest satisfied with the "icy torpor" and "decorous coldness" which are, alas! the usual temperature of too many professors. We do not wish to be for ever praying for the smouldering embers to be blown into a flame, for we covet a steady furnace heat, and no mere fitful zeal, which, like the fire from the horse's hoof, dies in the moment of its birth. Most of us know the sad experience of preaching with the fire burning only amid grey ashes. We cannot expect much blessing while this is the case. If the gospel is to have a mighty effect upon the congregation, it must pass through the fire of an intense spiritual life in the preacher; and this life we feel we must have. And what a boon will it be to us also! What purifying force there is in consuming zeal and passionate love of souls I How it burns up all unworthy and selfish motives! This holy fire has also an educating force; by it the soul is transfigured, and made to enjoy a grand outlook. It awakens the intellect as nothing else can; it quickens the sensibilities of inferior minds, and makes them capable of achievements which, without it, they would never have dreamed of. John Howard had no commanding intellect, but what he had was illuminated with Divine light, and thus his name became immortal. Thomas Chalmers had always an intellect so commanding as to grasp a planet in its span; but it needed the grace of God to so illuminate the mind of Chalmers that he could write his astronomical discourses, and grasp, not a planet merely, but myriads of worlds as a boy handles his marbles, and move "like a strong swimmer in a stormy sea." Divine fire in the soul kindles a light in the intellect, elevates every natural faculty, and makes it a handmaid to the Spirit of God; it burns every bond that Lies the tongue, and makes men orators who else were dumb. This, too, will give us the most attractive characters. It is said that the slopes of a volcano supply soil so fruitful that the richest vines flourish best upon them; when the heart is full of holy fire the life is sure to be adorned with the rich graces of the Spirit, productive of that fruit which glorifies our Father in heaven. And yet to have the heart throb with a might pulse of love — to have a holy passion thrilling and burning in every artery and vein will, in all probability, involve much trial. Every cherished idol of the heart must submit to the action of this fire. It will consume all that is consumable. Upon sin in the soul it will have no mercy. It will probably involve, too, the scorn of some whose friendship we fain would cultivate.
II. LET US NOW GATHER A FEW MATERIALS TO FEED IT. Scientific men are asking, "What is to be the fuel for coming ages?" "What will our great-great-great-grandchildren sit around instead of our household fire?" One authority suggests as a source of heat, when coal is exhausted, the beating of the tidal wave on the shore. Happily the Christian Church need not trouble herself with any conjectures as to the fuel which is to feed her fires. The light and love invested in the covenant of graces ages back will never be exhausted until every elect soul glows with love to God, and every redeemed wanderer is lighted back to his Father's home. Does not even Nature speak to us upon this mailer of earnestness in our Master's work? The sun is earnest: in his path he never lingers, in his course he never halts: the stars never falter in their race, never swerve from their round; the Sea is constant in its ebb and flow, unchanging in eternal change. All Nature says, "The King's business requires haste"; and the man who is not in earnest when about "the King's business" is out of gear with the universe, and is a blot in the creation of God. Our age speaks to us, we live in the cumulated light of succeeding ages. Our age, too, is telling upon ages yet to be — nay, upon eternity itself. Is there not inspiration, too, in the memory of our early vows? If we would be full of Divine energy, let us labour after a strong sense of the love of God in Christ. All the love of eternity meets here as in a focus, and if we only seek full and deep communion with it our lives will not lack the holy fire. There is one other thought which ought ever to arouse our spirits and inspire our hearts with zeal and courage in our holy warfare. We are on the winning side. Victory is surely ours.
(W. Williams.)
H. Hardy, M. A.
The term "fire" in Scripture language is commonly employed to express the judgment, f God upon sin (Hebrews 12:29; Psalm 1:1.2; 2 Thessalonians 1., &c.); and accordingly, when the Jewish worshipper (the veil being off his heart) contemplated the altar's heaven-kindled flame, and bore in mind the Divine edict for its preservation, he was given to understand that the judgment of God was held in abeyance, that the Divine arrangements for turning aside that judgment from the contrite sinner though revealed to hope, were not consummated in fact, and, that as the fire, day by day, swallowed victim after victim, and burned still as fierce as ever, that victim had not yet been laid thereon whose blood should quench in mercy the fire maintained in justice. Well — "God is the Lord who hath showed us light; bind the sacrifice with cords, even to the horns of the altar" — the victim has been found and accepted; "He was led as a sheep to the slaughter"; His blood is "shed for many for the remission of sins," and the fire is gone out — God Himself hath "put it out": "for by one offering He hath perfected for ever them that are sanctified," and, "through the offering of the body of Christ once for all," mercy and truth, righteousness and peace have met together, and like the wings of the mystic cherubim, they shadow the mercy-seat of God — the throne of Divine grace. Well, the fire is "gone out" — God Himself hath "put it out," but in so doing He hath kindled another. Accordingly, when the fire of Divine justice died away in the offering up of Christ, the flame of Divine love shot upwards upon the altar-hearts of the Lord's redeemed; it was and is kindled from above, for love begets love, and "we love Him because He first loved us." This is the heavenly fire which kindles upon the altar of the heart, the sacrifice of the affections; it is the fruit of satisfied justice; it is the movement of Divine mercy, besprinkling the soul with the all-awakening, all-cleansing blood of Jesus, producing a responsive movement of the soul to God, by the drawings of the Spirit of grace, and lighting up a flame in its Divinely occupied recesses, not to be extinguished by the deepest waters of trial. "It shall never go out."
1. In time of trial and affliction it shall not go out; for "in the time of trouble He shall hide me in His pavilion: in the secret of His Tabernacle shall He hide me."
2. In seasons of spiritual depression it shall not go out; "O my God, my soul is cast down within me," &c.
3. In the hour of temptation it shall not go out; "for God is faithful, who will not suffer you to be tempted above that you are able; but will, with the temptation, also make a way to escape, that ye may be able to bear it."
4. When life, too, is waning, and the night of death is setting in, and the blighting chill is paralysing the frame as it enters the deep and dark river, it shall not go out; for "love is strong as death"; and "many waters cannot quench love, neither can the floods drown it."
(H. Hardy, M. A.)
The continual burnt-offering
S. H. Kellogg, D. D.
This ordinance reminds us that Christ, as our Burnt-offering, continually offers Himself to God in self-consecration in our behalf. Very significant it is that the burnt-offering stands in contrast in this respect with the sin-offering. We never read of a continual sin-offering; even the great annual sin-offering of the Day of Atonement, which, like the daily burnt-offering, had reference to the nation at large, was soon finished, and once for all. And it was so with reason; for in the nature of the case, our Lord's offering of Himself for sin as an expiatory sacrifice was not and could not be a continuous act. But with His presentation of Himself unto God in full consecration of His person as our Burnt-offering it is different. Throughout the days of His humiliation, this self-offering of Himself to God continued; nor, indeed, can we say it has yet ceased, or ever can cease. For still, as the High Priest of the heavenly Sanctuary, He continually offers Himself as our Burnt-offering in constantly renewed and constantly continued devotement of Himself to the Father to do His will.
(S. H. Kellogg, D. D.)
The continual burning
J. Parker, D. D.
Suppose the sin should cease, would the fire then be put out? Certainly not. The fire has a double significance; it is not there only to consume the sacrifice, it is there to express the continual aspiration of the soul. The fire still burns. There is an unquenchable fire in heaven. Aspiration is the highest expression of character. That is the permanent quantity in the text. Fire ascends; it speechlessly says, "This is not my home; I must travel, I must fly, I must return; the sun calls me, and I must obey." A character without aspiration cannot live healthily and exercise a vital and ennobling influence. When religion becomes mere controversy, it has lost veneration; and whatever or whoever loses veneration slips away from the centre of things, and falls evermore into thickening darkness. There is a philosophy in this conception as well as a theology. To aspire is to grow. "The fire shall ever be burning upon the altar; it shall never go out." Then there are two things in the text — "fire" and "altar." We may have an altar, but no fire. That is the deadly possibility; that is the fatal reality. The world is not dying for want of a creed, but for want of faith. We are not in need of more prayers, we are in need of more prayerfulness. If the little knowledge we have — how small it is the wisest men know best of all — were turned to right use, fire in its happiest influences would soon begin to be detected by surrounding neighbours and by unknown observers. Of what avail is it that we have filled the grate with fuel if we have not applied the flame? Does the unlighted fuel warm the chamber? No more does the unsanctified knowledge help to redeem and save society. We need the fire as well as the altar. What is needed now is a fire that will burn the altar itself — turn the marble and porphyry and granite and hewn soft-stone all into fuel that shall go up in a common oblation to the waiting heavens. We may have fire and no altar, as well as have an altar and no fire. This is also a mistake. We ought to have religious places and Christian observances, locality with special meaning, resting-places with Heaven's welcome written upon their portals. There is a deadly sophism lurking in the supposition that men can have the fire without the altar, and are independent of institutions, churches, families, places, Bibles, and all that is known by Christian arrangement for common worship. We are not meant to be solitary worshippers. When a man says he can read the Bible at home, I deny it. He can partially read it there, he can see some of its meaning there; but society is one, as well as is the individual, in some degrees and in some relations. There is a religion of fellowship as well as of solitude. Forsake not the assembling of yourselves together: there is a touch that helps life to gather itself up into its full force; there is a contagion which makes the heart feel strong in masonry. When a man says he can pray at home, I deny it — except in the sense that he can there partially pray. He can transact part of the commerce which ought to be going on continually between heaven and earth, earth and heaven; but there is a common prayer — the family cry, the congregational intercession, the sense that we are praying for one another in common petition at the throne of grace. It is not enough to kindle a fire: we must renew it. "The fire shall ever be burning upon the altar; it shall never go out." Did not some men burn once who are cold now? Have not some men allowed the holy flame to perish? and is not their life now like a deserted altar laden with cold white ashes? Once they sang sweetly, prayed with eagerness of expectation, worked with both hands diligently, were always open to Christian appeal, focalised their lives in one poignant inquiry — Lord, what wilt Thou have me to do? I know of no drearier spectacle than to see a man who still bears the Christian name on the altar of whose heart the fire has gone out. That is a possibility. Lost enthusiasm means lost faith; lost passion means lost conviction.
(J. Parker, D. D.)
Use of means
J. Gumming, D. D.
That fire on the altar was lighted originally from heaven; it was lighted, it is supposed, from the bright glory that was in the cloud, and ultimately dwelt in the Tabernacle between the cherubim; but while lighted from heaven it was kept burning by human appliances. God never dispenses with means; He gives grace, and expects us to use means. So that text that many pervert, "My grace is sufficient for you," some people practically read as if it were, "My grace is a substitute for you." Now it is not so; it is sufficient for you, but it never will be a substitute for you. God does not canonise indolence. He lights the spark that is in the heart from heaven, and He expects that, by prayer, by reading, by thought, you will keep it constantly burning.
(J. Gumming, D. D.)
Conscientious performance of holy duties
S. Charnock.
Be conscientious in the performance of holy duties. A fire which for awhile shoots up to heaven will faint both in its heat and brightness without fresh supplies of nourishing matter. Bring fresh wood to the altar morning and evening, as the priests were bound, for the nourishment of the holy fire. God in all His promises supposes the use of means. When He promised Hezekiah his life for fifteen years, it cannot be supposed that he should live without eating and exercise. It is both our sin and misery to neglect the means. Therefore let a holy and humble spirit breathe in all our acts of worship. If we once become listless to duty we shall quickly become lifeless in it. If we languish in our duties we shall not long be lively in our graces.
(S. Charnock.)
The perpetual fire
Bp. Babington.
- So careful is God of this continual burning, that, if you mark, it is reported over and over (see vers. 9, 12). To this end, the priest's care was to feed it with wood, and see to it day and night, and with no other fire might either sacrifice, or incense, be burned and offered to God. This fire was carefully kept upon the altar to the captivity of Babylon, and afterward found again of Nehemiah 2., 2 Macc. 1:18, 19. Of like from hence might grow that great honour and regard, which the heathens had fire in, whereof we read often. The Athenians in their Prytaneo, trod at Delphos, and at Rome, of those Vestal Virgins continual fire was kept, and of many it was worshipped as a God. The Persians called it Orismada, that is, holy fire; and in public pomp they used to carry it before kings with great solemnity. What might be the reason why God appointed this ceremony of continual fire upon the altar, and how may we profit by it?
1. First, there was figured by it the death of Christ from the beginning of the world; namely, that He was the Lamb slain from the beginning for mankind, and by this shadow they were led to believe that although as yet Christ was not come in the flesh, nevertheless the fruit of His death belonged to them, as well as to those that should live when He came, or was come; for this fire was continual and went not out, no more did the fruit of His passion fail to any true believer, even from the beginning. But they were saved by believing that He should come, as we are now, by believing that He is come.
2. Also this fire came from heaven (Leviticus 9:24), and so should Christ in the time appointed. This fire was ever in, and never went out, and so is God ever ready to accept our sacrifices and appointed duties, ever ready to hear us and forgive us, but we are slow and dull, and come not to Him as we ought.
3. No other fire might be used but this, and so they were taught to keep to God's ordinances, and to fly from all inventions of their own heads. For ever it was true, and ever will be true, "In vain do men worship Me, teaching for doctrines men's precepts." Our devices, seem they never so wise, so fit, so holy and excellent, they are strange fire, not that fire that came from heaven, not that fire that God will be pleased withal or endure. This fire coming first from heaven, and thus preserved, still preached unto them by figure, that as well did their sacrifices and services duly performed according to the law please God, as that did when first God sent His fire from heaven to consume it, in token of approbation, which surely was a great comfort to their consciences and a mighty prop to fainting, fearing weak faith.
4. This fire thus maintained and kept with all care, and "not suffered ever to go out," taught them, and still may teach us, to be careful to keep in the fire of God's holy Spirit, that it never die, nor go out within us. The fire is kept in by honest life, as by wood, by true sighs of unfeigned repentance, as by breath or blowing, and by meek humility, as by soft ashes. Oh, that we may have care to keep it in l what should I say? This continued fire taught then, and, though it be now gone and abrogated, may still teach us now, to be careful to keep in, amongst us, the fire of God's Word, the true preaching of His truth, to the salvation of our souls.
5. For the fire hath these properties — it shineth and giveth light, it heateth, it consumeth, it trieth: so the preaching of the gospel. "Thy Word is a lantern unto my feet, and a light unto my path." St. Peter calleth it "a candle in a dark place," and many Scriptures teach the shining light of it. The heat in like sort: "Did not our hearts burn within us, whilst He talked with us, and opened the Scriptures? The fire kindled, and I spake with my tongue," saith the Psalm; and as fire it pleased the Holy Spirit to appear at Pentecost, to show this fruit of effect of the Word preached by their mouths, it heateth the heart to all good life, and maketh us "zealous of good works." The dross of our corruption by degrees it washeth, the stubble of our fancies it "burneth up and consumeth," so that we abhor the sins we have been pleased with, and hate the remembrance of evil passed.
6. Lastly, it trieth doctrine, and severeth truth from error; it trieth men, and discovereth hypocrites. All worthy motives to make us careful to preserve this fire perpetually amongst us whilst we live, and in a holy zeal to provide for it also when we are dead. So shall we live being dead; nay, so shall we assuredly never die, but with immortal souls, and never-dying tongues, praise His name that liveth for ever, and will have us with Him.
(Bp. Babington.)
A fire easily perpetuated
At Kildare a memorial fire was kept up in honour of St. Bridget for seven hundred years, and extinguished in the thirteenth century by order of an Archbishop of Dublin. It is easier to keep up the outward fires of superstition than the Divine fire on the altar of the heart.
The constancy of religion
David Livingstone, who did so much toward opening up the dark continent of Africa, told the following story. When he was a boy, a faithful Christian man called him to his death-bed and said, "My son, make religion the everyday business of your life, and not a thing of fits and starts." Livingstone's life shows that he followed the advice to the day of his death, even to his last hour, which was spent on his knees in prayer to Him to whom he had so often gone for comfort.
Keeping the fire burning
In Florence good housewives use cakes of vine-refuse to keep the fire in when they are away from home. These cakes cannot yield much heat or create a blaze, but they feed sufficient fire to save lighting it again. Do not many obscure, untalented, but quietly sincere believers answer just this purpose in our churches? In dull and. dead times they preserve "the things which remain and are ready to die"; they detain the heavenly flame, which else would quite depart, and though the best they can do is but to smoulder in sorrow at the declension of the times, yet they are not to he despised. When, in happier days, the fire of piety shall burn with renewed energy, we shall be grateful to those who were as the ashes on the hearth, and kept the dying flame alive.
Need for constant piety
Some Christians are like those toys they import from France, which have sand in them; the sand runs down, and some little invention turns and works them as long as the sand is running, but when the sand is all out it stops. So on Sunday morning these people are just turned right, and the sand runs, and they work all the Sunday; but the sand runs down by Sunday night, and then they stand still, or else go on with the world's work just as they did before. Oh! this will never do! There must be a living principle; something that shall be a mainspring within; a wheel that cannot help running on, and that does not depend upon external resources.
Rekindling the spiritual fire
J. Spencer.
Epiphanius maketh mention of those that travel by the deserts of Syria, where are nothing but miserable marshes and sands, destitute of all commodities, nothing to be had for love or money; if it so happen that their fire go out by the way then they light it again at the heat of the sun, by the means of a burning-glass or some other device that they have. And thus in the wilderness of this world, if any man have suffered the sparks of Divine grace to die in him, the fire of zeal to go out in his heart, there is no means under the sun to enliven those dead sparks, to kindle that extinguished fire again, but at the Sun of Righteousness, that Fountain of Light, Christ Jesus.
(J. Spencer.)
Constant light
Many hypocrites are like comets, that appear for awhile with a mighty blaze, but are very unsteady and irregular in their motion; their blaze soon disappears, and they appear but once in a great while. But true saints are like fixed stars, which, though they rise and set, and are often clouded, yet are steadfast in their orb, and shine with a constant light.
( Pres. Edwards.)
A constantly burning lamp
Any man or woman, however obscure, whose life is clean, whose words are true, whose intention is to help God in His world, kindles a light which never goes out.
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Chris Cameron began his working life by leaving school at sixteen with little in the way of qualifications to show for it. He went on to work in mining, following generations of his family. Whilst the mining industry was being 'rationalised' in 1992 he pursued a long standing interest and preserved his sanity (although some would say not) by undertaking a solitary 'A' level in Psychology at an evening class. He undertook his first degree (Behavioural Sciences at the University of Huddersfield) in 1993, never believing he could complete it. He undertook his PhD in 1996, never believing he could complete that either. He currently enjoys life as an academic and supporting those who want to progress their life chances through education as he did.


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These sheets also highlight how support can be offered to people showing signs of difficulty with these areas of life.
know where their bodies are in space and how body parts relate.
coordinate movements of their limbs.
stabilise themselves whilst reaching and bending.
organise and remember steps of dressing.
distinguish between right and left sides of their body.
differentiate the front and back of clothing.
tolerate certain textures and fabrics.
Certainly a lot more than most realise!
To find out more download the Dressing Facts Sheet here.
These skills set the foundation for more complex and specialised skills.
To find out more download the Gross Motor Facts Sheet here.
Fine motor skills involve the use of the smaller muscles of the hand such as when your child uses pencils and scissors or ties their shoelaces.
Difficulties with these skills can compromise your child's performance at school, confidence and independence in life skills like getting dressed or feeding themselves.
To find out more download the Fine Motor Facts Sheet here.
The learning of toileting skills will vary widely amongst children.
Most children learn to control their bladder and bowel by 18 months of age. Around this age children will typically show an interest in toilet training. Bowel control usually is attained before bladder control and girls generally attain independence a few months before boys.
To find out more download the Toiletting Facts Sheet here.
The patterns of behaviour a person develops today are likely to be the patterns that are repeated throughout their life.
Take responsibility for your behaviours today ... it's likely you will learn to take responsibility for all aspects of your life in the future and therefore positively influencing your future roles in life ... your work, your futur relationships, partners, parenting, community involvement, how you feel about yourself .. the examples are infinite!
After all, we are all responsible for our own behaviour and our own outcomes in life. We are unable to change the behaviour of another person but we can change our own response and behaviours we choose to use!
To find out more download the Bullying Facts Sheet here.
We hear the word anxiety and for most a picture pops up of what anxiety looks and/or feels like. The picture is different for many.
To find out more download the Anxiety Facts Sheet here.


text:
Posted inPeaks to Plains
Trail running for the trails
by Kelsey Dayton September 11, 2012 September 22, 2021
As a seventh-grader in Indiana, Brian Stark, not only lost, but came in last, every race he entered in track and field. Instead of being deterred and accepting that maybe running just wasn't his sport, Stark created a running regimen.
He knew running was going to be part of his life. In elementary school he'd beg teachers to challenge how far he could go — around that tree, then to the fence. The longer he went the more he liked it. He hadn't expected to lose when he signed up for 7th grade track.
Kelsey Dayton
So he created a year-round training program running farther each week.
When 8th grade track and field started, no one could beat him.
Now 40, and living in Arizona, Stark is running across Wyoming this week to help raise awareness for the historic trail systems that crisscross the state, including the Oregon Trail, which he's following — or at least attempting to follow.
When he started, near where the trail crosses into Wyoming from Nebraska, he found the granite marker signifying the trail, but all around was head-high corn and no path. So he started his journey running country roads.
Using running as a form of sightseeing and travel began when Stark graduated college. Suffering through studies and tests, he made a deal with himself once he graduated he'd hike the Appalachian Trail. He bought a map and hung it in his dorm room where he could look to it whenever he needed motivation. He finally hiked the Appalachian, and he loved the trip so much he wondered, why not see more of the country on foot? A few years later, he ran from Delaware to California following the American Discovery Trail.
Years later he'd still never been to Wyoming, so when planning his next running adventure he decided he'd run across the state. Stark is hoping to become the first person in modern time to cross all 50 states on foot. When finished, Wyoming will be his 29th state. He plans to cover about 40 miles, finishing the about 500 mile trip in 13 days on Sept. 14.
His first few days pitted him against the elements, 94 degrees Fahrenheit and a stiff Wyoming wind made for slow going 12-hour days. It is always a shock to the system when he starts a long run, but luckily Stark's never dealt with stomach issues or blisters so his body quickly settles into a routine.
His days on the trail typically start by 7 a.m. so he can slow his pace by mid-day in the heat, sometimes even walking a bit. A support vehicle, driven by a friend, meets him every few miles giving him water refills, or energy supplement shakes he drinks throughout the day. He eats four freeze dried dinners at a hotel or in a campground at night.
Brian Stark is running across Wyoming to raise awareness for historic trails. (Photo Courtesy Brian Stark — click to enlarge)
A few people ask his friend, who is often stopped on the side of the road waiting for Stark, if he's alright. When he tells them he's fine, he's just helping his friend run across Wyoming, they simply nod and move on. In other states that line usually generates a conversation, Stark said.
Most don't comment when Stark stops at gas stations in his alien costume of bright yellow shoes, hydration pack and waist pack laden with energy drinks. When people do ask what he's doing he takes a moment to talk about the trails, but he doesn't go door-to-door to push his message. Approaching a home, even for directions, can be nerve-wracking in Wyoming, he said. When looking for advice on where the trail picked up he approached a home with a sign on a cattle guard saying trespassers will be shot and survivors shot again. For emphasis, among the fake bullet holes on the sign were a few real ones.
Stark kept running.
He's not against energy development, but he loves being on the trail and imagining he's back 100 years in time, a sense that will be lost with development in the view sheds.
In just one morning on the trail he saw about 80 pronghorn, wide open views that seemed to go forever and an abandoned action figure wearing shoes just like his.
— "Peaks to Plains" is a blog focusing on Wyoming's outdoors and communities. Kelsey Dayton is a freelance writer based in Lander. She has been a journalist in Wyoming for seven years, reporting for the Jackson Hole News & Guide, Casper Star-Tribune and the Gillette News-Record. Contact Kelsey at kelsey.dayton@gmail.com.
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Tagged: Brian Stark, historic trails, oregon trail, running
Kelsey Dayton is a freelancer and the editor of Outdoors Unlimited, the magazine of the Outdoor Writers Association of America. She has worked as a reporter for the Gillette News-Record, Jackson Hole News&Guide...	More by Kelsey Dayton


If you were on one of the Classic, Evolution or Essential 10 plans it would be worse on going over your data threshold for the remainder of the month except during the late nite or early bird free zones which are associated with those plans (even then the benefits of those free zones have been diluted as more and more users discover how to best leverage them).
The Liberty Plans don't have a free zone. Instead once you go over the priority data limit you've signed up for you then go into Liberty Pass mode which is prioritized not simply throttled, you're placed at the bottom of the service queue. During peak usage periods, those who haven't exceeded their hard cap or priority data are effectively cutting in line and serviced at a greater priority such that the end of the queue is barely moving during those periods.
As long as I stay within my monthly allowance I'm good (even on a more heavily loaded beam) - for the past couple months I've monitored my speeds regularly during both the peak and non-peak usage periods - the slowest I had was earlier this AM around 7:00 with 7 Mbps but it returned to normal shortly after that. All others tests have been in excess of 12 Mbps and well in excess during non-peak hours excluding this AM.


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Q: Transition animation, high cpu? When I created a simple codepen to debug why a component in my react app was using so much CPU, I was surprised to see it is this little CSS transition in chrome where I'm seeing 20-30% CPU.
http://codepen.io/anon/pen/wJzmxe
Anyone have ideas how we might approach this differently?  Or why this is the case?

#foo {
  background: red;
  height: 20px;
  max-width: 500px;
  transition: width linear;
  transition-duration: 10s;
  width: 0;
}

var yes = true
setInterval(function () {
  var size = yes ? '500px' : '0px'
  yes = !yes
  document.getElementById('foo').style.width = size
}, 10*1000)

A: Try transitioning transform instead - transitions on transform get hardware acceleration where transitioning width does not and is less performant.

setInterval(function () {
  document.getElementById('foo').style.transform = 'scaleX(1)'
}, 10*1000)
#foo {
  background: red;
  height: 20px;
  max-width: 500px;
  transition: transform linear;
  transition-duration: 10s;
  transform: scaleX(0);
  transform-origin: 0;
}

redpajama_set_name: RedPajamaStackExchange


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text:
Oxford Research Encyclopedia of Literature
Oxford Research Encyclopedias Literature
African Literatures
Asian Literatures
British and Irish Literatures
Latin American and Caribbean Literatures
North American Literatures
Oceanic Literatures
West Asian Literatures, including Middle East
Western European Literatures
Ancient Literatures (before 500)
Middle Ages and Renaissance (500-1600)
Enlightenment and Early Modern (1600-1800)
20th and 21st Century (1900-present)
Film, TV, and Media
Non-Fiction and Life Writing
Print Culture and Digital Humanities
Theater and Drama
Identifying FID
FID and Focalization
Dual Voice
Narrative Voice
FID in the English Novel
Discussion of the Literature
Printed from Oxford Research Encyclopedias, Literature. Under the terms of the licence agreement, an individual user may print out a single article for personal use (for details see Privacy Policy and Legal Notice).
Free Indirect Discourse
Daniel P. GunnDaniel P. GunnDepartment of English, University of Maine at Farmington
https://doi.org/10.1093/acrefore/9780190201098.013.1020
In free indirect discourse (FID), the narrative discourse of a text incorporates the language and subjectivity of a character, including emotional coloring, deictics, judgments, and style, without an introductory attributing frame like "she thought that" and without shifts in the pronouns or the tense sequence to accord with the character's perspective. By combining the immediacy of direct quotation and the flexibility of indirect discourse, FID allows for the seamless integration of a character's thought or speech, with all of its distinctive markers, into the narratorial discourse. Because FID occurs in the context of narratorial discourse and allows for a fluid movement back and forth between narratorial and figural subjectivities, it characteristically entails a mixture or interplay of two voices—the narrator's and the character's—in the same utterance, as in parody or mimicry. The evocation of a character's thought or speech through FID and its relation to narratorial commentary and report can be subtle and nuanced, and identifying and making sense of FID sentences requires significant interpretive activity on the part of the reader. FID has been a crucially important technique for the representation of consciousness in the English novel, particularly in the tradition which runs from Jane Austen through George Eliot to Henry James, Virginia Woolf, and James Joyce, which concerns itself increasingly with the imagined thought-lives of characters. Depending on the context, FID passages can be presented sympathetically, inviting the reader to immerse herself or himself unreservedly in the character's thought or speech, or ironically, with the language of the character creating a dissonant effect against the background of the narrator's discourse and the novel's design. FID is also sometimes referred to as style indirect libre, free indirect style, represented speech and thought, or narrated monologue.
speech and thought representation
style indirect libre
M. M. Bakhtin