text:
Chapter 12: Zen and the Death of God by Winston L. King
The Theology of Altizer: Critique and Response
by John B. Cobb, Jr. (editor)
Note: Winston L. King is Professor of the History of Religions at Vanderbilt University, Nashville, Tennessee.
Since Zen Buddhism does not believe in god in any recognizably Christian sense, and since, for radical (Christian) theology, the Christian God is "dead," a comparison of the two suggests itself. Nor is their comparison a merely captious joining of two "atheisms." On the Japanese Buddhist side there is considerable interest, because the death-of-God language seems to approximate the historical Buddhist Dharmakaya language.1 And at least with Thomas Altizer -- whom we shall take to represent death-of-God "theology" -- there is a considerable return interest in Buddhism. Further, and perhaps ironically, Altizer specifically rejects Buddhism as inadequate because, in its quality as an Oriental mysticism, it seeks regressively to return to a transcendent primordial Unity for salvation.2
The question to be raised here is whether Zen (Buddhism) in its rejection of (Buddhist) "Oriental mysticism," and Altizer in his rejection of Christian and Buddhist transcendentalism, do not finally come to approximately the same position -- though by somewhat different routes. To this end we shall sketch the rejection-affirmation modes of each party to the comparison and in the third section draw our conclusions.
For Altizer the contemporary and very much alive Devil is Dualistic Transcendence. As a Hegelian he believes that the only creative form of dualism is of the dialectical sort in which every entity is always moving into union with its opposite. This kind of "contradiction" is "the root of all movement and life."3 But the traditional dualistic transcendencies of religion and philosophy are separated by an infinitely wide and deep chasm of irrelevance and unreality from the living immediacy of the ongoing world-process. Here "transcendence" is always and everywhere synonymous with the abstract, the empty, the meaningless, the past, the distant, and the dead in everlasting opposition to and separation from the concrete, the significant, the present, the near at hand, and the living.4
Hence Altizer's war to the death against "God." For "God" as portrayed in Christian theology and embodied in the institutions and rituals of Christendom is the essence of evil transcendence and the root cause of all that is wrong in Christianity today. It is impossible for Altizer to be too emphatic here. "God" as mystery must be rejected since mystery means 'silence and apartness from history and life."5 With Nietzsche he holds that "God" is "the deification of nothingness," in polar opposition to the world, "the contradiction of life," one who "crushes the life of man," "the deepest embodiment of . . . No-saying, [i.e.,] absolute life and self-negation."6 Such a God is the author, or the excuse for "the alien power of the moral imperative" which is "addressed to man from a beyond" and imprisons him "by an obedience to an external will or authority."7
The Christian theological tradition has created in "God" a uniquely monstrous transcendence "whose very sacrality is absolutely opposed to the life and immediacy of man's existence in the world" . . . a feat unequaled even by Muslim or Jew!8 Hence one must "kill" the sacred-transcendent God.9 He must be specifically and deliberately pronounced dead by the Christian community, and even the putrefying corpse of his memory must be deeply buried lest its infection bring Christianity to its total death. Of course the death of the traditional Christian God calls for the death of traditional Christianity as well:
The modern prophet. . . has been given a vision which abolishes all that humanity has thus far known as light. Both the ancient and modern prophet must speak against every previous epiphany of light, calling for an absolute reversal of a fallen history as the way to life, with the hope that the destruction or dissolution of an inherited and given history will bring about the victory of a total epiphany of light.10 If Christ is truly present and real to us in a wholly incarnate epiphany, then the one principle that can direct our search for his presence is the negative principle that he can no longer be clearly or decisively manifest in any of his previous forms or images. All established Christian authority has now been shattered and broken.11
Thus only in knowing and declaring that God is dead can the Christian live as Christian. But it is precisely at the point of the death of God and the abolition of traditional Christianity that true (radical) Christianity is to be differentiated both from "religion" (false transcendence per se) and its supreme embodiment in Oriental mysticism:
Christianity, and Christianity alone, proclaims the death of the sacred; and only in Christianity do we find a concrete experience of the factuality and the finality of death. . . . No other higher religion in the world calls its participants to a full experience of the pain and darkness of the human act of dying as the way to transfiguration and rebirth. Unique, too, is the way in which the Christian is called to share or to coexperience Christ's death, where a sharing of the passion of Christ becomes participation in the process of salvation.12
But before we can fully understand Altizer's call for the death sentence upon all sacred entities in general, and God in particular, we must add Altizer's emphasis upon kenosis, the Self-emptying of God into historical being. Now with this we are obviously moving into the area of affirmation. Altizer's basic affirmation is precisely here, the kenotic emptying of all transcendence into the immanence and particularity of incarnation. For him the basic and uniquely Christian truth is the Incarnation.
What then does incarnation mean for Altizer? In general it means the dialectical (not dualistic) movement of God's total being into his "opposite," the world of flesh-in-history, or historical being in flesh. It is assumed that this movement must be total and absolute; were any part or particle of God left behind, in terms of sovereignty or transcendent being, there could be no incarnation worth speaking of. Now was God's movement into historical being in Christ unique and once for all, or is there a perpetual ongoing movement of God into historical being? The answer is both. Thus:
It [the Incarnation] is . . . a real movement of God himself, a movement which is final and irrevocable, but which continues to occur wherever there is history and life.13. . . If we conceive the Crucifixion as the original enactment and embodiment of the self-reversal of all transcendent life and power, then we can understand the atonement as a universal process present wherever there is life and energy, wherever alienation and repression are abolished by the self-negation of their ultimate source.14
Ultimate source means "transcendent God," of course.
Now the dualistic sin of the Christian church, its original heresy, is that of resurrecting Jesus into the heavens with God in glory and the designation of the church as Christ's mystical body on earth.15 In actuality this doctrinal pronouncement represents a reversal of God's kenotic movement into humanity in Christ's flesh and in his death, for contrary to the spirit of kenotic incarnation, the church has become ever more sacredly apart from the profane, and the resurrected Savior ever more transcendent of the world. Not only so, but the church-style incarnation confines it to one man at one time in history. But though this is a primary manifestation, and initially occurred in Christ,16 the incarnation cannot be understood and participated in save as a total and perpetual process which moves on toward a supreme consummation:
At no point in this process does the incarnate Word or Spirit assume a final and definitive form, just as God himself can never be wholly or simply identified with any given revelatory event or epiphany, if only because the divine process undergoes a continual metamorphosis, ever moving more deeply and fully toward an eschatological consummation.17
This eschatological consummation will be the death of the transcendent God, his self-negation by a total incarnation of actualization "throughout the total range of human experience,"18 his "kenotic passion" fulfilled in a "new and liberated humanity"19 -- a humanity liberated from even the memory of God to become its own Divine Self.20
In conclusion to this sketch of Altizer's affirmations we must say a word about his affirmation of the eschatological quality of Christianity which, he holds, most definitively and radically separates Christianity from "religion" in general, and Eastern mystical religion -- the essence of "religion" as such -- in particular. In this context Christianity is characterized as forward-looking -- toward the eschatological consummation of God's full movement from transcendence into immanence. It is thus to be contrasted to the religious and Eastern-mystical looking backward from concrete, present historical reality to a primordial blessed Oneness of mystic peace as the final consummation.
Now Christianity has produced its own false form of apocalyptic in which the apocalyptic goal (eschaton) is thought of in a chronological sense as some far-off divine event toward which all creation and all history move. But this is a reversal of the true kenotic-apocalyptic process, for in the guise of moving forward it would instead be moving backward toward a repetition of the primordial unity and harmony. And in so doing it forsakes its uniquely Christian quality and becomes an Oriental-mystical type of "religion." It is here precisely that radical (true) Christianity must be separated from Buddhism:
At this point Buddhism presents an instructive contrast to Christianity, for here [in Buddhism] one discovers unbelievably complex systems of meditation centering upon the image of death, but here death is a way to a dissolution of the human condition, and therefore to the abolition of pain and suffering.21
That is, by the salvational dissolution of the human condition, Buddhism reverses incarnation and rejects the immanental consummation of true Christianity.
In Zen, as in death-of-God, we encounter a radical critique of the parent tradition. However, it should be observed at the outset that Zen does not seem to be as finalistic and radical in its rejection. For Zen Buddhists are still quite willing to be called Buddhists in the full sense, and in many ways are quite indistinguishable from other Buddhists. Perhaps part of the difference of tone lies simply in Eastern and Western temperament and cultural conditioning. Western dialectic is sharp, hard, definite. Eastern dialectic is softer and more indirect. And, after all, in the Buddhist-Eastern view, words and arguments never contain the definitive essence of matters religious.
Nevertheless there have been both rejection and criticism of the mainstream Buddhist tradition by Zen. One way of characterizing the Zen reversal is in the famous words falsely attributed to Bodhi-Dharma, but truly descriptive of Zen principles:
A special transmission outside the scriptures;
No dependence upon words and letters;
Direct pointing to the soul of man;
Seeing into one's nature and the attainment of Buddhahood.22
This is a kind of antitraditional Buddhism, so to speak. The real, radical teaching of Buddhism, according to Zen, is the "secret transmission" of the original enlightenment (Satori) experience directly from master to disciple in person-to-person confrontation; not by the scriptural or doctrinal route. Accordingly, as even a casual reader can observe, Zen tradition is full of aspersions cast on theoretical learning. Again and again one reads of a master who answers a disciple's philosophical question with a complete and insulting non sequitur of nonsensical quality. The learned-in-the-scriptures disciple is held up to derision. And on occasion the sacred manuscripts have been used practically, i.e., for kindling a fire. So too, disregard, even insult, has been sometimes directed toward the Buddha. What is he? A dung stick, three chin of flax. The Buddha image? Fine for a fire to keep warm by. You must "kill the Buddha" before you can gain enlightenment, in the words of some of the Zen masters.
Yet some of this should not be taken too literally. One young Zen monk, concerned that Westerners should think that "Kill the Buddha" statements meant habitual insult of the Buddha in Zen circles, invited us to witness a Founder's Day service at a Zen temple. Not only was there a majestically magnificent temple, but numbers of gorgeously robed priests, and a ritualistic order of service that put Greek Orthodox and Roman Catholic liturgists to shame in the elaborateness with which the Buddha was honored by reverential and multiplied bowings and meticulously crafted ritual forms. It is also true that a Zen meditator in training hears numerous sermons on Buddhist truth, and frequently chanted scriptures; he participates in a rigidly prescribed manner of life that has no allowable variation save in that awful moment of truth when he confronts the roshi on his own and must speak forth what he himself knows of enlightening truth. In short we might say that Buddha and scripture denials are primarily methodologically and psychologically oriented; they are designed to shake one loose from easy dependence upon the mere forms of piety and open to him the deeper truth of his own being.
But the question of rejection or denial must be pressed on a deeper and more existential level than this. What does Zen reject? Dualism, in all its forms, and on every level. It finds the cerebral-visceral, thought-action, reflection-participation, abstract-concrete, intellectual-existential, good-bad dichotomies of most contemporary men to be unrelievedly tragic. It is the mark of their unsaved status, or in Buddhist terms, their inability to realize their own essential, i.e., Buddha, nature at every moment and in every action. This dichotomized or unsaved man, unable to perform any action with the totality of his being, is not as well-off even as the animal. Dr. Daisetsu Suzuki used to point to one of his cats and remark: "When that cat jumps, it doesn't have to think: I am about to jump. It just jumps," in a perfect unity of thinking, feeling, being, and acting.
There are many other types of destructive dichotomy to be found in human life. For example, there is the distinction which men make between themselves as souls, selves, or thinking beings, over against the inanimate world of rocks, trees, and mountains. Dr. Suzuki was fond of saying that when a man sat in a garden contemplating a rock it was not a one-way operation, but that "something" returned from the rock to the man. Or, to reverse it: A man must somehow feel-think-intuit himself into that mode of being which is the rock's. And in discussing this very situation, Professor Keiji Nishitani was quite unwilling (on a Zen basis) to allow one to speak of the mind of man as "including" the object of thought, i.e., the rock, in a way superior to that rock itself. The rock and its human observer were different, to be sure, but not in any hierarchical sense, nor in any fully separative manner.
Again, and fundamental to all Zen thinking, is the evil of the subject-object dichotomy. Because our basic modes of consciousness are always experienced in the context of subject vs. object, we can never see things as they truly are, nor see into our own true nature. For the subject-object relation is an assertion of ego, one's ordering the world about his subjective, personal consciousness, and as such it offers a handhold to all of the invidious evaluations that separate men from things, from each other, and from their own deepest life itself.
Naturally, Zen also has much to say about the evil dualism of the transcendent and the immanent. If transcendence is to be thought of as apartness from, standing in opposition to, then it is to be condemned here just as roundly, if not as violently, as in the death-of-God view. Zen will have nothing to do with a "holiness" which is holy by virtue of being apart from the rest of life; it must be "sacred" by being intrinsic to life, or it is not sacred at all. The final state in the famous ten Oxherding pictures, which are a parable of the Zen quest for enlightenment, is that of the fully enlightened man who
is found in company with wine-bibbers and butchers;
he and they are all converted into Buddhas.
Bare-chested and bare-footed, he comes out into the market place;
Daubed with mud and ashes, how broadly he smiles!
There is no need for the miraculous power of the gods,
For he touches, and lo! the dead trees come into full bloom.23
For Zen, not even the individual "self" is ever to be thought of as transcendent of the physical-mental events that constitute its present content. They are the self, in its totality and essence. As mind, or "no-mind" equally well, they are an integral part of the universal flux of events.
So too, more ontologically speaking, Zen rejects the noumenal as over against, within, or beyond the phenomenal; there is no other reality "behind" appearances. There is perhaps a depth dimension in which all realities are to be seen, but it is not separate from them in any way. Thus, says Suzuki, when Western-Christian-oriented Tennyson looked at the tiny flower in the crannied wall, first of all he plucked it. Then he began to think thoughts about "God and man" or about being "all in all," which he hoped would enable him to understand the mystery of all creation. But when Basho the Zen poet saw a flower he left it there and unromantically writes thus:
When closely inspected,
One notices a nazuma in bloom
Under the hedge.24
No more, no less. No need to bring in a God-thought at all. The flower is simply there to be totally sensed. Its perceived existence is its sacredness. In totally and perceptively sensing it, in ceasing to try to dominate, categorize, or change it in any way, one experiences in the very act of sensing it the totality of reality.
Here we are on the ground of affirmation. And indeed negation in Zen is difficult to separate from affirmation, for Zen insists that they are the same. To negate dualism is to affirm oneness; to negate separation is to affirm unity; to deny the unreal is to affirm reality -- without defining them. To negate anything is to affirm something else. In a true vision of reality, the distinctions of one and many, large and small, better and worse will be bypassed -- or transcended, if you will, by a nontranscendent kind of awareness. The greatest is the smallest and the smallest is the greatest. One finds the three million worlds in the tip of a single hair. Individuality cannot be separated from totality, nor vice versa. Each implies the other; or better, each is present in the other. And with regard to God, if he is to be thought at all, he is not transcendent or other, but present in, consisting in, the holiness of all that is. For isness is holiness; holiness is isness, just that and no more. To live a holy life is just to live life in all its natural fullness. For the moment we may then summarize the Zen radical immanence in this well-known passage:
Again, you and I sip a cup of tea. The act is apparently alike, but who can tell what a wide gap there is subjectively between you and me? In your drinking there may be no Zen, while mine is full of it. . . . In my case the subject has struck a new path and is not at all conscious of the duality of his act; in him life is not split into an object and subject, or into acting and acted. The drinking at the moment to him means the whole fact, the whole world.25
Zen immanental terms are not precisely death-of-God incarnational terms, but they seem to be within shouting distance of the latter. Therefore I wish to raise again the question in this final section as to whether Altizer, despite his rejection of Buddhism as definitely different from and lesser than Christianity, has not in the final analysis come full circle and embraced a Buddhist type of radical immanentalism. In support of this suggestion I will make four comparisons, drawing in part on statements already made, and in part upon further statements, particularly from the Zen side.
1. Though beginning from somewhat different bases, both death-of-God and Zen reject all transcendence modes that separate ultimate reality from contemporary living event. Zen begins with the ordinary individual who is separated from his own true Buddha nature by the false dichotomies of a "Buddha" far back in history, or now in Nirvana; or, more existentially, man as separated from the world around him by a subject-object dualism. For such a man rivers are rivers, mountains are mountains, and trees are trees, things of differing natures, apart both from each other and from the man who observes them. But after Zen meditation there comes a time when one is not certain of this ordinary sort of realism. A mountain as such is not a sharply separate entity. In itself and by itself it is not fully real. Not only does it imply all other things -- trees and rivers as well -- indeed it may be said to have tree-and-river nature within it, to be inseparable from tree and river in reality. And the meditator becomes troubled and confused. What is true reality?
But if he persists, the third and final step of enlightenment ensues. And how does he now see things? He sees trees as trees, rivers as rivers, and mountains as mountains. Mere word play? No. We have returned to the first condition, but spiralwise on a higher level. We now behold all things in their genuine immanental reality. They are in their very particularity, universal as well; to be universal is to be particular. There is nothing "beyond" this immediate reality, no substrate of Being, no mystically apprehended noumenon, no God who "clothes" himself mysteriously in phenomenal beauty and power. We -- things and persons -- just are; but in being, we are both many and the One.
Do not death-of-God Christianity and Zen here unite? For Altizer there is no longer a God out there, back there, up there, anywhere. All the God that is, is incarnate in the concrete realities of the here and now. We make him alive by killing him in his transcendence. We encounter him simply by immersion in living. True, Altizer from his Christian context speaks of involvement in "history," whereas the word "history" hardly ever crosses a Zen lip. And again, perhaps because of Christian backgrounds, Altizer has a certain preference for God's incarnation in "human face and hand," rather than rocks, mountains, trees, and rivers. Perhaps these distinctions are crucial; but to me they seem peripheral.
2. Historical particularity is obviously, at least in Altizer's case, a close corollary of immanentalism and incarnationalism. But two brief quotations will give it further point:
What is new in the Christian name of Jesus is the epiphany of the totality of the sacred in the contingency of a particular moment of time: in this name the sacred appears and is real only to the extent that it becomes actual and realized in history.26
In the modern historical consciousness, only two hundred years old, there has been
an eclipse of the transcendent realm, an eclipse resulting in the birth of a unique sense of historical particularity. . . . For the first time historical events appeared as radically particular, as confined in their meaning and value to the actual but singular process in which they occur, and thus as being wholly detached from a universal order or law.27
Note that again we have the prevalent "historical" motif; the Altizer particularity is historical particularity or event. And again this grows out of the general Christian context from which Altizer speaks.
With Zen, particularity is of a somewhat different sort by virtue of the Buddhist context of its assertion. And that Buddhist context has led many Christians to deny that the integrity and value of the particular can be had in Buddhism, especially that of the personal particular. Thus the late Paul Tillich in his Christianity and the Encounter of the World Religions, written shortly after his visit to Japan some years ago, says: "Only if each person has a substance of his own is community possible, for community presupposes separation. You, Buddhist friends, have identity but not community."28 It seems that quite logically Altizer should share in this general opinion, and see in the Buddhist pattern a denial of the humanistic, historical, and particularistic, for the sake of the Primordial Whole.
But contemporary Zen Buddhist scholars vigorously reject Tillich's interpretation. In the above-mentioned person-and-rock discussion in which he rejected the superiority of the person's nonstone capacity for "inclusion" of the stone in his field of thought and action, Professor Nishitani maintained that Zen Nothingness (sunyata), because of its indeterminate character, could include both the person and the rock in a "loving" relation, in which (1) each party could relate to the other in the true meaning of "love," without let or hindrance; and (2) at the same time respect the true identity of the other being without coercing it into any preformed, or prejudged, relational framework.
So also there was a specific rejoinder to Tillich's statement by Professor Masao Abe, which I doubt that Tillich ever read.
Is not the dialectical nature of the Christian community and separation really not dialectical, thus not reaching the core of ultimate reality? Buddhist communion takes place as the communion of the "Realizer of Nirvana" with everything and everyone in the topos of the absolute Mu (i.e., nothingness) in which everything and everyone are respectively absolute, being just as they are, and thus absolutely relative.
True Sunyata, being the negation of sheer emptiness as well as sheer fulness, is an active and creative Emptiness which, just because of being itself empty lets everything and everyone be and work respectively in their particularity. . . . The several rocks with different shapes and characters which are placed here and there on the white sand are nothing but the self-expression of the true Sunyata which lets everything stand and work. Each rock is not simply something with a particular form but, equally and respectively, the self-expression, through the taking form, of the true Sunyata, that is, the True Self which is beyond every form.29
Again we see differences between death-of-God and Zen. But again, they unite in strenuously affirming the holiness of particularity: Altizer, the human historical particular; Zen, every particular as such.
3. As noted earlier, it is at the point of eschatology that Altizer makes his stand most particularly for the radical uniqueness of Christianity. Its uniqueness consists in its forward-looking eschatology as opposed to the backward-looking mysticism of "religion." He chides Christian theologians in general for not seriously taking history as a dynamic forward movement into God's future. But whether this is a valid distinction must be judged on the basis of the essential quality of eschatologies. For, contrary to much Western opinion, Zen also contains a species of eschatology, in which worlds are passing away and the Great Death of cataclysmic change must take place before the New Order can enter in.
Of course in the Christian sense Buddhism has no genuine eschatology. There is no prospect of an Absolute present world order in the flaming fires of judgment, or of a new order forged in its flame. To be sure, there are world endings, some of them quite catastrophic. But there have been and will be many of them.
But Zen makes little, if anything, of such eschatological materials of even the limited sort that are available to it in its own Buddhist heritage. Yet it has its own immanental apocalyptic, of a most intense and radical sort. For what is the nature of life itself? A moment-by-moment succession of states of existence, each one of which dies before another can be born. Indeed human "existence," so called, is nothing but a tenuous film of shadow-being stretched over the great abyss of nonbeing. There is no solid ground underneath our feet, no solid place to stand on, only the foundation of the Abyss of the Void.
The eschatological myth of older ages that the cosmos must someday necessarily be burned up in a cosmic fire also entered into Buddhism. Buddhists, however, in their interpretation of this myth have always accepted it on the dimension of religious existence and transformed the idea of the end of the world into an existential problem. Viewed from this standpoint, this world as it is, with the sun, the moon and the numerous stars, with mountains, rivers, trees, and flowers, is as such, the world ablaze in the all-consuming cosmic conflagration. The end of the world is an actuality here and now, is a fact and a fate directly underneath our very feet.30
And how shall one escape this existential fiery abyss? By the Great Death: the great death of his own ordinary selfhood in all its dimensions; by a complete reversal of his hitherto-followed, conventional, ordinary subject-object modes of thinking, feeling, and acting. The same author writes further:
The very procedure of stepping out into the field of the scientific world view (from our religious teleological, human-oriented world views) is here translated into a decision to accept the universe with its feature of bottomless death as the place for the abandoning of oneself and the throwing away of one's own life. . . . When he presented the eschatological situation of the world in terms of an unspeakably awesome cold, the Zen master offered to the questioner -- and through him to all things in the world -- a place for their Great Death. The myth of eschatology was thus de-mythologized and turned into the religiosity of the Great Death of the questioner as well as of the world itself.31
What then is the quality of Altizer's eschatology? It sometimes preserves the Christian form in words of forward-moving progress into the future. In an essay entitled "William Blake and the Role of Myth" he speaks of "final Eschaton," "dawning Kingdom," of a dynamic and forward-moving process that will lead on to the "realization of a final paradise which must wholly transcend the paradise of the beginning."32 It is "a forward-moving process revolving about the absolute negation of the old cosmos of a totally fallen history."33 Thus the radical apocalyptic is at least dynamically going somewhere, in opposition to the Buddhist reversal process.
But where is somewhere? This is the crucial point. There are phrases like "The Great Divine Humanity" of Blake, in which God has become man and destroyed his own transcendent Godhood in the process; there is God's progressively greater kenosis into "energy and life,"34 "energy and joy of body," "ever more fully into the depths of the profane" ;35 there is the Spirit, a la Hegel, "come to its own fulfillment in the immediate and sensuous present,"36 as final reality "in the actual and contingent processes of history";37 and Jesus as "the body of humanity,"38 or as the Christian name for the totality of experience of a "new humanity liberated from all transcendent norms and meanings,"39 and a "movement of Incarnation [that] has now become manifest in every human hand and face." 40
Can the conclusion be resisted that it is not into history as going somewhere chronologically or teleologically, but in "history" as individualized human existence in whatever form, that Altizer's God incarnates himself? And how, save in peripheral terminology, does this distinguish itself from Zen existential apocalypticism? Indeed Altizer also speaks of the "extention of an eschatological future into the present."41 Not even Altizer's assertion that this does not mean a mere submission to the brute realities of historical process clearly differentiates it from Zen.
4. Finally there is the almost inevitable result that neither Zen nor Altizer has any clear ethical direction to present. Writes Altizer:
The Christian who bets that God is dead risks both moral chaos and his own damnation. . . . [He] must do so with a full realization that he may very well be embracing a life-destroying nihilism; or, worse yet, he may simply be submitting to the darker currents of our history, passively allowing himself to be the victim of an all too human horror. . . . [There is the] very real possibility that the willing of the death of God is the way to madness, dehumanization, and even to the most totalitarian form of society yet realized in history.42
This of course is spoken out of Altizer's conviction that all the Christian past -- historical, theological, ecclesiastical, ethical -- must be obliterated if incarnation is to be perfectly fulfilled. And consonantly with this, one looks in vain on the pages of Altizer for any moral-social direction the radical Christian should take, beyond that of plunging with all one has in him into contemporary "historical" action. The only discernible direction, ethically and historically, is into life, without asking or knowing where "life" and "history" are going or even what they are.
Not surprisingly we read a kindred passage in Professor Abe's review of Tillich's book referred to above, which sets forth a Christian-Buddhist contrast here in fine style:
It may well be said that the [acceptance of man] in-spite-of [his sin] character of the Christian faith, by means of prophetic criticism and the "will to transform" based upon divine justice, functions as a militant element in the realm of human society and history, whereas the just-because-of [human sin and selfishness acceptance] nature of Buddhist realization, . . . functions as a stabilizing element running beneath all social and historical levels. The in-spite-of character of the Christian faith is apt, I am afraid, to increase as well as decrease tension among people, to cause a new dissension as well as a great unity, thus falling into a false endlessness. On the other hand, there is always the risk, in the just-because-of nature of Buddhist realization which accepts everything indiscriminately, even social and historical evil, that one's attitude toward the world will be, because of a false sameness, indifferent.43
In the end, is a radical Christian total involvement in, and affirmation of, everything that happens to man, any different from an indiscriminate acceptance of everything, of even social and historical evil? Perhaps only in its greater degree of enthusiasm.
1. Professor Shojun Bando, of Otani University in Kyoto, finds the death-of-God theology significant because it divests the Christian god of his specific and personalistic attributes, his historical purposiveness, and his transcendence. Thus the final result seems to approximate Buddhist Dharmakaya, that Absolute Reality or Ground of Being which is basic to all and in all existent beings.
2. To use one book as a basis of comparison is admittedly limited, but in Thomas J. J. Altizer, The Gospel of Christian Atheism (The Westminster Press, 1966), all of the basic Altizer themes are to be found. It may be noted in passing that Altizer is in some sense the victim and product of the most extreme degree of that very dualism which he abjures so strongly in the name of Hegel. Its presence is on every page that he writes. We encounter the radical, abyss-wide oppositions of life and death, beginning and end, innocence and Fall, the light of Spirit and the darkness of flesh, the certainties of primordial Being and the uncertainties of history, the abstract and the concrete, God and the world. Hence also that dramatic apocalypticism which likewise appears on every page.
3. Altizer, The Gospel of Christian Atheism, p. 80.
4. Ibid., pp. 22, 39, 42, 45, 54, 67, 73, etc.
5. Ibid., p. 85.
6. Ibid., p.94.
7. Ibid., p. 127.
21. Ibid., p. 51. Italics added.
22. D. T. Suzuki, Zen Buddhism, ed. by William Barrett (Doubleday & Company, Inc., Anchor Edition, 1956), p. 61.
23. D. T. Suzuki, Essays on Zen Buddhism, First Series (London: Luzac & Co., 1927), p. 366.
24. D. T. Suzuki, Essentials of Zen Buddhism, ed. by William Barrett (London: Rider & Co., 1963), pp. 360-361.
25. Suzuki, Essays, p. 265.
26. Altizer, The Gospel of Christian Atheism, p. 57.
28. Paul Tillich, Christianity and the Encounter of the World Religions (Columbia University Press, 1963), p. 75.
29. Masao Abe, "Review Article," The Eastern Buddhist, New Series, Vol.1, (Sept., 1965), pp. 118 -- 119.
30. Keiji Nishitani, "Science and Zen," The Eastern Buddhist, New Series, Vol. I (Sept., 1965), p. 88.
31. Ibid., p.91.
32. Thomas J. J. Altizer, "William Blake and the Role of Myth," in Thomas J. J. Altizer and William Hamilton, eds., Radical Theology and the Death of God (The Bobbs-Merrill Company, Inc., 1966), p. 186.
43. Abe, "Review Article," p. 121.
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Religion Online is designed to assist teachers, scholars and general "seekers" who are interested in exploring religious issues. Its aim is to develop an extensive library of resources, representing many different points of view, but all written from the perspective of sound scholarship.

redpajama_set_name: RedPajamaCommonCrawl


Looking For Courier Driver Jobs?
Sign up to CitizenShipper.com and BID on jobs TODAY.
On our site you'll find hundreds of shipments that need delivering, and be able to place BIDS to win that shipment, make the delivery, and get paid! As long as you've got transportation, you can join Citizenshipper.com!
Few jobs are as satisfying as being a Courier Driver. For the most part, a courier driver gets to set his/her own hours, can decide how much they want to make, and not have to work in a claustrophobic office.
Lots of people are looking into the freelance courier industry these days as a way to make extra cash on the evenings and weekend, and even as a full time job. One thing is for certain, there will always be people looking to get things shipped from point A to point B.
Here at CitizenShipper.com, we operate a shipping marketplace where freelance drivers can login and quickly browse hundreds of shipments that need delivering. There are a wide range of shipment categories including small parcels, pets, furniture, vehicles and even apartment moves. We have something for just about everyone.
If you own a small vehicle, or even a motorbike then you're more likely to be interested in some of the smaller, handheld deliveries that are posted on our site. However, if you own a truck, flatbed, or even a semi – then some of the larger shipments may be of interest to you. Fortunately there are shipments for almost every vehicle type.
One question that is frequently asked is "How much can I make?". This will depend on the size of the shipment, and how far it needs to travel. Typical courier rates are between $1 and $2 per mile. So, a local job could pocket you somewhere in the range of a few hundred dollars, whereas something that needs to go out of state could very well be worth thousands of dollars.
One very popular way to use this site is for the case that you are planning on making a trip somewhere anyway. Let's say you've got the weekend off, and plan to drive to a nearby city to visit friends and relatives. Why not search our site and find a shipment that needs taking along? That way, you'll have your gas paid for, and probably make a little extra on the side.
One of the ways we help you win jobs is by allowing you to build a profile. On your profile you can upload pictures of yourself, and your vehicle. This gives potential customers confidence that your vehicle is up to the job, and by adding a picture of yourself, the client knows who to expect and feels more confidence in selecting you. We also operate a feedback system so you can build your reputation. When you make a bid, clients see feedback that has been left by your previous clients and this further provides the client with confidence.
If you haven't already signed up then please visit our registration page and join CitizenShipper today!
This entry was posted in Uncategorized and tagged Courier Driver Jobs. Bookmark the permalink.
I am interested in learning more about these jobs.
I am very interested in becoming a courier. Please contact back with more information.
Am interested in doing courier work but I'm not sure if my area has much demand. I live near Asheville, NC. I currently work on call evenings as a Registered Nurse and would like to make a few extra dollars during the day.


text:
Explore Glover's Reef Atoll in Belize
Glover's Reef Atoll is one of the three atolls of the Belize Barrier Reef system, the second largest barrier reef in the world after the Great Barrier Reef in Australia. Located off the coast of Belize, the entire reef system measures 185 miles long and is known for its vibrant corals and exotic marine life communities.
Glover's Reef Atoll measures 20 miles long by 7 miles wide and can be found 40 miles offshore of the mainland in southern Belize. The atoll is believed to be the most vibrant and colorful marine environment in the Caribbean Sea.
The atoll was named after John Glover, a marauding pirate who, with his brother, used the location as a base to raid Spanish merchants who traveled in the area in the 1750s. Today, folklore surrounding the Glover's brothers is shared by local guides with travelers when they visit the atoll.
In 1993, the Glover's Marine Reserve was established as a national protected area, and in 1996, UNESCO designated Glover's Reef as an official part of seven areas that comprise the Belize Barrier Reef System. The atoll serves as the outermost boundary line of the Belize Barrier Reef and the only way to reach this pristine paradise is by boat.
What makes Glover's Reef Atoll stand out is the amazing diversity in marine life that abounds in the area. The atoll features a deep lagoon and over 800 coral patch reefs. However, the reef is partially submerged, and six sandy cayes or small islands are perch on the reef's crest. Stringent conservation laws protect the corals and wildlife at Glover's Reef, effectively preserving this fragile ecosystem for years to come.
Visitors flock to Glover's Reef Atoll to snorkel, paddleboard, kayak, sail, and scuba dive in this underwater wonder. No matter how you decide to explore this atoll, you're sure to spot not only beautiful rainbow-colored coral formations, but also exciting ocean dwellers such as stingrays, barracudas, sharks, and turtles, to name just a few.
For the best experience of Glover's Reef Atoll, be sure to stay at Coco Plum, an award-winning Belize island resort. Coco Plum is located just a few miles from Glover's Reef and offers an unBelizeable snorkeling tour to this stunning attraction.
Other popular barrier reef tours offered by Coco Plum include diving the gigantic Blue Hole and unique fishing tours in Belize's rich waters which are home to more than 500 species of fish.
Contact Coco Plum Island Resort today to learn more about exploring the barrier reef on your Belize vacation. Coco Plum also offers Belize all-inclusive packages that include tours to ancient Maya cities and sacred caves on the mainland.


In this file photo, Amber Tamblyn speaks onstage during the "Feminist as F*ck with Amber Tamblyn and Roxane Gay" panel on May 21, 2017, in New York City. The actress is under fire for recent comments made on social media.
Amber Tamblyn is facing harsh backlash on social media after tweeting about New York City's Hasidic Jewish community following an altercation involving her daughter on Sunday.
The actress took to Twitter after she said she was nearly struck by a van driven by a Hasidic Jewish man while out for a walk with her one-year-old daughter in her stroller in Brooklyn.
"If anyone in Brooklyn near the intersection of Washington Ave and Atlantic Ave just saw a Hasidic man in a grey van try to hit a woman and her baby in a stroller as she crossed a crosswalk, honking and touching the stroller with the car's bumper, please DM me. That woman was me," she tweeted.
A few hours later the "Sisterhood of the Traveling Pants" star posted a follow-up tweet that sparked anger from the twitter-sphere where she claimed this was not the first time a Hasidic Jewish man has tried to harm her.
While some users backed her up, others on Twitter found Tamblyn's word choice uncalled for and some even deemed her a bigot.
While I am Jewish myself you might want to get educated on certain aspects of Hasidism. This is Haredi Judaism or Satmar and yes they do have some problems. Watch One of Us on Netflix. Please don't think all Hasidic Jewish men are like this.
I'm just curious how many people are now going to assume that every Hasidic man walking or driving down the street is the one who attempted to harm you? You don't feel remotely concerned about profiling? The replies to your tweet are quite telling.
Tamblyn responded that her husband is Jewish and that the criticism reeked of sexism.
I'll say this once. To anyone suggesting I'm anti-Semitic for identifying a man as Hasidic who hit my daughter's stroller in a crosswalk with a car then rolled his window down, wagged his finger and told me "Watch where you're going": I will not be bullied or intimidated by you.
It is not confirmed if Tamblyn filed a report with the NYPD. NBC has reached out to Tamblyn's publicist for comment.


text:
Home Europe United Kingdom England Norfolk King's Lynn to Manchester
Driving directions from King's Lynn to Manchester
Directions start from King's Lynn, Norfolk, England, United Kingdom and end at Manchester, Greater Manchester, England, United Kingdom.
List of suburbs and cities near King's Lynn
List of suburbs and cities near Manchester
List of biggest cities in England
List of countries near England
List of international airports in England
List of airports in England
List of biggest cities in Norfolk
List of international airports in Norfolk
List of airports in Norfolk
Where is King's Lynn located?
Where is Manchester located?


text:
Planning & Enrollment
Jordan Student Services
Boundaries/Bus Stops/Maps
Planning & Enrollment Manual
Guardianship and Residency
Records & Retention
Resources/Forms
School Resources/Forms
P & E Training and Reports
PowerSchool Permits for Schools
PowerSchool Permit FAQs for Schools
Retention & Acceleration
When a student enrolls in Jordan School District for the first time, they are placed according to their age. This includes students who enroll from another state or country. The next consecutive grade placement will be honored for students coming to Jordan from another school or district within the state of Utah. According to Utah law, any student who is not five years of age before September 2nd of the year they will be entering school shall not be enrolled. (R277-419-2).
Student acceleration or retention may be considered for students enrolled in Jordan District when requested by the parent(s)/legal guardian(s). Requests for acceleration or retention are made at the local school. Acceleration or retention requests for students enrolling in Jordan District for the first time may be considered only after the student has been enrolled according to their age and appropriate time has been given for observation (usually about six weeks).
Research indicates that inappropriate acceleration or retention is more harmful than beneficial. For this reason, decisions regarding student acceleration or retention are made only after the student's physical, emotional, intellectual, behavioral and social maturity has been assessed and reviewed by the school team. The decision to accelerate or retain a student is the responsibility of the school team under the direction of the school administrator.
If the decision of the school team is contrary to the requested action, the parent(s)/legal guardian(s) may appeal the decision by submitting a letter of appeal to the Administrator of Planning and Student Services.
Questions regarding acceleration or retention should be directed to the local school.
Jordan School District
7387 S. Campus View Drive
ADAAA/Non-Discrimination


text:
using System;
using System.Net.Http;
using System.Threading.Tasks;

namespace FireSharp.Interfaces
{
    internal interface IRequestManager : IDisposable
    {
        Task<HttpResponseMessage> ListenAsync(string path);
        Task<HttpResponseMessage> ListenAsync(string path, QueryBuilder queryBuilder);
        Task<HttpResponseMessage> RequestAsync(HttpMethod method, string path, object payload = null);
        Task<HttpResponseMessage> RequestAsync(HttpMethod method, string path, QueryBuilder queryBuilder, object payload = null);
        Task<HttpResponseMessage> RequestApiAsync(HttpMethod method, string path, QueryBuilder queryBuilder, object payload = null);
    }
}

redpajama_set_name: RedPajamaGithub


I attended a local networking recently and quite honestly, I tailed away from the meeting quite disturbed.
Actually, shook to my very core would be a better way to describe it.
Networking events are usually desperate affairs, reminiscent of a room of lecherous nightclub drunks all trying to mooch off with the hottest girls in the club, but one thing I noticed was that no business really knew very much about their businesses at all.
They really had no clue what set them apart from the chaff apart from the fact they sold widgets. The ones that did know what set them apart usually did on the one thing no sane business owner should compete on: price.
"We offer the best priced widgets in town".
"We have deals that no other business can match".
A room full of businesses hoping to attract customers into their fold and succeed through appealing to the most base of instincts, price. If this is your strategy to succeed, let me stop you right now: it's not going to work. Actually, that's not strictly true. It can work, but usually at the cost of your sanity or physical health — or both.
Oh and if you're starting off your business using this model with a view to raising your prices later, well – that ain't gonna work either.
When Tom Monaghan started Dominos Pizza in the 1960's he didn't compete on price. Instead he asked himself what his customers really wanted. Sure they wanted cheap pizza but if you ask any customer they're going to say that anyways.
Well, what they really wanted was value.
What they craved was fresh, tasty, sizzling hot pizza delivered to their door in 30 minutes, or else they get it for free.
Not damp, limp tasteless and cheap pizza.
Nor pizza that takes hours to get to your house by which time you've given up and gone to the chipper instead.
Monaghan gave his customers real value, and went on to build up Dominos to the multi-billion dollar company it is today.
He listened to his customers, entered the conversation that his customers were having inside their head, acknowledged what their pain was, and went ahead and relieved their pain.
In the process he climbed out of the dustbin of commoditization and set his company apart from the herd.
There is something, there always is.
It may not be obvious, nor may not hit you immediately.
Think about it. Without it, you'll be just another lecherous nightclub mooch, with nothing to offer.
If you'd like yours critiqued then send on it on, and I'll let you know what I think. I can't promise you'll like what I say, but the best medicine always tastes the worst.
P.S: Probably the best place you can demonstrate what sets you apart from the chaff is on your website.
A place where you can make your competitors, irrelevant.
To find out how you can become that "one-eyed man" (or woman) give me a call on 087-7426631, and watch your competitors jam the Joe Duffy switchboard like the desperate, clueless mooches they are.
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Do Energy Drinks Pose Serious Health Risks For Tampa Kids?
It is important for us Tampa & St. Pete parents to model healthy behavior for our children. If your kids see you guzzle energy drinks, you may want to think about the example you are setting. Why not change to a healthier option?
I sell child-friendly nutritional products that are enjoyed by healthy Tampa families. To order healthy energy-boosters, visit ColdPressedChocolate.com. The Xe Beyond healthy energy drink is the same one Bill O'Reilly mentioned as his tip of the day on the O'Reilly Factor. Order your Xe sample at lynette.xesamples.com .
Join Our Beyond Healthy Chocolate Company Team today and started getting paid to share!
We are Three Sons Marketing llc andwe are a Punta Gorda-based XO artisan healthy chocolate promoter. We joined forces with the Healthy Chocolate Company back in May of 2010. We sell the industry-leading XoVitality Anti-Aging Capsules and power squares online and in Punta Gorda, Miami, Tampa, and Sarasota. We are thrilled to have Mitch Huhem on board as our corporate trainer. Our valued Naples customers recommend power squares are a great way to get the antioxidants you need to stay healthy.
NextHave You Filed Your 1040 IRS Tax Return? Get that Refund out of the Governments hands and into yours!


on by filling in forms on our site or by corresponding with us by phone, e-mail or otherwise. This includes information you provide when you register to use our site, search for a product, place an order on our site, participate in the Jwdoll Forum, enter a competition, promotion or survey, and when you report a problem with our site. The information you give us may include your name, address, e-mail address and phone number, financial and credit card information.
We will email you to process your order . Only Jwdoll will use your email address. We will never pass on your email address or personal information to a third party.
When you join the Jwdoll email newsletter, you can unsubscribe at any time by clicking the unsubscribe link that is at the bottom of every message that we send. Or you can send a message to our customer care department and we will unsubscribe you.
We may share your personal information with members of Jwdoll's group, which means our subsidiaries, our ultimate holding company and its subsidiaries.


Floor ~ Captivating Ceramic Tile Kitchen Floor With Blue Vinyl Tiles And White Tilelight Tilesblue12 Bathroom 57 Extraordinary Blue Ceramic Floor Tile Photo Inspirations. Blue Ceramic Floor Tiles Kitchen. Blue Ceramic Floor Tile Bathroomceramic Floor Tile Blue White. Ceramic Glazed Floor Tile Ardesia Blue 12x1212x12 Navy Blue Ceramic Floor Tileceramic Glazed Floor Tile Ardesia Blue 12x12blue Ceramic Floor Tiles Kitchen.


I will teach you how to sell product online make your own website even blog and join an affiliate marketing field with it.all step by step.
Askmerch recruiting BPO Domestic/International candidates nearby Pune(Bibvewadi , Bund Garden Road , Camp Area , Deccan Gymkhana , East Street , F.C. Road, Fatima Nagar , Hinjewadi , Katraj , Kharadi , Kondhwa , Koregaon Park , MG Road , NIBM Road , Sinhgad Road , Swargate , Viman Nagar ).Askmerch vacancies for BPO Domestic/International is recruited through Written-test, Face to Face Interview etc.
Askmerch Company recruits a lot of candidates every year based on the skills Customer Care Executive, Voice Support. The candidates with M.Com, BBA/BBM, MA, BSc, BCA, BSW, BEd, MEd, 12th Pass (HSE), Vocational Training, PG Diploma, MSc, Certificate Course (ITI), M Phil / Ph.D, Diploma, B.Com, BFA, MCA are selected to full fill the vacancies in BPO / Telecaller job field. The candidates nearby Pune(Bibvewadi , Bund Garden Road , Camp Area , Deccan Gymkhana , East Street , F.C. Road, Fatima Nagar , Hinjewadi , Katraj , Kharadi , Kondhwa , Koregaon Park , MG Road , NIBM Road , Sinhgad Road , Swargate , Viman Nagar ) can apply for BPO Domestic/International position in Askmerch. All candidates should have a degree or post-graduation in the required field based on the requirement mentioned. The jobs are available in Full Time basis. When it comes to the Askmerch recruitment, candidates are mostly chosen for the department of BPO / Telecaller . To learn more about the current jobs and other details, it is better to go through official site of Askmerch and Freshersworld. Find the latest jobs near you and near your home. So, that you don't need to relocate. The Freshersworld is a leading employment portal that researches the official site of Askmerch and provides all the details about the current vacancies, the application process, selection process, interview test details, important dates and other information. Search and apply for the top job positions in Askmerch and near your city and get a secured career.


Here we are, the first week of 2014. I thought it'd be a good idea to start off the weekly linked post this year with a few things that might be of value not only now, but for the rest of the year.
John posted a collection of the music he listened to and liked the most during 2013. It's a pretty good list of music. I found a few gems that I'd never heard of before. My favourite is probably Psychic by Darkside, which I'm listening to as I write this. You can listen to the first song, Golden Arrow, in this YouTube link. It's over 11 minutes and it gets better every time I listen to it. Perfect for writing.
If you're a typography geek, like I am, and you know why the quick brown fox jumps over the lazy dog, then you'll enjoy this short video.
David Cleland wrote a post with 8 tips for anyone thinking of creating a photography blog. It's good advice. He recommends using Wordpress and I do agree to a certain extent. It's what I use for every other site I have and what this one was hosted on originally. However, this one has been on Squarespace for years. At the time, Wordpress needed way too many plugins and between updates to Wordpress itself and the plugins, things broke too often. Fortunatley now most of the functionality you need comes built into Wordpress, so that's less of an issue.
So there it is. Three things that I'm sure I'll come back to a few times. I hope you enjoy them as well.


text:
Vanguard: 200 Years of Black Women at the Front of Voting Rights
The Women's Vote Centennial and Beyond • Educational, 29-Jul-2020
Originally broadcast at 3:30 p.m. EDT Wednesday, July 29, 2020.
Martha Jones on the few times the Constitution was amended, particularly the Fourteenth Amendment.
Jones is the Society of Black Alumni Presidential Professor and Professor of History at The Johns Hopkins University, and a legal and cultural historian.
Jones is the author of Birthright Citizens: A History of Race and Rights in Antebellum America and All Bound Up Together: The Woman Question in African American Public Culture 1830-1900, and a co-editor of Toward an Intellectual History of Black Women.
Up Next in The Women's Vote Centennial and Beyond
Recitals with Rossen featuring Maja B...
Originally broadcast at 5 p.m. EDT Thursday, July 30, 2020.
Dutch–English violinist Daniel Rowland and Serbian–French cellist Maja Bogdanovic join forces in this exceptional musical partnership. Since forming in 2018, the duo has performed all over Europe and the world, including engagements wit...
How to Use This Anniversary to 'Remem...
Originally broadcast at 10:45 a.m. EDT Friday, July 31, 2020.
Barbara Mikulski reviews lessons learned since the ratification of the 19th Amendment.
Mikulski, former U.S. Senator from Maryland, is the longest-serving woman in the history of Congress and a lifelong public servant and champion o...
Interfaith Friday: Haudenosaunee
Originally broadcast at 2 p.m. EDT Friday, July 31, 2020.
Michael Martin speaks on Haudenosaunee on Interfaith Friday.
Martin is the executive Director of the Native American Community Services of Erie and Niagara Counties, Inc. Prior to joining NACS, Mr. Martin had started his own company, "X...


The change of email applications is common like for migrating Lotus Notes NSF files into MS Outlook PST files. Outlook to Notes is the software always in high demand. To migrate Outlook PST to Notes, this application is versatile and helpful to move entire Outlook PST data into Lotus Notes NSF files.
You are moving to new organization with Lotus Notes email client but you want all your data stored in Outlook in the previous organization into Lotus Notes NSF file format.
Your organization has decided to install Lotus Notes email client but previously you were using Outlook. After installation, you wanted to migrate Outlook PST to Notes.


text:
Q: php testing on gitlab ci composer I'm tryning to do some basic static analysis with my little php code.
I want to use:
phploc
phpcpd
phpcs
my project folder structure is as follows:
    .
    |-- ci
    |   `-- docker_install.sh
    |-- css
    |   `-- css.css
    |-- index.php
    |-- js
    |   |-- icons.json
    |   `-- script.js
    `-- process.php

I created shell script docker_install.sh with the following code:
# Install git (the php image doesn't have it) and other tools
apt-get update -yqq
apt-get install git phploc phpcpd phpmd php-pear -yqq

#install composer
curl -s https://getcomposer.org/installer | php
mv composer.phar /usr/local/bin/composer

and my build file:
  image: php:7.0
  before_script:
    #insatll needed packeges
    - bash ci/docker_install.sh > /dev/null
  test:app:
    script:
      #Static analysis
      - phploc .
      #phpmd check coding style
      - phpmd . text naming
      #checking Coding Standards with PHP Code Sniffer
      - phpcpd .
      #Viewing Coding Standards Violations
      - phpcs --standard=PEAR --report=summaryy

The build file with the following error:
  ....
  $ phpcpd .

  Warning: require_once(Symfony/Component/ClassLoader/ClassLoader.php): failed to open stream: No such file or directory in /usr/share/php/SebastianBergmann/PHPCPD/autoload.php on line 2

  Fatal error: require_once(): Failed opening required 'Symfony/Component/ClassLoader/ClassLoader.php' (include_path='.:/usr/local/lib/php') in /usr/share/php/SebastianBergmann/PHPCPD/autoload.php on line 2
  ERROR: Build failed: exit code 1

My questions:
How to enhance this, and how to make it works ?
Thanks !

A: You've installed composer but you never run composer install. Just add it to the end of your docker_install.sh file.

redpajama_set_name: RedPajamaStackExchange


text:
// Copyright (c) Microsoft Corporation. All rights reserved.
// Licensed under the MIT License.

package com.azure.ai.textanalytics.implementation;

import com.azure.ai.textanalytics.models.AreaResolution;
import com.azure.ai.textanalytics.models.AreaUnit;

public final class AreaResolutionPropertiesHelper {
    private static AreaResolutionAccessor accessor;

    private AreaResolutionPropertiesHelper() { }

    /**
     * Type defining the methods to set the non-public properties of an {@link AreaResolution} instance.
     */
    public interface AreaResolutionAccessor {
        void setUnit(AreaResolution areaResolution, AreaUnit unit);
        void setValue(AreaResolution areaResolution, double value);
    }

    /**
     * The method called from {@link AreaResolution} to set it's accessor.
     *
     * @param areaResolutionAccessor The accessor.
     */
    public static void setAccessor(final AreaResolutionAccessor areaResolutionAccessor) {
        accessor = areaResolutionAccessor;
    }

    public static void setUnit(AreaResolution areaResolution, AreaUnit unit) {
        accessor.setUnit(areaResolution, unit);
    }

    public static void setValue(AreaResolution areaResolution, double value) {
        accessor.setValue(areaResolution, value);
    }
}


text:
Amy Chua and The Tiger Who Came to Tea
'She's so good at playing the violin, she's practically Asian!'…a line from fiery Gabrielle in an episode of Desperate Housewives where she suffers from competitive mum syndrome!
Tiger Mother was the hot topic at the latest Book Club meeting (I know I say it each time, but it was another great get together with good people). Parenting is so very personal and once shared with a wide audience can be contentious and critique comes easy…we all have our own style, traditions, beliefs, etc. and any attempt to coerse parents to take on your methods is dangerous ground. But I don't think this was essentially Amy Chua's purpose when she wrote her journal of family life. I must say I admire her devotion and determination, but can't help wondering if this came at a price. Her willingness to share so openly her 'tiger' parenting, and as such to invite readers to form an opinion about her family life is awfully brave.
Look out for the next Book Club read…The Help by Kathryn Stockett (already made into a movie due out this summer).
The Artist and I recently had the opportunity to see The Tiger Who Came to Tea live on stage before it runs in London during the summer and I urge you to book tickets now! The book (first published in 1968) is a firm favourite at the Headmaster's House and Judith Kerr's illustrations are delightful. This article from The Telegraph provides great insight into the life of a most fascinating lady and I can't wait to see her new books about The Great Granny Gang!
Filed in Books
Knobbly Knees and Turned Out Toes
Congratulations to Julia Donaldson, the new children's laureate!
We had the great pleasure of meeting Julia Donaldson at a recent performance of the Gruffalo when she and her husband Malcolm invited the children to join them on stage to act out some of her brilliant books and songs. She was absolutely charming and dealt with the somewhat rowdy young crowd with expert grace and patience. I found it quite emotional when all the parents and children were singing along to a Squash and a Squeeze…I have enjoyed reading aloud from any of the Julia Donaldson books from day one of our family life and am in awe of her generosity when sharing her gift for rhyme and writing.
Julia Donaldson is a hero of literature, aha oho…we are in for a treat as she takes up the role of children's laureate!
Filed in Books, Show and Tell
March Book Club
Last night's meeting was a great success. We were low on numbers but this didn't matter a bit. That's not to say we didn't miss our regular dear readers! Really looking forward to catching up in May (see the reading list below). We delved deep into the book and our discussion raised lots of strong opinions and thoughts about Room by Emma Donoghue. The book was shortlisted for the Man Booker prize last year and has featured on many book club reading lists…have a listen to the author discussing Room on the Radio 4 Front Row programme.
What a book! An incredibly disturbing and desperate subject matter; a small boy and his mother trapped in a room with no access to the outside world and all this is set in the mind of a five year old. The narration is unique and the grammar takes some getting used to. Some readers raced through parts of the book to see how the story unfolded and then other times found themselves tempted to skip through pages to avoid the horror of their confinement. The author, Emma Donoghue suggests that Jack's innocence filters the horror and he sets the terms of the story.
Despite the confinement this book is 'uplifting'; as the story develops you get to know Jack and Ma and their unique mother-son relationship. Ma is intensely protective of Jack; the author brings to your attention the powerful force of nature that exists to protect your child no matter what the circumstances. A few readers felt the author's message was somewhat forced at times and I think we all agreed we were not entirely certain we would recommend Room to a friend. But as a reader reminded us last night…one of the features of our book club is to read titles we may not normally pick up at the bookstore!
Personally, I put off reading Room purely because of the subject matter, then I toughened up and read the book in two days…grabbing any free moments during a weekend to get to the end! I am fascinated by books and stories that push our imagination and how real some can seem…in this instance my protective nature rose up and stopped me imagining what it would be like to be in the place of Jack and Ma. Room was both easy and difficult to read, as ever I am impressed by an author's achievements and grateful that Room lead to a brilliant book group discussion!
Readers are asked to choose one Classic and one Biography from our May Book Club Reading List…
The Age of Innocence by Edith Wharton
Dreams of My Father by Barack Obama
Oh, and this one is a must read…Happy Reading! xx
Guest Author: Rosamund Lupton
The best-selling author of Sister joined our Book Club last Monday. We were delighted to welcome Rosamund Lupton and very keen to hear all about her debut novel which took several years of research, writing and some re-writing, and plenty of determination to reach the prized 3 for 2 tables at Waterstones. Just days after Sister was published in September 2010, it was picked for Book at Bedtime on Radio 4. The book became the fastest-selling debut novel at WHSmith and was voted the best book of 2010 by Richard and Judy Book Club readers.
Hats off to Rosamund for her achievements, persisting with a story she believed in…I wonder if any of the book group feel inspired to write after hearing Rosamund's story?!
We all agreed that Sister was a compelling story; a superb combination of great characters, complex relationships, intriguing storyline and a brilliant twist at the end…all in all a terrific read and one the group would highly recommend.
Look out for her second novel, Afterwards, to be published in June and at this same time Sister will be available in bookstores across the Atlantic. We wish Rosamund every success and look forward to welcoming her again to Book Club.
Rosamund's recommended reading for boys and girls is Mr Stink by David Walliams…
Filed in Books, School Days
The Story Behind Sister
As I look forward to welcoming Rosamund Lupton to our book club this evening, Sister is very much on my mind. Here Rosamund tells of how the story began…
Big Book Club News!
Rosamund Lupton, author of the bestselling novel Sister, has very kindly accepted an invitation to join our January Book Club meeting! Sister has spent weeks in the Top Ten of the Sunday Times bestsellers list and is currently in the Number One spot on Amazon. I am more than half way through the book and it's keeping me up way past my bedtime because it is such a good read. If you haven't picked up a copy, I encourage you to do so!
{Rumour has it the author declined an invitation to the Cheltenham Literature Festival but was delighted to be asked to our humble book group! Gosh, I'm really very excited and so looking foward to welcoming a very special guest to our next book club get together.}
Filed in Books, School Days, Show and Tell
November Book Club
We enjoyed another lovely get together in November when we reviewed two books at our Book Club meeting; both received very positive comments and were enjoyed by most…
First on the list was Through the Narrow Gate by Kate Armstrong. Book Club score 8.5/10
Through the Narrow Gate is Karen Armstrong's intimate memoir of life inside a Catholic convent. With refreshing honesty and clarity, the book takes readers on a revelatory adventure that begins with Armstrong's decision, at age seventeen, to devote herself to God. What she discovers in the course of her spiritual training offers a fascinating view into a shrouded religious life, and a vivid, moving account of the spiritual coming of age of one of our most loved and respected interpreters of religious faith.
And the second book was Eat, Pray, Love by Elizabeth Gilbert. Book Club score 8/10
A celebrated writer's irresistible, candid, and eloquent account of her pursuit of worldly pleasure, spiritual devotion, and what she really wanted out of life.
Here are the books on our reading list for the January Book Club meeting;
For more book club news and reviews have a look here.


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Think Progress: Can Kelp Save The Pacific Ocean?
On artificial upwelling and other maritime sequestration. "When it comes to ocean acidification, the Pacific Northwest is set to be ground zero for some of the most dire impacts — so it makes sense that scientists in Washington state would be on the forefront of research aimed at finding solutions."
Read more » Think Progress: Can Kelp Save The Pacific Ocean?
Pan, YiWen; et al. (2015): Research progress in artificial upwelling and its potential environmental effects
Pan, YiWen; Fan, Wei; Zhang, DaHai; Chen, JiaWang; Huang, HaoCai; Liu, ShuXia et al. (2015): Research progress in artificial upwelling and its potential environmental effects. In Sci. China Earth Sci. DOI 10.1007/s11430-015-5195-2.
"We reviewed the current knowledge on the development of an artificial upwelling system and its potential environmental effects. Special attention was given to the research progress on the air-lift concept artificial upwelling by Zhejiang University. The research on artificial upwelling over the past few decades has generated a range of devices that have been successfully applied in the field for months."
Read more » Pan, YiWen; et al. (2015): Research progress in artificial upwelling and its potential environmental effects
Phys.org: Scientists develop feedback technique to manage uncertainties in solar geoengineering
Media response to Kravitz, Ben; et al. (2014). "Scientists at Pacific Northwest National Laboratory, Caltech and Lancaster University took advantage of this "what-if" proving ground by inserting a unique feedback loop into a climate model to react to theoretical climate engineering techniques."
Read more » Phys.org: Scientists develop feedback technique to manage uncertainties in solar geoengineering


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VIDEO: CNSM has developed promotional video "I came to trade union"
National Trade Union Confederation of Moldova presented a video to the song entitled "I came to trade union" to promote trade union movement in society.
This video was made possible on the initiative of the President of CNSM Oleg Budza, supported by members of the Confederal Committee and assisted by a team that has contributed to harnessing the idea namely: Victor TALMACI, president of the Federation "SINDICONS", author of the lyrics, music belongs to Ion Rata, ex-member of the band Catharsis and director – Sergey Vetrov.
The video shows the work of trade union members from different branches of national economy and seeks to highlight the role of trade unions in promoting the rights and interests of employees, trade union members.


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Tag: AI Agents
Do Consumers Want AI Agents?
Written by Emily Cummins on Oct 4, 2018
It's easy to wonder what consumers want and expect out of AI.
Are they terrified that AI is taking over the world, as some media reports would have you think? Or are they mystified with Hollywood's portrayal of AI in movies like Her and i, robot?
With AI Agents, we're creating a new consumer behavior. We're asking humans to trust an AI to help them in a moment of need. We're asking them to spend their time engaging with an AI Agent, carrying on a conversation with an AI, talking to it as they would a friend.
We wanted to understand exactly what your customers think about and expect from AI. Here's what we learned from 1,500 real people.
What do consumers think about AI for customer service?
Takeaway 1: Consumers are visionaries
It turns out that consumers are really excited about AI and foresee many ways it can impact their day-to-day lives, from providing a "simplified life" as it can "handle mundane tasks" to empowering them to make "better decisions."
Action – Your AI Agents need to have meaningful interactions with customers: help your customers accomplish a task or get a resolution quicker; proactively alert them of issues, or provide more personalization at the moment to aid in better decision making.
Takeaway 2: Consumers are tuned in and have clear expectations
We found that consumers are educated about AI. They have a smart and clear picture of what they want and what they don't want. Above anything else, they expect an AI to be accurate, effective and authentic.
Action – Consumer expectations are not unreasonable. Ensure you're leveraging NLU to effectively understand what your customers are saying in their natural dialogue, be it text, images or emojis (today's "digital slang"). If you're reaching a global audience, have localized AI Agents trained to understand local slang and nuances.
Train the AI with existing data sources like call center logs, historic emails, social media logs, etc. so the AI learns from real exchanges and even the top agent performers. Training an AI with FAQs is important, but by also having it learn from past tickets, it can pick up on conversational distinctions and grow its neural network.
Takeaway 3: Consumers feel short-changed by most AI interactions
Consumers feel like most AI interactions have been unhelpful to date as they are not as good as humans at accomplishing things or have not been given the authority to make decisions.
Action – AIs need to have the authority to resolve tickets, not just respond to customers. Empower the AI to approve or reject a return request, upgrade someone on a flight or refund someone based on pre-trained parameters. If AI always has to rely on a human to close a ticket, the consumer is going to believe the AI has no value and is only causing a delay as a middle-man.
Takeaway 4: Consumers want to be heard
Consumers are driven by emotion when they reach out to brands. Being heard and listened to is the most important attribute for customer service interactions, and resolution and a human voice help deliver this. Customers do not want a relationship with brands. Quality and consistency in a company's service and experience is what matters.
Action – Empower an AI Agent to take the next best action in a particular circumstance, whether that is resolving the issue autonomously or escalating to a human (say, if it's a complex or unique situation). An AI Agent should also be able to understand tone and sentiment and tailor a conversation to show empathy when needed. Integrate with various systems like CRM to provide the most helpful resolution to the individual based on their unique history with the brand.
AI is transforming customer service, making it more convenient and resolving issues faster than ever. Consumers are excited about how AI will impact their daily lives, but the AIs need to meet consumer expectations. Empower agents to listen to them and solve their problems, personalize to the individual when necessary, and have an empathetic ear.
To learn more about AI-enabled customer service and how msg.ai can transform your customer support, let's chat. For more information on how to help agents work faster and smarter, check out our Zoho chatbot.
For more information on customer service, visit:
Zendesk vs. Freshdesk: Which Is Better?
Best Help Desk Software Platforms In 2021 [Features, Pricing, and More]
7 Ways to Provide Personalized Customer Service (Plus Benchmarks and Stats)
The 16 Best AI Chatbot Vendors With Reviews and Features


Welcome to our website – here you will find pictures of some of our members Chevelles and Club get togethers. Our Club was formed in 1976 by Chuck Finch (President), Roger Avis (Vice President) and Bob Elsey.
For over 40 years we have hosted several car shows – the City of Wayne Wheelfest until its demise and now we have taken over Romulus' Pumpkin Fest Car Show. We also have an annual Christmas party for club members and an autumn time bon fire / BBQ. We try to find a meeting place at the major cruises. 2012 saw the end of the Chevelle nation-wide club "ACES", the American Chevelle Enthusiast Society. It was common to find some of us in Nashville, TN for Chevelle-a-bration – with 400+ Chevelles. Several members make the trip to the Northern Ohio Chevelle Club show near Cleveland, usually held early in August.
The general purpose of the Club shall be to encourage events, plan trips, and social activities for members and their families; to provide and regulate events and exhibitions for Club members; to act as a source of technical information.
If you are interested in joining our club, go to the "Contact" page.
If you aren't already a member, why not?
It's easy to join. Just go to the Join Us page to get started.


We've all loved watching the Marvel and Capcom rosters beat the ever lovin' stuff out of each-other for years. There's so many cool match-ups to make; can Mega Man take Iron Man? Ryu vs Captain America? That weird cactus man vs the character select menu? It's like a playground argument in videogame form and it's glorious.
That's a pretty considerable chunk of features but nothing too out of the ordinary for a fighting game. Still, it's nice to know what is and isn't included. Additionally, new characters Jedah, Dormammu, Firebrand, and Ghost Rider will be getting new gameplay information at Gamescom next week.
London, UK – August 17, 2017 – Capcom, a leading worldwide developer and publisher of video games, today released an all-new cinematic trailer that highlights never-before-seen elements of the story mode experience featured in MARVEL VS. CAPCOM®: INFINITE. The action-packed trailer expands upon the key plot points, with heroes from both universes coming together in an attempt to stop Ultron Sigma from infecting all biological life in the newly merged Marvel and Capcom worlds.


Based on the work of Dr. Ida P. Rolf, structural integration is based on the idea that the entire structural order of the body needs to be realigned and balanced with the gravitational forces around a central vertical line representing gravity's influence. Therapeutic intervention is directed toward the myofascial system–the ligaments, muscles, tendons, and surrounding connective tissues. A practitioner of structural integration has a ten-session cycle of work, in which different angles and degrees of physical pressure are used to stretch and guide fascia to a place of easier movement. The process is not intended to cure symptoms; its goal is to create a more resilient, higher-energy system, free of inhibitions due to past trauma.


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Bringing some of our favorite traditional holiday fruits together. This Holiday PomBerry Wreath looks good enough to eat! Accented with faux glossy pomegranates, along with red and golden berries. This hand crafted wreath has a base of fresh aromatic Noble fir adorned with yellow tipped cedar, fresh green salal leaves, preserved plum salal leaves, and is topped with a burgundy Gucci wire edged bow. Bow shipped unattached to prevent flattening during shipping. 22″ Diameter wreath with bow. SEASONAL: Ships November 15th to December 20th only.


1. In a pan with salted boiling water, poach the shrimp for about 3 to 5 minutes.
2. Drain the shrimp and shock in iced water.
3. Drain again and set aside.
4. Cut the carrots and mangos into julienne, and set aside.
5. Toast and chop peanuts.
6. Lightly toast coconut flakes, and set aside.
7. In a bowl, add lime juice, fish sauce, soy sauce, lemon grass, garlic, mint and cilantro.
8. Season to taste, and allow it to marinate for about 15 minutes.
9. Add carrots, mangos and shrimp and gently toss the mixture.
10. For presentation add a leaf of romaine lettuce and place one shrimp with carrots and mangoes with the sauce and sprinkle with the coconut and the peanuts.


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import datetime
from weakref import WeakKeyDictionary

HOST = "http://api.yeelink.net"
BASE_PATH = "/v1.0"

def timestamp_of_now():
    """ return a timestamp in ISO 8601 format
        example: "1991-08-29T01:02:03"""

class UnmodifiedValue(object):
    """A descripor that deny values change"""
    def __init__(self, name):
        self.name = name
        self.data = WeakKeyDictionary()

    def __get__(self, instance, owner):
        # we get here when call instance.xxx and xxx is a UmodifiedValue ins.
        # owner is type(instance)
        return self.data[instance]

    def __set__(self, instance, value):
        # we get here when some call instance.xxx = yyy
        # xxx is a UmodifiedValue ins.
        # owner is type(instance)
        try:
            self.data[instance]
        except KeyError:
            self.data[instance] = value
            return
        raise ValueError("%s is unmodifiable." % self.name)

class ListValue(object):
    """A descripor that forbid values except list"""
    def __init__(self, name):
        self.name = name
        self.data = WeakKeyDictionary()

    def __get__(self, instance, owner):
        # we get here when call instance.xxx and xxx is a ListValue ins.
        # owner is type(instance)
        return self.data[instance]

    def __set__(self, instance, value):
        # we get here when some call instance.xxx = yyy
        # xxx is a ListValue ins.
        # owner is type(instance)
        try:
            self.data[instance] = list(value)
        except TypeError:
            raise TypeError("%s should be a list." % self.name)

class FloatValue(object):
    """A descripor that forbid values except list"""
    def __init__(self, name):
        self.name = name
        self.data = WeakKeyDictionary()

    def __get__(self, instance, owner):
        # we get here when call instance.xxx and xxx is a FloatValue ins.
        # owner is type(instance)
        return self.data[instance]

    def __set__(self, instance, value):
        # we get here when some call instance.xxx = yyy
        # xxx is a FloatValue ins.
        # owner is type(instance)
        try:
            self.data[instance] = float(value)
        except TypeError:
            raise TypeError("%s should be a float." % self.name)

def gen_api_url(host, base_path, path):
    return ''.join([host, base_path, path])


As BB was packing her snack bag, it reminded me of the days I used to pack lunch for the trio. One of my biggest concerns was maintaining the food fresh without spoilage. Quee? JU SO FONII!!! Y'all know Babushka doesn't give the items in her snack bag time to spoil before they're eaten, however the trio weren't as thorough. Nowadays, thanks to the wonderful age of internet and the USDA, it's easier to protect children from eating spoiled food.
"The Food Safe Families Campaign (a partnership on behalf of the Ad Council, USDA, FDA and CDC) is helping parents protect their families from foodborne illness. Food poisoning is not simply an upset stomach; it is a serious public health threat in America. In fact, the CDC estimates that about 1 in 6 Americans (about 48 million people) could suffer from foodborne illness this year. The result is approximately 128,000 hospitalizations and sadly, an estimated 3,000 deaths!"
Now, death by chocolate BB can handle, but muerta because of spoiled food? Nada de eso- no way Jose! Check out the Snapguide on How to Pack a Safe & Satisfying School Lunch.
BB's newly learned favorite is tip #2.
Tip #2: Frozen juice boxes can also be used as freezer packs. Freeze juice boxes overnight and use as freezer packs. By lunchtime, the juice should be thawed and ready to drink!
Here are some more great tips and information that you can find on the FoodSafety.gov site.
And there you have it My Beautifuls! The way to keep your food safe so life can be fun.
Of course in Babuska's mundo no food is safe (from comiendo) around BB and that makes life fun.
P.S. "Visit FoodSafety.gov to learn about best food safety practices, utilize "Ask Karen," an online database with nearly 1,500 answers to specific questions related to preventing foodborne illnesses, in both English and Spanish, or to call the USDA Meat & Poultry Hotline at 1-888-MPHotline."


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ink-stained wretches Oct. 11, 2012
Condé Nast Budget Cuts Mean Layoffs at GQ, Self
Photo: New York Daily News Archive/1999/Daily News, L.P. (New York)
Layoffs are reportedly taking place across the Condé Nast universe, beginning with eight editorial staffers and three on the business side let go at Self, as reported by Keith Kelly in the Post today. The company lost a vice-president of media relations, and cuts are also rumored at the publisher's trade publication wing, Fairchild Fashion Media, as well as GQ and Glamour. "It's bad here," said a source to Capital New York. "Morale is low." The layoffs are part of budget cuts across the board for 2013. One insider told Kelly, "I think the goal is 5 percent [at each title], and there is not a lot of leniency," although top magazines like The New Yorker and Vanity Fair may not be forced to lose employees.
NYP Capital NY NYP
ink-stained wretches
Layoffs at Condé Nast Hit GQ, Self


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Defendant in Grass Valley gun incident sentenced
Liz Kellar
LKellar@theunion.com
ArcadiaSentencing-GVU-031919
One of the two men charged in a February 2018 incident, in which they reportedly lured a theft suspect to a Grass Valley residence and then threatened him, was sentenced Friday to two years and eight months.
Nevada County Superior Court Judge Candace Heidelberger, however, noted that Matthew Little is just 21 and had no prior criminal record. She also took note of his substantial family support, many of whom had come to court on his behalf.
"This young man has led a relatively exemplary life and then something happened and he took a very wrong turn," Heidelberger said, calling the incident that shook the quiet neighborhood "aberrant behavior."
Little, 20-year-old Isaac Williams and a juvenile were arrested Feb. 9, 2018, after reports of several subjects entering a residence on Arcadia Drive, one armed with a shotgun.
The home was quickly surrounded with the help of multiple law enforcement agencies and several subjects were detained at gunpoint as they were seen exiting the house. Several subjects were detained at gunpoint as they were exited the house in the Cypress Hill neighborhood. Surrounding streets were closed for over an hour as law enforcement awaited a K-9 unit to clear a crawl space under the residence.
Investigators subsequently learned that a subject had been lured to the house earlier in the day and then was confronted at gunpoint in regards to a previous theft.
Little and Williams both pleaded no contest last month to charges of assault with a firearm and false imprisonment by violence; charges of first-degree burglary, kidnapping and criminal threats will be dropped. Williams is set for an April 8 sentencing.
Little, who also admitted to personal use of a firearm, had accepted a minimum sentence of two years and eight months, but faced up to 14 years in prison.
Deputy District Attorney Jennifer Hotaling argued for a mid-term sentencing of three years and eight months, telling Heidelberger the victim sustained emotional injury from having a gun pointed at him. Little's defense attorney, David Alkire, however, said that 16 letters of support sent to the court demonstrate a strong support network of relatives "waiting to welcome him back into their family."
Heidelberger told Little she was recommending a youthful offender program in a lower level facility, adding, "You have to volunteer for the program and I encourage you to do so."
Contact reporter Liz Kellar at 530-477-4236 or by email at lizk@theunion.com.


text:
Q: Normalize / Translate ndarray - Numpy / Python There is a simple way to normalize a ndarray (every values between 0.0, 1.0)?
For example, I have a matrix like:
a = [[1., 2., 3.],
     [4., 5., 6.],
     [7., 8., 9.]]

Until now I'm getting the max value with
max(max(p[1:]) for p in a)
a / p

Besides I think numpy may have a method to this in one line, this doesn't work if my data is something like this:
b = [[-1., -2., -3.],
     [-4., -5., -6.],
     [-7., -8., 0.]]

Which gives an error caused by zero division.
What I'm trying to do is that the max value became 1. So, I would like to do a translation such that 9 becomes 1 (in positive case just dividing the values by it max value), and 0 (when it is the max value) becomes 1 (with translation method, e.g), which I know hot to do, but I guess numpy may have a solution for do this thing in its package.
How can I perform this nicely with numpy?
Thank you in advance.

A: You could use np.ptp1 (peak to peak) in conjunction with np.min to do this in the general case:
new_arr = (a - a.min())/np.ptp(a)

example:
>>> a = np.array([[-1., 0, 1], [0, 2, 1]])
>>> np.ptp(a)
3.0
>>> a
array([[-1.,  0.,  1.],
       [ 0.,  2.,  1.]])
>>> (a - a.min())/np.ptp(a)
array([[ 0.        ,  0.33333333,  0.66666667],
       [ 0.33333333,  1.        ,  0.66666667]])

Of course, this still would give an error if a consists of entirely zeros -- But the problem isn't well posed in that case.
1IIRC, np.ptp calls np.max and np.min.  If performance is really critical, you might what to create your own ptp and save np.min to a temporary variable so you don't calculate it twice.


reduce your electricity bill. There are many simple ways to use less power with little, if any, impact on your lifestyle.
Finally, the old - fashioned method of insulating doors and windows can work wonders for lowering your electricity bill. In fact, some particularly drafty homes can lose up to 40% of their heat. Check for drafts regularly and repair or replace insulation as needed.
potentially save you a bundle.
Ask for a business card. Then, check if it has an address, phone number and website. If the salesperson refuses or just shows you his ID card (which anyone can fake), that's a red flag.
Ask for the name of his employer. Sometimes salespeople will say they "represent the phone company". That doesn't mean they actually work for it.
Ask if you can call his company to confirm details before buying. If he refuses, or says the office is closed, shut the door.
Ask if you can consider the offer and call the office the next day to place your order.
If you're really suspicious, ask him to come back later. Then, call the non-emergency police number. Police are aware of common scams in the area.
Of course, if everything checks out with the salesperson, and the offer is a good one, consider taking advantage of it.
1) Add shelves to the laundry room. If you have the space, this is the ideal place to create a mini-pantry.
2) Purchase a portable pantry. There are many available on the market. Some are even disguised as cabinets you'd expect to see in living and dining rooms.
3) Purchase a movable pantry. These units are on wheels and can slide in and out of the kitchen with ease. Some are short enough to slide conveniently under a kitchen table.
4) Make use of an unused closet. These are rare in most homes, but if you have a closet that isn't being used, it can easily be converted into a pantry.
The Latest in Kitchen Fire Prevention. What You Need to Know.