Students in support of Students for Justice in Palestine (SJP) at Fordham's Lincoln Center campus protested on Monday, after Keith Eldredge, dean of students at Lincoln Center vetoed United Student Government's decision to approve the club.
SJP has chapters at schools across the country, including Columbia University and Boston College. The club is "centered on advocating for the rights of Palestinians," according to Sapphira Lurie, FCLC '17 who had planned on joining the club.
Students presented a list of demands for the university that derive from a Palestine Legal letter to the university, according to Lurie.
The demands are that the university approve SJP as a club, the university issues a public written apology directed to SJP club members "for suppressing our right to free speech and our right for advocacy on campus, issue a written apology committing to free speech on campus and issue a public statement committing to protection to all students regardless of national origin," said Lurie.
Eldredge provided the University's official statement to The Fordham Ram, but declined further comment due to possible litigation.
On Jan. 17, Palestine Legal published the aforementioned letter, addressed to Rev. Joseph M. McShane, S.J. president of the university. It included correspondences between various parties, including but not limited to Eldredge, Ahmad Awad, FCLC '16 who sought to be president of SJP, Glenn Hender, English professor and almost-advisor of SJP and United Student Government.
In an email sent by Eldredge, according to Palestine Legal, Eldredge said that he cannot pledge support to this club because it advocates for a political purpose at the expense of the state of Israel.
"While students are encouraged to promote diverse political points of view, and we encourage conversation and date on all topics, I cannot support an organization whose sole purpose is advocating political goals of a specific group and against a specific country," said Eldredge in the email.
Awad said he was shocked at the dean's decision to veto. What particularly shocked Awad, he said, was the language used by the dean.
Awad finds that Eldredge, advocating for Fordham's openness to discussing new ideas and prohibition of the club, is a contradiction.
What specifically "presents a barrier to open dialogue and mutual understanding and respect," Eldredge wrote, is the club's support for Boycott, Divestment and Sanctions (BDS) of Israel.
"Boycott movements have been one of the most successful and peaceful non-violent ways of bringing social and political change throughout the world in the 20th century," said Awad.
Leighton Magoon, FCLC '17, president of United Student Government Lincoln Center, said the student governmental body stands by its initial vote of approval. He provided USGLC's official statement to The Fordham Ram.
After a meeting on April 26th, 2016 and several more in Fall 2017, USG approved the club on November 17, 2016, according to Lurie. On December 12, 2016, Dean Eldredge met with SJP members for more questions, and on December 22, 2016, Eldredge decided to veto the club request.
Since the veto, various petitions have circulated online, among both students and faculty, and Awad published an Op-Ed with the New York Daily News.
Awad said students are going to remain active.


Among Protestant and secular historians alike, there is a tendency to assert that the practice of Eucharistic Adoration is of high medieval origin. The Fourth Lateran Council of 1215 is often targeted as the moment when belief in Transubstantiation was "invented", with all the Eucharistic devotions following afterward. While Lateran IV certainly defined Transubstantiation, we should not view this moment as a kind of external irruption of a concept foreign to Christianity. Rather, Eucharistic Adoration and all related devotions are grounded in principles that go right back to the Scriptures and the apostolic Church. In this article, we will examine the history of Eucharistic Adoration prior to the year 1264, which is the year the Feast of Corpus Christi was instituted by Pope Urban IV. Far from being some sort of wild medieval novelty, it is a classic example of the Catholic idea of development of doctrine.
First, let us define our terms. By "Eucharistic Adoration", we mean the reservation of the Blessed Sacrament for veneration outside of the Mass. Implied in this is the corollary idea that Christ is truly present in the Blessed Sacrament and that His presence endures after Mass has concluded.
The presence of Jesus Christ in the Eucharist is very plainly taught in the New Testament. In the sixth chapter of the Gospel of St. John, Christ made it manifestly evident that He intended for His followers to consume His flesh and blood (see "Flesh" and "Eating" in John 6). The skepticism of Christ's followers, when He preached the reality of His flesh and blood as food and drink, was recorded by St. John (John 6:66-68).
St. Paul rebuked the Corinthians for making their gatherings occasions of discord when they should have been celebrations of unity. He reminded them that the Eucharist they received at their gathering was no ordinary food; it is actually the Body and Blood of Jesus Christ, according to "the tradition which I handed on to you that came to me from the Lord Himself." He further warned that those who were not discerning in how they received the Body of Christ would be guilty of a serious sin (1 Cor. 11:23-26). Paul's teaching in 1 Cor. 11 is important because it establishes that the teaching of Jesus in John 6 was interpreted by the early Church to refer to Christ's presence in the Eucharist.
"Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see how contrary their opinions are to the mind of God… They abstain from the Eucharist and from prayer, because they do not confess that the Eucharist is the Flesh of our Savior Jesus Christ, Flesh which suffered for our sins and which the Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes" (Letter to the Smyrnaeans, Ch 6).
We could bring forth other quotes from the Fathers on the Real Presence of Jesus in the Eucharist, but we are not attempting to establish this point, as much as set it up as the foundation for the later practice of Eucharistic Adoration. St. Paul and St. Ignatius taught not only that Christ was present in the Eucharist, but that the reception of the Eucharist was a sign of one's unity with the Church. There is a connection here between the two ideas of the Eucharist as the Body of Christ and the Church as the Body of Christ. The way one professes their unity with the Church, the communal Body of Christ, is by reception of the Eucharist, the sacramental Body of Christ.
The reception of the Eucharist was not only a means of grace but a sign of communion with the Church. This presented a conundrum for the early hermits, who had to figure out a way to receive Holy Communion without breaking their solitude. Some undoubtedly had attendants who brought them Holy Communion regularly, but many did not. Thus arose the practice of hermits reserving the Eucharist in their cells and self-communicate on Sundays, since they most likely did not leave their cells to attend weekly Mass (see "How did the hermits keep the Sunday obligation?").
The Testimony of St. Justin on Carrying the Sacrament to "Those who are Absent"
"And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion."
"And this food is called among us Eucharistia [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined.
For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh."
"The food which is blessed by the prayer of His word...is the flesh and blood of that Jesus who was made flesh." The Eucharist is not the Body of Christ in a symbolic manner, but is truly His flesh and blood.
Second, by St. Justin's time (c. 155 AD), it was already common to take the Eucharist from worship to the administer it to the home-bound. It notes that portions of the Eucharist were taken to be served "to those who were absent." This was common throughout the patristic era; over a century later, the martyr St. Tarcisius was killed while bringing the Eucharist to imprisoned Christians. The transportation of the Eucharist was common.
Third, this practice demonstrates the Church's belied that the presence of Christ in the Eucharist endures beyond the ritual of the Mass itself. At the time of the Reformation, Luther - as well as Cranmer - taught that whatever presence Christ maintained in the Eucharist extended only to the duration of the Eucharistic liturgy itself. Hence they condemned any sort of Eucharistic piety that made the Blessed Sacrament itself outside of Mass an object of veneration (see "The Propriety of Eucharistic Devotions"). Apostolic practice, on the other hand, attests to the opposite - the early Church clearly understood Christ's presence in the Blessed Sacrament to endure beyond the conclusion of Mass; indeed, there is nothing in the Fathers to suggest anything other than that the early Church believed the presence of Christ in the consecrated host was perpetual. If Christ was not still present in the consecrated host, what was the purpose of carrying it away to the home-bound? For what reason did St. Tarcisius suffer martyrdom if he did not believe he was carrying the real flesh of Christ in his bosom?
Understanding this makes it easy to see how the monastic practice of reserving the Eucharist developed from existing custom. Apostolic practice had already encouraged the Eucharist to be taken to those who were absent. The context implies this referred to the sick or home-bound, but there is no reason to doubt that, as monasticism spread, this principle was extended to those who were absent because of their consecration to God. Because of the great isolation in which many of the hermits lived, it stands to reason that the Eucharist was not brought to them regularly, but on some kind of schedule - perhaps monthly or in accordance with the liturgical cycle. The hermits would thus maintain their isolation and reserve the sacrament for self-communication.
However, knowing that they also believed that Christ was present in the sacred host, it is difficult to imagine that the reserved host did not easily become an object of veneration. The monk, consecrated to Christ, dwelling alone in his cell with the consecrated host, in which he knew Christ was truly present - this must have had a profound effect on the spiritual life of the hermit. It is safe to say that the first Eucharistic Adoration as we know it probably occurred in these eremitic cells in the 3rd century, but it should also be stressed that this grew out of existing beliefs about the Eucharist that are grounded in the New Testament.
The hermits not only reserved the Eucharist in their cells, but carried it on their persons when they traveled. It was already common for bishops to send particles of the Eucharist (called fermentum) to neighboring bishops, which could then be consumed as a sign of unity between the local churches. There is evidence of the popes themselves doing this in the 2nd century, and bishops sometimes sent the fermentum to their priests. As the eremitic life became more communal - and as monks turned into missionaries - it was common for monks to carry the Eucharist on a voyage, to bring a particle from one monastery to another, and to be ready for Holy Communion on the Lord's Day. The host could be carried in a case called a chrismal which was worn on a strap across the breast like a bandoleer; it was also kept in a little leather pouch called a perula that was worn about the neck. Irish and British manuscripts mention this practice frequently, along with many tales of the sacrament serving as a deterrent against would-be robbers. The Vita of St. Comgall (d. 601) says that on one occasion he was attacked by pagans while working in a field. When the heathen saw the chrismal about his breast, however, they drew back for fear of divine judgment, for they surmised that Comgall was carrying his God.
Thus, the origin of reservation and adoration of the Eucharist is bound up with growth of monasticism. There is evidence that by the time of the Council of Nicaea (325) the Eucharist was already being reserved in the churches of monasteries and convents. The first definitive reference we have of this is in the life of St. Basil (d. 379). Basil is said to have divided the Eucharist into three parts at Mass: one part he consumed, the second he gave to his monks, the third he placed into a golden dove suspended above the altar.
It took a bit longer for the custom to come to the west, but once communal monasticism began to replace eremitic monasticism, it was natural that the Blessed Sacrament which was once reserved in individual cells was now reserved in a special location accessible to the entire monastic community. Church history furnishes us with many different names for this place of reservation: It is variously referred to as the pastoforium, secretarium, diakonikon, and the prothesis, among others. The names varied regionally, but it appears they all refer to a special room just off the sanctuary but separated from the main church where Mass was offered. The Eucharist was held in reserve in this room. The presence of the Eucharist in early monasteries was a source of spiritual consolation to these monks, who treated it with great reverence.
By the Carolingian period the place of reservation had moved to the main church itself, quite close to the altar; it is probably during this period that we see the emergence of Eucharistic tabernacles, as we now know them. An Anglo-Saxon poem from the year 802 tells of a pyx containing the Blessed Sacrament that was reserved on the high altar of the abbey church at Lindisfarne, England. The reservation of the Eucharist in religious houses was universal by the year 1000, though it is uncertain to what degree this extended to diocesan parish churches at the time. We know of the ubiquity of the practice in religious houses from several extant regulations that deal with protecting the sacred host. One such regulation speaks of protecting the sacrament "from profanation by mice and impious men." These high medieval regulations share much in common - the receptacle (tabernacle) is to be raised high enough to be out of easy reach of profaning hands, and the vessel is to be kept under lock and key. Two such Eucharistic tabernacles dating from the year 1087, one of gold and one of silver, used to be kept in Monte Cassino but were destroyed in the bombing of the Second World War.
By the year 1000 reservation of the Blessed Sacrament in religious houses and probably cathedrals and major basilicas was universal. The Eucharistic presence was adored and paid homage to in the private worship of the monasteries. The heresy of Berengar, an archdeacon of Angers, would lead to a kind of renaissance in Eucharistic devotion. It is beyond the scope of this article to examine the heresy of Berengar at length, but we recommend our article "Berengar and His Importance" for the theological background of this controversy. It is sufficient to note that Berengar had denied the physical presence of Christ in the sacrament as the Church had always understood it.
"I believe in my heart and openly profess that the bread and wine that are placed on the altar are, through the mystery of the sacred prayer and the words of the Redeemer, substantially changed into the true and proper and lifegiving flesh and blood of Jesus Christ our Lord, and that after the consecration they are the true body of Christ—which was born of the Virgin and which hung on the Cross as an offering for the salvation of the world—and the true blood of Christ—which flowed from His side—and not just as a sign and by reason of the power of the sacrament, but in the very truth and reality of their substance and in what is proper to their nature."
This definition by Pope Gregory VII led to a proliferation of Eucharistic piety. Processions of the Blessed Sacrament were instituted, acts of Eucharistic adoration were encouraged and legislated. Private adoration of Christ in the tabernacle was encouraged as a devotion for both religious and lay persons. The cells of anchorites and anchoresses were fitted with windows looking into the Church so that those in seclusion could view the tabernacle (see, "Hermits and Anchorites of England"). An early ordinal of the Carmelites from the following century included the words "for devotion of those in the choir" when referring to the reservation of the Blessed Sacrament.
"There is indeed one universal church of the faithful, outside of which nobody at all is saved, in which Jesus Christ is both priest and sacrifice. His body and blood are truly contained in the sacrament of the altar under the forms of bread and wine, the bread and wine having been changed in substance, by God's power, into his body and blood, so that in order to achieve this mystery of unity we receive from God what he received from us" (Lateran IV, Cap. 1).
This is important because, as we noted at the outset, this is often taken as the origin of the doctrine of Christ's Real Presence in the Blessed Sacrament, with all subsequent Eucharistic devotions and the practice of Eucharistic Adoration coming afterward. But, as we have seen, the belief in Christ's presence in the Eucharist comes from the New Testament itself, that His presence continues after the liturgy is attested to in the 2nd century, and the first instances of Eucharistic adoration come from the hermits in the 3rd century - and by the 4th century St. Basil records the sacrament being reserved in a special vessel near the altar for devotional purposes. Clearly Eucharistic Adoration predates the Fourth Lateran Council.
Eucharistic Adoration does not originate in the Middle Ages, not with Corpus Christi nor with Lateran IV. It has a lengthy pedigree that takes us from the Middle Ages back through the Eucharistic controversies of the 11th century to the flowering of the monastic age and the desert fathers - right on down to the New Testament itself. Those who consider Eucharistic Adoration a strange aberration of the Middle Ages should consider that Eucharistic Adoration not only was practiced in the early Church, but that the principles upon which Eucharistic Adoration is based are all developed from apostolic teaching.


This is a 2.27 mi Sport / Other Activity in Highland, CA, United States. The Sport / Other Activity has a total ascent of 7.67 ft and has a maximum elevation of 1,353.35 ft. This route was created by rudyborrego3 on 09/19/2013. View other Sport / Other Activitys that rudyborrego3 has done or find similar maps in Highland.


Your ultimate source for honest, unbiased information, College Prowler delivers an inside look at colleges, straight from the students' mouths.
I could not have asked for a better project than writing this book. Hamilton was love at first sight for me, and there is nothing I want more than to know that incoming students will love Hamilton the way I do. Even if this book makes you realize Hamilton isn't the place for you, I am happy to have had the opportunity to assist in the college search process. Currently, I am a junior at Hamilton College where I am pursuing a degree in mathematics with a psychology minor. In the future, I hope to stick close to my roots as a math major in some related field, possibly as an actuary.
Obviously, I would like to thank my Mom; everything I have done is thanks to her. Additionally, I thank my roommates Avery Schlicher, Kristy Hague, and Laura Carrell for their support and insight. Also, thank you to the members Hamilton community, the Hamilton Web site (www.hamilton.edu), and the College offices for their contributions, and thanks to Andrea DuVall, Chris Barnes, the ITS staff, the Residential Life staff, the Registrar's Office, the Alumni Office, Student Activities, Financial Aid, and the officers of Campus Safety.


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Breaking News: English Heritage training bouncers for Stonehenge
30/06/2012 in Stonehenge | by heritageaction | Leave a comment
Secret training camp, Marlborough
Deterioration of Thornborough Henges
29/06/2012 in Access to sites, Ancient monuments, Henges | by heritageaction | 4 comments
As the Thornborough Trust note on their blog:
"We are greatly concerned about the condition of Thornborough's central henge. Animal disturbance to its earthwork has been a problem in recent years, and concerned individuals contacted English Heritage 16 months ago to alert them as to its deteriorating state. We contacted them again in May 2012. The decline in the physical integrity of its bank is alarming and suggests that action is urgently needed." (See their photograph of the damage here.)
At the same time, it has been reported on the Megalithic Portal that access to the Northern Henge has been been formally blocked (see their photograph here.) The Northern Henge is the only one of the three henges that isn't included in the stewardship agreement although ironically it is far better preserved than the other two (albeit severely compromised by large trees – which must surely be causing far more damage than any number of visitors would do).
It seems that the long tale of neglect and exploitation of this monument complex is still continuing. Campaigners have been pointing out for some time that actually none of the Henges has formal access arrangements and that allowing people to visit them was crucial to safeguarding their future. Dr Jan Harding, senior archaeology lecturer at Newcastle University, said: "Despite being of unique cultural value and being described by English Heritage as the most important prehistoric site between Stonehenge and the Orkneys, it is closed to visitors, lacks educational information and sits in an extensively quarried landscape. At the moment, there isn't even a display board. Getting some kind of formal access for the public is vital."
If you'd like to help then Thornborough Charitable Trust would be happy to hear from you.
BREAKING NEWS: Stonehenge Visitors Centre contractors announced!
28/06/2012 in Access to sites, Stonehenge | by heritageaction | 1 comment
It's Vinci. We happened to read it in a construction magazine (where else!) They've secured the contract to build the new Stonehenge Visitors Centre and associated work for £15 million…
So things are gathering pace. Already the Airman's Cross memorial has been moved and pre-construction tests are now being carried out.
It would be nice to report more but unfortunately all other details remain top, top, secret. Your job is to pay for it, not hear about it so we can't tell you about which low impact transport system has been chosen, where any of the fences will go or who the mysterious and financially helpful philanthropists are (and what, if anything, they want in return – though we suspect they're getting more info for their bucks than you're getting for yours!) Sorry!
Festival of Dodgy British Archaeology?
27/06/2012 in Amateur archaeology, Archaeology | by heritageaction | 17 comments
It's not hard to see why things like public talks in which people recount their metal detecting experiences strike discordant notes when billed as part of the Festival of British Archaeology. Or why the Finds Days run by PAS stick out in the event listings like an embarrassing sore thumb. It's simple – activity that doesn't conform to archaeological ethics or aims isn't Archaeology and no words can make it otherwise.
But what about dowsers being part of the Festival? Whatters? Dowsers! People who believe they can sense the presence of buried archaeological features. Surprisingly, they'll be making a number of appearances. Of course, they're not the acquisitive lot, they have nothing but good motives towards archaeology. Trouble is though (and this is the only criticism of them) they haven't persuaded most people they can really do it.
So here's the problem: at a time when it's vital to convince the public of the importance of Archaeology and the need for it to be adequately funded, they are being sent a message about how it embraces both dodgy ethics and a minority view of the nature of reality! Archaeology ought to be a broad church alright, but not as broad as that surely if it wants funding? Not when politicians up and down the country are struggling to justify paying for it (see Rescue's map of the cuts for confirmation). Shouldn't the only message being broadcast by archaeologists be that Archaeology, whether professional or amateur, is an activity that is conducted in a professional manner? Why would the hard-pressed public put its hand in its pocket to support it otherwise? Would you?
Carwynnen Quoit: Sustainable Trust wins Heritage Lottery Fund Support
26/06/2012 in Conservation, Cornwall, Restoration | by Alan S. | 1 comment
We recently revisited Carwynnen Quoit in Cornwall to report on the latest changes there in the efforts to get the quoit restored. Hot on the heels of our visit comes the following press release from the Sustainable Trust, issued today:
The Sustainable Trust, a small Registered Charity based on Clowance at Praze an Beeble, has received £42,707 from the Heritage Lottery Fund to carry out archaeological investigations at Carwynnen Quoit.
As the Quoit is a Scheduled Ancient Monument, a high level of professional input is required before it can be restored it to its original iconic shape. Heritage Environment will be running two archaeological digs, training members of the public in methods of excavation and recording.
The project will enable people of all ages to discover more about Neolithic life and times. A series of educational and outreach events are planned beginning with an open day at Carwynnen on Saturday July 7th between 10am and 4pm. The initial archaeological evaluation will take place between Thursday 5th July – Monday 9th July. A series of test pits will be dug around the collapsed stones to establish preservation of buried archaeology and to establish the key areas of archaeological potential as well as the edges of the monument.
The monument consists of a 'portal dolmen', known locally as 'The Giant's Quoit' or 'The Giant's Frying Pan'. Only about 20 portal dolmens are known nationally, mainly concentrated in west Penwith. Despite having collapsed and some disturbance by cultivation, the portal dolmen called The Giant's Quoit at Carwynnen is still one of an extremely ancient and rare group of monuments. It will retain archaeological and environmental evidence relating to its construction, function, longevity, funerary and ritual practices, social organisation, territorial significance, collapse, reconstruction and overall landscape context. Funding towards the project has also come from the Cornwall Heritage Trust, Cornwall Archaeological Society and the Tanner Trust.
The Sustainable Trust is concerned with landscape heritage. It manages 90 acres of woodland in Cornwall. Crenver Grove, 35 acres on the original Clowance Estate is open to the public for education and leisure.
Pip Richards, Director of the Trust said " We are extremely grateful for the support of the Heritage Lottery Fund to continue this project. Many people, both locally and nationally, are looking forward to the restoration of the monument. It is such an important site in a relatively unspoilt historic landscape, it will be a pleasure to work towards finding out its secrets. Writers, artists and photographers are particularly encouraged to become involved in the project. "
The Trust can be contacted on 01209 831718 or through www.sustrust.co.uk
Stonehenge solstice miracle?
25/06/2012 in Access to sites, Solstices, Stonehenge | by heritageaction | 4 comments
It seems something highly unusual happened at the solstice. Although (surprise, surprise!) 1% of attendees were arrested or given warnings for misbehaviour (37 arrests, 100 warnings), there wasn't the usual climbing all over the stones! How come? Education? Overbearing security? Lack of party atmosphere? No, something very simple: the weather gods decreed it should be extremely wet so numbers were right down – by 60% compared with some years.
Who'd have thought it? Reducing the numbers inside the stones to manageable numbers allows the stewards to control what goes on! (Well us actually, we've been saying it for many years.)
So can we hope that English Heritage will now finally learn the lesson and just manage the place on behalf of everyone – by declaring an attendance limit and entry by ticket? And stops mismanaging the event by tolerating gross overcrowding on the grounds that a few scruffy class warriors talk darkly of rioting if an infinite number isn't allowed in? Doesn't the very fact someone opposes any restriction on numbers disqualify them as a true friend of either Stonehenge or logic? Why should it be they who dictate policy?
There has been a worrying sign though that EH might not have learned the lesson. Their Head of Stonehenge went on the Chris Evans show enthusing about the summer solstice. To our minds he overdid it. EH are statutory guardians, simple as, so him saying the event is fantastic and "well worth a visit" for people coming to Britain isn't being a guardian it's being an impresario. No way is saying stuff that will increase the number of people crowded like boozy sardines inside the stones consistent with guardianship. Only reducing the number is consistent with that – as this year has surely proved beyond all argument.
No, he should keep in mind that actually, the vast majority of overseas visitors exhibit a preference for a quiet, reflective visit to the stones, just as the vast majority of British people do. If that wasn't true then a lot more than a few tens of thousands would turn up at solstice, there'd be millions. And if EH didn't know that was true they wouldn't have ensured there was a quiet, respectful educational experience available for the other 364 days of the year nor would they be building an interpretation centre!
And here's the bottom line: he should know that most foreigners must view the non-management that is normally evident at solstice with shock and incredulity. EH is very image conscious and that does more to tarnish its image as a world beacon of good conservation practice than anything else it is involved in. Yet it's so easily solved.
Now Government promotes egg collecting for profit!
24/06/2012 in Metal detecting | by heritageaction | 26 comments
A rare bird's egg collected from a tree in Bedfordshire by an amateur ornithologist which went on to be placed third in The Nation's Greatest Find 2010 competition will be one of the star lots in an upcoming London auction.
The egg is of a Long-billed Murrelet, a species of Auk, and is only the second recorded in Europe. It is expected to sell for £600-800 in the auction, which is organised by a division of Sotheby's and will take place on Tuesday and Wednesday July 3-4 with public viewing at 45 Maddox Street W1 on Thursday June 28 from 10am-4.30pm or by previous arrangement.
"It is a most beautiful egg," said the man who found it, who asked not to be named. "I've been egg collecting for about 10 years and it's among the best things I've ever found. When I heard about the competition, I had no hesitation in entering it and I was thrilled when it came third."
The competition, which took place at the HQ of English Nature is organised annually by The Egg Collector, a specialist magazine for people involved in the hobby. The judges included the Head and Deputy Head of English Nature. Culture Minister Ed Vaizey paid a visit during the judging.
The egg had been reported to English Nature as required and the money raised by the sale will be divided between the finder and the owner of the tree.
Anyone that is indignant or incredulous that their taxes are being used to promote the seeking of national assets for personal gain and the positive encouragement of such a desperately crass, low-brow, uncultured, anti-society process should read this.
More Heritage Action views on metal detecting and artefact collecting
BREAKING NEWS: Yet another Stonehenge theory – was the Henge the centre of the world?
22/06/2012 in Stonehenge | by heritageaction | 1 comment
At Stonehenge it's always a case of another day, another theory. Observatory, hospital, temple, alien energy generator, the list goes on, but just sometimes a theory pops up that seems more attractive and convincing than the others. Not pushing it's luck, just saying "how about me?"
There are more monuments in the area aligned with the crucial winter solstice than anywhere else on earth so was Stonehenge regarded as the centre of the world and did the enormous effort of constructing it represent a sign of peace between people from the east and west of the country after a period of conflict? …. So wonders Prof Mike Parker Pearson, of Sheffield University in a new book describing a massive research project involving five British universities.
On the face of it, as theories go it seems one of the better ones. Quietly persuasive even. And the timing is perfect -Solstice just over but a bit of a damp squib, Olympic fever hotting up, the Torch about to visit the Henge and England about to show those Romans who are the real rulers of Europe.
Good luck to the new theory. May it prosper! Tomorrow, there'll be a zillion links about it on the internet, but this is a really good one.
What harms the setting of monuments? Ask Tabitha.
22/06/2012 in Conservation, Damage and desecration, Hill forts, Landscape, Planning applications | by heritageaction | Leave a comment
Anyone that tells you they understand what is meant by "the setting of an ancient monument" is a fibber. No-one knows as it all depends on the monument. And it's setting. It's a bit like an elephant – hard to describe but easy to recognise. So we have definitions and guidelines but in the end setting comes down to what an individual Planning Inspector perceives it to be.
There have been three recent examples of what a tricky concept it is:
First, there's the spectacular Old Oswestry hill fort…..
There's talk of housing estates being built within yards of it and a big protest is brewing. Who knows if it will happen, but one thing's a cert: if it doesn't it won't be out of respect for the "setting". We don't do setting when it comes to hill forts. Not an inch. Too big and ugly – and scary maybe? Who knows? We need a cultural-historical psychologist to explain it perhaps. Or a shrink. But it's a definite fact. Some small Tudor houses have massive settings, whole hill forts can whistle for them.
Second, there's the recent wind turbine case at Hemsby where a High Court judge has quashed the idea that national targets have precedence over local concerns. That's NOT what the Government ordered at all as it means that although it's still a balancing act between national targets and local concerns, complaints by the locals that turbines will spoil a view can now give them a chance of victory. As one of the papers said, it means that sometimes The Hobbits of the Shire can defeat the forces of Mordor. Hurrah!
Third, is this recent bizarre case in which it was ruled that a few mobile homes for Gypsy families at a place called – I kid you not – Hillbilly Acres, would cause substantial harm to the setting of a nearby Grade I listed building. Reading through the decision it's hard to work out whether the "harm to the setting" was physical, aesthetic or social. The only way to test that would be to find an identical case where the mobile homes were occupied by Guardian readers named Piers, Rupert and Tabitha. Such is the uncertain nature of "setting"!
Stonehenge: they're off!
It has been announced that on Monday The Royal Engineers will help English Heritage move the Airman's Cross memorial into temporary storage at Perham Down barracks. Moving it is of course a serious and sombre matter and it is to be hoped it can be re-erected close by as soon as possible.
However, it means that Monday will also signal the start of the process of delivering massive changes at Stonehenge for the way will then be clear for the commencement of the infrastructure works. Hurrah! It's hard to believe, but absolutely true – after the best part of a hundred years of talking about how to deliver Stonehenge from its twentieth century humiliation it is OUR generation that is actually going to see it happen!
Indeed, it is imminent – there are now only 325 working days before the existing visitor centre is closed, the new one is up and running and all the intrusive features will have been swept away forever.

redpajama_set_name: RedPajamaCommonCrawl


The Oklahoma City Thunder revealed new "City Edition" alternate jerseys which the team will wear for the first time on Jan. 25.
⚡These will go fast.⚡ @nikebasketball City Edition for OKC.
Oklahoma City (19-15) takes on Toronto (23-9) on Wednesday night. The Thunder has won five games in a row.


text:
Q: Parameterised Enviroments in Lyx Ok,
I have a set of structured data that I want to format consistently.
In this case a set of spells for a role-playing game.
Now in Latex I vaguely remember I could do something using \DeclareDocumentEnvironment but it's been a while and I want to do it in LyX.
So I want my final document to look like:
Fireball
Casting Cost: 2CP
Casting Action: Instant
Range: Short
Deals 2d12 damage to target
Chain Lightning
Casting Cost: 1CP per target
Casting Action: Instant
Range: Medium
Chain lightning strikes through targets.
All targets must be within Short distance from each other.
Each target takes 1d6 damage
How do I go about setting something like this up?
I want to achieve constant look and formatting throughout my document.
I need a environment that takes multiple parameters.
I've really only used the more basic functions of Lyx before, like macro's for typing math (though I have used these functions alot_

A: My result using LyX first:

Step 1: Creating an environment (or command) with parameters in LaTeX
LyX is kind of a wrapper for LaTeX. So one needs to write the environment (or command) in LaTeX and should test it with a short LaTeX document. Exception: you are a LaTeX expert writing error-free LaTeX with perfect text layout. ;-)
There are restrictions on a LaTeX environment (or command) such that it can be easily mapped to a LyX style.

*

*Only one parameter which is optional is allowed for the LaTeX environment.

*Only two parameters with one of them optional are allowed for the LaTeX command.

Hence, in your case I would create a style (e.g. "MyTitle") for the title and one style for each detail. The last lines can be just plain text since no special format seems to be required.
Step 2: Creating a style in LyX
There must be a LyX style for each used environment (or command). These style definitions go into a .module-file. It should be placed in the layout folder of the lyx-tree in your home directory. LyX needs to be noticed about the new module. That is done by running Reconfigure of the LyX menu Tools and restarting LyX. Finally, for your document, under menu Document - Settings... - Modules add the new module (in the example "MyModule"). Now the new styles (e.g. "MyTitle") can be selected similar to "Section" or "Itemize".
Note: If an optional parameter is allowed for a LaTeX environment (or command) then it is denoted as "short title" in LyX. (That might come from the fact that a section heading can have optional parameter and its purpose is the short title). Furthermore, LyX maps it to the first LaTeX argument #1. Normal text is mapped to #2.
If no optional parameter is allowed, then LyX maps normal text to #1.
The folder lyx/layout of the LyX installation is a wealth of examples for definitions of styles, modules, and layouts. And the LyX section of "LyX, LaTeX and TeX" by Steve Litt might be worth reading.

Here is the LaTeX document for Step 1:
\documentclass[12pt]{article}
\setlength{\parindent}{0pt}
\newcommand{\mytitle}[1]{\bigskip\noindent\textbf{\large #1}\par\medskip}
\newcommand{\budget}[2][Dollar~]{\noindent\textbf{Budget:} #1#2\par}
\begin{document}
\mytitle{A Beautiful Mind}\budget[\$]{58 million}
This movie is about John Nash.........
\end{document}

The module file MyModule.module for Step 2.
#\DeclareLyXModule{MyModule}
#DescriptionBegin
#Defines some styles for movies.....
#DescriptionEnd
#Author: me

Format 35

Style MyTitle
    Category              MyModule
    Margin                Static
    LatexType             Command
    LatexName             mytitle
    NextNoIndent          1
    TopSep                1.3
    BottomSep             0.7
    Align                 Block
    Font
      Series              Bold
      Size                Larger
    EndFont
    OptionalArgs          0
    Preamble
      \newcommand{\mytitle}[1]{\bigskip\noindent\textbf{\large #1}\par\medskip}
    EndPreamble
End

Style Budget
    Category              MyModule
    LatexType             Command
    Margin                First_Dynamic
    LatexName             budget
    LabelType             Static
    LabelString           "Budget:"
    NextNoIndent          1
    LabelSep              xx
    ParIndent             MMM
    ParSkip               0.4
    ItemSep               0.2
    TopSep                0.7
    BottomSep             0.7
    ParSep                0.3
    Align                 Block
    AlignPossible         Left
    OptionalArgs          1
    LabelFont
      Shape               Up
      Series              Bold
    EndFont
    Preamble
      \newcommand{\budget}[2][Dollar~]{\noindent\textbf{Budget:} #1#2\par}
    EndPreamble
End

And the LyX document to generate the above image:
#LyX 2.0 created this file. For more info see http://www.lyx.org/
\lyxformat 413
\begin_document
\begin_header
\textclass article
\use_default_options true
\begin_modules
MyModule
\end_modules
\maintain_unincluded_children false
\language english
\language_package default
\inputencoding auto
\fontencoding global
\font_roman default
\font_sans default
\font_typewriter default
\font_default_family default
\use_non_tex_fonts false
\font_sc false
\font_osf false
\font_sf_scale 100
\font_tt_scale 100

\graphics default
\default_output_format default
\output_sync 0
\bibtex_command default
\index_command default
\paperfontsize 12
\spacing single
\use_hyperref false
\papersize default
\use_geometry false
\use_amsmath 1
\use_esint 1
\use_mhchem 1
\use_mathdots 1
\cite_engine basic
\use_bibtopic false
\use_indices false
\paperorientation portrait
\suppress_date false
\use_refstyle 1
\index Index
\shortcut idx
\color #008000
\end_index
\secnumdepth 3
\tocdepth 3
\paragraph_separation indent
\paragraph_indentation 0pt
\quotes_language english
\papercolumns 1
\papersides 1
\paperpagestyle default
\tracking_changes false
\output_changes false
\html_math_output 0
\html_css_as_file 0
\html_be_strict false
\end_header

\begin_body

\begin_layout MyTitle
A Beautiful Mind
\end_layout

\begin_layout Budget
\begin_inset Argument
status open

\begin_layout Plain Layout
$
\end_layout

\end_inset

58 million
\end_layout

\begin_layout Standard
This movie is about John Nash.........

\end_layout

\end_body
\end_document

redpajama_set_name: RedPajamaStackExchange


I found the email where Alan announced this, but don't see a license off hand. I think it was a BSD-like don't-take-credit-don't-point-fingers-use-at-own-risk but don't see anything. Hopefully Alan isn't too sideswiped by this and can chime in.
As I recall with the announcement, one of the restrictions on releasing the source was that only the cg6 driver would be provided, since it was already part of the vendor SDK.
> Subject: Re: [OpenBIOS] OT: Brooktree IC used in cg3 graphics framebuffer?
> or would that only exist in Xsun24?
> > > Subject: [OpenBIOS] OT: Brooktree IC used in cg3 graphics framebuffer?


Learn how to make bracelets, keyrings, bookmarks and more! Create some unique items to bring home, with the helpful guidance of Janine Mayes from Janmary Designs.
All beads, tools and other materials provided.


text:
У математиці суперлогарифм (або тетралогарифм) є однією з двох зворотних функцій тетрації. Так само, як піднесення до степеня має дві протилежні функції — корінь і логарифм, тетрація також має дві протилежні функції — суперкорінь і суперлогарифм. Існують кілька способів інтерпретації суперлогарифму:
 як функцію Абеля експоненційної функції,
 як зворотню функцію піднесення до степеня відносно висоти,
 як кількість разів, що необхідно  логарифм, щоб отримати одиницю (повторний логарифм),
 як узагальнення системи класу великих чисел Роберта Мунафо
Точне визначення суперлогарифма залежить від точного визначення нецілої тетрації (тобто ). Немає чіткого консенсусу щодо визначення нецілочисельної тетрації, а тому не існує чіткого консенсусу і суперлогарифму для чисел з області значень нецілих чисел.

Визначення
Суперлогарифм  неявно визначається як  та .

Варто зазначити, що дане визначення може мати тільки цілочисловий результат, і прийматиме лише значення, які повертають цілі числа. Числа, які прийматиме дане визначення, мають вигляд  і так далі. Існують кілька способів розширення області визначення суперлогарифму з даного рідкісного набору до дійсних чисел. Вони, як правило, містять третю вимогу на додачу до вищенаведених, яка змінюється від автора до автора. Такими способами є:
 лінійне наближення Рубстова і Ромеріо,
 квадратичне наближення Ендрю Роббінса,
 регулярна функція Абеля Джорджа Сзекерса,
 ітераційний функціональний підхід Пітера Вокера,
 природний матричний підхід Пітера Вокера, пізніше узагальнений Ендрю Роббінсом.

Наближення
Як правило, спеціальні функції визначені не тільки для дійсних значень аргументів, а й на комплексній площині, диференціальному та / або інтегральному поданні, а також розкладання у збіжні й асимптотичні ряди. Та все ж, жодні з таких представлень не доступні для функції суперлогарифму. Попри це, було запропоновано деякі прості наближення.

Лінійне наближення
Лінійне наближення до суперлогарифму

є частково-визначеною функцією з лінійною «критичною частиною». Ця функція має властивість неперервності при  (неперервність ). Першими авторами, які визнали таке наближення, були Рубстов і Ромеріо. З іншого боку, лінійне наближення до тетрації було відомо раніше, наприклад, Іоаннісу Галідакісу. Це природна протилежність лінійного наближення до тетрації.

Деякі автори, серед яких Холмс, визнають, що суперлогарифм широко використовуватиметься в наступній еволюції комп'ютерної арифметики з рухомою комою, але для цього функція не повинна бути нескінченно диференційовною. Таким чином, з метою подання великих чисел, підхід лінійного наближення забезпечує достатню неперервність (), аби гарантувати можливість подання будь-якого дійсного числа як суперлогарифму.

Квадратичне наближення
Квадратичне наближення до супер-логарифму

є частково-визначеною функцією з квадратичною «критичною частиною». Дана функція має властивості неперервності та диференційовності для  (неперервність ). Першим автором, який опублікував таке наближення, був Ендрю Роббінс.

Така версія суперлогарифму дозволяє виконання основних операцій обчислення над ним, не вимагаючи великої кількості попередніх рішень. З використанням цього методу основне дослідження властивостей суперлогарифму та тетрації може бути виконано з невеликою кількістю обчислювальних накладних витрат.

Підходи до функції Абеля

Функцією Абеля називається будь-яка функція, що задовольняє функціональному рівнянню Абеля .

Інше рішення даної функції Абеля  може бути отримане шляхом додавання будь-якої константи . Отже, з урахуванням того, що суперлогарифм визначається як  і має третю особливу властивість, яка залежить від підходу, функція Абеля степеневої функції може бути однозначно визначеною.

Властивості
Іншими рівняннями, яким задовольняє суперлогарифм, є:

Ймовірно, перший приклад математичної задачі, рішення якої виражене в термінах суперлогарифмів, може бути таким: Розглянемо орієнтований граф з N вершин і такий, в якому орієнтований шлях із вершини i до вершини j існує тоді й тільки тоді, коли . Якщо довжина всіх таких шляхів не перевищує k ребер, то найменша кількість ребер дорівнює:

 Випадки при  вимагають супер-супер-логарифм, супер-супер-супер-логарифм і так далі.

Суперлогарифм як зворотна тетрація

Так як тетрація (або суперекспонента)  розглядається як аналітична функція принаймні для деяких значень b, то обернена функція  також може бути аналітичною. Поведінку  визначену таким чином, для випадку  зображено на зображенні на комплексній z-площині. Рівні цілих значень дійсних та уявних частин функції суперлогарифма зображено товстими лініями. Якщо існування й унікальність аналітичного продовження тетрації забезпечуються умовою її асимптотичного наближення до нерухомих точок  та  лінії  у верхній і нижній частинах комплексної площини, то обернена функція також повинна бути унікальною. Така функція є дійсною на дійсній осі. Вона має дві точки розгалуження в  та . Вона наближається до свого граничного значення —2 в околі від'ємної частини дійсної вісі (всі смуги між розрізами зображено рожевими лініями на малюнку), і повільно зростає вздовж додатного напрямку дійсної вісі. Якщо похідна на дійсній вісі додатна, то уявна частина суперлогарифма залишається додатною над дійсною віссю і від'ємною під нею.

Див. також
 Повторний логарифм
 Тетрація

Примітки

Посилання

Логарифми

redpajama_set_name: RedPajamaWikipedia


11 offers for "Fun Group Activities"
LORD CURLEW CORDIALLY ENTRAPS YOU... Can you outsmart the last in a long line of magicians who has designed an escape room in his Mansion?
A series of increasingly fiendish puzzles stand between you and & solving the exit.
The Mickey Club Les Ouistitis is waiting for your children on Saint-Aygulf beach for a great moment of games, fun and entertainment ! Supervised by qualified monitors, they will discover a lot of games like Olympiads, inflatable attractions, treasury hunts or sports.
Canyoning for Beginners at Lake Garda - "Gumpenfieber"
This canyoning tour on Lake Garda is ideally suited for athletic beginners. As you go along the Torrente Vione, you will come across a total of 14 pools. These small pools of water, some of which are linked by waterfalls, provide the perfect backdrop for an exciting canyoning adventure.
Jump into 7m deep springs, swim through cystal clear waters and climb over rocks and trees: The canyoning tour at Sylvensteinspeicher in Lenggries promises pure adrenalin. On this multi-faceted tour you will wander through a ravine with obstacles and challenges of varying difficulty.
Advanced Canyoning at Lake Garda - "Vione"
Canyoning combines unique natural experiences with a sporting challenge. An experienced guide will lead participants through this fascinating world of Torrente Vione on Lake Garda. There will be places for abseiling, jumping and climbing.
In this Canyoning Tour, everything is offered: Narrow passages, jumps, slides and abseiling up a distance of 15m - this means thrills and excitement. An experienced tour guide will introduce participants safely through the Sylvenstein Dam.
Discover the most amazing and beautiful Caves of Mallorca on this 8-hour tour that will take you to Porto Cristo and to a pearl factory. It also includes a short boat ride and a music concert inside the caves.
You already know a bit about "Slacklining" and have a basic knowledge of rock climbing but now you're searching for a thrilling new challenge? Working with our professional trainers you'll construct a highline high above a gorge with a roaring waterfall.


"Derby College made me want to carry on farming and made it possible for me get my 'tickets'"
Agricultural contractor Tom Longdon says Derby College convinced him to stay in farming – and made it possible for him to afford essential qualifications.
The 20-year-old took Agriculture at Level 2 and 3 at Broomfield Hall, while also passing five separate industry competency qualifications.
From a farming background, Tom turned to Derby College after a job he had lined up as an apprentice mechanic fell through just days before he was due to start.
His time at college gave him an insight into the "big world of work" including a valuable business module at Level 3.
The training helped Tom, 20, launch his agricultural contracting business in 2015, while still at college, and he "kicked it off properly" last year.
His dad has health problems and Tom also works on the 450 acre family beef farm at Trowell, Nottinghamshire.
He said: "Derby College made me want to carry on farming and made it possible for me get my "tickets" (NPTC competence qualifications).
"For instance, I'd looked into training for the telehandler (boom lift) and it would have cost £1,000.
"I wouldn't have been able to do it. But through the college, it cost £120 in total to sit the test. For most of your "tickets", you get training as part of the course but you have to pay for be the test. It's a substantial saving.


text:
The world (and books)
Kocka's capitalism
Just a very brief note on Jürgen Kocka's Capitalism: A Short History (Princeton University Press, 2016). This is a thin volume grasping an enormous subject, and as can be expected Kocka sometimes becomes too sweepingly superficial. It is rather annoying when entire scholarly traditions are dismissed in a single sentence without even the trace of an argument to back it up.
Still, there are two things in the book that I like. One is the definition of capitalism The second is his treatment of the "great divergence" in Chapter 2. I believe, however, that there is a slight tension between the two.
The definition stresses decentralization, commodification and accumulation as three core elements in capitalism. To put it more precisely:
(1) Property rights enable economic decisions to be made in a decentralized way
(2) Markets are main mechanisms of allocation and coordination
(3) Investment are systematically made in expectation of future gain.
To these elements he adds that in its fully developed form capitalism is also characterized by, firstly, the enterprise form and, second, the reliance on wage workers and the absorption from them of surplus value (Kocka 2016: 21f). A benefit of this definition is that it allows him to speak of early forms of capitalism when it merely represents a minority formation in noncapitalist environments.
The "great divergence" is the one between East Asia and Western Europe made famous by Kenneth Pomeranz in his 2000 book The Great Divergence: China, Europe and the Making of the World Economy. Why did industrial capitalism take off in Western Europe rather than East Asia, despite similar levels of economic development as late as the 1750s? Pomeranz's answer (which has been much debated) was England's easy access to coal and to the New World.
Kocka, however, thinks that a better explanation can be found by looking at the relation between economy and state. Contra free-market ideologues, his argument is not that the market was somehow freer of state interference in Europe than in China. In fact, in neither Europe nor China was there a clear differentiation between economy and state. The decisive difference was that "in Europe the political system was intrinsically diverse and positively fragmented, while in China there was a centralized empire" (ibid.51). Hence political rulers in Europe had to compete to promote their economies. This meant that they intervened much more than in China to further the interests of capitalists. Furthermore:
[The] merchants who supported capitalism in Europe... exercised direct influence on politics – in part via a symbiosis with rulers in the city-states and free cities... By contrast, merchants in China, as well as in Arabia and India, were confined to the antechamber of power... This explains how, in the final analysis and in spite of many countervailing trends, politics in Europe was decisive for promoting mercantile dynamism and a capitalistic kind of accumulation. (ibid. 51)
The conclusion, then - which I find persuasive - is that it wasn't differentiation between economy and society that helped capitalism in Europe, but on the contrary the much tighter fusion of economic and political power in European states compared to, for instance, China.
Regarding this point, it's interesting to see that Kocka here draws rather near to Fernand Braudel, despite some critical remarks on the French historian's distinction between market and capitalism earlier in the book. Repeating a common criticism, Kocka thinks Braudel's distinction is much too sharp. When discussing the "divergence", however, he seems to implicitly rely on something very much like this distinction. Braudel stresses precesely the un-marketlike behaviour of great capitalists, who use their connections with political power to secure monopoly-like dominance of the most lucrative trades to make much bigger profits than in the ordinary market economy. Using Braudel's distinction, we might say that while markets were just as developed in China as in Europe, capitalism - in the sense of a system of capital accumulation supported by political and military power - was Europe's forte, and this is what explains the "divergence". Braudel himself writes: "China... is a perfect illustration of the fact that a capitalist superstructure did not automatically emerge out of a thriving market economy" (Braudel 1992: 600). Following Braudel, David Graeber similarly argues that premodern China and Islam were thriving market societies, but since the states were indifferent or hostile to the markets they never developed the Western brand of armed capitalism (Graeber 2011, Chapter 8).
Kocka's argument concerning the "divergence" is very similar to Braudel's and Graeber's (although he doesn't mention them). The problem is that his definition of capitalism is not really congruent with Braudel's. If one goes with Kocka's own definition stressing the market as the central mechanism for allocation and coordination, then the system will be less capitalist the more allocation and coordination instead happens politically or through military force. Considering the entwinement in Europe between commercial interests and political power, this would seem to make Europe less capitalist than China. I am not so sure that this is a conclusion that Kocka would want to draw. However, the only way to avoid drawing it would be change the definition of capitalism - probably one would need to deemphasize the role of the market and instead allow for forms of capitalism that achieve capital accumulation not solely by relying on market mechanisms.
Braudel (1992) The Wheels of Commerce, Vol. 2 of Civilization and Capitalism 15th–18th Century, Berkeley, Los Angeles: University of California Press.
Graeber, David (2011) Debt: The First 5000 Years, Brooklyn, New York: Melville House.
Kocka, Jürgen (2016) Capitalism: A Short History, Princeton: Princeton University Press.
Pomeranz, Kenneth (2000) The Great Divergence: China, Europe, and the Making of the Modern World Economy, Princeton: Princeton University Press.
Upplagd av Carl Cassegard kl. 17:16
Etiketter: Kocka
Carl Cassegard
"What is writing" asks Pippin, and Alcuin answers: "The keeper of knowledge". "What is the word?" – "The betrayer of thought". "Who begot the word?" – "The tongue". "What is the tongue?" – "The scourge of the air". "What is the air?" – "The preserver of life". "What is life?" – "The delight of the happy, the bane of the sorrowful, the expectation of death". "What is man?" – "The slave of death, the guest of one place, a traveller passing". (from J. Huizinga, Homo Ludens)
Abu-Lughod (1)
Adorno (10)
Amino Yoshihiko (19)
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