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Q: On a type of sequence of integrals inspired in the Borwein integral and an integral due to Furdui This post is inspired in the Borwein integral, and in a problem proposed by Ovidiu Furdui in Crux Mathematicorum, that is the Problem 3707, in page 151.
I've considered integrals of the form $$\int_0^\infty\prod_{k=1}^n\frac{\sin^2\left(\frac{x}{k}\right)}{\pi^2-\left(\frac{x}{k}\right)^2}dx\tag{1}$$
for integers $n\geq 1$. My belief is that $(1)$ isn't exactly Ovidiu's integral.

Question. Can you show that the case $n=3$ the integral in $(1)$ is $\neq 0$? Is it possible to find $n>2$ such that the  integral in $(1)$ is equals to $0$ again? Many thanks.

Please if the integral in $(1)$ is Ovidiu's integral, or it is in the literatute, add a comment. I think that isn't the same integral, using Wolfram Alpha online calculator an alternate form of the difference of integrands, for the second case is showed as using the input
sin^2(x)/(pi^2-x^2)sin^2(x/2)/(pi^2-(x/2)^2)- sin^4(x)/((pi^2-x^2)(4pi^2-x^2))
References:
[1] Borwein integral, from the encyclopedia Wikipedia.
[2] Problem 3707, Crux Mathematicorum, Volume 38, Number 4, April 2012.

A: $$I_3=\int_0^\infty \frac{  \sin ^2(x)\sin ^2\left(\frac{x}{2}\right)\sin ^2\left(\frac{x}{3}\right)}{\left(\pi ^2-x^2\right) \left(\pi ^2-\frac{x^2}{4}\right) \left(\pi ^2-\frac{x^2}{9}\right)}\,dx=-\frac{27 \sqrt{3}}{320 \pi ^4}=-0.00150029\cdots.$$
and $I_4=-\frac{9 \left(17 \sqrt{3}+10\right)}{2240 \pi ^6}$.

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What is the difference between the two legal processes?
In the current tough economic trading conditions; there are many businesses that are under severe financial pressure.
Yesterday we received the following query and will again try to answer the question put to us here in this blog.
When is a landowner responsible for a fire that spreads beyond his property?
Here, in the Western Cape; it is now "Fire Season"; and the local authorities have their hands full with seasonal wildfires.
Some of them have been devastating and Bettys Bay lost more than 40 dwellings in a wildfire a few weeks ago; which was fanned by gale force winds. That fire was allegedly started as a result of a man deliberately or negligently firing a flare onto the mountainside above the holiday town. He has now appeared in the Caledon Magistrates Court and faces a string of charges.


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Home / Book Reviews
Svensson, Debating Human Rights in China: A Conceptual and Political History, 2002
Fred Edwards reviews the book for H-Diplo, February 2003, credit H-Asia.
Marina Svensson. Debating Human Rights in China: A Conceptual and Political History. Lanham and Oxford: Rowman and Littlefield, 2002.
Reviewed by: Fred Edwards , News Editor, Toronto Star Business Section.
Published by: H-Diplo (February, 2003)
The first thing that needs to be said about Marina Svensson's book is that it is not a history of human rights in modern China. Nor does it go into much detail about the state of human rights today: there are no numbers given about executions or political prisoners, no lists of the most common rights violations. Svensson, an assistant professor in the Department of East Asian Languages at Lund University in Sweden and a self-described rights activist, also is largely silent about foreign criticism of China's human rights record and touches only in passing on the subject of "human rights diplomacy." What she has written is a history of human rights discourse in China by Chinese since late Qing times. As such, this book is best described as a work of intellectual history.
Two themes--one stated, one implied--dominate Svensson's account. Her main concern is to show that the concept of human rights, although introduced from the West, is not incompatible with Chinese culture, and that Chinese activists repeatedly have used human rights language in their quest for a just society in the Middle Kingdom. The second theme, somewhat at variance with the first, is that rights talk has been employed throughout modern Chinese history as a weapon in political struggle.
Svensson begins with a general discussion of human rights and culture that develops into a strong attack on cultural relativism, which she later brands "moral nihilism" (p. 48). She refers to the "tyranny of culture" in human rights studies and argues that "culture often is understood and referred to in a much too static and ahistorical way" (p. 9). She particularly takes offence at the term "Asian values" and the tendency to refer to China's "Confucian" cultural heritage. The concept of Asian values ignores cultural diversity within Asia as well as communities that transcend national boundaries, such as women (p. 60). Furthermore, these Asian values never have been articulated specifically and are, Svensson says, "a thin disguise for authoritarianism" (p. 60).
Significantly, the concept of Asian values never really has taken root in Japan, Taiwan, or South Korea, all democratic states. As for Confucianism, she finds the idea that 2,000-year-old philosophical texts have a bearing on modern Chinese society to be "far-fetched" (p. 55). In the twentieth century, Confucianism and traditional Chinese culture were attacked from all sides of the political spectrum, so that today Marxism and Western liberal discourse are more familiar to many Chinese people than The Analects or The Doctrine of the Mean . Svensson contrasts Confucianism to Islam and Buddhism which, as living religions, do have a place in modern political discourse. She also directs scorn at Western scholars who, attracted to Confucianism's emphasis on duties and consensus while being unhappy with individualism and selfishness in the West, "romanticize a foreign society when facing problems in one's own" (p. 57). Because of the dubious relevance of classical Confucianism to current controversies, Svensson also is skeptical of efforts to search for an indigenous human rights tradition in the works of Confucius and his heirs.
In between her two chapters on culture, Svensson has inserted a section on the origin and evolution of human rights thinking in the West. Although the human rights ideal has achieved iconic status in the democratic world, Svensson notes that it is far from a monolithic concept and played "hardly any role in international politics up to the Second World War" (p. 25). Whether rights are "natural" and "innate" or bestowed by society; whether they are an end in themselves or serve a utilitarian function; whether some rights take priority over others; whether rights even exist as anything other than a moral notion--all these topics have been subject to debate in the West. Svensson finds all philosophical arguments for the existence of innate human rights to be unsatisfactory and quotes Thomas Haskell to the effect that "neither rights nor the practices they authorize need foundations sunk deep into the heart of nature" (p. 35). She never says "We hold these truths to be self-evident," but may just as well have.
Having set her sights on cultural relativism and provided an overview of human rights doctrine, Svensson then commences her account of the human rights debate in China, organizing her chapters in the conventional temporal divisions of modern Chinese history: pre-1911, the May Fourth Era, the Nanjing Decade, and so on. The period from about 1890 to 1920 is a particularly rich one in Chinese intellectual history as Western concepts ranging from democracy to German statism flooded into a country that desperately was seeking for ways to save itself from internal decay and foreign encroachment. The idea of human rights was explored and embraced by some, but so were nationalism and social Darwinism. From the beginning, the idea of human rights found itself fused with Chinese intellectuals' desire for a strong state. Many intellectuals squared this philosophical circle by arguing that a rights-conscious population was necessary to withstand foreign encroachment and build a powerful, modern state; yet the cause of human rights in China has been undermined consistently by leaders who have defined national strength in terms of state power.
While Svensson correctly emphasizes the enthusiasm with which Chinese intellectuals, obviously unhindered by Asian values or residual Confucianism, embraced human rights and other Western concepts, her second and more troubling theme now makes its appearance, that is the use of human rights as a political weapon. The first target was the Qing dynasty. Zou Rong, for example, in The Revolutionary Army made an emotional appeal to drive out the Manchus and restore human rights. But it is an odd sort of human rights advocate who would describe the Manchus as a barbarian and uncivilized people who oppressed "our cultured native land" as Zou did (p. 116). Sun Yat-sen, who was on the "strong state" side of the debate and thought the Chinese people enjoyed excessive freedom, also invoked human rights against the Qing. The Communists, who dismissed human rights as a bourgeois slogan, allied themselves with liberals in making human rights critiques of the Guomindang government during the 1930s and 1940s. The Guomindang, which had followed Sun Yat-sen in maintaining that the people had a duty to serve the state, officially embraced human rights toward the end of the Chinese civil war as a way of criticizing the Communists and firmly aligning itself with the United States and the "free world." Deng Xiaoping exploited the Democracy Wall movement of 1978-79 to consolidate his power base and push ahead his reforms. Most disturbing of all, since 1989 Beijing has appropriated human rights language and adopted pro-active policies to deflect human rights criticism.[1]
Within the relatively limited confines of intellectual history, Svensson succeeds admirably in showing that Chinese culture is not resistant to human rights. From the hope-filled enthusiasm of the 1890s through to 2001, she offers quotes from Chinese activists and reformers who not only embraced the concept of human rights, but embraced its most Western manifestation, that is the core political rights of freedom of speech, freedom of thought, freedom to publish, and freedom of association. Many also adopted the Western viewpoint that human rights, democracy, and the rule of law are an inseparable package, that human rights in an authoritarian state is a contradiction in terms.[2] It is particularly noteworthy, and encouraging, that appeals for human rights and democracy could bubble up in 1978 in a politically isolated country that had been ruled by a totalitarian Communist regime for almost thirty years. On the other hand, as Svensson indicates, human rights advocates always have been an embattled minority in China and their ability to influence the authorities and mobilize public support has been minimal. Towards the end of the book she says:
The majority of Chinese dissidents, or at least those known to and able to present their views in the Western media, are well-educated and urban-based elites whose lives and concerns are sometimes very remote from that of ordinary workers and peasants. And although they often address issues of concern to the two latter groups or seek contact with them, this is sometimes done in a paternalistic and condescending manner. (p. 311)
The same thing could be said about virtually all of the intellectuals quoted in this book. Which leads to a question: Can the culture issue--the Chinese people's supposed acceptance of authoritarianism and desire for order--be put aside if the bulk of the countervailing evidence comes from Western-influenced intellectuals? Furthermore, Svensson discusses the culture/rights issue in broadly thematic terms while avoiding the types of specific cultural behavior described by a writer such as Lucian Pye.[3] This is not to say Svensson is wrong, but that narrowly focusing on intellectuals is not a good way to make generalizations about the attitudes of the Chinese people.
The emphasis on intellectuals also makes for a fairly bloodless account of a dramatic and important topic. Svensson assumes the reader has a detailed knowledge of modern Chinese history and provides no information on the living conditions of workers or peasants and in what way their rights were violated or how conditions have or have not changed over the past century. The reader ends the book with no real grasp of the scope or toll of human rights violations. Even the intellectuals she quotes remain, for the most part, remote figures with few details provided about their personalities or relative influence. Li Dazhao, for example, is described as a founder of the CCP but his role as a translator of Marx and the man who introduced Marxism to Mao is ignored. A little color is not a sin in academic history.
These are minor criticisms, however. Marina Svensson has written a worthwhile book. Her research has been prodigious, particularly of Chinese intellectual journals. Her bibliography will be invaluable to researchers. She concludes by saying the current situation is "complex and somewhat contradictory" (p. 315). On one hand, the CCP has been forced to recognize the potency of human rights as a political issue and drop its former characterization of human rights as a bourgeois slogan and its contention that all rights have a class character. This is progress of a kind. On the other hand, Beijing has skillfully appropriated the rights issue by establishing human rights institutes and journals, signing human rights covenants and engaging in "dialogue" with foreign governments on the issue, all the while continuing to violate the rights of its citizens. It almost puts one in mind of Confucius, who said: "Fine words and an insinuating appearance are seldom associated with true virtue."[4]
[1]. A revealing account of the effectiveness of Chinese human rights diplomacy is contained in a recent article by Philip Baker. See "Human Rights, Europe and the People's Republic of China," China Quarterly , March 2002, pp.45-63.
[2]. In the book's foreword, Andrew J. Nathan makes the strange statement that Chinese thinkers had to consider "what kind of rights could one expect to enjoy under authoritarian government." Based on Svensson's account, most human rights proponents rejected authoritarianism and promoted democracy. This idea of accepting authoritarianism seems to be Nathan's own. See his "China: Getting Human Rights Right," The Washington Quarterly , Spring 1997, pp. 135-151, and reprinted in The China Reader: The Reform Era (New York: Vintage, 1999), pp. 407-415.
[3]. Lucien Pye, The Spirit of Chinese Politics (Cambridge and London: Harvard University Press, 1992.
[4]. Confucius, The Analects , Chapter VII. Translated by James Legge (New York: Dover, 1971), p. 139.
Citation: Fred Edwards . "Review of Marina Svensson, Debating Human Rights in China: A Conceptual and Political History," H-Diplo, H-Net Reviews, February, 2003. URL: http://www.h-net.org/reviews/showrev.cgi?path=297991047652087.
Republished with permission from H-Net Reviews.
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CultureBooks Investigating The Trope Of 'Bad Mothers Who Do Not Sacrifice' In Contemporary Indian Fiction
Investigating The Trope Of 'Bad Mothers Who Do Not Sacrifice' In Contemporary Indian Fiction
What is madness? Watching our mothers not playing by the book is probably one simple way to define it. t is a luxury that mothers have been denied for long.
By Anshika Ravi Feb 9, 2022 7 min read
"A mother's love is peace," German philosopher Erich Fromm once said. But what if the mother is depressed, absent, thoughtless of her children (and unrepentant), and takes up way more than she gives back? What if she wears her motherhood like a stiff dress, waiting to violently rip it off?
The trope of an 'unusual' mother—the one who is not an embodiment of sacrifice, endurance, and submission—is a remote territory often circumscribed by centuries of patriarchy. Maggie Gylenhall's The Lost Daughter, adapted from a novel by Elena Ferrante of the same name, recently opened dialogue on the idea of an 'unnatural mother'. Leda, an ambitious woman who loves to be on her own, is stifled by the responsibilities of motherhood. She does what is deemed unthinkable in the realm of motherhood: She abandons her daughters, returns after three years, and continues to be haunted by the guilt several years later.
Also read: Film Review 'The Lost Daughter' — A Succinct Commentary On Imperfect Motherhood
Maggie Gylenhall's The Lost Daughter, adapted from a novel by Elena Ferrante of the same name, recently opened dialogue on the idea of an 'unnatural mother'. Image Source: New Yorker
The absence of the atypical mother has been conspicuous in literature and cinema, a tool that maps much of the evolution of the world we inhabit. Many today are refraining from motherhood because they don't want to bring a new life in a world wrecked by climate change, a pandemic and fascism. Birth rate in India has declined to an all-time low. Many have instead reframed it, bringing in newness to the rhetoric: By deviating from the regular script, ditching motherhood, sometimes after becoming one.
The Indian literature introduced mothers who subverted the 'ideal mother' template in the early 20th century. RK Narayan's A Dark Room presented a woman who ran away to embrace freedom and a sense of self, only to return, for she also desired "comfort of a home, husband and child". Savitri, as any other woman from that time, was socially programmed to be subservient to societal norms. Even her desire to free herself was fuelled by the fatigue from pandering to male agenda.
This perceptibly changed in the latter half of the 20th century; Anita Desai's Where Shall We Go This Summer showed a mother who was debilitated with the everyday boredom of life and motherhood. The novel indulged the idea of forced motherhood—the repulsion at bearing more children because of the pain that came with it.
Shashi Deshpande, in Writing from the Margin and Other Essays, spoke of the cruelty of motherhood—a cataclysmic event that did not magically turn a woman into a lovable, sacrificial entity. These mothers had inklings of life beyond societal rules designed for them, but couldn't completely elude the structure.
Contemporary Indian literature, however, is learning to place this mother in the upper pantheons of distinction. We are now closer to entertaining the idea of a mother who shuns most rules of pathological motherhood, one who is not shy to nurse her inner demons and foist them on her children and those around, as abnormal as it may sound. We are slowly—but finally—realising an unchangeable fact: That she is a human, and becoming mother does not change it in any way.
Tara in Avni Doshi's Booker shortlist The Girl in White Cotton (released as Burnt Sugar in the United Kingdom) leaves her marriage and goes to an ashram for a guru. She even lives on the streets as a beggar. She drags her toddler, Antara, along every time, mindless of what damage it would do to her.
Image Source: Amazon
As a kid—and in a country where every act of freedom is hostile to a woman's needs—Tara would disappear from her school and would be found in a dhaba, "drinking beer straight from the bottle". She would talk to foreigners who visited the ashram—the same ashram she would later abandon her marriage for. There, she once climbed on Antara, holding her arms and legs, telling her to be a "good girl and eat".
"You know your mother. She was difficult," Antara's grandmother told her.
Years later as Tara develops Alzeihmer's, Antara takes her in, but not without indignation and an internal conflict: How do you take care of a mother that did not take care of you?
Shalini's mother in Madhuri Vijay's JCB-winning The Far Field is also tired inside patriarchal domesticity. She connected with a Kashmiri salesman who frequented their home when Shalini was a child. The man probably made her happy, or maybe he did not. Shalini was too young, so she could not know. All she knew was that her mother flitted in and out of joy with a fire that never sustained long enough to offer comfort.
Her departure from the version of an idealised mother was rooted in her desire to not play to the gallery of socially sanctioned norms; she was simply not cut for it. She was repulsed by stereotypes while other mothers from the locality happily played along. Once in a while, she enthralled her neighbours with a fabricated tale, grabbed Shalini's arms later and asked her to "stab her to death if she ever became like them".
The sweeping spectrum of her mother's emotions fuelled Shalini's rage. An older Shalini even expressed her desire to outplay her mother at her wit and disdain, only so she could impress her.
These mothers were too complex to be simply boxed into the archaic model of motherhood. They loved, but not unconditionally. Unconditional love is a blunt instrument often wielded in a marriage to keep women bound to the caregiving contract. A child-mother relationship is regarded a safe space—disproportionately more for the child than the mother. So the digression from the cultural and moral script of ideal motherhood did make a few readers squeamish. It must have been natural to assume there must be 'something wrong' with them.
The drill is hard to discard. Avni Doshi, in a personal essay for Open Road, wrote on her suspicion about motherhood, and how she felt guilty about raising it in the first place. "If it (motherhood) were my birthright, like bipedal motion, would it not come as easily as walking on two feet? I begin to wonder if there is something wrong with me… At a subtle level, I start to doubt my character and the scope of humanity." She wrote the novel before she became a mother.
These women did not have exceptional marriages or childhood; so it was not on the male protagonist or the society to resolve their crisis. The authors did not treat these mothers as women who 'needed to be fixed'. Men and those around spoke of them as 'eccentric and difficult', but they did not determine who and what these mothers were or would go on to become.
Also read: 'I'm Grieving The Mother I Will Not Be': The Conflicts Of Rejecting Motherhood
It's also a relief that the authors did not offer tired justifications for why these mothers were the way they were. Their 'peculiarity' was rooted in their humanity. They were simply complex emotional beings made from layers of the past juxtaposed with those from the present. It is convenient to make a villain of a woman; but the authors did not trivialise decades of their identity, and that is a great feat.
While both Antara and Shalini rolled about in the injustice of being raised by 'faulty' mothers, they did not villainise them either.
"Maybe this isn't her choice at all, but another path she mapped over and over, one she cannot unlearn," said Antara. "There is nothing wrong in thinking about oneself," Tara had told her.
This literature, despite granting the mothers their right to sorrow and quirk, often did not lend them greater independence. Mira's mother in Rheea Mukherjee's The Body Myth, for example, chose melancholy over loving Mira. She had all the bearings of a doting mother, a woman who wanted to stay at home and cook and bear a child, but was swallowed whole by a piercing sadness after the birth of her child. It was sad to learn that she died by suicide. So did Shalini's mother.
The caprice of Em, the schizophrenic mother from Em and the Big Hoom, was betrothed to her mental condition. Em spoke in ridicule and expletives. She inquired about her son's sex life one time, ended up in the hospital for slashing her wrists the nth. She rode the crest and troughs of laughter, depression and fury.
Em turned "mad, wild, funny" only sometime after her children were born. But she allowed her sickness to liberate her. She probably knew it better—she knew she could be brutal, she knew she could mock, and without consequences. "She could say what 'normal' women could not," her son said.
Image Source: Goodreads
The novels are, in a way, a meditation on madness. But they also nudge us to ask ourselves — what is madness? Watching our mothers not playing by the book is probably one simple way to define it. In that sense, we all are a little mad, aren't we? It is a luxury that mothers have been denied for long. About time.
Anshika is a writer-editor. She likes to write on books at the intersection of gender and social commentary, as well as everything personal. She can be reached on Twitter and Instagram.
Featured image source: Shreya Tingal/Feminism In India
Tagged Under: mother stereotypesmotherhoodmothers and daughtersmothers in fiction
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text:
Q: Nothing happens when i try to run my Matlab .m and .fig Here is my code:
function varargout = Cartoonisation(varargin)
    gui_Singleton = 1;
    gui_State = struct('gui_Name',       mfilename, ...
                       'gui_Singleton',  gui_Singleton, ...
                       'gui_OpeningFcn', @Cartoonisation_OpeningFcn, ...
                       'gui_OutputFcn',  @Cartoonisation_OutputFcn, ...
                       'gui_LayoutFcn',  [] , ...
                       'gui_Callback',   []);

    if nargin && ischar(varargin{1})
        gui_State.gui_Callback = str2func(varargin{1});
    end

    if nargout
        [varargout{1:nargout}] = gui_mainfcn(gui_State, varargin{:});
    else
        gui_mainfcn(gui_State, varargin{:});
    end

function Cartoonisation_OpeningFcn(hObject, eventdata, handles, varargin)
    handles.output = hObject;
    guidata(hObject, handles);

function varargout = Cartoonisation_OutputFcn(hObject, eventdata, handles)
    varargout{1} = handles.output;

The error that I get is:

??? function varargout = Cartoonisation(varargin)
Error: Function definitions are not permitted at the prompt or in scripts.

The name of my .m and .fig file is Cartoonisation.m and Cartoonisation.fig

A: here is the problem:
you have 3 functions in one function file.
Place each function in their own file named "functionNameHere.m" for each function.

redpajama_set_name: RedPajamaStackExchange


text:
'use strict';

import inherits from 'inherits';

import { assign, pluck } from 'lodash';
import Client from '../../client';
import Promise from 'bluebird';
import * as helpers from '../../helpers';
import Transaction from './transaction';
import QueryCompiler from './query/compiler';
import SchemaCompiler from './schema/compiler';
import Formatter from './formatter';
import TableCompiler from './schema/tablecompiler';
import ColumnCompiler from './schema/columncompiler';

// Always initialize with the "QueryBuilder" and "QueryCompiler"
// objects, which extend the base 'lib/query/builder' and
// 'lib/query/compiler', respectively.
function Client_Firebird(config) {
  Client.call(this, config);
}
inherits(Client_Firebird, Client);

assign(Client_Firebird.prototype, {
  dialect: 'firebird',
  driverName: 'node-firebird',
  _driver() {
    return require('node-firebird');
  },

  queryCompiler() {
    return new QueryCompiler(this, ...arguments)
  },

  columnCompiler() {
    return new ColumnCompiler(this, ...arguments)
  },

  schemaCompiler() {
    return new SchemaCompiler(this, ...arguments)
  },

  tableCompiler() {
    return new TableCompiler(this, ...arguments)
  },

  transaction() {
    return new Transaction(this, ...arguments)
  },

  formatter() {
    return new Formatter(this, ...arguments)
  },

  wrapIdentifier: function wrapIdentifier(value) {
    if (value === '*')
      return value;
    const matched = value.match(/(.*?)(\[[0-9]\])/);
    if (matched)
      return this.wrapIdentifier(matched[1]) + matched[2];
    return '' + value.replace(/"/g, '""') + '';
  },

  validateConnection(connection) {
    return connection.connection._isOpened === true
  },
  // Get a raw connection, called by the `pool` whenever a new
  // connection needs to be added to the pool.
  acquireRawConnection() {
    const client = this;
    const driver = client.driver;

    const connectionSettings = client.connectionSettings;

    return new Promise(function (resolver, rejecter) {

      driver.attach(connectionSettings, function (err, db) {
        if (err)
          return rejecter(err);
        db.on('error', connectionErrorHandler.bind(null, client, db));
        db.on('end', connectionErrorHandler.bind(null, client, db));
        resolver(db);
      });
    });

  },
  // Used to explicitly close a connection, called internally by the pool
  // when a connection times out or the pool is shutdown.
  destroyRawConnection(connection, cb) {
    connection.detach(cb);
  },
  // Runs the query on the specified connection, providing the bindings
  // and any other necessary prep work.
  _query(connection, obj) {
    if (!obj || typeof obj === 'string')
      obj = {sql: obj};
    return new Promise(function (resolver, rejecter) {
      const sql = obj.sql;
      if (!sql)
        return resolver();
      if (connection.transaction && connection.db) {
        connection = connection.transaction;
      }

      connection.query(sql, obj.bindings, function (err, rows, fields) {
        if (err)
          return rejecter(err);
        obj.response = [rows, fields, obj.bindings];
        resolver(obj);
      });
    });
  },
  // Process the response as returned from the query.
  processResponse(obj, runner) {
    if (obj == null)
      return;
    const response = obj.response;
    const method = obj.method;
    let rows = response[0];
    const fields = response[1];
    const bindings = response[2];
    if (obj.output)
      return obj.output.call(runner, rows, fields);
    switch (method) {
      case 'select':
      case 'pluck':
      case 'first':
      {
        const resp = helpers.skim(rows);
        if (method === 'pluck')
          return pluck(resp, obj.pluck);
        return method === 'first' ? resp[0] : resp;
      }
      case 'insert':
      {
        return bindings;
      }
      case 'del':
      case 'update':
      case 'counter':
      {
        if (rows && rows.affectedRows) {
          rows.affectedRows;
        } else {
          rows = {};
          rows.affectedRows = [0];
        }
        return rows.affectedRows;
      }
      default:
      {
        return bindings;
      }
    }
  },
  ping(resource, callback) {
    resource.query('SELECT 1 from rdb$database', callback);
  }

});

// Firebird Specific error handler
function connectionErrorHandler(client, connection, err) {
  if (connection && err && err.fatal) {
    if (connection.__knex__disposed)
      return;
    connection.__knex__disposed = true;
    client.pool.destroy(connection);
  }
}

export default Client_Firebird;

redpajama_set_name: RedPajamaGithub


1. Choose a three-dimensional LP maximization problem (n = 3) with two constraints (m = 2) of your own choice. Solve the problem by using the Excel Solver. Change your problem if it does not have a feasible solution. Otherwise, generate the Solver Answer Report and record the number of simplex iterations and the computer execution time in that report. Remember to select Simplex LP as the Solver's solution method when solving the problem.
2. Add another constraint to the existing constraints of the problem that you have chosen (m = 3). Repeat the steps described in #1. You may change your problem whenever a feasible solution does not exist, but make sure that n = 3 and m = 3 in your problem.
3. Repeat the previous steps for n = 3 and successive m values of m = 4, 5, and 6 by successively adding a constraint to the current collection of constraints.
4. Plot the number of simplex iterations (y) versus the number of constraints (m). Save your plot as a picture file, and upload it in your discussion thread.
Describe how the number of constraints and the required number of simplex iterations are related, according to your observations. Is this relation linear? Polynomial? Rational? Exponential? Furthermore, how are the number of constraints and the computer execution time related? Is this relation linear? Polynomial? Rational? Exponential?


¿Sabías que… este jueves 19 de septiembre arranca en Cineteca Nacional la 2da. Semana de Cine Mexicano Independiente, con la proyección de Fogo, filme dirigido por Yulene Olaizola?
that you can do with some pics to drive the message home a little bit, but instead of that, this is wonderful blog.
Hi there it's me, I am also visiting this website regularly, this site is actually pleasant and the people are truly sharing good thoughts.


Why does my server "time out" when processing a very large number of bookings?
Every web server has a "time out" setting - a time after which a running process is automatically terminated if it's still running, in order to protect the server's resources. Typically servers have this set to around 2-5 minutes - more than enough time for most operations!
If, however, you have a slow performing/heavily loaded server, and attempt to perform a very large task - such as modifying a vast number of bookings in one go, this has the potential to exceed your server's timeout period (although reports of such occurrences are extremely rare).
The easiest way is to simply reduce the amount of bookings you're attempting to add/modify/delete in a single action. For example, if you need to add a booking to every single calendar date for the next two years, and you find the operation "times out", consider splitting such operations into two, and add half the bookings at a time.
Reduce the number of "watch notifications" in use. For example, if a number of your users have set up "watch" triggers to receive email notifications whenever bookings are modified, and you then attempt to modify a large number of bookings in one go, MIDAS potentially has a lot of email notifications to send, which can slow down the overall speed/performance, especially if sending via a slow SMTP server/email gateway.
If you have access to your server's core configuration, consider increasing the server's timeout period as necessary.
On Apache servers, the "Timeout" directive within the server's httpd.conf file is the setting you'll need to increase (the default is 60 seconds).
Consider upgrading your server/network speed, or relocating MIDAS to its own server. Running MIDAS on its own server will mean that more server resources can be dedicated exclusively to your MIDAS system, and therefore traffic to the server and server resources won't have to be shared with other sites/applications.


Leywood Johns, Dispensing chemists, listed under "Dispensing Chemists" category, is located at 86 Fore Street Kingsbridge Devon, TQ7 1PP, United Kingdom and can be reached by (01548) 856588 phone number. Leywood Johns has currently 0 reviews.
Browse all Dispensing Chemists in Kingsbridge Devon.


3351 N President Howard Brown Blvd.
This fall, challenge your brain and stretch your mind by learning how to take care of your brain throughout your life. Brain Health is a free, interactive four-part series designed to help adults better understand how their brain functions as it matures. This program is full of tips and strategies to help maintain and enhance brain function and memory and covers everyday forgetfulness to early signs of Alzheimer's Disease.
Brain Health will be 10 to 11:30 a.m. Tuesdays, November 6 through 27 at the Macon County Extension Office, 3351 N. President Howard Brown Blvd., Decatur. Extension Family Life educator Cheri Burcham will lead the series.
November 27, 10 Signs – Early Detection Matters: The warning signs of Alzheimer's disease are often dismissed as part of normal aging. If you or someone you know is experiencing memory loss or behavioral changes, it's time to get the facts. Learn the 10 warning signs of Alzheimer's and separate fact from fiction. This program is presented by the Alzheimer's Association.
Participants are encouraged to attend all four sessions. Please sign up for free by October 30 at go.illinois.edu/dmp or call 217.877.6042. For more information, contact Cheri Burcham at cburcham@illinois.edu or call 217.543.3755.


text:
Between the Buried and Me hotter (and better) than ever
by Leonard Pierce
More metal, less hair: Between the Buried and Me.
After 10 years as one of the hardest-working bands in heavy music, North Carolina's Between the Buried and Me is finally starting to get its due.
The five-piece has followed an exhausting tour schedule of late and taken big risks with its sound: a shuffle (not without difficulty) between metalcore, deathcore, prog, and more traditional death metal to find that sweet spot that would please audiences while suiting the restless self-conception of the band and its material.
In 2010, it seemed that everything would finally come together for BTBAM — it made a big leap from Victory Records to Metal Blade, a move sure to guarantee more money, bigger tours, and a wider audience. But it wasn't done taking risks; it made the dicey move of making its new label debut an EP rather than a full album, and even more, a concept album, full of abstract, somewhat difficult concepts.
It got its reward with the release of its first full-length for Metal Blade, The Parallax II: Future Sequence. Extending the musical idiom and rock-opera concept established on the EP, it tested the loyalty the band established and was paid it back in spades, becoming the band's best chart debut to date: it broke first-week records all over the place, hitting #22 on the Billboard Hot 200, #3 on the Hard Music Album chart, and #10 on the Indie Retail Album chart.
Parallax II will be played in its entirety at the band's performance at the Austin Fun Fun Fun Fest. It'll be a prime slot for anyone looking to see an adventurous, risk-taking band finally coming into its own.
Between the Buried and Me at Austin's Fun Fun Fun Fest
6pm Sat, Nov 4 (Black Stage)
Auditorium Shores
funfunfunfest.com
Music Etc.
Everything we saw during Khruangbin's second mind-bending night at San Antonio's Tobin Center


text:
UAE Armenians
Hrach Kalsahakian
Հայերեն բաժին
Hovaguimian-Manougian Secondary School for Boys in Beirut
Commemoration of the 50th anniversary?
By Meguerditch L. Bouldoukian
Speech addressed at the official ceremony on March 23, 1997
Translation from the Armenian text
Fifty years ago, in 1947, the Second World War was over and the Charter of the United Nations was declared. Two superpowers, with diverging ideologies had conquered the world and initiated the long struggle of the Cold War. In newly independent Lebanon, a government of National Unity, was taking its first steps of statehood. Israel did not exist as a state, but the germs of a regional crisis were being sown. Armenia, with only ten percent of its Historical Land, was a part of the Soviet Empire. In 1946-47, the massive return to the homeland, was an important event for the survival of Armenia as a Republic, and for those staying the in Diaspora. In Lebanon, the majority of the Armenian community families lived in Bourj Hammoud and other nearby quarters of Beirut. They were born there. They studied in Armenian Schools, they established workshops and trading shops, they got married in a closed vase system and they were buried near their home, all in the same limited geographical zone.? It was not necessary for them to communicate with non-Armenians, considering the Arabic language as a tool of least importance.? In 1952, the AGBU Hovaguimian-Manouguian Secondary School for Boys, was transferred to its new building, near St. Nishan Church, at a distance of half an hour on tramway, but reachable with 5 piasters. Washing machines, telephone, television did not exist in our homes, and the word gadget was not created yet. Classrooms of our School were sunny, and much more pleasant than the coldness of the tin roofed barracks of some of us.
Fifty years later, the United States of America has become the sole superpower of the World. Science tries to match God?s attribute of All Powerfulness. But, every new breakthrough in Science, opens the way to new and multiple questions, confirming the limits of human capabilities, and the need to abide by the basic values regulating the relationship between nations and individuals. Armenia is independent since five years. The majority of our symbolic, historical and cultural values are a source of faith and hope for all Armenians, despite their sense of belonging to different religious communities, political parties and having distinct ideologies. Lebanon, after seventeen years of tragic destructions, endeavors to recover its old days of prosperity, and a homeland for freedom and quality of life. Armenians in Lebanon, now, they are located in a much larger geographical zone. They have mastered the Arabic language as a second or third language, and in their daily relationship they have become fully fledged Lebanese Citizens, with their existential worries, mentality, attitudes, responsibilities and rights. At the same time, as other entities, they try to safeguard their cultural identity, with positive actions, without degrading values of other groups or encroaching on their rights. As such, they enjoy the sympathy and the goodwill of other individuals and communities. An Avenue cuts through our old School, and a part of the fence is the only reminder. Exiled, since several years, the present classrooms of Hovaguimian-Manouguian are less pleasant than the homes of most of the students, hoping that in the near future, the projected new complex shall become a reality.
During fifty years, thousands of teen-agers attended the Hovaguimian-Manouguian Secondary School for Boys and members of the first generation are in their vigorous sixties. So many respectable and dear educators left us forever, sometimes silently, leaving behind them a pleasant remembrance, a face, a sentence or volumes of writings. Their faces are fixed in our mind, as they were forty, thirty or twenty years ago, paradoxically younger than we are. The present educators continue to follow the track of their elders, working in harder conditions, but with the same patience and solid faith.
The fiftieth anniversary of Hovaguimian-Manouguian Secondary School of Boys, is a historic moment, to clarify the basic national aims of the Diaspora, with bold and realistic questions and to improve means and tools of their achievements. Indetermination of national aims of Armenians in the Diaspora, coupled to the degeneration of the traditional human and ethnic values, influenced by a growing universal paradigm of technology, are subjects worth analyzing. Ontological questioning of the human life is further complicated by the necessity to reconcile the human existential needs and the collective unconscious memory of being Armenian. The search for a sense to survive as Armenians, becomes more realistic, if it is accompanied by the satisfaction of basic human needs and desires.
The growing influence of mass media and the unifying factor of the present world civilization is threatening the identity of all nations. Means to follow up instantly world events and the supply of free and raw information affect the human mind and create a new microcosm where wisdom has no time to mature.
Hence, social, economic and cultural changing conditions have created the emergency to look for a comprehensive national vision statement, and the long term planning to achieve collective aims. For this purpose, reevaluation of Armenian studies, as a means to imbue the soul of new generations with the sense of belonging to a multi-millennial nation is one of the most responsible tasks. A difficult lane uphill, edging the abyss, faith and hope being a necessary initial drive but insufficient motivation if pragmatic reasoning is not used as an additional guideline.
The revised interior regulations, of the AGBU Academic Committee, shall include the following goals, summarizing the responsibility of educators in the formation of the Man and the Armenian of the future:
To consider the basic goal of education the synchronic and balanced improvement of the soul the mind and the body. Together with the transmission of mass of information and knowledge to encourage the formation of the faculty to love and appreciate the good and the beautiful, the sense of responsibility, cooperation and creative works, the capacity of dealing with difficult situations and the virtue of social communication.
To prepare citizens, believing in the basic moral principles and human rights, and at the same time applying and defending them.
With the collaboration of the Principals, Teaching Staff and Specialists in the field of education, to devise pragmatic educational programs to fit best the evolving social and economic conditions, and through efficient administrative tools, to control efficiently their implementation.
To inculcate the young generations to believe in the Armenian perennial and eternal existence, and safeguarding and transmitting the Armenian language, national identity and cultural values in an effective manner.
Safeguarding our national values and identity. Words, needing definition. Definition of values and identity is the first step towards self-knowledge. ?Quo Vadis? should follow ?Know Thyself? in order to revise our state of vegetation and dwindling energy. Only through sensible, practical and plausible vision it is possible to reach the stage of targeted dynamic vitality.
On the eve of a new age, Armenian Community in general and the Alumni of Hovaguimian-Manouguian and Alumni of all Armenian schools in Lebanon have the sacred responsibility through a collective introspection to engage all their potential possibilities and start an organized work. In Diaspora, a new renaissance is possible and it should be initiated. We, in Lebanon, still have the necessary faith and the potential human resources for leadership.? We should not become a ?Madrassian Memory?. This is the message of the Jubilee of our School!
Dear friends, addressing my words of respect and appreciation to all past and present educators, allow me to mention certain names of my own teachers:
Mr. Ara Topdjian, the patriarch of our school, the Baron Denoren, with his clarity of mind and the exceptional conscience of an educator and responsible leader, with his administrative talent and the abundant product of Armenian generations.
Mr. Vah? Vahian, the poet and the critic with his whispering voice in solitude.
Mr. Simon Simonian, the tempest of the Armenian spirit whose visiting card with ?call me? order is still on my desk, as a relic.
Mr. Onnig Sarkissian, the friendly teacher of the Armenian language with his enchanting humor
Mr. Puzant Yeghiayan, the solemn intellectual and historian, with his encyclopedic knowledge
Mr. Zareh Melkonian, the grammarian poet, during whose courses it was impossible to dream as a nap.
Mr. Kersam Aharonian, the historian public worker, with his faith in the ?Big Dream?, and his immense talent for analysis and synthesis.
Mr. Khatcher Donabedian, with his imposing and kind parental glance
Mr. Jirair Talienian, the student of the above mentioned names and their worthy follower, as researcher and principal.
As well, so many other brilliant educators, I apologize for not mentioning their names, who with the patience of a potter, shaped and animated several generations. They remain our modest by glorious national spiritual benefactors.
Respect to the eternal memory of the absentees. Greetings to the white hair majesty of those present, and to their trustees, the new generation of educators, who will be the source of inspiration for those who will celebrate the 100th anniversary, with faith, hope, love and the baptism a possible national renaissance.
Source: http://www.gardentowerhotel.com/MBE-HovMan50E.htm
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