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Essays on charity fund rasing
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Examples List on Charity fund rasing
Project Manager to develop a project plan for 4. A fund raising event in Singapore for a charity organization
This has led to many people coming together to form children's homes for their transformation into useful members of the society. The idea has made many children to come to these canters; this has created a…
Trustee and Charity Organizations
The Charities Act of 1993 and the Trustee Act of 2000 has clearly defined the operation system for charitable organisations and the role of Trustees. The Charity Commission has been duly created to carry out the provisions of the mentioned laws and to ensure that none of the provisions will be violated and that the organisations' goal to serve the public will be upheld…
Transparency in Fund Rasing
Fund raising is one of the noblest initiatives that a person of a group of people can develop in order to help other people in need. The number of charitable institutions has been growing steadily and new groups are being established every day. However, with the growing number of charitable groups are issues surrounding their efficiency and honesty in bringing the solicited funds to the targeted recipients…
Development of Comprehensive Integrated Marketing Communication Mix
In this assignment, you can find argumentative information alongside with research about the development of comprehensive integrated marketing communication mix. As an example, the author uses an Anti-Prostate Cancer Campaign, that was established in the USA for last twenty years…
Fundrising Proposal for a Charity
This paper is a strategic proposal to implement a fundraising drive in order to raise a capital outlay of 700,000 pounds. It focuses on the development of a sub-committee and the organizational strategy that will be implemented in order to facilitate the proposed fundraising drive…
Charity, Philanthropy, and Civility in American History
An essay "Charity, Philanthropy, and Civility in American History" outlines that the Library Foundation i.e. the administrator name of the library store is aiming to raise funds for contributing within the society over the years. The services of the Library foundation have been active since 1872. …
Australian National Fund Raising Organization Association
This paper "Australian National Fund Raising Organization Association" focuses on the group that has chosen the activity of fundraising for this assessment. We are planning to hold two separate events one for adults and one for teenagers in order to raise funds for the poverty-stricken people. …
Charitable organizations work for the purpose of doing charitable work. The United Kingdom has around 200,000 charitable organizations, which is a very large number. They are divided in such a way which distributes them between three different regulatory bodies…
NSPCC is a charity organization aimed to protect children from abuse and family violence
1. NSPCC is a charity organization aimed to protect children from abuse and family violence. The organization proposes unique service to diverse target audience including children from different backgrounds, races and classes. Similar to other marketing organizations, NSPCC proposes clients unique services including protection from abuse and protection of human rights of children, psychological and social support, etc…
Fundraising for a charity
A common way for organizations to raise money is through the internet. The internet allows organizations to create websites that allow for those wishing to make a donation to do so online. The donation can be electronically…
Charity is necessary
Charity is the willingly giving of money to individuals in need in the society, which is coordinated by an organization responsible for raising the funds for the poor. However, it is substantial to agree with John D. Rockefeller's quote, "Charity is injurious unless it…
Activlives Charity
The market for fundraising charity represents huge scope for ActivLives with more than 160000 such charities in the U.K generating income worth millions (Charity Commission, 2013)…
In the paper "Charity Giving" the author analyzes charity as a disposition to hope and think the best of others and to put a good construction on their words and behaviour. The distribution, size and frequency of charitable donations from individual givers are dependent on their personal values…
Establishing & implementing a charitable program in the sport of equestrian show jumping
Abstract: This academic paper proposal examines the various ways by which any charitable undertaking can be made feasible within the competitive sports of equestrian show jumping. It is an internationally-recognized show event that also happens to attract well-moneyed people and…
Financial Appraisal of Charities and Finacial Companies
The author states that the financial statements of charities do not include accounts such as Gain or loss in investment, which on the other hand are a crucial part of the accounting and financial reporting in companies. Companies usually do not receive funds, while charities survive on funds. …
Management Accounting and the Environment
The aim of the paper "Management Accounting and the Environment" is to discuss the process of management accounting in light of the wider concept of management control on an organizational level. The paper also describes the influence of the environment towards the accounting function…
The Local Children's Charity
The paper 'The Local Children's Charity' presents successful event management which is dependent on successful planning and implementation of plans. The 5 girls and Guy's charity talent show was not only a well-planned event but also an event that portrayed different aspects of project management…
Effect of the Charities Act 2006
The aim of the report "Effect of the Charities Act 2006" is to analyze the designation of a charitable organization in the United Kingdom's statute law, according to the Charities Act 2006. Charitable purposes include; the advancement of education and prevention of poverty…
This essay describes an effect of the charities Act 2006. Charity is the act of giving money voluntarily to help people who need financial support. However, the idea of charities has changed over time with contributions changing from monetary aid into other material, and personal assistance…
Marketing analysis-Charity
Marketing Analysis - Charity Table of Contents Background 3 Australian Red Cross 3 Literature Review 5 SWOT Analysis 9 Alternative Marketing Strategies 15 16 Critical Analysis of the Suggested Strategy and Justification 17 Recommendation for Adopting and Outcomes Expected 18 References 20 Background Alike modern democracies, the Australian society has various non-profit charitable sectors that deliver variety of social welfare services to its citizens…
A Study of How Donations to Non-Profit Organizations Contribute to the Financing of Terrorism
84 pages (21000 words) , Download 2
People have been fighting since times immemorial in an effort to settle rivalry, gain territorial advantages as also in the quest for material and monetary wealth. However, most importantly, people have also fought across the ages on the…
Effectiveness of the Bipartisan Campaign Reform Act
The author of the following essay "Effectiveness of the Bipartisan Campaign Reform Act" asserts that after a seven-year struggle by congressional sponsors to amend the Federal Campaign Law, the Bipartisan Campaign Reform Act (BCRA) was finally enacted on March 27, 2002, after signing by the president. …
Ethical consumerism, and commodity activism
The product "RED" refers to a brand formed to create awareness and raise money to support the Global Fund through uniting with iconic products to form RED- branded…
Charity and Technology Paper
University | Word Limit:1519 Date: 21st April 2012 Assignment Topic: Charity with Technology Candidate Statement I hereby declare that this assignment is my own work and any use of materials from other sources has been referenced accordingly. Candidate Signature: Date: Tutor Statement I hereby confirm that this assignment, to the best of my knowledge, is the candidates own work and they have not collaborated in the production of this assignment with any other person…
Customer behaviour in charity retailing in UK
The following study has been conducted through qualitative means in order to examine the experience and the phenomenon of the charity shop. The charity shop is a place in which items are donated for the purposes of repurchase by new consumers so that they can find new purpose…
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Despite the familiar theme of a surprising revelation after the patriarch of the family dies – that he had another secret family – Susan Rieger's The Heirs offers a unique spin. The Heirs tells the saga of a family jockeying to maintain their individual dignity and struggling to sustain their family loyalty.
Six months after Rupert dies, his widow, Eleanor, opens a letter with a dated picture of him with another woman and two children, claiming rights of inheritance. Eleanor, is surprisingly willing to disperse some of the family wealth to them. Rieger goes further, planting doubt over the whether Rupert actually fathered the five sons in his long marriage with Eleanor.
The surprise of Rupert's secret life is more shocking to his grown sons, all Princeton graduates, and now all successful as a doctor, lawyer, writer, MacArthur genius and musician. Since the body has been cremated and Eleanor has had their apartment scoured of any trace of her former husband, DNA testing seems impossible, feeding the dilemma of discovering the truth.
Although the story may seem, at first, to be yet another formulaic tale, Rieger breaks from reader's expectations; the sharp civilized tone with a sprinkling of Classic allusions reveals characters as more human than expected. With a cast of characters including five legitimate sons, their wives and lovers, and parents Eleanor and Rupert with their line of disenchanted or rejected lovers, added to the possibility of two more illegitimate sons, the plot lines can get a little crowded. But just as she manages her own life, her husband's, and the whirl of five boys to men, Eleanor, Vassar educated, smooth and serene on the outside, smoldering inside, directs the action. As Eleanor's past is revealed through a series of flashbacks, her reticence becomes clear.
Rupert, despite being abandoned as a baby, has led a charmed life. After being adopted by the priest who administered the orphanage, he received scholarships to prestigious schools, eventually graduating from Cambridge, and later accidentally sitting next to Yale's Dean of Law on the train to visit the campus and subsequently receiving a full scholarship to attend. He marries into a rich American family and carves a successful career at a prominent law firm. But now that he is dead, his insecurities and passions come to the fore. Rieger cleverly connects his past to his present, explaining his idiosyncrasies.
Each chapter focuses on a different character, slowly revealing childhood fears and successes, proclivities leading to careers or life styles, and lovers who feed or threaten to destroy the family's equilibrium. Although complicated and intertwined, their stories are easy to follow as Rieger constantly rewrites what the reader knows about each. Love seems to be the underlying emotion; however, the truth is often missing.
Jason Sheehan summed up the book in his review for National Public Radio (NPR):
Love and sex and money and betrayal make for excellent storytelling. And The Heirs has all of that in excess. As an exploration of the hidden lives of Rupert and Eleanor Falkes, it is a posh soap opera written by Fitzgerald and the Brontes. As a window on a family shaken by death, it is The Royal Tenenbaums, polished up and moved across town…But its beauty, economy and expensive wit is all its own.
The story ends with yet another letter and surprise for Eleanor. She quips, "I want a designated mail opener, someone like the king's food taster…"
Review of Another Susan Rieger book: The Divorce Papers
This entry was posted in authors, book blog, book review, books, Fiction, reading and tagged family, family drama, family relationships, inheritance, Mt. Holyoke graduate, surprise hidden life, Susan Rieger, The Divorce Papers, The Heirs by Rosemary Wolfe, NoChargeBookbunch. Bookmark the permalink.

redpajama_set_name: RedPajamaCommonCrawl


Bathroom Fixtures are an essential lighting component for your home. Whether it is a wall sconce, bath bar, or flush mount or semi-flush mount fixture, we at Crescent Harbor Lighting understand the importance of quality bathroom lighting. Whether above a medicine cabinet in a simple powder room, or in an elegant master bathroom, Crescent Harbor Lighting has the bathroom fixtures that you can depend on. In addition, bathroom fixtures need to be exceptionally durable, due to the high level of traffic and exposure to moisture that is present in a bathroom.


Welcome to 7th grade music class!
Visit this page throughout the quarter for information about upcoming tests or projects.
Information will also be posted in the Google Classroom.
Music of the Day ... absent? Use this link to fill in your packet.


Alert visitors & students during a crisis.
Generate custom alerts for specific events.
Receive alerts from local & national sources.
Send CAP alerts to multiple sources.
Create a playlist by tagging with one click.
Organize content libraries & playback.
Display content on 2 | 4 | 6 | 12+ screens.
Integrate live news, sporting events, etc.
Remotely turn on/off your device.
Receive up-to-date alerts of offline devices.
E-mails can be sent at pre-defined intervals.
Set custom alerts for different locations.


Choose from our selecton of durable, unbreakable SAN acrylic plastic Shot Glasses and Shooter Glasses. These commercial quality plastic shot glasses and shooter glasses are unbreakable, and safe to use outdoors. A practical addition to any bar. Dishwasher-Safe.
Copyright 2018 Clearly Acrylic, Inc. All rights reserved.


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Full name: Leslie Wharton
Destinations: Japan
Lives in: Boulder
Company: InsideJapan
Specialties: Kyushu, Driving in Japan
Leslie Wharton
I am a Travel Consultant with InsideJapan Tours, a company based in beautiful Boulder, Colorado. I live to travel and so far I've been to Japan, Thailand, England, Scotland, and South Africa. Japan was the first foreign country I ever visited, and it will always be first in my heart.
Traveling for me is about trying all the famous foods a country has to offer, and Japan has a lot to offer in that regard!
What places and activities do you specialize in?
"I lived in Kyushu for six years, so I'm very partial to it. Unlike much of the rest of Japan it doesn't have any extensive train system, and most stations are going to be along the coast, so it's the perfect place to rent a car and drive around to experience incredible nature. "
How did you get involved in travel?
"I took Japanese on a whim in college and immediately fell in love with the culture. My first study abroad was just a month-long trip to Kobe and I never looked back!"
Please share a unique travel experience you will never forget.
"My friend and I back-packed around Japan for three weeks while we were in college and we were able to see so many amazing places. The most surprising though was when we made it all the way to Rebun Island off the coast of Hokkaido. There's a hostel there named after the Momoiwa (Peach Mountain) on the island and the staff there put on nightly shows where they perform comedic plays for everyone staying at the hostel, and then teach them the hostel's theme song, which they rewrite every year.
When it's time to depart the island, all the staff and many of the travelers staying there escort you to the port and then perform the theme song again in front of everyone as the ferry pulls away. I've never met people like that in Japan anywhere else, and I recommend everyone check it out!"
Leslie is part of the following groups: Japan Travel Agents
Featured trips & expertise
Places Most People Miss (But Shouldn't) in Japan
Most visitors to Japan hit up Kyoto's temples, Tokyo's shopping streets, and Osaka's food scene—but there's much more to this country than what you'll find in its cities. Soak in natural hot springs, hike through primeval forest, and spot wildlife on a pristine chain of islands with these under-the-radar suggestions.
Kumano Kodo Self-Guided Tour - 6 Days
Get ready for an unforgettable village-to-village trek on the Kii Peninsula along sections of the Kumano Kodo pilgrimage trail. Perfect for avid hikers, this self-guided tour will take you past thermal hot springs, grand shrines, and waterfalls as you walk in the footsteps of emperors.
Best Time To Visit Japan
Japan is famous for its Spring cherry blossoms and its changing colors in Autumn, but there are beautiful places to see in every season. Japan stretches from subtropical southern extremes to the northern reaches just across from Siberia, so with a little planning, you can find the right place to explore any time of year.


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A Dublin City Council Festival
Dublin from 1970 to 1990: The City Transformed
« Disbanding the Royal Irish Constabulary and its aftermath
Aspects of War and Revolution in Ireland 1917 to 1923: Three short talks by Dublin City University history PhD students »
Dublin's footprint grew steadily during the 1970s with housing transforming the landscape of the west of the city, especially in Tallaght, Clondalkin and Blanchardstown. There was much talk about what needed to be done but little happened until the latter years of the 1980s.
When change came it was dramatic and both the social geography of the city centre and its appearance were transformed in less than five years. The urban environment was given greater attention, largely because the issues could no longer be avoided.
Joseph Brady is a geographer and formerly Head of the UCD School of Geography, Planning and Environmental Policy and Dean of Arts.
Dublin History, History, irish History, Seminar, Talk
Cabra Library
Cabra Library, Navan Road, Dublin
Dublin, D07 AYW1 Ireland + Google Map
https://www.eventbrite.ie/e/396533250627
Event Phone Number
Booking required
Wheelchair accessible, audio loop system
Joseph Brady
The Dublin Festival of History is brought to you by Dublin City Council, and organised by Dublin City Libraries, in partnership with Dublin City Council Culture Company.
D U B L I N , I R E L A N D
© 2021 Dublin City Council Libraries. All rights reserved. Privacy Policy. Website by JET Design


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redpajama_set_name: RedPajamaGithub


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Age of Empires III, Expansion packs, The Asian Dynasties
Ensemble Studios
Big Huge Games
Original release date
North America: October 23, 2007
Europe: November 2, 2007
North America: August 5, 2008
Europe: August 24, 2008
Age of Empires III: Complete Collection
Age of Empires III: The Asian Dynasties is a real-time strategy game developed by Ensemble Studios and Big Huge Games, and is published by Microsoft Game Studios. It is the second expansion pack for Age of Empires III, following The WarChiefs.
The game introduces three new civilizations; the Chinese, Indians, and the Japanese, as well as several minor characters, campaigns, maps, and game modes. The Asian Dynasties achieved gold status on September 28, 2007, and was released in North America on October 23, 2007.
New civilizations Edit
The Asian Dynasties adds three new major civilizations:
In addition, it adds six new minor civilizations: the Sufis, the Shaolin, the Zen, the Udasi, the Bhakti, and the Jesuit.
The expansion also introduces Water Treasures that only naval units can gather.
Consulates and mercenaries Edit
A Japanese town. A statue of the Buddha is visible near the top-right. The statue is a Wonder.
The Asian civilizations all have the ability to build a Consulate to form an alliance with major European powers and exchange Export in return for military units, buildings, and additional technologies. Besides European alliances, the player can ally through with Asian Isolation movements.
New mercenary units are added, and can be trained at the Monastery, or sent as Cards from the Home City. They include:
Unit Icon
Base Unit
Jat Lancer Mercenary Lancer Deccan
Iron Troop Mercenary Macehualtin Yellow River, Mongolia
Chakram Light Infantry Grenadier Deccan, Himalayas, Silk Road, Upper Himalyas
Rattan Shield Light Infantry Coyote Runner Yellow River, Silk Road, Mongolia
Dacoit Outlaw Musketeer Deccan, Himalyas, Upper Himalyas, Indochina, Borneo
Thuggee Outlaw Skirmisher Deccan
Tiger Claw Hand Infantry Rodelero Deccan, Himalayas, Upper Himalayas, Ceylon
Arsonist Mercenary Grenadier Deccan
Conquistador Light Cavalry Dragoon Indochina, Borneo, Honshu
Sohei Heavy Infantry Pikeman Ceylon, Yellow River, Honshu
Wokou Ronin Outlaw Samurai Honshu, Siberia, Mongolia
Yojimbo Cavalry Archer Mercenary Cavalry Archer Honshu
Wokou Monk Outlaw Crossbowman Yellow River
Wokou Pirate Outlaw Rodelero Borneo, Indochina
Wokou Horseman Outlaw Cavalry Archer Himalayas, Mongolia, Siberia, Silk Road, Yellow River
War Elephant Heavy Cavalry Lancer Deccan, Indochina, Borneo, Mongolia
Marathan Catamaran Naval Vessel Canoe Ceylon, Borneo, Indochina
Wokou Junk Naval Vessel Privateer Honshu, Indochina, Yellow River
Campaigns Edit
New characters from The Asian Dynasties campaigns
There are three new campaigns, one for each new civilization. Furthermore, these campaigns return to the historical, civilization-based single-player campaigns, which are different from the past campaigns in the Age of Empires III series.
Act I: Japan Edit
This Japanese campaign focuses on the unification of Japan, which was also a minor campaign in Age of Empires II: The Conquerors. It mainly concentrates on the establishment of the Tokugawa Shogunate, which players will control a young general, named Sakuma Kichiro, the "adopted son" of Tokugawa Ieyasu, who leads numerous scenarios before the Battle of Sekigahara. Kichiro eventually learns that Tokugawa destroyed his home when he was a baby and murdered his parents. Despite this, Kichiro continues to follow Tokugawa because he is his master.
Act II: China Edit
This Chinese campaign focuses loosely on the 1421 hypothesis concerning the Chinese discovery of the New World before Christopher Columbus. The story mainly focuses on Huang Jian, a Ming captain who dreamed of seeing the outside world, and his partner, Lao Chen, a powerful sailor and friend of Jian Huang, who are given orders to help expand the Ming Dynasty. But before exploring the New World, Admiral Jinhai, the cold and power-hungry nephew to the Chinese Emperor, hopes to become emperor of the new lands. Interestingly, Jinhai seems to "disappear" upon arrival. However, Jian eventually learns of his treason and defeats him and his supporters. He then returns home to China, hoping that no one knows they were once there.
Act III: India Edit
This Indian campaign is about the Sepoy Rebellion of the 19th Century. The protagonist of the Indian campaign is Nanib Sahir, a member of the Sepoy regiments, who first allied with the British East India Company, but slowly becomes disillusioned from its cruel ways and abuse of the Indian citizens. However, Nanib eventually joins the rebels in the Sepoy rebellion after he and his men are forced by the company to use new Enfield Rifles, despite the cartridges' coverings of beef and pork fat, which was a taboo to Nanib's and the Sepoy's Hindu and Muslim beliefs. Nanib eventually leads his forces in an assault on Colonel Edwardson's stronghold and kills him. He then goes on to continue to fight the Company's other leaders. This campaign is taken from the real life of Nana Sahib in the times of the "Sepoy Rebellion" or "The First War of Independence" occurred in India.
An Asian Port
New Game Modes Edit
A variety of new game modes are introduced in this game. The four new game modes are: Treaty and Treaty No-Blockade and the two traditional game modes are: Supremacy and Deathmatch.
New Maps Edit
There are 12 new random maps:
Minor Civilizations
Borneo Players start on an island filled with dense jungle, bisected by a trade route. Jesuit, Sufi
Ceylon All players begin with a town center on their own small outcropping of land just off the main island. Migration to the main island is necessary for survival. In the north, animals to hunt flourish, while mines are abundant in the south. Bhakti, Zen
Deccan Players start out near the edge of the maps, usually close to a southern river. Across this river is a trade route. A plateau rises in the central region, where native settlements are located. Bhakti, Sufi, Udasi
Himalayas Mountains rise sporadically across the map, as do native settlements. Upper-Himalayas is an option, where there is no trade route. Bhakti, Udasi
Upper Himalayas A far more barren and emptier version of the regular Himalayas map Bhakti, Udasi
Indochina A river with some shallows cuts off the teams of players and spills into an eastern sea. Jesuit, Sufi
Honshu A map that features in the trial version. Players begin on a long, narrow island with two fishing boats. There is also a landmass with a single Trading Post site, and other small islands. Jesuit, Zen
Siberia Players start on either side of a frozen river (which can be crossed, but not built upon) in the frigid wilderness of Siberia. The future Trans-Siberian Railroad is represented by a trade route in the south. None
Mongolia Players start in the southern and central zones of the map, while trade routes and natives are localized in the north. There is also an incredible amount of grazing animals to hunt. Shaolin, Sufi
Silk Road Players are not required to build Trading Posts - instead they will have to defeat the guardians occupying existing Trading Posts in order to capture them. Other players are also allowed to attack the new owners of a Trading Post in order to capture it for themselves. To capture a Trading Post, the opponent needs at least 1 unit to go stand by it. There are 3 different variants of the map, which represent different portions of the road. Shaolin, Zen, Shaolin, Sufi, Bhakti, Udasi
Yellow River A wide river is in the middle of the map, but forks off into two shallows at each end, creating two deltas. Natives and trade routes are found near these deltas. Shaolin, Zen
Wonders Edit
Two Indian states at war. The tall tower in the top-left is the Tower of Victory, and mosque with four minarets are Charminar. Finally, the small red Fort near its base is the Agra Fort. All three of them are Wonders (see below).
The Asian Dynasties reintroduces the concept of Wonders. To advance in age, each Asian civilization needs to build Wonders, which provide an initial bonus of units or resources, while continuing to provide a benefit to the players civilization. Unlike advancing from the Town Center a player must select a desired number of villagers to build a Wonder and advance. However, the rate of advancement is dependent on the number of Villagers building. Thus, more villagers increases the building speed, and the more villagers building a wonder, the faster the civilization will advance, but this is negated due to economical reasons, as taking villagers can dent overall resource production.Wonders can be destroyed but not rebuilt, so protect them carefully. You may also task 1 villager to build any wonder, then later task it to do something else. The wonder will continue to slowly build itself, automatically. During construction, the Town Center may continue producing villagers.
Indian Edit
Wonder Icon Wonder Usage
Agra Fort A red fortress, can be upgraded as the fort itself and as a castle can, less powerful than that of the Europeans, available to the Indians. It has a ranged attack. It sends a shipment of Sepoys once built.
Taj Mahal Initiates a "cease fire" to prevent combat for a period of time. It sends a shipment of crates of coins once built.
Karni Mata Provides a gather bonus to all nearby villagers. It sends shipment of all the three resources once built.
Tower of Victory Has a powerful "Inspiration" ability, which can be used to temporarily boost the attack damage and hitpoints of every unit in a player's army. It also sends a shipment of wood once built.
Charminar Gate Allows the training of special higher-ranking "Mansabdar" versions of normal units. Mansabdars have twice the hit points of normal units and provide an attack and hit-point boost to nearby units of the same type. It sends a shipment of Sowars when built earlier but if built later it sends Mahout Lancers instead of Sowars.
Japanese Edit
Toshogu Shrine Enhances other Japanese Shrines and acts as a shrine itself. Grants export when built.
Great Buddha Provides a player with the "Informers" ability, which reveals enemy line-of-sight for a short amount of time (about ten seconds game time). It also sends a shipment of Naginata Riders once built.
Golden Pavilion Allows you to give extra speed/attack/hit points to your military units. Enables Advanced Arsenal technologies. Grants Yumi Archers when built.
Shogunate Military units train faster and cost less. It grant the ability to train fallen Daimyos/Shogun and also grant a Daimyo (if built to advance to Colonial Age it give the ability to train that Daimyo in Fortress Age).
Torii Gates Increases the experience points that a player receives for each kill, every unit and building completed, and the player's base experience points trickle. This wonder also sends a shipment of barracks/stable Rickshaw and Samurai once built.
Chinese Edit
Temple of Heaven Allows the Player to quickly Heal all of the player's units on the map. Also gives the monk a Healing ability. Sends a shipment of villagers.
Porcelain Tower Generates the player's choice of Food, Wood, Coin, or a small trickle mixture of all three resources, along with experience points and export. A shipment of Food is also sent once the wonder is built.
Confucian Academy Autospawns Flying Crow Artillery Unit and sends a shipment of Chu Ko Nu archers or Arquebusier.
Summer Palace Autospawns the player's choice of Banner Armies. Sends a shipment of Steppe Rider cavalry or Iron Flail cavalry.
White Pagoda Increases the attack and hit points of the Chinese monk and his disciples, as well as increases the amount of disciples he can train. Its shipments involves a large number of disciples.
The early name for this expansion was Age of Dynasties, as shown in official concept art.
Concept art displaying the early name Age of Dynasties
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Microsoft Paint saved after outpouring of love – sort of
Microsoft says that it will put 32-year-old program on the Windows Store, but that won't help office workers pining for some impromptu creative sessions
Microsoft Paint to be placed in the Windows Store instead of being killed off. Photograph: Samuel Gibbs/The Guardian
Samuel Gibbs
Tue 25 Jul 2017 05.04 EDT Last modified on Wed 26 Jul 2017 05.05 EDT
After the tremendous outpouring of love across the internet for arguably the greatest Windows program ever, Microsoft has announced that it will save MS Paint by putting it on the Windows Store.
Following the company's announcement that the 32-year-old Paint is now deprecated, meaning that it is "not in active development and might be removed in future releases", Microsoft put out a blogpost in response to the anguished outcry at the potential removal of an old friend.
Megan Saunders, Microsoft's general manager of the 3D for Everyone initiative, said: "MS Paint is here to stay, it will just have a new home soon, in the Windows Store where it will be available for free.
"Today, we've seen an incredible outpouring of support and nostalgia around MS Paint. If there's anything we learned, it's that after 32 years, MS Paint has a lot of fans. It's been amazing to see so much love for our trusty old app."
Saunders also took the opportunity to push Paint 3D, which came with the Windows 10 Creators Update, is also in the Windows Store and Microsoft hopes you will you use instead.
Saving Microsoft Paint by putting it into the Windows Store instead of being a default part of Windows going forward is good, but it's quite not the same as actually maintaining it in its current state as a core part of Windows like Notepad or Snipping Tool. The biggest difference is that Paint will no longer be installed by default with Windows and on work and enterprise machines, it is unlikely that system administrators will allow employees to install apps from the Windows Store in most situations.
So while home users will be free to download Microsoft Paint from the Windows Store and put it back where it belongs, office workers around the world will be deprived of their impromptu creative sessions once Paint is severed from Windows as standard.
'As it dies, I die also': your Microsoft Paint creations


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Episode 4: The God of our Imagination
January 31, 2017 February 1, 2017 / Chris Altieri	/ 1 Comment
Hello friends, and welcome to this latest edition of Thinking with the Church. This week, we are speaking with a Jesuit priest and theologian who teaches fundamental theology at the Pontifical Gregorian University, Prof. Nicolas Steeves SJ, who is most recently the author of Grâce à l'imagination: intégrer l'imagination en théologie fondamentale – a profoundly challenging and refreshing exploration of the role of imagination in the work of theology, and more broadly, in intellectual and social life.
As often happens with Prof. Steeves, our conversation took several unexpected turns. So, we have agreed in principle that we need to sit down again before too long to put bows on several of the strings we pulled and did not tie. That's alright, though: you'll discover that our talk quickly acquired a logic of its own, to which we were happy to give ourselves.
One might wonder what a political philosopher and a fundamental theologian have to say to one another, and the short answer is: too much for one episode of this podcast!
A more fulsome reply might be to say, with the Harvard philosopher and film critic, Stanley Cavell, that:
[Philosophy is] a willingness to think not about something other than what ordinary human beings think about, but rather to learn to think undistractedly about things that ordinary human beings cannot help thinking about, or anyway cannot help having occur to them, sometimes in fantasy, sometimes as a flash across a landscape; such things, for example, as whether we can know the world as it is in itself, or whether others really know the nature of one's own experiences, or whether good and bad are relative, or whether we might now be dreaming that we are awake, or whether modern tyrannies and weapons and spaces and speeds and art are continuous with the past of the human race or discontinuous, and hence whether the learning of the human race is not irrelevant to the problems it has brought before itself. – Cavell, Themes Out of School, 9
Those are the sorts of things about which we are all bound to think – they are thoughts we cannot help have cross our mind, and sometimes they become the things of which we speak: over coffee, after dinner, late at night – sometimes we sink our teeth into them, and sometimes we mention them and pass them by – though I wonder sometimes whether I have anything original to say about them – whether there is anything to say that hasn't already been said, and better, by someone else some other time.
Cavell asks elsewhere whether there can be any speaking at all – about anything – that is not quoting, since language itself is something given to us: something there before us and behind us.
If there is not, then all speech will be basically quotation, so it will be useless to quote, insofar as there is no original to be quoted. The metaphysical implications of this line of questioning are manifold. One need only think of St. Thomas, who found the newness of the world to be a question undecidable by reason, alone (Cf. ST I Q.46 a.2). If God's saying, "Let there be light!" etc., is God's giving sound to His breath and speaking the being of the world, then the whole world is a divine quotation, and the human capacity for language is on this reading an ability to speak of the divine, and a lack of attention to this fact of language, when understood as this ability, could make all speech blasphemy – from which God save us.
But we were talking about imagination – and mine seems to be running amok.
Cavell mentioned "fantasy" – which is another word for "imagination" after all – one etymologically linked to "fancy" which is itself also an older though still recognizable way of saying imagination – as in the expression, "fancy that?" or "How does that tickle your fancy?"
Those expressions are still reasonably current ways of asking, in essence, "What happens – how do you feel -when you imagine the thing proposed?"
At the end of Episode 3, featuring Fr. Brian Reedy SJ, I noted that imagination is useful to the thinker only when the structure of knowledge is assumed to be essentially open and unlimited – and now I'll say that, when we do suppose that the structure of knowledge is essentially open and unlimited, we discover ourselves in a world that is infinitely knowable – which is to say a world of endless discovery, endless adventure, and endless danger – which is the only world in which – as far as I can tell – an infinitely good and loving God will fit.
Here is where we pick up the thread of our conversation with Prof. Steeves: at the point of recovery – recovery of the role of imagination in the project of theology.
That was Part 1 of a conversation with Fr. Nicolas Steeves SJ, Professor of Fundamental Theology at the Pontifical Gregorian University in Rome. We covered a good deal of ground in Part 1, though we do need to return to flesh out our discussion of Ignatian spirituality, and to try to discover the nexus of moral and cognitive imagination.
I also want to come back to Martin Luther King Jr's "I Have a Dream" speech: together with King's Letter from a Birmingham Jail, it was the focus of an extended meditation on America that served as an interlude between the third and fourth chapters of my own – still fairly recent, at least in academic terms – book, The Soul of a Nation: America as a Tradition of Inquiry and Nationhood.
That, however, is – as we said – a topic for another conversation.
*********** Show Notes ***********
For brief biographical details on Fr. William Lynch, SJ, click here, and for a quick, sympathetic presentation of his thought, see here.
Jean-Francois Lyotard was a socialist, and then post-Marxist post-modern philosopher who wrote literary psychology and social criticism.
Walter Brueggemann is a prominent scholar of the Old Testament and theologian, whose work has focused on recovering literary sensibility within the Protestant tradition(s) of biblical exegesis and theology.
The verse from the Book of Proverbs to which Prof. Steeves refers in his discussion of Brueggemann is Proverbs 15:17, of which Bruegemmann makes use, offering an extended meditative treatment, in a 1988 Sermon, "What you Eat Is what you Get", which may be found in his Collected Sermons.
Special Edition: A Meditation on Mortality
January 30, 2017 March 15, 2017 / Chris Altieri	/ 3 Comments
Hello friends, and welcome to this special edition of Thinking with the Church. We did not drop an episode last week, because my EP and I were traveling on some unexpected and basically unpleasant business, so this week we are bringing out two episodes: this special edition, and the regularly-scheduled Episode 4, which will follow this edition shortly.
This special edition is essentially an extended philosophical meditation on death.
My mother, Maudie Altieri, passed away two Sundays ago, on January 22nd, 2017, and my wife's grandmother, Caterina Pezzi, followed my mother out of time and into eternity two days later.
Both women received the Sacraments of Holy Mother Church, and died surrounded by family. The prayers of countless friends have been, and continue to be a buoy and a consolation to us all, especially the Masses offered for the intentions of our dear departed ones.
That we have been in such great need of buoying and consolation, even in the face of what can only be described as the happiest of circumstances in which any Christian – indeed any person – could pass from this life, is testimony to the violence of death itself: the all-powerful Creator and Lord of all there is has made us to live, and yet we die. Not even the sure promise of resurrection and the confidence that faith in Christ's victory over death will bring us to life everlasting can alter by one iota the terrible and unnatural character of the separation of the soul from the body.
Our Blessed Lady carried the Beatific Vision in her womb: her unspeakably intimate knowledge of God's inexorable design for victory over death itself, so far from shielding her from grief, so multiplied her pain as to make her Mother of Sorrows, for she knew at what price that victory is bought.
Our Lord was the Beatific Vision unto Himself in His Human and Divine Natures hypostatically joined: yet He wept real tears at the death of His dear friend, Lazarus, though He was presently to raise His friend from the dead: and Our Blessed Lord sweat blood at the thought of His own death when it was imminent, and though He knew it would be death to sin, begged His Father to take the cup of His lot from Him.
Some of you might object that this turn of mine to Sacred Scripture and the data of our Holy Faith therein contained should constitute a prescinding from philosophy: not so, for the events are a dramatization – in the word's etymological sense – of the quintessentially human experience of our own condition; they reveal us to ourselves, and they reveal to us the real danger we are in, of losing friendship with the source and author of our being, and the promise of a hope that does not disappoint, which is in God's power to give us if we will receive it.
I know the women, whose passing occasions these considerations, lived and died in just that hope, and though they were sorry to leave us, that they were more glad to go to Him.
This knowledge consoles, but it does not comfort.
In this time of bereavement, my thoughts continue to return to St. Augustine of Hippo, the great Bishop and Doctor of the Church, whose Confessions have played – and continue to play – a foundational role in my whole understanding of the faith we confess and the world in which we are called to live and confess it.
Great are you, O Lord, and immensely praiseworthy: great is your virtue, and of your wisdom there is no reckoning. And mankind wants to praise you, as a portion of your creation, even mankind carrying around with himself his mortality, going about with the testimony of his sin and with the evidence that you resist the proud: even so, man desires to praise you, as he is part of your creation. You excite him, that he might delight to praise you, for you made us unto yourself and our heart is restless, until it should rest in you.
Magnus es, domine, et laudabilis valde: magna virtus tua, et sapientiae tuae non est numerus. Et laudare te vult homo, aliqua portio creaturae tuae, et homo circumferens mortalitem suam, circumferens testimonium peccati sui et testimonium, quia superbis resistis: et tamen laudare te vult homo, aliqua portio creaturae tuae. Tu excitas, ut laudare te delectet, quia fecisti nos ad te et inquietum est cor nostrum, donec requiescat in te. – Augustine, Confessions I.i.
We carry our mortality about with us.
Everywhere we go, the evidence of our sin is with us, and the price of it: Martin Heidegger describes this state as one of being-toward-death, though ever since I first studied Heidegger – under the influence and tutelage of the Augustinian scholar and philosopher, Archbishop Craig John-Neumann de Paulo – I have found Heidegger's insistence on death as essentially non-relational to be utterly at odds with a candid application of Heidegger's own Dasein analitik – an analytic my mentor, de Paulo, proved in his doctoral dissertation to be a "secularization" of Augustine's own existential analytic.
Our desire for life everlasting is what, in the state of our confusion due to the Fall, drives us to sin. It is also, and at the same time, that desire, which impels us to conversion:
Because of a perverse will was eager longing (libido) made; and eager longing indulged became custom; and custom not resisted became necessity. By which links, as it were, joined together (for which reason I call it a chain), did a hard bondage hold me enthralled. But that new will which had begun to develop in me, freely to worship You, and to want to enjoy You, O God, the only sure enjoyment, was yet unable to overcome my former willfulness, made strong by long indulgence. Thus, did my two wills, the one old and the other new, the one carnal, the other spiritual, contend within me; and by their discord they dissipated my soul.
Quippe voluntate perversa facta est libido, et dum servitur libidini, facta est consuetudo, et dum consuetudini non resistur, facta est necessitas. Quibus quasi ansulis sibimet innexis – unde catenam appellavi – tenebat me obstrictum dura servitus. Voluntas autem nova, quae mihi esse coeperat, ut te gratis colere fruique te vellem, Deus, sola certa iucunditas, nondum erat idonea ad superandam priorem vetustate roberatam. Ita duae voluntates meae, una vetus, alia nova, illa carnalis, illa spiritalis, confilgebant inter se, atque discordando dissipabant animam meam. – Augustine, Confessions VIII.v.
Death drives us from our true selves: its experience is incommunicable; its immanence drives us to delight in – and to make, or try to make – the world the "smiling place" it is:
Let every one of us, brothers and sisters, look deeply into himself, let him weigh himself, let him prove himself in all of his deeds, in his good works, which he had done with charity, not expecting temporal retribution, but the promise of God alone, the face of God. Indeed, nothing that God promises is anything worth, without God Himself. God would not wholly satisfy me, unless He should promise me God Himself. What is the whole earth? What is the whole sea? What is the whole sky? What are all the stars? What is the sun? What is the moon? What is the host of angels? I thisrts for the Creator of all these: I starve for Him, I thirst for Him, to Him I say: "In You is the font of life." Then He says to me: "I am that bread, which came down from heaven." Let my pilgrimage hunger and thirst, that it might be satiated by my presence [before Him]. The world smiles with many things: beautiful, strong, various; more beautiful is the One who made them; more powerful and brighter is the One, who made them; more suave is the One, who made them. I shall be satiated when your glory is made manifest. Faith, therefore, which works by love, if it is in you, then already do you pertain to the predestined, the called, the justified: let it therefore grow in you. Faith therefore, which works by love, cannot be without hope. When, however, we shall arrive, will there yet be faith? Shall it be said to us: "Believe!" – but it were useless, for we shall see Him, we shall contemplate Him. Most beloved, we are sons and daughters of God, and what we shall be then has not yet appeared. For so long as it shall not have appeared, there shall be faith. We are sons and daughters of God: predestined, called, justified; we are sons and daughters of God, and what we shall be has not yet appeared. Faith is therefore the manner [of our being] until what we shall be should appear. We know that we shall be like unto Him. Shall it be [so] because we shall [then] believe? No. Why therefore? Because then we shall see Him as He is.
Unusquisque ergo, fratres mei, inspiciat se intus, appendat se, probet se in omnibus factis suis, bonis operibus suis, quae faciat cum caritate, non exspectans retributionem temporalem, sed promissum Dei, faciem Dei. Non enim quidquid tibi Deus promittit, valet aliquid praeter ipsum Deum. Omnino me non satiaret Deus, nisi promitteret mihi se ipsum Deum. Quid est tota terra? Quid est totum mare? Quid est totum caelum? Quid sunt omnia sidera? Quid sol? Quid luna? Quid exercitus angelorum? Omnium istorum Creatorem sitio: ipsum esurio, ipsum sitio, ipsi dico: Quoniam apud te est fons vitae. Qui mihi dicit: Ego sum panis qui de caelo descendi. Esuriat et sitiat peregrinatio mea, ut satietur praesentia mea. Arridet mundus multis rebus, pulchris, fortibus, variis: pulchrior est ille qui fecit, fortior et clarior ille qui fecit, suavior ille est qui fecit. Satiabor, cum manifestabitur gloria tua. Fides ergo quae per dilectionem operatur si est in vobis, iam pertinetis ad praedestinatos, vocatos, iustificatos: ergo crescat in vobis. Fides enim quae per dilectionem operatur, sine spe esse non potest. Cum autem venerimus, iam erit ibi fides? Dicetur nobis: Crede? Non utique. Videbimus eum, contemplabimur eum. Dilectissimi, filii Dei sumus, et nondum apparuit quod erimus. Quia nondum apparuit, ideo fides. Filii Dei sumus, praedestinati, vocati, iustificati; filii Dei sumus, et nondum apparuit quod erimus. Modo ergo fides, antequam appareat quod erimus. Scimus quod cum apparuerit, similes ei erimus. Numquid quia credimus? Non. Quare ergo? Quoniam videbimus eum sicuti est. Augustine – Sermon 158,7
Death is the ultimate expression of our alienation from ourselves and from our fellows: nevertheless, in Baptism, not even death can any longer separate us from the source of our being; and being united to their source, our selves are not destroyed in dying.
Even so, in death we are not ourselves: we may not be disembodied without being destroyed – and so what death reveals to us is that we shall not be so sundered in ourselves forever – though for so long as we are, we are somehow still waiting for ourselves – our true selves – though one great step closer to them than we are now. "Verily I say unto thee this day: thou shalt be with me in Paradise."
Each of us – if we are counted among the living – will be not only restored, but changed utterly and in an instant: though we may enjoy the Beatific Vision even before the Resurrection, even so, the full restoration of the human family to perfect friendship with God must await the Second Coming and the establishment of the celestial Jerusalem. Herein lies the social dimension of death: the passing of each human life out of this world diminishes the whole human race, and each of its members; though we feel more keenly the passing of those members, who were closest to us, the passing of each and every one wounds and weakens our community.
This is the meaning – or part of it, at any rate – of Donne's line in his 17th Meditation:
No man is an island, entire of itself; every man is a piece of the continent, a part of the main; if a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend's or of thine own were; any man's death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bell tolls; it tolls for thee.
There are lines at the end of Norman Maclean's novella, A River Runs Through It, which have helped me get under or get through the matter, though in ways and for reasons that only now begin to become clear to me, however clear they seemed before:
Like many fly fishermen in western Montana where the summer days are almost Arctic in length, I often do not start fishing until the cool of the evening. Then in the Arctic half-light of the canyon, all existence fades to a being with my soul and memories and the sounds of the Big Blackfoot River and a four-count rhythm and the hope that a fish will rise. Eventually, all things merge into one, and a river runs through it. The river was cut by the world's great flood and runs over rocks from the basement of time. On some of those rocks are timeless raindrops. Under the rocks are the words, and some of the words are theirs. I am haunted by waters.
It is worthwhile to note that, in the technical parlance of the paranormal, haunting is done by mute ghosts. The waters – can they be other than the waters of Baptism? – are those by which the author of the lines is bound to the words: the waters haunt him, which is to say they offer mute witness to the weave of time and eternity in which he is – in which we are – now suspended, out of which the words reach and under which they are buried, even beneath the basement of time.
In any case, it was my mother who taught me to fish when I was a boy: to love being on the water and attuned to the rhythms in the riot of creation, in the pregnant quiet at the break of day.
Her passing transforms the persistence of her presence into an ineluctable awareness of her absence: vague talk of her spirit being with us simply will not do; nor will invocations of eternal memory, though there is nothing wrong with those per se; the point is that even Pagans could boast as much, and even more: "I have built a monument more lasting than bronze … I shall not wholly die, and the greater part of me shall escape Libitina. (Exegi monumentum aere perennius … Non omnis moriar multaque pars mei vitabit Libitinam[.] – Horace, Ode 3.30 1, 6-7)"
Horace's Ode is dripping with sarcasm. Our consolation is not nearly so cheap:
Praised be You, my Lord,
Through our Sister Bodily Death,
From whom no living man can escape.
Woe to those who die in mortal sin.
Blessed are those whom death will
Find in Your most holy will,
For the second death shall do them no harm.
Praise and bless my Lord,
And give Him thanks
And serve Him with great humility.
When Our Lord comes again in judgment – and He is coming, and with Him a great and terrible wrath – His coming will break the world: it will shatter the universe and all that is in it, into pebbles.
It will not be His judgment, however, which blasts creation into dust; it will be His glory; as quiet and meek as was His first coming into the world, in a hovel, in a manger, in a hamlet, so great will be the glory of His second coming, that the world shall break at it.
Creation shall not have strength to withstand the coming into it of the Creator a second time, and all shall be undone:
Dies irae, dies illa,
solvet saeculum in favilla,
teste David cum Sibylla.
Every valley shall be lifted up,
and every mountain and hill be made low;
the uneven ground shall become level,
and the rough places a plain.
And the glory of the Lord shall be revealed,
and all flesh shall see it together,
for the mouth of the Lord has spoken. – Isaiah 40:4-5
Some of us – my hope and the hope of the Church for each and every one of us is that we be counted among these – shall find that we have been carrying this glory inside of us (unbeknownst to the world, and even unbeknownst to us), and so shall be caught up in it, suddenly ourselves for the very first time, even as all that is and all that ever has been shudders and is wasted in an instant.
Some of us are very blessed, indeed, for we have been fed on this Uncreated Glory in secret: body, blood, soul, divinity, hidden under the species of bread and wine, though real and substantial in their presence. He shall make all things new. We wait in joyful hope.
Maudie Turner Altieri 2/14/1947 – 1/22/2017
Creative Tension: listening to TwtC
January 19, 2017 / Chris Altieri	/ 1 Comment
We're only three episodes into this little adventure called Thinking with the Church, and already a few discernible traits are emerging: one is that listeners are coming back week after week – something for which we're immensely grateful (and not a little relieved!); another is that word of what we're doing is spreading, with almost twice as many of you listening to episode 3 as listened to episode 1 – so, please keep telling your friends and colleagues about us!
A comment/question we've received is: are episodes 2 and 3 meant to be heard as a pair?
The short answer is, "No," but that answer is too short by half: it turns out that they work very well together (and the order in which one listens to them doesn't really much matter, though we did speak with my guest on Ep. 3 before we spoke with our guest on Ep. 2): Ep. 2 is a conversation with Prof. Philip Larrey of the Pontifical Lateran University about how Catholics can think of the technological developments underway in the world, without fear or prejudice – in a manner becoming the best in our tradition of thinking; Ep. 3 is a conversation with Fr. Brian Reedy SJ about our tradition of thinking – how it informs in surprising ways the practice and ethos of science in our day, and how our cultural and civilizational project has departed from the philosophical and theological vision that undergirds – underwrites – the practice of science, creating the risk of losing the authentic ethos of the practice.
Here, anyway, are links to the episodes, for easy sharing (or you could just share this post):
Ep 2 – "A Piece of Work"
Ep 3 – "Whisper from the Universe"
Remember: you can subscribe to the podcast on iTunes and/or subscribe to the RSS Feed through your favorite podcast manager!
All images from Wikimedia Commons
School of Athens by Raphael
Paul at the Areopagus by Raphael
Finis Gloriae Mundi by Juan de Valdés Leal
Last Judgment by Michelangelo
Leonhard Euler by Emanuel Handmann
George Orwell at the BBC
Episode 3: "A whisper from the universe"
January 16, 2017 January 16, 2017 / Chris Altieri	/ 7 Comments
This week on Thinking with the Church: a conversation with a biologist who designed – together with his students at Cristo Rey Prep in Houston – one of the experiments sent to space on the Space-X 9 and conducted aboard the International Space Station, with a convert to Catholicism who came to the fullness of the faith through a conviction in the oneness of truth and the need to seek the truth intrepidly, with an officer in the United States Navy, and with a Jesuit priest currently doing doctoral work in philosophy at the Pontifical Gregorian University.
Our first round-table edition? Not yet. Fr. Brian Reedy SJ is our guest this week.
Fr. Reedy is an open book: ask him anything, and he'll tell you what he thinks, and why – which makes talking with him as challenging as scaling a sheer mountain face, and refreshing as a cool spring in the desert – but don't take my word for it: click below to hear the episode (show notes are below the player, and will be updated throughout the week)
*************** Show Notes ****************
Cristo Rey Jesuit Prep and the SpaceX 9 slime mold experiment:
In the introduction, I mentioned the work of a group of students led in part by our guest this week, Fr. Brian Reedy SJ. The story of dedication, perseverance in the face of extreme adversity, and good ol' fashioned pluck, is one to tell. You can find out more at the following links: Press Release from the Cristo Rey Network announcing the successful launch following the first, failed launch in 2014; NASA mission pages detail of the students' experiment; more about the Cristo Rey Jesuit school network
Euler's Theorem:
Leonhard Euler was a Swiss mathematician and polymath, whose contributions to number theory, pure and applied mathematics, physics, and engineering continue not only to influence but in many ways to direct the course of scientific discovery and technological achievement today. His theorem, which Fr. Reedy mentions toward the end of the conversation, is – forgive this mathematical layman's conceit – essentially a mathematical expression of hermeneusis: the ability to see the deep unity in diversity and the infinite variety within the oneness of the created order – the forest and the trees, if you will – a mathematical foundation for our ability to see the whole without eschewing the question, "Which is which?" – a kind of thinking that is philosophy as I care about it most deeply.
Leonhard Euler, portrait by Emanuel Handmann
Episode 2: "A Piece of Work"
January 9, 2017 January 9, 2017 / Chris Altieri	/ 2 Comments
What a piece of work is a man! How noble in reason! How infinite in faculty! In form, in moving, how express and admirable! In action how like an angel! In apprehension how like a god! the beauty of the world! The paragon of animals! And yet, to me, what is this quintessence of dust? – Hamlet, Act II scene ii
Transhumanism is the focus of this week's edition:
When have we stopped supplying nature and begun to supplant it? If there is nothing wrong – in principle – with improving on nature, then where do we draw the line when it comes to our efforts to improve (on) it?
When we design technology capable of anticipating our needs – and our desires – what do we risk losing?
Most importantly: what resources can we find within the Catholic tradition of thinking, to help us find our way across the troubled landscape of technological (r)evolution, with all its challenges and opportunities?
These were the focuses of my conversation with Fr. Philip Larrey, a priest of the Rome diocese and Professor of Philosophy at the Pontifical Lateran University, where he teaches logic and epistemology.
Talking with Prof. Larrey, by the way, is always great fun – but it is never easy: he knows the players, and the game, and the score – and he is fearless when it comes to engaging the ethical challenges of our technological age.
Be prepared to have him challenge you, as he challenges me every time we talk…
Read more in the show notes beneath the image – and don't forget to subscribe to the show – we're now available on iTunes!
Leonardo da Vinci [Public domain], via Wikimedia Commons
*********************** Show Notes **************************
Prof. Philip Larrey is a priest of the Rome diocese and Professor of Logic and Philosophy of Understanding at Rome's Pontifical Lateran University. He is the author and editor of several books, including:
Futuro ignoto: conversazioni sulla nuova era digitale
Science and religion: an anthology. Selection of texts from Aquinas, Bacon, Galileo, Darwin and John Paul II
He is also the author of the forthcoming volume, Connected World: Talking About the Future With Those Who are Shaping it (Penguin, March 2017), to which our own Chris Altieri contributed a chapter.
Books mentioned during the course of the conversation:
Superintelligence: Paths, Dangers, Strategies by Nick Bostrom
How to Create a Mind by Ray Kurzweil
Our Final Invention by James Barrat
The "Core Values" conference was held in November of 2016 at the Pontifical Lateran University, and involved leaders from the communications and information technology industries, academics, and intellectuals from a host of fields.
The thumb ailment is apparently called "texting thumb": http://philadelphia.cbslocal.com/2012/08/13/texting-thumb-a-growing-health-condition/
Toward the end of the conversation, Prof. Larrey refers to a story he saw in the news recently about scientists, who claim to have discovered "the soul" and that "life after death really exists": the Dec. 5, 2016 story in YourNnewsWire.com was based on a 2014 study conducted by researchers at the University of Southampton and published in the journal Resuscitation.
To contribute to the cause, go to Vocaris Media and find the donation button in the top-right corner – if you like what you hear, we hope you'll give $1 / show – and remember that Vocaris Media's podcast productions are listener-supported, so at the end of the day, it really IS up to you.
Next week on Thinking with the Church, we'll talk to a biologist and teacher of biology who designed – together with his students at Cristo Rey Prep in Houston – one of the experiments sent to space on the Space-X 9 and conducted aboard the International Space Station.
We'll talk with a convert to Catholicism who came to the fullness of the faith through a conviction in the oneness of truth and the need to seek the truth intrepidly – and we'll also talk to a commissioned officer in the United States Navy and with a Jesuit priest currently doing doctoral work in philosophy at the Pontifical Gregorian University.
A round-table?
Not hardly.
Fr. Brian Reedy, SJ, will be our guest next week.
Thanks to Executive Producer Ester Rita and to web guru Christopher Bauer Anderson of the web design company Life Site Ministries LLC – you can find them at:
http://www.lifesiteministries.org/
Sean Beeson composed our theme – you can get ears on his brilliant musical stylings at
www.seanbeeson.com
Episode 1: Rear vision
CRA: This is Vocaris Media, and you are listening to Thinking with the Church! I am your host, Chris Altieri, and I'll be with you over the next hour of this official premiere episode of our podcast, laying the course for this first season, which will focus on the title theme: we'll be asking, over the course of the first dozen episodes or so, "What does it mean to think with the Church?"
We'll be aided along the way by officials of the Roman Curia, professors at Rome's Pontifical universities, and the many "thought leaders" – as I've recently learned they're called – from every area of Catholic life, who make their way through Rome – and we'll have more on just who they are as we schedule and conduct our conversations with them – so watch the blog-space with religion.
That's at: thinkingwiththechurch.wordpress.com
Today, though, we'll be exploring the medium of podcasting: what it is, where it came from, and how it can serve the mission of the Church – or serve us in our part of that mission, which is essentially to think publicly about the Faith, and about the world in which our Faith has been revealed.
In this inaugural episode, we'll be helped by a few voices from beyond the grave: Professor Marshall McLuhan will be one of them; Professor Eric Voegelin will be another; one will be the voice of a saint, John Paul II.
Before them, however, we will hear from the Servant of God, Pope Pius XI, the founder of Vatican Radio, who, on March 12th, 1931, delivered the first radiophonic address by a reigning Pontiff: he addressed his remarks, in Latin, to "all nations" and "to every creature":
Qui arcano Dei consilio succedimus in loco Principis Apostolorum, eorum nempe quorum doctrina et praedicatio iussu divino ad omnes gentes et ad omnem creaturam destinata est, et qui primi in loco ipso mira sane ope Marconiana uti frui possumus, ad omnia et ad omnes primo Nos convertimus atque, hic et infra Sacro Textu iuvante, dicimus: Audite caeli quae loquor, audiat terra verba oris mei. Audite haec omnes gentes, auribus percipite omnes qui habitatis orbem, simul in unum dives et pauper. Audite insulae et attendite populi de longe.
Since by the arcane counsel of God, we succeed [we have fallen into] in the place of the Prince of the Apostles, whose doctrine and preaching by God's command is destined to all nations and to every creature (Mt, 28, 19; Mk. 16, 15), and being able for the first time to avail ourselves in this very place of the use of the marvelous Marconian work [invention], we turn in first place to all things and all people, telling them, here and below, helped by the text of Sacred Scripture: Give ear, ye islands, and hearken, ye people from afar. (Is. 49:1)
Thus began Vatican Radio's more than 85 years of broadcast radio service: bringing the voice of the Holy Father into dialogue with the universal Church and with the world.
Now Vatican Radio – where I had the honor of serving as one of the members of the news team for a dozen years – is no more: it is absorbed into the Secretariat for Communications, charged with the reform of the media structures of the Holy See.
The future of the mission is very much in doubt: what role, if any, broadcasting will continue to have remains to be seen.
One thing is certain: we have seen the end of an era.
I'm still on the news desk at what used to be Vatican Radio, but this podcast, and the whole Vocaris Media venture, have nothing to do with that. Thinking with the Church is very much my own – I own it and I answer for it.
I grew up on Radio: listening to CBS, and 1010 WINS, and in my home town of Stamford, Ct., to 1400 WSTC (they carried Paul Harvey), and the classic rock station 95.9, and of course, Sports Radio 66, WFAN, which began life as WNBC and was home to the Imus in the Morning program, which was hilariously funny until it wasn't.
And I need to say a word about A Prairie Home Companion and Garisson Keillor's edifying, delightful homespun that was always crackling with incident, and Wait, Wait, Don't Tell Me! and All Things Considered, and Ira Glass's This American Life.
Those are all programmes that began on the radio and have found a way to inhabit the digital space that permeates reality in the early 21st century, without, however, losing their essentially radiophonic character and mission. I hope to do the same thing, in reverse.
I suppose I've always been awestruck by the cosmic power of radiophony: there are energy waves, within the power of man to manipulate, which communicate sound at the speed of light.
Radio waves carry the sound of human breath – the voice that is the one unmistakable sign of that intelligence, by which we know that man is made in the image and likeness of his Creator (who, giving sound to His breath, spoke the very being of the world): they carry the human voice, alone among all effects of creatures capable of naming the Creator, not only to the ends of the earth, but into the empyrean and even to the utmost bounds of God's creation.
Radio waves are nearly as ancient as the creature, Time, itself.
They have reached us on earth from the basement of Time, and given us insight into the earliest nano-portions of nanoseconds of the life of the cosmos.
From here on earth, they stretch out, ever farther, ever farther, ever farther, and shall not cease to bear the sign and sound of thought until the breaking of the world.
This is not hyperbole, nor is it a poet's fancy, but the mere prosaic statement of what is, what has been, and what shall be.
Who, possessed of such a gift of power, beauty, grace, would put it off?
But I digress – and I forget myself.
I was saying – or I was trying to say – that this podcasting medium is nothing to shake a stick at.
It is not the same thing, but it is a beautiful thing – a good and worthy thing – and one I am happy to get to know.
Why audio, though? Don't we live in a world of images?
Well, for one thing: faith comes by hearing, we are told – and God exercises His creative power – we are told – by His voice: He gives sound to His breath, and speaks the being of the world.
Our ability to say things to one another – to give our word and to keep it – is what makes us human: and our ability to have words with each other is at present much attenuated, and this means we are at risk of losing the ground on which we stake our claim to moral agency, tout court.
I noted in my doctoral dissertation that "to have words with somebody" means, in English usage, to quarrel with him. In such a situation of querulousness the conditions of discourse are precarious, for the slightest misunderstanding, any misstatement of a disagreement could lead to an interruption of the communicative flow.
This is a dangerous potential in, or power of human speech, and it has been a question for philosophy at least since the writing of the Euthyphro, wherein Socrates names his interlocutor, "friend," and asks him what kind of disagreement causes hatred and anger — though this kind of case illustrates only one particular way in which words may fail, or one particular mode of our failing our words. This power is but one intimation of the infinite responsibility we have for our words, taken together with the endless ways in which our words, let us say our language, might fail to convey or to achieve our meaning, our purpose.
Words establish our relations to people, and place us, and do many other things, as well, though how well they do the things we want them to do is not always, perhaps never, in our power to tell.
If it helps, the Harvard philosopher Stanley Cavell has described the issue as one of, "Word[ing] the world." The expression is awkward, perhaps, though by no means is it arcane. It recalls our sense of the world's being given by language, and so at the same time our giving words to the world, or a world to words. If we allow "Word" to translate the Greek logos, then to word the world is to make it, to make the world (intelligible). In an old story, God gives sound to His breath, and speaks the being of the world: He gives us the power of speech, through which we can participate in (the intelligibility of) creation. Either we keep faith with the power that is bequeathed us, or we do not. To lose faith in the power is to despair of (knowing) the world.When words fail, there can be parting, an end to friendship, say, or to marriage, which Milton calls a "meet and happy conversation" — an institution that is for him a symbol and metaphor of polity.
When words have failed, and parting is not an option, there is war.
And it you think that the loss of language is a trifling matter, listen to what the great German-born American political philosopher – in my opinion the greatest political philosopher of the 20th century – Eric Voegelin has to say about it – and about its recovery:
IN: "If anything is characteristic…"
OUT: "lostness in relation to it."
Those pericopes were taken from the audio recordings of the sessions that became Voegelin's Autobiographical Reflections: he was still trying to work his way through what had happened to his beloved Germany and Austria three decades and more after the allies declared victory, and he believed that similar processes were underway in western societies generally, even and especially in those that prided themselves on having "free institutions".
But we won – didn't we? We made a decision and we left that behind, right? Why continue to look in the rear-view mirror?
Don't ask me, ask the great oracle of the media age, Marshall McLuhan:
IN: "I discovered…"
OUT: "past at all…"
That was from a Q&A session McLuhan did on the Australian Broadcasting Corporation in 1977.
The rear-view mirror shows you what's coming. Yup.
McLuhan died a Catholic, you know. I thought I'd toss that out there.
A while back, a friend asked me why I am Catholic – or why, after all, I am still Catholic?
I answered:
I am Catholic because the Catholic Church is true. The Catholic Church is the One Church founded by our Divine Savior, Jesus Christ, as the vehicle by which humanity is redeemed from sin and death, and restored to friendship with God. The Church is the efficacious sign of that friendship. I am Catholic because I would be reconciled to God, and to all my fellows, and at peace with all and every one, and the Catholic Church promises this. For now, I see this through a glass, darkly, in a darkness the brightest spots of which are often but the dimmest glimmers of hope – though I am told this is a hope, which does not disappoint. Why am I Catholic? Let me answer with Peter: where else shall I go?
Words of eternal life: that's everything, sure – but it is also all there is to go on. So, if you're looking for easy answers, or idle platitudes, or pat solutions, this just isn't going to be the place for you. We're playing for keeps, here:
But I've said elsewhere, that I am not interested in intellectual agonism for its own sake, and that debate as blood sport is to be avoided – and I stand by that.
The point is that intellectual life in the service of the Church is dangerous business, in which we are constantly playing out matters of eternal life and eternal death – and there are no minor characters: each of us is protagonist, each of us is expendable and supremely consequential – and there are no breaks in the action.
The Editor-in-Chief of Crux, John Allen, recently published an analysis piece on Pope Francis' remarks to Polish bishops, which the Holy Father offered in a private session with the prelates during the course of his visit to Poland for the 2016 edition of World Youth Day. In his piece, Allen seized upon what he described as a largely overlooked element of the program Pope Francis outlined to the hierarchical leadership of the Church in Poland: radical Christian discipleship.
In one sense – and indeed a very important sense, this is neither a complicated nor a nuanced call – it is not rocket surgery:
"What becomes clear listening to Francis speak to the Polish bishops," writes Allen, "is that seen through his eyes, the aim isn't giving in to secularization – it's staging the battle on a different field, away from abstract debates towards hands-on pastoral proximity – what Francis likes to call vicinanza, 'closeness' – especially to people in greatest difficulty." This element places Pope Francis squarely in the way of his two predecessors when it comes to his vision and understanding of the response the Church owes the world, to the ills and discontents of contemporary society. It amounts to a renewed call to precisely that radical Christian discipleship, which was the clarion of Pope St. John Paul II's entire reign – we just heard him proclaim it to the faithful in Boston – that was in 1979, at the beginning of his pontificate – and the true keystone to Pope-emeritus Benedict XVI's lived witness to the Gospel (a witness that continues quietly today and shall continue, we hope, into eternity).
This should come as no surprise, and indeed sound quite plausible, to anyone who knows that the Holy Father's favorite confrère, St. Peter Faber SJ (whom he canonized in 2013, as much as a birthday present to himself as to the whole Church), was a man who eschewed theological disputation in favor of lived witness and exhortation to personal moral reform.
Allen goes on to say, "Though [Francis] doesn't quite put it like this, the idea seems to be that the right way to resist secularism and to win souls isn't to prevail in intellectual arguments, but to 'out-love' the opponents of the faith and thereby draw people to the Church."
This construction of the thing raises the question: what are we to do for the intellectual enemies of the faith? The answer to the question is to be found, in part, in St. Peter Faber, himself.
Faber was neither a rube, nor a shrinking violet, who preferred not to engage in intellectual agonism either because he lacked the wherewithal or the stomach for it. Quite the contrary: he was a powerful orator in an age that admired and expected erudition of its public speakers; he studied at the University of Paris; he had a prodigious memory. In short: St. Peter Faber SJ made a conscious, deliberate, and informed decision in favor of a specific mode of evangelization.
More to this, he did so in an environment and at a time in which Europe was not wanting for great intellects. Indeed, he counted some of them among his copains and confrères in the fledgling Society of Jesus. Simply put, he worked his work, they theirs – and it was all for the greater glory of God.
In other words, while Francis is calling Christians to pour resources into a specific front in the war for souls, I am not convinced he is suggesting we ought to abandon the intellectual front.
He is, however, reminding those of us who are engaged on the intellectual front, of the stakes in the game: we, too, are playing out matters of eternal life and eternal death; the souls of our interlocutors are at stake, and so are our own.
Francis, I think, is calling us all to a renewed sense of the "serious play" that has always characterized Christianity, and a recovery of the sense of adventure that is always characteristic of the Christian life well and truly lived.
One of the things at which Catholicism has excelled through the centuries is story-telling: the story we told was – is – true, and it is the story of each and every one of us; an epic adventure in which each of us is at war with the forces of hell – forces that are at once "inside" us, and in the world – invisible, preternatural, unspeakably powerful.
In this story, each of us is playing out matters of eternal life and eternal death in every moment, waking or sleeping: there are no minor characters and there are no breaks in the action; all of us, each second of each day, are in the fight.
That is a great story, and one in which "the rules" not only make sense, but themselves make the story make sense.
The rules we had (along with many of those we kept and still have) – rules the nature and purpose of which the ideological critics of Christianity impugned and continue with increasing vehemence to impugn as unbecoming a truly free and self-ruling humanity – were (are) in truth a field manual of sorts, based on lived and living wisdom from beyond the world, some of which we found recorded in our ancient books of right, history, and wisdom.
If we are honest with ourselves and with our interlocutors, we must admit that, in the decades before the II Vatican Council that Catholics either love or hate for its having changed and dispensed with so many of those old rules, we had – to a significant degree – lost the sense of adventure. The Council, however, can be read as an attempt to recover the sense of adventure that makes the rules make sense, and so gives us the necessary framework within which we can decide which rules we need at this stage in the game.
As long as we are being honest, we must acknowledge that powerful players in the post-Conciliar Church have abandoned the narrative entirely, believing – or treating, which is practically the same thing – the enterprise of narrative recovery as one not worth the effort.
The sense of adventure, of danger, of fun (as only children who have played dangerous games with eyes wide open to the danger of them can understand): that is what we all want.
As Christian – and especially as Catholic – intellectuals, we would do well to recover an awareness of the Catholic Church is the bearer, the caretaker, the champion of the greatest intellectual tradition that ever there has been or shall be.
The Catholic intellectual tradition has always inspired those living it to dedicate themselves to the task of making subtle and particular distinctions within the unity of truth, to seek and always be in awe of the infinite nuance necessary and possible within the oneness of knowledge, to live in the confidence that comes from knowing that the world is larger (the Church wiser, and God greater) than one's own powers of apprehension.
Our tradition teaches us to think all the good we can of those with whom we find ourselves in disagreement. It teaches us to mark and toe the line between the position and the one who holds it. Our tradition teaches us to pronounce judgment only in the case of gravest necessity, and only for the best of all possible motives: the salvation of souls.
For us, in other words, the Holy Father's exhortation is not to abandon our enterprise, but to be our best selves as we are about it.


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Miami Book Fair • REAL CHANGE VIRTUAL TOUR • Book Reading
November 15, 2020 @ 8:00 am - November 23, 2020 @ 5:00 pm EST
Miami Book Fair @ Online
Mindful Magazine • FIND A MOMENT OF CALM • Livestream Meditation
November 15, 2020 @ 1:00 pm - 2:00 pm EST
Mindful Magazine @ Online
PS 321 • REAL CHANGE • an Evening w/ Sharon Salzberg
PS 321 @ Online
Garrison Institute • PEOPLE WHO CARE FOR PEOPLE • Retreat w/ the Holistic Life Foundation
November 20, 2020 @ 7:30 pm - November 21, 2020 @ 5:30 pm EST
Garrison Institute @ Garrison Institute Rt. 9D at Glenclyffe
Garrison, NY 10524 United States
Rubin Museum • MINDFULNESS MEDITATION ONLINE • Lunchtime Series
Rubin Museum of Art @ Online
WBI • FINDING YOUR INNER SANCTUARY • Supporting COVID Frontline Workers
December 3, 2020 @ 12:00 pm - 1:00 pm EST
International Well Building Institute @ Online
Love4Live • MUSICIANS MEDITATION RETREAT • w/ Trudy Goodman
December 4, 2020 @ 5:00 pm - December 6, 2020 @ 6:00 pm PST
Love4Live @ Online
Garrison Institute @ Online
Gaia House • DHARMA FUNDRAISING EVENT
December 13, 2020 @ 3:00 pm - 5:00 pm GMT
Gaia House @ Online
Rubin Museum of Art @ Rubin Museum of Art 150 West 17th Street
Menla • ENVISIONING 2021 • Celebrate the New Year with Dharma, Yoga, Meditation, Kirtan & Astrology
December 29, 2020 @ 2:00 pm - January 3, 2021 @ 8:00 pm EST
Menla Online @ Online
DYC • EMBRACING CHANGE • Resiliency in Challenging Times Workshop
January 10 @ 2:00 pm - 4:00 pm CST
Dallas Yoga Center @ Online
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Exercises To Do On The Couch was uploaded on September 2, 2018 at 3:29 pm. It is posted under the Couch category. Exercises To Do On The Couch is labelled with Exercises To Do On The Couch, Exercises, To, Do, On, The, Couch..
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I FINALLY HOOKED UP WITH KRISTY!
I finally met the person I wish I had met a year ago, just this morning! She seems to know everybody in the area and can get things done easily and cheaply.
I told her we needed some help getting my backsplashes finished FAST and she hooked me up! Mike said he couldn't find anyone to do our gutters and BLAM, she knew of 3 possibilities.
This woman should work for HGTV!
Of course the builder is not thrilled, but then I am frustrated to the point of steam coming out of my ears at his slow, easy-going style. He does not seem to care that we're moving in NEXT WEEK! THIS has no meaning to him.
Here is the present state of my kitchen, the counters are done and the sink is working, but that's about it. We do have electric and plumbing done with inspections coming soon, but I cannot get our builder to even come out to the house before ten or eleven each day. He just does not care.
Here's my bath vanity waiting for my fancy purple and green backsplash. Kristy found a young man for me who can get started on it possibly TODAY!
I'm so anxious to get things done so I can start cleaning up all of the sawdust, etc. and make it feel more like a home instead of a construction site.
← Family troubles AND GREAT RAINBOWS!
I like the way your kitchen is set up. Would love to be able to work in there and look out those windows. Wonderful view.
ME TOO Nancy! This gives "open concept" a whole new meaning! Please feel free to come by any time to fix us dinner! Watching the clouds go by the Spanish Peaks is my idea of a gentle retirement!
YES Carol! When will that EVER BE?


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Kawerna, kawerna krasowo–sufozyjna – pusta przestrzeń w skałach, powstała w wyniku procesów naturalnych ługowania, czyli rozpuszczania składników skalnych, przy równoczesnym odprowadzaniu do systemu krasowego materiałów klastycznych.

W Polsce kawerny najliczniej występują na obszarze Wyżyny Krakowsko-Częstochowskiej, są bardzo częste w złożach rud Zn-Pb w rejonie olkuskim. Wypełnione są tam wtórnymi węglanami lub galmanami.

Gospodarcze wykorzystanie kawern
Kawerny solne wykorzystywane są do przechowywania gazów. Urządzone w ten sposób magazyny charakteryzują się bardzo wysokimi wartościami mocy zatłaczania i odbioru gazu w stosunku do pojemności czynnych. Ponadto takie magazyny nie wymagają dużej zabudowy naziemnej, wybudowanie instalacji jest znacznie tańsze i szybsze niż w przypadku klasycznych magazynów gazu, łatwiej je monitorować i obsługiwać. Magazyny gazu urządzone w kawernach solnych mogą wykonywać wiele cykli zatłaczania i odbioru w ciągu roku. Mają też stosunkowo wysoki poziom bezpieczeństwa pod względem szczelności.

Fortyfikacje
Nazwą kawerna określa się również element fortyfikacji. Jest to sztucznie wydrążona w skale przestrzeń, służąca jako magazyny wojskowe albo korytarze.

Zobacz też

 druza
 szczotka krystaliczna
 geoda
 konkrecja
 skupienia minerałów
 septaria

Przypisy

Jaskinie
Mineralogia
Fortyfikacje

redpajama_set_name: RedPajamaWikipedia


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Ridley Scott's New 'BLADE RUNNER' is a Sequel, Features Female Protagonist & Sees Original Screenwriter Return.
Ridley Scott's 1982 masterpiece Blade Runner, based on Philip K. Dick's groundbreaking novel Do Androids Dream of Electric Sheep? is considered among the most acclaimed & influential sci-fi movies ever captured on celluloid. Alcon Entertainment who recently purchased the rights to the franchise have just announced that Scott will reteam with screenwriter Hampton Fancher, one of the writers on the original movie & that the new movie will be a sequel set "some years" after the events of the first film. When Blade Runner was first released, the film was a box office disappointment for Scott, especially since his 1979 sci-fi/horror movie Alien was a hit. One other plot detail that we do know is that Blade Runner 2 will have a female protagonist. In an interview with the Daily Beast, Scott stated "Funny enough, I started my first meetings on the Blade Runner sequel last week. We have a very good take on it. And we'll definitely be featuring a female protagonist."
I'm reading: Ridley Scott's New 'BLADE RUNNER' is a Sequel, Features Female Protagonist & Sees Original Screenwriter Return.Tweet this!


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reports. Neal told police his wife was dead inside their apartment following a heated argument on Wednesday, but didn't provide any further details on the advice of his lawyer.
No charges have currently been filed against the "She's Playing Hard to Get" singer, though he is being detained by police. The lawyer for Hi-Five, Chris Brown, says, "We are aware of the situation and are presently evaluating it."
Hi-Five's popularity peaked in the early 1990s with such hits as "I Like the Way (The Kissing Game)" and "I Can't Wait Another Minute." The group released their last moderately-successful album, Faithful, in 1993, and then came out with a reunion album, The Return, over a decade later in 2005.
Neal's band mate Tony Thompson died tragically in 2007 after inhaling too much freon. The rest of the group has been out of the public eye ever since.
BET.com is your #1 source for Black celebrity news, photos, exclusive videos and all the latest in the world ofhip hop and R&B music.
Celebrity Crime
Russell Neal
Hi-Five


Pangea Payments, a new money transfer company based in Chicago, has raised over $1M from leading institutional and angel Investors.
After starting its operations in the Impact Engine venture accelerator, Pangea has closed its first $1 million round of financing. Institutional investors that participated in the round are OCA Ventures, i2A Fund and FireStarter Fund. Angel investors include Larry Kaplan (Former CEO of NAVTEQ), Bill Gee (Executive at Cloverhill Bakery) and Bryant Keil (Founding Chairman at Potbelly Sandwich Works).