Usually, there are two types of student's complaints: grades and behavior. For example, the student is taking an online computer programming class where the professor bases 60% of the grade on the exam. Unlike any class, he expects the student to take an exam at a fixed time at 9 p.m. and submit it within an hour and a half. The professor will not accept it a second late and if the exam is not in by the time, he will simply give you a zero.
Or, for instance, the college professor offered you an opportunity to retake the test but posted this information in a fashion that nobody would receive notification of it. These are examples of a situation where you can complain about your college professor. Let's try to figure out how to complain about a college professor, what steps you should take before doing so and how to understand whether you have been mistreated by a college professor or not.
What to Do Before Complaining About a College Professor?
The first thing to do is to review the college's policy on the website. Each educational institution sets guidelines on how to complain about college professors, including any information about the type of complaints and all required steps to report. If you are about to complain about your college professor, take note that the student's complaint is valid only in case of violations of college code by the professor.
So, make sure that your issue falls under the complaint process before complaining. For instance, if you just do not agree with the professor's teaching methods, think the class is too hard to pass, or feel that the college professor is a tough grader, the educational institution will not likely follow up on your complaint. The thing is that it is based only on the subjective opinion of yours. In this case, it is better to use cheap essay writing websites. But the previous example of the exam at 9 p.m. offers some valid reasons to complain about a college professor. So, is it a good solution to report such case? What should you do in this case?
I would highly recommend you to try an informal resolution which means meeting directly with the college professor before complaining. Like in the example, the first step in contesting your grade is to communicate with the professor. Politely explain why you are not happy with the situation. It seems like there was an uncertain deadline and you could present your evidence of this.
If he does not even respond to your email, send a follow-up email or try to contact him in person. Find out whether other students had this trouble contacting him. 9 p.m. seems late but the professor might try to pick a time that works for everyone. If the professor is unwilling to communicate about the uncertain deadline, then you would speak to the academic advisor or the department head and complain about your college professor in a formal way.
Here is a clear guide for you on what to do in case you are not satisfied with the college professor or his/her opinion and want to complain.
If you want to complain about a college professor, the first thing to do is talk to that person privately and without a lot of emotions. A lot of times we have conflicts because of perception – the perception of being rude, the perception of someone being angry. So, what you have to do is really address and say "I am not sure if you are aware of this, but the other day I felt that you were raising your voice at me." The key thing is to say it to a college professor so he or she can then respond.
Oftentimes, people are upset or angry with the college professor who does not even know about this and you have not given the person an opportunity to explain. So, you are reacting based on your own interpretation of the event not hearing from the other person. That is why quite often when the college professor gets in the conversation, the matter is resolved.
If that does not work or maybe you just do not feel comfortable talking to the college professor, you can go ahead and move to the step two.
Department Chairs are linked to faculty members. Usually, on the website page, you can find the first line administrators, so all you need to do is to visit the college official page and see the list of faculty staff or supervisors you can talk to.
If for some reasons you are still having trouble, you can always talk to the Department Chairman or advisor. Oftentimes the supervisor will invite the college professor in the room and you two will mediate and work it out.
As you may have deduced, the step one and two describe the informal process of complaint. If these steps do not work, you can move on to a formal complaint process. But you should never just jump to complain about a college professor in a formal way if you have not even attempted to resolve the issue in a diplomatic way. To complain in a formal way means the student is putting things in writing and following it at the institution which is going to launch and investigate a complaint.
Write or select concern complaint or incident, your relationship to the institution (student, faculty, staff, community member, administrator, etc.). Then, you can tell specifically about the incident. When did it happen, where was the location, who was involved, whether there were any witnesses of the situation. If you have any evidence of whatever the situation is, you can upload it. The student also needs to write what resolution he or she is seeking. In other words, what would you like the college to do?
After you submit a complaint, it comes to the dean's desk and then a committee is formed and the college starts to investigate the student's complaint and decide whether there are good reasons to complain about this college professor. After the Dean has a chance to review it, a Dean's resolution should be issued. It is a letter that will outline the resolution for a student. Once the Dean's resolution is issued, the matter is resolved. Unless one thing happens.
It is quite a rare occurrence, but if you disagree with the result, you can challenge the Dean's resolution and file an actual grievance. Remember, you can only file a grievance only if the Dean's resolution has been issued to you in the written form.
One other thing I want to bring up is this. What if you notice harassment and retaliation at your college? If you are going to complain about harassment and retaliation which are viewed as highly serious ones, you can skip step one or step two and file a formal complaint immediately. But I want to mention step two is something you should feel relatively comfortable with. It is reporting the offense. Please, before reporting harassment and retaliation claims, make sure you read the definitions of what it is. What should you do if you are not sure whether it falls under harassment or retaliation or not? Just file it as a regular complaint.
Be aware of your rights and let the others know you are aware.


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Did you ever beat this quest at all? From what I've read, I don't think you have. I also absolutely cannot beat it on "easy" mode. Did you give up? I'm thinking of giving up myself and just selling everything I have. What I strongly dislike about this forum is that people don't clearly type out all the cards for the decks they're using, or at least provide a link to an adequate decklist that will beat this quest. They just say "I used hero/hero/hero deck". It's unbelievable.
Can anybody let us know what cards they used to beat this quest? I see people just stating what heroes they used. Does anybody have a card-list?
Question: If you're playing solo with one deck, you can engage Shelob yourself before exploring this location, right? It doesn't say you cannot. So since Shelob is already engaged with you, the "Shelob engages the first player" doesn't kick in. Am I right?
Well, I think that "new one deck" isn't a cure-all after all. It can't beat Shelob's Lair. It's such a long, drawn-out slog. It isn't the most effective or ideal deck to get through this quest whatsoever. I'm going to look for a more efficient deck, and I think Haldir would be the guy to go to maybe. You really have to nail Shelob while the SOB is in the staging area and account for Underground location control. This is ending up being another Journey to the Cross-roads-type quest. I don't think it's easier or harder than that. Same level of insanely hard difficulty. I don't believe that one deck is good for every quest, but I do believe that each quest has a specific deck that can beat it easily. The key is to find out which deck will do it.
Ok, so I'm using your deck on Shelob's Lair, standard mode. The first time I had to forfeit because of the stupid shadow card that said "enemy makes an additional attack after this one." All of my characters were exhausted at that point, so one of my heroes would have died. I forget if I had 1 damage or not already on hero Gandalf, but if there wasn't damage on him, I probably would have still forfeited because I hate losing a hero that early in the game. Second time I played, I got much farther...into the last stage of the quest. Everything was going fine until then. What nailed me were all those resource tokens that Shelob got, and I said "to **** with this sh**" and forfeited the game. The worst part of that stage is this: "While Shelob has at least 1 resource on her, she gains: Forced:When Shelob is dealt any amount of damage, cancel that damage and discard 1 resource from Shelob instead." This is the worst thing because it doesn't matter how many damage you deal to the SOB. It just removes 1 resource token. So I had 7 tokens on her. This means that it would take 7 ROUNDS until I could possibly attack her and cause damage. That is insanely ridiculous. Those resource tokens should just be treated as extra hit points on her (which I actually might house rule this because that Forced effect is way too unbalanced). Before I do that, however, I'm going to switch to "easy" mode and take out the gold-ringed cards. I don't even know why I bother playing this entire game on "standard" mode. From now on, everything will be on "easy." In my 100+ plays so far, it is a fact that "easy" is really "standard", and "standard" is expert (probably just a tad below nightmare mode). FFG is extremely inept when it comes to establishing difficulty levels of things, and I'm sure they know this.
I wish I had the time to make YouTube videos using your deck vs. The One Deck to see which is better on all the quests.
Well, I am very happy to report that I beat it using your deck the very first game! You have some powerful deck here, and from how it plays, I think it's better than "The One Deck." Do you use your deck for every quest? It seems like it's multi-purpose. In Journey to the Cross-roads, I got Vilya in the very first draw along with Imladris Stargazer. No need to mulligan since this was as perfect a first draw as you can have. I don't know how many rounds it took me to beat, but I ended up with 33 threat, 11 allies out (including Faramir, Arwen, Beorn, Boromir, and some more heavy hitters), and a total of 41 (yes, 41) progress tokens on the main quest card. Gandalf was fully loaded with his Wizard Pipe, Shadowfax, and his Staff. I also used the Frodo from Black Riders, and I only used his ability twice. Two cards were under the Black Gate (both Mumaks...I killed one of them very easily in 3 rounds without even losing a character). I went through the whole encounter deck once, which happened in the very last round when I won. This was on easy mode, non-campaign. I'm sure playing on standard mode wouldn't have made much of a difference since only 4 gold-ring cards would have been removed and you don't get the extra starting resource. Thank you again, and let me know if you use your deck for every quest (or if it can be used for the majority of them).
ok, I still have yet to try your deck, but I will this weekend coming up or even tonight.
With Faramir, he's the Leadership ally, I believe. As for Frodo's cancel encounter card effects ability, I've only used that to cancel an encounter card that was just revealed from the main deck (not the Crossroads deck, and never the crossroads deck. I don't think those cards have When Revealed effects anyway.). Also, Frodo's ability can't be used against Shadow cards because those weren't technically revealed from the deck itself.
Hmm, those seem interesting. I think the quest is impossible to beat solo using only one deck. You might have to go through so many losses before actually winning with just one deck, so I'll try it two-handed. Any particular strategies? I also don't know what the Sideboard cards are all about.
Thanks again. I'm modifying the deck as per your recommendations. For the Free Peoples card, it says "Action: Ready each character in play. Until the end of the phase, each character you control gets +1 willpower." So in other words, if you want to quest with the extra willpower, it's best to play this card right in the beginning of the Questing phase, before you exhaust the characters. You can do this because you can play events before exhausting them.


As I've said before I love coffee ... it doesn't have much to do with today's topic about squeezing time but some days I wish for more of both.
I had the pleasure of spending time with some of the best persons on the planet, writers, editors, agents. For almost four days at the ACFW conference I got to meet some really talented and nice persons and learn a whole lot about the craft of writing. Time seemed to move slower for those days. Isn't it funny that when you're enjoying something time seems to expand to fit your needs?
Yet, on any given weekday, time seems to roar by as fast as a morning drive-thru line at Starbucks, frenetic and rushed. We can't make it go any slower or faster but some of us do try. I'm guilty, of it as well. Try to squeeze in one more thing to do during the day.
Maybe if we all learn to relax, grab a great book, and a handful of something sweet or salty too, time won't seem all that important to us. Instead we can be in the moment, the one that He's created just for you.


India's leading cookery expert deals with the various aspects of baking. Thangam Philip transforms sugar, butter, flour and spice into reliably delicious, and eternally popular cakes, pastries, biscuits, bread and sweets. This book has been written in a systematic manner, with a list of the right measure of each ingredient. You are assured of perfect results every time.


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Welcome Days
Activities and Resources
Predator Free
Geology, Geography and Ecology
Quarantine Station 1861-1924
Ships in Quarantine
Military Hospital 1915-1919
Attempts at Farming and Tourism 1924-1958
Community and DOC Guardianship from 1958
St Martin Lodge
Ships and the Island
'Shot At Dawn' memorial
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'Shot At Dawn' Memorial – WW1
Memorial – photo Jinty McTavish
Commemorates five New Zealand soldiers executed following court-martial in WW1
Press release from the Quarantine Island Kamau Taurua Community (Incorporated) 13/04/2015
Preparations are underway for a simple dedication ceremony on Quarantine Island to be held the day after ANZAC Day (on 26th April). The Quarantine Island Kamau Taurua Community, in support of elder Lyndall Hancock, have decided to commemorate five New Zealand soldiers executed following court-martial, two of them from Canterbury and three from Otago regiments.
The memorial, which is planned to be erected on the old WW1 parade ground on the island, will also acknowledge the burden of those soldiers who were their executioners, some of them being men from their own units. In WW1, 28 NZ soldiers in Northern France and Southern Belgium were court-martialled and sentenced to death; almost all for desertion in various forms.
Some of them were frequently in trouble, some were suffering from "shell shock", some were not fully recovered from injuries and some were victims of indifference or malice by their superior officers. Few were fairly represented at their courts-martial.
Of these 28 men, five were shot: Frank Hughes, John Sweeney, Jack Braithwaite, John King and Victor Spencer. "The actions of the soldiers who were shot might now be viewed very differently", said Lyndall Hancock. "At the time, harsh military discipline was seen as necessary and the death penalty was part of that process. Our modern understanding of post-traumatic stress disorder has led to a new perception of their actions, which at the time were seen as deeply shameful and traitorous.
Our Community wanted to remember these men and to our knowledge, this will be the first such memorial to them in New Zealand. To us, this reflects our Community ideals of peace, social justice and restoration." She added that the project which had developed through her work with the Island's former keeper, Gordon Douglas, was independent of official commemorations.
In 2000, a Pardon for Soldiers of the Great War was enacted in Parliament, which formally pardoned these men. The Quarantine Island Kamau Taurua Community was formerly known as the St Martin Island Community and for more than 50 years has been involved in the voluntary care and restoration of this historic island, which is a Department of Conservation recreational reserve.
Aside from re-vegetation and restoration of historic buildings from the quarantine days of Otago's settlers, the community also hosts many school groups and others who appreciate the tranquillity and simplicity of the island. Part of their concern has also been with issues of social justice, and over the years, a quiet influence has been felt in the opportunity for people to learn and express ideas on topics such as domestic violence, poverty and inequality.
The Community has always seen itself as a beacon of hope and of peace. In recent years, alternative commemorations of Anzac Day have taken place, where the emphasis has been on voicing the often unheard stories of those who served – the women at home, personal connections to soldiers who returned as very different men, and the stories of those who chose not to fight because of their pacifist beliefs.
The Island Community has had a strong connection to the global peace movement and at one stage in the 1980s hosted German conscientious objectors who elected to do voluntary service on the island.
Quarantine Island Kamau Taurua Community (Incorporated)
Shot at Dawn Poster
Soldiers Memorial Program
Peter Matheson speech ANZAC
Photos from Facebook pages
TV News report
The five soldiers executed
Frank Hughes Age 28 Canterbury Regt 25 Aug 1916 Desertion
John Sweeney Age 37 Otago Regt 2 Oct 1916 Desertion
John Braithwaite Age 31 Otago Regt 29 Oct 1916 Mutiny
John King Age 32 Canterbury Regt 19 Aug 1917 Desertion
Victor Spencer Age 23 Otago Regt 24 Feb 1918 Desertion
(Dedication ceremony April 26th 2015, photo Francine Vella)
" ANZAC Peter Matheson
Five young men, Frank Hughes, John Sweeney, John Braithwaite, Victor Spencer, John King. Volunteers for King and Country.
An engineer, miner, builder's labourer, a journalist. Told the night before they were to be shot at dawn.
We think of them today. Of their families. Of the unnamed mates who had to raise their rifles and shoot them in cold blood. Of the medical officers who certified their deaths. Of chaplains, like Parata, who sat up with them through the night. Of fellow prisoners in the detention camp in France who were marched out to watch the executions, stage-managed as a grim deterrent to them and others.
Today we are here to remember them. "Don't bandage my eyes. I want to see them shoot", said Frank Hughes. John Braithwaite couldn't believe he was being accused of starting a mutiny, when his aim had been to defuse tension. We ask: why were these young men shot for being terrified? What does that tell us about this war?
This autumn in particular we focus on Gallipoli. Many of us wonder at the courage of individual soldiers. Many wonder at the absolute folly of the Gallipoli campaign, indeed of the whole War. Apart from toppling the German Kaiser and ushering in the Russian Revolution it achieved nothing at all. Did it? What did it do for New Zealand? These young men were caught in the middle. Their name became like the mud of the Somme. There are no memorials to them.
We remember the top brass, the Russells and the Haigs. Their determination to maintain discipline meant that individual soldiers, often with proven records of bravery, became means to ends. Although stunned, concussed, their nerves shot to pieces by the inhuman bombardment on the Somme, or elsewhere, they were branded as cowards, deserters. What sort of army had to rely on this systematic terror?
There was a structure of military justice. These men were not strung up by kangaroo courts. They were given a defence counsel. The decision of the court martial was referred to company commander and up the line to Haig himself. Many death sentences were in fact commuted. We are not here to point accusing fingers at anyone.
It is the machine-line inhumanity of the whole process which these executions highlight. Private Sheehan, himself undergoing Field Punishment, was outraged by it. He refused to fill sandbags to form a wall for the execution of John King: "I will not fill sandbags to shoot a boy wearing the same uniform as myself."
It is good that this War is not being forgotten. But why are our leaders so gung ho on celebrating it as something to be proud of ? What was so glorious about it? What can we today learn from its butchery? Local Frenchwomen laid flowers on the grave of Frank Hughes a hundred years ago. We follow their compassion today. We mourn these forgotten men.
We are not here to make heroes of them. They were broken. When ordinary guys, driven beyond endurance, their nerves gone, chain-smoke, get drunk, go AWOL, do anything rather than face the trenches again, what is that telling us? What sort of Imperial values, what sort of military discipline, what sort of political leadership rewarded terror with humiliation and the firing squad?
We hope this memorial will stir up compassion, and nudge the passer-by to ask some of these questions.
Peter Matheson. April 2015″
Nau Mai Haere Mai
Copyright 2021 © Quarantine Island Kamau Taurua

redpajama_set_name: RedPajamaCommonCrawl


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A new study links cerebral palsy and mental health disorders
While cerebral palsy primarily impacts muscle tone, balance, and coordination, it may have an impact on a person's mental health. According to a study published in the Annals of Internal Medicine, cerebral palsy poses the risk of developing a mental health disorder, especially to adults.
The study finds that clinical awareness and available resources are lacking for mental health disorders linked to cerebral palsy. According to researchers, the medical community still hasn't caught up.
"The adult [cerebral palsy (CP)] population is expanding because of increased survival rates and stable or marginally increased global prevalence of the condition during recent decades," Daniel G. Whitney, PhD, of Michigan Medicine, the University of Michigan Depression Center and the Institute for Healthcare Policy and Innovation at the University of Michigan, wrote in the report.
Prevalence of mental health disorders in people with cerebral palsy
After reviewing a national database of insurance claims, researchers identified adults with cerebral palsy only, with cerebral palsy and a neurodevelopmental disorder, and without cerebral palsy who in 2016 were enrolled for 12 months. By doing so, the study scrutinized 37 mental health conditions that were found to be prevalent in the subjects.
Out of 8.7 million adults, approximately 5,052 had cerebral palsy and 2,296 had cerebral palsy with a neurodevelopmental disorder. In the final sample, the cerebral palsy rate was found to be 0.84 per 1,000 adults. Adults with cerebral palsy were found to have a greater prevalence of mental health disorders in contrast with adults who didn't have cerebral palsy.
The ratio for mental health disorders in adults with cerebral palsy versus those without cerebral palsy was found to be:
Schizophrenic disorders — 2.8% vs. 0.7%
Mood effective disorders — 19.5% vs. 8.1%
Anxiety disorders — 19.5% vs. 11.1%
Personality and behavioral disorders — 1.2% vs. 0.3%
Alcohol and opioid-related disorders — 4.7% vs. 3%
Challenges in diagnosis and treatment
Diagnosing and treating mental health disorders in people with cerebral palsy poses some challenges in the medical community, as some health professionals either lack the necessary tools or feel "unqualified and uncomfortable."
Gloria Krahn, PhD, MPH, of Oregon State University and Susan Havercamp, PhD, of Ohio State University, explains in an editorial accompanying the study:
"Health professionals caring for adults with developmental disabilities need to understand the social stressors they experience, differentiate mental health disorders from other contributors to behavioral problems, and participate in person-centered planning for the individual."
The birth injury lawyers at Goldberg & Schulkin Law Offices hope that medical professionals can develop methods to identify links between cerebral palsy and mental health disorders and implement effective treatment strategies.
With law offices in Chicago and Milwaukee, our legal team is dedicated to holding negligent parties accountable and bringing justice to families affected by cerebral palsy.
To learn how we can help, contact us online to set up a free consultation.
Surgery Shown to Help Children with Cerebral Palsy Walk
Targeting the Maternal Injury Epidemic
What is Birth Hypoxia (Asphyxia)?


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MERKIC
Totentanz Maschine
Directed and Produced by Giacomo Merchich
for Totentanz Project by Andrea De Simeis https://totentanz.cubiarte.it/
Music by Angelo Urso
"At a single turn of the handle it plays a Dies Irae while rotating three cylinders to display eighteen illustrations printed using a traditional 'torchio a stella' press.
At the end of its delicate musical motif, the music box produces a little 'booklet' for its operator, almost like the wizard Zoltar's puppet would do in the old Luna Parks. It's an illustrated plaquette in which a dying person meets Death and a brief dialogue between them ensues".
Andrea De Simeis
When I first had the pleasure of seeing the Totentanz Machine that my dear friend Andrea had created, I was astonished by the ingenuity and creativity inherent in this powerful magical totem.
Thinking aloud, I mentioned how cool it would be to create a 3d model of it. That started Andrea and me off on an exciting collaboration.
A few weeks later I was already working on it, and when I started to see the first lines taking shape, it was clear that no detail must be left overlooked, and this made the collaboration even more fulfilling.
I recreated and assembled every single piece and, even if it was a digital simulation, I wanted to think and act analogically so that every detail would be original.
Andrea's engravings on the carousel, inspired by the most famous European macabre dances, are linked with the excellent work of artists from all backgrounds: writers, musicians, directors and actors.
I propose taking my Totentanz contribution on tour, presenting an unusual point of view of the hidden and most intimate mechanisms of this fascinating "musical box". For this trip I have chosen Angelo Urso's music with his double bass: his atmospheres, deep and solemn, are a perfect fit with my storytelling.
WIP shots
info.merkic@gmail.com


Imre Szénási did a number of cross-border marathon swims from the ages of 26 to 40.
The Honor Swimmer in the International Marathon Swimming Hall of Fame was from Hungary who often swam with goggles, but perched on his forehead and not over his eyes.
* In 1959, he completed a 130 km (88.7-mile) river swim from Medveďov, Slovakia to Budapest, Hungary in 19 hours 45 minutes.
* In 1961, he completed a 76 km (47.2-mile) lake swim from Balatonkenese to Keszthely in Lake Balaton, Hungary in 36 hours 29 minutes.
* In 1964, he completed a 77 km (47.8-mile) swim down the Danube from Budapest to Dunaújváros in Hungary in 13 hours 55 minutes.
* In 1966, he completed a 219 km (136-mile) swim down the River Tisza from Tiszasüly to Szeged in Romania and Hungary in 44 hours 50 minutes.
* In 1967, he completed a 241 km (149.7-mile) river swim from Bratislava, Slovakia to Budapest, Hungary in 41 hours 40 minutes.
* In 1972, he completed a 240 km (149.1-mile) river swim from Kisköre to Szeged, Hungary in 45 hours 57 minutes.
* In 1973, he completed a 250 km (155.3-mile) river swim from Vienna, Austria to Budapest, Hungary in 50 hours.


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In a four page ruling issued May 7, 2015, United States District Court Judge Paul A. Magnuson blocked a preliminary injunction filed by a group of small banks and credit unions against a settlement proposed by MasterCard Worldwide and Target Corp.
The plaintiffs' claimed the settlement terms provide insufficient compensation for losses resulting from Target's 2013 security data breach, which compromised approximately 40 million credit and debit cards and 70 million consumer email and physical addresses.
Plaintiffs included Mutual Bank in Whitman, Mass.; Village Bank in St. Francis, Minn.; CSE Federal Credit Union in Lake Charles, La.; First Federal Savings of Lorain in Lorain, Ohio; and Umpqua Bank in Roseburg, Ore., a subsidiary of Umpqua Holdings Corp. The claimants stated that smaller financial institutions lack the reserves and infrastructure to effectively deal with the increasingly frequent and wide-scale attacks against retailers. Breach-related costs include credit and debit card reissuance, reimbursement of fraudulent charges and preventive maintenance such as free credit screening services to customers potentially affected by data breaches.
April 15 handshake, May 20 deadline
Target and MasterCard disclosed on April 15 that they had settled a dispute over the amount Target owed MasterCard's issuing banks for the December 2013 security breach. Target agreed to pay MasterCard $19 million if MasterCard secured a 90 percent approval from eligible card issuers by May 20. On April 16, MasterCard sent estimates to issuer banks of calculated damages from the Target breach, offering to pay a fixed percentage of MasterCard-related costs. Banks and credit unions had until May 20 to accept or reject the offer.
Judge Magnuson called the 30-day window "a short time-frame" for banks to decide and noted that lead counsel for plaintiffs "were neither involved nor informed of the settlement before the public announcement." Despite his expressed disapproval, Judge Magnuson could find no evidence of outright coercion or misconduct.
"Plaintiffs' lead counsel has proffered not a single affidavit from a bank that it fears losing MasterCard's business if it does not accept MasterCard's offer," he wrote, thus reluctantly granting approval for the settlement to go forward.
Ruling based on 1995 precedent
Judge Magnuson referenced a 1995 ruling by the Eighth Circuit Court in Great Rivers Co-op of Se. Iowa vs. Farmland Industries Inc., which cautioned against restraining speech in a class-action context, claiming that the courts cannot intervene in class-action settlements unless there is clear evidence of interference in the plaintiffs' rights. Guided by this standard, he was clearly empathetic toward the plaintiffs but found insufficient legal basis to grant the preliminary injunction.
"The Court agrees with the Plaintiff's counsel that the terms of the settlement do not appear altogether fair or reasonable," Magnuson wrote, further noting that "the way this issue has arisen is neither fair nor is it how the Court expects attorneys to conduct themselves in litigating matters before the Court." He later commented that while the settlement may not pass the smell test, there was no serious misconduct by any of the parties.
Target leaves Canada, expects more fall-out
Target is bracing for more fall-out from the 2013 breach. In its annual report released March 13, the retailer stated that it expects further litigation from consumers as well as from state and federal regulatory bodies, including the Federal Trade Commission, the Securities and Exchange Commission and leading payment card brands.
Target recently closed 133 stores in Canada, laying off more than 17,000 workers in that market and auctioning off its Canadian real estate. Lowe's Companies Inc. and Wal-Mart Stores Inc. were quick to snap up available sites.


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Star Wars and the quest for robot rights
Presentation view
We, robots: L3-37 has been described as "the first woke bot of Star Wars".
Should robots be treated like humans? Solo: A Star Wars Story features a droid who feels emotions and demands "rights". The concept of "robot rights" is becoming increasingly important.
The new Star Wars film may be about the human Han Solo, but its real star is a sassy female robot. L3-37 is a top pilot, but she also has self-awareness, feels love, and gets angry when other robots are mistreated. In one scene, when asked if she needs anything, she replies: "Equal rights."
Until now, robots in Star Wars films were basically slaves. They were barred from certain places, and other characters bought, sold and destroyed them at will.
In real life too, we tend to see machines as things that only exist to help us. As artificial intelligence advances, however, people are asking whether they may one day experience exactly the same things as humans — and how we should treat them if they do.
People already feel empathy for some machines. In one study, people refused to beat small robots to "death". Like Star Wars, recent TV shows Westworld and Black Mirror look at the ethics of hurting and abusing humanlike bots.
Such robots are still a long way off. If they become a reality, should they get the same rights as humans?
No. Even if they act all clever and emotional, robots will still just be objects, created by us. They will never have the consciousness that makes humans so unique. Sadly, many people are still mistreated in our world. We should focus on spreading human rights — then animals rights — rather than be tricked into feeling sorry for machines.
Others think…
Wrong. We only think we are unique because we do not yet understand our own brains. One day, we will realise that they are basically just machines too. If robots can feel real love and pain, they should be allowed to marry and be protected from harm. If we do not give them those rights, how can we expect to treat each other with respect?
If you were told to destroy a humanlike robot, would you do it?
Write a list of things that a robot would need to have before being considered "humanlike". (For example, must it be able to experience physical pain?) Share your answers with the class.
Some People Say...
"A year spent in artificial intelligence is enough to make one believe in God."
Cheeky, full of character.
When someone knows that they are conscious (see below), they are "self-aware".
The ability to understand and share someone else's feelings.
The moral rules that people follow in order to have a good life and benefit society.
When someone is aware of their own body and environment, they are "conscious".
Design & Tech
Please click on "Print view" at the top of the page to see a print friendly version of the article.


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https://armorama.com/news/soviet-machine-guns-of-world-war-ii
Soviet Machine Guns of World War II
posted on 1 month ago
This is a review by Randy L Harvey of Soviet Machine Guns of World War II from Osprey Publishing by author Chris McNab and illustrators Steve Noon and Alan Gilliland and edited by Martin Pegler.
** In 1939, three machine guns dominated the Red Army's front-line infantry firepower -- the DShK 1938 heavy machine gun, the PM M1910 medium/heavy machine gun, and the Degtyaryov DP-27, a lighter, bipod-mounted support weapon. Confronted by cutting-edge German technology during the Great Patriotic War (1941–45), the Soviets responded with the development of new weaponry, including the SG-43 medium machine gun and the improved version of the DP-27, the DPM. Fielded together, these weapons gave the Red Army a more practical range of support, better able to challenge the Germans for superiority on the battlefield. Illustrated with high-quality photographs and specially commissioned artwork, this study explains the technology and the tactical applications of the machine guns, from assault teams on the streets of Stalingrad to tank crew struggling for survival at Kursk. **
** Quoted from the back cover of the book.
Osprey Publications has released Soviet Machine Guns of World War II as Number 81 in the Weapon series. It is an 80-page soft cover book. Included with the text are black and white photographs, color illustrations, detailed captions, informational charts, cutaway views and more. It has a 2022 copyright, a publication date of February 15, 2022, and the ISBN is 978-1-4728-4239-8.
THE CONTENTS:
- Introduction
- Tokarev, Degtyaryov and Goryunov
- Use
- Tactical fire support in total war
- The transformation of Soviet firepower
- Conclusion
- Further reading
- Index
THE TEXT:
Author Chris McNab provides a well written text detailing various machine guns in use by the Soviets during World War II from their development, production and introduction throughout their trials and testing, improvements and on through to their issuance and use by the Soviet military. Some of the machine guns detailed and discussed are the Maxim M1905, M1910, M1910/30 and Maxim-Tokarev (M-T) machine gun, Degtyaryov DP light machine gun, DShK heavy machine gun, Goryunov SG-43 medium machine gun and others as well as their use in infantry support, anti-aircraft and armor mounted roles. Chris McNab provides an excellent description of all of the technical specifications of the weapons and accessories in an easy-to-read format which the detailed oriented reader will benefit from. I personally feel that Chris McNab has covered all areas and aspects of the weapons and left no area of the weapons undiscussed and detailed. In addition to his own words Chris McNab has also provided quotes from official accounts. The text in the book is nicely written and well detailed. As I read through the text, I didn't notice any spelling or grammatical errors. Grammar and spelling might not be an important factor to everyone however it is something that I take notice of and pass on my findings. I feel that if the text is well written then it shows that the author has taken the time to be professional with their writing. Anyone wanting to add an excellent reference and history book on Soviet machine guns and other small arms used during World War II to their personal library will be pleased with this informative and interesting book.
THE PHOTOGRAPHS:
A total of 49 black and white photographs and 14 color photographs are included in this volume. The photographs range from wide angle photographs to close-up detailed photographs. The contain a combination of in-action photographs, photographs removed from motion pictures to photographs that have been staged for the photographer. The majority of the photographs are clear and easily viewable; however, a few have an out of focus look to them and some appear to be too dark, and others appear too light. This is typical for the discussed period of history and the quality of the photographs is of no fault of the author and do not take anything away from the book. Author Chris McNab stuck to the title of the book and chose subject specific photographs and did not include photographs that strayed from the main subject of the book. The majority, if not all, of the photographs will prove to be a wealth of information to anyone interested in Soviet machine guns and other small arms used during World War II due to the details they contain.
THE ILLUSTRATIONS:
There are 5 color illustrations included in the volume by illustrators Steve Noon and Alan Gilliland. Steve Noon completed the 2 battlescenes for this book. Alan Gilliland completed the 3 cutaway illustrations for this book. The illustrations are very well done, nicely detailed and are of:
Plate A
DShK infantry support fire and DP assault
- A one-page action illustration depicting a Soviet DShK HMG gunner and assistant gunner laying down fire on a German occupied village in the northern Caucasus to provide cover for a rifle squad to move forward.
Plate B
Anti-aircraft fire – quad PM M1910/30 and SG-43
- A one-page action illustration depicting a Soviets firing a Soviet quad PM M1910/30 machine gun arrangement installed on a Soviet GAZ-AA truck firing at attacking German Junkers JU 87D Stukas while two Soviets on the ground pull a Goryunov SG-43 on a Degtyaryov mount into position at Kursk in July 1943.
Cut-A-Way Illustrations
The DP Exposed
- A two-page cut-a-away view showing the internal workings of the 7.62x54mmR Degtyaryov DP light machine gun. Also provided is a key which details 28 specific items that are pointed out on the weapon.
The DShK Revealed
- A two-page cut-a-away view showing the internal workings of the 12.7x108mm DShK heavy machine gun. Also provided is a key which details 28 specific items, including the anti-aircraft sight, that are pointed out on the weapon.
Plate C
The SG-43 Unveiled
- A two-page cut-a-away view showing the internal workings of the 7.62x54mmR Goryunov SG-43 medium machine gun. Also provided is a key which details 21 specific items that are pointed out on the weapon.
THE CAPTIONS:
The captions are well written and explain the accompanying photographs and illustrations in great detail eliminating any doubt as to what is shown. The captions go into very specific detail as to the specific weapons shown, specific individuals, military units, associated equipment carried and used, specific items of interest shown, armor, vehicles, dates and locations and other such pertinent information. As I read through the captions, I didn't notice any spelling or grammatical errors. I was impressed by Chris McNab's captions as they are very helpful to the reader due to their detailed content as opposed to other captions that I have seen that are very brief and lacking in detail.
INFORMATIONAL CHARTS:
There are 2 informational charts included in this volume and they provide information on the following:
- Aim Point Lead in Aircraft Silhouettes
- Personnel and Machine Guns in the Red Army Rifle Division, 1941-45
There is 1 note included in this volume and it is:
- Author Acknowledgements
- Artist's Note
Osprey Publishing also offers Soviet Machine Guns of World War II as:
eBook (ePub) ISBN: 978-1-4728- 4240-4
eBook (PDF) ISBN: 978-1-4728- 4237-4
Osprey Publishing's, Soviet Machine Guns of World War II is also available as an electronic Kindle version through Amazon.com.
UK £14.99 / US $22.00 / CAN $30.00
https://ospreypublishing.com
This book was provided to me by Osprey Publishing. Please be sure to mention that you saw the book reviewed here on the KitMaker Network when you make your purchase. Thank you.


The SpringLake Angus Center is the perfect place for a large or small family gathering. Great for holidays, company camping trips, reunions, weddings, or just a relaxing get away. Choose to sleep inside a temperature controlled building or pitch a tent outside and be surrounded by nature! Large projector screens provide an opportunity for a family movie night or create your own dance party with our surround sound system. This area is our command center for SpringLake Angus Ranch; a short driving distance provides 3 lakes with fishing, swimming, and boating, plenty of hiking trails with all kinds of Nebraskan wildlife to see such as, birds, waterfowl, deer, and more, areas to explore on foot or with ATVs, and so much more space for activities. Other opportunities around our campgrounds include within 30 miles of two casinos, 40 miles of Ashfall's Fossil Beds, less than 20 miles from the Niobrara and Missouri River. Then wind down your busy day around the Center's fire pit and listen to comforting sounds of nighttime nature.
Natural features you'll find at SpringLake Angus Center in Nebraska.


text:
package com.fredhopper.server;

import static com.google.common.truth.Truth.assertThat;

import java.util.Collection;
import java.util.Collections;

import javax.ws.rs.core.Application;

import org.eclipse.jetty.servlet.ServletContextHandler;
import org.junit.Test;

import com.fredhopper.environment.Environment;
import com.fredhopper.server.spi.ApplicationFactory;

public class ApplicationFactoryLoaderTest {

  private static class NullApplicationFactory implements ApplicationFactory {
    @Override
    public Application createApplication(Environment environment) {
      return null;
    }

    @Override
    public String path() {
      return null;
    }
  }

  @Test
  public void createApplicationUsesProvidedFactories() throws Exception {
    ApplicationFactoryLoader loader = new ApplicationFactoryLoader() {
      @Override
      protected Iterable<ApplicationFactory> loadFactories() {
        return Collections.singleton(new TestApplicationFactory());
      }
    };
    Collection<ServletContextHandler> contexts = loader.apply(null);
    assertThat(contexts).isNotNull();
    assertThat(contexts).isNotEmpty();
    assertThat(contexts).hasSize(1);
  }

  @Test
  public void createApplicationsReturnsEmptyOnNullApplication() throws Exception {
    ApplicationFactoryLoader loader = new ApplicationFactoryLoader() {
      @Override
      protected Iterable<ApplicationFactory> loadFactories() {
        return Collections.singleton(new NullApplicationFactory());
      }
    };
    Collection<ServletContextHandler> contexts = loader.apply(null);
    assertThat(contexts).isNotNull();
    assertThat(contexts).isEmpty();
  }

}

redpajama_set_name: RedPajamaGithub


High visibility clothing plays a role in workplaces across a range of industries. A key part of accident prevention and maintaining safety, the correct use of hi-vis workwear can save time, money and even lives.
Whatever industry you work in, there will be rules and regulations on what is acceptable and unacceptable to wear in your workplace. Uniforms are sometimes provided, which makes it much easier to know what is expected of you.
Whilst work trousers, high viz work wear and safety work wear aren't always the most glamorous of items, they provide not only valuable safety measures in the workplace but an identity to those who wear them. Where would the mechanic be without the classic blue overall, or the road technician without the high viz?
Whether it's on oil rigs, construction sites, roadworks or other environments where risk of injury can be high, protective clothing and shoes is an essential part of the modern workplace. Ensure your workers are kept as safe as possible with this guide to protective clothing and shoes.


Cherry tiered coffee table in great condition with nice turned corner legs and framed table top. Coffee table measures 52" long x 32" wide x 21" tall, 13" space between top and bottom shelf.
Click the button below to add the Cherry Tiered Coffee Table to your wish list.


text:
Cox and The Trust for Public Land Launch Arizona's 4th Annual Cox Conserves Heroes Awards Program
Cox honoring environmental volunteers in Phoenix and Southern Arizona; $20,000 to be awarded to local environmental nonprofits
PHOENIX, April 14, 2015 /PRNewswire/ -- Cox Communications, in partnership with The Trust for Public Land, is seeking nominations for Arizona's fourth annual Cox Conserves Heroes awards program. A total of $20,000 will be donated to local environmental nonprofits on behalf of the winner and finalists.
Nominations are being accepted through 5 p.m. MT on May 18 at www.cox7.com/cox-conserves for volunteers in Phoenix and Southern Arizona who are creating, preserving or enhancing outdoor spaces.
A judging panel comprised of civic and environmental leaders will select three finalists who will then compete to be named Arizona's 2015 Cox Conserves Hero. The winner, chosen through an online public vote, will receive $10,000 to donate to his or her selected nonprofit beneficiary. The two finalists each will receive $5,000 for their nonprofits of choice.
Nominee activities must be performed on a volunteer basis and may not be part of an individual's paid employment.
Arizona's 2015 Cox Conserves Heroes Timeline:
Nominations: now – May 18
Voting: July 13 – August 10
Winner Announcement: August
Scottsdale's Melinda Gulick, Tucson's Brad Lancaster and Phoenix's Greg Clark are previous recipients of Arizona's Cox Conserves Heroes award.
As either a finalist or winner's nonprofit of choice, the following Arizona organizations have received financial support from the Cox Conserves Heroes program: Arizona Native Plant Society, Desert Harvesters, McDowell Sonoran Conservancy, Mission Garden, Nina Mason Pulliam Rio Salado Audubon Center, Phoenix Mountains Preservation, Tigermountain Foundation and Wild At Heart.
The Cox Conserves Heroes program was created through a partnership between The Trust for Public Land and Cox Enterprises, the parent company of Cox Communications. Cox Conserves Heroes also takes place in Calif., Ga., Fla., La., Mass. and Va. Overall, nearly $500,000 has been donated to environmental nonprofits and more than 140 volunteers have been honored through the Cox Conserves Heroes program.
Cox Communications is the third largest cable provider and a multi-service broadband communications company serving nearly 3 million residential and business product subscribers in Arizona (a product subscriber represents an individual service purchased by a customer). In metro Phoenix, Cox serves approximately 2.5 million product subscribers. In Southern Arizona, Cox serves approximately 400,000 product subscribers. Cox's 24,000-mile hybrid fiber coaxial cable network throughout Phoenix and Southern Arizona provides homes and businesses with digital television, high speed Internet, home networking, high-definition television and digital telephone service over its own nationwide IP network. Cox is the third largest private for-profit employer in Arizona. During the past nine years, Cox has topped numerous J.D. Power and Associates' studies of customer satisfaction, most recently receiving top honors for residential telephone & high speed Internet, and business data services and has received PC Magazine's "people's choice" award for the sixth time. Additionally, Cox High Speed Internet has been ranked #1 for the past seven years on the "Ranking Arizona-Best of Arizona Business" list. Cox Media is responsible for the sale of cable advertising throughout Arizona. Cox Communications is a wholly owned subsidiary of Cox Enterprises Inc and serves approximately 6 million customers nationwide. Additional information about Cox in Arizona is available at www.cox.com/arizona.
http://www.coxconserves.com/heroes
For further information: Andrea Katsenes, Cox Communications, 623-328-3272, Andrea.Katsenes@cox.com, Elizabeth Olmstead, Cox Enterprises, 678-645-0762, elizabeth.olmstead@coxinc.com, Kristen Anderson, The Trust for Public Land, 415-495-4014, kristen.anderson@tpl.org


If you're a fan of the WarioWare series, you'll no doubt be aware that the games feature a strange and often rather comical collection of minigames that you wouldn't usually see in a 'normal' release. Among the countless oddities that players will have experienced is Gold Digger - a nose-picking minigame that has appeared in several WarioWare games including WarioWare Touched!, WarioWare: D.I.Y. and the latest release on 3DS, WarioWare Gold.
On the surface, a three-second game like this might seem almost pointless, as if hardly any thought process would have gone into its creation, but even the silliest of minigames need careful planning and consideration. Speaking to Kotaku about the game in question, longtime Nintendo developer Goro Abe explained how it came into being during the development of 2003's WarioWare, Inc.: Mega Microgame$!.
"The basis for Gold Digger was a note that was written by our director at the time. All that was on the note was a picture of a finger and a nose, and the word 'Pick!'. I was a programmer at the time, and when I saw that note, a design came to mind for a game where you pressed the A Button at the right time to stick a horizontally-moving finger into a nose."
These notes formed the basis of WarioWare's entire creation; the development team would come up with hundreds of ideas for tiny games and stick them up on a board to share inspiration. Abe goes on to explain how the concept had to be immediately understood by the player, and the process behind creating different difficulty levels.
With a final addition of a double-pick for even more difficulty, a back and forth of feedback and adjustments, and the creation of some sound effects to go with it, the game was finally complete, ready to join the countless others already created - and those still yet to be thought up.
The WarioWare minigames might only last for a couple of seconds, but they still have a lot of love and care going into their creation. Also, coming up with nose-picking minigames for a job sounds great to us.
Gold Digger is the quintessential WarioWare microgame.
This was the microgame that made me buy the first game.
"There's a minigame where you pick your nose? And a minigame where you're an anime girl sniffing snot up her nose? Instant purchase!"
So juvenile yet well thought out. I love it.
Next, a Microgame of making a Symphony from 20 different....... Farts !
Ah, WarioWare, how I love thee.
(Although I'm sure it will rely on motion control like Smooth Moves which I wasn't the hugest fan of).
This was one of the minigames that made me want WarioWare Touched after playing the in-store demo back in the day. It's so simple yet genius!
This reminds me, I'd like to see another WarioWare DIY. I had some good times with that one.
Get us a real new Wario Wario without all those rehashes. Be creative Nintendo.
Or give us an M rated Wario game, kinda like a crossover between Mario Odyssey and Conker's bad Fur Day.
Leave it to Nintendo for an unfortunately-timed entry at the end of the Switch's life cycle.
@AlexSora89 I was one of the like three people that bought Gold in the US.
Had Gold come out in, like, 2012 or even 2013, we'd be singing a different tune. 2018, for a 3DS WW game, is downright suicidal.
@BigKing God, if it wasn't so Gamepad dependent I could actually see them doing something like that.
I still need to pick up WarioWare Gold!
These games always have some good pickings.


Topic: CPU overclocked to 7.104Ghz!
Forum: Overclocking Posted: Sun Nov 26, 2006 5:49 pm Subject: CPU overclocked to 7.104Ghz!
You had me scared Alan, for a second when I first saw the title of the topic I thought you were going to cover pencil and paper, the very first "computer"
Hello, I'm brand new here, so.. yeah. hi.


text:
Ägartillskott innebär att ägarna i ett aktiebolag tillför kapital till ett bolag för att stärka bolagets ekonomi. Ägartillskott kan praktiskt ske genom nyemission. Begreppet används i första hand i samband med företag som drabbats av ekonomiska problem, snarare än om vilken nyemission som helst.

Aktier

redpajama_set_name: RedPajamaWikipedia


The Annual Meeting of Wanstead WI will take place on Thursday 18 November at 8pm at Christchurch Hall, Wanstead.
At the meeting the WI Executive Committee will present the Committee's Annual Report, the Financial Statement and also elect a new President and Committee members. The election of the President will be conducted by the visiting WI advisor, Pam Pratley, from Essex Federation.
The Annual Meeting is also an opportunity to raise and pass Resolutions; for example we have discussed the possibility of adopting a charity to support for the next twelve month period. If anyone would like us to discuss a particular resolution please let the Committee know as soon as possible because we need to prepare the necessary papers.


These three topics seem too intertwined to be discussed separately. They form a consistent part of my reflections and are something which I often find great joy in discussing. I have attempted to discuss them both separately and in relation to one another. I shall begin by discussing how my views have so far been formed.
How my views have been formed thus far?
I was brought up in a catholic environment and school, baptised, made my communion and taken to church until around age 13. At that age my parents left the choice up to me. I stopped going to church as I just felt I was going through the motions when I was there, repeating words and not putting any meaning into them. I maintained a belief in God throughout college and university. I would often talk to God, usually in a sense of wanting something – whether it be a partner, success with music etc. I think at one point I may have apologised to God for always seeming to be asking for something. When I moved to Birmingham I worked in construction and I continued what had become a regular drinking habit. Drinking has always been in my environment. I never seemed to enjoy drinking, certainly not excessively, but I kept doing it through my youth. As a child I was quite outgoing. The problem with drinking is that it releases inhibitions so when I first started, I would find myself getting a bit over-excitable when combining my alcohol induced lowered inhibition with my outgoing side. To try and counteract this over excitability, I began to inhibit myself when drinking, so not to do or say anything that I felt was overly excitable. This crept into my sober way of being as well. Because I had spent years alone, often slightly isolated from friends who lived away at university, with no partner, I became accustomed to drinking on my own, it was all no good. When I got to around age 23, I decided enough was enough; it brought me down as a depressive stimulant, it felt I wasted life and I became overly reserved through excessive inhibition. It was not beneficial for me. Throughout all this time I had maintained a belief in God and was reading the bible more and more frequently. As I decided to cut down my drinking, I internally said I was doing it for God, as well as myself, to be the person that God wants me to be. I recall a time when I had cut down for a few months; I returned home for Christmas and on Boxing Day, I found myself in the living room at midnight flying through some Belgium beers. I ended up getting rather drunk and when I awoke, I was furious with myself. I made a promise to God that I would not do that again. That was interesting, a promise to God, not to myself but to an external agency. I projected my desire onto him, as if letting him down would be a lot worse. At this time in my life I often spoke to God about my pursuit of a music career, praying daily that something would happen. I believed that any challenges that occurred, any negative things I experienced, they were meant to happen because God felt it was right for me, it was what I needed. I never became preachy (at least I do not think I did), but I became more and more communicative about my religious views, I felt I almost had to speak loud and proud of my love for God, otherwise I was letting him down; religion started finding its way into a lot of my music and lyrics. When I quit my job and moved back to Liverpool in 2011, I took up mindfulness meditation and read a little about Buddhism. I had begun to see the ruminating in my head as unproductive and mindfulness allowed me to observe and reduce some of the tiring cycles that this brought up in me. However, as my mindfulness practice increased, I began talking in my head less, which meant that I talked to God less. I would only talk consciously out loud to him, something I did not do often. As a result, my catholic based religious view started to dissolve little by little. I had also become far more involved in psychology, biology, evolution and such things. I began to open up to the idea that religion is perhaps a creation for the organisation of society. Carl Jung, among many others, discussed the role of religion in providing a moral compass which helps prevent the destructive natures of humans being realised (Jung, 1916). And this made sense to me. I stopped praying out loud and in my head, and I just worked with what was real in my life, what was in front of me in the moment. At the same time, I noticed that I started to accept my wish for a partner a lot more. These experiences led me to the view that I have today.
So, given the experiences I have mentioned above, what are my current views on free will, fate and religion?
It feels starting at the question of God makes sense. Is there a God?
You may not be surprised to hear that my answer is 'I do not know'. However, I shall excavate some of my thoughts beyond this middle ground. I admit that I do not know anything, nothing is 100% true as I am continually learning, sometimes things which contradict each other. That does not stop me having opinions; it just means that I try not to become too attached to any particular view. However, overly attaching is different from strongly believing. I do not believe murder is right and I maintain that view. I just try not to become too attached to it so that it clouds my emotion and judgement. For example, war and capital punishment could be seen as forms of killing and potential murder, however, is it always wrong? I would say so, but that does not mean that I outright condemn those that make the decision to do it - is it worth killing one evil dictator to save millions of lives, if that is the only option? In that instance it would be important for me to not be so strongly attached to a certain view that I cannot see the bigger picture. However, my personal view is that every single possible effort should be made to negotiate and work for resolution in a peaceful way, without harm, though I acknowledge this is a view which may only be able to go so far in world. I often wonder if I would like to be the leader of my country; one challenge that stands out is that I am not sure I could make the decision to inflict killing on others, even if it seemed like a necessity for the innocent – how do we make such a decision? I suppose we never really know how we will respond until we are in a particular given situation. Situations and experiences often serve up a different outcome or response than we may have previously thought we would deliver; reality is a different entity to imagination. Therefore, it is important for us to maintain belief and logic to our views, whilst remaining open to opposing arguments and perspectives. Right now, I would say that I believe in God. As my back story indicated, I used to hold a particular descriptive belief of God, a belief generally aligned with typical catholic/bible imagery. But my time with Buddhism along with my growing involvement with science and the role of evolution has left me unsure of whom or even what God is. The difficulty with the bible and things passed through scripture is that they have had human involvement. Every action by a human has a motivation which effects upon the action, therefore, words and stories of the past are constantly open to doubt.
If I look at the present, what evidence is there of a God?
I think we have to be open to God being something that we just cannot comprehend, beyond the label and description that we as humans have created and perhaps beyond a physical entity or object. But in one sense, this is what God is - it is whatever is right for the person. So many people seek strength and support in religion and God and if that works for them, what is the issue? However, when a person's views on God leads to negative impact on others, particularly war and death, does this not then become an issue?
Perhaps there is a further distinction to be made, one between God and religion. God can be nature, can be a being, can be in heaven, can be in our genes, etc. But religion is something different. Religion is a faculty for a belief to be lived. Religion exists, it is a human creation. It exists in sport as well. It fascinates me how similar the experience of a football game is to the experience of church and religious groups. Believing in chosen ones (messiahs), feeling connected with brothers and sisters as supporters (congregation), feeling a bloodline to your club (Lord). People talk of how if you cut them open, they would bleed the colour of their team. This reminds me of the sense of people saying that God and Jesus are within us. In football, just like religion, there are many who partake with peaceful enjoyment, however, there are those who, due to factors such as in-group and out-group mentality, speak hatred and engage in violence with those outside of their group (team). So I am not sure that removing religion (in the traditional sense of the word) would remove conflict. It will always find its way through some means or other.
To return to the question of God; I have so far stated that religion can occur as a separate entity from God and at heart, religion is a channel for communicating a strong belief; this leaves us with the question of who or what is God? Before entering further on this discussion, perhaps free will and fate should be explored. I think these two subjects are intertwined with the question of God because if we are to say that they exist, the immediate question is who creates or controls them?
Do fate and free will exist?
My over-arching view - as discussed in relation to 'the one' in chapter two - is that we have to live as if fate does not exist. In my religious phase, I found the idea of God creating fate extremely useful when things would go wrong; I would often think, 'well, it has happened for a reason, God has set me this challenge'. Now, with my altered belief in God, I still maintain the same type of approach when responding to adversity, but I now think, 'life has dealt me this, and I can learn from it'. It is the same process, but changing the external agency from 'God' to 'life'. As an organism, my brain requires new experiences to learn. The reason we find something challenging, the reason it goes wrong is because we were unable to predict something in our environment and we experienced prediction error, i.e., pain, surprise, shock. Sometimes the surprise and shock is a good thing, a good feeling, so we learn to try and repeat whatever action we took to get this feeling. Sigmund Freud alluded to this when he discussed the pleasure principle and the death instinct (Freud, 1920/1955). In relation to the death instinct, he suggested that we spend our life trying to reach a point where we can predict everything and eliminate any shock and subsequent pain in life. The only time we achieved this was before we existed, therefore in some sense, we are aiming to achieve a state that is similar to death, in which we do not undergo any errors of prediction in the environment so that we are not shocked by anything (Freud 1920/1955, pp. 38.). If we remove the word death and the endless philosophical debates this has caused, he is basically saying that our aim as humans is to try and predict our environment.
The key notion here is that our brains are constantly trying to eliminate surprise, trying to reach a stage in life whereby we experience a constant level of satisfaction. The difficulty is that this is nearly, if not fully impossible to achieve in life, therefore we end up in cycles of rumination and worry, trying to think our way out of negative emotion, which in itself brings negative emotion (see discussion on ruminating after a break-up in chapter two). And yet in some sense, it is moments of pain, ones which do not endanger our lives but cause us some psychological suffering, which allow us to learn. We have to accept that we cannot predict our way through life, we have to accept the unknowns and challenges, and use them as an opportunity to learn as we navigate our journey.
The thing which surprises me is how often the right challenge comes at the right stage in life. But I am not sure this is fate, I think this is more likely because that is where my development is up to as a human in that moment. If I die and there is a God who says, "yes, all of those things happened for a reason", then I would like to think I would say "ah right, that makes sense". Just like believing in God, I think all that matters is whether a belief in fate and free will benefits a person. If my psychotherapy clients believe in something, I am not there to confirm or deny it. My only interest from a therapy perspective is that they make sense of things in a way which feels right and beneficial for them. One might ask "well what if what feels right for them is killing people"? I guess I have a fundamental belief that deep down, we are built to love, it is evolutionary beneficial. If people have a brain injury or condition, or internal processes which lead to psychopathic thoughts of wanting to inflict hurt and death, I cannot help but wonder if deep down they wish they could change it, that something does not feel right in killing. But this is an interesting question. If we got confirmation from a serial killer that they really, genuinely have no ill feeling from killing, no deep down negative feeling, perhaps reviewing their responses at an unconscious emotional level as well, we may be inclined to say that there is no soul and that our loving and kind behaviour is all brain based as it enables evolution of the species. I believe that love and compassion is our ideal state and that by harnessing these qualities towards ourselves and others, we will feel at peace. As a psychologist I have an ethical obligation to report if somebody is planning to harm another and I would report those occurrences when safeguarding is required. However, I would still actually want to work with this person, to get to the bottom of their thoughts and feelings and to see if there are things they would like to work on together. The difficulty is that this type of work takes time, something which services and such things do not always have the resources to provide in the current system design.
What are my reflections on death, especially in relation to free will?
I want to believe that there is some soul like entity of us remaining after we die. However, I am not skilled enough to know whether this is my genuine belief or my innate desire for immortality. When people talk of death, I have heard people find comfort in the idea that there is no point worrying about death because we will not be there to know that we do not exist. The problem with this is that it just makes me think of how I wish I was there to witness my non-bodily existence. I seem to be okay with death at the moment. I do not want to die, but I accept that I will. I live in the mind-set of thinking that I have got so long in front of me that there is no need to worry, and yet, I also hold on to the idea that death could occur at any point each and every day, as it helps me to put perspective on not overly worrying about the challenges, events and occurrences of each day. Death can be a useful tool to live. I do wonder whether, if I am fortunate to live to aged 90, death will be a lot more worrying at that age because nature is more likely to end things for me. Will I accept the idea of dying at an old age or will I always feel too young to die? The idea of death is certainly a motivating factor to believe in God. It provides comfort in the sense that when I die, I will go on.
As discussed in chapter three, there often seems to be two distinct groups of people in life; those who put a lot of value on family and children, and those who put a lot of value on their career. Each often reduces the other. But I wonder whether at the heart of both, there is a sense of wanting to achieve immortality. Our children carry our seeds, i.e., our genes. A successful career could mean our name is carried through the ages.
My own wish is this. When I am 92, I would love to be alive, sat on my chair, surrounded at a family party by my long time loving wife, my best friend. My children are around me and so are my grandchildren, love is in the room. However, I would also like to be sat there having accomplished a number of career goals - career goals which consist of me having an impact on the world. As much as my wish is for these impacts to be of benefit for people, they are also in some sense a wish to be remembered. So where does this come from?
I really want to help the progress of mankind, it gives me a kick and yet, I have no idea if I will be around to see it. So it is an inbuilt desire to contribute to the species. The wish to be acknowledged is because I want to feel like I have made a contribution across society and I suppose being remembered and recognised is a good barometer for knowing whether I have made a difference to people and to society (though it could be argued that every compassionate action is beneficial to society, beyond recognition). I love working with people one-on-one in therapy, as I feel I have made a difference to their lives, for the positive. I also get enjoyment from it as I love travelling the different paths and roads of the human mind, so I am learning as much as they are in our sessions. This learning gives me a great feeling. So it is possible that a wish for immortality is actually an evolutionary advantage, because our wish to be remembered leads us to undertake tasks which profit the species, both in procreation and in attempting to maintain and improve the environment/society. It should be noted that when I talk about being remembered and contributing to society, this does not necessarily mean on a wide, fame like scale. This relates as much to each of our social and work connections, no matter what the number of scale of people.
Pretending (for the sake of this reflection) that people read some of my writing - would I prefer to have my work acknowledged by somebody in my lifetime, but not so much in my death, or would I prefer my work to be unheard of in my life but acknowledged in death?
That is a tricky one. On the one hand, part of me says the former, as life is all about experiences. However, in the second option, if somebody acknowledges my work after my death, it means that I will be spoken of and in some sense kept alive for further time. But again, I cannot help think that life is all about experiences. Therefore, when I speak of the future, I speak as if I am alive and around to have the experiences, but I am not if I am dead, unless there is life after death. This demonstrates another reason why people may believe in God - immortality and the hope that the experience we have now will continue. This suggests that perhaps there is nothing more precious to human existence than experiencing life. Experience could be the meaning of life. We have a certain set of positive chemicals which are wired to encourage us to seek particular experiences which benefit the species. Therefore, the meaning of life could be to seek those experiences which best continue and develop the evolution of the species. But underneath this is learning, learning how to achieve those experiences, so again, I would scale this back to perhaps the meaning of life is experiencing life.
This does not necessarily mean bungee jumping off Niagara Falls. Experiencing life can relate to every moment, every step, every interaction with the environment, with people, with books etc. The aim is undertaking experiences as they provide us with learning and development, which subsequently allows us to continually harness new opportunities and experiences in life. This is a cyclical process which is wired within us so that we feel good by seeking new experiences. By seeking this good feeling we are able to learn new things and develop. This is a vital part of evolutionary development for the individual and subsequently, for the species.
However, which part of us is it which decides what experiences we undertake? What is it within us that decides what actions we will take?
What is this process of action within us?
I currently call this process, an 'output action of being' or OAOB for short. No matter what our unconscious memories, drives, emotions, or thoughts do, there is something within us which undertakes an action - an action of being. We can be sat down, with thousands of thoughts in our head or with any range of emotions, but our actual action may be to just sit in stillness and silence. I can sit here and say in my head, "I am going to move my left arm" whilst simultaneously actually moving my right arm. How many times do we plan or practice a scenario in our head, a conversation or activity, and find that the situation never materialises as we imagined. It is the case that in general functioning, our thoughts and emotions will influence our actions, but there is something beyond these aspects which makes the decisions for our organism. This is why I feel it is important to recognise that our body, our existence, is beyond the 'I' or 'me' in our thoughts, as there is clearly something else at work, which if it wishes, will oppose the request of the 'me' in my head. 'Me' is actually the bigger sense of our whole being and organism.
It is as if part of us collates information from all the unconscious and conscious processes, and develops an OAOB which integrates information from each of these components into an OAOB which is the most advantageous for our being, given our current situation and environment. Therefore, to understand if, how and where free will exists in our brain, may require us to understand if, how and where the OAOB operates. This is something I hope to pursue in future research.
One final note on free will; to investigate the question of free will requires a definition of the parameters in which we are suggesting free will might exist. When I talk of free will, I talk of actions and existence in the world, i.e., in life, in reality, in the space I live. If I was to say that free will involves my thoughts, then I think this is a whole other discussion. If I want to imagine myself on holiday in my favourite destination, scoring a goal for Everton or winning the Ryder Cup, I am free to do this. But these actions are not undertaken in reality, they are undertaken in imagination. That is why I believe it is an output ACTION of being which is what we need to investigate, in order to further understand the notion of free will. This may mean that the wording of free will needs to be altered into free action. We can all 'will' anything we want, as in, 'wish' or 'choose' to do something in our head, but this is different from an action. If I want to jump out of my window and fly down the street then I am free to choose whether I try this; but I have a suspicion it will not work, and given the height of my window, I would rather not try. The online Merriam dictionary defines free will as (1) the ability to choose how to act (2) the ability to make choices that are not controlled by fate or God (3) voluntary choice or decision (4) freedom of humans to make choices that are not determined by prior causes or by divine intervention (free will, 2016).
For me the question is, when have we chosen a choice? It could be argued that a thought is an action, that you may choose to think something and this is a fair statement. But I get the sense that we need to go beyond this and to define free will as an action. Our action may be to do nothing, rather than something. But it is still an action. What are your reflections?
To answer this question depends on what we define as fate. What is meant when we talk about fate? My interpretation of what I have heard from people is that fate means 'something happens for a reason'. Everything happens for a reason; this is the law of causality. Therefore, fate does exist. People say you create your own fate. Again, this is true, because our organism creates processes which lead us to take actions and actions lead to the creation of further processes. But then people also say things like "fate dealt them a cruel blow". At a base level, this is saying that causality - cause and effect - dealt somebody a cruel blow. I think this is a fair statement. The issue comes more when fate is ascribed as being delivered by something or someone, like God, and that fate is a purposeful challenge laid out by that God. Therefore, it is not possible to say whether fate exists unless you define what you mean by fate. The main opposition I can think to this view of fate existing as causality is if somebody stated that there is no such thing as causality, i.e., there is no reason. If we remove reason and causality, we remove the sense that anything has meaning; that there is literally no meaning in existence and that absolutely nothing matters – that things do not happen for a reason, they just happen. This is a very dark view, darker than death. Is it possible that God is reason? Is it possible that reason is what we seek, above all else. We are designed with reason within us. If we strip away the entire cortex (top layer of our brain), strip away all thinking and movement etc., then our organisms create two types of affect (emotion), positive and negative. That is reason. We interpret those affects to help us decide whether to approach or avoid something, that is reason. Then expand it to love, to friendship, to occupation, everything is based on the existence of reason. The very question and discussion of reason involves language, was language not created for a reason? Causality is approaching something; it is approaching a cause, for a reason. I think this might be the question and answer that we all often seek. What is the reason for anything and everything? Reason may be our God.
When I speak of reason, I refer to the human concept that we have placed on the word. It is probably beyond explanation. It is a belief that there is meaning. We ask about the meaning of life. We ask about the meaning of fate, of love. This whole book, it is about searching for reason. Heaven, hell, they provide reason. We are designed to search for reason - to try and predict our environments. When we think, we are trying to reason. There are multiple levels of reason, all existing at multiple levels of consciousness. Perhaps an example from my life would be useful.
Reasoning extends into literally everything we do. So, perhaps what we seek is the ultimate explanation. That is what we view God as, the answer of all answers. Even a physicist who does not believe in God - i.e., the human notion of a supreme being akin to the bible - they still have a God. It may be the time space continuum, it may be as Stephen Hawking hoped, one equation that answers everything, but at heart, it is reason. I wish I could stop there; it would be so much easier to just say that is it, that God is reason, an inbuilt desire of humans to seek meaning in the environment, in life. That God is a by-product of a necessary evolutionary mechanism. But, I still cannot shake the sense that there is something extra. How was all this created…atoms, protons, nature, reptiles and humans? The problem is that this may just be me seeking reason. So, at this point, I cannot do anything with this, all I can do is live my life and see if I can reason an explanation for a God beyond reason, remaining open to the answer being yes or no.
At this point, I need to say something about reason and living. It seems there are multiple ways to reason and how we do this defines how peaceful we are in life. We have to balance our reasoning, otherwise it can rule over us. This links back to finding a balanced OAOB (see above, output action of being). Reasoning requires all aspects of the brain, unconscious and conscious, cognition and emotion. I feel mindfulness meditation has allowed me to become closer to a balanced integration - I would recommend it. It takes time and patience, but time and patience are the things not just required, but to be learned for balanced reasoning. Meditation is about bringing awareness to the present moment, watching and noticing the thoughts and emotions occurring within us, but not engaging with them, allowing them to just be, allowing them to float by and returning back to the reality of the present moment you are in. When people try meditation, they often stop and start (especially at the beginning), something I can attest to doing myself. They succumb back to the chatter of the mind, of the cortex. Overcoming this initial challenge primarily involves developing the ability to be patient, but also, it is helping us to begin to hear and trust that under layer of the inner decider, trusting our OAOB. It has taken me years and I still struggle, so I would suggest that you do not expect a quick process. I would also say that the key is to not expect a process at all. By this I mean that we have to release the attention that we give to our thoughts (our cognitive reasoning faculty), to actually come closer to improved reasoning. We can focus on being in the world, which can allow us to see things clearer.
So let me insert my current conclusions to see if I am satisfied with what I have currently posited. I do not know whether God exists as a super natural, omnipotent being, but it is possible that God is reason. Our brains are designed to try and predict everything in the environment, therefore, it makes sense that we idolise the notion of something which is the answer to everything, the route of all reason.
Fate exists if we believe that everything happens for a reason. To say that everything happens by chance and with no purpose, this cannot be true, because we as humans have created these words, we have created the concept and definition of fate; therefore, the definition of fate has to in some way align with human processes if we are making sense of it as humans. Our language creates causality. The fact we have language is to communicate, this in itself is a cause. I cannot see how anybody could deny causation, even at the micro level. Breathing, moving your eyes, the larger sense of socialising, working, having children; there is meaning in every aspect of life. The question then becomes, what is the meaning of life? That is a separate discussion to fate which, though I have touched upon in this chapter, I will discuss further in the final section. However, fate can exist independent of meaning. Cause may not have to have meaning. Wait no, it does! Everything has meaning. Even if its meaning was that it had no meaning, this would still be a meaning. I think the question people may ponder more with fate is 'does somebody initiate it'?
That is a different question as to whether fate exists and basically goes back to the question of God. If we say that God could be reason, then that suggests that reason does initiate fate. The opposite view of this would be that things happen for a reason, but that there is no end goal to reason. So, to extend, perhaps we are saying not that God is reason, but that God is reason's ending. Does this mean that God is in fact purpose? I do not like this phrase as again, it is open to a socially constructed definition of purpose. So, perhaps it is best left that God is reason.
In terms of free will, I wonder if we first need to investigate how it operates within us as humans before we even approach the question of whether our actions are driven by an external agency, be it God, spiritual or nature. We can see that free will does not exist solely on a conscious level, as we have implicitly/unconsciously decided what to do before we are consciously aware of it. Therefore, if free will exists, it also exists below our conscious reasoning ability. This goes back to my call for further investigations into the OAOB. Once we remove the notion that the 'I', the 'me' is this internal voice in my head, we can be open to the fact that the deeper sense of who we are may lie outside of our awareness. There is a need to understand the various levels of our brain and mind. This is how we become closer to an integrated sense of self. There is a lot of information and processing going on underneath, which is being missed out on. The danger with the underlying drives is that a lot of them are over primitive. The cortex, the higher order of thinking, allows us to inhibit some of the destructive impulses which have been at the root of crime and destructive actions etc. This is why religion is important. It is by learning religious structures, morals and such forth, that we are better able to inhibit primitive desires which may possibly have led to the destruction of humanity; that said, my definition of religion is different from that of faith, people can develop their own morals outside of a denomination, but I would think that they still learn and develop morals from another organised body – namely, society. Therefore, society in itself could be called a religion.
I am beginning to realise that this sounds like the more sub-cortical aspects of us, generally below conscious awareness, are the real 'I' and this is not what I mean. The closest we can get to an 'I' is via an integration of the brain and mind. This suggests that there is no single piece of me within my brain. This suggests that there is no soul. As I wrote that, I literally felt ill. It goes against my hope, it makes me anxious and it makes me scared. Despite all the science, all the philosophy, there is still something inside of me which holds onto God and holds onto the idea that there is an eternal aspect of me. When I make a decision that feels right I get a release of chemicals, a little shiver down my back. What is this inner sense? What is it within me that - beyond anxiety and pain - puts me off kilter when something is just not right and gives me peace if something feels right; what is it that defines exactly what is wrong or right? Is it evolution?
I think I can logically disprove God and the idea of the soul, and yet, there is something deep inside which tells me I am not quite sure if I am right.


text:
Q: Removing transform & perspective from child. not() and re specifying doesn't work https://jsfiddle.net/98uo6h2e/2/
So I've made a perspective effect using the code below. I want to exclude .hello2 from adopting the transform and/or perspective effect using CSS only. How do I do this?
Already tried re-specifying transform & webkit to none/unset/initial in .hello nothing happened..

          Test

Test2

table#hello:not(.hello2) {
  -webkit-perspective-origin: center top;
  -webkit-perspective: 100;
}

tbody:not(.hello2) {
  transform: rotate3d(0.1, 0, 0, 40deg);
  -webkit-transform-origin: center top;
}

.hello2 {
  -webkit-transform-origin: initial;
  -webkit-perspective-origin: initial;
  -webkit-perspective: initial;
}

A: you can use the :not selector.
table#hello:not(.hello2) {
    -webkit-perspective-origin: center top;
    -webkit-perspective: 100;
}
tbody:not(.hello2) {
    transform: rotate3d(0.1, 0, 0, 40deg);
    -webkit-transform-origin: center top;
}

redpajama_set_name: RedPajamaStackExchange


text:
iRadio breakfast show to welcome back listener favourite as new line-up announced
iRadio in The Morning with Cooper and Kayte will air from 7am to 10am on weekday mornings
Marita MoloneyDigital Reporter
iRadio in The Morning with Cooper and Kayte kicks off on May 28
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A shake-up at iRadio will see one of the station's most popular hosts returning to our airwaves again.
Steven Cooper, who was previously at iRadio between 2013 and 2016, is back in the presenter's chair from Friday, May 28 for a new breakfast show.
He will be joined by Kayte O'Malley who has been a regular on the weekend line-up on iRadio for the past two years and will be filling in for Oonagh O'Carroll who is on maternity leave.
iRadio in The Morning with Cooper and Kayte will air from 7am to 10am on weekday mornings.
Steven said he was "so buzzed" to be back at the station.
"The team here has always been family and the station has been a massive part of my life, so this feels like a real homecoming," he added.
Thousands donated to fundraiser hoping to give girl 'a fighting chance' to beat cancer for a third time
Irish holidays: The top alternative destinations for a staycation this summer
iRadio's CEO Mark Cunning said: "It's been a horrible 14 months. As we look around us, we can see things are getting better.
"Things are getting better at iRadio too! We've made a few tweaks to our schedule across the last couple of months.
"The final part of the puzzle is launching our brand-new breakfast show.
"We all need more fun, spontaneity and craic and I know that's exactly what our audience are going to get from iRadio in the Morning with Cooper & Kayte."
Irish pubs and restaurants update: Rules confirmed on table numbers, time limits and curfew
Met Eireann's 30-day forecast predicts whether Ireland is in for a scorcher in June
Yellowjackets finale airs tonight, but don't fear: it will be back for a second season
Now TVCritically acclaimed hit US show stars Melanie Lynskey, Tawny Cypress, Christina Ricci and Juliette Lewis as survivors of a 1996 plane crash with a lot of uncomfortable memories
EntertainmentWorld's first space-based film studio set to launch in 2024 Not only will the studio welcome film producers looking to make movies while orbiting the Earth, but the facilities are also expected to host sporting events in space and social media influencers who want to make content 250 miles above the planet


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