text:
package org.finra.herd.service.helper;

import static org.finra.herd.dao.AbstractDaoTest.SECURITY_FUNCTION;
import static org.finra.herd.dao.AbstractDaoTest.SECURITY_ROLE;
import static org.junit.Assert.assertEquals;
import static org.mockito.Mockito.verify;
import static org.mockito.Mockito.verifyNoMoreInteractions;
import static org.mockito.Mockito.when;

import org.junit.Before;
import org.junit.Rule;
import org.junit.Test;
import org.junit.rules.ExpectedException;
import org.mockito.InjectMocks;
import org.mockito.Mock;
import org.mockito.MockitoAnnotations;

import org.finra.herd.dao.SecurityRoleFunctionDao;
import org.finra.herd.model.ObjectNotFoundException;
import org.finra.herd.model.api.xml.SecurityRoleFunctionKey;
import org.finra.herd.model.jpa.SecurityRoleFunctionEntity;

public class SecurityRoleFunctionDaoHelperTest
{
    @Rule
    public ExpectedException expectedException = ExpectedException.none();

    @Mock
    private SecurityRoleFunctionDao securityRoleFunctionDao;

    @InjectMocks
    private SecurityRoleFunctionDaoHelper securityRoleFunctionDaoHelper = new SecurityRoleFunctionDaoHelper();

    @Before
    public void before()
    {
        MockitoAnnotations.initMocks(this);
    }

    @Test
    public void testGetSecurityRoleFunctionEntity()
    {
        // Create a security role to function mapping key.
        SecurityRoleFunctionKey securityRoleFunctionKey = new SecurityRoleFunctionKey(SECURITY_ROLE, SECURITY_FUNCTION);

        // Create a security role to function mapping entity.
        SecurityRoleFunctionEntity securityRoleFunctionEntity = new SecurityRoleFunctionEntity();

        // Mock the external calls.
        when(securityRoleFunctionDao.getSecurityRoleFunctionByKey(securityRoleFunctionKey)).thenReturn(securityRoleFunctionEntity);

        // Call the method under test.
        SecurityRoleFunctionEntity result = securityRoleFunctionDaoHelper.getSecurityRoleFunctionEntity(securityRoleFunctionKey);

        // Validate the results.
        assertEquals(securityRoleFunctionEntity, result);

        // Verify the external calls.
        verify(securityRoleFunctionDao).getSecurityRoleFunctionByKey(securityRoleFunctionKey);
        verifyNoMoreInteractionsHelper();
    }

    @Test
    public void testGetSecurityRoleFunctionEntitySecurityRoleFunctionNoExists()
    {
        // Create a security role to function mapping key.
        SecurityRoleFunctionKey securityRoleFunctionKey = new SecurityRoleFunctionKey(SECURITY_ROLE, SECURITY_FUNCTION);

        // Mock the external calls.
        when(securityRoleFunctionDao.getSecurityRoleFunctionByKey(securityRoleFunctionKey)).thenReturn(null);

        // Specify the expected exception.
        expectedException.expect(ObjectNotFoundException.class);
        expectedException.expectMessage(String
            .format("Security role to function mapping with \"%s\" security role name and \"%s\" security function name doesn't exist.", SECURITY_ROLE,
                SECURITY_FUNCTION));

        // Call the method under test.
        securityRoleFunctionDaoHelper.getSecurityRoleFunctionEntity(securityRoleFunctionKey);

        // Verify the external calls.
        verify(securityRoleFunctionDao).getSecurityRoleFunctionByKey(securityRoleFunctionKey);
        verifyNoMoreInteractionsHelper();
    }

    /**
     * Checks if any of the mocks has any interaction.
     */
    private void verifyNoMoreInteractionsHelper()
    {
        verifyNoMoreInteractions(securityRoleFunctionDao);
    }
}

redpajama_set_name: RedPajamaGithub


text:
Time to make Australian space agency permanent: Industry
Ben Grubb
The Australian Space Agency should be made a permanent statutory authority and be given funding that is more in line with comparable countries like Canada, the head of Australia's space industry association says.
NASA's budget for the 2021 financial year is $US23.3 billion ($A31.89b), while Canada's is $CA403.6 million ($A437m). Meanwhile, the Australian Space Agency's budget has varied between $5.7m and $13.7m since 2018, with a total of $41 million allocated over the past four years excluding industry grant programs.
Space Industry Association of Australia CEO James Brown.
An additional $13.3m was allocated to the agency over the next four years in May's budget, equating to just $3.3m per year.
While the chief executive of the Space Industry Association of Australia James Brown isn't seeking the agency to have its funds boosted to the likes of NASA's, he points out that Australia could do better given its space budget is ranked 18th amongst the G20 nations.
"The midterm question for the agency is making them permanent," Mr Brown tells InnovationAus. "Their funding expires fairly soon. They're not a permanent agency. They're part of the Department of Industry, which has effectively been running a three-year pilot program to see whether we need one.
"The verdict is in, so we're talking to the government and the opposition about making the space agency a statutory agency with its own sort of independent staff and a permanent budget."
He points out that at present, the agency could fairly easily be shut down at any point in time.
"If a minister or the Department of Industry decided to reorganise [and] close down the space agency they could," he said. "Once you have a statutory agency, that can only be done by legislation."
Industry Minister Christian Porter told InnovationAus the government was "consistently open to hearing contributions from the space industry on how to further grow the sector, noting in particular the increasing economic and strategic importance of space in to the future".
"I am in constant engagement with my department and heads of all agencies to ensure funding is fit for purpose," he said.
Mr Brown would also like to see Australia have a national civilian space program, where the industry is given the opportunity to provide to government satellites in the 100-300 kilogram range that could assist with activities such as bushfire detection, drought and farm monitoring, and provide position, navigation and timing capabilities.
"What we would want to see is the agency properly staffed and funded," he said. "And then, secondly, is that commitment to a national civilian space program. So at the moment, we've got all this money pouring into Defence space, which is fantastic. But on the civilian space side, we don't actually have any sort of long-term plan.
"And for space technology, you need five to 10 years with the planning and funding because the stuff you're doing is really hard and complicated."
A national civilian space program was needed because federal and state governments could no longer take for granted other countries' civilian capabilities, he said, especially in times of crisis where Australia might need a satellite tasked for bushfires while Japan or the US might need to prioritise a hurricane or flood.
"There are some overseas satellites that we rely on for some really critical data for agriculture, data that is critical to a lot of land management, a lot of decisions … that we get completely for free," he said. "And those countries in their Parliament's or in their agencies have said, 'Well hang on, why do we give this to Australia for free?'.
"It's also a pressure point that people could put on us as well. They could cut off access to satellites in the worst case."
The lack of a Technology Safeguards Agreement (TSA) with the US was also causing some friction among the industry, he said. Such an agreement would make it easier for Australians and Americans to work on space projects in each others' countries, but also allow companies that want to work on projects together to do so and allow them to build satellites in Australia and put them on US rockets or vice versa.
"If you work at SpaceX, for example, and you're doing rocket technology and propulsion technology and you move to Australia, as one of our members recently did, you can't then work on that stuff in Australia," Mr Brown said. "You're prohibited by law from doing that."
Countries like New Zealand and the UK have already signed a TSA, while Australia is still negotiating its.
"So that's kind of really important at the moment," he said. "The most recent one was done with the UK and I think that's the model that we'd want to see being used in Australia's case.
"The New Zealand one for example is quite specific and narrow and quite restrictive, [whereas] the UK one is much broader and sort of gives us more room for UK companies to move, so I think we want to see something that looks more like that."
He understood that Australia was "in the thrashing out the details phase", but that it was taking some time because it was "quite a complicated" agreement.
"It impacts on 37 different pieces of Australian legislation and it's a treaty, so it kind of needs to go through a whole bunch of processes."
Longer term, Mr Brown said he was encouraging the government to think about what a plan to procure satellites over the next 10 years might look like "as opposed to a program of well-intentioned but ultimately adhoc grants, which is what we have at the moment".
He said signs were encouraging and that there had been "one important change that's happened in the last 12 months" in conversations with government.
"When I first started in this job, I used to hear from government … that [space] is going to be private-led, this is going to be private investment, [and that] government will just kind of be hands-off and help [the industry] grow. That's just not going to work. It doesn't work in space anywhere in the world.
"We've seen the message on that change from government now, from the Prime Minister down. We're hearing, 'OK, we get it, government needs to play a big role both as a client, but also in terms of pointing the way."
While Industry Minister Porter didn't give any hints on whether space agency funding would be boosted, he pointed to the $150 million Moon to Mars initiative and the government's $1.5 billion Modern Manufacturing Strategy, which also includes space as one of six national manufacturing priority areas, as initiatives the government was undertaking to assist the sector.
"The work of the Australian Space Agency complements significant investment across the sector of over $700 million by the government since the agency was established in 2018 in order to grow in the civil space sector and create jobs right across the supply chain," Mr Porter said.
Labor's industry and innovation spokesperson Ed Husic said Labor has "enormous belief in Australia's ability to innovate, and we are looking at every possible way to support emerging industries to provide strong and steady jobs for the future".
"I'm in ongoing consultation with the Space Industry Association and am always energised by their ideas on how to best support the growth of Australia's space sector," Mr Husic said. "This year Labor announced a National Reconstruction Fund which will provide up to $15 billion of capital to invest in job-creating projects through loans, equity and guarantees."
Related: Space | Space Industry Association of Australia
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The Australian Space Agency should be made a permanent statutory authority and be given funding that is more in line with comparable countries like Canada, the head of Australia's...
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redpajama_set_name: RedPajamaCommonCrawl


text:
House Select Committee Plans To File Contempt Charges Against Mark Meadows
By Bill Galluccio Dec 8, 2021
The House select committee investigating the January 6th riot at the U.S. Capitol has informed former White House Chief of Staff Mark Meadows that they will begin the process to charge him with contempt of Congress.
Meadows initially indicated he would work with the committee, but on Tuesday (December 7), he informed them he would not be sitting down for a deposition.
Committee Chairman Rep. Bennie Thompson informed Meadows the committee will be referring him for criminal prosecution.
"The Select Committee is left with no choice but to advance contempt proceedings and recommend that the body in which Mr. Meadows once served refer him for criminal prosecution," Thompson wrote in a letter to Meadows's attorney.
Thompson cited several documents that Meadows turned over before he decided to stop cooperating, which raise questions the committee members want to be answered.
"All of those documents raise issues about which the Select Committee would like to question Mr. Meadows and about which you appear to agree are not subject to a claim of privilege. Yet, despite your recent agreement to have Mr. Meadows to come in and answer questions in a deposition, Mr. Meadows now, once again, refuses to do so," the letter said.
The committee could send a recommendation to prosecute Meadows to the Justice Department as early as Friday.
Meadows is the second person who has refused to cooperate with the committee, joining Steve Bannon, who was charged with two counts of contempt of Congress.


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If you would like additional information on the Arteriors Home Felice Large Bench or specific stock and/or shipping information, our customer service department will be happy to assist by phone (1-888-808-3267) or by email (info@peaceloveanddecorating.com).


Work with email programs you already use.
Complete online business suite including: word processing, spreadsheet, and presentation tools.
Professional Email Plus offers the features and benefits of an enterprise-level email solution at a price small businesses can afford. Take advantage of email, calendar sharing, and other tools that help improve employee productivity.
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Professional Email Plus allows you to promote your business using your Web address to gain instant credibility among prospects and clients.


Life, Happily Ever After: Hungry?
I am sure you have noticed the button up there asking that little question. Well, I just wanted to update that there are two shiny recipes in there for you all to enjoy! More coming, I promise!


text:
Quality of Life Luring Professionals West
September 16, 2008 /in News /by WDC
96% of those who have relocated would recommend the move
The results of the fourth annual Collins McNicholas re-location survey released today (Tuesday 16th September) shows that 96% of professionals who recently relocated to the West, North West or Midlands regions would recommend such a move to others. Collins McNicholas is one of Ireland's leading recruitment and HR consultancy companies with offices in Dublin, Cork, Galway, Sligo and Athlone.
Overall, 96% of respondents would recommend relocating to the regions.
85% of people's work-life balance improved since they relocated.
86% of respondents now commute to and from work in less than 40 minutes.
74% of respondents received an increase or similar remuneration package when they relocated.
65% of respondents said lower property prices were a factor in their decision to relocate.
84 % of respondents were educated to Degree level or higher.
49% of professionals surveyed relocated from outside of Ireland.
A more relaxed atmosphere, safer environment and less traffic were the top three attractions expressed by people surveyed subsequent to relocating.
The four main concerns of respondents about relocating, before they moved, were employment opportunities (67%), salary expectations (55%), house prices (45%) and cost of living (42%).
Medical Devices (17%), Pharmaceutical (16%), Manufacturing (14%) and Engineering (13%) were the most popular sectors of employment for those who relocated.
The survey was completed by professionals from different sectors including pharmaceutical, medical devices, financial services and professional services and investigated the various factors that were considered before relocating to the regions including property prices, commuting times, salary and proximity to family and friends. Whilst 38% of respondents were attracted by lower cost of living and 34% by lower property prices a further 34% stated that they were attracted to the area because of its proximity to the coast and countryside as well as the number of outdoor activities and amenities available.
Other findings of the survey include:
Of the people surveyed 17% found jobs in the Medical Devices sector, 16% in Pharmaceutical, 14% in Manufacturing and 13% in Engineering.
ICT employed 10% of the people surveyed and 16% in Accountancy.
85% of respondents stated that their work life balance had improved and more leisure time, friendlier people and an overall more relaxed atmosphere since relocating were also seen as attractions.
Less commuting times were considered a major pull factor in the decision to relocate and the vast majority of respondents commuted to work in less than 20 minutes since relocating.
28% purchased property since relocating and 18% are considering it.
The recent influx of a talented workforce to the area has had a significant impact on the amount and quality of employment available in the area. Commenting on the findings of the survey, Mr Niall Murray, Regional Manager of Collins McNicholas Sligo said "The results of this survey clearly show that there is an ever growing interest amongst professionals in Ireland in relocating to the regions. The better quality of life and lower costs of living are major factors in an increasing number of people making the decision to move. Despite tougher economic times, there continues to be excellent employment opportunities available to people across the regions and we are eager to give a positive message to job seekers that many companies are continuing to hire people".
Reinforcing the positive message was Gillian Buckley, CEO of the Western Development Commission that runs the LookWest.ie (www.lookwest.ie) campaign to attract people and enterprise to the region, "Our own research shows that there are a significant number of jobs available in the Western Region. In fact, at this year's LookWest.ie Expo, to be held this Thursday (September 18th) in Dublin, we have more than 300 top quality jobs waiting to be filled, and that's in spite of the current climate, as industries such as life sciences, engineering, financial services and IT continue to look for skilled, experienced staff."
The survey, in its fourth year, looks at the motivations and experiences of a cross section of one hundred and fifty professionals who relocated to the West, North West and Midlands regions in 2008. The objective of the survey is to provide a unique insight into the motivations behind the increasing number of highly skilled professionals relocating to these regions. The survey was completed by professionals from various sectors including pharmaceutical, medical devices, financial services and professional services and investigated the various factors that were considered before relocating; including property prices, commuting times, salary and proximity to family and friends.
Shirley Kiernan, Marketing & PR Manager, Collins McNicholas, 087 4140163 Gillian Buckley, CEO, Western Development Commission, 087 2236982
Notes to Editors: About Collins McNicholas
Collins McNicholas was established in 1990 and with five offices nationwide is one of the few longstanding Recruitment and HR Services organisations in Ireland. The company is the first recruitment organisation in Ireland to achieve 'Excellence through People' certification in all of their offices.
Western Development Commission (WDC)
The WDC is a statutory body promoting economic and social development in counties Donegal, Sligo, Leitrim, Roscommon, Mayo, Galway and Clare.
The WDC's 5 strategic aims are to:
Contribute to balanced regional development by ensuring that the Western Region maximises its full potential for economic and social development.
Promote the benefits of living, working and doing business in the Western Region.
Support the sustainable economic and social development of the rural economy.
Provide risk capital to SME's and social enterprises.
Operate the WDC as a competent and effective organisation.
For further information visit www.wdc.ie
https://www.wdc.ie/wp-content/uploads/news-default-image.png 600 900 WDC https://www.wdc.ie/wp-content/uploads/wdc-567.png WDC2008-09-16 17:50:582014-11-02 22:53:33Quality of Life Luring Professionals West
Remote Working a First Step to Address Challenges of Transition to a Low Carbon Economy for Rural DwellersAugust 5, 2020 - 12:02 pm
Blue Circular Economy is among the finalists of the REGIOSTARS Award 2020July 10, 2020 - 1:20 pm
CitySwift raises an additional €2m with investment from The Western Development Commission creating 25 new jobsJune 26, 2020 - 12:25 pm
Minister Canney announces €300,000 to support enterprise hubs to reopen along the Atlantic Economic Corridor.June 22, 2020 - 1:29 pm
WRAP Fund set to Generate more than €16m spend across the West of IrelandJune 22, 2020 - 1:20 pm
Yeats Society Sligo 2018 Programme of Events
March 13 – November 12, Sligo Programme of events 2018 at the Yeats Society, Hyde Bridge, Sligo. We are pleased to launch our 2018 schedule of events at the Yeats …Read More »
Sligo Summer Festival
August 9 – August 12, Sligo The festival runs for three nights from Thursday August 9th to Sunday 12th, and overlaps with Sligo Races August meeting (August 9th), so it …Read More »
Portrait of a Family
June 9 – October 28, Sligo This exhibition presents an intimate look at the Yeats Family through the portraits of John Butler Yeats and a selection of other artists. The …Read More »
Cairde Visual
July 11 – August 19, Sligo Cairde Sligo Arts Festival's fifth annual open submission exhibition, Cairde Visual, is now accepting submissions from visual artists. The submission forms are available to …Read More »
Social Media Links Challenge
August 23 – August 25, Enniscrone The First Day's play will be hosted at the exquisite Enniscrone Golf Club, on Thursday 23rd August 2018. It has been the host course …Read More »
300 post á dtairiscint ag Taispeántas LookWest.ie 'Continued public investment in transport infrastructure will deliver for...


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text:
Hockey Match, Tournaments, World Cup, Players
Hockey Players Profiles
Profile and Biography of Sidney Crosby, the Canadian Hockey player
Posted Date: 10 Aug 2011 |Updated: 10-Aug-2011 |Category: Hockey Players Profiles |Author: Kate Williams |Member Level: Gold |Points: 25 (Rs20) |
Sidney Crosby, 24 years old is a famous name in the field of Hockey. He plays for the Pittsburgh Penguins Hockey team. He also plays for the national team of Canada. To know more about his biography and profile, check this Sidney Crosby wiki article.
Sidney Crosby, born on the 7th of August, 1987 is a professional Canadian Hockey player. He not only plays for his team, Pittsburgh Penguins but also for his Country Canada. Because of his amazing performance Crosby is now the captain of the Pittsburgh Penguins. He earned awards like CHL Player of the Year and lead his club to a place in the 2005 Memorial Cup.
Profile and Biography of Sidney Crosby
Name: Sidney Crosby
NickName: Sid the Kid
Sidney Crosby Date of Birth: 7th August, 1987
Sidney Crosby Birthplace: Halifax, NS, Canada,
Sidney Crosby Residence: Cole Harbour, Nova Scotia, Canada
Hair Colour: Deep brown
Eye Colour: Hazel
Weight: 200 lb.
Sidney Crosby girlfriend : Alice
Sidney Crosby team: Pittsburgh Penguins
Sidney Crosby position: Centre
Sidney Crosby shoots: left
Sidney Crosby Career Statistics
Lundqvist began playing Hockey at a very young age. At the age of 14 he scored 217 points playing midget hockey against a 17 year old. Crosby also played in the QMJHL for Rimouski Oceanic where he became one of the most highly anticipated prospects in the NHL history. After that in 2005, following the lockout, every NHL team participated in a draft lottery which became known as the "Sidney Crosby sweepstakes". In this match the penguins won their first overall and Crosby has lived up to the hype.
Crosby later became the first teenager in professional sports history to win a scoring title in the 2006-07 after he won the Art Ross trophy. He was voted as the most outstanding player by the Players Association. He was also the first teenager to win the Hart Trophy for league MVP.
Crosby then broke the Penguins Rookie scoring records previously held by Mario Lemieux. And at the end of the season 2006-07, Crosby became the youngest captain in NHL history. The next season 2007-08 he suffered through a high ankle sprain forcing him to miss around 30 games. He is currently tied for the NHL playoff scoring lead. He is also the youngest player ever to score 100 points in an NHL season and the first rookie ever to score 100 points and amass 100 PIM in his first season.
In 2010-11, Crosb had a 25 game point streak, which began on 5 November, 2010 against the Anaheim Ducks and ended December 28, 2010 against the New York Islanders. During this streak he made 27 goals which included three hat-tricks, 24 assists and 51 points. This is the 11th longest point streak in the NHL history.
Crosby apart from all this holds the record to score in the World junior championship as the youngest player ever. He played for Canada when he was only 16 ears old in the 03-04 tournaments. Crosby also won gold at the 2005 World Junior Championships.
Sidney Crosby Facebook Fan page and Twitter profile
twitter.com/Captain_Crosby
http://www.facebook.com/pages/Sidney-Crosby-OFFICIAL/111349878907468


Glass bird plates set of 4 in wonderful condition. They are all 8 inches wide and marked by Ned Smith. There is a Wild Turkey, Woodcock, Sora, and a Ruffled Grouse. All have wonderful detail and colors. A nice set as found.


text:
Q: OpenEdge SQL Field Width on system tables I need to alter the SQL Field Width for columns on the system tables _aud-audit-data and _aud-audit-data-value.
Is this possible from within the Data Dictionary interface?
Or is there an alternative non-4GL way of doing this?

A: Prior to 11.6 using dbtool is the standard way to adjust SQL width.  It is fast, safe and effective:
http://knowledgebase.progress.com/articles/Article/P24496
You can also use the data dictionary or SQL code to update the SQL width field in the meta schema directly but that is not recommended.
Starting from OpenEdge version 11.6 a new database startup parameter was introduced:
-SQLWidthUpdate ON
that can automatically fix the SQL width of character datatypes (not for numerical datatypes).
More information about this new feature can be found here:
https://community.progress.com/community_groups/openedge_rdbms/f/18/t/19534

A: There are lots of information about this in the Knowledgebase.
You can do it by SQL:
http://knowledgebase.progress.com/articles/Article/P128368
There's a utility called "dbtool" that perhaps you can use.
http://knowledgebase.progress.com/articles/Article/P24496
Note: you might have to prefix the tables with PUB ie:
ALTER TABLE PUB.<table name>
     ALTER COLUMN <column name>
     SET PRO_SQL_WIDTH  <value>;

(Code taken from the link above, not tested).

redpajama_set_name: RedPajamaStackExchange


text:
Q: How to delete Ubuntu from boot menu in UEFI-startup sources I had Ubuntu on my computer, but I don't use Ubuntu anymore.
I still have the Ubuntu option on my computer's boot menu in UEFI.
How do I delete this crappy useless boot option with Windows and without Linsucks?

A: Step 1
Insert Ubuntu live CD or Ubuntu Bootable USB. Restart and boot into Ubuntu live session.
Step 2
Open Terminal and type
sudo apt-get update
sudo apt-get install efibootmgr

Step 3
Don't close terminal type following command to remove bios boot menu entry.
sudo efibootmgr

you will able to see different menu entries.Look for menu entry with name ubuntu or linuxmint and see last number or character before * sign next to boot name.
For example: my bios boot menu entries were :
Boot000A* ubuntu

Or
Boot0009* linuxmint

Type in terminal to remove these entries (for me it is 9 for you it can be any other  number) :

sudo efibootmgr –b  9  –B

if it is a alphabet
sudo efibootmgr  -b  A  –B

Done . Hooray !!   :)
Type sudo efibootmgr -v in terminal to crosscheck.
If you don't see the entries Ubuntu or Linux Mint you have successfully removed them  from boot menu.

A: download and install easyBCD non commercial version. Here is the link
Here you can edit the boot menu easily.
If you have installed ubuntu in a seperate ext4 parttion.. first delete that partition using windows(right click my computer and click manage)
Then restart your computer using a windows7 DVD. use recovery options to fix MBR


text:
Osteopathy is the science of human mechanics. It is the system of diagnosis and treatment which lays emphasis on the structural and mechanical problems of the body, which may lead to disease.
Osteopathy was founded at the end of the 19th Century by an American doctor, Andrew Taylor Still. In 1917 the first school was set up in London and there are now eight osteopathic schools with over two thousand osteopaths in Britain. In 1935 the GCRO (General Council and Register of Osteopaths) was set up to control standards of training and an ethical code of practice.
In 1993 the Osteopaths Act was passed, giving osteopaths state recognition and the same responsibility for patients as doctors and dentists. The General Osteopathic Council (GOsC) was set up in May 1999 so that no-one can call themselves an osteopath unless registered with the GOsC.
Registered Osteopaths have trained full time for four years at the recognised schools. The pre-clinical course is equivalent to that of medical school, allowing students to make an orthodox diagnosis and to recognise the presence of serious pathology. The osteopathic student receives advanced training in the detailed examination of the musculoskeletal system and this is followed by over one thousand hours of supervised clinical training, allowing students to absorb the art and science of osteopathy.


ibisPaint X ver.5.5.11 for Android are now available.
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Please update ibisPaint/ibisPaint X to ver.4.1.3 if you use iOS 10.
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ibisPaint X ver.3.0.3 for Android is released.
ibisPaint X ver.3.0.6 for Android is released.
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text:
Q: "Undefined reference" error in communication between Arduino and contributed IMU library I'm attempting to use the FreeIMU library to send gravity compensated acceleration data from an accelerometer Arduino board to my computer. Here is the portion of the .pde file that is raising an error:
float q[4];
int raw_values[9];
float ypr[3]; // yaw pitch roll
char str[256];
float values[9];

// Set the FreeIMU object
FreeIMU my3IMU = FreeIMU();
//The command from the PC
char cmd;

void setup() {
  Serial.begin(115200);
  Wire.begin();
  my3IMU.init(true);

  // LED
  pinMode(13, OUTPUT);
}

void loop() {
  if(Serial.available()) {
    cmd = Serial.read();
    if(cmd=='v') {
      sprintf(str, "FreeIMU library by %s, FREQ:%s, LIB_VERSION: %s, IMU: %s", FREEIMU_DEVELOPER, FREEIMU_FREQ, FREEIMU_LIB_VERSION, FREEIMU_ID);
      Serial.print(str);
      Serial.print('\n');
    }
    else if(cmd=='r') {
      uint8_t count = serial_busy_wait();
      for(uint8_t i=0; i<count; i++) {
        my3IMU.getRawValues(raw_values);
        sprintf(str, "%d,%d,%d,%d,%d,%d,%d,%d,%d,%d,%d,", raw_values[0], raw_values[1], raw_values[2], raw_values[3], raw_values[4], raw_values[5], raw_values[6], raw_values[7], raw_values[8], raw_values[9], raw_values[10]);
        Serial.print(str);
        Serial.print('\n');
      }
    }
    else if(cmd=='g') {
      uint8_t count = serial_busy_wait();
      for(uint8_t i=0; i<count; i++) {
        my3IMU.getQ(q);
        my3IMU.getValues(values);
        float acc[3];
        acc[0] = values[0];
        acc[1] = values[1];
        acc[2] = values[2];
        my3IMU.gravityCompensateAcc(acc, q);
        sprintf(str, "%d,%d,%d,%d,%d,%d,%d,%d,%d,%d,%d,", &acc[0], &acc[1], &acc[2], &values[3], &values[4], &values[5], &values[6], &values[7], &values[8], &values[9], &values[10]);
        Serial.print(str);
        Serial.print('\n');
      }
    }

The error I am receiving is:
FreeIMU_serial_edit1.cpp.o: In function `loop':
/Applications/FreeIMU_serial_edit1.ino:70: undefined reference to `FreeIMU::gravityCompensateAcc(float*, float*)'

The function in question is defined in FreeIMU.cpp:
    /**
 * Compensates the accelerometer readings in the 3D vector acc expressed in the sensor frame for gravity
 * @param acc the accelerometer readings to compensate for gravity
 * @param q the quaternion orientation of the sensor board with respect to the world
*/
void FreeIMU::gravityCompensateAcc(float * acc, float * q) {
  float g[3];

  // get expected direction of gravity in the sensor frame
  g[0] = 2 * (q[1] * q[3] - q[0] * q[2]);
  g[1] = 2 * (q[0] * q[1] + q[2] * q[3]);
  g[2] = q[0] * q[0] - q[1] * q[1] - q[2] * q[2] + q[3] * q[3];

  // compensate accelerometer readings with the expected direction of gravity
  acc[0] = acc[0] - g[0];
  acc[1] = acc[1] - g[1];
  acc[2] = acc[2] - g[2];
}

The other functions from the C++ object my3IMU, such as my3IMU.getQ, work fine; I don't understand why the compiler reports that gravityCompensateAcc is undefined. Any help would be greatly appreciated, thank you!

A: I just encountered your same problem.
The answer is pretty simple, the function definition is inside an #if statement, more precisely #if HAS_MS5611() around line 519.
Move it outside the #if...#endif statement and it will work.


text:
/*!
  \class SoSFUShort SoSFUShort.h Inventor/fields/SoSFUShort.h
  \brief The SoSFUShort class is a container for a unsigned short integer value.
  \ingroup fields

  This field is used where nodes, engines or other field containers
  needs to store a single short unsigned integer value.

  \sa SoMFUShort
*/

// *************************************************************************

#include <Inventor/fields/SoSFUShort.h>

#include <Inventor/SoInput.h>
#include <Inventor/errors/SoDebugError.h>

#include "fields/SoSubFieldP.h"
#include "fields/shared.h"

// *************************************************************************

SO_SFIELD_SOURCE(SoSFUShort, unsigned short, unsigned short);

// *************************************************************************

// Override from parent class.
void
SoSFUShort::initClass(void)
{
  SO_SFIELD_INTERNAL_INIT_CLASS(SoSFUShort);
}

// *************************************************************************

// No need to document readValue() and writeValue() here, as the
// necessary information is provided by the documentation of the
// parent classes.
#ifndef DOXYGEN_SKIP_THIS

SbBool
SoSFUShort::readValue(SoInput * in)
{
  return in->read(this->value);
}

void
SoSFUShort::writeValue(SoOutput * out) const
{
  sosfushort_write_value(out, this->getValue());
}

#endif // DOXYGEN_SKIP_THIS

// *************************************************************************

#ifdef COIN_TEST_SUITE

BOOST_AUTO_TEST_CASE(initialized)
{
  SoSFUShort field;
  BOOST_CHECK_MESSAGE(SoSFUShort::getClassTypeId() != SoType::badType(),
                      "SoSFUShort class not initialized");
  BOOST_CHECK_MESSAGE(field.getTypeId() != SoType::badType(),
                      "missing class initialization");
}

#endif // COIN_TEST_SUITE


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text:
// TODO(nifong): Complete this before turning on clojure optimizations in compile.sh

var DebuggerView = {
	MakeSWCanvasSurface: function() {},

	_getRasterDirectSurface: function() {},
	_malloc: function() {},
	_free: function() {},
	onRuntimeInitialized: function() {},

	ColorType: {
		RGBA_8888: {},
	},

	AlphaType: {
		Unpremul: {},
	},

	SkSurface: {
		// public API (from C++ bindings)
		/** @return {DebuggerView.SkCanvas} */
		getCanvas: function() {},

		// private API
		_flush: function() {},
		delete: function() {},
	},
};

DebuggerView.SkSurface.prototype.flush = function() {};
DebuggerView.SkSurface.prototype.dispose = function() {};


text:
Launch of Ed Hughes' new work, Cuckmere: A Portrait, a Brighton Festival Co-commission
On the 15 February, at the launch of the Brighton Festival, a 'Spotlight' film of Cuckmere: A portrait was shown. The imagery for the film was produced by Cesca Eaton and the Spring and Summer sections of Ed Hughes' score were played in the background.
Hebrides ensemble livestream of Nigel Osborne's work, 'The Piano Tuner'
On the 12 February at 1pm, the Hebrides ensemble will be livestreaming their performance of Nigel Osborne's piano trio, The Piano Tuner, from the Perth Concert Hall.
Further fantastic reviews for Sadie Harrison's Prima Facie album, 'Return of the Nightingales'
We are delighted that Sadie Harrison's latest CD, Return of the Nightingales has received even more wonderful reviews, this time by The Cross-Eyed Pianist and Gramophone.
CLARE HAMMOND BLOG ON SAXTON TOCCATA CD
A CD of Robert Saxton's piano music, recorded by pianist Clare Hammond, will be released by Toccata Classics in March 2018, and will include Hortus Musicae, Book 1 (2013) and Hortus Musicae, Book 2 (2016), published by UYMP. Both works are dedicated to Hammond and she has written a fascinating introductory blog to the album. As well as describing the works on the recording in more detail, Hammond speaks of a most successful and harmonious professional collaboration with Robert Saxton since she first met him, when playing his Chacony for left hand, six years ago. During these years Hammond has given the premieres, besides a number of further performances, of the Hortus Musicae cycles.
Wonderful reviews flood in for Sadie Harrison's Prima Facie album, 'Return of the Nightingales'
Here at UYMP we are thrilled that Sadie Harrison's CD Return of the Nightingales has been fantastically reviewed by Sounds Magazine, British Music Society and Musical Opinion.
Sadie Harrison's 'Hidden Ceremonies I' and 'Geda's Weavings' receive FANTASTIC REVIEWS
We are very pleased that Sadie's two works Geda's Weavings for string quartet and Hidden Ceremonies I for solo piano have received excellent reviews in Musical Opinion Quarterly (January 2018) following their performance in the Late Music Festival series 2017.
EXCELLENT REVIEWS FOR SADIE HARRISON'S As-salāmu 'alaykum Bethlehem
We are delighted that Sadie's new Christmas Carol released on Prima Facie has been receiving fabulous reviews. As-salāmu ʿalaykum Bethlehem combines selected words from O Little Town of Bethlehem (written by Phillips Brooks after his visit to the town in 1895) with the Islamic greeting meaning 'Peace be unto you'. At a time when Bethlehem is beset with troubles, this optimistic carol brings together the two traditions in a spirit of solidarity - 'Peace be unto you O little town of Bethlehem!'
Works from Sadie Harrison's CD 'The Rosegarden of Light' to be featured in documentary, 'Laila at the Bridge'
We are very pleased that two tracks from Sadie Harrison's The Rosegarden of Light CD (featuring American ensemble Cuatro Puntos and Ensemble Zohra from the Afghanistan National Institute of Music, conducted by Camilo Jauregui) have been used for another film, this time an important documentary directed by Elissa Sylvia Mirzaei entitled Laila at the Bridge.
New House Composer – Frederick Viner
Here at UYMP we are very pleased to announce the signing of our newest house composer, Frederick Viner.
Luís Tinoco – 'Short Cuts (f)' premiere and Madeira "portrait concert"
Here at UYMP we are very pleased to announce that on the 10th of November, Luís Tinoco's work Short Cuts (f) was performed at the Percussive Arts Society International Convention. Additionally, on the 25th of November, the Madeira Classical Orchestra, conducted by Pedro Neves, will present a concert, dedicated to Tinoco's work.
Thomas Simaku – World Premiere on BBC Radio 3
Thomas Simaku's new work, 'The Scream' for 34 solo strings, will be broadcast on BBC Radio 3 on Monday 20th November 2017. The BBC Concert Orchestra is conducted by King's College Director of Music Stephen Cleobury. For full details, please follow the link:
http://www.kings.cam.ac.uk/node/8489
To listen to the broadcast, please access the Radio 3 link:
http://www.bbc.co.uk/programmes
BASCA shortlists Hughes' children's opera
UYMP is delighted that Ed Hughes' The Feast That Went Off With A Bang has been shortlisted in the Amateur/Young Performer section of the 2017 BASCA Awards. Commissioned by Mahogany Opera Group as one of ten 'Snappy Operas', a nationwide project to make opera with young people aged 7-11, the work is written for children's voices, clarinet, horn and piano, with libretto by Peter Cant. It is based on the Grimm Brothers' fairy tale The Mouse, the Bird and the Sausage. The UK premiere, given by Gosforth CE Primary School, took place on March 24th 2017 at Whitehaven Civic Hall, followed by performances at Bury St Edmunds, Launceston, Great Yarmouth and Whitley Bay (please follow the link for video of the performance).


text:
Do we have a 'God Spot'? Is our faith determined by our brain architecture?
Tagged The Human Being
Andrew Wood, October 2015.
Andrew Wood
Andrew Wood is a biophysicist who is currently with the School of Health Sciences at Swinburne University in Melbourne. He has taught many aspects of Biomedical Instrumentation over many years. He worships at St Stephen's Anglican Church in Greythorn, North Balwyn.
This paper sets out to explore the question of whether religious faith is biologically determined and hence whether some can claim innate factors as a valid reason not to be responsive to evangelistic appeals. There are a number of aspects of this: the perception that religion runs in families; that certain personality types predispose towards or away from religion; that the scepticism which is characteristic of scientific method would imply that scientists are less likely to be religious. Another aspect is whether a distinction can be drawn between 'being religious' (with a focus on experiences) and 'accepting Christ' (with a focus on being convinced of the truth of creedal statements). The New Testament emphasises Christian faith as being God's gift (Jn 1:12,13; Mt 11:27) while at the same time being freely available to all who will come (Mt 11:28; 1 Tim 2:3,4 and elsewhere). It appears that there is little support from scientific study for the notion that certain individuals lack the brain circuitry to be able to commit to Christ. Further, ISCAST and similar organisations demonstrate that it is possible for individuals to do this and at the same time to retain the scepticism necessary to do good science.
Neuroimaging, neurotheology, identity, free-will, biological determinism.
Why, apparently, are some people religious whilst others are not? This essay sets out to explore the following five questions, which are fundamental to the debate on biological determinism and religious faith, touching on an important current scientific question of how much free will do we actually have (see, for example, (Wegner 2004)). The five questions are:
Does religion run in families? (i.e. is there a genetic component)
Do certain biological traits pre-dispose to being religious? (i.e. if not a genetically-determined 'spot' or 'network', are there personality types that diminish or enhance the chances of those of that type of being a committed Christian?).
Does being a scientist pre-dispose to being not religious? (i.e. is the analytic or sceptical nature of scientific endeavour go with an increased chance of being agnostic or atheist?)
Do we have to be 'religious' in order to be a committed Christian? (i.e. what is the definition of 'religious' and what, in the objective study of religion as a phenomenon, is actually being measured)
Can anybody claim that the possibility of their becoming Christian is denied to them because of their genetic makeup or developmental circumstance? (Is 'I'm just not made that way' a valid reason for specifically rejecting Christianity?)
So, let's have a look at each of these questions in turn. Firstly: does religion run in families?
We can perhaps think of some families with several generations of religious leaders and others where atheism seems to be just as inherited. It may be remarked that the Bible gives many examples of close family members being similarly devout or alternatively similarly rebellious.
Amongst the Twelve Disciples there were three sets of siblings, for example.
Families of AFL players (such as the Abletts) and musicians (such as the Mozarts, Strausses and Bachs) are assumed to have a genetic pre- disposition to these skills; can the same be said of religion? Does the brain have a "God Spot" or "God module" more highly developed in some individuals than others? If it exists, is it inherited? And if it exists, can we, by using modern advances, show where it is?
Can some claim that their "God Spot", like their ability to play football or the piano, is not well developed and may be absent? "I'm just not religious" is a commonly heard excuse for not engaging in dialogue with Christians on matters of faith. Linked with this question is that of where the seat of the soul is (Descartes reasoned it to be the pineal body, on the basis that it was a single organ within the brain, whereas everything else was doubled) or whether, indeed, the soul is a separate thing and needs a 'seat'.
Religiosity is a particular human activity – as far as we can tell – designing an experiment to determine whether apes are able to contemplate their own mortality is difficult to do. Does this imply there are special genes in humans not found in primates? The answer appears to be no – when human and ape brains are compared (post-mortem) for what genes are
expressed, the human genes associated with reasoning and socialising are more highly expressed, but there appear to be no "special genes".
Estimates vary, but humans and chimpanzees appear to share around 98% of genes.
Studies of identical and fraternal twins raised apart reveal a higher correlation for churchgoing in the former rather than the latter (indicating an inherited trait) (Eaves, Heath et al. 1999, Kirk, Eaves et al. 1999). But such studies also tried to distinguish between external and internal manifestations of "religiosity" and concluded that the latter (termed "self- transcendence") was not linked to the former. Specifically, belief in Jesus appears not to have a genetic basis, but is based instead on information transmission.
The "God genes" and "God spots" described by American geneticist Dean Hamer and others are only weakly associated with a trait some would consider religious (self-transcendence, which is a measure of what sense an individual has on their place in the grand scheme of things or "at-one- ness") (Hamer 2004). Hamer also points out that this sense of "at-one- ness" can also be induced by drugs such as psylocybin, derived from certain mushrooms.
Most Christians would regard the personal relationship and transactional aspects of their faith ("Jesus died for me…") as the centre of their religious experience rather than specific mystical experiences, although the two often go hand-in-hand. More will be said in seeking to answer questions three and four below, on whether scientists who are Christian are more likely to centre their faith on transactions (doctrinal understanding) rather than experience.
Neurophysiological experiments made possible by the latest imaging technologies (such as functional Magnetic Resonance Imaging or fMRI) allow researchers to identify regions of the brain involved in various mental tasks, including making moral choices. Some of these experiments have been directed at detecting differences between individuals engaging in "religious activity" compared to more mundane activities. A previous CPOSAT paper, entitled 'Neuroimaging, the sense of self and the sense of God' (Wood, 2014), sought to explore some of these findings. In summary, there is little evidence for a specific brain region or 'God spot', but there do appear to be differences between the way 'religious' and 'non-religious' people process information about religious concepts, with a suggestion that the latter group find religious concepts quite alien, which naturally leads on to considering whether some people are 'wired' differently, pre-disposing them against being religious or having an interest in things religious. There is a question of causality in this: are such people unwilling to give such religious concepts serious thought because of bad experiences in the past (nurture) or does the brain 'wiring' itself lead to this unwillingness (nature). We would like to believe the former, but the latter cannot be ruled out.
However, the concept of brain 'wiring' may be a false metaphor, because the brain is not hard-wired in the way a computer circuit is. The considerable plasticity of the brain both in-utero and in post-natal life would argue against 'nature' as being the cause of lack of religious commitment.
Numerous statements by the apostles ('All should come to repentance' – 2 Pet 3:9; 'for the grace of God has appeared that offers salvation to all people' – Tit 2:11; 'God our saviour, who wants all people to be saved..' – I Tim 2:3,4) as well as the OT prophets (for example 'As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live' – Ezek 33:11, also 18:23, 32) and of course Christ himself ('Come to me all of you who are weary and burdened and I will give you rest' – Mtt 11:28) imply that nobody is prevented by biological factors from coming to a position of declaring faith, particularly in the redeeming work of Christ in his passion and resurrection. Of course, it should be noted from Mtt 11:27 that 'no one knows the Father except the Son and those to whom the Son chooses to reveal him': in other words, if there is selection, it is on the basis of divine election rather than biological pre-disposition. This may go some way towards explaining why a sovereign God may choose three sets of siblings amongst the Twelve, as well as other close family teams: the Wesleys, the Grahams and the Jensens, for example.
Part of the question of whether there is a 'God circuit' is the question of whether 'religion comes naturally' i.e. there is an evolutionary advantage of having the resilience in hard times that religion could be argued as conferring? In the intriguingly-titled short essay 'Would Tarzan believe in God' (Banerjee and Bloom 2013), which is a review of opposing views: firstly those who argue that religion is 'natural' and the product of 'aggregated ordinary cognitive processes' (Barrett 2000; McCauley 2011) and those on the other hand (including the authors) who argue that cultural support plays a greater role (Gervais, Willard et al. 2011). The former group would argue that a human raised by apes would naturally acquire an appreciation of a higher being and the possibility of after-life, whereas the latter argue that this would only happen (if it did) after the person involved came back to human society. The fascinating case of Marina Chapman, born in Colombia and raised between the ages of 5 and 12 by capuchin monkeys and who now appears to be a churchgoer (http://www.theguardian.com/science/2013/apr/13/marina-chapman- monkeys) does not settle the question one way or another, because of the possible influence of human society before the age of 5.
This, and similar stories raise intriguing questions, but there does not appear to be a clear-cut answer on whether the ability to believe in God is innate or learnt. In any case, this does not help us in resolving the initial question: is there a genetic component to being able to apprehend the concept of a supernatural being with whom a relationship is possible?
Instinctively, we would expect that all humans possess the capacity to do this, but vary in their individual reactions to the notion of that supernatural being actually existing and requiring worship. The ontological argument for God's existence presupposes the ability of humans to conceive 'a being than which nothing greater can be conceived' (the argument goes on to posit that it is foolish to then deny the existence of this conception) (Witham 2008). Although there may not be a genetic component there may be a strong cultural component with a gradual shift in Western culture from Christianity as the 'default position'. Whereas two hundred years ago
it would be assumed that a person would be a believer, now the opposite is true. The characterising of religion as a 'Parasitic Meme' (Dawkins 1994), a malicious thought-form analogous to a computer virus or even a biological virus, highlights how something a generation or two ago almost universally regarded as 'highest good' is now denigrated by a significant minority as being a potent source of harm. Nevertheless, the following quotation would indicate that Dawkins may have replaced a distorted view of God with an over-optimistic view of science as being this 'highest good' (italics added): "The feeling of awed wonder that science can give us is one of the highest experiences of which the human psyche is capable. It is a deep aesthetic passion to rank with the finest that music and poetry can deliver" (Dawkins 1998).
In general, the ability to imagine a perfect being is widespread, if not universal, among humans and is part of a human facility of imagining improved situations. The idea that this would be a 'parasitic meme' rather than a special quality given to humans appears to be a severely impoverished one.
So, in summary,
Are there God Genes? – most certainly not (but there is a genetic component to certain aspects of religious practice).
Is there a defined brain region or 'God spot'? – probably not (but a large Pre-Frontal Cortex seems to be necessary for the complex belief systems found in humans: not just religious, but political, ethical, social etc.). The ability to hold memories of actions involving beliefs over long periods of time is apparently superior in humans, hence need for large PFC.
If not regions, then are there 'God circuits'? – maybe, but not 'a special case': they are similar to circuits developed for intimate social interaction in general and for imagining rich possible scenarios.
The aspect of calling or election makes Christian commitment quite unlike commitment to, say, a political cause ('the Son chooses to reveal'). It may appear that there is there is a greater concentration of Christians in some families than in others (and by implication that some are favoured and others not), but we can be assured that no individual is disenfranchised thereby.
The second question is perhaps more demanding of a clear answer: Are certain biological traits or certain personality types associated with unbelief? One such personality type which has recently been studied in relation of religious belief is autism, or more correctly Autism Spectrum Disorder (ASD). As pointed out in one particular study (Norenzayan, Gervais et al. 2012) impaired ability to 'mentalize' (which is a feature of ASD) may make the mental representation of supernatural agents, in particular, difficult. This study showed that the autism group were only 11% as likely as a matched group without this condition to 'strongly endorse God'. However the low number in this particular part of the study
(12 autistic and 13 controls) would force caution in accepting this result. Other research groups analysed the content of internet posts of an online discussion forum specifically for adults with Autism Spectrum Disorder (ASD) and compared the content of the posts in forums for the wider population. (Jordan and Caldwell-Harris 2012), showing that although ASD group participants were more likely to express atheistic beliefs, there was also a higher tendency to construct their own belief system. Other workers (Dubin and Graetz 2009), in considering religious expression in participants with Asperger's Syndrome concluded that the desire for sameness and order and wanting to know more about the 'how' rather than the 'why' would imply that their approach to the idea of God might be somewhat different. This might imply that the more structured presentations, along with scripture memory aids, might make Christianity, in particular, more accessible to those on this spectrum. Alternatively, a more ritualistic form of Christian worship may also provide this 'way in', because of the regularity and orderliness of such practices.
Moving now to the third question, which is a more general question: Does analytic thinking predispose against being religious? A three-part study (Shenhav, Rand et al. 2012) compared firstly belief in God or immortal souls with accuracy in solving maths-type puzzles. There was a significant correlation between 'intuitive thinking' (which led to incorrect answers in these puzzles) with belief in God and conversely 'reflective thinking' (i.e. a judgement in which there is critical analysis of the initial intuitive judgement) with lack of belief in God. The second part implied that this effect persisted after controlling for personality type and IQ. The third part is interesting, because it suggested that inducing a mind-set favouring intuition over reflection increases self-reported belief in God. In other words, a 'letting-go' of a critical attitude appeared to be conducive to religious belief. However, this neglects the strong motivators of perceived authority and trustworthiness in relation to the willingness of Christian and other religious believers to accept statements associated with their faith.
There is not a strong compulsion to question every statement as there may be with, in this instance, maths puzzles, because of the way that over years of experience, the acceptance of the corollaries of faith has not proved unreliable. (However, there is a warning here, that committed Christians should not 'drop their guard': the 'hard questions' should not be avoided nor neglected and the same standards of analysis should be applied as with questions of science.)
Another study (Pennycook, Cheyne et al. 2012) presents evidence from questionnaire-based data that analytical thinking is negatively correlated with endorsing supernatural beliefs. The questionnaire consisted of three questions on religious engagement and six on conventional belief. Additional tests were used to estimate analytic cognitive style. A second part of the study also examined paranormal beliefs. An interesting finding was that analytic thinkers were less likely to hold conventional religious views.
However, we should recognize that scientists who are Christian tend to have developed understanding of how, for example, miracles fit in with the concept of an ordered universe. In this particular study, none of the questions was in regard to acceptance of specifically Christian concepts of
incarnation, redemption and resurrection. As part of reconciling theological principles with the world-view of science, Christian scientists still apply a rigid questioning of assumptions and willingness to be convinced by evidence rather than intuition, whilst at the same time recognising the tenets of the faith they are committed to.
For many, both scientist and non-scientists, the process of coming to faith is studying the evidence and being convinced that Christianity offers 'The best explanation'. As Alister McGrath said (of CS Lewis) in an Australian radio interview: (http://www.abc.net.au/religion/articles/2013/05/- 15/3760192.htm): "Lewis's genius as an apologist lay in his ability to show how a Christian 'viewpoint' (or, to borrow a term from Plato, a synoptikon) was able to offer a more satisfactory explanation of common human experience than its rivals – especially the atheism he himself had once espoused."
Now the fourth question: Can we be Christian but not 'religious'? Implicit in this is a denigration of mere formalism or nominal adherence compared to declared commitment. This is an expression of a bias towards systematised beliefs rather than relying on feeling 'in touch with a larger reality' (or 'at- one-ness' discussed earlier). It may be true that many of the studies of religion as a phenomenon (including neuroimaging studies) have constructed the measurement of 'religiosity' in terms of feelings rather than acceptance of faith statements. As such, they may not be capturing one of the major aspects (or maybe the major aspect) of religion. Christianity, and most religions, have many facets (for a review see (Bulbulia 2013)) and some may have been neglected in questionnaire-based studies as well as those in which participants are given specific tasks to do (such as praying, recalling religious experiences or meditating). It may be emphasised that making a commitment to systematised beliefs are not on the same level as, say, signing a declaration on a tax form, particularly when the relational aspects (for example: 'Jesus died for me') are so important. This relational aspect is precisely that studied in Existential Theory of the Mind (EToM) or 'discerning the Supernatural Agent's intent' in such studies as (Kapogiannis, Deshpande et al. 2014), (Kapogiannis, Barbey et al. 2009, Kapogiannis, Barbey et al. 2009). So much so, that earlier press headlines accompanying release of the earlier study were along the lines of 'Religious Experience Linked to Brain's Social Regions' (http://www.wired.com/2009/10/god- brai/) and 'To The Brain, God Is Just Another Guy' (http://www.npr.org/templates/story/story.php?storyId=101617951). The clear implication is that that there is not a special brain region devoted only to the sense of the numinous. To quote the lead author of these studies in relation to their findings: "that suggests that religion is not a special case of a belief system, but evolved along with other belief and social cognitive abilities."
Finally, the fifth question, which is a hard one: Can people argue that it is not their fault that they are not religious or not able to conceive of a supernatural being? Is anybody genuinely 'beyond the pale'? The most recent study by the NIH group (Kapogiannis, Deshpande et al. 2014) is significant in that in addition to regional differences in brain activation
pattern between (self-identified) religious and non-religious participants, it also identified the causal flow of information by performing a time-series analysis of activated brain regions. Some of the significantly different pathways originated from regions associated with self-awareness for religious participants compared with regions concerned with perceptual go/no go decisions for the non-religious. The religious participants preferentially activated 'Theory of Mind' pathways when responding to questions monitoring 'God's intent', whilst regulating fear pathways (not fearing an angry deity). They also engaged language areas for doctrinal beliefs and imagery areas for experiential beliefs. On the other hand non- religious participants engaged brain areas consistent with greater difficulty and procedural demands for imagining God's intent.
The implication of this is that non-religious participants find the whole business of imagining God as being 'foreign'. It could be that if the questions were about, say, stamp collecting, there could be similar differences between enthusiasts and novices. So, why are some people disengaged? What of those who were formerly disengaged and then undergo some form of religious conversion? Was there always a fundamental difference in brain wiring that allowed an awakening by a particular life event in some but in others this could not happen? However, it seems to be part of what it is to be human to search for a good explanation for life's experiences, including the injustices, suffering and disasters we see around us – in other words, to find patterns, meaning and purpose. For some, the idea that there is a supernatural power, able to take an interest in them personally and able to influence what happens in world history, is something that is eminently reasonable, natural and is established from an early age. For others this may never become accepted, perhaps because of the bad behaviour of so-called Christians or because of the perceived injustice of God or indeed because they find the need for there to be a First Cause unnecessary. Family and peer-group loyalties obviously play a part, but a complex combination of circumstances and social interactions influence an individual's decision, which in the end is an apparent personal choice. The fact that some (like CS Lewis) can and do change their stance argues against some individuals being unable to conceive of a Supernatural Agent because they lack an essential element of brain circuitry.
There is a further aspect to brain regions associated with religious experience and practice. Some authors have commented on the large variability between studies in the regions identified and conclude that this rules out a specific "God Spot" (Kapogiannis, Barbey et al. 2009). In fact, in a presentation available from the Faraday Institute website, Andre Aleman (http://www.faraday.st-edmunds.cam.ac.uk/Multimedia.php) points out that a large proportion of the cortex as well as several deeper regions have all, at some time or other been associated with religiosity. The same authors (Kapogiannis, Barbey et al. 2009), however, did analyse whether components of religiosity could be predicted by aspects of brain anatomy (rather like modern-day phrenology!). Their overall conclusion was that key aspects of religiosity are associated with individual differences in cortical regional volume. For example, they speculate that people with a larger
volume in the so-called precuneate region may emphasise worldly (external) experience over inner imagination and that this may pre-dispose them to a non-religious stance. However, this may conflate "religious experience" with acceptance or otherwise of faith statements (such as "Jesus died for me"). It also raises the question of whether these regions show plasticity, that is, they change volume as a result of life choices rather than the other way round. Transformation of individuals from unbelief to belief by encountering the risen Christ is the centre of Christian teaching and changes in cortical volumes may be part of a new outlook on life – "if anyone is in Christ, the new creation has come" (2 Cor 5:17).
There is a further aspect to a decision to accept specifically Christian creedal statements – a divine dimension. "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name – which were born not of blood, nor the will of the flesh, nor the will of man, but of God" (Jn 1:12,13). Thus this kind of faith (new birth) is special, it is a gift of God, rather than purely a human decision. It also involves a God-given power to be adopted into a heavenly family. The human aspect of a decision to follow Christianity may follow from a desire for 'it to be so', because of the assurances of acceptance, eternal destiny, provision, forgiveness and protection (which is what the Lord's Prayer expresses). It could also follow a combination of life events, personal searching and weighing of evidence, culminating with being persuaded by the "rightness" of it being the "best explanation". Although this may be accompanied by a sense of "self-transcendence", "at-one-ness" or "the numinous", the more potent form of persuasion is our response to the implications of the life, death and resurrection of Jesus Christ. This process is associated with brain regions devoted to reasoning, judgement and "sense of self", shared with many of life's watershed decisions, such as choice of partner, job, house.
Thus, although "neurotheology" is throwing up some useful and intriguing findings, it has not established that there is a biological predetermination in any individual's core beliefs.
As a postscript, Melbourne, of course, has a particular religion of its own, namely the AFL. No one seriously has suggested that there could be specific "AFL genes" which determine whether an individual is a passionate devotee or actively hostile. Football is not unique: there are many social activities which excite passion or detestation.
Banerjee, K. and P. Bloom (2013). "Would Tarzan believe in God? Conditions for the emergence of religious belief." Trends Cogn Sci 17(1): 7-8.
Barrett, J. L. (2000). "Exploring the natural foundations of religion." Trends Cogn Sci 4(1): 29-34.
Bulbulia, J. a. S., U. (2013). The neural basis of religion. The Neural Basis of Human Belief Systems. F. Krueger, Grafman, J. Hove, E Sussex, UK, Psychology Press.
Dawkins, R. (1994). Viruses of the Mind. Dennett and his Critics: Demystifying Mind. B. Dahlbom. Hoboken, N.J., Wiley.
Dawkins, R. (1998). Unweaving the Rainbow: Science, Delusion and the Appetite for Wonder. Boston, Houghton Mifflin.
Dubin, N. and J. Graetz (2009). "Through a different lens: spirituality in the lives of individuals with Asperger's Syndrome." Journal of Religion, Disability and Health 13(1): 29 -39.
Eaves, L., A. Heath, N. Martin, H. Maes, M. Neale, K. Kendler, K. Kirk and L. Corey (1999). "Comparing the biological and cultural inheritance of personality and social attitudes in the Virginia 30,000 study of twins and their relatives." Twin Res 2(2): 62-80.
Gervais, W. M., A. K. Willard, A. Norenzayan and J. Henrich (2011). "The cultural transmission of faith: why innate intuitions are necessary, but insufficient, to explain religious belief." Religion 41(3): 389-410.
Hamer, D. (2004). The God Gene: how faith is hardwired into our genes. New York, Anchor Books.
Jordan, C. J. and C. L. Caldwell-Harris (2012). "Understanding differences in neurotypical and autism spectrum special interests through Internet forums." Intellect Dev Disabil 50(5): 391-402.
Kapogiannis, D., A. K. Barbey, M. Su, F. Krueger and J. Grafman (2009). "Neuroanatomical variability of religiosity." PLoS One 4(9): e7180.
Kapogiannis, D., A. K. Barbey, M. Su, G. Zamboni, F. Krueger and J. Grafman (2009). "Cognitive and neural foundations of religious belief." Proc Natl Acad Sci U S A 106(12): 4876-4881.
Kapogiannis, D., G. Deshpande, F. Krueger, M. P. Thornburg and J. H. Grafman (2014). "Brain networks shaping religious belief." Brain Connect 4(1): 70-79.
Kirk, K. M., L. J. Eaves and N. G. Martin (1999). "Self-transcendence as a measure of spirituality in a sample of older Australian twins." Twin Res 2(2): 81-87.
McCauley, R. (2011). Why Religion is Natural and Science is Not. Oxford, Oxford University Press.
Norenzayan, A., W. M. Gervais and K. H. Trzesniewski (2012). "Mentalizing deficits constrain belief in a personal God." PLoS One 7(5): e36880.
Pennycook, G., J. A. Cheyne, P. Seli, D. J. Koehler and J. A. Fugelsang (2012). "Analytic cognitive style predicts religious and paranormal belief." Cognition 123(3): 335-346.
Shenhav, A., D. G. Rand and J. D. Greene (2012). "Divine intuition: cognitive style influences belief in God." J Exp Psychol Gen 141(3): 423-428.
Wegner, D. M. (2004). "Precis of the illusion of conscious will." Behav Brain Sci 27(5): 649-659; discussion 659-692.
Witham, L. (2008). The Proof of God: the debate that shaped modern belief. New York, Atlas & Co.
Wood, A. (2014). "Neuroimaging, the sense of self and the sense of God." CPOSAT
2014(10).


text:
Văleni () – wieś w Rumunii, w okręgu Kluż, w gminie Călățele. W 2011 roku liczyła 300 mieszkańców.

Przypisy

Wsie w okręgu Kluż

redpajama_set_name: RedPajamaWikipedia


text:
Q: Enabling RDP, or installing a VNC server, on Windows 7 from the command line I've got a remote Win7 box that I can SSH into (via Cygwin). I apparently forgot to turn RDP on before leaving it. I've got wget accessible, but obviously no way of getting to a GUI.
Is there a way to either enable RDP or install and set up VNC via the command line? If so, where would I start?
Note that I also don't want to reboot the computer - it would be vastly preferable if whatever was involved could be done without a reboot.

A: You can enable RDP with the following commands:
C:\>netsh firewall set service remoteadmin enable
C:\>netsh firewall set service remotedesktop enable
Alternatively you can also modify the remote registry with the following command:
C:\>reg add "HKLM\system\currentcontrolset\control\terminal server" /v fDenyTSConnections /t REG_DWORD /d 0

Value fDenyTSConnections exists, overwrite(Y/N)? y

The operation completed successfully

A: The Reg Add command works perfectly when using PSEXEC on remote machines
c:\PSTools> psexec \\[computername] reg add "HKLM\system\currentconminal server" /v fDenyTSConnections /t REG_DWORD /d 0

Command should return the following:
PsExec v1.98 - Execute processes remotely
Copyright (C) 2001-2010 Mark Russinovich
Sysinternals - www.sysinternals.com

Value fDenyTSConnections exists, overwrite(Yes/No)? y
The operation completed successfully.
reg exited on [computername] with error code 0.


text:
Multiple Open Rank Faculty Position in Computer Science
Requisition Number: JPF05846
The Computer Science Department of the Samueli School of Engineering and Applied Science at the University of California, Los Angeles, is building upon its commitment to foster an inclusive and more equitable environment and promote the success of underrepresented students, the UCLA Henry Samueli School of Engineering and Applied Science invites applications for multiple open rank tenure-track faculty positions in Computer Science.
Applicants for the positions must have a demonstrated record of excellence in, or show exceptional promise for, high-quality research, teaching and professional development. In addition, applicants must have a demonstrated record of interest in and commitment to the mentorship of students from underrepresented and underserved populations. The successful candidate will be expected to advance their active mentoring activities and participate in programs that provide research and professional development opportunities for our diverse student body (such as our Center for Excellence in Engineering and Diversity, our Women in Engineering program, the National Society for Black Engineers, Society of Latino Engineers and Scientists, American Indian Science and Engineering Society, and Pilipinos in Engineering and Sciences, and the UCLA Pacific Islander Education and Retention program). Teaching and service expectations will not exceed those of other faculty positions. Applications for appointments at all levels will be considered (Assistant, Associate or Full Professor).
Applicants must have an earned Ph.D. in a field related to one of the above departments, and expertise in one or more of the school's focus areas is desirable: engineering in medicine and biology; sustainable and resilient urban systems; artificial intelligence and machine learning; cryptography, cybersecurity and networking; advanced materials and manufacturing; and robotics and cyber-physical systems. However, talented applicants in other areas will also be considered. Applicants must exhibit promise in developing and maintaining an extramurally supported research program, publishing and disseminating research findings, and serving as leaders at the forefront of their fields.
Application packages should be submitted online through https://recruit.apo.ucla.edu/apply/JPF05846 and include the following documents: 1) curriculum vitae, 2) statement of contributions to equity, diversity, and inclusion with particular attention to mentoring achievements and future mentoring goals, 3) statement of research interest, 4) statement of teaching interest, and 5) a cover letter. Review of applications will begin on November 1, 2020 and continue until the positions are filled. Inquiries about the position and nominations of potential candidates should be directed to the search committee chair, Scott Brandenberg ([email protected]).
Los Angeles is a global city renowned for its dynamism, robust economy, rich cultural diversity, and spectacular climate. UCLA was recently ranked as the #1 public university in the nation by U.S. News & World report, andis consistently ranked in the top 10 among U.S. public engineering schools. The school's online master's program is ranked No. 1 by U.S. News & World Report. UCLA Samueli includes more than 6000 undergraduate and graduate students and 190 full-time faculty members and is in the midst of its largest growth since the school was founded. Established in 1945, UCLA Samueli is known as the birthplace of the internet, and where countless other fields took some of their first steps - from artificial intelligence to reverse osmosis, from mobile communications to human prosthetics. UCLA Samueli is deeply committed to diversifying the ranks of its faculty, staff and students, and to providing an equitable and inclusive environment for all its members.
The University of California is an Equal Opportunity/Affirmative Action Employer. All qualified applicants will receive consideration for employment without regard to race, color, religion, sex, sexual orientation, gender identity, national origin, disability, age or protected veteran status. For the complete University of California nondiscrimination and affirmative action policy see: UC Nondiscrimination and Affirmative Action Policy at: http://policy.ucop.edu/doc/4000376/NondiscrimAffirmAct
To apply, please visit: https://recruit.apo.ucla.edu/JPF05846
The University of California is an Equal Opportunity/Affirmative Action Employer. All qualified applicants will receive consideration for employment without regard to race, color, religion, sex, sexual orientation, gender identity, national origin, disability, age or protected veteran status. For the complete University of California nondiscrimination and affirmative action policy, see: UC Nondiscrimination & Affirmative Action Policy, https://policy.ucop.edu/doc/4000376/DiscHarassAffirmAction
jeid-f53e6c8a3a8d3f48bfa5f52315523117
Science & Technology, Chemistry & Biochemistry, Computer Science & Information Technology