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Public and Private Language
09-26-2011 Public and Private language: A review of the essay Private Language, Public Language by Richard Rodriquez In Richard Rodriguez's article Private Language, Public Language Rodriguez uses his introduction to language to show the difference, to him, between his home language, of Spanish, and that of what he considers public, that of English. Language as he says is separated by "Just opening or closing the screen door," it was the difference between being home in his own language and being in the world of the gringos, or white English speaking person.
Rodriquez had a very poetic way to describe what he was hearing. He describes his parents English as "high- whining vowels and guttural consonants" and so he didn't see English as a beauty but as noise. A woman in the drug store saying something to him he describes this as "exotic polysyllabic sounds would bloom in the midst of their sentences. " He also describes his encounters with the language by the tone of the person, "The man behind the counter…by being so firm and so clear," and that because he was so firm and clear that marked him as gringo.
These Gringos weren't speaking his home language, and so everything was unclear and so public. He says the "accent of los gringos was never pleasing nor was it hard to hear. " Trips to the grocery store and bus stops would be noisy with sound as he says and he was uncomfortable around such noise. Many instances he heard his parents stuttered slow English and found it so different from how Gringos talked. He reflects that his childhood fears made no difference and that his family had managed to make them understood at important places such as the doctors and the government offices.
Gringo seeming to be an almost dirty word, he uses to describe the public. Contrary to how he spoke of his home life. In his home Rodriquez spoke Spanish, and so associated it with home and belonging. Although he would hear others speaking Spanish on the radio and in the Mexican Catholic church across town from his home he still referred to it as private. He refers to Spanish that his mother speaks as soft sounding, he was dependent upon these voices. He refers to his father arriving home some nights sounding relieved and calling for his wife and then his children.
At his joy hearing his father's "light and free notes" when speaking Spanish, and that "he can never manage in English" Rodriquez was run and laugh with such pleasure because of the unity of their alienation in the outside society. Being spoken to in Spanish he feels "specially recognized. " Feeling as if he belongs, because the words that he is hearing and the words that are used to address him are spoken with ease and is not heard by the gringos. Rodriquez also feels a distance from the barrio children. Although they also spoke Spanish they were not part of what he considered home.
He did not live in the Barrio but rather in a very white neighborhood, "only a block from the biggest, whitest houses," of Sacramento in the fifties. Due to the location of his home he explains as "an accident of geography" that sent Rodriquez to a school of white children. It was there at school that he first heard his name pronounced in English, and this occurrence made the young child cry. The name Richard was as foreign to him as many other English words, it was the first time he truly understood the difference between home and public.
Richard Rodriguez talks about bilingual education and says how it is impossible for a child to speak his family's language in school. His reasoning later in the essay being that the language at home is truly personal, little family jokes, and various made up words that only they understood. For a family does not simply speak a language, but with visual cues and the development of the way a family talks to each other dictates a family's language. Listening in a family meal is a lesson in the differences between typical Spanish or English and the family versions of such.
Now as a bilingual man with degrees in English and having written 3 major books and many articles, Rodriquez is well accustomed to speaking English, but he still has times when hearing a new language will throw him into memories and he is again able to hear the "high sounds of American voices. " But where Rodriquez once felt as an outsider he now feels pleasure, for it is the sound as he says "of my society- a reminder of home. " No longer is English a language of outsiders but rather that of his own home now. Once a cared little boy confused by the bombardment of odd guttural noises, Richard Rodriquez is now a man; he is still comforted by his home language, but comfortable in the language of the "Public" as well. Russell, Tony, Allen Brizee, and Elizabeth Angeli. "MLA Formatting and Style Guide. " The Purdue OWL. Purdue U Writing Lab, 4 Apr. 2010. Web. 20 July 2010. Rodriguez, Richard. "Private Language, Public Language. " Strategies for Successful Writing: A Rhetoric, Research Guide, Reader, and Handbook. Ninth Edition. Brad Potthoff. Pearson Education Inc. 2011. 534-538. Print.
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Samsung Case Analysis


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Home : Units : Ammunition Depot, 10th SG (Regional) : Depot NCOIC
SERGEANT FIRST CLASS TARA D. HELMICK
Noncommissioned Officer in Charge, Ammunition Depot, 10th Support Group (Regional)
Sergeant First Class Tara D. Helmick hails from Iowa City, Iowa, and enlisted in the Army in May 2003 after graduation from high school where she was active in the Junior Reserve Officer Training Corps (JROTC). She attended Basic Training at Ft. Jackson, South Carolina, and Advanced Individual Training (AIT) at Redstone Arsenal, in Huntsville, Alabama, earning the occupational specialty as an Ammunition Specialist (89B). Upon completion of AIT, she attended Airborne School at Ft. Benning, Georgia, and earned the parachutists badge.
She has served the Army in many challenging leadership positions: Squad Leader, Personal Security Detail/Convoy Team Leader, Ammunition Supply Sergeant, Detachment Operations Sergeant, Joint Operations Task Force (JSOTF) Ammunition Manager, Ammunition Supervisor, Platoon Sergeant, and Ammunition Logistics Noncommissioned Officer.
Sergeant First Class Helmick has deployed twice to Afghanistan in support of Consolidation I and III, once in Iraq in support of Operation Sovereignty and Operation New Dawn, and twice in support of U.S. Africa Command's Joint Special Operations Task Force in Djibouti.
Sergeant First Class Helmick served at Ft. Bragg, North Carolina, with the 307th Forward Support Battalion (FSB), 1st Brigade Combat Team, before transferring to the 82nd Airborne Division, Sustainment Brigade. Later she moved to Joint Special Operations Command (JSOC), and then to XVIII Airborne Corps, 82nd Sustainment Brigade, prior to assuming her current position in June 2016.
She completed Warrior Leaders Course (WLC), Advance Leaders Course (ALC), Equal Opportunity Leaders Course, Combatives Level 1, Advanced Tactical Driving Course, Survival Evasion Resistance and Escape (SERE), Operational Contracting Course, Mobile Force Protection Course, Counter-Surveillance Training, Battle Staff, Air Movement Control, Senior Enlisted Joint Professional Military Education I, and Senior Leaders Course (SLC).
Sergeant First Class Helmick has a Bachelor's Degree in Organizational Management and Logistics, and is pursuing her Master's Degree in Business Administration and Management.
Her awards and decorations include the Meritorious Service Medal, Army Commendation Medal with three oak leaf clusters, Army Achievement Medal with two oak leaf clusters, Army Good Conduct Medal with fourth bronze device, National Defense Service Medal, Afghanistan Campaign Medal with one campaign star, Iraq Campaign Medal with two campaign stars, Global War on Terrorism Service Medal, Global War on Terrorism Expeditionary Medal, Noncommissioned Officer Professional Development Ribbon with numeral 3 device, Army Service Ribbon, and the Overseas Service Ribbon with numeral 2 device. She also earned the Parachutist Badge, Drivers Badge and a Meritorious Unit Commendation.

redpajama_set_name: RedPajamaCommonCrawl


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The cost of dying: how to make funerals less costly
By Susan Hely
Without meaning to sound ghoulish, there's good news on the funeral front.
A number of reports and comparison websites have emerged to lift the lid on the industry and help consumers navigate this costly and complex world.
It's a welcome development given that funerals are often organised when bereaved family members are still reeling from their loss, unsure of what to do and under pressure to have the body removed for burial or cremation as soon as possible.
For too long opaque pricing has made it difficult for consumers to shop around. Often the only way to get to grips with the true cost of a funeral is face to face with the funeral director, by which time the exhausted family finds it's easiest to just accept what's on offer.
Consumer groups such as Choice want funeral homes to itemise their pricing on their websites so that consumers can research their options and compare prices beforehand and make an informed decision. This way they can avoid being lumbered with a hefty financial burden.
Funerals come with a significant price tag. A cremation costs about $6000 while a burial, including the monument and cemetery fees, can amount to close on $20,000.
A recent study entitled "It's your funeral: an investigation of death care and the funeral industry in Australia" found funeral homes inflate the pricing of individual services and products by offering them only as part of a bundled package.
"Details of the individual components of the funeral service was not often disclosed," noted the report, "Instead a 'packaged' or 'bundled' total price was generally supplied." It said this made it difficult to put together cheaper alternatives and it also stifled competition.
Packages limit choice
The report noted that a lack of national regulation provided opportunities for predatory pricing and recommended a standard product information statement be introduced with itemised pricing so people could buy only the items they wanted.
It also recommended funeral homes be required to offer a basic, or essential services, funeral. A direct committal or "no service, no attendance" option costs as little as $1500. The family can always celebrate the deceased's life with a wake at home.
Lead author Sandra van der Laan, a professor of accounting and associate dean at the University of Sydney Business School, says bundled products limit people's ability to do some things themselves and keep costs higher than they need to be.
"Funeral homes bundle the celebration of life, or the memorial ovation of life, with the disposal of the body. If you go to a funeral director those decisions are taken away because they offer one package of a bundle of products and services. You can negotiate within that a little bit but you are still having things bundled."
That's not to say that people aren't appreciative of the one-stop-shop service provided by funeral directors, says van der Laan. "But make sure you understand your choices and try not to be making decisions when someone you are close to has just died. It's what most people do and I think that's what disreputable funeral directors prey on.
"Only buy the services that you want. Don't get sucked into buying a full-service, packaged-up funeral that's got all sorts of things you don't want. You can pay twice as much for flowers or a couple of 100% more for a coffin. Find out what it is you want to do yourself."
Difficulty obtaining pricing for the report were consistent with findings of a Choice investigation last year. But help is finally at hand. The situation has been improved by the website GatheredHere.com.au, says van der Laan. "If you put in your postcode, it will give you some indicative prices of what it will cost for a funeral in your local area."
Launched earlier this year, GatheredHere is Australia's largest funeral home comparison site. But some operators in the $1 billion industry are less than enthusiastic about it and have threatened to sue.
Its founder, Colin Wong, anticipated the pushback. "What we're doing is at its core pretty disruptive to the industry. As a whole, it [the industry] basically benefits from a lack of transparency," he told The Guardian online newspaper.
Industry giant InvoCare, which owns well-known brands such as White Lady, Simplicity and Guardian, has also launched a website, TheFuneralPlanner.com.au. The company operates 270 funeral locations and 16 cemeteries and crematoria in Australia, New Zealand and Singapore. It has a 40% market share in Australia and up to 80% on the east coast.
Its website lets consumers compare InvoCare's different brands and their prices but it is not immediately obvious the site is not an independent comparison site, so users may not realise they are dealing with only the one company.
Need for trustworthy funeral information
Spokesman Fergus Kelly says the site was launched in response to consumer research that showed there was a need for online information.
"Funerals need to be planned in a very short period of time and customers were saying they wanted to be able to look up a funeral location and get a better understanding of the costs involved in planning a funeral," says Kelly.
He says the site allows for a certain amount of customisation. "If they use the site they will see the price changing if they use a different coffin or different flowers - it will automatically recalculate it for them. They will be able to see that straight away.
"If they choose some of the other elements, like catering, they need to speak to a funeral provider who can guide them as to those other costs. Our priority is to make sure it is very transparent."
Additional options can be added, ranging from limousine hire to choirs.
Kelly's advice to consumers is to look for a funeral provider that is experienced, reliable and trustworthy. "You need to know they are fully connected to the community and can turn that event around for you in a relatively short period of time."
Most people don't want to burden their family with their funeral bills and will look at different financial options. Some are better than others.
A pre-paid, pre-arranged funeral can be cost effective. "It's basically a financial product you are buying so it's heavily regulated," says van der Laan. "If you want to lock in a price in today's money for a particular set of services, that's probably the way to go if you don't want your family to worry about it."
It usually requires a deposit and regular instalments over time. The Australian Securities and Investments Commission (ASIC) says this can be a lot cheaper than a funeral bond or funeral insurance if you live another five to 10 years.
The only drawback is that some pre-paid funerals can be inflexible if you move interstate. Exclusions may also apply if you change your mind, as you may not be able to get your money back, so it's best to check the terms and conditions carefully beforehand.
ASIC says you should ask for a full description of the items and costs involved to see exactly what you are paying for. Funeral providers that don't reveal these costs are in breach of regulations.
The watchdog also suggests you shop around to compare packages.
Funeral insurance is another product on the market. However, a 2015 ASIC investigation found it was dogged by high cancellation rates and other problems, "not only with cost but the design, marketing and sales of funeral insurance".
Specifically, it was referring to policies with stepped premiums that rise as policyholders age just as their income declines, trapping people who may have paid thousands of dollars into keeping up a policy they can no longer afford.
ASIC found the number of policies cancelled in 2014 was 80% of the number of policies sold. Nearly 55% of cancellations occurred during the first year of the policy.
Pay up or lose the funeral insurance policy
Philippa Heir, a senior solicitor at the Consumer Action Law Centre, says the insurance product is typically designed to cover the cost of a funeral between $6000 and $15,000. "The premiums can increase quite quickly. You might start paying for it when you are still working at age 65 and then are still paying it when you've retired at 70 but your income is less and your premiums are more.
The problem is if you stop paying you generally lose it all."
She says some insurers have taken steps to improve their products. "Some have level premiums and also might have a cap on how much you might pay. But the cap may still be double what the payout is.
"The ASIC report of a couple years ago found that even when they are not stepped they might have what is called inflation protection, which means they will increase your premiums and your benefit quite significantly each year."
Policy exclusions also apply, says Heir.
"For the first two years you are only covered for accidental death. So if you think you are going to die in three or four years' time funeral insurance is a good idea but you have no way of knowing that."
The policy's cash payout can be spent on your funeral or left to your next of kin.
Josh Callaghan, general manager, wealth, at Canstar, says insurers get their biggest return from policy lapses. The research house recently rated policies that have level premiums and guarantee you will never pay more in premiums than the sum insured. See canstar.com.au/star-rating-reports/funeral-insurance. "The product has a fixed sum insured - it's capped at that sum insured so the policyholder will never pay more than that amount," says Callaghan.
But be careful of others that sound the same. "There's a product that has a fixed sum insured but policyholders keep paying until they reach an age cap, so you can end up paying far more than the sum insured.
"Then there are another two products that don't have caps in place. The one is where you fix the sum insured upfront but you keep paying in perpetuity. With the other you have the fixed sum insured but continue to pay premiums. Once you reach that amount, you get the excess back. Your sum insured increases by that amount."
Affordability is the key, he says. "If premiums are registering as 20% of your income, it's obviously not sustainable. There's the potential you'll stop paying and everything up to that point is a donation to the insurer. If that's going to be the case, just put the money in a bank account - it's going to be better than a lapsed funeral policy worth thousands of dollars that goes nowhere."
Finally, one of the simplest, most effective forms of finance lies with your super. Using part of your savings to cover your funeral expenses is perfectly OK.
No fuss, no frills: a David Bowie funeral
When the singer songwriter David Bowie died last year he had the ultimate no-fuss, no-frills funeral with a "direct cremation". The body is sent directly for cremation from the hospital with no attendance or ceremony. Ashes are scattered or returned to the family afterwards.
A direct committal or cremation costs about $1500 in Australia. The memorial, or celebration of life, can be held at home, at a park or on a beach afterwards. In Tasmania's north-west a community coffin club meets at the Ulverstone Community Shed to make coffins for themselves or family members for as little as $200.
Typically, the biggest cost of a funeral is the professional service fee at 39%, followed by the coffin at 31%. The funeral director relieves the bereaved from having to organise the funeral themselves within a few days.
For many people that is a big relief.
The funeral director organises the transfer of the body to a mortuary or funeral premises, provides the coffin, arranges the ceremony and committal, organises floral tributes and newspaper notices, gets the medical certificate, registers the death, arranges a viewing, organises the hearse to the ceremony and committal, and makes all the payments for costs such as clergy fees, flowers, notices, cemetery/crematoria fees and grief counselling.
Choice is important, including the option of having an affordable, basic funeral. Always ask for an itemised price list (in writing) before you meet any funeral director. Fair trading departments in most states require it.
A struggle to keep up premiums
Some funeral insurance policies will allow you to stop paying your premiums once you have reached the amount you need for your funeral. Not all policies work like this.
Alice was 58 and still working when she took out funeral insurance costing $20 a fortnight. She wanted to have funeral cover so her family did not have to worry about paying for her funeral.
But by the time she was 71, Alice's stepped premium had doubled and cost her more than $40 per fortnight. It had gone up every year as she aged and to cover inflation.
She struggled to pay the higher premium on her much lower, post-retirement income. She also knew it would continue to go up each year.
Alice added up all the premiums she had paid over the past 13 years and worked out that it had cost her more than $10,000.
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family, insurance
Susan Hely
Susan has been a finance journalist for more than 30 years, beginning at the Australian Financial Review before moving to the Sydney Morning Herald. She edited a superannuation magazine, Superfunds, for the Association of Superannuation Funds of Australia, and writes regularly on superannuation and managed funds. She's also author of the best-selling book Women and Money.
Link to something dynTprQO


text:
Q: Possible file missing for Google .net API When I try to call .Execute() on a request I'm asked to locate ClientServiceRequest.cs on my computer. I assumed this would be included in the NuGet package but it isn't and I can't find anything on how or where I should get it or what it IS included in. Has anyone experienced anything like this before?
Elaboration is needed-
static void Main(string[] args)
{
   var ics = new BaseClientService.Initializer
   {
       ApplicationName = "appname",
       ApiKey = "[APIkey]",
   } as IClientService;
   var inst = new InstancesResource.GetRequest(ics, "project-name",
       "zone", "exampleinstance");
   var instresponse = inst.Execute();          //Error is on this line
   instresponse.Name = "geninstance";
   var instinsert = new InstancesResource.InsertRequest(ics,
       instresponse, "projectname", "zone");
   instinsert.Execute();
}

The first time I run this code it gives me a window to browse my computer and wants me to find "ClientServiceRequest.cs", I've searched for it and it wasn't found so I click cancel on the browse window and then it throws a NullReferenceException on the line mentioned above and just throws the exception every time I run the code after that.
Please tell me if my code is stupid, it's very likely as I got this error when I was about to try and test it.

A: Thanks to peleyal for the help, question is pretty much answered, the code needs OAuth 2.0 and I had to download the source for the .net api. For the record-
var ics = new BaseClientService.Initializer
{
    ApplicationName = "appname",
    ApiKey = "[APIkey]",
} as IClientService;

isn't a stroke of genius and probably doesn't even work. It's much more sensible to use-
var cs = new ComputeService(new BaseClientService.Initializer
    {
        ApplicationName = "appname",
        ApiKey = "[APIKEY]",
    });

like a normal human and that works whereever ics is used in the question's code.
Thanks everyone!

redpajama_set_name: RedPajamaStackExchange


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Kevin Spacey Groped Massage Therapist And Tried To Force Oral Sex, Lawsuit Alleges
A man accuses the former "House of Cards" star of sexual assault during an October 2016 massage session.
By Hayley Miller
Kevin Spacey has been sued by a man who alleges the actor groped him and tried to force him into oral sex during a private massage session in California in 2016, BuzzFeed News and The Blast have reported.
The plaintiff ― identified only as John Doe ― filed a lawsuit in Los Angeles County Superior Court on Thursday with several claims against Spacey, including sexual battery, assault, gender violence and false imprisonment.
The lawsuit contends that in October 2016 a representative for Spacey arranged for John Doe to provide a massage session at a private residence in Malibu. After setting up his massage table in a guest room, Doe alleges, Spacey, 58, entered the room wearing a robe, locked the door, and told the him that he was experiencing discomfort in his groin area.
During the massage, Spacey grabbed Doe's hand and forced him to rub his penis and scrotum at least twice, the lawsuit claims.
John Doe says he stepped back from the table, telling Spacey, "This is ridiculous. I am a professional. This is what I do for a living. I have a son," according to BuzzFeed News.
A naked Spacey then stood up, grabbed Doe's shoulders and attempted to kiss him, the lawsuit alleges. When Doe rebuffed his advances, Spacey allegedly grabbed the man's genitals and asked to perform a "blow job" on him.
Doe says he eventually left, though not before Spacey allegedly blocked the door at one point. The man allegedly reported the incident to police. Representatives for both Spacey and the Los Angeles District Attorney's Office did not immediately respond to HuffPost's requests for comment.
Doe is seeking unspecified damages, according to The Blast.
Spacey has been accused of sexual misconduct by over a dozen men, including actors Anthony Rapp and Harry Dreyfuss, the son of Academy Award-winning actor Richard Dreyfuss. At least eight former and current employees of the Netflix series "House of Cards" in November 2017 accused Spacey of sexual harassment or assault, prompting Spacey's ouster from the final season.
Judi Dench Defends 'Good Friend' Kevin Spacey Amid Sexual Misconduct Allegations
Kevin Spacey's Frank Underwood Is Dead In New 'House Of Cards' Trailer
Kevin Spacey's First Movie Since #MeToo Earned Just $126 On Opening Day
Hayley Miller
Reporter, HuffPost
Sexual Assault Lawsuit Kevin Spacey


There is a great correlation between neuropathy pain, anxiety, and depression. Each of the three can increase the risk of developing the other two. About 30-60% of people with chronic pain develop feelings of depression and anxiety as well as pain and depression can occur simultaneously 30-50% of the time, each causing the other.
Anxiety is naturally expected if an individual has been diagnosed with a chronic illness such as neuropathy. The condition can be almost unavoidable and can take many forms.
Depression on the other hand, is often confused with the disease, where continuous problems or complications in function can be labeled as phychological issues. However, physical symptoms often have physical causes and it's not uncommon for emotional stress to develop when diagnosed with a medical disease such as neuropathy.
Neuropathy, damage to the nerves, and its symptoms can challenge an individual's lifestyle but when anxiety and depression develop as a result of diagnosis, coping with a medical condition can become even more difficult. Besides medically treating a condition like neuropathy, treating anxiety and depression as it occurs is also important to achieve relief. For more information, please feel free to ask Dr. Jimenez or contact us at (915) 850-0900.


In this Affiliate Marketing for Dummies 2019 video, I'm going to break down in the most simple terms exactly how Affiliate Marketing works and how you make money with affiliate marketing in 2019. After watching this affiliate marketing tutorial, you'll should be able to pick a niche with mass appeal and a big problem, find out where your ideal customer is hanging out at online and the best way to drive sales for your affiliate marketing business.
Affiliate marketing is not more then you selling a product or service to someone that wants or needs it. So, in this affiliate marketing training, I walk you through the basics of affiliate marketing step by step, so you can see how much opportunity there is to generate a big income with affiliate marketing.
If you enjoyed watching the video, please remember to comment, like and share it.
it's mindset ? ? fear ? …..
Great video! Very to the point and simple.Where is the link to the blog builder?
Awesome Content Bro! Let's Do This!


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Color information hex 40ae69: RGB percentage, decimal and hexa, CMYK, HSL proportion, color gradient, tints, shades, tons, palettes color and other inspirations!
The color hexa 40ae69 is equivalent in RGB decimal 64, 174, 105 is 64 of red, 174 of green and 105 of blue. It can also be represented by the HSL (hue, saturation and lightness) parameters, which are 0.395 of hue (39), 0.462 of saturation (46) and 0.467 of lightness (46).


Colombo Dockyard PLC (CDPLC) ceremonially laid the keel to build the first ever Cable Laying Vessel for Kokusai Cable Ship Co. Ltd. (KCS) Japan, on 7th September 2017. This will be the biggest ever vessel (contract value wise as well as length wise) to be built by CDPLC in its illustrious journey of shipbuilding excellence. The securing of this prestigious shipbuilding contract from a premier Japanese cable laying company further reinstates the high shipbuilding standards achieved by CDPLC in the world shipbuilding arena.
The historical Shipbuilding Contract for this project was signed on 7th April 2017 by Mr. D.V. Abeysinghe Managing Director/ Chief Executive Officer in the presence of Dr. Toru Takehara Chairman while Mr. Yukihiro Fujii Managing Director (Engineering & Facility Planning Department) signed on behalf of KCS. From the date of signing of this contract, the Shipyard was actively engaged in finalising the preliminary basic design with the Ship Designer VARD Designs of Norway and carrying out model testing at the model testing basins in Vienna, Austria in order to verify the performance, which were successfully completed.
The keel laying ceremony marks the commencement of hull construction work and the auspicious occasion was graced by the Prime Minister Hon. Ranil Wickramasinghe, His Excellency Kenichi Suganuma Ambassador for Japan, Minister of Development Strategies and International Trade Hon. Malik Samarawickrama, Mr. Takaaki Anraku President KCS, Mr. Shigeto Kiritani Chief Technical Officer Global KDDI, Mr. Yukihiro Fujii Managing Director (Engineering & Facility Planning Department) KCS, Mr. Kenta Arai Director MOL, Mr. Fukuichi Yamada President MOL Marine, Mr. Shigeyuki Sato Deputy Director KCS, Mr. Makoto Kambe Director MOL Marine, Mr. Hiroshi Shimotai Site Manager MOL Ship Tech, and a host of other distinguished officials from Japan.
This Cable Laying Vessel is a high technology vessel which is intended for subsea operation and cable installation and repair works of optical cables as well as power cables adding to the versatility of the Vessel and has a cable carrying capacity of 5000 tonnes. For the handling of power cables, the forward tank has been fitted with a carousel system with a Spooling Arm.
The vessel is a diesel electric driven vessel and optimized power is another key feature. Power is provided by four generator sets, developing 2,250 kW each. Three generators out of the four available are sufficient to cope with the highest propulsion power demands, ensuring high reliability. Transit at economic speed with two engines efficiently running will optimize fuel consumption. The Vessel shall have a bollard pull of 80 tonnes with a range of 10,000 nautical miles and has Dynamic Positioning capability to Class 2 for precision maneuvering.
The basic design and production drawings also shall be supplied by VARD Designs. This Vessel shall be built and classed by Class NK and shall also meet the regulatory requirements of the Japanese Government.
This vessel which is 111.3 meters in length, 21.5 meters in breadth, 8.80 m depth, with a maximum load laying draught of approx 7.1 meters has a deadweight carrying capacity of 5,300DWT and a planned average cruising speed of 14.5 knots with accommodation facilities for 80 persons.
The Cable Laying Vessel is to be completed by the end of March 2019.
Colombo Dockyard PLC is a flag ship investment of Japan and operates in joint collaboration with Onomichi Dockyard Company Limited of Japan.


Our Woodlore courses due to take place in 2018 are now available to book on the website. Please join us during our 35th Anniversary year around the campfire and open up a world of possibilities.
This entry was posted in Bushcraft Courses & Expeditions, Site Announcements and tagged bushcraft, clients, courses, east sussex, Ray Mears, skills, teaching, wilderness, woodland, woodlore on September 26, 2017 by Woodlore Team.
"Yesterday morning I received the news that Stephen Wade Cox had passed away. I speak for all the team when I say that we were profoundly upset by such an unexpected tragedy. Over the past eight years we had come to recognise his astonishing and ever growing talent as a knife maker. A perfectionist and thorough professional, he was a joy to work with. Throughout this year I had worked very closely with him in the development of the Woodlore Knife Pro. This provided me the opportunity to know him better. There was much to admire in Stephen, he was calm, cheerful, thoughtful and a reliable man who loved his children. As a professional he was incredibly skilful but also humble, always at pains to honour the craftsmanship of the other knife makers who had inspired him. In his passing, Great Britain has lost one of the Worlds most talented knife makers.
Our thoughts and condolences are with his family at this heartrending time.
This entry was posted in Site Announcements, The Woodlore Team and tagged Stephen Wade Cox, Woodlore Knife Pro, woodlore team on December 13, 2016 by Woodlore Team.


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text:
U-Haul Stories
Woody's Service Center Celebrates 45 Full Years
LaGRANGE, Ga.–We live in a world where seemingly everyone is in a rush, and people would rather look at their phones than talk to another human being. Cordiality is all too often being replaced by speed and efficiency.
Gas stations are no exception. We're so used to just driving up to a pump, swiping a card and driving off that we've forgotten what the full-service experience is like, or that there was a full-service experience to begin with.
That is not the case at Woody's Service Center and U-Haul Dealership, which has been a family-owned full-service gas station and U-Haul Dealership for an incredible 45 years. At Woody's, not only do they make sure your car is in working order, they treat you as a family friend.
"They're a landmark in the community. Everybody knows them," proclaimed Troy Karnes, area field manager (AFM) for UHC of Southern Georgia. "They're just nice Southern people, good to everybody."
Three Generations of Service
The business started with Wiley Woody who, after serving four years in the U.S. Air Force, started working in the service station industry in 1963 and settled in LaGrange in 1970. It wasn't long after that when Woody's became a U-Haul Dealership.
A family business to the fullest extent, Wiley's son, Greg, and his grandson, Levi, work alongside the paterfamilias at Woody's. Even Wiley's wife of 60 years, Myrna, helps from time to time, especially with the monthly bills.
A lot can change in 45 years, but one thing is constant at Woody's, and according to Greg Woody, it's the reason why they've been so successful for so long.
"It's the customer service, the hometown feel," Greg insisted. "We want to talk to the customers and have a relationship with them. We're not a station where you just swipe your card and leave. We like to be kind and polite to people, and they've learned to trust us."
Although Woody's does offer self-service, Wiley says the reason why customers want to keep coming back is that full-service experience.
"Some people still like to come in, get their car serviced and take a few minutes to talk. We enjoy getting to know our customers," Wiley commented. "We remember their name, clean their windshield and give treats to the little ones in the car."
"People don't know what a full-service experience is anymore," Greg voiced. "We have two big garages for full-service, while most everything that big is being bought up and turned into convenience stores."
Greg also notes that Woody's started at a time before self-service, pay-at-the-pump stations became the norm. However, when they caught on they really caught on, and according to the National Association of Convenience Stores (NACS) self-service gasoline comprised 80 percent of the U.S. gasoline market by 1987.
Nowadays, the NACS says that number is closer to 90 percent, which makes Woody's such a valuable piece of their community and to the U-Haul Team.
"My marketing company president, Tony Fretwell, AFMs and I had the pleasure of presenting Woody's Service Center their 45-year award, and when I say pleasure I mean just that," emphasized Ginny Romo, traffic control manager at Co. 779. "They go above and beyond for their customers and are just wonderful to work with."
So if you ever find yourself in LaGrange, put your phone in your pocket and spend some time at Woody's Service Center for a nice slice of Southern hospitality.
Are there any long-standing businesses that have become an integral part of your community the way Woody's has? Tell us about it in the comments.
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Features: Castle themed climber with air 'elevator', slides, stairs, musical panel, rock wall. Castle themed climber. Egg shaped spinner.
Surrounding Park Area: Small park area at the end of a gully.
Overall assessment: This is one of 4 great playgrounds in Nolan Hill. The castle theme makes an awesome backdrop for imaginative play. You can get up pretty high in the main climber which kids will like but may make some parents with younger kids feel a little nervous. The coolest part of this playground is a little pneumatic powered 'elevator'. It doesn't actually lift you up, but the stand will slide up the pole (sometimes it gets stuck at the bottom and you need to give it a little push). When you step onto it from the top it will slowly lower you down. My kids thought it was particularly funny for me to get on after them because then it went way faster.
We love that one! As a mom i can hardly wait for the benches and a couple of trees but for now it just forces me to enjoy 'speeding up the elevator' for my son!
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Spike Lee And Michael Jordan's Relationship Explained
Noam Galai/Getty Images
By Matt Reigle/July 13, 2022 2:14 pm EST
Michael Jordan appeared in the 1996 film "Space Jam" (per IMDb), while director Spike Lee is a well-known basketball fan and frequent courtside presence at Madison Square Garden, where he cheers on the New York Knicks. So, considering each of them has a foot in each other's worlds, it shouldn't be a surprise that Jordan and Lee have crossed paths on more than one occasion, and are actually good friends. However, their friendship hasn't squashed a friendly rivalry between the two, especially whenever Jordan's Bulls took on the Knicks. This happened quite a few times when the Jordan-era Bulls were at their peak in the early- to mid-1990s.
According to Shoe Palace, the two became friendly in the late 1980s when Lee directed a commercial for Nike to promote their Air Jordan line of sneakers, Jordan's signature line of athletic footwear. The commercials helped to cement Nike and the Jordan brand as huge players in the sneaker world and made the shoes themselves a pop culture phenomenon.
Lee directed some Nike commercials
Ray Amati/Getty Images
In 1986, the film "She's Gotta Have it" was released (per IMDb). The film was directed by Lee, but he also acted in it. In the film, Lee played the character Mars Blackmon. One of the character's hallmarks was that he always wore Air Jordans. According to Shoe Palace, "She's Gotta Have It" is regarded as Lee's breakout film. It garnered him a lot of attention and helped to kickstart his career.
The film and the character caught Nike's attention. The company enlisted Lee to not only direct a commercial for their latest Jordan Brand offering — the Air Jordan III — but also star in it as Blackmon. The first commercial aired in 1988 and featured Lee (as Blackmon) and Jordan. However, as Lee revealed during a 2020 interview with "Good Morning America" (posted on Twitter), Jordan wasn't familiar with Lee, his character, or even his film.
Nonetheless, they made a series of commercials over the years that helped establish Nuke and the Jordan brand as formidable forces in the sneaker industry (per Bleacher Report). Lee has since voiced his surprise at how well received the commercials were. "I was completely surprised when it blew up," he said. "It blew up, it changed the culture, and I'm just happy I was a part of it. And it was 100% accident."
Jordan and Lee's friendly rivalry
Mitchell Layton/Getty Images
While the commercials made Michael Jordan and Spike Lee good friends, that didn't stop them from having a bit of a friendly rivalry. The two teams met in the playoffs regularly, running into each other in every postseason from 1989 to 1996 with the exceptions of 1990 and 1995. Despite the frequency, it was one of the most lopsided rivalries in sports, with the Jordan-era Bulls winning every single series the teams had during that stretch.
According to Sportscasting, Jordan and Lee made headlines during the 1996 Eastern Conference semifinals. The Bulls had a 3-1 lead going into Game 5, per Basketball Reference, and were on their way to cruising to a 94-81 win and a series victory. However, the focus wound up being on Jordan and Lee, more than the Bulls' victory.
In the fourth quarter, Jordan drilled a three-pointer (also posted on Twitter), which was met with a thunderous cheer from the crowd gathered at Chicago's United Center. However, one person who was not thrilled about it was Lee, who sat courtside with a thousand-yard stare. Jordan saw him after sinking the shot and gave him a subtle wave. After the game, Jordan was asked about it and said that Lee could "have a safe flight back to New York." The Bulls went on to beat the Seattle Supersonics in the 1996 NBA Finals.


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Q: free dynamically allocated memory in QT I have noticed in QT 5 examples there is no delete call for new widgets allocated.
Does this mean in this example
using namespace std;

#include <QApplication>
#include <QMainWindow>
#include <QTabWidget>

//This is to be used in many files later until the code exits
short * AA = new short[1000000];

int main(int argc, char *argv[])
{
    QApplication app(argc, argv);

    MyTabDialog w;
    w.show();

    delete[] AA;
    return app.exec();

}

the delete call is not needed or its place is wrong?
Thanks

A: If you really want to do this in your code snippet you should place delete after application event loop is finished:
int main(int argc, char *argv[])
{
    QApplication app(argc, argv);

    MyTabDialog w;
    w.show();

    int result = app.exec();
    delete[] AA;
    return result;
}

But why do you allocate AA from the heap? You can just define it as following:
short AA[1000000];

And in Qt examples the widgets commonly created dynamically, for example:
QWidget* myWidget = new QWidget(this);

In example above this is pointer to another QObject instance which is now the parent for myWidget. Now myWidget instance will be automatically destroyed on deleting of it's parent widget and that's why we don't need to call delete explicitly for this instance.
Object trees and ownership reference here.

A: In Java, all object variables are actually the object references, somewhat similar to C++ pointers. In C++, object can also be allocated on a stack (like MyTabDialog w in your code). It is not an unitialized pointer (MyTabDialog *w would be). It is initialized object that is created using its parameterless constructor and disposed using its destructor.
Because of that, there is no delete call for the variable w in your sample.
Same way it is possible to allocate and not delete arrays on the stack:
int main(int argc, char *argv[])
{
    short AA[1000000];
    // no delete is required to free AA, beware never to return pointer to it!
}

However the stack space may be more limited than the heap space, so huge structures are normally allocated on the heap.


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text:
Tag Archives: Cognitive Science of Religion
SBL Paper Proposal Accepted
I am very pleased to have just been informed that my proposal for the Mind, Society, and Religion in the Biblical World unit of SBL's 2017 annual meeting was accepted. My paper, which draws heavily from my dissertation, is entitled "Cognitive Perspectives on Divine Agency in the Hebrew Bible." The abstract is below.
This paper will apply insights and methodologies from the cognitive science of religion to the study of the conceptualization of deity and divine agency in the Hebrew Bible, and particularly to the problem of the conflation of YHWH's identity with that of the messenger of YHWH in a small number of early biblical narratives (e.g., Gen 16:7–13; Exod 3:2–6; Judg 6:11–23). The first part of the paper will argue that this conflation is a vestige of the early interpolation of the word mal'ak, "messenger," in narratives where the deity's interaction with humanity was considered theologically problematic. The second part of the paper focuses on the accommodation of that vestige within later biblical narratives and the cognitive mechanisms that facilitated it. More specifically, it will consider the influence of humanity's cognitive predispositions to agency detection, teleology, and mind/body dualism on the development of mental as well as material representations of deity and divine agency in ancient Israel and Judah. Among other things, it will suggest the divine name, YHWH, functioned as a communicable vehicle for divine agency, the possession of which divinized the possessor and endowed them with the agency and authority of the God of Israel. The clearest expression of this ideology is found in Exod 23:20–21. The implications of this framework for the broader study of ancient Near Eastern instantiations of the material mediation of the divine will also be discussed.
I've presented related research on this topic before at SBL, but in the textual criticism of the Hebrew Bible unit. Another proposal on the development of YHWH's invisibility and incorporeality (see my previous blog post) was booted from the system because student members may only present one paper per meeting. While the accepted paper will help me refine some ideas central to my dissertation, I really would have enjoyed writing the other one, too.
Leave a comment	| tags: Agency, Cognitive Science of Religion, Divine Agency, Divine Agent, Hebrew Bible, Messenger of YHWH, SBL, Society of Biblical Literature	| posted in Uncategorized
The Mormon Tabernacle Choir, the Cognitive Science of Religion, and CREDS
You are likely aware by now that the Mormon Tabernacle Choir has agreed to perform at the presidential inauguration of Donald Trump on January 20th. Both support and criticism have been expressed for this decision by Church members and by non-members. Critics have largely focused their concern on the way the decision and its framing as a continuation of a proud tradition contribute to the normalization of a thoroughly abnormal incoming presidential administration that rode a belligerent wave of bigotry, lies, and depravity to a controversial electoral win. Trump is no normal president, and to treat him as such not only mitigates our ability to challenge and undermine the threats he explicitly and proudly poses to the safety and freedoms of millions and millions of Americans, but also belies the sincerity of our moral convictions. How can we signal tolerance, if not support, for an unrepentant sexual predator and then stand before our congregations and honestly tell them—with victims of sexual abuse among them, who already feel marginalized and devalued—that sexual sin is the sin next to murder?
Supporters have focused on the way the acceptance signals our patriotism. The performance, they insist, does not honor the incoming president anyway, just the office and the country as a whole. To turn it down would be seen as engaging in partisan politics, against which our Church has an ostensibly firm policy. We have never turned down an opportunity to let our light so shine at a presidential inaugural, and we're not about to start now. Additionally, this provides a wonderful missionary opportunity. We should not turn down a chance to inspire, influence, and move those around us (and perhaps even Trump himself). These supporters of the decision are not unilaterally supporters of Trump, either. Many loathe the man but see this acceptance as a sign of our prioritization of our responsibility to our nation.
As I'm writing a doctoral dissertation right now that incorporates the cognitive science of religion, I thought I would share some thoughts on how these two reactions can be viewed through that lens. First, some background: in short, the cognitive science of religion, or CSR, applies insights and theories from the cognitive sciences and other related and cognate fields to the study and explanation of patterns of thought and behavior that we commonly call "religious." Since the 1990s, two broad evolutionary approaches have been common: the more common approach views the features of our conventional conceptualization of religion as the evolutionary byproducts of cognitive features evolutionarily selected for other more generic purposes. The three main features are mentalization (or our ability to perceive and draw conclusions about the presence and intentions of minds in the world around us), teleological reasoning (the propensity to find purpose and reason in the things that exist and happen around us), and mind/body dualism (the intuitive belief that our minds are neither identified with or confined to our physical bodies). These cognitive features mainly served other evolutionary functions, like survival, but also contribute to the production and cultivation of mental representations of deities and other types of supernatural agents. Religion is thus a spandrel (or unintended byproduct) of other cognitive architecture.
The other approach sees religion as an evolutionary adaptation itself, primarily on the grounds that these features were selected because they contributed to greater prosociality, or social robustness and cohesion. One of the main ways they helped social cohesion was to provide mechanisms for high-cost displays of in-group fidelity (with a deity usually as proxy for the group), allowing larger populations that extend beyond normal kin-based groups to maintain trust and mitigate the free-rider problem (the problem of free-loaders who take advantage of the group's productivity without contributing themselves). Those not willing to invest in the appropriate displays will not be considered part of the in-group. These displays have become known as CREDs, or Credibility Enhancing Displays. In performing these displays, our commitment is perceived as more genuine, which enhances our credibility within as well as outside the group, increasing the cohesiveness of the group and the likelihood of others joining as a result of that degree of cohesion. These can range from fire-walking, to crucifixion, to self-castration, to vows of celibacy, silence, and/or poverty, to food restrictions, to dress and grooming standards, and on and on and on.
These days, these two CSR approaches are coalescing into a coevolutionary model that sees the constituent parts of "religion" as cognitive byproducts that were then adapted for through the mechanisms of cultural evolution as societies grew larger and larger. If you want a very recent and very thorough case for this model, along with over two dozen responses from other CSR scholars, see here.
So how does this relate to the Mormon Tabernacle Choir? Both responses betray the CREDs given priority by the individuals asserting them. For critics of the choir's performance, sacrificing that publicity in the name of our rejection of racism, sexism, and oppression would be a powerful display of commitment to those standards, both to other members within our group and to those outside the group assessing our sincerity and our values. For supporters of the choir's decision, the acceptance of the invitation may signal to them commitment to the country, to the office of the presidency, or to conservatism/the RNC (depending on their position vis-à-vis party politics). There is an additional dynamic in play with the latter, however: opposing the choir's choice represents opposition to the inspiration and infallibility of Church leadership, and so the position we take itself represents a display of our own commitment. Are we willing to subjugate our own feelings about the choir's performance to our "Follow the Prophet" standard? Those prioritizing this consideration tend to be more authoritarian in orientation, and are largely concerned either with rooting out those considered inadequately committed to the group's authority structure or with using that authority structure as a rhetorical trump card.
One more theoretical model of CSR is relevant: dual-process cognition. According to this model, our mind operates on a spectrum, with one end largely the purview of our subconscious or intuitive cognition, which is quick, automatic, and tied to those evolutionary predispositions about mental agents, teleology, etc. As we move toward the other end, we have more conscious control of our cognition, and it slows down and incorporates reason, evidence, and other considerations. Conflict frequently occurs between these two types of cognition as thinking unfolds, with two broad approaches possible: rationalization (the use of reason and evidence to try to affirm or defend our intuitive beliefs) or decoupling (the use of reason and evidence to overrule or inhibit our intuitive beliefs). These dynamics have been demonstrated in numerous different ways, with an interesting recent example discussed here.
So these different beliefs about what the choir is signaling are all in conflict with each other as different members of the Church with different cognitive predispositions, understandings of our ethical priorities, and convictions about the relationship of the Church to the United States, try to apply their reason to either rationalizing or decoupling their intuitions and their conscious ideological frameworks. We either prioritize our values related to the oppression/abuse of marginalized classes, our values related to patriotism, or our values related to the infallibility/authority of Church leaders. The second priority is inarguably not given priority in the literature and rhetoric of the Church and its leadership, but we have become so thoroughly integrated into the conservative evangelical American worldview that it has become an undeniably central part of Latter-day Saint self identity for many. To assert that the LDS Church actively avoids all displays of partisanship in light of this is demonstrably untrue, but this is the worldview I think has become intuitive for many, and so there are many who are hard at work rationalizing this, with concerns for authority or the infallibility of leadership frequently buttressing it. The assertion that the inauguration is a celebration of democracy and the office of the presidency, and not Trump himself, is an example of another factually incorrect attempt to rationalize that intuition.
I, for one, proudly and absolutely unapologetically prioritize standing against the oppression and abuse of minorities, women, and the poor. I have relationships with victims of abuse who already feel marginalized and devalued in the Church, and seeing the choir further marginalize them in the interest of celebrating democracy, maintaining tradition, or not appearing partisan has been especially dehumanizing. Donald Trump is a self-described unrepentant sexual predator who has repeatedly asserted intentions to facilitate grotesquely racist, sexist, xenophobic, and generally hateful, violent, and destructive legislation. His elevation to the presidency has already catalyzed a spike in hatred and a scurrying to exploit and protect the mainstreaming and normalization of that hatred. I believe this is the greatest threat to our nation and to its citizens that our generation has ever faced, and I will not participate in its normalization, much less its celebration, in any sense whatsoever. If you are LDS and you've made it this far in this post, consider where your priorities are placed, whose wellbeing is most important to you, and how you may have been trying to rationalize things.
9 Comments	| tags: Cognitive Science of Religion, CRED, Credibility Enhancing Displays, CSR, Dual-Process Cognition, Inauguration, LDS, Mormon, Mormon Tabernacle Choir, Mormons, MoTab, President, President-Elect, Trump	| posted in Uncategorized
Paper Accepted to St Andrews Symposium for Biblical and Early Christian Studies
I just received word that my paper proposal for the St Andrews Symposium for Biblical and Early Christian Studies has been accepted (abstract below). This year's symposium is entitled "Son of God: Divine Sonship in Jewish and Christian Antiquity," and it includes invited addresses from scholars like Jan Joosten, Richard Bauckham, N.T. Wright, Philip Alexander, and others. it should be an exciting two days (in addition to the days I'll be golfing). If you would like to attend, you can find registration info here.
Divine Agency Christology: Cognitive Perspectives on Christ as Divine Agent
Concepts of divinity, identity, and agency are central to all christological models, but few scholars have directly addressed these concepts within their ancient West Asian contexts. Rather, the inclination has been to retroject modern, Eurocentric, and binary frameworks onto the ancient texts. With such frameworks governing the reconstruction of ancient conceptualizations of divine agency and identity, the resulting christological models inevitably reflect modern Western Christian orthodoxies and/or ontological categories.
The proposed paper seeks to avoid this tendentiousness by applying a cognitive framework to the reconstruction of ancient conceptualizations of divinity, identity, and agency. Identifying evolved and innate cognitive architecture can help facilitate a more critical and methodological reconstruction of those concepts. Among other things, the study of human cognition reveals a marked absence of the binary conceptual categories that characterize the philosophically based christological models that have predominated from the Nicene era to today. Within cultures not heavily influenced by a sophisticated philosophical ontology, identity is predicated upon social roles and functions. As a result, that identity, and associated notions of agency, are conceptualized as quite fluid and even communicable.
Applying these frameworks to the analysis of divine agents in early Jewish literature reveals a number of functional and conceptual parallels to the christological descriptions in the Christian scriptures. The proposed paper will argue that early Jewish conceptualizations of divine agency provided a conceptual template for early christological developments, which were later assimilated to philosophical models developed in the second century CE and later.
2 Comments	| tags: Christology, Cognitive Science of Religion, CSR, Divine Agency, Divine Sonship, St Andrews, St Andrews Symposium	| posted in Uncategorized
Atheism is as natural as religion?
The University of Cambridge has an article up publicizing and commenting on new research from Tim Whitmarsh. Whitmarsh's book is Battling the Gods: Atheism in the Ancient World, and the article is entitled, "Disbelieve it or not, ancient history suggests that atheism is as natural to humans as religion." I've seen a few different people linking to it, so I thought I'd offer some thoughts. First, Whitmarsh's book is, from what I understand, a must read that I have on my list and am looking forward to as soon as I can get to it. It does swim counter to the conventional wisdom that prior to modernity, everyone and their dog was a true blue theist, and rightly so. The conventional wisdom is silly wishful thinking on the part of conservatives who feel threatened by atheism and anti-theism.
Having said that, I think the headline and portions of the story rather misunderstand or misrepresent the implications of Whitmarsh's research. First, what the article means by the word "religion" is a modern cultural reification. Atheism is far, far older than religion, since religion—at least, what we tend to mean when we use the word—was invented between the Reformation and Enlightenment periods. Theism (not a synonym for religion) would be a better word, since that refers specifically to belief in deity, but even then, atheism and theism are still modern conceptual frameworks that aren't really entirely commensurate with those of, for instance, ancient Greece and Rome. Squishy conceptual categories like religion and atheism are not helpful for cross-cultural and historical analysis. As an example of how squishy these categories can be, according to Pew, only 92% of self-identified atheists reported not believing in God. 2% reported absolute certainty that God exists. 19% of Buddhists, 10% of Jews, 5% of Muslims and Hindus, and 1% of Christians reported not believing in God. So it would seem that "atheism," as the article appears to use the term, overlaps quite a bit with religion. They're not incommensurate categories.
Next, the question of the naturalness of both perspectives is not something historical criticism can really determine. The fact that many ancient authors and others objected to ideas about deity really has little bearing whatsoever on the cognitive innateness or naturalness of atheism. The article's claim that the research raises "considerable doubts about whether humans really are 'wired' for religion" is, I would argue, baseless. The reference to our cognitive "wiring" for "religion" refers to the Cognitive Science of Religion, and within that field scholars largely differentiate between intuitive and reflective beliefs. Intuitive ones are those instinctual or reflexive perspectives or thoughts or reactions that occur without our conscious input. Reflective beliefs are those that we formulate through our own reason or to which we subscribe because others told us to or convinced us to. A quote from Whitmarsh suggests he uses "intuitive" to mean something different:
Rather than making judgements based on scientific reason, these early atheists were making what seem to be universal objections about the paradoxical nature of religion – the fact that it asks you to accept things that aren't intuitively there in your world.
Whitmarsh here uses "intuitively" to refer to what cognitive scientists would say is "reflective," which kinda problematizes the appeal to the findings of that field. The human is mind is indeed intuitively primed to accept things that are not there in your world. The consensus within CSR that belief in deities is a product of innate cognitive predispositions reflects research into intuitive beliefs that has demonstrated that we are evolutionarily predisposed to beliefs about the world around us that facilitate that belief in deity. For example, an evolutionary adaptation we all share is heightened sensitivity to mentality and agency in the world around us. Our prehistorical ancestors who were quickest to assume the rustling in the bushes was an animal with intentionality and big teeth were evolutionarily privileged over and against those who assumed it was the wind. We all have this cognitive default in our brains to interpret unnatural and unknown events and entities as something with a mind and agency. This goes hand in hand with the similar cognitive predisposition to interpret events in the world around us as happening for a purpose, or because of intentionality, and when the two are put together, we find culturally determined reifications of beliefs about agents that have counterintuitive properties that are more easy to remember and transmit culturally, like invisibility, full access to strategic knowledge, superhuman power, etc. And there were gods. In cultures without sophisticated philosophical or scientific frameworks to undermine those beliefs, they tend to become culturally embedded. This is what it means to say that "religion" (better, "belief in deity") is natural, or that we are "preprogrammed to believe." On a subconscious level, we are.
Studies have shown that these intuitions are there even in spite of firmly held ideologies. For instance, in a recent study that asked participants to determine whether or not given objects had been "purposefully made by some being," results closely aligned with self-identified beliefs about the agency of nature, but when not given time for adequate mental processing, non-theists increasingly described earth as "purposefully made." As a control, cartoon characters were included, and many non-theists actually more frequently identified them as naturally occurring. This was accounted for as an attempt to override their instincts and underplay creation. On the other hand, in a study about conceptualizations of deity, contemporary Christians who reported orthodox beliefs about the nature of God were asked to recall details about a variety of narratives involving computers, Superman, God, etc. They were more likely to appeal to and remember descriptions of God as anthropomorphic and confined to time and space. Both studies show the salience of intuitive beliefs that are grounded in our cognitive architecture when our ability to override them with reflective beliefs is mitigated.
Now, I have yet to read Whitmarsh's book, and so I may be way off, but I doubt that he digs into evolutionary psychology or the Cognitive Science of Religion to show that rejection of those beliefs is just as cognitively innate. That would entirely overthrow the field. I don't get the sense from a brief search that that's what's going on, either. The word "cognitive" only occurs twice in the book, and in one footnote there's a reference to Guthrie's Faces in the Clouds, but that's over 20 years old (for a much more up-to-date discussion, see Boyer's Fracture of an Illusion). I don't know if the notion that his research disproves the cognitive predisposition to beliefs in supernatural agents is his own idea or something the publisher or school thought would help promote it, but I flatly disagree with it and think it rather undermines the important impact his book will hopefully have.
6 Comments	| tags: Atheism, Battling the Gods, Cognitive Science of Religion, Religion, Theism, Tim Whitmarsh	| posted in Uncategorized
Has the Cognitive Science of Religion (Re)defined 'Religion'?
I recently read a very interesting paper from the journal Religio by Czech Classicist Juraj Franek entitled "Has the Cognitive Science of Religion (Re)defined 'Religion'?" In it, Franek suggests the Cognitive Science of Religion (CSR) cuts through the Gordian knot of essentialism and "social constructionism" and provides an empirically established definition of the category of religion. The argument is very well researched and generally well reasoned, and I want to comment on some of the insights it raises, but there are some significant gaps that I believe fundamentally undermine the conclusion. In following, I'll outline the paper and explain where I believe Franek has missed some critical observations.
Franek begins with defending the need to arrive at a definition of religion, pointing out that there are significant social consequences to the delineation of the category (for lawyers and jurors, questions of tax exemption, conscientious objection, etc.), but also that the study of religion needs at least a proximate definition if it is to be able to "demarcate the object of its study" and "formulate its basic theoretical postulates." In light of this, the question merits engagement.
Next, Franek gives a representative sample of definitions that have been offered by authoritative voices within the field of CSR. What they all have in common is the assertion that religion is essentially about belief in and interaction with supernatural agents. He states,
barring some minor differences, every single assessment of the nature of religion cited above explicitly identifies superhuman, supernatural or counter-intuitive agents as a differentia specifica of religion: A belief or an action can be considered religious if and only if it entails the involvement of counter-intuitive agents. Since the acceptance of this principle is virtually unanimous in the CST, I find it justified to speak about a 'cognitive definition of religion' with the concept of counter-intuitive agents operating as its definiens.
The phrase "counter-intuitive agent" references a concept central to CSR that is founded on the observation that humans have evolved a cognitive predisposition to sensitivity to agency in their environment. This predisposition is a by-product of an evolutionary adaptation that favors the hyperactive detection of agents. Natural selection favored those who intuitively assumed there was an agent with a mind behind given events or circumstances. It's better for survival to think the dark shape in the shadows is a bear and be wrong rather than think it's a big rock and be wrong. The by-product of this adaptation (the distinction between an adaptation and a by-product of an adaptation is critical to CSR) is that we tend to think things are happening for a reason, and specifically one that is determined by some kind of agent. While this opens the door to positing all kinds of different agents behind the way things happen, those agents that are minimally "counter-intuitive," or that violate a minimal number of our intuitive understandings about the way things work, tend to be most memorable, and therefore most salient. (Note that "counter-intuitive" does not necessarily mean "false," since human intuition is not infallible.) This is what CSR scholars understand to be the cognitive framework responsible for our conceptualization of deities.
To contextualize these definitions of religion, Franek moves on to the traditional definitions that have been offered outside CSR, first highlighting the essentialist definitions of Edward Burnett Tylor and Émile Durkheim, which he suggests represent the poles of a definitional continuum. Tylor insists "belief in Spiritual Beings" are the essence of religion, while Durkheim rejects that idea and defines religion as "a system of beliefs and practices related to sacred things . . . which unite all those who adhere to them in a single moral community, called a church." In the mid-twentieth century came a new essentialist-eschewing approach to understanding religion that Franek describes as "social constructionism." He divides these into "power-innocent" and "power-based" conceptualizations, with Wittgenstein and his "family resemblance" description representing the former, and the latter, Foucault and Bourdieu with their perspectives on structuring power. Smith, McCutcheon, and Fitzgerald are included in the power-based discussion, but their observations about the invention of the category of "religion" during the Enlightenment are overlooked.
Moving on to analysis, Franek lists the concerns a CSR definition must resolve: (1) how is it different from Tylor's essentialist definition? (2) what about religions without concepts of deities (primarily Buddhism)? (3) how does it overcome the concerns raised by those who insist "religion" is a social construct? and (4) is it power-based? These four concerns are resolved for Franek in quite short order:
In a lengthy discussion of "cross-cultural universals," Franek appeals to Kant and Chomsky and cognitive modularity to insist that the CSR definition is not theoretically essentialist so much as empirically universal.
Franek appeals to Ilka Pyysiäinen's work to insist even Buddhism fits the CSR definition, since it generalizes from "deities" to "counter-intuitive agents," like Buddha, the buddhas, and any other "counter-intuitive agents" that populate, we are to assume, every last tradition categorized by scholars as "religion."
Franek rejects the "social construct" category, since CSR identifies this predisposition to counter-intuitive agents in our very "cognitive architecture." It's innate, not culturally constructed.
CSR can sidestep accusations of being "power-based," according to Franek, since it is the product of empirical research that can and should be free from power manipulation.
My concerns with Franek's argument begin with the fallacy of essentialism and of defining conceptual categories, which I've briefly described in the last paragraph of this post. These concerns come from the field of cognitive linguistics, which I was surprised to find entirely absent from Franek's paper. The appeal to Chomsky and cognitive modularity signal either a lack of awareness of the field or a rejection of it. This is particularly peculiar in light of the fact that Wittgenstein's linguistic theory, which Franek engages in some detail, set the stage in many ways for cognitive linguistics and its insights into categorization.
Next, if counter-intuitive agents are to be considered the empirically determined essence of the category "religion," then we need some accounting of how the category so accurately developed in the process by which European colonialist ideologies divided up the world and its traditions. With no real concept of "counter-intuitive agents," how did writers and rulers so perspicuously keep the category so clearly and so accurately delineated? Why did no one raise an eyebrow at the inclusion of Buddhism through so many centuries when it was for so long devoid of supernatural beings? Franek directly cites Smith, McCutcheon, and Fitzgerald, but overlooks the implications of their description of the origins of "religion" as a category. Yes, counter-intuitive agents pre-existed that development, but they also extend well beyond the category that developed, and this raises another concern. If counter-intuitive agents are a necessary feature of religion, they're certainly not sufficient. Counter-intuitive agents, as an innate part of our cognitive architecture, are found everywhere. Does Smith's invisible hand render capitalism a religion? What about millennials who refer to the agency of "the universe"? What about the personification of the nation or justice? Even the anthropmorphizing of "science" or "evolution" that is found in thinking about and describing their will and what they do could be said to produce a counter-intuitive agent.
As Smith, et al., also highlight, one of the results of the Western Enlightenment era construction of religion is a view of religion as fundamentally about belief, which means religion is really being analyzed through a Protestant Christian lens. Franek's definition fails to escape the gravitational pull of that cultural construct, and even though he mentions practices, the definition is still essentially focused on the belief in counter-intuitive agents. This is problematic on its own, but also in light of modern research that shows even within traditions widely accepted as religious, some faithful adherents marginalize the importance of belief in deities or outright reject their existence. I personally know multiple individuals who identify as firmly Jewish and Christian, but also identify as staunchly atheist. If staunch atheists can be religious, belief—and particularly belief in counter-intuitive agents—cannot essentialize the category. The chart below shows the results of a Pew Research study regarding belief in "God or a universal spirit." Note how many adherents to different religions, Christian and non-Christian, do not believe in deity.
In light of these concerns, I don't believe we can insist the Cognitive Science of Religion has successfully defined religion. I don't think that conclusion at all undermines CSR's contribution to understanding the cognitive foundations of religion and religious belief and practice, but I don't think its findings overcome the theoretical and methodological problems with attempting a definition of a modern cultural construct like religion.
Leave a comment	| tags: Cognitive Science of Religion, Counter-Intuitive Agents, CSR, defining religion, Deity, Essentialism, Gods, Religion	| posted in Uncategorized


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text:
foi o título dado os regentes do Shōgun no período do shogunato Kamakura no Japão. O posto foi monopolizado pelo clã Hōjō.

Hōjō Tokimasa, sogro do primeiro shōgun, Minamoto no Yoritomo, tornou-se o primeiro shikken, em 1203. Hōjō foi então chefe dos mandokoro e após a substituição do segundo shōgun - Minamoto no Yoriie com Minamoto no Sanetomo - o shikken tornou-se o governante de facto do shogunato.

O filho de Tokimasa, Hōjō Yoshitoki, fortaleceu o cargo shikken ao integrar este com o cargo do chefe do samurai-dokoro, uma vez aniquilado o clã Wada, que havia ocupado este cargo desde então. O shikken tornou-se o posto mais elevado, controlando os shōguns fantoches. Em 1224, o filho de Yoshitoki, Hōjō Yasutoki definiu a posição rensho (lit. co-signatário) ou regente assistente.

No início, o cargo de shikken foi ocupado pelo título de tokusō, chefe do clã Hōjō, contudo Hōjō Tokiyori separou os dois cargos. Tokiyori estabeleceu Hōjō Nagatoki como shikken enquanto designação do seu filho Hōjō Tokimune para obter sucesso como Tokusō. Então o poder efectivo foi transferido para Tokusō

Lista de Shikken

Bibliografia
 Kemper, Ulrich; Die Entstehung des Kampaku-Amtes; in: Nachrichten der OAG Bd. 103, S 19-38
 Ōmura Yūko; Kanpaku ninan-ki; in: Kuwara Tadachika (Hrsg.), Taikō shiryū shu Tōkyō 1971 (Toyotomi Hideyoshi als Kampaku, S 75-86)

Clã Hōjō
Shikken

redpajama_set_name: RedPajamaWikipedia


text:
The Madonna of the Rabbit (French: Vierge au lapin) is an oil painting by Titian, dated to 1530 and now held in the Louvre in Paris. It is signed "Ticianus f." and is named after the white rabbit held in Mary's left hand. The rabbit is a symbol of fertility and – due to its whiteness – of Mary's purity and the mystery of the Incarnation, and is also a symbol of her virginity; female rabbits and hares can conceive a second litter of offspring while still pregnant with the first, resulting in them being able to give birth seemingly without having been impregnated.

History
Records show that Federico Gonzaga commissioned three paintings from Titian in 1529. One of these can, with some security, be identified with the Madonna of the Rabbit. The painting's small format shows that it was intended for private devotion. The painting also contains echoes of the artist's personal circumstances at the time; on 6 August 1530 his wife Cecilia died giving birth to their third child, Lavinia, who was then entrusted to Titian's sister Orsa (just as the Christ Child in the painting is entrusted into another woman's hands, in this case Catherine of Alexandria). He was mourning and melancholic until at least October that year, as is shown in the letters sent to Mantua by the ambassador Benedetto Agnello.

The work was acquired with the rest of the Gonzaga collection in 1627 by Charles I of England and on his execution sold at auction. It was acquired in 1665 by Cardinal Richelieu and Louis XIV of France.

Description and style
Catherine is dressed as a maid of honour and is shown with her traditional attribute of a broken wheel at her feet. She and Mary are sitting in a meadow beside a fruit basket which contains apples representing original sin and grapes representing the Eucharist and the redemption of sins. In the background a shepherd looks on – a motif drawn from Giorgione and perhaps intended as a portrait of Federico Gonzaga, since an X-ray shows that the initial composition had Mary turning her eyes towards the shepherd, or of the artist, since the shepherd appears sad and aloof like the mourning Titian.

In the foreground, the wildflowers evoke the idyllic locus amoenus in classical poetry and the Arcadian landscape, which is also found in works like the Pastoral Concert or the Baccanali series of Ferrara. The sensitive landscape painting is also notable, with orange stripes over a blue twilit sky, typical of Titian's highly mature phase.

See also
Rabbits and hares in art

Bibliography
  Francesco Valcanover, L'opera completa di Tiziano, Rizzoli, Milano 1969.
  Stefano Zuffi, Tiziano, Mondadori Arte, Milano 2008.

External links

Catalogue page
A closer look at The Madonna of the Rabbit – Louvre

1530 paintings
Paintings of the Madonna and Child by Titian
Paintings in the Louvre by Italian artists
Rabbits and hares in art
Gonzaga art collection


text:
Q: Windows 10 VM pegs CPU at 100% We have a Windows 10 VM with one vCPU and 8 gigs of RAM. It runs an HVAC design software that various users can RDP in and use. We've noticed that sometimes, the CPU will (seemingly randomly) max at 100%. When this happens, it becomes impossible to log in via RDP. The RDP connection times out. Log in attempts from the VMware web console are extremely slow. Once the log in screen is finally passed, a black screen appears with an error stating 'sihost.exe - System error The system detected an overrun of a stack-based buffer in this application. This overrun could potentially allow a malicious user to gain control of this application'. Clicking 'OK' dismisses the error message but the VM hangs at the black screen indefinitely. There is no mouse cursor available and the VM does not appear responsive to keyboard input.
I ran a Trend Micro virus scan and also ran the sfc/scannow command, both of which found no issues. When the VM gets in this state, the only way to 'fix' it is to restart it from vCenter. Does anyone have any other ideas or suggestions?
EDIT: I was able to determine that it is 'Service Host: Remote Desktop Services' that is pegging the CPU at 100%. I have no idea why this is happening because it doesn't happen when connecting or disconnecting to the VM via RDP. It seemingly happens out of nowhere.

A: CPU usage spikes on Windows can often be from updates. Often after an update/reboot, applications that use .NET Framework will run a little slower and use a bit more CPU while the new assemblies are linked to the new framework version. This can often show up as mscorsvw.exe in the process list. Based on the single core configuration of this server, I would recommend adding at least one more to reduce the impact of these updates.
You can also speed up the process and manually invoke the .net optization:
c:\Windows\Microsoft.NET\Framework\v4.0.30319\ngen.exe executeQueuedItems
schTasks /run /Tn "MicrosoftWindows.NET Framework.NET Framework NGEN v4.0.30319"
c:\Windows\Microsoft.NET\Framework64\v4.0.30319\ngen.exe executeQueuedItems
schTasks /run /Tn "MicrosoftWindows.NET Framework.NET Framework NGEN v4.0.30319 64"

One final piece of advice would be to use Windows Server 2016/2019 instead of Windows 10, since updates are non-optional and run automatically on desktop versions.
Source: https://devblogs.microsoft.com/dotnet/wondering-why-mscorsvw-exe-has-high-cpu-usage-you-can-speed-it-up/

A: Check your Sysmain process if anything else doesn't ring a bell. Try to disable it and check for perfomance improvements.