Industrial Smoke Fluid is mainly used by the emergency services for breathing apparatus and fire safety training purposes.
It has a long hang time and a better tolerance to heat. The ash content in this fluid is high.
Also suitable for older Le Maitre machines, including the Speedfogger, G150, Maxi Fogger, G100, Power Mist Turbo, Red Devil, Show Mist, etc.


text:
News | Infrastructure | Apr 12, 2017
Talking Cars, Coming Soon to a Road Near You
Jennifer Ko
Transportation Department proposes rule mandating vehicle-to-vehicle communication technology.
Driving home from work late at night, you notice that the roads are emptier than usual. But as you pause at a street corner, another car comes careening down the block and runs a red light through the intersection. Unperturbed, you turn off the notification that your vehicle provided moments before using its advanced communication technology: "Warning: incoming vehicle with disengaged brake."
In a world with widespread vehicle-to-vehicle communication (V2V), avoiding potential accidents like the one above would become easier for drivers, preventing countless crashes and deaths. And with a recently proposed rule from the U.S. Department of Transportation that aims to increase the rate of V2V technology adoption, the auto industry is closer to widespread adoption of V2V than ever before.
V2V communications—a method of sharing data such as vehicle speed and brake function over short-range radio—can detect potential and imminent car accidents and warn drivers far sooner than the in-car sensor and camera technologies available today. With its proposed rule, the Transportation Department mandates that auto manufacturers equip all new passenger cars and light trucks with technology capable of sending and receiving basic messages. If the proposed rule is finalized in 2019, as currently expected by the National Highway Traffic Safety Agency (NHTSA), all vehicles subject to regulation would be required to comply by 2023 after a three-year phase-in period.
As support for the proposed rule, which is estimated to cost several billion dollars, the Transportation Department emphasizes the potential safety benefits of widespread V2V adoption. Of the approximately 5.5 million crashes that occur annually, the Department notes that 3.8 million are multi-vehicle crashes that V2V technology could mitigate or prevent. And, critically, because both vehicles in an accident must be able to communicate with each other, realizing these safety benefits will require that V2V is not only widely adopted, but also adopted seamlessly across different manufacturers. Ensuring that V2V technology overcomes these hurdles and realizes its potential, according to NHTSA, requires government action.
Thus far, much of the popular media coverage of V2V communications has focused on its application to self-driving cars. And although the Transportation Department's analysis does not hinge on this particular application, NHTSA does note that encouraging V2V communications "may be necessary to realize the full potential of vehicle automation."
The advent of innovations like self-driving cars and V2V technology may come as a surprise to many Americans, but automobile manufacturers in the United States as well as abroad have been testing the feasibility of these technologies for over a decade. In terms of V2V alone, U.S. manufacturers such as General Motors and Ford have already demonstrated their vehicles' capabilities. Ford notably highlighted its V2V technology using "daredevil" drivers at a trade show in 2014, and General Motors announced in 2014 that it would include V2V in certain 2017 model year vehicles.
According to Harry Lightsey, executive director for public policy at General Motors, V2V has reportedly advanced to the point of being "at the 1-yard line" and is "ready to be deployed."
Critics of the proposed rule do not contest its safety benefits, but instead question whether V2V should be able to use the part of the radio spectrum that it is slated to use. The National Cable and Telecommunications Association, which represents companies such as Comcast and Fox, is urging the Federal Communications Commission to reconsider its allocation of a particular band of radio spectrum solely for V2V use. Although some auto manufacturers argue that setting aside spectrum for V2V will protect against harmful interference, sectors dependent on Wi-Fi claim that they will require at least part of the allocated spectrum band to advance next-generation Wi-Fi.
Apart from radio spectrum conflicts, security experts also point to vehicles' increased vulnerability to potential hacking. In the past, hackers have successfully taken control of cars remotely—changing radio stations, disabling brakes, and even hijacking the steering wheel. In one instance, a pair of hackers remotely killed the engine on a Jeep on a highway and drove it into a ditch, exposing a potential security flaw that led to the recall of 1.4 million Fiat Chrysler vehicles.
Although some hackers and security experts are working with auto manufacturers to spot and patch security flaws, less scrupulous cybercriminals will undoubtedly attempt to use security vulnerabilities to wreak havoc.
In response to these concerns, the Transportation Department acknowledges that security flaws may exist, and seeks comments on potential threats and risks to V2V equipment. Yet, it has largely passed responsibility for preventing hacking on to manufacturers, stating that it "expects manufacturers to ensure that vehicle systems take appropriate steps to the maximum extent possible, even when an attack may be successful."
The proposed rule will remain open for public comment until April 12, 2017.
Tagged: Department of Transportation, NHTSA, Proposed Rule, Self-Driving Cars, Transportation
Synopsis | Infrastructure | Infrastructure | Infrastructure Aug 13, 2020
Putting the Brakes on Federal Transportation Regulation
Grace Gale
Policy experts argue that the U.S. Department of Transportation's regulatory role should be reduced.
Analysis | Infrastructure | Infrastructure | Infrastructure Mar 24, 2020
Deregulating Rail Transportation of Liquefied Natural Gas
Mark Nakahara
Proposed rule aims to make it easier to ship liquefied natural gas by rail.
Opinion | Process | Process | Process Oct 22, 2019
How to Improve Allocations of Regulatory Authority
Alejandro E. Camacho and Robert L. Glicksman
A recent dispute illustrates how policymakers often miss crucial insights about structuring government.

redpajama_set_name: RedPajamaCommonCrawl


Sanyo has launched three new mobile projectors for businesses looking to kit out their conference rooms at low cost.
Kevin Bacon, the former managing director of Jamie's Italian International, has joined Ignite Group as non-executive director.
A new group of consumers is emerging in the UK which is looking for hotel luxury in small doses as a pick-me-up in the midst of economic gloom.
Drake & Morgan, the highly-regarded bar-restaurant operator, has signed its fifth site — at London's Heron Tower.
The UK's hospitality industry is being offered the chance to show off its singing talent in an X Factor-themed night designed to raise funds for the industry's careers charity, Springboard.
The Malton Chef Challenge, the competition held in partnership with Restaurant magazine that is seeking a new chef to open a restaurant in the Yorkshire market town, has decided on two finalists to compete in a cook-off.
UK sporting venues such as Twickenham Stadium and Royal Ascot have signed up for a customer service programme introduced last year by People 1st to train hospitality staff ahead of the Olympics.
A new four-year £100m marketing campaign devised by VisitBritain is estimated to create 50,000 tourism jobs and boost visitor spending in the UK by £2bn.


Do you always get what you deserve?
One day a while back a man, his heart heavy with grief, was walking in the woods. As he thought about his life day, he knew many things were not right. He thought about those who had lied about him, talked about him, gossiped and turned their backs on him when he needed them. His thoughts turned to those who had stolen his things and cheated him. He remembered family who had passed on. His mind turned to the illness he had, that no one could cure. His very soul was filled with anger, resentment, and frustration. Standing there this day, searching for answers he could not find, knowing all else had failed him, he knelt at the base of an old oak tree to seek the one he knew would always be there. And with tears in his eyes, he prayed: 'Lord – You have done wonderful things for me in this life. You have told me to do many things for you, and I happily obeyed. Today, you have told me to forgive. I am sad, Lord, because I cannot. I don't know how. It is not fair Lord, I didn't deserve these wrongs that were done against me and I shouldn't have to forgive. As perfect as your way is Lord, this one thing I cannot do, for I don't know how to forgive. My anger is so deep Lord, I fear I may not hear you, but I pray you teach me to do the one thing I cannot do: Teach me to forgive.'As he knelt there in the quiet shade of that old oak tree, he felt something fall onto his shoulder. He opened his eyes. Out of the corner of one eye, he saw something red on his shirt.
It may be hard to see how you're going to get through something, but when you look back in life, you realize how true this statement is.
Remember, if God brings you to it – He will bring you through it!
Jesus died, unjustly, so that we could be forgiven!
Previous Post Previous post:Are you strong?
Next Post Can you be healed?


text:
package org.mousephenotype.cda.solr.repositories;

import org.mousephenotype.cda.solr.service.dto.GenotypePhenotypeDTO;
import org.springframework.data.solr.repository.SolrCrudRepository;

import java.util.List;

/**
 * Support accessing the solr index using spring data
 */
public interface GenotypePhenotypeRepository extends SolrCrudRepository<GenotypePhenotypeDTO, String> {

	List<GenotypePhenotypeDTO> findByParameterStableId(String stableId);
	List<GenotypePhenotypeDTO> findByProcedureStableId(String stableId);
}

redpajama_set_name: RedPajamaGithub


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text:
What book is "Tu Ne Cede Malis" from?
This post has 36 Replies | 3 Followers
Points 87,310
DanielMuff Posted: Wed, Mar 10 2010 3:54 PM
According to Wikiquote (http://en.wikiquote.org/wiki/Virgil), it's from "Book VI" of The Aeneid by Virgil. However, I don't see it there. At least, not here: http://classics.mit.edu/Virgil/aeneid.mb.txt
To paraphrase Marc Faber: We're all doomed, but that doesn't mean that we can't make money in the process.
Rabbi Lapin: "Let's make bricks!"
Stephan Kinsella: "Say you and I both want to make a German chocolate cake."
| Post Points: 20
Points 1,260
Zach_the_Lizard replied on Wed, Mar 10 2010 4:07 PM
You don't see it because that is an English translation; it will appear in the Latin. You can see it in this form: "The more thy fortune frowns, the more oppose." on this page: http://classics.mit.edu/Virgil/aeneid.6.vi.html
DanielMuff replied on Wed, Mar 10 2010 4:35 PM
Zach_the_Lizard:
I know it's the English translation. I was looking for "do not give in to evil" and so on. So, "tu ne cede malis" translates into "The more thy fortune frowns, the more oppose"?
Daniel James Sanchez replied on Wed, Mar 10 2010 5:30 PM
Daniel Muffinburg:
Right. "Misfortune" would be less confusing than "evil". The "evil" in the quote is not "evil" in the moral sense. It's more like the definition of "evil" that runs: "something that is harmful or undesirable".
This is Mises telling of it:
"It is a matter of temperament how we shape our lives in the knowledge of an inescapable catastrophe. In high school I had chosen a verse by Virgil as my motto: Tu ne cede malis sed contra audentior ito. "Do not give in to evil but proceed ever more boldly against it." In the darkest hours of the war, I recalled this dictum. Again and again I faced situations from which rational deliberations could find no escape. But then something unexpected occurred that brought deliverance." Notes and Recollections, p. 70
The "evil" he was proceeding boldly against was "catastrophe": not crime or sin. Thus his motto, interpreted rightly, in no way at variance with his utilitarianism.
"the obligation to justice is founded entirely on the interests of society, which require mutual abstinence from property" -David Hume
Marko replied on Wed, Mar 10 2010 6:04 PM
Grayson Lilburne:
Marko:
| Post Points: 5
Points 115,240
nirgrahamUK replied on Wed, Mar 10 2010 6:15 PM
if 'crime' and 'sin' were catastrophes then that would not oppose his utilitarianism either, in fact, that's what commonly marks out utilitarians
Where there is no property there is no justice; a proposition as certain as any demonstration in Euclid
Fools! not to see that what they madly desire would be a calamity to them as no hands but their own could bring
nirgrahamUK:
Well that's a big "if". "Catastrophe" means "an event causing great damage or suffering". Something that in one man's judgment is a crime or sin may not cause "great damage or suffering" at all.
its the utilitarian if, its the kind of judgements utilitarians are committed to making.
.....unless we say that Mises is a whole new type of Utilitarianism that owes nothing to Bentham and Mill
Oh! That changes everything. I always thought it was "evil" in the moral sense. I'm sure lots of people think it's "evil" in the moral sense. Thanks for the explanation.
"you might think that if someone says economics implies utilitarianism, it sounds like they think that economics implies a positive ethical theory — because we usually think of utilitarianism as a particular ethical theory, a theory that says that certain things are objectively good. The standard versions of utilitarianism, like John Stuart Mill's version, assert that a certain goal — human welfare, happiness, pleasure, satisfaction — is intrinsically valuable and worth pursuing, objectively so. And then our job is to pursue it.
Clearly Mises can't mean that. Since Mises thinks that there are no objective values, when Mises embraces utilitarianism he can't be embracing the view that human welfare is an objective value. What Mises means by "utilitarianism" is a little bit different from the kind of utilitarianism that people like John Stuart Mill advocate. By "utilitarianism" Mises means something like simply giving people advice about how to achieve the goals they already have. So you're not necessarily endorsing their goals, but utilitarianism says that really the only real role for any kind of evaluation is simply to talk about means to ends, because you can't evaluate the ends."
-Roderick T. Long
wilderness replied on Wed, Mar 10 2010 7:17 PM
I'm certain Mises made a decision based on what is logical and true. I'm sure his conclusions pertaining to human action noticed that the free market is better than communism, etc....
"Do not put out the fire of the spirit." 1The 5:19
nirgrahamUK replied on Thu, Mar 11 2010 2:50 AM
R Long, is there arguing that Mises is not in the utilitarian tradition. That if you sit through a philosophy course in ethics at university, and you are then told that Mises was a utilitarian, the person giving you that tidbit, does you a disservice.
Paul replied on Thu, Mar 11 2010 6:21 AM
Dryden's is a poetic, rather than a literal, translation. Fairclough translates it rather more accurately in prose: "Yield not to ills, but go forth all the bolder to face them as far as your destiny will allow!"
FWIW, the Latin text is here: http://www.thelatinlibrary.com/vergil/aen6.shtml
The Latin word, malis, is plural; out of context it could be interpreted as bad people/things/events, etc., but "'evil' in the moral sense" is singular :) "Ills", in Fairclough's translation, is a good choice.
[But I always thought it was "don't give in to apples!" (joke -- the Latin word for apple is also malum...vowel length is different, but you can't tell in writing)]
wilderness replied on Thu, Mar 11 2010 7:09 AM
wow...lol
on a more serious note: the differences are so subtle. very interesting.
Daniel James Sanchez replied on Thu, Mar 11 2010 1:50 PM
Mises called himself a utilitarian, and I can't find a better word for his position, so I don't know what else to do but call him a utilitarian with important qualifiers.
nirgrahamUK replied on Thu, Mar 11 2010 2:26 PM
Yes, I say he is utilitarian, with a eudomanianist appreciation that makes his utilitarianism not strictly materialistic, (which would reduce everything down to pleasure and pain). On that understanding it is clear that he believes in ethics. He believes that utilitarian analysis is the correct analysis for answering moral questions. He doesn't believe that morality is bunk, that there is 'no' morality. rather he is a utilitarian and therefore, (despite his economics being whertfrei) he as a philosopher/person is a utilitarian (contra to R Long I guess)
wilderness replied on Thu, Mar 11 2010 2:36 PM
i don't think Mises was void of ethics because of his actions. He knew the means to the free market and socialism, but he didn't practice or put effort into practicing socialism. He seem to spend his life "Planning for Freedom", etc... Also he didn't commit any crimes that I'm aware of. He said the free market has to have private property, and how else to sustain private property but either by philosophical maintenance and/or justice. Of course Mises wasn't on the police force, but he entered the market I assume to find food, etc... and he didn't steal but entered voluntarily exchanges. He maintained a free market approach by his own actions.
I mean that's my view on ethics in a nutshell. Am I wrong?
Yes, I say he is utilitarian, with a eudomanianist appreciation
He doesn't believe that morality is bunk, that there is 'no' morality.
He didn't believe in objective moral values. While, he, like every man, had his own personal values, and obviously would be considered a very decent chap by most of us, he believed that morality, as a system of scientific "oughts" IS bunk. (He wrote in Socialism: "It must be emphasized again: there is no such thing as a scientific ought.")
(despite his economics being whertfrei)
Wertfrei, to Mises, applies to ALL sciences, not just economics.
(contra to R Long I guess)
No. I often disagree with Long. But, judging from Mises' writings on these matters, in this particular analysis, Long is spot on.
It depends on what you mean by "morality". It depends on what you mean by ethics. It depends on if you are conflating personal values with law or political-ethics. It depends on if this is a category error of providing an economic perspective when it's about politics/law. It depends on a lot of things.
So Mises wasn't against murderers? Mises didn't think the free market was better than socialism? Better is a form of good. Mises never decided upon these things? I find that hard to believe. I mean throwing around words like "objective moral values" and without clarification on what "scientific ought" means doesn't help. Science is rationalization. You just rationalized this all out by putting this into words. You tried to make Mises position meaningful, giving knowledge, and concepts. In other words there is no denying you gave thought to your post, ie. science is knowledge:
"Where conception is at all applicable, it takes precedence over
understanding in every respect. That which results from discursive
reasoning can never be refuted or even affected by intuitive comprehension
of a context of meaning. The province of understanding
lies only where conception and the concept are unable to penetrate:
in the apprehension of the quality of values. In the domain
open to conception, strict logic rules: one is able to prove and disprove;
there is a point to conversing with others about what is
"true" and what is "false" and to posing problems and discussing
their solution. What has been arrived at by means of conception
must be acknowledged as established, or else must be shown to be
either unproved or confuted. It cannot be avoided and it cannot be
circumvented. On the other hand, where understanding enters, the
realm of subjectivity begins. We are unable to impart to others any
certain knowledge of what is intuitively foreknown and apprehended,
of what has not been hardened in the forge of conceptual
thought. The words in which we express it bid others to follow us
and to re-experience the complex whole that we have experienced.
But whether and how we are followed depends on the personality
and the inclination of the one bidden. We cannot even determine
with certainty whether we have been understood as we wanted to
be understood, for only the sharp imprint of the concept ensures
unequivocalness; it is to a concept alone that words can be made to
fit precisely. In this respect, understanding suffers from the same insufficiency
as all other efforts—artistic, metaphysical, or mystical—to
reproduce the intuition of a whole. What we are confronted with
in these attempts are words that can be understood in different
senses, from which a person takes out what he himself puts in. As
far as the historian describes the political and military deeds of
Caesar, no misunderstanding can arise between him and his readers.
But where he speaks of Caesar's greatness, his personality, his
charisma, then the words of the historian can be understood in different
ways. There can be no discussion concerning understanding
because it is always subjectively conditioned. Conception is reasoning;
understanding is beholding....
Again and again those who want to obliterate the boundary
between scientific knowledge and mystical intuition in personal
experience reproach science for stopping at the surface of things
and not penetrating into the depths. One has to recognize that science
is not metaphysics, and certainly not mysticism; it can never
bring us the illumination and the satisfaction experienced by one
enraptured in ecstasy. Science is sobriety and clarity of conception,
not intoxicated vision.
It is true, as Bergson has seen with unsurpassed clarity, that
between reality and the knowledge that science can convey to us
there is an unbridgeable gulf.45 Science cannot grasp life directly.
What it captures in its system of concepts is always of a different
character from the living whole.46 One may therefore, if one wishes,
even call it dead, because what is not life is death. But if one thinks
that one has thereby pronounced an unfavorable judgment on science,
one is mistaken. One can call science dead, but one cannot say
that it is not useful. It is indispensable in a double sense: first, as the
sole means that can lead us to whatever measure of knowledge we
can attain at all; and then, as the only foundation for an action that
brings us closer to the ends at which we aim. Whether we see the
greatest value in wisdom or in action, in neither case may we scorn
science. It alone shows us the way both to knowledge and to action.
Without it our existence would be only vegetative." - [Mises; "Epis. Pro. of Economics"]
What is intuitive, ie. understanding according to Mises due to the German usage as he explains, is that which can't be explained, put into thought, in other words is not conceptual. But what is conceptual is science. Thought and knowledge are science. Mises doesn't differ from Aristotle on this point. I have knowledge and take thought on what differentiates bad relations from good relations in the sense of ethical-law. It is a continual discovery as all knowledge is. Axioms and logical deductions based on scarcity and property help bring the focus to what conflicts need investigated, etc, etc....
I'm saying he wasnt a shallow reductionist type utilitarian, but one that gave space to higher pleasures, and acknowledge the pure pleasures of the mind etc....
He didn't believe in objective moral values.
'objective moral values' are such a red herring. the use of the word 'values' in that phrase is at such odds with the standard meaning of value that it makes the phrase a nonsense to me. I generally excuse people for saying it and assume for them that they meant to say objective moral rules (or principles).
Did Mises believe in 'objective' moral principles?, sure he did, just like Hazlitt.
Some Hazlitt:
Whether ethics is or is not to be called a science is, as I have
hinted above, largely a semantic problem, a struggle to raise or
lower its prestige and the seriousness with which it should be
taken. But the answer we give has important practical conse-
quences. Those who insist on its right to the title, and use the
word "science" in its narrower sense, are likely not only to claim
for their conclusions an unchallengeable inflexibility and cer-
tainty, but to follow pseudo-scientific methods in an effort to
imitate physics. Those who deny ethics the title in any form
are likely to conclude (or have already concluded) either that
ethical problems are meaningless and unanswerable and that
"might is right," or, on the other hand, that they already know
all the answers by "intuition," or a "moral sense," or direct
revelation from God.
Let us agree, then, provisionally, that ethics is at least one o£
the "moral sciences" (in the sense in which John Stuart Mill
used the word) and that if it is not a "science" in the exact and
narrower sense it is at least a "discipline"; it is at least a branch
of systematized knowledge or study; it is at least what the Ger-
mans call a Wissenschaft.
A "system" of ethics, therefore, would mean a code, or a set
of principles, that formed a consistent, coherent, and integrated
whole. But in order to arrive at this coherence, we must seek the
ultimate criterion by which acts or rules of action have been or
should be tested. We shall be inevitably led to this merely by
trying to make explicit what was merely implicit, by trying to
make consistent, rules that were inconsistent, by trying to make
definite or precise, rules or judgments that were vague or loose,
by trying to unify what was separate and to complete what was
partial.
And when and if we find this basic moral criterion, this test
of right and wrong, we may indeed find ourselves obliged to
revise at least some of our former moral judgments, and to
revalue at least some of our former values.
now Mises:
The historical role of the theory of the division of labor as
elaborated by British political economy from Hume to Ricardo
consisted in the complete demolition of all metaphysical doctrines
concerning the origin and operation of social cooperation. It
consummated the spiritual, moral and intellectual emancipation
of mankind inaugurated by the philosophy of Epicureanism. It
substituted an autonomous rational morality for the heterono-
mous and intuitionist ethics of older days. Law and legality, the
moral code and social institutions are no longer revered as un-
fathomable decrees of Heaven. They are of human origin, and the
only yardstick that must be applied to them is that of expediency
with regard to human welfare. The utilitarian economist does
not say: Fiat justitia, pereat mundus. He says: Fiat justitia, ne
pereat mundus. He does not ask a man to renounce his well-being
for the benefit of society. He advises him to recognize what his
rightly understood interest are.
Nir:
not what his rightly understood interests might be, but what they are......as can be understood by utilitarian ethical philosphers who are familiar with praxeology, economics and the prosperity that justice brings....presumably.....
I short, to say that Mises is a Utilitarian is to say that he held that ethics is a field of knowledge (science maybe?) and that he approached his understanding of the topic of ethics with a special appreciation for the importance of pleasure/pain/utility type stuff, and the consequences of actions. It is not possible to be a Utilitarian and to reject ethics as a thing to be systematic or well informed about....
now I differ from Mises on ethics, as do you, though we both from different directions. I do think that Mises is a step away from 'radical' ethical subjectivism because of his Utilitarianism, even as he is many steps away from me. At least we are all together in our reverence for economics and in welcoming prosperity (and we all three know/knew enough to advocate private property as the thing).
Indeed a red herring. I know. And I have no idea where that terminology came from in the first place. I have yet to read it in any of the literature. Good quotes. and yes Mises mentions private property as necessary for the free market. It takes philosophical maintaining and/or justice in the form of self-defense to maintain private property if an individual chooses/makes a judgment that the free market is better than socialism.
DanielMuff replied on Thu, Mar 11 2010 5:43 PM
So what exactly are you three arguing about?
[ignore post]
Daniel James Sanchez replied on Fri, Mar 12 2010 1:12 AM
wilderness:
So Mises wasn't against murderers?
I'm sure Mises had a personal and severe moral disinclination toward murderers. But whether any given killing is wicked or not, he did not consider a matter for science.
Mises didn't think the free market was better than socialism?
Human Action 39.2:
"While many people blame economics for its neutrality with regard to value judgments, other people blame it for its alleged indulgence [p. 883] in them. Some contend that economics must necessarily express judgments of value and is therefore not really scientific, as the criterion of science is its valuational indifference. Others maintain that good economics should be and could be impartial, and that only bad economists sin against this postulate.
The semantic confusion in the discussion of the problems concerned is due to an inaccurate use of terms on the part of many economists. An economist investigates whether a measure a can bring about the result p for the attainment of which it is recommended, and finds that a does not result in p but in g. an effect which even the supporters of the measure a consider undesirable. If this economist states the outcome of his investigation by saying that a is a bad measure, he does not pronounce a judgment of value. He merely says that from the point of view of those aiming at the goal p, the measure a is inappropriate. In this sense the free-trade economists attacked protection. They demonstrated that protection does not, as its champions believe, increase but, on the contrary, decreases the total amount of products, and is therefore bad from the point of view of those who prefer an ampler supply of products to a smaller. It is in this sense that economists criticize policies from the point of view of the ends aimed at. If an economist calls minimum wage rates a bad policy, what he means is that its effects are contrary to the purpose of those who recommend their application."
nature means intellect.
Intellect is means to ends.
Science is rationalization.
science is knowledge
When all things mean everything, each thing means nothing.
nirgrahamUK replied on Fri, Mar 12 2010 2:40 AM
But whether any given killing is wicked or not, he did not consider a matter for science.
Hazlitt::
Those who deny ethics the title(Science) in any form are likely to conclude (or have already concluded) either that
ethical problems are meaningless and unanswerable.
Mises did not believe ethical problems are meaningless and unanswerable. He believed they were meaningful and were answerable. He believed that the correct way to understand them and to answer them is the utilitarian way. He speaks of vices and evil, and bad as a utilitarian would, in those places where he is not judging the efficacy of an economic policy against its stated aim within the economic scientists idiom. Yes, you quoted him talking about economists bringing to bear their economic knowledge on proposed political economic policies without the need for moral judgement. Where is the quote banishing moral judgements from everything ? Can you find a quote where he talks about morals being meaningless and unanswerable? There are plenty of quotes where he says that utilitarian ethics are unassailable
Well that's more Epicurean than Eudaimonian. Eudaimonism is the doctrine that there is one universal, highest end for all mankind.
'objective moral values' are such a red herring.
Red herrings are things concocted by adversaries to distract from the main question. However "objective moral values" are no adversarial concoction; it's the terminology used by Rothbard himself:
"For in natural-law ethics, ends are demonstrated to be good or bad for man in varying degrees; value here is objective" (Ethics of Liberty, ch. 2)
I generally excuse people for saying it and assume for them that they meant to say objective moral rules (or principles).
If you mean "rules" as in "If X, do Y", then that's not even something that one can believe or not believe, neither is it something that can be true or false. If you mean "rules" as in "every human in class X should do Y", then the question is "why?" If the answer to that question is "because it's against natural law", then Mises utterly rejects that. The ONLY kind of "should" statement Mises accepts as non-arbitrary is the kind that runs, "If you want X, you should do Y", which can be stated in a more unambiguously value-free way as, "Doing Y results in X, which you want." But the science of human affairs which considers whether Y results in X is praxeology (and especially its sub-discipline economics). It has nothing to do with ethics (which Rothbard himself conceived as a science separate from praxeology.
emancipation of mankind inaugurated by the philosophy of Epicureanism
Human Action 1.2:
The idea that the incentive of human activity is always some uneasiness and its aim always to remove such uneasiness as far as possible, that is, to make the acting men feel happier, is the essence of the teachings of Eudaemonism and Hedonism. Epicurean ataraxia is that state of perfect happiness and contentment at which all human activity aims without ever wholly attaining it. In the face of the grandeur of this cognition it is of little avail only that many representatives of this philosophy failed to recognize the purely formal character of the notions pain and pleasure and gave them a material and carnal meaning.
So Mises doesn't laud the Epicureans for their "ought"-related doctrines, but rather for their novel, yet tenuous grasp, of a key "is"-related insight.
It substituted an autonomous rational morality for the heteronomous and intuitionist ethics of older days.
Mises is talking about instituting a useful (from the point of view of the individual ends of practically everybody) moral code, not scientifically discovering moral facts.
See Human Action 27.3:
"The notion of right and wrong is a human device, a utilitarian precept designed to make social cooperation under the division of labor possible. All moral rules and human laws are means for the realization of definite ends."
And, again, the tool with which to discover what code is useful is praxeology, ethics has nothing to do with it.
As Mises says himself, by "rightly understood", he means "long term" interests. He's talking about the cognition that practically everyone, in the long term, each would have their individual ends best served under a code of private property. This cognition is provided by the economist; not the "ethical philosopher familiar with economics".
It is not possible to be a Utilitarian and to reject ethics as a thing to be systematic or well informed about....
See my Roderick Long quote from before.
At least we are all together in our reverence for economics and in welcoming prosperity (and we all three know/knew enough to advocate private property as the thing).
wilderness replied on Fri, Mar 12 2010 8:58 AM
Science means knowledge. Mises had knowledge of this moral distinction.
You're conflating economic science with political and legal views. Mises made decisions. So Mises was for or against socialism. His actions say he was against socialism. Wasn't Mises a liberal?
No. It's simply a matter of semantics. I'll elaborate. Nature means intellect. Intellect and rationalization are part of human action. Science is rationalized for science is theoretical and open to logical distinctions and facts. Science is something knowledgeable as opposed to what Mises explains is intuitive. In other words, science isn't derived of intuition in the way Mises speaks of intuition because intuition is meaningless and as Mises put it, intuition is where concepts can't reach. Mises makes it clear that where science, in other words, theory is able to form happens not of the meaningless intuition but where meaning is given in the form of concepts. Mises contrasts meaningless with meaning with concepts. Where it is no longer possible to form concepts of a persons experience (in their intuition), then the experience is meaningless as it can't be conceptualized. Mises doesn't mean here that the experience is meaningless to the individual's own intuition. The individual understands the intuitive experience and it is meaningful in the intuitive sense. But it is not meaningful in the theoretical sense, as intuition can't be conceptualized and science being knowledge that is rationalized, this is as far as intuition can be rationalized. It can not be conceptualized any further and that boundary where intuition can't be conceptualized any further is where intuition becomes meaningless in the rational sense of what Mises mentions.
And yes nature is intellect, the rest of the human, and the rest of the world. That's semantically what it means in the natural law tradition. Not only has Hobbes, Hume, utilitarians, Spinoza, philosophically perverted the concept of natural law, but also the Third Reich of Germany did as well, as it only goes to suit their totalitarian needs to make up such propaganda for their totalitarian ends (and I'm not saying Hume nor Spinoza did this for totalitarian ends. I don't know them enough. Also are current politicians philosophically perverting what a right is when they state all humans have a right to healthcare. They are preying upon the notions of natural rights without explicitly explaining that they are not explaining natural rights but another form of rights called positive rights. Yet, there is a case that Hobbes did in this very book I'm quoting from): "The Natural Law: A Study in Legal and Social History and Philosophy" by Heinrich Rommen:
"It is further deserving of mention that totalitarian propaganda, aware of the recent revival of natural-law thinking, has abused the term "natural law." Such abuse of revered terms is indeed typical of totalitarianism: witness today the sorry abuse of the term "democracy" at the hands of totalitarian leftist regimes. As if out of reverence for them, terms like "natural law" and "natural rights of the nation" have been frequently used in propaganda and even in serious books. But it is quite evident that the term "natural" has here undergone an even more wanton disfigurement than it suffered at the hands of Hobbes, Hume, or the utilitarians. "Nature" no longer refers to the rational nature of each individual man or to man's endowments of intellect and free will, on which rest the dignity, liberty, and initiative of the individual person; nor does it refer to the universal order of being and oughtness, to the transcendent reality of reason. On the contrary, nature is transformed into an altogether materialistic concept. It is viewed as the blood, the hereditary biological mass of animal nature, deprived of its personalist and spiritual values. Thus metamorphosed, the law of nature has but one principle: Right is what profits the German folk-community—just as a deformed proletarian natural law would yield the single principle: Right is what profits the proletariat. This vicious alteration of the meaning of the terms "nature" and "natural" makes it possible for Huber on one page to abuse the venerable terms in the interest of the blood-and-race ideology and on another to maintain that "there are no personal liberties of the individual which fall outside the realm of the state and which must be respected by the state. … The constitution of the Reich is not based upon a system of inborn and inalienable rights of the individual....
In the hands of Hobbes, therefore, the natural law became, paradoxically enough, a useless law, compressed into the single legal form of the social and governmental contract of subjection. The natural law effectively comprises only the basic norm, "agreements must be kept," if one disregards the still more paradoxical natural law of the state of nature with its norm of selfishness. All else is pure will. Hobbes' doctrine is the theodicy of Occam secularized, and the extreme consequence of the proposition that law is will.
Thus Hobbes altered the meaning of the words "nature" and "natural," a process that characterizes the entire period of modern philosophy from the time of Descartes. "Nature" and "natural" become the opposite of civitas, "reason," and "order." In the philosophy of Hobbes and Baruch Spinoza (1632–77) human nature is at bottom governed by the passions and not by reason. The status naturalis is a condition without any obligation or duty. It is a state in which, as Spinoza repeatedly asserts, might is right....
What Hegel later says of the idea of the state, Hobbes, the nominalist denier of ideas, asserted of the individual historical state. The consequence of this change in the meaning of "nature" is thus clear. Since nature is bad, and since the status naturalis is a condition of "warre of every man against every man," the state becomes good, and its positive will becomes the supreme norm of justice, admitting of no appeal."
Reading this quote gives you what natural law means in the natural law tradition, as well as, it points out the historic individuals who had philosophically perverted it's meaning outside of the natural law tradition. I have been discussing natural law from the perspective of the natural law tradition. That's the only original, and meaningful way to discuss it. Thus Hobbes (and others in their own way as discussed throughout the book) altered "nature" and "natural" from what it means in the natural law tradition: civitas "reason" and "order". And I would like to explain this from above: "nor does it refer to the universal order of being and oughtness, to the transcendent reality of reason." What he means here is nature also includes the rest of reality (aside from the already explained human nature). Transcendent means here that which is beyond the individual human reason, which is that which the senses would understand (Thomas Aquinas explains this reality in his book "Human Nature" and so does this book and it's not necessary to explain in-depth here as it is an aside). The universal order of being and oughtness is metaphysical jargon that the author used to explain how an individual comes to conceptualize that which transcends, in other words, that which is exterior to the human intellect, for example, a rock. What a rock is, thus, the nature or definition of a rock is conceptualized by a human individual by a process that includes senses and intellectual apprehension, etc....
No. There is an end, but that end varies. That's what Eudaemonism is about. Anyways Mises on eudaemonism:
"However, a doctrine that rejects rationalism, individualism, and eudaemonism can say nothing about human action." - strong words by Mises.
"If one rejects the method of modern economics and renounces the formal comprehension of action under the eudaemonistic principle that action aims without exception at the enhancement of well-being as judged by the individual according to his subjective standard of values, then the only choice that remains is between the procedure of instinct sociology and that of behaviorism." - and before you pull a red herring or strawman making yourself somehow distinct by pointing out the word "subjective" in that quote, take note, natural law in the way Mises states this sentence I quoted here, does NOT disagree. Natural rights have always been of each individual. That's the essence of what negative liberty means. I suggest not deconstructing natural law nor eudaemonism with all the numerous literature available on these topics. By deconstructing, I mean, please do not misrepresent what they mean.
It is. But you would need to put on the objective paradigm hat to understand what that means. Your discussion with me and nir is an objective discussion. You are being objective and coming to objective conclusions. But that doesn't mean your individuality suddenly disappears, because you retain your self while being in this discussion. Whatever you put up in your post as either an agreement, rebuttal, or disclaimer of any sorts, that is being objective. But this is a tangent, and I've said it numerous times before to bring up a debate on objective and subjective and applying those terms to anothers position, as you did, is the red herring because it is a complete tangent from the meaning of what is being discussed in the posts. It's a diversion from constructive pursuits.
wilderness replied on Fri, Mar 12 2010 12:11 PM
There is only one way to conceptualize natural law and that is personally. Science is knowledge. Mises surely had knowledge of what murder is.
ladyattis replied on Fri, Mar 12 2010 12:16 PM
Seems like a rather romantic (randian) notion to have. :3
"The power of liberty going forward is in decentralization. Not in leaders, but in decentralized activism. In a market process." -- liberty student
Daniel James Sanchez replied on Sun, Mar 14 2010 9:56 PM
The debate continues here.
A crucial insight from "Peter" commenting on the Mises Blog!...
"I guess when Mises did learn latin at school he was still thinking in the german language. In German Vergil´s words would have to be translated in the following way:
Weiche dem Unglück nicht, nein, unverzagt gehe ihm entgegen!
I would translate Unglück in that context rather with some sort of disaster (not in the meaning of worst case). Missfortune does not fit – and evil does not fit at all.".
DanielMuff replied on Wed, Mar 24 2010 10:05 PM
I saw that. What say you, Lilburne?
Daniel James Sanchez replied on Wed, Mar 24 2010 10:30 PM
I'm fairly convinced. I don't know German, so I'm inclined to trust Peter's interpretation. Like I said in the blog comments, now, when people ask about my wristband, I'm going to translate it as, "Never give in to disaster." (I like that better than "misfortune" anyway.... especially because "disaster" is so applicable to our times.)
ktibuk replied on Thu, Mar 25 2010 7:48 AM
Whether the phrase is "evil" or "disaster" is irrelevant since the value judgement is not isolated in that unique phrase.
"Do not give in", is a an "ought" proposition in it self.
Why shouldn't I give in to evil or disaster, why should I oppose?
What if my end is the end I would reach when I give up and do not oppose to evil or a disaster?


My former employer was retiring and my Mom was searching for a home. So, I went along with my Mom and her REALTOR to look at properties. I enjoyed the process so much, that Mom and her agent encouraged me to become a real estate agent, and that's what I did.


text:
Home World Africa Acacia says can't pay $300 million upfront that deal with Tanzania calls...
Acacia says can't pay $300 million upfront that deal with Tanzania calls for
Acacia's majority owner, Barrick Gold, said on Thursday it had agreed with Tanzania for Acacia to hand over the money and a 16 percent stake in three of its mines and to split the "economic benefits" from those operations].
The agreement appeared to be the first step towards a resolution of a months-long stand-off that began in March, when the government banned exports of unprocessed minerals. In July, Acacia was served with a $190 billion bill for unpaid taxes, penalties and interest.
But Acacia's executives managers said on Friday that they had not been presented with any formal proposal and were seeking more clarity on the agreement.
"… The first comment I would make is that Barrick is equally aware of our balance sheet as we are," said Acacia's chief financial officer, Andrew Wray, on a call with analysts.
"We don't have the ability to make an upfront $300 million payment," he said, adding that a Barrick and government working group would need to come up with a solution.
Acacia shares traded in London tumbled 7 percent to 198 pence by 1218 GMT, partly erasing a 16 percent gain on Thursday after the agreement was announced. The shares have fallen over 60 percent since the disputes broke out.
See Also: AfCFTA: 'Trade facilitation holds the key to its success'
Tanzania's largest gold miner, Acacia has been hurt by the country's sweeping changes in the industry. Those range from a ban on exports of unprocessed gold and copper to laws that increase state ownership of mines, based on the government's belief that it is not getting a fair share of Tanzania' mineral wealth.
As a result of the March export ban, Acacia reported on Friday that its core earnings, or EBITDA, fell 60 percent to $50 million in the third quarter. The company also cut spending by 33 percent and hopes to return to cash generation in early 2018.
Net cash in the third quarter slid 88 percent to $24 million from a year ago and its cash balance at the end of September was $95 million, down nearly 70 percent from a year earlier.
In an effort to stanch the flow of cash, Acacia shut underground operations at its Bulyanhulu mine, changed the mine plan at Buzwagi mine to produce more processed ore and bought put options on its gold.
Acacia, which was not directly involved in the talks with the government, said it would need to approve the deal with Barrick.
Acacia Chief Executive Brad Gordon said it was also agreed that a Tanzanian operating company would be formed and that a working group would start work to resolve Acacia's $190 billion tax bill, the export ban and flesh out how the $300 million would be paid.
See Also: We're open for trade ....Chinese gov't declares
"It is still very early in the process. There is a long way to go before any proposal is made to Acacia," Gordon said.
Acacia said gold production for the third quarter fell to 191,203 ounces, down 8.3 percent quarter on quarter, as it had reported on Oct. 12. Full-year production was maintained at 750,000 ounces, at a cost of $880 to 920 ounces.
Jefferies analysts said in a note that EBITDA came in below its estimates and consensus expectations, but investors would "focus on gaining more clarity following yesterday's announcements regarding a potential solution to the Tanzanian export ban".
Credit:Reuters
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It was a dream to stay in suite Orchidea, we have been 2 couples and with our grandchild in 2 double bedrooms and ensuite baths. So clean and shiny, everything was on perfection. The owners helped with tips and with maps. The garden was blooming but unfortunate the pool was still closed because of the season. We shall be back next year but this time in June or July, or even better, in September of half October. very much recommended.


1- The Divine, Celestial Religion is One; it is summarized in piety attained by acts of worship and obeying God's commands: "He prescribed for you the same religion He enjoined upon Noah, and what We inspired to you, and what We enjoined upon Abraham, and Moses, and Jesus: "You shall uphold the religion, and be not divided therein." As for the polytheists, what you call them to is outrageous to them. God chooses to Himself whom He wills, and He guides to Himself whoever repents." (42:13). This verse addresses all Quran-believing people in all eras; God has given us the essentials of His Religion given to previous prophets (Noah and those who came after him), and the main legislations include to apply God's Religion in practices and deeds without religious divisions; of course, polytheists are too arrogant to adhere to 42:13 and they reject the Divine Scriptures as their imams/clergymen prohibit the legal items and allow the prohibited items; polytheists deify such imams/clergymen/authors; this case applies to the Muhammadans, past and present, and the misguided ones among the People of the Book: "Or is it that they have partners who legislate for them religious laws never authorized by God? Were it not for the conclusive decision, it would have been settled between them. The unjust ones will have a painful torment." (42:21).
2- We red these verses about the difference between the Quranic sharia legislations and previous legislations in the Scriptures given to the People of the Book: "We gave the Israelites the Book, and wisdom, and prophecy; and We provided them with the good things; and We gave them advantage over all other people. And We gave them precise laws. They fell into dispute only after knowledge came to them, out of mutual rivalry. Your Lord will judge between them on the Day of Resurrection regarding the things they differed about." (45:16-17); directly after this Quranic context, God has said the following to Muhammad: "Then We set you upon a sharia of faith, so follow it, and do not follow the inclinations of those who do not know." (45:18).
3- God says the following about the Torah: "We have revealed the Torah, wherein is guidance and light. The prophets who submitted to God ruled the Jews according to it, so did the rabbis and the scholars, as they were required to preserve God's Book, and were witnesses to it..." (5:44). Jesus received the Gospel from the Lord God and it endorses the Torah: " In their footsteps, We sent Jesus son of Mary, fulfilling the Torah that preceded him; and We gave him the Gospel, wherein is guidance and light, and confirming the Torah that preceded him, and guidance and counsel for the righteous ones. So let the people of the Gospel rule according to what God revealed in it. Those who do not rule according to what God revealed are the sinners." (5:46-47). Yet, the Gospel contains sharia laws that differ slightly from those of the Torah; some prohibitions are made as permissible: ""And verifying what exists before me inside the Torah, and to make lawful for you some of what was forbidden to you. I have come to you with a sign from your Lord; so fear God, and obey me."" (3:50).
4- The sins of the Jews were (1) violating sharia legislations of the Lord God regarding legal and illegal food items, and (2) violating His Right to be the Only Legislator in His Religion (the same sins have been perpetrated by the Muhammadans and their imams later on). Hence, God has punished those Jews by imposing such prohibitions within food items: "For the Jews We forbade everything with claws. As of cattle and sheep: We forbade them their fat, except what adheres to their backs, or the entrails, or what is mixed with bone. This is how We penalized them for their inequity. We are indeed Truthful." (6:146). This has changed in the Gospel as per this verse: ""And verifying what exists before me inside the Torah, and to make lawful for you some of what was forbidden to you. I have come to you with a sign from your Lord; so fear God, and obey me."" (3:50). Monasticism was not part of the sharia legislations of the Gospel; it is an invention, and when God imposed it on Christians, they never observed it within piety in the right manner: "Then We sent in their wake Our messengers, and followed up with Jesus son of Mary, and We gave him the Gospel, and instilled in the hearts of those who followed him compassion and mercy. But as for the monasticism which they invented - We did not ordain it for them - only to seek God's approval. But they did not observe it with its due observance. So We gave those of them who believed their reward, but many of them are sinful." (56:27).
5- God has prohibited the Jews from working in the Sabbath (i.e., on Saturdays) and He tested them; some of the pious ones among them preached and warned the sinful violators of the Sabbath; God saved the pious ones and punished the violators: "Ask them about the town by the sea, when they violated the Sabbath. When they observed the Sabbath, their fish would come to them abundantly. But when they violated the Sabbath, their fish would not come to them. Thus We tried them because they disobeyed. And when a group of them said, "Why do you counsel a people whom God will annihilate, or punish with a severe punishment?" They said, "As an excuse to your Lord, and so that they may become righteous." Then, when they neglected what they were reminded of, We saved those who prohibited evil, and We seized those who did wrong with a terrible punishment, because of their sinfulness." (7:163-165).
6- God has said the following to Muhammad about the differences between the Quranic sharia legislations and those sharia legislations of the Torah; all nations must race and vie for performing as many good deeds as possible within piety: "And We revealed to you the Book, with Truth, confirming the Scripture that preceded it, and superseding it. So judge between them according to what God revealed, and do not follow their desires if they differ from the Truth that has come to you. For each of you We have assigned a law and a method. Had God willed, He could have made you a single nation, but He tests you through what He has given you. So compete in righteousness. To God is your return, all of you; then He will inform you of what you had disputed." (5:48).
7- Chief among these differences is to allow killers to pay Diyya money for the folks/family of the killed victim instead of retribution (i.e., being put to death for murder), while retribution in cases of wounds is the same: "And We wrote for them in it: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and an equal wound for a wound; but whoever forgoes it in charity, it will serve as atonement for him. Those who do not rule according to what God revealed are the unjust ones." (5:45); this verse is about Torah and the Jews; whereas this verse is about the Quranic sharia legislations within the same topic: "O you who believe! Retaliation for the murdered is ordained upon you: the free for the free, the slave for the slave, the female for the female. But if he is forgiven by his kin, then grant any reasonable demand, and pay with good will. This is a concession from your Lord, and a mercy. But whoever commits aggression after that, a painful torment awaits him. There is life for you in retaliation, O people of understanding, so that you may observe piety." (2:178-179).
The Quranic term (rituals) refers to (1) the differences within how pilgrimage is performed inside Mecca at the Sacred Kaaba Mosque throughout the eras, and (2) the differences in some sharia laws/legislations given by God to different nations via His prophets/messengers within His Scriptures; we provide some details in the points below.
1- Pilgrimage to the Kaaba is part of the religion of Abraham; it is ordained by God even before the era of Abraham; the Kaaba existed before since the existence of humanity on earth, since the era of Noah, and people are commanded in all eras to perform pilgrimage there at the Ancient House: "The first house established for the humankind is the one at Bacca; blessed, and guidance for all people." (3:96); "....Then let them...circle around the Ancient House." (22:29). God has made this house for all human beings to visit and worship at within safety and security: "And We made the House a focal point for the people, and a sanctuary. Use the shrine of Abraham as a place of prayer. And We commissioned Abraham and Ishmael, "Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate."" (2:125); "In it are evident signs; the Station of Abraham. Whoever enters it attains security. Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse-God is Independent of the worlds." (3:97). This Ancient House pertains to our Lord God; no mortals has the right to assume ownership of the Kaaba; it is to be visited by peaceful worshipers equally; those who harbor a wish to sin and disobey the Lord there at the Kaaba Sacred Mosque (especially by repelling people away from it) will be punished severely by God: "As for those who disbelieve and repel from God's path and from the Sacred Mosque - which We have designated for all mankind equally, whether residing therein or passing through - and seek to commit sacrilege therein - We will make him taste of a painful torment." (22:25).
2- God has showed Abraham the position of the Ancient House and to rebuild it and to remove pagan idols/statues from around it to purify its location and then to proclaim to all people the religious duty of performing pilgrimage to it: "We showed Abraham the location of the House: "Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate." And announce the pilgrimage to humanity. They will come to you on foot, and on every transport. They will come from every distant point." (22:26-27); "As Abraham raises the foundations of the House, together with Ishmael, "Our Lord, accept it from us, You are the Hearer, the Knower. Our Lord, and make us submitters to You, and from our descendants a community of submitters to You. And show us our rites, and accept our repentance. You are the Acceptor of Repentance, the Merciful." (2:127-128).
3- Because pilgrimage rituals and legislations are as old as the existence of humanity, since Noah's era, there are differences in them from one era to the other; God says the following about sharia given to Abraham: "That they may witness the benefits for themselves, and celebrate the name of God during the appointed days, for providing them with the animal livestock. So eat from it, and feed the unfortunate poor. Then let them perform their acts of cleansing, and fulfill their vows, and circle around the Ancient House. All that. Whoever venerates the sanctities of God-it is good for him with his Lord. All livestock are permitted to you, except what is recited to you. So stay away from the abomination of idols, and stay away from perjury. Being true to God, without associating anything with Him. Whoever associates anything with God - it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. So it is. Whoever venerates the rituals of God - it is from the piety of the hearts. In them are benefits for you until a certain time. Then their place is by the Ancient House." (22:28-33).
4- Rituals here are linked to offering sacrificial animals as part of pilgrimage: "We have appointed a rite for every nation, that they may commemorate God's name over the livestock He has provided for them. Your God is One God, so to Him submit, and announce good news to the humble." (22:34).
5- This is about the rituals of pilgrimage: "When you have completed your rites, remember God as you remember your parents, or even more..." (2:200).
6- This is about the differences in some rituals: "For every congregation We have appointed acts of devotion, which they observe. So do not let them dispute with you in this matter. And invite to your Lord; you are upon a straight guidance." (22:67).


In the almost two months since Ray Bradbury died, a host of tributes have appeared, touching on almost every salient aspect of his long life and his exceptionally many-sided work.
I've read most of them and just came across another one online, written July 13, by John Wilson, editor-at-large for a magazine I might never have seen, if not looking for articles about Ray … Christianity Today.
I thought I would share the comments with you.
In his article, Wilson cites a June 7 Chicago Tribune feature celebrating Bradbury written by Julia Keller, which covered familiar territory, citing his many books and awards, his screenplays, etc.
There were several theories proposed to explain this quirk in his personality. One even said Bradbury's "abiding fear of automobiles" was probably attributable to the multiple-fatality accident he had witnessed shortly after moving to Los Angeles in 1934, at age 13.
But I don't buy it. Throughout his long and prolific career, Ray Bradbury, a master of the short story, also wrote novels and poetry, radio dramas and screenplays. He even served as a consultant to NASA. He was often seen in limos. If you were to ask me why Ray Bradbury, the long-time futurist and visionary didn't drive, my answer would be simple.
Because he was Ray Bradbury.
This entry was posted on July 31, 2012 at 7:33 pm and is filed under Award-Winning Fiction, Book Review.	You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.


CMOLO face recognition turnstile has adopted the latest intelligent face recognition system with deep learning algorithm. It has integrated a variety of professional technologies such as artificial intelligence, big data, access control, and turnstile system control, etc. It is the latest application of biometric identification in the field of turnstiles, and it endows more intelligent scene application to turnstiles.
Replacing the traditional manual way to have real name verification, it is more efficient and accurate.
Non mandatory, difficult to disguise or deceive, non contact, concurrent, consistent with visual characteristics, "judging users by their appearances", simple to operate, and with intuitive result.
① Users don't have to take along any relevant cards or documents. Hence they won't fail to pass through the turnstile due to the loss of cards or documents.
② There's no need to have contact type of verifications. The system can almost obtain face images even when users don't cooperate actively.
CMOLO face recognition turnstile can be used alone in top grade office buildings, hotels, financial institutions, and government confidential departments, etc.
CMOLO face recognition turnstile can be integrated with resident identity card, passport or fingerprint verification systems. It is suitable for places where real name verifications are required, such as train stations, bus stations, airports, and customs, etc.


This entry was posted on Wednesday, May 11th, 2011 at 9:15 am	and is filed under Protecting Privacy in Meaningful Ways, Public Policy. You can follow any responses to this entry through the RSS 2.0 feed. Responses are currently closed, but you can trackback from your own site.


Located at the heart of Britain's newest city, Preston's College has a bustling campus with 17,000 students. In 2013 they began a major restructure and repositioning exercise. A new leadership team decided to focus on being an 'enterprising college,' with the aim of making every student work ready. This sets it apart from traditional educational establishments. Not only do students leave with qualifications but also with skills in critical areas such as presentations, budgeting and time management.
To launch its new direction, Preston's College needed a new agency not only to rebrand and reposition it in the hearts and minds of the community, but also to help manage the change through the college, its team and students. Apparatus was selected to manage Preston's College marketing after a lengthy tender process involving many North West agencies because of our experience in the education sector; our strategic capabilities and our creative pedigree.
Rebrand – new name, new logo, new corporate identity, brand guidelines, brand management. Once completed we oversaw PR for the new identity which achieved press coverage to the value of £184,463 and an audience reach of 1,151,000.
Website – new website for Preston's College which has increased online interaction by 44%. Introducing the in house team to WordPress has enabled them to quickly take over the new site and also provide access to College departments to ensure that the site is constantly up to date and gaining traffic.
Prospectus – after a period of market research, this was started from scratch. Not only did we redesign it but we also rewrote content and improved navigation. Follow up research agreed unanimously that it was a significant improvement on previous prospectuses and was more professional and easier to use than the prospectuses of other local colleges. We are now busy creating the 2014 prospectus.
Advertising – an above the line was developed based on the college's star students to challenge historic perceptions of the college's reputation and send message of success into the community. This was underpinned by digital advertising campaigns using Google and Facebook.
Year 11 campaigns – in addition to producing the prospectus, we are responsible for the lifecycle of the Year 11 communications. We base this on a classic acquisition, conversion, retention strategy ensuring that students are attracted to the college and remain engaged throughout the year. We use a mix of direct marketing and social media to manage this cost-effectively and in a tightly targeted way.
Signage and wayfinding – the new identity needed to be properly integrated throughout the campus. This gave us the opportunity to address pathway and access issues and plan for the many new buildings that are under construction.


WATSONVILLE — Poets' Circle Poetry Reading Series welcomes Ken Weisner to celebrate the recent publication of his collection, Cricket to Star at Watsonville Public Library, 275 Main Street on Thursday from 6-8 p.m.
Weisner teaches English at De Anza College Community College, where he advises and edits Red Wheelbarrow. His poems have appeared recently in Perfume River Poetry Review, Catamaran, Caesura, Nine Mile, Porter Gulch Review and Phren-Z. He also teaches poetry writing at Salinas Valley State Prison.
An open mic will follow featured reader. Refreshments Provided.
This free event is sponsored by the Friends of the Watsonville Library.
For information, visit poetrycirclewithmagdalena.com or contact event producer Magdalena Montagne at [email protected] or 252-5776.
APTOS — Dine at the Aptos Erik's Delicafé in the Rancho Del Mar center between 10 a.m. and 8 p.m. on April 15 and Erik's will donate a portion of its sales to the Aptos History Museum.
APTOS — Dust off your hats and sun dresses, bring your friends and enjoy a real high tea party with a buffet spread of sandwiches, mini croissants, scones, mini-quiches, petit fours and chocolate dipped strawberries.
The High Time for Tea and Fashion! fashion show will happen Sunday at the Seascape Beach Resort in Aptos from 11 a.m. to 2:30 p.m.
Enjoy the fashion show featuring all the latest spring trends from local stores. Partial proceeds to benefit Caroline's Non Profit Thrift Shop.
Tickets are $60 per person. $25 bottomless mimosas available for purchase in advance or at the door.
Purchase your tickets by calling 688-1467 or online at aptoschamber.com.
WATSONVILLE — The Slavic American Cultural Organization is hosting its Annual Lamb barbeque at Moreland Notre Dame Gymnasium, 133 Brennan St. in Watsonville, on April 27 at 4 p.m.
Adult tickets are $35 and children under 12 are $10. No tickets will be sold at the door. Reservations must be made by April 24. Take out is available at 6 p.m.
The Pajaro Valley Community Health Trust on March 29 hosted the 16th Annual Diabetes Forum, which explored the theme of plant-based eating patterns for diabetes and featured a community panel discussion on efforts to increase healthy eating behaviors in the Pajaro Valley.
Keynote speaker Meghan Jardine, the associate director of diabetes nutrition education for the Physicians Committee for Responsible Medicine, a nonprofit dedicated to promoting preventative medicine through better nutrition and higher standards in research, discussed the benefits of plant-based nutrition for diabetes and offered guidance on how healthcare providers in the Pajaro Valley can implement plant-based eating in their clinical practice. Jardine ended her presentation with a plant-based cooking demonstration and distributed samples of her chili and coleslaw.
The complete panel included speakers from local nonprofits Food, What?! (Irene O'Connell), Extended Learning/Fitness 4 Life (Patrick Littleton), Second Harvest Food Bank (Julio Andrade), Mesa Verde Gardens (Hugo Nava) and Farm Discovery (Jessica Ridgeway) discussed the impact of healthy eating for individuals they serve.
DeAndre James, the Health Trust's new Executive Director, announced the 16th Annual Community Health Fair will take place on May 10 at La Plaza in downtown Watsonville from 4-7 p.m.
For information, call Elizabeth Padilla at 768-3018 or [email protected].


Drum & Drummer Christmas Ornament Drum 1 3/4" tall x 2" wide, good condition. About 16 years old. Drummer 3" tall, plastic, 1988.
Shirley Temple On the Good Ship Lollipop Shirley Temple in Bright Eyes, 1934, On the Good Ship Lollipop, good condition.
Laugh Like A Clown Lan Chaney Picture of a clown on cover, Lan Chaney, 1928, cover lightly soiled, light wear.
Twixt Twelve and Twenty Pat Boone Pat Boone on cover, 1959, fair, inside marked in pencil by music teacher.
Vintage Chromonica 5 1/4" Chromonica, M. Hohner, Germany. Original box.
2 Metropolitain Opera House Programs 1 from 1921-1922 the other from 1922-1923, 35 pages, ads for women's shoes, tires, fashions, perfumes and more. Very good condition.
Chicago Symphony Orchestra Programs The Children's Concerts from 1926, Fredrick Stock, Conductor and The Thursday-Friday Series, forty-first season, 1931-1932, Fredrick Stock Conductor, both in very good condition.
Choru Filaretow Koncert- Opera Auditorium Set of 2 I believe in Polish, program, 1907-1927, Goodman Theater, Chicago Illinois, ads, good condition. Grand Opera 1923-24 season. Chicago Civic Opera Co. The Auditorium. Wonderful ads. Small stain on cover otherwise very good.
The Violinist Feb., 1922, magazine has articles, ads, music and pictures. Very good condition. Has original envelope.
The Violinst Oct., 1913, magazine with articles, ads, pictures, this one has a color picture of a Giuseppe Guarnerius Del Gesu, Cremona, 1741, and a article on stretching the hand and pictures of the machines that do it. 66 pages, cover has spots and some soil otherwise good condition.
Lyon/Healy collection of Rare Old Violins/Modern Inst. Vintage, catalogue of rare old: violins, violoncello, bass viols, bows, cases and the prices. There are some pictures, has original envelope very good condition.
Lyon & Healy 75th Anniversary 1940 The story of the company. 1940. mailing charge 50 cents no insurance.
Song Hits 1936, 1946 and 1954 Fair condition. Sold as set of 3.


Please use the "Add Comment" button below to provide additional information or comments about port 44.
Finally trying to figure out how I am being hacked and by who. So far, after a few days of monitoring, I see that on my phone and tablet, they are exploiting (uncommon) ports 1,2,4,6,7,8,44 and 135, 139 and 445 on pc. They're using Google and Microsoft's infrastructure to gain elevated permissions. Any insight would be appreciated. I find it fascinating but admittedly a bit irksome that someone else has control of my devices in a way that I do not.


text:
Legally Binding eSignature in Follow Up Appointment Form
eSignature Pennsylvania Follow Up Appointment Form
eSignature Pennsylvania Follow Up Appointment Form Secure
Check out eSignature for Follow Up Appointment Form Pennsylvania Secure function from signNow. Speed up business document signing process. Create, edit and send custom templates instantly. Mobile friendly. No downloading!
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Pennsylvania eSignature Follow Up Appointment Form Secure
More and more people, as well as companies, are switching over to using digital documents. However, with the new opportunities that going paperless provides, there are also some challenges. Among these is being able to certify the authenticity and integrity of an electronic form.
In the United States, an electronically signed document with proven certification is as legal and legitimate as a usual paper with a handwritten signature. Another reason why online certifying solutions are becoming more popular is that now the majority of government institutions allow you to provide applications and tax reports by email. If you are looking for an easy-to-use and secure solution to prepare your forms electronically, the best choice is signNow. It provides everyone with the ability to create eSignature Follow Up Appointment Form Pennsylvania Secure, without additional efforts. Now not a single document will be a problem to fill out. One of the main reasons for this is that our platform processes all kinds of different file formats for creating a neat, good-looking and easy-to-share template.
The initials tool is multi-purpose and combines several features. You can:
Create a typed or finger-drawn autograph.
Capture a handwritten full name with a camera.
Save the initials you have already used.
As a result, your sample will be certified with a perfect-looking signature and easily shared with other individuals. You also have the option to send verifying requests to others.
How do you make a document that has an electronic signature?
How do you make this information that was not in a digital format a computer-readable document for the user? ""So the question is not only how can you get to an individual from an individual, but how can you get to an individual with a group of individuals. How do you get from one location and say let's go to this location and say let's go to that location. How do you get from, you know, some of the more traditional forms of information that you are used to seeing in a document or other forms. The ability to do that in a digital medium has been a huge challenge. I think we've done it, but there's some work that we have to do on the security side of that. And of course, there's the question of how do you protect it from being read by people that you're not intending to be able to actually read it? "When asked to describe what he means by a "user-centric" approach to security, Bensley responds that "you're still in a situation where you are still talking about a lot of the security that is done by individuals, but we've done a very good job of making it a user-centric process. You're not going to be able to create a document or something on your own that you can give to an individual. You can't just open and copy over and then give it to somebody else. You still have to do the work of the document being created in the first place and the work of the document being delivered in a secure manner."
How to e sign on a pdf?
Thanks :)I'll check if it's something else and if it's not then I think a bit more about it for the moment!I have a few projects I'll be working on in the coming weeks, so I'll probably be able to put the new stuff to use! Just don't want to overdo just found another project that uses this method. If you are interested in it, please let me know! Thanks guys!Just got back from the workshop, just finished the tutorial on eSigning.I was hoping the process in that video would work for PDF but it doesn't.My main question is:How do I sign on a paper document, that is the only paper I have available, with a smart sign? Thank you for the help!I've been using an app called "Paperflow" for a while now. It's awesome. I haven't got around to trying it out, but it does a really great job of making signed PDFs.The key to signing on paper that I want to use is to have a way to send my PDF to the printer. When you sign on paper you send your signature as a PDF. To do that, you must have a special document app installed like "PDF Studio" (available in the Mac App Store). Then open that app and import your PDF. It will show a signature page, and you can just click it to send your PDF.Once you've signed on, you can just send your signature.I've tried to make this tutorial as clear as possible. It doesn't really have to be that complicated to do, but as always, if you have something to add or if I have missed something that could be useful to others please let...
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Broome (3c Australia - Sweepstake, by Acclamation) swept his rivals aside with an impressive eight length victory in Saturday's Group 3 Balysax Stakes at Leopardstown.
The Aidan O'Brien-trained colt was racing over ten furlongs for the first time, having finished a close second in the Group 1 Prix Jean-Luc Lagardere over a mile when last seen in October. Settled at the back of the six horse field by Ryan Moore, he was last at halfway, waiting until over two furlongs out to make a challenge and stayed on strongly in the straight to race clear.
The Epona Bloodstock bred colt was purchased by MV Magnier for 150,000gns at the Tattersalls Book 1 Yearling Sale.
Broome completed a double on the card for his sire Australia, with the Joseph O'Brien-trained Buckhurst (3c Australia - Artful, by Green Desert) making a successful debut in the opening mile maiden.
Also held up, but this time by Donnacha O'Brien, the Lloyd Williams-owned colt was asked to quicken at the two furlong marker and ran on well in the final furlong to deny Jack Yeats (Galileo) by the shortest of margins.
Bred by Denford Stud, Buckhurst was bought by his trainer at the Book 1 Sale for 70,000gns. His dam is a half-sister to Group 3 winner Chintz (Danehill Dancer), also known as the dam of dual Group 1 winner The Gurkha (Galileo).


text:
Guest characters, Suspects, Deceased,
Murder Victims
2000s Victims
Francisco Ariza
Francisco in 2009
Deceased (2009)
Francisco Ariza was a young Dominican-American man who had a younger brother named Gabriel Ariza. He was murdered by James Valentine,
Franisco and Gabriel wanted to buy some chips and popcorn from Henry "Pops" Walters' store, but they had no intent on paying. Pops insulted him and he was suspected in Pops' murder and the shooting of Detective Will Jeffries. With him on their mind, the detectives sought him out, but he would be murdered by James Valentine before they could get to him. James would kill him because he adored Pops and wanted to avenge his death. Gabriel, however was found guilty of the crimes. Gabriel was charged with third degree murder and sentenced to 25-50 years in prison.
Retrieved from "https://coldcase.fandom.com/wiki/Francisco_Ariza?oldid=28969"
Guest characters
2 November 22nd


text:
package nb.barmie.exceptions;

/***********************************************************
 * Exception thrown if the contents of a ReplyData packet
 * captured through the RMI registry proxy do not appear
 * to be valid.
 *
 * Written by Nicky Bloor (@NickstaDB).
 **********************************************************/
public class BaRMIeInvalidReplyDataPacketException extends BaRMIeException {
	public BaRMIeInvalidReplyDataPacketException(String message) {
		super(message);
	}

	public BaRMIeInvalidReplyDataPacketException(String message, Throwable cause) {
		super(message, cause);
	}
}


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text:
OSHA Safety Regulations Ignored as Injuries and Deaths Increase
By Benny Agosto of Abraham, Watkins, Nichols, Sorrels, Agosto & Aziz posted in Worker Injury on Friday, December 9, 2016.
Firm partner Benny Agosto, Jr. filed a new lawsuit on behalf of the wife and family of a worker who lost his life in an excavation/trench collapse earlier this year. The man's employer has been sued for gross negligence in the lawsuit filed by Mr. Agosto.
Earlier in the year and prior to the date of this incident, Principal Services, the employer, had been under investigation by OSHA for violations of the very OSHA regulations enacted to protect workers from injury or death while working in trenches.
It has been reported that 23 workers have been killed and 12 others injured in trench collapses so far in 2016, and alarming increase from the previous year.
OSHA assistant secretary, Dr. David Michaels, recently stated that "there is no excuse, these fatalities are completely preventable by complying with OSHA standards that every construction contractor should know."
Benny Agosto, Jr. is a partner at Abraham, Watkins, Nichols, Sorrels, Agosto & Aziz in Houston, Texas. For over 60 years, Abraham Watkins has successfully represented injured people and families who fall victim to catastrophes. Our attorneys have the knowledge, experience and resources necessary to obtain just compensation their clients. If your life has been impacted by an employer's negligence, please contact the office of Benny Agosto, Jr. at Abraham, Watkins, Nichols, Sorrels, Agosto & Aziz, by letter at 800 Commerce Street, Houston, Texas 77002, or by phone at 713-396-3964.
Tags: OSHA violations, trench collapse injuries, worker death, worker fatality, worker injury
Related Posts: One Dead, Two Injured When Trench Collapses at Construction Site, Roof Collapse in New Orleans Leaves at Least Two Dead, Many Others Injured, A Galveston Vessel Crewmember Suffers Injuries After Falling Through an Open Hatch, Offshore Injuries: Companies Want You to Trust Them While They Work Against You


All code in this tutorial was made by me. I didn't use anyone else's stuff. This stuff is common sense... I don't care if you cut and paste the code in here. If you do, please give me some credit. Please don't post this tut to other sites and take credit for it yourself.
This is my first tutorial, so let me know if there are any problems with it. It was made with the sdk v2.3 and Vis Studio.net. There may be some bugs because I havent tested it to death yet, but for the testing I have done it works quite well.
Making a countdown timer that is started and stopped from the server.
This tut will walk you through the steps required to make a countdown timer on the client's hud. The basic idea is that we will make a message on the server side that will tell the client side to either start or stop the timer. When the client gets the start timer message, it will start the countdown. The timer will continue until 0, or until it gets a message from the server telling it to stop counting down.
1.	First we need to make a new message. This message will be sent to the client when we want to start and stop the countdown.
This code is going to register our message and assign it a unique integer value that the engine will use to identify it in the client dll. The 6 is how many bytes the message will sending. I'll talk about how you could change it later.
2.	This part is the real important part... I'm basically going to show you the syntax for sending this message, but I want to leave this general enough that you can customize it for your own mod. With that in mind, I'm not going to show you where to put the message or anything... that's for you to figure out. I will however give you some ideas.
Ok, there you go... You just stick that code in the spot that you want to send the message. You have to #define the START_COUNTING and the STOP_COUNTING values to the same values that we will use on the client side. The best way to do it is #define them in a header file that is included on both the client and server side, so that if you need to change them or add new values, they will automatically update on both sides. Also, the flDelay variable should be set to the length of time the countdown should run.
If your countdown is related to the gamerules, and you're using it for a capture the flag type system where after you capture the flag you want a time delay where the capturing team has to defend the flag before they get a point... you should stick some logic into the void CHalfLifeTeamplay :: Think ( void ) function that controls when to start and when to stop the timer. On a more basic level, you could also call it straight from your Touch() function on your flag... but that isnt always what you want to do if your system is more complex than just one flag.
Alright, now we're done working in the server side stuff... on to the client.
1. The first thing we have to do is set up the message function. This is kind of complicated so just follow directions closely.
3.	Next, you have to go into the hud.h file and find the CHud class declaration at the bottom.
bool m_bCountdown; // countdown active?
Although you don't need to, it is good programming practice to initialize these values... So, you could go into the hud.cpp file and file the constructor for that class and initialize the values. Make the int's and floats equal to 0 and the set the bool to false.
Basically what we're doing here is setting the parameters for the countdown depending on whether we are starting it or stopping it. The READ_SHORT() macros simply get the first and second short's that we sent in the message. If you wanted to send additional info in that third short, just add another READ_SHORT() statement.
6.	Now that we have that done we can go take care of actually putting the countdown on the screen.
In the above code, the m_flTime is the current time client side. m_flTimeLeft is going to be the amount of time left until the timer stops.
7.	Ok, finally you need to go into the CHud::Redraw() function. Its right below the Think() function.
// are we in demo mode? do we need to draw the logo in the top corner?
As it is right now, the timer will be drawn to the upper left corner of the screen, it will be lightish and partially transparent till it hits 10 seconds to go... then it will turn to a reddish color.
This is all fine and dandy if you want a timer, but if you want the timer to be counting down to an event, you have to set up the event to run on a timed schedule also. The implementation is similar to the way we figure out how much time is left in the countdown. On the server side, you can access the current time and set a start time and all that. In fact, you can just modify the timed round code to work for you. Its all in the Think() function in the various gamerules files. Be creative.
the message to send 6 bytes. This is in case you want to send some additional info across. Since this kind of message doesn't get sent too often, there wont be an issue with bandwidth.
Check the DrawHudNumber function to see what the input parameters are for. You can customize it a lot if you want.
If you are getting undeclared identifier errors, check to make sure you are using all the same names for the functions. ( myFunc, is not myfunc ) Also, make sure you have the extern's that I put in there.
Well, that is it... That should work. This is my first tut so if I missed anything, let me know. If you get any errors that are crazy and insane let me know, I might have left something out of the tut.


text:
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module.exports = StorageAccountRegenerateKeyParameters;