In response, there was not one person who nodded in agreement – although there were an abundance of chuckles and shakes of the head. WHY? Gary followed up his opening statement with the statistic that less that 25% of IT projects are delivered on time, on budget and meeting expectations, explaining that delivering a successful project is no simple task regardless of the scale of the operation. So whether you operate as part of a four man team or make up part of the FTSE100 machine chances are it won't always be smooth sailing. Why is that? Unfortunately in a world of risk assessment and mitigation, critical paths and Gantt charts, there is not a definitive answer to the above. There's an indomitable smorgasbord of bugs and issues that can arise to cause the plotted course of your project to go awry, and like a snowflake, the simplest of issues will never be the same twice. However what we can provide is understanding and value Gary Lloyd turned his attention to the importance of implementing lean processes to maximise the business value impact of your I.T. Projects.
"Gary's manner of presenting is highly engaging and easy to listen to. Bringing context to the value." - Mike Myers Project Manager.
When speaking with a number of the IT leaders after the event it was clear that two points really struck home: 1. Value depends on the context surrounding it 2. To design projects with delivery in mind Value really is in the eye of the beholder. Gary delightfully demonstrated this as such, a simple slide with two meals. One was a hearty, carbohydrate rich feast and the other a small but stunning plate of nouvelle cuisine – the question was "which would be of more value to a Sherpa guide working on the mountains?" When put into such straight forward perspective it is quickly realised that value is unique to those on the receiving end. It was also demonstrated that value is the benefit divided by the cost - this can be applied at all aspects of the project.
"It's making me think about how we run projects..." - Al Roseweir, architect.
After Gary Lloyd, we had the pleasure of having Vicky Ross speak to us about introducing flexibility of mindset in order to enhance your project delivery outcomes. Vicky is an expert in communications who is renowned for her ability to help Managers break down the science of communication thus enabling them to interact more effectively with their team. This is achieved through flexibility of the mindset. We were taught that flexibility is dependant on knowledge, which isn't necessarily our own. You don't need to be the best at everything but what you do need to know is how to empower those around you who have the knowledge, i.e. don't be rigid. Add understanding - understanding is being able to comprehend the behavioural tendencies of your team and/or client, together these traits will help you deliver. When talking to our leaders after the event it was clear there were two absolutely resounding messages that were going to be taken away: 1. Thoughts, Feelings, Actions = Results (T+F+A = R) 2. Why? Let me first explain the T+F+A = R model. How many times have you decided to change current results/outlooks by changing an action and then have it slowly peter out after a few weeks? Enter the classic January gym attendance, by February the numbers are already dwindling. This is because only the action has changed but the preceding thoughts and feelings have not. It's like a butterfly effect, you need to change your thoughts first as thoughts turn to feelings, feelings into action and then subsequently into results – results are a symptom of action. On this note, thinking about the future or 'future memory' is just as effective for inciting the right feelings of positivity to spur actions and results. For instance try this - 'In a year from now I will be... <insert dream/prospects here>, made you smile didn't it? This is why visualisation techniques are so well used by elite sports men and women to enhance their success rates.
"Future memory – it's about setting your sights. Thinking forward puts you into a position of perspective and achievement.' Gus McKie, project manager.
Another aspect that was distinctly noted was the 'why?' proposition. Let me ask you a question… At the beginning of this article I asked you a 'why' question and I bet your response started with 'because...' That is because 'why' is a judgement, 'why did you do that?', 'why did this happen?', 'why isn't this ready?' - When faced with a judgemental question our first response is to justify our own actions, hence the 'because'. Vicky explained that it's much more productive to ask an open question, for example 'what was the reason behind this?', 'how did this happen?', 'when will this be ready?' These are effectively the same questions but the response will be thought about rather than a knee jerk reply to justify our actions.
"Think – we learn from our environment. Do – we do it, experience it and learn it. Be – we take what we learn and turn it into what we are.' Vicky Ross.
As someone working directly with the CEO, he explained how essential it is for the IT department to function in harmony with the rest of the company (the business) and not become separated. By operating as an island you'll almost always be working with your head just above the water, but for what reason? 'Islands' have dictators and will lead the team in a 'command and control' fashion which doesn't allow for growth or potential - reference back to Vicky Ross's knowledge - don't be rigid. Command and control is rigid at best and won't inspire the team.
So how do you move into a member state? It's simple - demonstrate value and inspire trust. As an industry we need to inspire that trust in the boardroom, as generally the boardroom doesn't trust IT with the business. Gary went on to explain that although the IT team doesn't directly contribute to the bottom line, it does provide a substantial indirect impact upon business performance – however, unless these benefits can be understood by those who are directly responsible for revenue generation, the IT function will still just be viewed as a 'cost' rather than a 'revenue enhancer.' This now drew on Gary Lloyd's 'value = cost/benefit' in a business perspective, as value = money (share price and profit). How do we start to encourage this trust? Once again, it starts, features and finishes with the people involved both internal and external of your team. Internally, you need to value your people to the point where they actively want to contribute to the bottom line, once more there's the knowledge and understanding that Vicky discussed but also this heavily links in with T+F+A = R, change the thinking of the team? The symptom of this will be a changed result. Include lean processes and value based delivery you now have a forward moving team with the ability to save money for the business and deliver projects of value on time without costly diversions. Hello bottom line, hello boardroom recognition. At this point you can start presenting ideas and really contributing and making a difference to both your career and the company you work for. Granted it's not every day you can walk up to your CEO, whisk him off to lunch and present a million dollar idea however it's not unheard of and it doesn't mean you can't or won't do it. On this note, as one of our leaders Rory O'Brian highlighted "you can't just wake up knowing how to talk to a CEO" which is a very recognised point. I would love to delve further into this but then I'd be writing a novel instead of an article and I'm sure that'd be much better coming from Mr Sage himself. I'm digressing, back to trust…. To inspire trust externally you need to be transparent, for example how many times have you changed the RAG status of a project to get attention? When Gary posed this question it was met with silence but also a little bit of nervous foot shuffling.
A way to motivate that trust externally is to start communicating - face to face. How many times has a KPI or milestone been pushed back due to a lack of response to an email sent? In a previous role, I know I've been guilty of signing off 'let me know how you wish to proceed' at the bottom of an email and then moaning when I haven't had the reply. The truth is they were actually a two minute walk through four sets of doors. If I had just made that walk I would have been able to get the response I needed straight away but also start that ever important relationship building. As Gary highlighted, we use email in a dysfunctional way - emails do not mean acknowledgement - you NEED a conversation.
"Email is proven but yes, I agree that the key is talking to people" - Glen Ralph.
VICKY ROSS (Leading UK NLP Trainer and Executive Career Coach): Vicky Ross is a leading communications expert that enables business managers to empower their teams to do better business. She specialises in Personal and Executive Mastery and has various personal programmes as well as business training packages to offer.


More to Watch, Less to Hold! The all-new Samsung Galaxy S8 has finally released and the tech-giant has once again surprised fans around the world. The redefined addition to Galaxy family has much to offer than any other smartphone right now. That said, Samsung Galaxy S8 is powered with a Qualcomm Exynos 8895 Octa processor along with 4GB Ram that runs Android Nougat 7.0 without any hassle. In this guide, we will show you how to setup VPN on Samsung Galaxy S8 and get the best out of it.
While S8 has a lot to offer, we cannot miss counting its vivid 5.8-inch super AMOLED display, protected with corning Gorilla Glass 5. In addition, the state-of-the-art combination of 12MP back and 8MP front camera capture every moment with absolute eminence. But, sadly threats to Android OS have been prowling around users since beginning, and S8 operating system i.e. Android Nougat 7.0 is believed to be vulnerable.
Thus, we have created this guide to help you setup VPN on Samsung Galaxy S8 and get protected against each cyber threat. In addition, we will present you with the safest and fasted S8 VPN services that offer a wide range of servers, strong encryption protocols, and affordable plans.
For Further details to secure yourself, have a look of 5 best Android VPNs of 2019 as well as the top VPNs for Galaxy Tab.
To present our readers with the most suitable VPN services, we have conducted an experiment and tested various VPN services on Samsung Galaxy S8. In essence, our experiment included performance evaluation, level of security, streaming, and unblocking tests. After concluding with VPN evaluation phase, we have come up with following top performing and ultimate secure VPN services for Galaxy S8.
Why Use VPN on Samsung Galaxy S8?
Bypass Geo-restrictions: With VPN on S8, you can bypass geo-restrictions and access region exclusive streaming services like Netflix US, Hulu, BBC iPlayer, HBO Now, Twitch TV, Nine Network and many more.
Samsung Galaxy S8 is surely a major breakthrough in the midst of Galaxy family. The phone features first major design alteration after Galaxy S6's glass and metal design. A dual sided curve edge screen, better screen to body ratio, a hallmark tall and narrow design and a super AMOLED display is what a tech-savy users crave for, and Samsung S8 is their answer. However, security threats and severe vulnerabilities have targeted Android OS in past and Nougat pose same vulnerabilities.
But, with upright security solution like VPN installed on your phone, you're 100% safe and protected against each and every cyber threat out there. In addition, a VPN allows you to kill two birds with one stone, and thus gives you access to thousands of geo-blocked and restricted sites in your country. That said, A VPN on Samsung Galaxy S8 is what every netizen deserves.


Too much to do, too cold to go out... A pot of soup and some fresh bread sounded just about perfect. Checking the fridge and pantry there was no doubt that minestrone would be the soup du jour, and why not some breadsticks a la Olive Garden? Yeah, I thought so.
I used this recipe for minestrone as a guideline, but as I had a few projects underway, altered it for the crock pot. Basically, I added the ingredients in the same order, just let them "simmer" on high for an hour or so instead of the minutes of constant stirring if I had sauteed. I wish I had taken a picture of just the onions – they were starting to caramelize beautifully! Then in go the garlic, celery, a little while later carrots, green beans... Finally tomatoes, beans (from the freezer), beef stock and pasta... BIG TIP: I boiled the pasta in the broth but only added the stock to the pot. That way I could add the pasta to each bowl without it getting mushy!
I started the breadsticks once the onions were ready - they're really quite easy. I didn't have bread flour, so I used AP – it needed about a half cup more than stated, but that's an expected difference (but use bread flour if you have it - even better final result). Blend/knead, rise. Shape, rise. Bake, brush, sprinkle. Yeah, a little TOO easy, if you know what I mean – just might make these too often!


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Q: What Does Shifting Variables OR REGISTERS means ? 1<I have learned about shift left and shift right registers in bitwise operators. But i am confused with below code.
RX_DR shifted ? what does that mean ? this is just random example i just need to know meaning of it.
nrf24_configRegister(STATUS,(1<<RX_DR)|(1<<TX_DS)|(1<<MAX_RT));

Please help.

A: It looks like these constants are the bit numbers of various flags in a register. Looking at nRF24L01.h leads me to believe their values are:
#define RX_DR  6
#define TX_DS  5
#define MAX_RT 4

This corresponds to a bit layout like:
                TX_DS
                v
(bit #) 7 | 6 | 5 | 4 | 3 | 2 | 1 | 0
            ^       ^
(flag)      RX_DR   MAX_RT

Here I've labeled a few of the bits in an 8-bit register. Bit 6 is the RX_DR flag, bit 5 is the TX_DS flag, and bit 4 is the MAX_RT flag.
(1<<RX_DR)|(1<<TX_DS)|(1<<MAX_RT)

This bit of code constructs a register value where those three bits are set and the rest are unset. How does it do that? Consider 1<<TX_DS. This takes the value 1 (binary 00000001) and shifts it left 5 places, yielding 32 (binary 00100000).
That value is bitwise ORed (|) with the other two flags. ORing numbers together combines their 1 bits, yielding a value where all of the 1 bits from each operand are set.
1<<RX_DR  == 1<<6 == 01000000 in binary
1<<TX_DS  == 1<<5 == 00100000 in binary
1<<MAX_RT == 1<<4 == 00010000 in binary

ORing 1<<RX_DR and 1<<TX_DS and 1<<MAX_RT together gives the value 112, or in binary:
01110000

See how that binary value has bits 6, 5, and 4 set?

redpajama_set_name: RedPajamaStackExchange


The Times reports that EU27 leaders are considering arranging an informal summit with Prime Minister Theresa May in September to allow the UK to pitch its Brexit proposal directly to member states. Diplomatic sources told the paper that German Chancellor Angel Merkel is concerned that negotiations between the UK and the European Commission have stalled. A source said, "There is a sense of drift…It is time for leaders to have a serious discussion in the European Council." According to The Times, EU27 leaders are concerned that without direct intervention from member states, the European Commission could reject the UK's proposal, raising the prospect of a no deal Brexit. This follows reports that the European Commission have rejected the UK's Chequers proposal in private, saying there "cannot be give and take" on the EU's four freedoms. A UK government source suggested this could be "Britain's last chance" to convince the EU of its compromise deal.
Elsewhere, Prime Minister Theresa May yesterday said that "people should take "reassurance and comfort" from the Government's preparations for a no-deal Brexit scenario, explaining, "We are working for a good deal – I believe we can get a good deal – but… because we don't know what the outcome is going to be… let's prepare for every eventuality." This comes as Brexit Secretary Dominic Raab writes in The Daily Mail, "There is no deal unless we agree the whole deal – it must work for the UK and the EU…In case our ambition and energy are not matched, we are stepping up our preparation for no deal." He outlined plans to hire 1000 extra Border Force officials and distribute notices to industry and individuals on how to prepare for no deal.
Separately, a new ICM/Guardian poll reveals that 26 percent of voters believe that Theresa May can negotiate a good Brexit deal for the UK, down from 16 points in January and 34 points before the 2017 general election.
The UK and the EU formally began the process to split at the World Trade Organisation (WTO) on Tuesday, with a draft membership agreement separating the UK's rights and obligations in merchandise trade from the EU's, and another split in services trade to follow up later. The WTO stated that members "will have three months to review the schedule [the draft document], which will be considered to be approved if there are no objections from other members." Reuters reports that seven states focusing on agricultural supplies have stated their disapproval of the divorce terms, as they will lose flexibility to switch exports between the UK and the EU27.
In an interview with Les Echos, the president of the French space agency CNES, Jean-Yves Le Gall, said, "The British will be able to continue using Galileo [the EU satellite navigation system] and the British government could potentially obtain the status of an associated country, like Norway and the US, allowing them to continue using Galileo's government service [PRS], under certain conditions." Le Gall also noted that the UK station in charge of monitoring Galileo's secure system PRS will be closed in March 2019, and a new site will be opened in Madrid.
NOTE: Please note that our press summary will be sent on a weekly basis during the summer recess. The Daily Shakeup will return in September.


Carbon Games, the studio behind real-time strategy game AirMech Command (2016), is currently developing a new VR project that they say will be a lighthearted, team-based game.
Carbon announced the game in an Oculus Developer video which highlights some of the talent behind the company's growing library of games, and their recent move into a larger office with dedicated spaces for VR testing.
There's only a few details for now, but the studio maintains the game will be another strategy-based game, and will be both lighthearted and focus on team-based action.
Studio co-founder James Green says the code name 'Cake' is in direct reference to Fat Princess (2009), a third-person RTS that gives each team a princess that they must protect by feeding so she's too large to be carried away.
"It's a class-based, team-based game that's kind of lighthearted but has real depth. Strategy is involved. It's just something we've always wanted to do after AirMech," Green explained.
Healthy dose of speculation here: like AirMech Command, Project 'Cake' looks very much like a gamepad-style affair. According to the video, it appears to feature high player numbers, so Carbon may be looking to extend their reach by offering the game as a cross-platform title supporting a wide class of devices such as Oculus Rift, Go, and even the upcoming Oculus Quest.
Nop. Too cutesy for me.
Fat Princess was a wonderful game.
"Borrowing a lot from Fat Princess". Chibi has been done loads of times before. This is as weak as when other writers say "The Dark Souls of X".


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Michael Goldfried
POLITICAL IDOL 2020 to Air Just in Time for Elections
by Chloe Rabinowitz - Oct 19, 2020
After sold-out runs in New York, Washington, DC, and Chicago, the smart and witty, political parody, Political Idol 2020, written by Robert Yarnall and Marc Emory, directed by Michael Goldfried, with music direction by Anessa Marie will debut its newest 2020 edition on October 27. Tickets are $20.20.
Keen Company Announces 2018 KEEN TEENS FESTIVAL OF NEW WORK
by Julie Musbach - May 3, 2018
Today Artistic Director Jonathan Silverstein of the Drama Desk and Obie Award-winning Keen Company announced the Twelfth Season of Keen Teens. This season's offerings will be Winifred & Myrtle Go to High School by Leah Nanako Wrinkler, directed by Michael Goldfried; Around 2 by James Anthony Tyler, directed by Estefania Fadul; and The Caribbean Queen with book & lyrics by Jamie Cowperthwait, music & lyrics by Salomon Lerner, directed and choreographed by Ilana Ransom Toeplitz with musical direction by Salomon Lerner. An-Lin Dauber will provide scenic design, with costume design by Karen Boyer, lighting design by Kate August and sound design by Karl Berntson.
Lena Hall, Alex Brightman & More Will Celebrate the Drama League's 100th Birthday Tonight at Feinstein's/54 Below
by Nicole Rosky - Jan 11, 2016
The Drama League will celebrate a major milestone tonight that few organizations have achieved…its 100th year of service to the American theatre community. The 100th Birthday Party will be held tonight,January 11, 2016 at Feinstein's/54 Below (254 West 54th Street, Cellar). The sold-out celebration will include cocktails, dinner, speeches and musical performances recognizing the history, achievements, and future of the award-winning arts education organization.
Drama League Announces 2016 Artists-in-Residence; New Works to Feature Duncan Sheik & More
by Tyler Peterson - Jan 4, 2016
The Drama League has announced the artists and theater ensembles chosen to develop new plays and musicals as part of the 2016 Artist Residency Program.
Photo Coverage: BroadwayWorld.com and Fathom Events Honored at The Theatre Museum Awards - Cocktail Party
by Walter McBride - May 28, 2014
The Theatre Museum awarded its 2014 Theatre Museum Awards for Excellence at the Players Club, on Tuesday May 27, 2014. The mission of The Theatre Museum is to preserve, protect, and perpetuate the legacy of the theatre. It is the first and only chartered non profit museum dedicated to the history of Theatre. Since 1995 The Awards for Excellence have recognized individuals and organizations for their contribution to theater arts, education, theater history and preservation.
Wize Latina Productions to Present THE SAD ROOM at Teatro Paraguas, 5/23-25
by BWW News Desk - May 22, 2014
Wize Latina Productions presents The Sad Room, a new original play by Patricia Crespin at Teatro Paraguas 3205 Calle Marie Santa Fe, NM. The Sad Room will run Today, May 23rd and Saturday 24th at 7:30 PM and Sunday, May 25 at 2:00 PM.
BroadwayWorld.com and Fathom Events to Be Honored at The 2014 Theatre Museum Awards For Excellence
by Robert Diamond - May 2, 2014
The Theatre Museum has announced the honorees for the 2014 Theatre Museum Awards for Excellence. The mission of The Theatre Museum is to preserve, protect, and perpetuate the legacy of the theatre. It is the first and only chartered non profit museum dedicated to the history of Theatre. Since 1995 The Awards for Excellence have recognized individuals and organizations for their contribution to theater arts, education, theater history and preservation. The 2014 Theatre Museum Awards will take place on Tuesday, May 27th at 6PMat The Players Club 16 Gramercy Park, NYC.
by Diana Heisroth - Apr 28, 2014
Wize Latina Productions presents The Sad Room, a new original play by Patricia Crespin at Teatro Paraguas 3205 Calle Marie Santa Fe, NM. The Sad Room will run Friday, May 23rd and Saturday 24th at 7:30 PM and Sunday, May 25 at 2:00 PM.
Rachel Dickstein, Jeremy Bloom & More Chosen for Drama League's 2014 Artist Residency Program
by Nicole Rosky - Feb 19, 2014
The Drama League (Gabriel Shanks, Executive Director; Roger T. Danforth, Artistic Director) has announced the ten artists and theater ensembles chosen to develop new plays and musicals as part of the 2014 Artist Residency Program. The development of these works, which include two 2014 Artists In Residence, Rachel Dickstein/Ripe Time and Jeremy Bloom/Rady&Bloom, will be held at The Drama League Theater Center (32 Avenue of the Americas) in Tribeca from March-July 2014.
Nathan Lane, Jonathan Groff, Donna Murphy & More Set for Drama League's 2014 Winter-Spring Season Events
The Drama League has announced their Winter/Spring 2014 Programming Schedule of special performances, events and educational offerings at the new Drama League Theater Center in Tribeca, and elsewhere. Highlights include intimate evenings with Tony® Award winners Nathan Lane, Donna Murphy, Jason Robert Brown, Michael Mayer and John Patrick Shanley, plus Tony® Award Nominee Jonathan Groff.
Celebrity Chef Rocco Dispirito and More Celebrate Lauren Pizza's New Book MEANT TO BE
by BWW News Desk - Nov 1, 2013
Franklin Lakes, NJ – November 1, 2013 -- Celebrity chef Rocco Dispirito and boldface names from Broadway and publishing fete "Jersey Girl" and new author Lauren Pizza on the completion of her memoir: "Meant to be: the Lives and Loves of a Jersey Girl" for Skyhorse Publishing (http://laridanproductions.com/lives-and-loves-of-a-jersey-girl/ )
New Brooklyn Theater to Bring Week-Worth of Shows to Bed-Stuy Alive! Festival, 10/12-17
by Tyler Peterson - Sep 25, 2013
New Brooklyn Theater is proud to announce a week of shows at Brooklyn's ninth annual Bed-Stuy Alive! festival. These shows will be NBT's formal producing debut and will take place from October 12 to 17, 2013.
Photo Coverage: Drama League Theatre Center Celebrates Grand Opening!
by Jessica Fallon Gordon - May 28, 2013
The Drama League opened it doors at their new space on May 23rd with a ribbon cutting hosted by Judith Light. The focal point of The DramaLeague Theater Center is the Stewart F. Lane and Bonnie Comley Studio Lab, a brand-new laboratory/development space for theater artists to create and hone work for future productions. It will also act as a flexible multi-purpose space for a variety of programming including educational opportunities, audience-focused series and special events. This will allow the Drama League to better serve the entire New York theater community - directors, audience, playwrights and actors. The Drama League Theater Center will offer artist residencies, play readings, open rehearsals, developmental workshops, lectures, classes, seminars, discussions, conferences, theatre-focused social gatherings and more.
Horse Trade Theater Group Announces 2013 FIRE THIS TIME FESTIVAL
by Kelsey Denette - Dec 12, 2012
The African American experience is not represented solely by one voice or one style. For the fourth year in a row Horse Trade Management Group will present The Fire This Time Festival, providing a platform for talented early-career playwrights of African and African-American descent to explore new voices, styles, and challenging new directions for 21st century performing arts in order to move beyond common misconceptions of what's possible in 'black theater.' The festival's core production is a 10-minute play festival, presenting new work written by featured playwrights. Other festival programming will include a panel discussion and fully staged readings of new plays in development.
The Public Theater Begins Previews 8/6 for RICHARD III
by Kelsey Denette - Jul 31, 2012
The Public Theater (Artistic Director Oskar Eustis; Executive Director Patrick Willingham) will begin previews on Monday, August 6 for The Mobile Shakespeare Unit's RICHARD III, directed by Amanda Dehnert. Following a three-week tour, bringing free Shakespeare to audiences who have limited or no access to the arts, RICHARD III will run at The Public Theater through Saturday, August 25, with an official press opening on Saturday, August 11. Tickets are $15 and on sale now.
Public Theater to Tour RICHARD III This July
by Nicole Rosky - Jun 28, 2012
The Public Theater (Artistic Director Oskar Eustis; Executive Director Patrick Willingham) will take its MOBILE SHAKESPEARE UNIT on tour again this July with a production of RICHARD III, directed by Amanda Dehnert. The three-week tour, July 16 to August 3, will bring free Shakespeare to audiences who have limited or no access to the arts before a sit-down run at The Public Theater, August 6-25. Tickets for Richard III at The Public are $15 and go on sale July 12.
Ars Nova Announces ANT Fest 2010, 10/19-11/20
by BWW News Desk - Oct 19, 2010
Ars Nova (Jason Eagan, Artistic Director; Jeremy Blocker, Managing Director) proudly announces the lineup for ANT Fest 2010. This year's thirty-show lineup features a range of talent, covering everything from sketch comedy to musical theater to ventriloquist rock, all on the Ars Nova stage! Conceived as a way of offering emerging artists of all kinds a point of entry into the New York arts community, this year's shows were selected from an open submission process that drew nearly 200 applicants. Now in its third year, the festival of All New Talent has quickly established itself as the premier destination to catch an eclectic mix of brand new music, theater and comedy shows. It has also become an important first step in the development process of various projects, such as Seven Minutes in Heaven (ANT Fest 2009; HERE Arts Center Spring 2010), Songs of a Night Owl (ANT Fest 2009, Berkshire Theater Festival Summer 2010 as Pool Boy), Samuel and Alasdair (ANT Fest 2009, 2010 NY Independent Theater Award for Outstanding Production of a Play), and Ithaca (ANT Fest 2008, sold out Joe's Pub run in 2009). In addition to the thirty ANT Fest shows, Ars Nova will also be offering its hit variety show, Showgasm, throughout the Fest. Featuring a mix of current and previous Fest artists, the first installation will be a special ANT Fest Kickoff Showgasm, at 8pm on October 18. The following two will be late night (10pm) on November 5 and 19. As always, all Showgasms are FREE, but reservations are encouraged and can be made at www.arsnovanyc.com/showgasm. ANT Fest 2010 will run Monday-Saturday at 8pm, October 18-November 20 at Ars Nova (511 W. 54 St.) All tickets are $10 and are available at www.arsnovanyc.com or (212) 352-3101.
by Erica Anker - Sep 30, 2010
ART, HTC & ICA Celebrating EMERGING AMERICA 5/14-16
The American Repertory Theater, Huntington Theatre Company, and the Institute of Contemporary Art/Boston have joined forces for the first time to create Emerging America - an annual festival devoted to supporting and launching new voices in American theatre. From May 14 through 16, Emerging America brings some of the country's most promising performers, writers, companies and directors to Boston for a weekend filled with energy, imagination, creativity and drama.
SHOP BEETLEJUICE

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Ellsworth-St. Clair Lake Fireworks 2016
If you want to know the best places to visit, where to stay & eat, interesting things to see & do... just ask a local. One of the best firework displays to be found in Northern Michigan is in the little village of Ellsworth, Michigan. Ellsworth is situated along the banks of St. Clair Lake and Ellsworth Lake; part of the Chain O' Lakes system in Antrim County. It's Jason's hometown and host to the Ellsworth-St. Clair Lakes Fireworks.
The fireworks are organized by the Ellsworth-St. Clair Lake Fireworks Committee, a group of volunteers that raise money locally through private donations, an annual golf outing and collection jars placed throughout this small community. This year the fireworks were held in conjunction with the Ellsworth Pig Roast making them the first in the area and the "Official Kick-Off to Summer in Northern Michigan."
We were invited to watch the fireworks from our friend's boat. We anchored just outside of the safety bouey directly across the lake from the launch site. Several boats full of friends tied up to us. We had front row seating. From this viewpoint it was like watching the fireworks in 3-D. Truly spectacular!
Yep, that's us enjoying the show. This accidental "selfie" was taken while trying to capture a shot of the fireworks. Jason had the lens turned the wrong way and instead caught the expression on our faces as we watched the fireworks. I think our grins say it all. This show was awesome!
My favorites were these gold & white fireworks. They were a million little clusters exploding at once to produce one giant display that that filled sky. They were huge and so beautiful, like Queen Anne's Lace flowers.
Our photos do not do these fireworks justice but we were able to catch the Grand Finale on video. We hope you enjoy the show!
The Grand Finale
Donations for the Ellsworth-St. Clair Lake Fireworks can be sent to:
Ellsworth-St. Clair Lake Fireworks Committee
10595 Skyline Drive
Ellsworth, MI 49729


text:
Q: Why does my text in html not move? I'm currently coding a website, and I'm trying to put text under the banner along with other elements but nothing seems to be going down.
https://gyazo.com/379cfa01780dddc112d06bd53a38e04b
https://gyazo.com/c67ba5499d4ce188946094978f346c6a
This is my code
<!DOCTYPE html>

<link rel="stylesheet" href="https://ajax.googleapis.com/ajax/libs/jqueryui/1.11.4/themes/smoothness/jquery-ui.css">
<link rel='stylesheet' href='bootstrap.min.css'>

Characters

 Characters

A: try this instead ... minor adjustments needed but it works
<!DOCTYPE html>

<link rel="stylesheet" href="https://ajax.googleapis.com/ajax/libs/jqueryui/1.11.4/themes/smoothness/jquery-ui.css">
<link rel='stylesheet' href='bootstrap.min.css'>

Characters

 Characters

A: This is the problem:
#container-narrow {
    margin-top: 300px;
    background-color: white;
    position: absolute;
    width: 80%;
    height: 2000px;
}

You're setting the height which is pushing the text out of the frame. Set it to auto or set it shorter to fix it.
https://jsbin.com/wunadu/1/edit


text:
Pancake Creek
The anchor made a few dragging noises in the night, but when I ran up on deck it clearly hadn't moved at all, so we put it down to the chain clattering over some underground rock shelf as we swung.
In the morning we got a clearer view of our anchorage. The starboard beacon about twenty metres away marked a very active shoal ground, whose frothing waves we had seen glistening in the moonlight when we arrived.
The white iso beacon on the other side of us marked a rocky outcrop projecting into the channel. There was room to get past this rock at high tide and into the inner bay and beach where we could see a number of other boats at anchor, but we were happy with our privacy and with our ability to leave quickly without worrying about either daylight or tide, so we stayed where we were.
Pancake Creek turned out to be our favourite anchorage so far, and we stayed for a couple of days. One afternoon we pumped up our inflatable kayak and went exploring.
There were many miles of secluded little beaches, some showing signs of repeated return visits in the form of home-made swings, tables, firepits and the occasional beach chair. We paddled past a few of them and then dragged the kayak up over the water line while we went ashore, where we soon found an old boardwalk. The boards themselves were almost completely rotted, but the path was still a reasonably clear and ran in a dead straight line up through the woods of the peninsula.
OUR GUMOTEX KAYAK A WALK IN THE WOODS
THE BEACH ROCKS
Although there weren't many visible flowers, the forest was delicately perfumed and alive with butterflies and birds. We passed banksia trees heavily laden with pods, and grasses bearing tall rushes several metres high.
REINHARD'S TICKLE STICK
The track eventually led out onto the dunes and finally up to Burnett Head itself, where we found a lovingly restored lighthouse with pristine white out-buildings. We met the caretaker, who was part of the voluntary group that maintain it and who was doing his one-month live-in stint for the year. He claimed that the fully automated light, which we had seen at a distance of 20 miles, is powered by only a 100 watt bulb. He also told us that our boardwalk was the original mule track that was used to ferry supplies up from Pancake Creek, but that now they came by "Larc", which is an amphibious tourist bus that regularly visits the seaward side of Bustard Head.
We strolled out a little way along the Larc track which gave us a tremendous view across Pancake Creek's (non-navigable) rear entrance and inner waterways. It looks like a tempting cruising ground for a shallow-draft dinghy or perhaps even a trailer-sailer, and we'd love to come back and spend some more time there.
VIEW SOUTHWARD FROM BUSTARD HEAD
Back in Pancake Creek we stopped for a refreshing sunset bathe on the beach before paddling back to the boat where we played cribbage and drank wine while our yorkshire pudding baked in the oven.
It's a great spot, but since it's out of range of both telephone and internet, we couldn't stay for too long because it was time for both of us to do our exams. I needed to fly to Kalgoorlie for a field course, and Bronwyn needed to find a university that would provide her with an invigilator; nearby Gladstone seemed ideal because it had a marina, an airport, and a university. We set sail and had a very pleasant trip, arriving in the late afternoon.
The port was curiously quiet. We sailed along the wide commercial shipping channel, surrounded by enormous gravel loaders and industrial plant, all of which were shut down and silent. Just when I was beginning to entertain fanciful theories about a worldwide plague virus that had struck everybody down while we were away, a bulk carrier emerged from behind a headland and thundered gently by.
This entry was posted in Australia, Oceania, Travel, Voyage of Pindimara and tagged Gladstone, Sail on 2009/06/04 by Reinhard.
← Bustard Head and Pancake Creek Kalgoorlie →


text:
Q: Why can Python not see previously imported modules? Suppose there are two files a.py and b.py. Inside them are the following:
# a.py
from b import foo

foo()

# b.py
import os

def foo():
    print(os.cwd())

This works just fine, but why is a.py unable to see the imports of b.py implicitly for its  own use:
# a.py
import b

def bar():
    print(os.cpu_count())  # fails

b.foo()
bar()

# b.py
import os

def foo():
    print(os.cwd())

I am reading the import system docs but haven't been able to figure this out. The os import exists in the namespace of b.py but it's not available to a.py and I am unsure why. The globals() method is at the module level, so given the rules, is there no sharing of imports between modules (without using __all__ and * imports)? Does each module get its own import namespace?

A: Each module has its namespace.
The import statement does two things: if a module is not yet imported in the current process, it is loaded and executed. After that its name is bound to the local namespace where the import statement is.
If a module already had been imported in the same process, it is not reloaded, but the names in the import statement are correctly bound by the import statement.
The correct thing to do is to add another import os on your a module -
but if you do import b you can use b.os.cwd() (as "os" is a bound name in the module b after it is executed)


While the notion of unity plays an important role in the Zhuangzi - and the Daoist philosophy in general - actual references to oneness or the unification of things are relatively rare within the text. The phrase weiyi 為一, for example, appears only six times throughout the entire Zhuangzi, all of which within the qiwulun 齊物論; a closer look at the relevant paragraphs, however, reveals that even in those cases, half refer not to the ideal state of unity as identified with Dao or with the deeds of the sage, but rather to the false conception of oneness, the flawed attempt to "unify things without realizing that they are already one".
In line with this example, I would like to suggest that many textual problems surrounding the qiwulun can be easily resolved by reframing the text as an argument between two competing visions of unity: a positive, Hegelian-like view that aims to unify all things by seeing them as different parts of a greater unitary whole (the "one body" 一體 approach), and on the other hand, a negative or "empty" vision of oneness - advocated by the author of the text - which treats the very existence of duality as a mere construction of our mind. The difference between these two approaches can be roughly mapped onto the more familiar distinction between relativism and monism, and, in turn, depicts two corresponding visions of equanimity: a realistic, "within the world" type of liberation that treats duality as unavoidable but grants the sage with the ability to "switch" between different value systems at will (everything can be either shi 是 and fei 非), or, alternatively, aiming for a complete annihilation of all distinctions, and a direct experience of nonduality in its fullest form (there is no shi是and fei非).
Following A.C. Graham's work, I too suggest that the positive side of the equation can be traced back to the philosophy of Hui Shi and the Mingjia, a fact that portrays most of the qiwulun as a philosophical response to their views; however, I would like to take this proposal one step further, and claim that substantial parts of the ideas that are commonly attributed to the author of the text were in fact references to the "positive" philosophy of his opponents that he wished to refute; some examples are the concept of yinshi 因是 or the ideal of yiming 以明, two strictly "Zhuangzian" ideals according to traditional readings, which most likely referred to the philosophy of the mingjia, and were contrasted by the author of the text with the "negative" ideals of yinshiyi 因是已 and baoguang 葆光. According to the proposed reading, the mix between these two originally competing theories led to some of the discrepancies that characterized the text ever since, which, as I claim, can be largely resolved by better differentiating the two philosophies apart. In my talk I will analyze some of the pivotal passages in the qiwulun, and present a general overview of the argument as an inter-monist dialog regarding the characteristics of unity.
The Huáinánzǐ seems to have been written at least as much to bowl its readers over with poetic vision and intensity as to teach them the unteachable art of governance. Perhaps being bowled over is precisely the point: no one is fit to govern others, from the Huáinánzǐ's point of view, who hasn't learned to be shocked, befuddled, and disarmed by whatever's going on around them. For writers like these, leadership begins in helplessness and giving up—and in this presentation I'll talk through three of the core concepts the Huáinán authors use to coax us into seeing things this way.
The first concept is precisely that of "things" (wù 物). Things in the Huáinánzǐ are all things formed, anything a person could distinguish from another. Things emerge, play out their lives, and disappear in cycling patterns that are to some extent knowable and usable by us. We ourselves are things, and so have limited control over our own and others' courses. For the Huáinán authors, rival philosophical traditions wander from one thing to the next—getting sometimes very detailed knowledge of them—without ever seeing them in the breadth that governance requires. So long as we let the strivings of one thing or another be what impresses us, we'll base our sense of leadership on striving. Pushing and pulling our way against others, we'll harm them more than we help, and the Huáinán authors would like to sketch for us a different frame of reference.
Dào 道 is "the way" in being the only way forward: nobody acts except by way of this only way there is, which means the only way there is enables everything there is. Enabling everything that takes on any character at all, the way has no character of its own: the one thing that might serve as master-explanation is ipso facto not a thing and has no power to explain. The Huáinán authors don't promote their "way" as a source of determinate guidance; for that, you need to consult some set of things that might actually guide you along. Instead, they seem to offer the way as something a leader can acknowledge and appreciate, can change themselves in light of. The way enables things not by doing anything to them, but by being the means by which they do what they're disposed to do.
In parallel, these writers think that government works best when it's positioned and constituted to serve as the means by which human beings work themselves out in their courses of life. "Dé 德", a term notoriously translatable as "power", "virtue", and a range of words in between, is what a thing possesses when it serves as such a means for others. The Huáinánzǐ would have us understand effective leadership as deeper than moral virtue, deeper even than power or force as we normally take it: a leader is someone by whose presence in the world others are able to do what they do. "Dé", therefore, is what things exercise when they play the very role that dào is playing at a deeper level: being like dào is something anyone can do, so long as their position and constitution enable someone else to flourish.
I propose "sway" as a translation that captures this function of "dé": those who have it are the most important people in any scenario, but it's not because of any specific thing that they do or way they uphold. Exercising dé requires neither knowledge nor well-formed character. People frequently exercise dé without knowing it, just as dào enables everything without even the capacity to know. For the Huáinán authors, the first and final lesson of governance is to let sway be what and where it is, accepting one's own befuddlement and incompetence to sway things in any other direction than they're disposed to go.
In the preface to the series of poems Tao Yuanming writes after "Drinking Ale" 〈飲酒〉 he explains that while in retirement, and with "few delights" 寡歡 available to him, he happened across some quality ale. Each night he would drink the ale, and as it took effect he would write a few verses for his "own amusement" 自娛. As the pages multiplied he asked a friend to copy them down—putting them together for their "delight and laughter" 歡笑. What follows, however, are 20 poems that are mostly somber in attitude.
One challenge in interpreting these "Drinking Ale" poems is to make sense of the seeming disconnect between the preface and the content of the poems. How did Tao find amusement in composing this kind of poetry? How does sharing them with others foster delight and laughter? What are the connections between feelings like sadness and feelings like enjoyment? This presentation will take up this challenge by exploring these and similar questions across Tao's poetry. More specifically, I will discuss Tao's views on immediate enjoyments including food, drink and friends, as well as his views on mediated enjoyments, focusing on how Tao's poetry confronts negative emotions such as sadness and transforms them into enjoyable experiences.
The essence of Confucian moral teaching is represented by the principles of "love with gradation" and "care with distinctions." These principles are important because they present to us a way to achieve virtue given our incessant self-cultivation. Mengzi clearly instructs in Mengzi 1A7 that for achieve the genuine virtues, we should extend our care for those who are close to those afar. Moreover, Confucians also believed that our pursuit for virtue actually benefits our individual and social flourishing. As is argued in Mengzi 1A1, the king's taking Confucian virtue as a governing principle promotes a state's eventual flourishing, contrary to other profit-based moral theories. Considering the benefits of taking virtue as a practical principle, we can in part understand why Confucians emphasize in unison our care with distinctions. In order to accomplish individual and social flourishing—which everyone aspires—we should achieve virtues by moral self-cultivation, but this task is fulfilled only by our caring for others with distinctions, motivated from our love with gradation.
This explication, however, is not complete and satisfactory until we seek a plausible account that expounds why the genuine virtue of ren is achievable only through our care with distinctions. Mengzi's "method of extension" has merely been characterized as a paradigmatic way of Confucian moral self-cultivation, but we can still question what makes him so convinced of the suitability of this single directional extension for achieving ren. In this picture, the missing part is a clear view about the functionality of their partialistic principles to fulfill Confucians' goal of achieving virtues. To complete this sequence of Confucian moral self-cultivation, we need a reliable account of the functionality of Confucian care with distinctions especially for one's internal moral development: why a person's concentration on his or her love to parents and its extension to others improve that person's internal states enough to become virtuous?
In this essay, I attempt to account for the epistemic reasons to endorse Confucian principles of "care with distinctions" for the aim of virtue achievement. I argue for this point by virtually restoring the epistemic configurations that would buttress Mengzi's conviction about the effectiveness of his extension of compassionate feelings and actions from close to afar. However, due to deficient textual support about the epistemic elements involved in this sequence, we need to seek an auxiliary framework that would help us figure out his reason of endorsing care with distinctions. For this external framework, I refer to David Hume's analysis of the passions of benevolence and compassion, which are distinguished by their originality in the mind and the intervention of imagination. Applying this demarcation to Mengzi's heart of compassion, I argue that Confucian principles of "love with gradation" and "care with distinctions," when practiced by Mengzi's extension, are designed to stimulate the original patterns engraved in the individuals' hearts. A person's sincere repetition of extension would disclose the forms of his or her mental patterns, which can be identified with full-blown internal virtues in general.
As a variety of philosophers have pointed out, some judgments concerning aesthetic objects—e.g., that a landscape or painting is beautiful—are commonly thought to differ from ordinary empirical judgments in a number of significant ways. (Cf. Moran 2012, Cross 2017, and Kubala 2018) One such way is that some aesthetic objects seem to demand our attention not (just) in a causal sense, but instead in such a way that we could either succeed or fail with respect to responding to them appropriately. Assuming that this experienced demand constitutes (or at least points toward) a genuine normative requirement, a problem arises: what is its source and nature? The obligation involved does not appear to concern other people, as it could arise even in their absence. It would seem, then, that it concerns either a) the aesthetic object itself, or b) oneself. Many, however, find a) implausible on its face. One cannot, it would seem, owe anything to, or have a demand placed on them by, e.g., a tree or flower, or an inanimate object like a mountain or painted canvas. Hence, in recent years, variations of b) have received more attention: for example, Anthony Cross (Cross 2017) argues that aesthetic obligation is a species of self-obligation incurred in virtue of loving some object, and Robbie Kubala (Kubala 2018) argues that aesthetic obligation is a species of self-promising.
If, however, we are willing to take alternative metaphysical views seriously, alternative possibilities emerge. For while European-influenced metaphysics has tended to focus on what we might call problems of reconciliation (concerning how ontologically distinct things can interact), Chinese metaphysics, e.g., has been more concerned with problems of distinction. This is because, for many Chinese philosophers, individual things are best conceived as smaller parts of harmoniously unified larger wholes. (Cf. Perkins 2016, Ivanhoe 2017) While this raises a variety of intriguing metaphysical questions (such as how to individuate these parts), I argue in this paper that this perspective can enable us to think about aesthetic obligation in new ways—not least of all because these possibilities cannot, it would seem, be neatly categorized as belonging to any one of the categories delineated (i.e., as intimated above, object-focused, relationship-focused, or self-focused), but rather appear to belong to several of them. Therefore, to this extent, this perspective in turn promises to bring these seemingly disparate approaches together into a unified account. I discuss just two such alternative possibilities. On the first, self is construed more expansively, such that it is (at least partially) constituted by relationships to objects located beyond the confines of one's own individual person (e.g., brain, body, and perhaps even mind). Aesthetic objects can inspire us to see ourselves as (at least partially) constituted by some such relationships. Consequently, insofar as certain judgments about, e.g., beauty express intimate connections to other objects such that those relationships can be thought to (at least partially) constitute one's (enlarged conception of) self, aesthetic obligation can be seen as a species of self-obligation (namely, to care) that arises in virtue of those connections. (Assuming that that we have an obligation to care for ourselves.) This comprises a special way of making out obligations imposed on us by aesthetic objects as instances of self-obligation, one that more robustly incorporates both relationships and aesthetic objects in so doing. On the second, loci of value are construed more expansively, such that individual persons (and perhaps even selves) are held to be smaller parts of harmoniously unified larger wholes that are the fundamental bearers of value. Aesthetic objects can inspire us to see ourselves as indeed harmoniously unified with other things in such ways, and hence as dependent on harmoniously unified larger wholes of which we are parts. Therefore, we can see that we plausibly have obligations to care about the harmoniously unified larger wholes of which we are parts, and hence about other parts of them, too (as our well-being is held to be to some extent dependent on theirs). Interestingly, this is the inverse of a self-regard view: this view is fundamentally whole-regarding, and situates care for individuals in the context of care for wholes.
Perkins, Franklin. 2016. "Metaphysics in Chinese Philosophy", The Stanford Encyclopedia of Philosophy (Winter 2016 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/win2016/entries/chinese-metaphysics/>.
Kubala, Robbie. 2018. "Grounding Aesthetic Obligations." British Journal of Aesthetics 58(3): 271-285.
A common theme running through Confucianism and Neo-Confucianism is that reality is value-laden in the sense that value is an intrinsic part of the natural world (cf., the work of Tien, Angle, Tiwald, and Ivanhoe). The former view aligns with what we know as moral realism in that values are essentially objective, and mind-independent. Importantly, this way of regarding the world in no way denies the unique way in which human subjects grasp and are motivated by these values. The above conviction reaches its greatest clarity in Neo-Confucianism when thinkers such as Wang Yangming claim that human intelligence not only directly perceives for example, what is morally salient, but in so doing comprehends the very essence of Tianli, or Heavenly Principle. This is crucial, for while the human mind possesses a unique relationship to Tianli, the influence of the latter on reality is in no way dependent on the human mind. Put differently, reality is thoroughly saturated with the presence of value, and this is due to the structuring function of Tianli.
I am sympathetic to the above view, given the supporting scholarship, but believe that an approach exclusively associated with moral realism might be an inadequate way to capture what Neo-Confucians such as Wang Yangming have in mind. Neo-Confucian scholar Anthony Cua asserts the intriguing claim that moral behavior is motivated by a human generated vision. That is, a belief that humans form one body with the cosmos, can perceive whether every feature of reality, from the living to the nonliving, is or is not flourishing, and is able to deepen this connection through ongoing engaged activity. This process involves the overcoming of selfish desires (si yu). To be sure, it appears that Cua also embraces moral realism. However, it is my conviction that there is something more complex at play. I believe that moral fictionalism is a meta-ethical theory that might help us better capture the important way that human agents create visions that guide moral behavior. On one hand fictionalism is at odds with moral realism in that it recognizes the projective import of a human constructed vision that in some ways goes beyond what is perceptually given. On the other, fictionalism is not required to remain at odds with moral realism in that its vision is based on certain clues provided for us by reality. That is, recognizing the utility of a fictionalist approach does not necessarily commit one to a view that values are exclusively mind-dependent. Some human concerns are powerfully motivated by a way of seeing the world that is fashioned by imagination. These imaginative considerations then come to influence how it is that we perceive and approach reality. Further, and importantly, my suggested approach helps us to understand and accept Wang and other's belief that we experience morally related concerns about things as particular and peculiar as broken tiles (the nonliving).
Finally, and perhaps more importantly, my paper will consider how my proposal helps us to handle debates about value in the field of environmental ethics. Specifically, whether Wang's view on the natural world is one best associated with anthropocentrism, weak anthropocentrism, non-anthropocentrism, or some combination of the three. The issue of the precise status of value is an issue of considerable influence in environmental ethics, and Wang's commitment to being and becoming one with all things is obviously related to the former.
I will also consider objections to my view on moral fictionalism, including those from P.J. Ivanhoe. I will end my paper with a consideration of the possibility that even if my approach is warranted, Wang's own commitment to a particular way of understanding value may block alternative interpretations of his philosophy.
"Moral Concern in the Legalist State" seeks to explore Legalist governance as pedagogy and answer the question, "To what extent can we say that its state education is moral?" This study argues that the Legalist perspective presented a new foundation for moral education that grounded itself in the basic features believed to be shared by all human beings: gravitation towards profit and aversion to harm and loss. Both the BLS and the HFZ clearly demonstrate awareness of the benefits that all members of a Legalist state collective would experience. The formation of the monarchical state is said to save the people from destructive conflict, distribute resources in a competitive and just fashion, and enhance collective security and wealth. In this sense, we can think of the state itself as a moral requirement because it is the only form of communal arrangement that can provide a unifying education for the various individuals, families, and other smaller groups with differing interests.
I hope to show that the Legalist state can be interpreted as a means of not just establishing social order but also preventing the inevitable instability that a human organization governed with inadequate statecraft suffers. Using Durkheim's framework for moral education, we will see that the Legalist attention to morality lies in understanding the monarchical state as the only way to facilitate patterns of behavior that contribute to the improvement of collective welfare and overcome the destructive conflict that is produced from an unregulated competition for resources. I will first provide a brief account of Durkheim's conception of moral education. Then I will follow his three elements of morality, discipline, connection to the collective, and self-determination to explain how they illustrate the Legalist political vision's moral concern. Ultimately, the effects of rewards prove to play a particularly enhanced role in the cultivation of discipline and commitment to impersonal objectives amongst the populace. This of course challenges the popular understanding of Legalist governance that views rewards as mere reinforcement for the effects of punishment.
Music plays a prominent role in Confucianism. The ancient Chinese considered music to be a reflection of the order of the cosmos, and the concepts of beauty and harmony was thought to have a metaphysical basis. It has been noted that the pentatonic scale, the scale in which ancient Chinese music was composed, corresponds to the Five Elements (wood, metal, fire, water, earth) which was believed to be the elementary unit of everything. The pentatonic scale also corresponded to the seasons, the four notes apart from the tonic note possessing seasonal associations. Lastly, musical notes were correlated with yin and yang, opposing yet complementary principles which order all change in the universe.
In addition, music, alongside ritual, was considered important for moral cultivation. Ever since the classical age of the Western Zhou dynasty the term "ritual" (li 禮) was joined with the term "music" (yue 樂) to create a hybrid term, liyue, to signify the ultimate means to achieve order. Like rituals, music was to be justified and valued because of its contribution to social cohesion and development of moral character. Therefore, music was considered a "guide to achieve perfection", a necessary element of the proper development of a Confucian moral agent.
Though it is clear that music plays an important role in Confucian moral education, it is unclear what the Confucians thought music's connection to morality is. One thing they agree on is that neither individual moral cultivation nor harmonious social ordering rely on a simplistic relationship between music and morality. The main argument of this paper is that music's role in moral cultivation is conceived differently depending on one's view of human nature. All three classical Confucians (Kongzi, Mengzi, and Xunzi) admit a connection between music and morality, but depending on whether they think human nature is "good" or "evil," their explanations for how and why music is relevant to moral development will be different.
Mengzi, who believed human nature is good, considered music a revealer of our shared nature and innate goodness. He thought the fact that humans are inclined towards certain sounds points a shared inner disposition and suggested that the kind of delight we feel in acting virtuously is akin to the spontaneous delight we also feel in and through music. Because music wasn't seen as a tool for moral correction or development, Mengzi didn't think there was any particular music especially well-suited (or ill-suited) for moral cultivation.
In contrast, Xunzi believed only the ancient music from the Zhou dynasty or music based on the Odes had a positive effect on one's character. Believing human nature to be evil, Xunzi gave music a more active role in transforming character. There are a few different ways to understand Xunzi's philosophy of music, and I present a reading by drawing from analytic philosophy of music and the Korean translation of Xunzi. I will eventually argue that Xunzi saw music as a "continuum of psychophysical processes" which affects humans through physiological means. Accounting for music's moral efficacy through its physiological effects explains how even humans who are innately evil can benefit from music, i.e. how an agent without a preexisting desire to be good might still morally benefit from music.
 Park, So Jeong. "Sound and Notation: Comparative Study on Musical Ontology". Dao 16 (2017): 417-430. 419.
A key question in metaethical inquiry is the attempt to discern what the content of moral judgment is—rational, emotional, dutiful, or otherwise. Modern philosophy often runs into dichotomizations of utilitarianism versus deontology here. This paper aims to show that, taken as representatives of the Western and Chinese virtue (or non-modern) ethical traditions, Aristotle and Confucius are in substantial agreement about the nature of ethical discernment. Only the person who has cultivated a virtuous disposition, a familiarity with and expertise in good decision making, can intelligibly judge what is good in a given situation. Without experience in trying to make good choices, abstract reasoning about ethics will be premise-less, and without expertise developed from this experience, we lack the capacity to draw reliable ethical conclusions. This expertise is developed, for Aristotle, through habituation in the virtues, guided by just laws, and similarly for Confucius, in self-cultivation through li, or ritual propriety.
I first show that objections viewing such virtue-based approaches to moral judgment as circular are based in problematic modern dichotomizations between the moral and amoral realms of life. Then, I discuss Aristotle's governing ethical virtue, phronesis or prudence, and how it entails an identification of praxis and insight. Ethical discernment for Aristotelian virtue ethics is thus eminently practical, and involves the agent being able to intentionally reason his way through his circumstances into good action. I thus refute the objection that the virtue of prudence is separable from moral judgment in the abstract, and that the difficulty of obtaining prudence is an argument against it being an active disposition in the agent.
In Mencius 1A7, Mencius makes the apparently perplexing statement regarding the morally exemplary person, or gentleman's attitude toward the killing of animals: "A gentleman cannot bear to see animals die if he has seen them living. If he has heard them crying of suffering, he cannot bear to eat their flesh. Hence, gentlemen keep away from the kitchen." 君子之於禽獸也,見其生不忍見其死,聞其聲不忍食其肉,是以君子遠庖廚也。 Contemporary interpretations of the passage share two assumptions: 1) In stating that the gentleman has certain emotional reactions to the scene of animal suffering, Mencius describes the gentleman's capacity, as a result of his moral cultivation, to expand his compassion toward his fellow human beings to encompass everything in the universe, including animals. 2) In stating that the gentleman stays away from the slaughtering scene so that he may be able to bear to eat the slaughtered animal, Mencius in effect expresses his approval of the practice of meat consumption. As a consequence of these two assumptions, many authors find this passage to contain an obvious point of inconsistency or hypocrisy that deserves to be either criticized or explained: If the morally exemplary person is able to extend his compassion to animals and thus develop a sense of moral obligation toward them, how could his staying away from the scene of slaughtering alone be sufficient to fulfill that obligation?
Against the first assumption, I argue that to Mencius, the spontaneous affective reaction toward animal suffering described in 1A7 is not a result of the gentleman's extension of his benevolence beyond the human community, but is another manifestation of the "heart that cannot bear to see the sufferings of others" 不忍人之心, or the "heart of pity and compassion" 惻隱之心 innate to human beings. Thus it is part of the "sprouts of benevolence" 仁之端 that the virtuous agent strives to retain and develop throughout his life. This allows me to argue, against the second aforementioned assumption, that the emphasis of Mencius's statement in 1A7 is not on the moral status of animals or the morality of the practice of killing animals for human purposes, but is on the detrimental affect that personal participation in the affliction of pain on animals may have on the gentleman's preservation and cultivation of his innate benevolent sensitivities.
Even though 1A7 does not hold an explicit position on the moral status of animals and the morality of the practice of killing of animals for human purposes, it does not mean, as some scholars believe, that Mencius is ready to accept any positions on these issues, or does not have the resource to decide between different positions. My reading of 1A7 suggests that Mencius acknowledges that animals, just like human infants, are proper objects that our "heart of pity and compassion" 惻隱之心 is naturally directed to. This by no means mean that Mencius regards animals and human infants as having the same moral status, but it does mean that for Mencius, our behavior regarding animals can have beneficial or detrimental effects on our "heart of pity and compassion" toward them and can be evaluated in terms of such effects. A survey of the mentions of the killing of animals in the Mencius and other early Chinese texts and of the cultural and socio-economic meanings of meat consumption in Mencius' time suggests that even if we are to read 1A7 as expressing an implicit sanction of the killing of animals, it sanctions only the kinds of killing for a "good" reason—those that serve important cultural and moral purposes, as opposed to those that only satisfy certain gastronomical desires. This leads me to conclude that the Mencian gentleman, if living in today's America, where extremely large numbers of animals are being systematically tortured for no purpose other than the satisfaction of human desires, would find it insufficient for the preservation of his "sprouts of benevolence" 仁之端 to simply stay away from the slaughterhouse. Instead, he would adopt a dietary practice that prohibits not the consumption of meat per se, but any contribution to the suffering of animals.
In the past decade, consanguineous affections and filial piety have been heated topics in the study of Confucianism. This paper scrutinizes the communal life of Confucius and his disciples, exploring its dynamics with the teaching of filial piety. As soon as we draw a parallel between the daily life of the sage presented in the Analects and the conventional wisdom about filial piety, an apparent tension between devotion to the master and devotion to parents become manifest. Examining the available sources, I point to three different layers of text that pose three distinct answers to this tension. First, centering on the Analects, we find an ironic picture: whereas the text elaborates upon the obligation of serving one's parents, the family lives of both Confucius and his disciples are overshadowed by their communal life together. Second, starting with the Mencius, materials produced in the Warring States and Qin-Han periods form the next layer in our sources. A filial son Zeng Can emerges who has become an exemplary Confucian embodying filial action and a theorist elaborating the teaching of filial piety. In this layer of texts, the focus has been shifted from learning community to family life, and a balance is achieved between Confucian teaching and the disciples' actions. Third, in the sources that were generally produced in the Han dynasty, Confucius' learning community is criticized for disturbing filial obligations toward one's parents, and disciples of Confucius are urged to say farewell to their master and return home to serve their parents. The evolution of ideas show us different intellectual landscapes from the Spring and Autumn periods to early imperial China, which in turn provides clues about textual stratification in the early Chinese corpus.
(Co-instantiation): Necessarily, for any property X and property Y, X ji 即Y if and only if X and Y are necessarily co-instantiated.
(Causal): Necessarily, for any entity X and entity Y, X ji即Y if and only if X causes Y.
(Mereological): Necessarily, for any entity X and entity Y, X ji即Y if and only if X is a proper part of Y.
The first understanding of ji 即is by co-instantiation. Dharma-nature is only realized by the myriad things that are created by ignorance, and ignorance has the property of "having dharma-nature." Practitioners should understand the necessary co-instantiation of the two during their contemplations of the understanding of emptiness. The second understanding of ji 即is causal. A practitioner can transform herself from the stage of ignorance to the stage of dharma-nature. When one achieves the stage of dharma-nature, ignorance is eliminated. Under this construal, the concept dharma-nature is contradictory to the concept ignorance. If one has dharma-nature, one does not have ignorance and vice versa. The third understanding of ji 即is that it means "a proper part of. " The Buddha has already removed the sickness of ignorance such as negative psychological tendencies like hatred, cravings, etc. Nevertheless, she still relies on the rule of ignorance, such as karmic induction, to re-enter saṃsāra. She reincarnates as a being in the lower realm in order to interact with, teach, and help sentient beings.
This paper discusses the Confucian doctrine of the three relations and five virtues (sangang wuchang 三纲五常) in the thought of the Muslim scholar Wang Daiyu 王岱輿 (1570-1660). Wang commends the sangang wuchang as an expression of ethical practice and its political and cosmological implications. This doctrine has similar importance and inflections in the Daoxue 道学 revival of the Song 宋 (960-1279) dynasty and back further. I argue that what Wang is presenting is a particular case of commensurability of Islamic and Confucian ethics, and not, as some scholarship suggests, an instance of hybridized or harmonized difference. Such scholarly frameworks emerge from particularly modern anxieties of belonging and difference, and not in the original text or its world.
In his moral philosophy, Wang is concerned with how humans connect to each other, to their creator, and to his creation. Wang says that God created humanity as the noble spirit of creation. Humanity (ren ⼈) is only humanity in its normative sense (ren 仁) when it is shared humanity, the prime example of which is spousal mutuality. This bond is the root of the sangang, the primary familial and political relationships, and to the wuchang, the individual virtues. Humanity that flourishes in the sangang wuchang achieves the state of the human ultimate (renji ⼈極), and is connected to ancestors in the fruitfulness of the divine order.
The sangang wuchang formula has no less significance for the Daoxue. Zhou Dunyi 周敦頤 (1017-73) also believes that one who lives personally and socially fulfilled in this way expresses the paramount ethic of sincerity (cheng 誠), the virtue that marks the sage (shengren 聖⼈). For Zhou, the sage is a kind of human ultimate in whom the way of heaven and earth (tiandi zhi dao 天地之道) is expressed. Zhu Xi 朱熹 (1130-1200) concurs with Zhou, and comments that the sangang wuchang is the only way to understand the ancestors and their precedent.
Drawing on the work of Alasdair MacIntyre, I argue that Wang's model of human flourishing is consonant and commensurable with the mature Confucian tradition. By "commensurable" I refer both to MacIntyre's model of contact and adaptation between partible traditions, but also to a more literal meaning of shared standards of measurement. Humanity's measurement of progress toward its telos appears similar to Confucians like Zhou and Muslims like Wang. However, it is not clear that either scholar would see their tradition as exclusive of others, and where they drew boundaries, they did not claim identities in the modern sense. As a rule the imperial Chinese state and society did not restrict persons or communities to identifying themselves with one tradition; this is rather a feature of the narrower, modern concept of the Chinese nation.


Horseshoe Lake is about 10 miles south of Port Orchard near Henderson Bay and the Burley community. The lake is surrounded by rambler, craftsman, and contemporary style homes for sale, often with stunning and serene waterfront views. The adjacent park features swimming access, playground and picnic area, trails, and ball fields.
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Mr. Plinkett Completes The Prequel Trilogy: STAR WARS EPISODE III Video Review
Red Letter Media is back with their third lengthy takedown of the STAR WARS Prequel Trilogy. It all wraps up with REVENGE OF THE SITH. What are the odds they liked this one?
By Devin Faraci Dec. 31, 2010
Hot on the heels of Javier Grillo-Marxauch talking about his year without Star Wars comes the long-awaited Red Letter Media review of Star Wars Episode III: Revenge of the Sith. Red Letter Media (and the character of Mr. Plinkett) have been working their way through the Prequel Trilogy for some time now, and we've been on pins and needles waiting to see what he would make of the last film.
There are some who think these video reviews are just more hating on Star Wars; they're not. They're very funny but very correct deconstructions of the films. Plinkett is smart (while reveling in stupid humor) and he dismantles the films from intelligent positions, as well as from some nitpicky geek positions.
This latest video is loooong - almost two hours! Plinkett really goes in-depth. I haven't watched the whole thing yet, but I like the first part that I've seen. I'm excited to dig in to the rest later today.
Can THE MANDALORIAN Redeem Boba Fett?
Live-Action Bo-Katan Boards The MANDALORIAN In The Form Of Katee Sackhoff
Temuera Morrison & Boba Fett Return To STAR WARS
mr. plinkett
prequel trilogy
red letter media
Devin Faraci
While some may say he is the greatest critical mind of his time, Devin Faraci humbly insists he is only the voice of a generation. He has been writing about movies online since there was a 21st century.
By Andrew Todd, May 21, 2020
Can anyone?
By Evan Saathoff, May 12, 2020
Look, are they going to bring Chopper into this thing or what?
Thank THE MANDALORIAN season two, where all STAR WARS fan dreams come true.


The Kingsmen and Louie Louie fill the top chart song spot this week. Since I Fell For You by Lenny Welch is at number two on the chart. The Singing Nun finds the third chart position this week with Dominique.


Square Enix has released the first trailer for the recently announced remake of Dragon Quest VII for the 3DS. This trailer shows how the game's new 3D graphics look in motion and how many memorable scenes from the game look in the new version. It also introduces the game's cast and demonstrates how changing classes and equipment will be reflected on the character models.


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Null Hypothesis Definition and Examples, How to State
What is the Null Hypothesis?
How to State the Null Hypothesis
This video explains both the null and alternate hypotheses:
Can't see the video? Click here.
Null Hypothesis Overview
The null hypothesis, H0 is the commonly accepted fact; it is the opposite of the alternate hypothesis. Researchers work to reject, nullify or disprove the null hypothesis. Researchers come up with an alternate hypothesis, one that they think explains a phenomenon, and then work to reject the null hypothesis.
Why is it Called the "Null"?
The word "null" in this context means that it's a commonly accepted fact that researchers work to nullify. It doesn't mean that the statement is null (i.e. amounts to nothing) itself! (Perhaps the term should be called the "nullifiable hypothesis" as that might cause less confusion).
Why Do I need to Test it? Why not just prove an alternate one?
The short answer is, as a scientist, you are required to; It's part of the scientific process. Science uses a battery of processes to prove or disprove theories, making sure than any new hypothesis has no flaws. Including both a null and an alternate hypothesis is one safeguard to ensure your research isn't flawed. Not including the null hypothesis in your research is considered very bad practice by the scientific community. If you set out to prove an alternate hypothesis without considering it, you are likely setting yourself up for failure. At a minimum, your experiment will likely not be taken seriously.
Not so long ago, people believed that the world was flat.
Null hypothesis: H0: The world is flat.
Alternate hypothesis: The world is round.
Several scientists, including Copernicus, set out to disprove the null hypothesis. This eventually led to the rejection of the null and the acceptance of the alternate. Most people accepted it — the ones that didn't created the Flat Earth Society!. What would have happened if Copernicus had not disproved the it and merely proved the alternate? No one would have listened to him. In order to change people's thinking, he first had to prove that their thinking was wrong.
Watch the video for a couple of examples:
How to State the Null Hypothesis from a Word Problem
You'll be asked to convert a word problem into a hypothesis statement in statistics that will include a null hypothesis and an alternate hypothesis. Breaking your problem into a few small steps makes these problems much easier to handle.
Example Problem: A researcher thinks that if knee surgery patients go to physical therapy twice a week (instead of 3 times), their recovery period will be longer. Average recovery times for knee surgery patients is 8.2 weeks.
Hypothesis testing is vital to test patient outcomes.
Step 1: Figure out the hypothesis from the problem. The hypothesis is usually hidden in a word problem, and is sometimes a statement of what you expect to happen in the experiment. The hypothesis in the above question is "I expect the average recovery period to be greater than 8.2 weeks."
Step 2: Convert the hypothesis to math. Remember that the average is sometimes written as μ.
H1: μ > 8.2
Broken down into (somewhat) English, that's H1 (The hypothesis): μ (the average) > (is greater than) 8.2
Step 3: State what will happen if the hypothesis doesn't come true. If the recovery time isn't greater than 8.2 weeks, there are only two possibilities, that the recovery time is equal to 8.2 weeks or less than 8.2 weeks.
H0: μ ≤ 8.2
Broken down again into English, that's H0 (The null hypothesis): μ (the average) ≤ (is less than or equal to) 8.2
How to State the Null Hypothesis: Part Two
But what if the researcher doesn't have any idea what will happen?
Example Problem: A researcher is studying the effects of radical exercise program on knee surgery patients. There is a good chance the therapy will improve recovery time, but there's also the possibility it will make it worse. Average recovery times for knee surgery patients is 8.2 weeks.
Step 1: State what will happen if the experiment doesn't make any difference. That's the null hypothesis–that nothing will happen. In this experiment, if nothing happens, then the recovery time will stay at 8.2 weeks.
H0: μ = 8.2
Broken down into English, that's H0 (The null hypothesis): μ (the average) = (is equal to) 8.2
Step 2: Figure out the alternate hypothesis. The alternate hypothesis is the opposite of the null hypothesis. In other words, what happens if our experiment makes a difference?
H1: μ ≠ 8.2
In English again, that's H1 (The alternate hypothesis): μ (the average) ≠ (is not equal to) 8.2
That's How to State the Null Hypothesis!
Check out our Youtube channel for more stats tips!
Gonick, L. (1993). The Cartoon Guide to Statistics. HarperPerennial.
Kotz, S.; et al., eds. (2006), Encyclopedia of Statistical Sciences, Wiley.
Stephanie Glen. "Null Hypothesis Definition and Examples, How to State" From StatisticsHowTo.com: Elementary Statistics for the rest of us! https://www.statisticshowto.com/probability-and-statistics/null-hypothesis/


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Pictet set to overtake UBS in number of staff - Spear's Magazine
New faces of £50 banknote unveiled
Guardian: Lords criticise Brown's regulatory system
Pictet set to overtake UBS in number of...
Pictet set to overtake UBS in number of staff
2nd June 2009 by Spear's
The city of Geneva has escaped the worst ravages of the financial crisis to date, as banking firms in the city added an average of 3 percent more staff over the year to March 2009.
A survey by PME Magazine also found that smaller private banks in the city are performing better than their larger rivals, at least in terms of adding staff.
Genevan private bank Lombard Odier increased its workforce by just over 4 percent in the last 12 months, while Pictet & Cie, also founded in Switzerland's second city, swelled its staff by almost 28 percent, adding 400 jobs in the last year to bring employee numbers up to 1981.
Both UBS and Credit Suisse have shed jobs over the past year with 3 percent and 2 percent reductions respectively. Over the past ten years, the number of Genevan employees at UBS has been cut by almost a quarter, to 2,070 currently.
The magazine notes that less than 100 employees now separate Pictet from its larger, international rival UBS.
For further details, visit thewealthnet
Top o' the Mornin'
FT: UBS, Credit Suisse to survive stress tests
Tel: Arki Busson on tonight's Ark dinner


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Hitesh Sukhlal Mehta (born 1959) is a Kenyan architect and former first-class cricketer.

Mehta was born to an Indian family in Nairobi in 1959. He represented the East Africa cricket team in four matches in the 1979 ICC Trophy, before going on to represent Kenya national cricket team in the 1982 and 1986 competitions, representing Kenya in twelve ICC Trophy matches. He also made one appearance in first-class cricket for Kenya against the touring Pakistan Starlets at Nairobi in 1986. Batting twice in the match, he was dismissed for 33 runs in the Kenyan first innings by Nadeem Ghauri, while in their second innings he was dismissed for 23 runs by Mohsin Kamal. With his right-arm off break bowling, he took 3 wickets in the Starlets first innings, taking figures of 3 for 72. Alongside his cricket career, Mehta worked as an eco-architect and was featured in National Geographic Adventure, which identified him as one of five sustainable tourism pioneers in the world in 2006. He wrote a book on ecolodges in 2010, Authentic Ecolodges, which was published by HarperCollins.

References

External links

1959 births
Living people
Kenyan people of Indian descent
People from Nairobi
Kenyan cricketers
East African cricketers
Kenyan architects
Kenyan non-fiction writers

redpajama_set_name: RedPajamaWikipedia


Kidz Quarterz Child Care Centers provides two convenient locations: Camp Hill and Mechanicsburg.
Bus transportation to West Creek Hills Elementary, (East Pennsboro School District) is available at the Camp Hill location.
View both location pages to get more information, plus check out the photo galleries!


Adelaide features a Mediterranean climate with mild short winters and hot and dry summers. The best times to visit this city entirely depends on what a tourist enjoys the most. For enjoying outdoor activities, September to November is considered as the best time. The months of February and March are also great as during these months, weather is pleasant and a number of interesting events are organised.
Adelaide is served by Adelaide Airport. Located adjacent to the West Beach, this airport is operated by Adelaide Airport Limited. Adelaide Airport is hub for Alliance Airlines, Qantas, Regional Express Airlines, Sharp Airlines, and Cobham and focus city for Virgin Australia and Jetstar Airways. The airport offers flights operated to a number of destinations including Auckland, Dubai, Brisbane, Kuala Lumpur, Doha, Denpasar, Sydney, Perth, Darwin, Hong Kong, Melbourne, and more.
The capital city of the state of South Australia, Adelaide is located on the Adelaide Plains between the Gulf St Vincent and the Mount Lofty Ranges surrounding the city. The city is refined, elegant, and justifiably proud of its rich heritage. The layout of the city is carefully crafted imparting a welcome feel of modernity balanced by a laidback vibe. Some of the finest tourist attractions in Adelaide include galleries, museums, and gardens. Art and entertainment buffs can indulge themselves in symphony, opera, and a thriving music scene.
Located at the intersection of King William Street and North Terrace, Parliament House, with its monumental colonnade, is one of the most imposing buildings in Adelaide. It is the seat of the Parliament of South Australia.
Located at the east end of North Terrace, Adelaide Botanic Garden is a wonderland of botanical treasures. The garden was established in 1855 and boasts educational themed plantings including medicinal plants, Australian native species, a Mediterranean garden, and wetland designed to eventually irrigate the entire garden.
Located in the heart of Adelaide's cultural precinct, Art Gallery of South Australia puts on display one of the finest art collections in Australia. The gallery is in an elegant Victorian building built in 1881. The collection at the museum includes ancient sculptures, textiles, paintings, photographs, ceramics, metalwork, furniture, and jewellery.
Book hotels in Adelaide at the lowest rates.
Great savings with our cheap car hire in Adelaide.


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Q: Where are Linker Flags in External C Library? I have a C library which I need to use in my ongoing Xcode project. I used Cmake to build and install that Library. I gave the paths to Headers files and I can include the files into my Xcode project. However, when I run the project it says:
linker command failed with exit code 1 (use -v to see invocation)

I suspect that problem is with Linker Flags. I haven't included any Linker Flags and I don't know which flags do I need to add. Please tell me where in the library would I get all the required Linker Flags.
git hub link of the library which I want to add:
https://github.com/cbalint13/pba

A: From xcode left side window.
Under Project Navigator, click on your project, click on build settings.
Select "All" and "Combined" sections, then search for "Linker Flag"
Don't forget to switch to your target's build settings as well. As you might change just the "Project", not the "Target".