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Frito-Lay CHRO: 'Everyone needs mental health support'
CHRO at Frito-Lay, a division of PepsiCo, Inc., explains how popular snack maker takes care of its workers, especially truckers
BY John Corrigan 30 Jun 2022
The COVID-19 pandemic wreaked havoc on the trucking industry, intensifying longstanding workforce challenges, such as high attrition rate, an aging population and lack of work-life balance.
Additionally, many truckers have to cover their own gas, insurance and maintenance expenses, which is quite the burden in the midst of historic inflation. Although wages for employed drivers in all trucking segments grew as much as 12% in 2021, according to The White House, the industry still struggles to reach pre-pandemic levels of employment.
That's why President Joe Biden and his administration kicked off a 90-day challenge at the end of last year to accelerate the expansion of registered apprenticeship programs, which are considered the "gold-standard" of workforce training programs. Among other organizations, Frito-Lay, the $19 billion convenient foods division of PepsiCo, Inc., answered the call to put more well-trained drivers on the road by creating its own registered apprenticeship program.
Read more: How Nestlé supports employees' mental health
In May, the snack producer announced its revitalized commitment to truck driver retention and comprehensive well-being through enhanced benefits for its network of nearly 20,000 Commercial Drivers License (CDL) and non-CDL drivers. Headquartered in Plano, TX, Frito-Lay owns one of the largest private fleets in the nation, maintaining an industry-low attrition rate of less than 20%.
"Employee retention is important to Frito-Lay, so we prioritize investing in our associates' well-being to maintain a low attrition rate," Patrick McLaughlin, CHRO of Frito-Lay North America, told HRD. "While we haven't been immune to the volatility of the labor market in the last two years, we aspire to remain an employer of choice by contributing to improving the physical, financial and emotional health of our employees and their families."
According to the company, 90% of Frito-Lay drivers' trips are completed within the same day, allowing for greater work-life balance. The manufacturer provides its drivers a variety of benefits and perks, including competitive salaries, sign-on bonuses and health insurance packages that begin the first day of employment. All drivers are eligible for 401(k) enrollment, complete with employer match and a pension benefit. Frito-Lay also offers scholarship opportunities, education assistance for degree and vocational programs and assistance for parents of college-bound children.
"At Frito-Lay, people are our most valued asset," McLaughlin says. "We also have a variety of mental health programs that allow employees to address their needs. Through meQ, we offer digital support and activities that help employees build resilience through tools and exercises they experience based on their interest and at their convenience. Through Spring Health, we offer personalized mental health support for our associates, their spouse or partner and dependents (ages 6 and older)."
Mental health, stress and burnout have been major contributors to the Great Resignation, in which companies across the United States have been experiencing record turnover. More than 4.4 million Americans quit their job in April, following similar amounts in March and February, according to the U.S. Bureau of Labor Statistics. That means nearly 70 million Americans have quit their job over the past year. Prompted by the pandemic to re-evaluate their priorities in life, workers have been leaving their positions for greener pastures, demanding higher salaries, better working conditions and more opportunities to advance their career.
Meanwhile, more than half (59%) of employees in some of the biggest companies in the country don't believe their employer supports their mental health, according to a recent survey HRD America commissioned from Blind. T-Mobile topped the list with 97% of employees saying the company doesn't try to help ease anxiety, stress and other mental health issues. The firm was followed by Tesla Motors (85%), Amazon (82%), Menlo Park, CA-based Robinhood (81%) and Goldman Sachs (81%).
"My biggest piece of advice is to invest in your people," McLaughlin says. "Your people are the heartbeat of your organization, and if there's anything I've learned over the last two years, it's that everyone needs mental health support. The best thing we, as employers, can do is prioritize mental health by providing support in a way that works for our employees and how they engage with programs."
Frito-Lay brands include Doritos, Cheetos, Cracker Jack, Tostitos and Ruffles, among other popular snacks dominating shelves in supermarkets and grocery stores around the world. The company operates more than 30 manufacturing facilities across the U.S. and Canada.
Amazon, Tesla among firms whose employees don't feel mental health support
Eight trending employee benefits and perks in 2022


of paper! After you get your bearings and notice how the edges of the virtual paper form the spokes of the flakes you can actually cut out halves of festive shapes like evergreens or bells and have them appear in your flake. Step 10: Examining a Snowflake. If youre simply discovering how to make snowflakes, making use of a full paper for every snowflake may be simpler to experiment. Periodically I try and duplicate an actual snowflake that I see in a publication or online. If the snow youre duplicating has nursing a lot of empty room, decorate it anyway. Fold each piece of paper diagonally. Actions 4-6 have the tendency to be the trickiest, so tip 6 has an extra image to hopefully help describe far better for those who are having trouble. The neatness of the initial folds determines the overall symmetry of your snowflake. Now, using silver spray paint, paint your whole snowflake structure. I placed 7 sections next to each other forming something that resembles a flower. I attached mine on the wall with some scotch tape on the back. However, it looks better and can be a very useful craft for both hobbyists and children who are already able to handle scissors well. 4, make your cuts parallel and equidistant from each other, to give a more "finished" or "polished" look to the craft. This is one piece out of twelve in proportion slices. Normally, reducing small triangulars from the sides is simplest, however dont forget to try various other forms.
To learn how to create your own snowflakes. And also I could make use of the is ny car registration a paper document or on windshield same strategy on a different snowflake. This will be most apparent in the center of the snowflake. Some software exam papers grade 12 june 2018 allows for layer heights under. I like taping a single snow to a present.
With three boys ages ten through nearly fifteen in the house, craft time is, well, becoming a thing of the past (understandably).However, there is one craft that still gets them all, hubby included, to the table to join in: paper.We have been meaning to share these 3D, paper, snowflakes with you for years and Finally I have gotten around to making them for you.
The fumes were still quite noticeable in the room for a significant time. Based upon snowflakes that you see. Or by enhanced it somehow like by making tiny triangle snips 8th grade magnetism paper the whole time the side to offer it teeth. Fold Up in Fifty percent Once Again. This is how you can make a template. Both sides could be completed faster that way as well. Four Pointed SnowflakeStar, phd environment canada method One, part 1 Folding the Paper, materials are pieces of paper.
This makes a sprinkle impact that looks fantastic, and you could fill more area without using up all your bigger snows.As you prepare to print, take special care to insure the flake comes out with a decorative level of quality.


Focus Features has partnered with FilmNation Entertainment on Promising Young Woman, the thriller that stars Carey Mulligan and marks the feature directorial debut of Emerald Fennell, who will write it. Fennell will produce along with Margot Robbie, Tom Ackerley, and Josey McNamara for LuckyChap Entertainment and Ben Browning for FilmNation Entertainment. Ashley Fox of FilmNation Entertainment will executive produce.
Mulligan will play Cassie, a young woman haunted by a tragedy in her past who begins to take a very particular form of revenge on the predatory men unlucky enough to cross her path. The multi-talented Fennell is also set to join this season of The Crown as Camilla Parker Bowles, and has just completed showrunning the second season of Killing Eve. Additionally, she is currently writing a new musical adaptation of Cinderella with Andrew Lloyd Webber.
UTA Independent Film Group and FilmNation negotiated for the filmmakers.
Fennell is represented by UTA, United Agents (in the UK), Management 360 and Hansen, Jacobson, Teller.


A simple design with emphasis on an attractive finish featuring a satin finish with subtle distressing. This dresser has six large drawers. Wide pilasters and thick tops provide for a solid and durable look. Plywood drawer sides with paper drawer bottom interiors, French and English dovetail construction, and kenlin drawer guides. Oversized bronze transitional handles. Beautiful mindi veneers have slight distressing with wormholes and a warm satin finish.


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Concordance between brain 18F-FDG PET and cerebrospinal fluid biomarkers in diagnosing Alzheimer's disease
S. Rubí, A. Noguera, S. Tarongí, M. Oporto, A. García, H. Vico, A. Espino, M.J. Picado, A. Mas, C. Peña, G. Amer
Can metabolic tumour parameters on primary staging 18F-FDG-PET/CT contribute to risk stratification of primary central nervous system lymphomas for patient management as a prognostic model?
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L. Servente, V. Gigirey, M. García Fontes, O. Alonso
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Detection and quantification of 223Ra uptake in bone metastases of patients with castration-resistant prostate carcinoma, with the aim of determining the absorbed dose in the metastases
P. Mínguez, A. Gómez de Iturriaga, I.L. Fernández, E. Rodeño
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From interventionist imaging to intraoperative guidance: New perspectives by combining advanced tools and navigation with radio-guided surgery
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Multimodal approach in radioguided surgery in a case of multiple paraganglioma
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Fibroelastic pseudotumour elastofibroma dorsi detected by 18F-FDG PET/CT and by posttherapy radioiodine SPECT/CT
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S. Prado-Wohlwend, R. Sánchez-Vañó, P. Sopena-Novales, E. Uruburu-García, C. Martínez-Carsí
Unusual case of tumor of unknown origin found by 18F-FDG PET/CT: Metastatic clear cell carcinoma of the thyroid gland
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There is an argument known as the Kuzari Principle. It tries to justify belief in whole swathes of the Biblical narrative, especially in the revelation at Mount Sinai. In this blog post, I hope to show that the argument is much stronger than it might seem. The name of the argument is slightly unfair, as it was first put forward not in R. Yehuda Halevi's Kuzari, but in Saadya Gaon's Emunot Vadeot.
Now it is not likely that the forbears of the children of Israel should have been in agreement upon this matter if they had considered it a lie… Besides, if they had told their children: 'We lived in the wilderness for forty years eating nought except manna,' and there had been no basis for that in fact, their children would have answered them: 'Now you are telling us a lie. Thou, so and so, is not this thy field, and thou, so and so, is not this thy garden from which you have always derived your sustenance?' This is, then, something that the children would not have accepted by any manner of means.
(KP1) If a reliable witness, called person-y, witnesses an event, event-x, and an uninterrupted chain of reliable sources passes on person-y's testimony, even over many years, then, given certain provisos about the make-up of the chain, about person-y and about the reported circumstances of the original observation, we have good reason to believe that event-x transpired.
(KP2) The epistemic warrant provided by such a chain increases with the number of reliable observers in the chain who claim to have witnessed the event themselves.
(KP3) The Biblical Narrative states that the entire Jewish nation witnessed the revelation at Mount Sinai and the miracles of the exodus.
(KP4) The Biblical and Jewish Narrative, as well as Jewish History, indicate that every generation of Jews after the exodus and the national revelation passed the story on to their children. This chain continues until this day.
(KP5) Jewish children in every generation, given1 and 2, have good grounds for believing that there really was a miraculous exodus and a national revelation.
(KP*1) For any widespread historical belief, the belief is either true, or was sold to the general public via some sort of witting or unwitting deception.
(KP*2) The historical belief in the national revelation at Sinai is widespread among the Jewish people, as is the belief that this knowledge has been passed down faithfully from generation to generation since the event itself.
(KP*3) Given (KP*1) and (KP*2), the Jewish belief in the revelation at Sinai is either true, or was sold to them via some sort of deception.
(KP*4) At no point in time could a whole nation have been deceived into the content of the story in question. A nation could certainly be deceived about ancient history, as many Britons were deceived into believing that there was a King Arthur in a court called Camelot. But part of the story that we're talking about, as specified in (KP*2), makes the outlandish claim that every generation,including the generation that is now listening to the story, received the tradition from their parents. Thus the Jewish people would never have adopted the narrative in question, unless all of their parents had already told them the story. At no point would the Jewish nation have bought the lie that millions of their forbears witnessed something and that it was faithfully passed down from generation to generation, unless all, or most of the parents of their generation had already told them, and unless the nation was already a sizeable nation.
(KP*5) Given (KP*4), the widespread belief among the Jewish people in the story of the revelation couldn't have been spread by deception.
(KP*6) Given (KP*5) and (KP*1), the widespread belief among the Jewish people in the story of the revelation must be true. The same argument will work for the story of the exodus from Egypt.
If this argument is sound, then the Jewish people have good reason to believe that there really was a miraculous escape from Egypt and a revelation at Mount Sinai.
Unfortunately, the arguments which the medieval philosophers used in order to grant Judaism its Divine sanction are open to various criticisms. I think that they can be overcome, if we're willing to revise the argument somewhat, but first, I list the criticisms.
(P1) Both of the arguments above only get going if we assume that the Jewish people were relating to their narratives as a history. But I often argue on this blog that the Biblical narratives are wrongly regarded as an attempt at history;that they have more in common with myth.
(P2) We all know that traditions handed down from generation to generation are subject to corruption. The scientific community only trust their forbears to the extent that they had rigorous methods for observing, recording, and transmitting their results. This cannot be said of an ancient society. So, even if the argument can prove that something remarkable happened to an entire nation in the desert,we have no reason to trust any of the details of the story.
(P3) Building on from (P2): It is generally taken for granted, among archaeologists and Biblical critics, for instance, that the ancient Jewish religion grew up slowly as different tribes with different religious traditions and narratives merged.As those tribes merged, the narratives merged. Thus the narratives in question are more likely to have been the product of a slow evolution than to have been the product of a reliable chain of testimony over time.
(P4) In the book of Kings II, chapters 22-3, it is reported that a hitherto unheard of scroll was found in the temple. Many scholars think that the scroll's appearance marks the moment that the book of Deuteronomy was first introduced to the Jewish people. The story implies that everybody accepted, uncritically,that the scroll and its content were authentic. Nobody asked how there could have been an ancient, God given, book of the Bible that nobody had told them about beforehand. This all implies that people were more susceptible to deception than (KP*4) allows for.
(P5) The Bible and the prophets don't try to hide the fact that at various points throughout Jewish history, idol worship was widespread, and that there was a need to encourage a return to Judaism. So a story about a mass revelation that was subsequently forgotten might have been easy to spread at some points in time precisely because idol worship had taken over for generations, and thus nobody would have been surprised that their idolatrous parents hadn't told them.
I will respond to these criticisms in turn, and in so doing, a new and improved version of the argument will hopefully arise.
(G1) The events of the story were, according to the story itself, witnessed by an entire generation of an already numerous tribe/nation.
(G2) The story itself claims that the witnesses endeavored to initiate a chain of transmission from generation to generation – 'And you shall tell your child' –such that their progeny would never forget what they saw.
Jewish narratives are treated, by the religion, as myth – given that it bases rituals, retellings and re-livings upon them. But, myths can be based upon historical facts. The truth or falsehood, in terms of historical accuracy, of a myth is not a key factor in the worth of that myth. But, when some of the historical claims of a myth do lie within the verificatory grasp of a culture, that myth is unlikely to be adopted, unless its historical claims were seen to have stood up. Once a myth is adopted, however, and embedded into a religious culture, like the myth of the Garden of Eden, for example, its historical accuracy is no longer relevant to its worth as a religious myth.
G-narratives,even when their story lines are set a long time ago, are not completely beyond the verificatory reach of their audience, because, at the very least, the audience will know whether the story was passed down to them by the entirety of the previous generation. G-narratives in the body of Jewish narratives are an exception, rather than the norm. But they are significant for the following reason: it's difficult to believe that any g-narrative could have become widespread as a myth unless it had been passed down from generation to generation. The only generation that would have accepted a g-narrative, even as the basis of a myth, or so it seems to me, would be the generation that witnessed the key events of the story for themselves. Otherwise, they'd have said, 'I didn't see this, and no one ever told me about it before now!' If a g-narrative is widespread across a culture, however primitive, you'd have good reason to believe that its central story line, or something similar to it, actually occurred. To accept this thesis is not to revert to anything like an historiographical approach to Jewish narrative in general.
It's also worth pointing out just how few of the central Jewish narratives a reg-narratives. All of the stories that pertain to times before the emergence of the Jewish people fall short of being g-narratives. All of the narratives that weren't supposed to have happened before the entire nation also fall short.There are even narratives that talk of miracles that were beheld by the entire nation, such as the sun standing still for Joshua, that fail to be g-narratives because the story doesn't talk of an endeavour to pass the story on from generation to generation. The story of the exodus from Egypt and the mass revelation at Mount Sinai, which are both accompanied with commandments to keep the story alive, are some of the rare occasions in which a Jewish narrative can claim to be a g-narrative. In fact, very few religious or historical narratives outside of Judaism can claim to be g-narratives either.
In response to (P2), I have to make some concessions. It's true. A narrative transmitted down the generations can be subject to all manner of subtle and gradual evolutions. Imagine a massive inter generational game of Chinese Whispers. By the time that the message has reached the end of the line, its originator has died, and can't tell you whether its integrity has been preserved. Nevertheless, one would imagine that the main headlines of the story, even if all of the details became perverted, would remain constant down the chain. Any major rupture or change to the general plot-line, and any diminution of its most striking claims, would surely be noted by a public in love with its legends and folklore. But, we can imagine a gradual process of exaggeration, and we can imagine a gradual corruption of mundane details. For that reason, a widespread g-narrative cannot be trusted as an accurate history. Its religious function, thankfully, isn't to serve as an accurate history – because as I say, historical accuracy isn't the purpose of myth. But, one can trust, or so it seems, that its main claims must have had some basis in fact, however tenuous. An uninterrupted chain of testimony doesn't have the truth-preserving qualities attributed to it by Saadya Gaon and R. Yehuda Halevi, but it does justify the less ambitious claim that the story must have had some sort of grounding in fact. The story of the exodus and the revelation at Sinai is now a widespread g-narrative. This seems to justify the claim that an entire nation or tribe had some remarkable religious experiences,once upon a time, even if the finer details of the story can't be trusted as an accurate historical account.
I don't want to get into the whole question as to the reliability of Biblical criticism and the historical claims that are made in its wake. Inspired by Umberto Cassuto, I have my doubts about Biblical Criticism as a science. Notwithstanding, I think that the whole question is largely irrelevant to the philosophy of Judaism. Traditional Judaism relates to some of its texts as if they were written, word for word,by God Himself. The philosophically interesting question is: what does that attitude towards that text achieve;what effect does it have; why and how? Even though I'm dubious about the findings of Biblical Criticism, and dubious of their philosophical relevance even if they're true, I would like to assume, only for the sake of argument,that the Biblical Critics are right about the way in which the Jewish people slowly grew into one nation via an amalgamation of different tribes; that each tribe brought with it its own variously divergent religious narratives and traditions. I contend that even if we accept this assumption, a version of the Kuzari Principle can still get through. This would show, in turn, that (P3) simply isn't worth worrying about.
A tribe is unlikely to accept a g-narrative if they didn't witness the events of the narrative for themselves, or if they didn't inherent the narrative as a tradition from the previous generation. But, there is one important class of exceptions. At any point in the life of a tribe, outsiders can join that tribe.When they do, they often adopt the history of their new found tribe as their own. As a British Jew, I was taught British history, even by my parents, as if that history was my own, even when the historical events in question happened long before my ancestors became British. I have had conversations with American Jews in which they mock me and my kind for having lost the war of Independence against the Americans in 1777, but, in 1777 both their ancestors and mine were living in Eastern Europe! When outsiders join a tribe, they adopt its narrative as their own.
Let usimagine that tribe A has a g-narrative. Let us imagine further that members of tribe B or even the whole tribe joins tribe A. At that point, members of tribe B, who have joined tribe A, start to teach their children the g-narrative of tribe A as if it were their own history. It is still true to say that tribe Ais unlikely to have had a g-narrative in the first place unless they had witnessed its key events for themselves, or if they had inherited the narrative from the generation before them. Thus, it's still true to say that the existence of the g-narrative is good grounds for believing that its content is in some way grounded in fact. Even if new members of the generational chain of transmission (henceforth, the g-chain) find their way into that chain somewhat artificially. Nothing in this example is changed when two tribes merge and decide to adopt one another's narratives. When the narratives areg-narratives, their very existence, which allows them to play a role in the inter-tribal merger, is good evidence that their content is somehow grounded in fact.
Thus,even if the Jewish people and their narratives emerged after a long process of inter tribal merging, the presence of g-narratives in the resulting tradition is still good evidence that those narratives are grounded in fact. For that reason, it seems that (P3) is largely irrelevant to the Kuzari Principle.
In response to (P4): It is true that 'a book of the Torah' was discovered in the temple during the reign of King Josiah, according to Kings 2, chapters 22-3. Let us concede for the moment, that the book discovered was the book of Deuteronomy, or some forerunner to that book, as is the consensus among Bible scholars. It is interesting to note that the book of Deuteronomy, though it contains mentions of certain g-narratives, isn't the source of any of them. The book of Deuteronomy is generally just a re-cap of the previous books of the Bible, of both their narrative and legal sections.
There are, admittedly, a few new laws in the book, but from the context of the story of its 'rediscovery' in the temple, we see that King Josiah was impressed not so much with new information, in terms of new stories or new laws. What impressed King Josiah about the book seems to have been, if it was the book of Deuteronomy, the stirring words of rebuke that Moses delivers in it to the Jewish people. Moses warns the Jewish people, in the book of Deuteronomy, that if they sin, and follow other Gods, as they were doing in the time of King Josiah, that there would be great suffering and destruction. It was this information, more than anything else in the book that seems to have moved King Josiah to tears, and to renting his clothes. When King Josiah declares: '[G]reat is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us,' he sounds like a man who's had the fear of God driven in to him by the fearful threats of Moses in the book of Deuteronomy.
The 'discovery' of this book of the Torah is irrelevant to the Kuzari principle fora couple of reasons. Firstly, if it was the book of Deuteronomy, then it doesn't bear any relevance to Jewish g-narratives, as none of them originate in the book of Deuteronomy. Secondly, it seems that what the discovery of the book inculcated, consistent with it's being the book of Deuteronomy, was a new found religious fervour rather than a new found religion!
In response to (P5) I make the following point: the Biblical account of Jewish history, consistent with everything we know about religiosity in the ancient near east, paints a picture of a people in which syncretism and monolatrism were generally rife. If this is the case, then just because belief in and worship of other gods may have waxed and waned, there is no reason to think that knowledge of, and belief in the God of the Hebrew Bible, and the associated g-narratives ever disappeared. Instead, the God of the Hebrew Bible was often regarded, by the Jews of the Bible, as one of many regional gods competing for their affections. Syncretism and Monolatrism were the bane of the prophets' existence. 'How long will you waver between two opinions? If Hashem is God, follow him; but if Baal is God, follow him,'declared a frustrated Elijah who wanted the Jewish people to make their mind up. But there is no notion that Hashem had been forgotten about at any point,or that the transmission of g-narratives down the g-chain had ever been threatened. On the contrary, the Biblical critics would have us believe that the various tribal traditions and legends that went into the formation of the Bible stretched back into the very distant past.
(rKP1) A myth will not initially find any traction with a culture who know it to be historically inaccurate, although once it has been adopted and becomes culturally significant, then a culture will not abandon it merely because of its historical inaccuracies.
c. The entire generation becomes convinced, presumably only with a large amount of evidence, that a g-chain that was supposed to have reached them was broken – this doesn't seem to be the case with the small number of Jewish g-narratives,all of which seem to stretch right back into the mist of Jewish pre-history.
(rKP3) G-narrative scan be subject to slow corruption and exaggeration. Thus, the fact that ag-narrative is widespread among a contemporary generation of a g-chain is no reason to believe that that g-narrative presents an accurate history.
(rKP4) The original g-narrative, before any corruption or exaggeration, must have been sufficiently impressive in and of itself to have initiated a sustained desire to transmit the story down a g-chain.
(rKP5) There are a small number of remarkable and widespread g-narratives about the Jewish people, about mass revelation and divine deliverance. These narratives are still transmitted to the majority of Jewish children by their parents at events like the Seder Night, in which Jewish parents recount the exodus from Egypt for the benefit of their children. This ritual retelling is even conducted by a very large number of Jews who no longer believe in the historical accuracy of the narrative.
(rKP6) Given(rKP3), the fact that these g-narratives are widespread among the living members of the Jewish g-chain is no reason to trust the historical accuracy of the stories.
(rKP7) But,given (rKP2) and (rKP4), the fact that these g-narratives are widespread does provide good reason to believe that the story wasn't initially adopted by a generation to whom the story didn't actually happen, and that the story is grounded in fact even if it's been distorted, and that the facts, in and of themselves, were sufficiently impressive to generate the very long lasting feeling of cultural obligation to pass the story on down the g-chain.
(rKP8) We have no reason to believe that the details of Jewish g-narratives are historically accurate, but we do have reason to believe that they are grounded in extraordinary facts witnessed by an entire generation of the g-chain.
(rKP9) Therefore,we have good grounds to believe that an entire generation of the forbears of the Jewish people, or an entire generation of a tribe that would later amalgamate into an emergent Jewish people, were collectively witness to an extraordinary sequence of supernatural events, and events that would have been collectively understood as Divine revelation.
I contend that this revised Kuzari principle makes it rational to believe that the forbears of the Jewish people experienced amass revelation of Divinity and that there was a miraculous Exodus from Egypt,even if the numbers involved were very much smaller than in the Biblical account. I'm interested, as always, to hear people's responses!
Sam, this is interesting and the analysis of the argument is helpful. I'm still not convinced of its soundness though.
The King Arthur counterexample is a good one, and I don't think KP*4 does the work necessary to defeat it.
KP*4 assumes that points G1 and G2 are true, but also that the tribe came to believe G1 and G2 at the same time.
What if a tribe somehow started believing a G1-type claim like Arthur, which as we've seen can happen (some Greek myths might also qualify)? Every generation receives this tradition from their fore-bearers. At some point, people come to believe that the act of passing on the story is a part of the story itself. Maybe it's not explicitly stated, but the way the story is told makes it seem that the telling itself is significant. At this point, the tribe would start believing G2 but wouldn't run into the sorts of problems that are entailed by G2 being in the picture at the time that the story first came to be believed.
This seems like a quibble, and it is. I suspect that with a bit of time I could find a couple more, though you might be able to fix them. But actually I'm a little distrustful of the project as a whole here, applying analytical tools to the argument. The Kuzari principle's flaw is it tries to apply logic to an array of highly complex sociological phenomena. We don't really understand things like cultural memory and the development of mythos. We don't really understand how ancient Israelites saw the world. I'm not sure analytical tools can do very much work here at all.
Thanks Arieh, you point about the time at which G1 and G2 are accepted is a facinating one. I have fleeting feelings that its deeply relevant and potentially destructive to the argument, but then fleeting feelings that it can be overcome, or that its not as bad as it sounds.
Either way, it's a good point and I need to think about it.
I don't think there's anything inherently wrong with applying logic or analysis to this general topic, but your last paragraph still gets right to the heart of the matter. (rKP1)simply assumes too much about the processes by which myth was adopted in ancient cultures. This doesn't mean that the argument isn't sound, but that it hasn't yet proven to be sound. That is to say, we need more data. We need to know from ancient historians and anthropologists and the like, a lot more about these topics. But if we found out that (rKP1) and (rKP2) were true, then the argument would have a lot of force, or so it seems to me.
Finally, its worth noting, that the argument never sought to prove beyond any doubt that certain historical events occured; it rather seeks to provide epistemic warrant for a certain set of beliefs about the past. So, the argument isn't as ambitious as some people make out.
As always, thanks for your thought provoking arguments (and if I ever publish anything on this, I'll attribute the King Arthur example to you!!).
I've had a little think about your first point. Now I know why I both agreed and disagreed with it!!
It seems to me that, on the one hand, you're right. Conceivabley, G2 might only become a proper part of the story many years later, which would cover up a potential gap in the transmission of the story.
But, for any given G-narrative, that would be an empirical question – what sort of gap was there between the adoption of G1 and G2? And, how can we know, even if there *was* a gap, that the transmission of the core narrative nevertheless stretches so far back in time that it could only have been adopted by a people who knew that it was true.
Even according to the Biblical Critics, the story of the exodus (at least the G1 part) was known to the tribe/tribes that the story was about, already in the pre-history of the Jewish people.
This again increases the likelihood (because increasing liklihood is all that kuzari principle is good for) that the story streches back as a cultural narrative, pretty much all the way back until it was alleged to have happened; making its initial adoption unlikely, unless the story was true (albeit the story before it was exagerrated and corrupted over the generations), even if G2 was, itslef, a later addition to the story.
I'm not being very eloquent here. Do you get my point?
So, once again, we come back to you last point: we need to know a lot more about ancient Israelite culture and the birth of mythology in general. Notwithstanding all that you say, the Kuzari argument certainly could prove its conclusion – that we have epistemic warrant to believe in some sort of Divine interaction between the forbears of the Jews and God. All we need to know is how far back in time people were telling G1. G2 is simply a way of making sure that the narrative stretches all the way back. But if G2 is found to be a later addition to the narrative, the argument can still work, as long as we have evidence that G1, by itself, streches far back enough in time, as a traditional narrative, to ensure that its origional tellers had to have known whether or not the story was true.
I think Arieh's question is pertinant and you do nothing to answer it. In your very hypothosis you conceed that the whole theory can only work for a "g-narrative", but you never state that a normal myth can not change into a g-narrative at any given point. As such if the principal does not wrok for a normal myth it can not work fo a g-narrative either as all a g-narrative is is a morphed myth.
Only makes any sense at all if you *know* that the time gap between the two was very small indeed. Once you have the potential for even a few generations between the "event" and the "G1" and similarly between the "G1" and the "G2" that would surely be more than enough time for the whole myth to evolve.
Thanks for this Yoni. Yes, I accept that the theory will only work if there is some reason to think that a normal myth can't morph over time (or at least not over too much time) into a G-narrative.
I do have reason to believe this to be true, and if I ever publish anything on this topic, I'll take your point into consideration. Thank you.
I'm not sure the first part of (rKP1) is acceptable. Can it be rephrased, as in "A myth will initially find traction within a culture that thinks it to be historically accurate"?
Now the issues are clearer. What is the basis for determining why myths do or do not gain traction in a culture? The answer–whatever it is–comes from historical studies and interpretations of data. The answer is not one that comes very well from philosophy, or at least philosophy alone.
My whole series of Kuzari posts comes back to this basic fact, that no "principle" itself carries much weight in helping to answer historical questions. As I have asked with respect to the alleged revelation at Sinai, "if we have no evidence today of the single most extraordinary thing that's ever happened in the history of the universe, how much credence is appropriate for me to give?"
Yes, I can accept the amendment to (rKP1) though I'm not convinced that it's totally necessary.
The basic fact that you say you keep coming back to is certainly not in dispute by me. I agree: No principle itself carries much weight in helping to answer historical questions.
In many areas of philosophy, the philosopher has to wait to see what other disciplines discover. Think for instance of the effect that Einstein's theories about space and time have had over metaphysics. Philosophy has to be in conversation with other disciplines.
I am convinced that (rKP1) could only be made plausible by a great deal of historical and anthropological data and educated interpretation of that data.
1) Do you accept that my reformulation of the Kuzari argument (let's call it that, instead of the Kuzari principle), is better than other formulations? Better in terms of having fewer obvious holes and flaws, and in terms of being more persuasive, even if it doesn't actually convince you.
2) Do you accept that if all of the premises of the argument, as I have reformulated them, were shown to true (with the help of historians and anthropologists), then you'd actually have good reason to believe that something like the revelation at Sinai happened even though we don't have any 'direct' evidence of it?
As far as I'm concerned, that is the only power that the Kuzari argument could possibly hope for: the power to justify our belief in Sinai, or something like Sinai, without direct historical evidence. But you'd still need something like 'indirect' historical evidence; i.e., evidence about how myths were formed in ancient times. I'm not claiming that we can arrive at justified historical beliefs a priori.
I look forward to continued discussion with you, and to your answers to these questions. I'm certainly far from convinced that the Kuzari argument is even as strong as I suggested in this post. So, the discussion is really important to me. Best wishes.
Thank heavens I found this!
I've been looking for a more rigourous analysis of the Kuzari argument for months now!
Also going to take this material for a seminar I'm running for hineni.
Can you check out my blog and tell me what you think of the video in my first topic?
Yechonan, can you post the url?
I am not a biblical scholar but I would like to point out what I see as a flaw in the Kuzari argument.
b) there was an uninterrupted chain of transmission.
How do you explain the widespread belief that Jesus rose from the dead ?
One could say there was an uninterrupted chain of transmission here as well.
Either way I think the argument falls apart because you cannot prove that the events occurred as written. We have no way to prove how many people did or did not witness the events despite the claims for uninterrupted transmission.
For a total different explanation: http://torahleadership.org/categories/kuzariaudio.mp3.
Firstly, I appreciated my contribution to this post is somewhat late, but I have only just come across this blog.
1)Surely what underpins the great deal of value that Orthodox Jews place on the Torah is that each sentence has theological worth in that it is inspired by HaShem – indeed that is the justification of all exegesis and Halakha. However, if many of the aspects of the stories are human fabrication (presumable this would include certain details of the event and laws we derive from them), where is the religious justification to follow them?
I notice you make a very interesting and (in my opinion) correct observation in terms of internalising HaShem, making him more than just a propositional truth, by way of following the laws laid out in the Torah. But if these laws are retrospectively contrived by man – in order to convey a moral message – then, although they may be deeply meaningful narratives, there appears to me to be no real theological justification for following them.
Indeed, you say yourself (unless I have misread you), that if we make-believe notions concerning HaShem, then these notions hold greater influence for us because they become more than mere propositions. So too, could the author of the Torah not make-believe HaShem, in order to provide more practical strength to the author's teachings?
I am not saying I believe what I have just written, but it would be interesting to have your opinion.
Thank you Dominic for your comment and for engaging in my work.
First: a disclaimer… much of what I post up here is a work in progress and my views on a lot of this are in flux.
I don't actually deny that each sentence of the Torah has theological worth (although I'm not sure what that means, I guess you mean something like very deep significance). And, nowhere do I say that the stories are human fabrications.
So I hope that that clarification helps to remove some of the urgency of your first question. But to clear up the confusion, I can state the things that I do think, that may have lead you to read me in the way you did.
ii) I do think that, even if Hashem wrote every single work of the Pentateuch and handed it to Moses, it doesn't mean that the stories contained in the Pentateuch happened, as they are reported to have happened. Why? Because God didn't necessarily write a history book. He wrote a Torah; whatever that is.
iii) I do think that even if you don't believe that certain 'historical events' reported in the Torah happened, you should still make-believe that they did.
iv) I think that, because God was involved with the inception of our religion in Sinai, we have reason to believe that he wants us to engage with it, even as it evolves and changes over time.
vi) If you have reason to believe that God actually wants you to treat the Pentateuch as word for word and letter for letter, his creation, and if you have reason to believe that God wants you to respect the halakhic system as it has developed over the years, I now think that you have ample reason to commit Orthodox Judaism, even without belief that God wrote the Torah word for word (although I'm happy to believe that he did), and even without belief that the historical narratives of the Torah actually occurred as described.
Does that help to clarify the position, and to answer your first question?
Yes. I think it is theoretically open to the non-believer to think of God as a human construct. And, I think that our best reasons for disagreeing are bound up with religious experience and the sensus divinitatus.
Warm regards and thanks again.
Thanks for answering my questions. Just a quick follow-up one, though. Perhaps it's a poor question but, what reasons do you have for thinking that: "God was involved with the inception of our religion in Sinai"?
I think there may be two possible answers here. 1) that it is simply what is stated in the Torah and the Torah is divinely inspired by God. But there is obvious circularity here, so I don't like this answer. 2) it validates (strengthens, gives meaning to, etc.) orthodox practice, so whilst I don't really believe it to be the case, it another make-belief in itself worth keeping.
I prefer 2), but also feel in inadequate. I don't think 2) rules out any belief in God, it would just make God an unknowable being and halakha the Jewish way of relating to God or living a God-orientated life. But this response is inadequate for me mainly because it leaves open the claim that: "for the ancient Israelite's/Rabbis, mitzvahs/halkhha is the way they related to God, but we in the 21st century feel eating pig (a stupid example) is the best way to live a religious life". I see no way of holding 2) and being able to give a good response to this claim. But, perhaps you can?
Or more likely, you may have a 3rd and better option (that you yourself hold), so I would be interested to know what it was.
I hope this is clear?
I agree that your option (1) would be circular.
Option (2) might work for some people, but it doesn't work for you, and it doesn't work for me.
I think my option (3) would be based upon some revision of the Kuzari argument (hence the post above) that doesn't bring us a heavyweight conclusion that the Pentateuch was word-for-word authored by God, but might deliver for us the conclusion that it is probable that some unprecedented religious experience occurred for some mass of our ancestors at the dawn of our religion. Once you believe that that is probable, and once you're convinced that the Jewish religion is a great vehicle for continued religious experience in your own life, I think you might have warrant to believe that some sort of revelatory event occurred at Sinai.
This is just a sketch, and I'm really not as sure as I was, when I wrote this post, which wasn't all that sure in the first place!
To be sure, "the Kuzari Principle" is a 20th century invention, and far from R' Yehudah haLevi's intent.
1:13. The Rabbi: That which are describing is religion based on speculation and system, the research of thought, but open to many doubts. Now ask the philosophers, and you will find that they do not agree on one action or one principle, since some doctrines can be established by arguments, which are only partially satisfactory, and still much less capable of being proved.
So, a bunch of rabbis focusing on outreach thought that invoking proofs would convince people. Now that Postmodernism is in vogue, that's not all that true. Even among people who think they consider proofs the surest way of knowing things, when it comes to actually being convinced, we don't think that way.
Besides, any psychologist would tell you that a decision that we invest in as deeply as religion isn't going to be objective. In such cases, the mind justifies what the heart already concluded.
What Rabbi Yehudah haLevi does argue in section 1 is that tradition is a more sound justification for knowledge than philosophical proof is. Therefore, he certainly would not be busy trying to give our trust in tradition a philosophical basis!
Mica… I completely agree. I can't remember if I wrote it in this blog (which is from a long time ago now) or elsewhere… but I'm convinced that the Rihal had no intention of formulating an argument of this form – it's merely an argument that's been based on his words – that's all.
In fact, Saadya Gaon comes much closer to advancing something like this as an argument.
I'm convinced that the Kuzari as a book takes the stance that arguments can somehow soften you up, but religious experiences (be they the dreams in the book, or the experience in the cave) is what really undergirds faith and even conversion.
Even so, it's philosophically worthwhile to take this new-fangled argument, that has been superimposed onto the Kuzari and discuss whether or not it has any merits in its own right.
There is an important distinction between what a person believes and what that person ought to believe. The first is of most interest to the psychologist, while the latter to the philosopher. Are you saying that the (normative) philosophical project of epistemology is irrelevant with respect to religious belief?
2) You write: "What Rabbi Yehudah haLevi does argue in section 1 is that tradition is a more sound justification for knowledge than philosophical proof is." Please can you explain in more detail what you think HaLevi means by this? That is, in what way is tradition a more sound (better??) justification for knowledge than philosophical proof? And, in particular, what does "knowledge" denote in this context?
3) You write: "Now that Postmodernism is in vogue …" Please can you explain what you mean by this?
1- The question the king asked the rabbi was why he believed, not why he /should/ believe.
But in any case, if we found out that philosophical proof cannot work, because it requires a level of objectivity humans are incapable of, and it requires non-empirical first principles, ie postulates about things other than physical objects, before we even start logical reasoning. In other words, the proof is a huge edifice built upon some set of self-evident givens. But what set of non-physical givens are self-evident?
This is why the Scholastic project was given up on, why philosophy went on to debates between the Realists and Idealists and eventually goes through Kant's "Copernican Revolution".
The option of using philosophical proof was taken off the table; it's not even a possibility in the ideal.
So, the question is, what a "good reason". Given what I said above about the problem of picking out postulates or even judging which lines of reasoning is sound, proof is not as strong as a reason as it seems.
To Rihal, trust in one's tradition is a better justification. In his day, perhaps a majority of the world belonged to Abrahamic Faiths who agreed on these things.
Nowadays, we are more likely to get Existential or neo-Kantian, and rely on our own first-hand experience.
In other words, I don't keep the halakhos of Shabbos because I have a proof that the world was creator, that the Creator gave us the Torah, that the Torah included the Shabbos and defines a halachic process, etc…. I keep the laws of Shabbos in all their obscure detail (like everything that goes into just making a cup of tea according to halakhah) and find that their salvific effect argues that halakhah is from G-d, and thus argues for Sinai and creation.
3- Post-Modernists not only have a hard time agreeing on non-physical postulates, they confuse that with believing they exist. In post-Modern dialog, people don't speak of what is true in the metaphysical or moral domains, they speak of what is true *to them*. Because these things can't be objectively proven, or even can justifications in general be easily shared, the post-modernist confuses the personal nature of a justification with the subjective nature of the conclusion.
As a metaphor: Mathematicians tend to treat the "elegance" or "beauty" of a proof as indication that it's more likely to be sound. After all, we expect truth to have a certain coherence; that's what Occam's Razor is all about.
Beauty is an aesthetic judgment. It's personal. As they say in Hebrew, "About taste and scent, there is nothing to disagree." And yet, most people like chocolate. There is something objective about chocolate that makes it likely to be desirable by most humans. Just as there are objective features of a math proof that will produce an overwhelming consensus about its aesthetics.


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Devastating hospital cuts that are happening everywhere across the province.
A sweeping plan for health reform that covers regional health governance (LHINs), home care, primary care and public health.
Ontario is heading into its ninth straight year of real-dollar cuts to public hospitals' global budgets. This is the longest stretch of hospital cuts since the inception of public health care. As a result of the Wynne government's funding cuts that have dropped Ontario's hospital funding levels far below the rest of the country, local hospitals are announcing round after round of devastating cuts. In the southwest, all money for whole ranges of surgeries has run out since January or even earlier, leaving patients languishing on wait lists until after the next fiscal year starts (after April). Entire small and rural hospitals are again under threat in areas such as Minden. Hospitals like the one in Quinte West are under threat of losing virtually all surgeries. Massive job cuts that deprive our local hospitals of decades of experience and leave them with severe staffing shortages have been announced in communities such as Windsor where more than 160 RN positions are slated for the chopping block. Cuts — including operating room closures, wholesale closure of local birthing units, devastating bed closures, eradication of hundreds of front-line and vital support staff positions and cuts to vital health professionals' services and clinics — are happening from Midland to Kitchener and Sarnia to Kawartha Lakes and beyond. Major cuts have already swept across Ottawa and Northeastern Ontario and more will be coming if they are not stopped. Ontario has already cut hospital services and patient staffing to lower levels than any other province.
In recent weeks, the Ministry of Health has delegated the Local Health Integration Networks (LHINs) – Ontario's cabinet-appointed regional health governance entities – to conduct public consultations on the Minister's sweeping health reform plans. This means the LHINs are now conducting consultations on expanding their own powers, a clear conflict of interest. During the sessions, the LHINs give participants a presentation, ask a set of questions, and collate input. The Ontario Health Coalition has received numerous calls and emails complaining about the process. In one session, participants were not allowed to see the summary of their input. In another, after giving their presentation, the LHIN ran out of time to actually consult with participants. Everywhere, people are wondering how the LHINs can be trusted to accurately convey the feedback — much of which is critical of the LHINs' processes and activities — to the Minister of Health. Public policy creation is not included in the LHINs' legislative mandate; they were created under legislation and are responsible to the Legislature, not to a particular political party. Moreover, the legislated requirement for the government to review and evaluate the LHINs was never completed. The use of what are essentially crown corporations to engage in political work of this sort is not appropriate. Furthermore, there are widespread rumours that health reform legislation will be unveiled in March. If this is true, then the consultations are meaningless, as the health reform legislation is already written.
The Ontario Health Coalition is calling for a formal, on-the-record, proper consultation on the proposed health reform plans with adequate time for Ontarians to give meaningful input before legislation is introduced. The Coalition is also calling for Ontario's government to restore hospital funding levels to at least the average of the rest of Canada to stop the cuts and privatization of our vital local hospital services.
For more information: Natalie Mehra, Executive Director (416) 441-2502 (office).


"Let their minds fill out the shot.."
The only photography training that I ever recieved, short of online workshops recently, was during High School. I joined the Yearbook group for all the wrong reasons. It would give me this full period of time during the school day that I could wander around, even offsite at times under the guise of "yearbook activities." It gave me a pass to hang out with any clubs I wanted. Football, baseball, cheerleading or band. I could shadow any organization in the school and it was perfectly okay. I eventulaly met my wife, a band chick, through this newfound freedom to explore the school with a camera.
Back to the training, though. They sent us to this Olin Mills or Herf Jones workshop to learn compositional style and camera fundamentals. I was a teenager and remember hardly anything from the class except for the girl that oddly enough, paid attention to me..
As the "photo editor" (ha ha) for the yearbook and working as a trade-school sort of arrangement for a local newspaper, I developed a pretty passible darkroom skillset. I loved the develop photos.
Which brings me to this image from the Holiday photowalk, this weekend.
The head of the yearbook organization was this really effective, mildly crazy, super-intense ex-Cop-turned-english teacher named Jim Reeves. I always sort of imagined him as a strange mashup of Jimmy Buffet, Ernest Hemmingway, Dirty Harry & Steve Jobs. I'd pour through the photos of the others (far better photographers than me, by the way) and he'd pour through my list and pick out the best.
Like Steve Jobs, he'd thumb through the photos into two piles, all the while, saying outloud "crap. crap. crap. decent. crap crap crap decent. crap crap crap crap... " until the stack of paper was reduced two a tiny piles of decent images and a large pile that would immediately find itself into the wastebasket.
As I took this shot, I thought of Jim Reeves... He would applaud the action shots of people and of photos of innanimate objects, he'd tell me..
"Let the viewer's mind fill out portions of the shot, it's okay if everything isn't in the frame."
I've improved in camera handling since then but I don't think I ever did get the nack for natural - epic composition and I constantly struggle with when it's OK to exclude a portion of the shot. But, I did get that girl's phone number from photography camp. However, to paraphrase the sitcom, "Kids, this is not how I met your mother..."
No Wide Angle? No Problem!


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            Apache log4net™ SDK Documentation - Microsoft .NET Framework 4.0

LoggerRepositorySkeleton.OnShutdown Method

 Notify the registered listeners that the repository is shutting down

        [Visual Basic]

Overridable Protected Sub OnShutdown( _
   ByVal e As EventArgs _
)

        [C#]

protected virtual void OnShutdown(
   EventArgs e
);

Parameters

          e

Empty EventArgs

Remarks

 Notify any listeners that this repository is shutting down.

See Also

LoggerRepositorySkeleton Class | log4net.Repository Namespace
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redpajama_set_name: RedPajamaGithub


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Luther-
People get pretty stupid about standards, especially when it comes to people with various disabilities. I'd like to say it's due to them genuinely not knowing better, but I'm not sure.
Seido has a lot of programs for people with disabilities. Tadashi Nakamura (Seido's founder) is very big on karate being for everyone. He practices what he preaches - his program for the blind is very big. Every year at the organization's tournament, there's a demonstration by the people with disabilities. The part that sticks out most to me is that they are responsible for the same syllabus content as everyone else (when appropriate; people in wheelchairs don't have to demonstrate kicks, for obvious reasons). Obviously there's a difference between a blind person doing a kata and a person who isn't blind, but all the movements and techniques are done, and aren't prompted; the only prompts are space/boundary prompts. Before I was a student there, my dojo had a student with Down's Syndrome. It took him 8 years to reach brown belt (average is around 4 years). He wasn't held to the same standard as everyone else, but he had to display every technique from the syllabus without any prompts in order to promote. He didn't have the same power and fluidity in movement as everyone else, but he demonstrated everything he was asked.
Rank is such as personal thing. It's all about spirit, attitude, and growth. Anyone else's abilities or disabilities don't elevate or degrade my rank. I know if I put in the work. I know if I'm truly worthy of holding my rank or not. Makes no difference what rank the next guy is holding and if he/she's worthy of not.
A school in my former organization offered to let me keep my old shodan rank (without me asking anything about rank) when I was looking into getting back in to karate. All I could think was I have no business wearing a black belt that I haven't worn in 15 years. My current sensei said I wasn't allowed to wear it (without me asking him), to which I responded "I don't want to wear it. All it would be at this point is a glorified Halloween costume." He laughed and said "that's an interesting way to look at it."
Posted: Fri Oct 02, 2015 7:23 am Post subject:
To further my previous post...
https://m.youtube.com/watch?feature=plpp&v=VqvthjPu9aA
Seido's program for the blind.
Posted: Fri Oct 02, 2015 11:50 am Post subject:
JR 137 wrote:
Nice...very nice. It helps that Kancho Nakamura supports it; this is evident by seeing him in that video.
Posted: Fri Oct 02, 2015 3:05 pm Post subject:
From what I know, Kaicho Nakamura is very much involved with it. I think he's got more of unofficially an assistant role in; pretty sure he feels the gentleman that was giving the interview of sorts is far more of an expert in the needs of that population. More of a 'here's the syllabus and how I teach normal sighted people, what adaptations must be made and how can I help?' I've only met him once, but by all accounts and everything I've seen, he's the central figure in everything, no matter how big or small. In a good way, not a control freak way. He has also been grooming his son to take the helm at the appropriate time, and his son is doing a very good job of taking it into the current generation. Kaicho strikes me as a guy who takes full command of what he does well, and has no problem delegating to people who would do better than he can when appropriate. Unfortunately, that's not common enough with some of the egos involved in MA IMO.
Posted: Sat Oct 03, 2015 2:20 pm Post subject:
Solid post!!
Oh...btw...Yeah, I'm a big stupid moronic disrespectful ignorant pig idiot for calling Kaicho Nakamura a KANCHO!!
It would only be disrespectful if it was intended as such. Way too many titles out there to keep track of IMO. I'm not a native Japanese speaker; my only Japanese is dojo Japanese, but I believe both are used for heads of orgs. I think technically speaking, kaicho is head of the kai, or organization, whereas kancho is head of the house (aka school) when translated. A lot of organizations use one or the other interchangeably, or different titles altogether. Nakamura translates kaicho as chairman in a lot of places. I'm pretty sure Mas Oyama went by kancho before he took on the sosai title (if he was called sosai before he died?). Nakamura refers to Oyama as kancho in his autobiography.
I'm surprised no one has used the title honcho. Most people think it's Spanish in origin, but it's actually Japanese. Means squad leader. I think the yakuza used it, thereby ruining it for the rest of them. Maybe not though.
Reminds me... If you haven't read Nakamura's autobiography, it's pretty good. Talks a lot about the old days of Kyokushin, the politics that started to occur after he came to the US, and the behind the scenes politics of the 1st World Open. If you like to read and have time.
Posted: Sun Oct 04, 2015 10:29 am Post subject:
Very interesting post; solid!!
In our little neck of the woods, Kaicho is President, and Kancho is Vice-President, yet, in our By-Laws, Kaicho and Kancho are addressed as you've stated in your first paragraph, and the President/Vice-President is in brackets beside actual meanings.
No, er, I mean yes, I've not read Nakamura's autobiography, but I'd love to read it. Where could I buy it, and how much?
http://www.seido.com/store/books/book-human-face-of-karate-english
Bought my copy from Seido honbu. $25. Cheapest I've found it. It's required reading for Seido students, but quite a good read for karateka and MAists in general. It's not about technique, like most other books. Yes, I'm a bit biased. I think most non-Seido people will lose interest in the very last chapter when he talks about Seido and its current policies, but being in your position, you may find his views interesting, even if you don't agree with them as he gives his justification of why he set the policies he set, such as the move from bare knuckle to wearing protective gear, when actual contact sparring starts, etc.
He also briefly talks about being shot by Kyokushin guys after his split.
An interesting thing I didn't know before I read it was that he is the one who devised the belt system in Kyokushin. Before he made his appeal to Oyama, they only had white and black belt (possibly brown too, but I have to check).
Thank you for the link, JR 137; I just purchased the book and look forward to read it from cover to cover with an open mind as well as an open heart!!
He was SHOT?!?!?!?!?! and by Kyokushin guys
I wonder if Oyama received Nakamura's appeal about the belt system in Kyokushin eagerly or with a sour distain? I suppose that I'll find out when I read the book!
Posted: Mon Oct 05, 2015 4:42 am Post subject:
I started typing a bunch of stuff, then deleted it. You'll see (or read) it in the book. It's a pretty good book. Not a Pulitzer winning work, but quite good nonetheless IMO.
I think he holds back a bit when discussing the ramifications of leaving Kyokushin, as he still had a lot of love for Oyama, and a lot of it wasn't Oyama personally, but those around him.
Had he had a coauthor who sensationalized his story instead of translating and organizing it, it could have been a lot more "exciting," but it would have lost its essence as being his own work IMO.


The differentiated fee system is based on two equally important parameters: the country's Gross Domestic Product (GDP) per capita and the size of the operational budget of the member institution.
For members which are networks including several countries the scoring regarding GDP will be calculated as an average of the countries involved. The EC will ask members to send the secretariat documentation on their operational budget. Data on GDP per capita is available on the Internet, but the data used will always correspond to the previous year. Scorings will be updated each year by the Secretariat.


text:
Yahoo Offers Two More Domains for Mail
So were you not getting that desired username on Yahoo!Mail , now is the time to get the same. Yahoo is Offering two more domain names that its users can use for their Emails. The two new listings are Ymail.com and RocketMail.com . For the uninitiated these two domains already point to mail.yahoo.com and they are going to have same features too.
The two domain names would be offering all the features of the standard Yahoo! Mail and this gives the users a choice to get the desired usernames, as Yahoo! Mail being one of the oldest and most popular web mail service most desired names were exhausted. A quick web search reveals that RocketMail was one of the earliest free web mail services and was acquired by Yahoo in 1997 ( courtesy Wikipedia )
With the advent of multiple domain names as in the case offered by Microsoft (live.com and hotmail.com) signing into Yahoo! services may now require complete email Ids as against just Usernames till now.
It would be interesting to see whether this is just an attempt to thwart the advances of Gmail or it comes out to be another feather in the cap of Yahoo which is by and large the most popular web mail service followed by Hotmail of Microsoft. Reason being both of them are coping with the features offered by Gmail and especially Free pop and IMAP which are offered by both Yahoo and Microsoft as paid upgrades.
Nevertheless go get your customized ID now before that too runs out. Get your Yahoo! ID
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Anonymous Jun 27, 2008, 5:32:00 PM
ya that's a very step taken by yahoo
because most of people going to use some other email service because they are not able to get the desired username
but these two new domain names will help users to find their desired username on yahoo!
Yahoo needs the transition back to itself, and this is a pretty good ploy to do so.:)


Tall dress by Influence Tall, Stand collar, Cropped sleeves, Floral print, Say it with flowers, Regular fit - true to size. Trend focused and with a keen eye on the catwalks, Influence Tall gives your knitwear, dresses and jersey separates those all-important extra inches. Steal the spotlight in its pretty dresses and maxi skirts that take silhouettes to new lengths with lace trims, prints and pleats.


text:
BannerHealth.com
Our blog featuring healthy tips,
expert advice and inspiring stories
Better Me
Have you listened?
Bedside Stories highlights captivating personal stories that take place behind the scenes in health care.
By Regan Olsson , Contributing Writer
Exercising Outside During COVID-19
Regular physical exercise is good not only for you physically, but also mentally. And during this uncertain time, it can be an anchor to remain grounded, and sane, through the storm.
While many states have stay-at-home and shelter-in-place orders, it's no surprise that most gyms and fitness centers are closed. In light of these closures, if you are a regular exerciser you may wonder if it's safe to exercise outside during the pandemic.
The short answer is "yes," said Janet Conner, an infection preventionist with North Colorado Medical Center. "Unless you are outside walking, running or biking with someone who is coughing, sneezing or has a fever, you are likely not at risk," Conner said. "Your own neighborhood is the safest place right now, because you can maintain social distancing and easily keep your distance from others."
However, a Belgian-Dutch white paper released in early April sent some people in a tizzy about the safety of outdoor exercise when researchers proposed joggers and cyclists – or those breathing hard, exhaling, coughing or sneezing – should actually be 65 feet from others. These distance guidelines are much further than what is being recommended by the Centers for Disease Control and Prevention (CDC) and the World Health Organization.
The white paper referenced that someone breathing hard while running or cycling will "leave" viral particles in the air that someone behind them may inhale. By staying further apart from someone, it would give these particle droplets time to "move to the ground."
Although it has not yet been peer reviewed, it has led to a huge debate on how likely these particles would make someone sick. Can you avoid exposure while exercising outdoors? Here's some reassuring news.
"The UV light of the sun will kill SARS-CoV-2 as well as other viruses and bacteria," Conner said. "The virus is also suspended in water and mucous droplets that settle out of the air, and with any wind currents, it will blow away. If you're heeding social distancing, your risk is extremely low of inhaling the virus."
If your indoor workouts are giving you cabin fever. Conner has these tips to ensure your safety while exercising outdoors:
1. Heed Social Distancing
If you plan to head outdoors for a walk, run or bike ride, maintain your distance – 6 feet between you and others. If you are hiking, choose a less popular trail or go at less crowded times. As exciting as it may be to gather at a park or neighborhood for an outdoor workout, don't use outdoor exercise as an excuse to ignore social distancing.
2. Avoid Touching Your Face
"Always avoid touching your face unless you know your hands are clean," Conner said. "A good way to know is imagining the virus as glitter. What would you do to prevent getting glitter in your eyes, nose or mouth? If it was on your hands, you'd wash it off."
3. Wash Your Hands
Wash your hands before and after your workout with soap for at least 20 seconds
4. Stay Home If You're Sick
If you have a fever, cough or are having difficulty breathing, stay home away from others to prevent "sharing" germs with others.
5. Don't Go Overboard
Now is not the time to overdo it in the fitness department. If you aren't used to a certain kind or amount of exercise, start out slowly to reduce your risk for overuse or repetitive use injuries.
What about wearing a mask?
It depends. If you'll be exercising in an area where you'll be crossing paths with lots of other people, it wouldn't hurt. The CDC recommends wearing a mask in public settings where it's harder to stay away from others, such as grocery stores.
When it comes to exercising, however, masks can be cumbersome and stifling for some. Instead find less crowded areas and avoid peak hours, so you can leave your mask at home.
"Masking does more to prevent the wearer from spreading germs than it does to prevent exposure to germs from others," Conner said. "If you're not ill and maintaining social distance, a mask isn't necessary. Remember that fitness clubs and gyms are closed because it is not possible to achieve and maintain social distancing in indoor venues such as these."
Want more tips to ensure you and your family's safety during the pandemic? Check out these helpful COVID-19 articles on the Banner Health blog. For the latest information on the evolving situation, visit BannerHealth.com or the CDC.
COVID-19 Infectious Disease Fitness Wellness
You Don't Have COVID-19, But Is the Pandemic Making You Sick?
"What Was I Saying Again?" Six Common Causes for Brain Fog
What to Expect When You Get the COVID-19 Vaccination
Impostor Syndrome: What Happens When You Feel Like a Fraud
Can You Overdose on Vitamins? Watch for These Symptoms
Can COVID-19 Really Cause Erectile Dysfunction? What Men Should Know
Your Tasty Comfort Foods Get Healthier with 9 Smart Strategies
8 Things Your Feet Can Tell You About Your Health
4 Tips to Cool Down Nocturnal Heartburn
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Protecting our environment through increasing our biodiversity commitments, minimising our carbon footprint, reducing leakage and encouraging greater water efficiency.
Ensuring we protect our environment is really important to you. In particular you think we should save water by reducing the amount of leaks on our network and encouraging people to be water efficient. You also think it's important we minimise the impact we have on the environment.
We're committed to a wide and diverse biodiversity plan that will see us enhance our local environment for all to enjoy.
*Ml/d = megalitres a day.
We want to encourage people to think differently about the water they use. By raising awareness of water efficiency and continuing our metering programme we hope to reduce the amount of water used by each customer from 132 litres a day to 128 litres a day.
Pumping water takes a lot of energy. By being careful about where we source our energy and investing in new technology we hope to cut carbon by 5000 tonnes by 2020.
We're also committed to keeping our leakage level at 70.5Ml/d or lower.
We'll continue working with organisations such as The Wildlife Trust to enhance biodiversity on 66 acres of company land.


We've been hunting Carmen Sandiego across the globe and through space and time for nearly 35 years. Now the notorious thief launches the first in a series of capers within the virtual world of Google Earth. Can you find her before she makes off with the Crown Jewels? Probably—it's not that hard.
The original Where in the World is Carmen Sandiego, released in 1985 on PC from Broderbund Software, gave PC gamers a unique new way to learn about the world. Players travelled to exotic locales, gathering pun-riddled clues as to the location of Sandiego and her V.I.L.E. henchpersons. Their relentless pursuit was rewarded with fun bits of geography trivia embedded in their brains for the rest of their lives, like a Rockapella tune.
These days, if folks want to know about geography, they can simply hop on Google Maps and see a 3D representation of popular destinations around the world. It's the perfect setting for a new series of Carmen Sandiego adventures, courtesy of a partnership between Houghton Mifflin Harcourt and Google.
Visitors to Google Earth via the website or various apps are given the option of catching Carmen Sandiego.
Characters are modelled after their appearance in the new Carmen Sandiego cartoon on Netflix.
It seems Carmen has made off with the Crown Jewels of England, one of her favourite targets. In order to determine where she went next, players must travel to popular London landmarks, gathering clues from witnesses.
When a landmark is selected, the Google Earth globe smoothly shifts to its location, rendering it as a basic 3D model. It's a very cool effect.
The game is very simple. Three clues hint at your next location. Hitting the aeroplane icon offers up a multiple choice selection of destinations. Choose the right one and a quick pixelated cutscene will play before clue gathering begins anew. Choose incorrectly, and the residents of the next town will tell you to try again.
The first Where on Google Earth is Carmen Sandiego case is very brief, hopping between five cities before you can apprehend the culprit.
It's not challenging, especially if you've been playing Carmen Sandiego games all your life. But it is a fun little diversion and a cute combination of today's tech with an edutainment legend. Now do it, Rockapella.
I just did one case from the Google Earth version and it's way too easy, but still took me back to my childhood.


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Q: Making tagsoup markup cleansing optional Tagsoup is interfering with input and formatting it incorrectly. For instance when we have the following markup
Text outside anchor
It is formatted as follows
Text outside anchor
This is a simple example but we have other issues as well. So we made tagsoup cleanup/formatting optional by adding an extra attribute to textarea control.
Here is the diff(https://github.com/binnyg/orbeon-forms/commit/044c29e32ce36e5b391abfc782ee44f0354bddd3).
Textarea would now look like this
<textarea skip-cleanmarkup="true" mediatype="text/html" />
Two questions

*

*Is this the right approach?

*If I provide a patch can it make it to orbeon codebase?

Thanks
BinnyG

A: Erik, Alex, et al
I think there are two questions here:
The first Concern is a question of Tag Soup and the clean up that happens OOTB: Empty tags are converted to singleton tags which when consumed/sent to the client browser as markup gets "fixed" by browsers like firefox but because of the loss of precision they do the wrong thing.
Turning off this clean up helps in this case but for this issue alone is not really the right answer because we it takes away a security feature and a well-formed markup feature... so there may need to be some adjustment to the handling of at least certain empty tags (other than turning them in to invalid singleton tags.)
All this brings us to the second concern which is do we always want those features in play?  Our use-case says no.  We want the user to be able to spit out whatever markup they want, invalid or not.  We're not putting the form in an app that needs to protect the user from cross script coding, we're building a tool that lets users edit web pages -- hence we have turned off the clean-up.
But turning off cleanup wholesale?  Well it's important that we can do it if that's what our usecase calls for but the implementation we have is all or nothing.  It would be nice to be able to define strategies for cleanup.  Make that function plug-able.  For example:
* In the XML Config of the system define a "map" of config names to class names which implement the a given strategy. In the XForm Def the author would specify the name from the map.

A: If TagSoup transforms:
Text outside anchor

Into:
Text outside anchor

Wouldn't that be bug in TagSoup? If that was the case, then I'd say that it is better to fix this issue rather than disable TagSoup. But, it isn't a bug in TagSoup; here is what seems to be happening. Say the browsers sends the following to the client:
After

This goes through TagSoup, the result goes through the XSLT clean-up code, and the following is sent to the browser:
After

The issue is on the browser, which transforms this into:
After

The problem is that we serialize this as XML with Dom4jUtils.domToString(cleanedDocument), while it would be more prudent to serialize it as HTML. Here we could use the Saxon serializer. It is also used from HTMLSerializer. Maybe you can try changing this code to use it instead of using Dom4jUtils.domToString(). You'll let us know what you find when a get a chance to do that.

A: Binesh and I agree, if there is a bug it would be a good idea to address the issue closer to the root.  But I think the specific issue he is only part of the matter.
We're thinking it would be best to have some kind of name-to-strategy mapping so that RTEs can call in the server-side processing that is right for them or the default if it's not specified.

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