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Toward a New Money Reality and a Quantum Economy – A Visionary Look at How Money and The Economy Can Become Connecting Forces for a New World – By Laurie Hyland
Jay Owen February 3, 2014 Trendspotting
Toward a New Money Reality and a Quantum Economy – A Visionary Look at How Money and The Economy Can Become Connecting Forces for a New World. Email: [email protected]
Laurie Hyland, a financial advisor soon to give a finance course for The Shift Network and already working with Barbara Marx Hubbard, has written the book below and created a section of it about 'the old rules of finance now becoming the new rules of finance.'
Chapter 7: The Birth of Quantum Economics
We have seen how the influence of the Newtonian/Darwinian Worldview on Traditional Economics led to a hardened belief system. For embedded in Traditional Economics is a set of rules. These rules have become the way we've implemented and acted out our economic beliefs.
Now we will take a new belief system rising out of quantum physics and weave it into our current economic system by suggesting new rules. These rules are not the final word on this topic, but rather a way to disengage from the Traditional Economic belief system
During this exploration it will be useful to remember the quantum Principle of Complementarity, "our everyday senses [are] not to be trusted to give a total view of reality. There is always a hidden, complementary side to everything we [experience.]" Thus, as we attempt to name new rules for the economy, we will look for the hidden side of our current rules. This will become clearer in the next several pages.
To begin, we will list the old rules of Traditional Economics and compare them with potential new rules of Quantum Economics. An explanation of each set of rules will follow.
Traditional Economic Rules – Quantum Economic Rules
Traditional Rules à Potential Quantum Rules
Closed, Static, Linear System Becomes Dynamic, Open, Active System
Maximization of Utility Becomes Holistic Utility
People Are Rational Becomes People Are Multidimensional
Labor as Commodity Becomes Labor as Resource
Equilibrium of Supply and Demand Becomes Expanded Supply and Demand
Profit Maximization Becomes Profit Optimization
Shareholders' Profit Becomes Stakeholders' Profit
Business Cycles Becomes Business Progression
Free Market Becomes Flowing Exchange
Social Safety Net Becomes Conscientious Connection
Gross Domestic Product Becomes Gross Satisfaction Indicator
Finite Resources Becomes Unlimited Potential
Predictability Becomes Adaptation and Learning
Deficit Spending Becomes Dynamic Spending
Laissez faire Distribution Becomes Responsive Distribution
Fear Becomes Confidence
A Closed, Static, Linear System Becomes a Dynamic, Open, Active System.
Traditional Economics, as it merged with Newtonian Physics, became a system that was locked in place. Our current system tends to be inflexible, closed and static. Since the Quantum Worldview allows for less predictability, an economic system under this philosophy becomes dynamic and open. This new system would have unlimited potential for the economy.
Maximization of Utility Becomes Holistic Utility.
Beinhocker writes that English philosopher Jeremy Bentham (1748-1842) first identified "a quantity that he termed utility to measure pleasure and pain. He argued that economic choices were the result of an individual's calculations as to what actions would maximize his or her utility." This simply means that everyone is out to enable their own happiness by their choices of material possessions or economic purchases. Collective happiness would ensure a refined version of Adam Smith's social harmony.
Now, if we use the Principle of Complementarity to look for the hidden side of maximization of utility, we might find a new rule of holistic, or encompassing, maximization. This new rule would not only measure happiness from material satisfaction, but also measure emotional and spiritual needs, overall satisfaction with one's life, leisure time, and pursuit of meaning. While it might seem impossible to measure these intangible items, Dan Buettner, a researcher who has studied the happiest places to live, does just that and reports on his findings in his book Thrive: Finding Happiness the Blue Zones Way. He has found a system to measure the happiness, which includes material and non-material attributes, in a person's life. While it was not possible to measure these intangible pieces years ago when economists measured utility, it is now possible to measure holistic satisfaction with life.
People Are Rational Becomes People Are Multidimensional.
Traditional Economics has long stood on the rule that people act in a rational manner. Beinhocker tells us that
it is important to note that the key behavioral assumptions of Traditional Economics were not developed because anyone thought they were a good description of real human behavior; they were adopted to make the math work in the equilibrium framework.
If we look at the hidden principle behind rationality, we see that intuition plays a large role in the decision-making process. In the Quantum Worldview decisions happen as ongoing exchanges of information from multiple sources. This information is gathered through all the senses—mentally, kinesthetically, and spiritually. A multidimensional integration happens. This brings with it more uncertainty and less predictability, but amazing potential for creativity. Being multidimensional—curious, open, creative—gives us all a wider range of possibilities, even in our economic lives.
Labor as Commodity Becomes Labor as Resource.
Over 300 years ago the Industrial Revolution gave birth to three factors of production: land, capital, and labor. Thus, from the very beginning of capitalism, labor was considered a commodity. Over the years, Arnold Kling suggests, "every business was seen as a type of machine with its capacity for output." Labor, as commodity, also became a machine. How much output can a person—also viewed as a machine—produce in a day?
From the Quantum Worldview, where everyone is connected and everyone has potential for immense creativity, it is time to see labor or workers as a resource, a resource that now is thrown aside during an economic downturn. In the Quantum Economy, employees would be cherished for potential creativity to help solve current issues.
Equilibrium of Supply and Demand Becomes Expanded Supply and Demand.
We know from Traditional Economics the concept of the equilibrium of supply and demand. Prices control supply and demand, and theoretically balance all the supplies and demand in the marketplace. It has been assumed that this concept kept the economy in equilibrium. Yet we know that this equilibrium was based only on the supply and demand of material goods. As John Bogle, founder and former CEO of Vanguard Mutual Fund Group, tells in his book Enough, we have saturated ourselves with material goods.
But how might this all be different? In the quantum world we can peer behind the equilibrium of supply and demand and notice that it shifts into expanded supply and demand. In the Quantum Economy this expanded supply and demand is a supply of goods that encompasses the whole person. While we can see that this is already under way, further expanded demand would show itself as the need for leisure-time activities—such as yoga and meditation, access to the healing arts, proactive health, and artistic pursuits, as well as green industries such as increased forestation and exploration of geothermal energy. This demand for non-material products then would call forth an increased supply, which would help fuel the economy. This expansion, holding the entire range of human needs, would provide a greater stability and equilibrium than just the equilibrium of material goods.
Profit Maximization Becomes Profit Optimization.
Under the old rules, profit maximization is the unquestioned premise or rule to which all businesses adhere. It is the reason to exist. The more profits the better. More profits keep the shareholders and CEOs satisfied, even as companies are under the gun to lay off employees to become even more profitable. Something is terribly wrong with this picture. We are allowing precious human resources to be unused in favor of more money.
What might be the hidden side of profit maximization? Looking through the quantum lens, we see a new rule emerging: Profit Optimization. Profit Optimization looks not only at money as profit, but also at people as a gifted resource. Profit Optimization honors the creativity of employees, and as a rule does not lay people off in difficult times. It honors workers as people and not as machines. This would result in less unemployment, and thus less volatility in the business cycle. While less financial profit might be made in the short term, more would be made in the long term, or at least profits might even out, if companies and people were less subject to the ups and downs of the market.
Lincoln Electric is a superb example of how a company honors its employees.
Lincoln Electric employees earned paid vacations, among the first in the nation, in 1923… Employees were guaranteed continuous employment in 1959. The early 1980s were a time of hardship, with Lincoln Electric's sales dropping 40 percent in response to the combined effects of inflation, sharply higher energy costs, and a national recession. Although guaranteed continuous employment received a severe test, not one Lincoln Electric employee was laid off for lack of work.
This policy continues through today, proving this scenario is possible.
Shareholders' Profit Becomes Stakeholders' Profit.
Under this old rule today's corporations are strictly accountable to shareholders, with little or no accountability to their employees. Schwartz reminds us: "most companies are focusing on cost-cutting to keep profits growing, but the benefits are mostly going to shareholders instead of the broader economy."
By expanding shareholders to stakeholders, an image shift could happen. Stakeholders would share a commitment not only to profit, but also to employees, the environment, and the larger community. Stakeholders would know that, since we are all connected, expanding their concerns would eventually reap the same, if not more, profits to which they have become accustomed. Fewer lay-offs would equal less volatility in the marketplace.
Danah Zohar reminds of the quantum perspective when she writes: "it's no longer about 'me and you' but about 'us.' It's not separation; it's integration. It's not isolation; it's an understanding that we're all part of one great interwoven system."
Business Cycles Becomes Business Progression.
We briefly explored the causes of market downturns in Chapter II, including the belief in laissez faire, the unknown risk of relying on quant models, a Federal Reserve that kept interest rates low, and the housing mortgage scandal. The most serious business downturn of 2008 is still on our minds, as the job market, while improving, has not yet provided "full" employment, and many people continue to suffer from the consequences. Traditional Economics did not provide immediate solutions to this dire situation.
If we look at business cycles through the eyes of quantum physics, we are reminded that everyone is connected. How might this connection apply during a steep market downturn? Perhaps in the Quantum Worldview, laissez faire becomes full participation, and all sectors of the economy intervene when the cycle begins a downturn. Companies would be committed to not only retaining employees, but also finding ways to engage all employees' creativity to deal with a crisis. Governments would use the power of mathematics and institutional influence with legislation that considers all the players. Thus, an economic downturn would be less harsh and the economy could keep on a fairly steady pace… a progression instead of a cycle.
Free Market Becomes Flowing Exchange.
As stated in the above paragraph, we are continuing to experience the downside of a free market. While government intervention has been intended to soften the blow of recessions and depressions, this philosophy has been out of vogue since the Reagan years. Both Republican and Democrats are caught in the Newtonian Worldview in attempting to find solutions. Granholm and Mulhern, in their 2011 Newsweek article, tell us, "laissez faire is not a winning strategy in a global economy where the competitors play a much more muscular game."
In Quantum Economics we might begin to see Flowing Exchange rather than a Free-market system. Deepak Chopra reminds us that flowing exchange is an inherent part of the universe. If this is true, then flowing exchange has a magnificent part to play in our economic world. At the moment, we are so aware of how unbalanced the flow of giving and receiving has become as the world is divided between the 1% and the 99%. It is a matter of creating an economic world that follows the universal operation of dynamic exchange where nothing is done in isolation. Every interaction becomes collaborative.
Social Safety Net Becomes Conscientious Connection.
In our current economic world we talk about Social Safety Nets, the topic of which is under continuous discussion and conflict. For some, it is considered a burden to sacrifice to provide for the welfare of others. If we realize that we are connected to everyone, the Social Safety Nets become Conscientious Connection. The connection we have with each other overrides or subsumes our own self-interest.
Gross Domestic Product Becomes Gross Satisfaction Indicator.
In Traditional Economics many measurements have evolved to determine the health and progress of the economy. One of these is the Gross Domestic Product, which measures how well our economy is producing. However, it only measures material items. It does not measure happiness or satisfaction. It is time to create new metrics and measurements that include total satisfaction with one's life.
In Quantum Economics this measurement becomes Gross Satisfaction Index. Dan Buettner illustrates how sophisticated surveys are now available to measure all areas of life. We just need to articulate what it is that leads to our satisfaction as human beings. It must include leisure time, artistic pursuits, the need to collaborate and use one's creativity. It might also include our optimism about resolving issues and trust in our fellow human beings and in the future. All aspects of life need to be part of our criteria for measuring economic success.
Finite Resources Becomes Unlimited Potential.
There is constant discussion today about the competition for limited resources on our small planet. Yet our materialistic economy has depended on keeping consumer demand growing by creating artificial physical needs. Goswami gives us examples of these artificial needs: "new annual fashions for women's garments or male-ego-boosting new car models. It is very wasteful, and very detrimental to finite resources." And yes, it is true, oil will not last forever, nor can our planet continue on the path of increased environmental pollution.
If we could combine the potential of the quantum universe with the awareness of what our real human needs entail, we would most likely prioritize creativity and connectivity above this materialism. The power of constant connection and creativity has yet to be tapped by the majority of the population. Greg Braden gives us a glimpse of this power when he asks:
what problem can't be solved, what illness can't be healed, and what condition can't be improved if we're able to tap the force and change the quantum blueprint where all of these things come from?
This blossoming creativity is an infinite and precious resource.
Predictability Becomes Adaptation and Learning.
We know that Traditional Economics views predictability as a result of cause and effect. This has encouraged a mindset in all of us that if we can just plan carefully enough, the outcome will be predictable. Yet, in this world of quantum physics and complexity economics, there are other options. Beinhocker tells the story of a GE Capital executive who stated that he saw the point of strategic planning "not as predicting the future, but as a learning exercise to prepare people for a future that was inherently uncertain."
Beinhocker continues this line of thought when he says that
it takes a courageous executive to… admit the inherent uncertainty of the future, and emphasize learning and adapting over predicting and planning…. Even if we were as rational as possible and had all the information we could want, the computational complexity of the economy is such that the future would happen before we have time to predict it."
Adaptation, learning, flexibility and creativity subsume predictability in the Quantum Economy.
Deficit Spending Becomes Dynamic Spending.
In our world today deficit spending has acquired a negative image. While national and individual debt is concerning, the Complementarity Principle sees Dynamic Spending as hidden behind Deficit Spending. Dynamic Spending places people before debt. Job creation and the maximization of creativity have priority over deficit reduction. Money is about giving and receiving, not about withholding in order to justify an old rule that says deficits are always unacceptable.
Laissez-faire Distribution Becomes Responsive Distribution.
While Smith did not intend it, the offshoot of capitalism over the years has become individualistic materialism. The rule has become the more for me, the better—a bigger house, a better car, fancier clothes, and pricier educations. At the same time the divide between the rich and poor has increased.
Heilbroner reminds us again that we are interdependent.
Even in our prosperous and secure society, there remains, however unnoticed, an aspect of life's precariousness, a reminder of the underlying problem of survival. This is our helplessness as economic individuals…. The richer the nation, the more apparent is this inability of its average inhabitant to survive unaided and alone.
Yet in the quantum world, knowing that we are all connected would result in a more responsive distribution. Warren Buffet has recently made a proposal that the very wealthy pay more in taxes. He grasps the unfairness of the current situation, and he understands the interconnectedness of us all. Interestingly enough, Buettner's studies of Denmark show that "high taxes have nudged people away from pursuing material wealth giving time for more leisure and to pursue artistic talents."
Fear Becomes Confidence.
Fear may not be a rule, but it is a common emotion in our economy. A 2011 Reuter/Ipsos poll stated "economic fears are weighing heavily on Americans, with a large majority saying the United States is on the wrong track and nearly half believed the worst is yet to come." Fear would lessen greatly if the majority of people in our nation felt economically secure. Former British Prime Minister Gordon Brown believes that "confidence in the future will breed confidence today."Were the general populace given more support for their individual economic situations, confidence in our economic future would replace fear.
These new rules may sound like socialism. Let me assure you they are not! Quantum Economics does not do away with entrepreneurship or the free market. Instead, it consciously brings our economic system into the abundance of the universe, thus aligning our economic system with amazing new possibilities of creativity and connection.
These rules are only a beginning. My hope is that others will be inspired to expand them, enlarge them and make them relevant for a new economy. Before we leave this chapter, I believe that there are two critical concepts we must remember: first, Traditional Economics no longer works—something new needs to emerge. Secondly, it will take the all-inclusive context of the Quantum Worldview to create a more useful economic system for everyone.
In this chapter we have taken a global look at what might be possible for a new economic world. In the next chapter we will look at how we might take a different and more enlightened relationship to our personal money.
Complementarity PrinciplecreativityDan Buettnereconomic systemenvironmental pollutionequilibriumfinancehappinessLincoln ElectricmoneyphilosophyprofitsQuantum EconomicsQuantum EconomyQuantum Worldviews corporationssupply and demandtimeTraditional Economicsuniverse


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The Five Most Visited Landmarks in Washington, D.C.
What Are the Five Land Regions of Pennsylvania?
5 Landmarks in Georgia
by Meg Jernigan
Weekend Getaway in Augusta, GA
Sightseeing in Upstate NY
Strawberry Festival in Ponchatoula, Louisiana
Points of Interest in St. Augustine, Florida
Georgia boasts National Historic Landmarks and buildings on the National Register of Historic Places, as well as landmarks that, while not officially recognized, play an important role in preserving the state's history. A cross-section of Georgia's landmarks includes archaeologically significant sites, historic modern buildings and natural wonders.
A bas-relief sculpture measuring 90 by 190 feet on Stone Mountain, 10 miles east of Atlanta, depicts Robert E. Lee, Stonewall Jackson and Jefferson Davis. Gutzon Borglum, commissioned to create the sculpture commemorating the Civil War, left the project in 1925 and went on to carve Mount Rushmore. The project wasn't completed until 1972. The park surrounding the monument has a large campground with sites for tents and RVs, a lake, miles of hiking and jogging trails and a large hotel with convention facilities. Nightly laser shows coordinated with music and fireworks light up the mountain.
The Fox Theatre
The 4,678-seat Fox Theatre on downtown Atlanta's Peachtree Street began life as the Yaarab Temple Shrine Mosque, headquarters for the Shriners. Mogul William Fox entered a partnership with the Shriners that assured the theatrer would be completed. Built in the 1920s, the building had domes, minarets and a lavish interior. The theater, listed on the National Register of Historic Places, caused a journalist for the "Atlanta Journal" to describe an "almost disturbing grandeur beyond imagination." Atlanta's fortunes and ups and downs in the economy, beginning with the Depression, forced the theater to fall on hard times. Restoration efforts began in the 1970s and took several decades to complete. The Fox Theatre now presents around 300 productions annually and hosts the Coca-Cola Summer Film Festival.
The Okefenokee Swamp, the largest swamp in the U.S., covers 700 square miles along Georgia's southeastern border with Florida. Okeefenokee, "Land of the Trembling Earth," includes floating peat mats, forest and prairies, in addition to swampy areas and waterways. Named a national wildlife refuge in 1937 to preserve its stands of cypress and pine, the swamp offers few roads. Canoe trails provide routes through the marsh. Intrepid paddlers make multi-day trips into the swamp, stopping overnight at one of the nine designated camping areas. Wildlife photographers stalk alligators and sandhill cranes.
Indian Mounds
Woodland Indians occupied the area around Kolomoki Mounds, where a 57-foot-high temple mound, two burial mounds and a handful of ceremonial mounds stand, from A.D. 350 to 750. A museum at the park, built around an excavated mound, offers Native American artifacts and a short film. The mounds are the oldest and largest Woodland Indian site in the Southeast. Etowah Indian Mounds Historic Site preserves the remains of a village occupied by Native Americans from A.D. 1000 to 1550. The park, with six mounds, a village, a plaza and ditch, is the most intact Mississippian site in the Southeast.
Old Fort Jackson National Historic Landmark
Savannah's Old Fort Jackson, Georgia's oldest remaining brick fort, overlooks the Savannah River. Built in 1808 to protect the city from attack by sea, the fort saw action in the War of 1812 and was the site of a minor Civil War skirmish. The fort's 9-inch Dahlgren is among the largest surviving pieces of early American heavy artillery remaining in the U.S. A tour of Fort Jackson includes powder magazines and casemates with displays of weapons and tools. The CSS Georgia, an ironclad used by the Confederacy, lies deep in the river off the fort. The Coastal Heritage Society presents cannon firing demonstrations on the weekend and interactive programs during the warm months.
Stone Mountain Park: Confederate Memorial Carving
Fox Theatre: About the Fox
Fox Theatre: History of the Fox
U.S. Fish & Wildlife Service: Okefenokee National Wildlife Refuge
U.S. Fish & Wildlife Service: Okefenokee National Wildlife Refuge: Wilderness Canoeing and Kayaking
U.S. Fish & Wildlife Service: Okefenokee National Wildlife Refuge: Nature Photography
Georgia Department of Natural Resources: Kolomoki Mounds Historic Park
Georgia Department of Natural Resources: Etowah Indian Mounds Historic Site
Coastal Heritage Society: Old Fort Jackson
Explore Georgia: Old Fort Jackson
The New Georgia Encyclopedia: National Historic Landmarks
Meg Jernigan has been writing for more than 30 years. She specializes in travel, cooking and interior decorating. Her offline credits include copy editing full-length books and creating marketing copy for nonprofit organizations. Jernigan attended George Washington University, majoring in speech and drama.
Mother Neff State Park in Texas
Landmarks in Harrisburg, PA
What Are Fun Places Near Salisbury, North Carolina?
How to Visit Heath Ledger's Grave

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: Order by and LIMIT both not working together in MySQL Query i'm trying to Order by Desending and want to limit 30 in Query
PHP CODE
$page = $_POST['page'];
$cur_page = $page;
$page -= 1;
$per_page = 30;
$previous_btn = true;
$next_btn = true;
$first_btn = true;
$last_btn = true;
$start = $page * $per_page;

$query_pag_data = "SELECT * from titles LIMIT $start, $per_page ORDER BY id DESC";

ERROR : MySql ErrorYou have an error in your SQL syntax; check the manual that corresponds to your MySQL server version for the right syntax to use near 'ORDER BY id DESC' at line 1
PS: i'm using pagination... so limiting 30 result like this

A: correct syntax is:
SELECT * from titles
ORDER BY id DESC
LIMIT $start, $per_page

LIMIT at the end of the query.

A: change positions or LIMIT and ORDER BY, like:
$query_pag_data = "SELECT * from titles ORDER BY id DESC LIMIT $start, $per_page";

A: You have to put the limit at the end of the query for proper syntax:
$query_pag_data = "SELECT * from titles ORDER BY id DESC  LIMIT $start, $per_page";

A: You need to put ORDER BY statement first before LIMIT
Correct syntax is as follows:
SELECT * FROM *table_name* WHERE *condition* ORBER BY *field_name* LIMIT *limit*;

A: LIMIT statement should always come at the end of the query.

redpajama_set_name: RedPajamaStackExchange


At this juncture of life away home, I am missing my childhood a bit too much. Yes, the festival of lights has finally arrived and I am not home. Okay, never mind, let it be fun this time over here in the north-east. This time the Diwali falls on 10th or 11th November, depending on where you stay in India. Just like mine, Diwali might be one of your most favorite festivals and why would it not be? After all it's the festival of lights, festival of sweets, probably the brightest night of the year (even without the moon). Let me have the privilege of writing some words on this awesome Diwali that we are about to experience.
We all have great fun on the occasion of Diwali every year. But, what exactly is Diwali? Diwali, derived from the Sanskrit fusion word Dīpāvali, is a celebration of millions of lights that dates back to ancient India. It is one of the largest and brightest festivals in India. Spiritually, this festival signifies the victory of good over evil. Preparations and rituals typically extend over a 5-day period. This festival coincides with the darkest, new moon night of the Hindu Lunisolar month Kartika. Before the night of Diwali, people clean, renovate and decorate their homes and offices. Diyas, lamps and candles are lit inside and outside of homes.
On the same night that Hindus celebrate Diwali, Jains celebrate a festival of lights to mark the attainment of moksha by Mahavira, and Sikhs celebrate Bandi Chhor Divas. Diwali is an official holiday in Nepal, India, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad and Tobago, Suriname, Malaysia, Singapore, Fiji, and the Australian external territory of Christmas Island. The name of the festive days as well as the rituals of Diwali vary significantly among cultures, based on the regions of India. In many parts of India, the festivities start with Dhanteras (in Northern & Western part of India), followed by Naraka Chaturdasi on second day, Deepavali on the third day, Diwali Padva dedicated to wife–husband relationship on the fourth day, and festivities end with Bhau-beej (bhai-dooj) dedicated to sister–brother bond on the fifth day. Dhanteras usually falls eighteen days after Dussehra (which is today, 9th November).
When I was a kid, quite like my friends, I was completely crazy about crackers. Mathapi, Chakra, Kumpi, Bijli bomb, Laxmi bomb (Odia names of crackers and not real bombs though :p) being some of my favorites. But, my craze was of a notch higher may be. My parents had been habituated of taking undue advantage of my following for crackers; they used to make me solve hundreds (or even thousands may be) of maths for just some crackers during this period of 10-15 days for several years. This seems to be a credible reason of my good mathematical aptitude. Diwali has been my all time favorite festival, with 2nd best being Holi. However, more than 2 decades have passed from being a really small kid to becoming quite big of a man, yeah big in size, maturity, and abilities and not being mad enough to solve maths anymore to get some crackers.
Though, I am the same Bhargav, my take on Diwali has evolved through these years. I have slightly changed my views and activities. I still do hell a lot of celebrations. But, it's a bit different. I now have realized crackers being party spoilers, polluting our wonderful earth, leading to nature unfriendly imbalances. So, I have stopped burning those crackers by about 90-95%. Although whatever I still do is a token of respect to my culture. I rather use more candles and diyas for lighting up my home. I burn ego, I burn illness, I burn anger, I burn everything that spoils me. I eat and share sweets. I wish my greetings to people. I express my regards and love. This is my Diwali.
I hope you had a good read. Happy Diwali!


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On 16th August 2021 11th January 2022 By M. J. McCuskerIn Analysis, Dogmatic Theology, Ecclesiology, Theology
In this part we will examine the second condition of membership, that of public profession of the true faith.
In part one of this series, we saw that the Catholic Church could be defined as:
"The society of men who, by their profession of the same faith, and by their partaking of the same sacraments, make up, under the rule of apostolic pastors and their head, the kingdom of Christ on earth."[1]
Furthermore, we saw that because the Church "was instituted to save all men" it was necessary, in order for her to fulfil that mission, that she should be a visible society, easily recognisable as the true Church of Christ by all men and women of good will.[2] In order to be a truly visible society, we concluded, she must be comprised of members, whose identity can generally be recognised with reasonable discernment:
"One can discern, using one's external senses, which men profess the same doctrine, frequent the same sacraments, and obey the same rulers."[3]
A Church whose members could not be recognised could hardly, we remarked, be called a visible society. The three conditions by which membership of the Church can be known are, we said: baptism, public profession of the true faith and lawful communion with the hierarchy of the Church.
We noted that this was the authoritative teaching of Pope Pius XII in his 1943 Encyclical Letter Mystici Corporis Christi:
"Actually, only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. 'For in one spirit' says the Apostle, 'were we all baptized into one Body, whether Jews or Gentiles, whether bond or free.' As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered – so the Lord commands – as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit."[4]
In part two we considered the first condition in some detail and saw that baptism is the "necessary and sufficient" means by which a person becomes a member of the Church, and that after baptism membership of the Church Militant will continue until death unless (i) terminated by public heresy or public schism on the part of the individual or (ii) terminated by the legitimate authority of the Church which separates a person from her body by sentence of major excommunication.
Membership of the Church – ongoing series
Part I – The Visibility of the Church
Part II – Baptism
Part III – Public Profession of the True Faith
Part IV – Schism and Excommunication
Let us turn to the public profession of the true faith.
The nature and ends of a society
To understand why public heresy and public schism separate a person from membership of the Church, in which they were incorporated by baptism, we must take a step back and examine the true nature of a society. This will give us the correct framework in which to understand why public heresy and public schism are completely incompatible with membership of the Catholic Church, while other grave sins are not.
Every society, wrote Aristotle, "is established with a view to some good; for mankind always acts in order to obtain that which they think good."[5] For example, the family has as its end the procreation and education of children; a hospital, the healing of the sick; a seminary, the formation of priests; and so on. There are two, and only two, perfect societies, which possess all the means necessary to guide their members to their proper common end. These are the Church and the State. The State acts for the common good of its particular community, with reference to man's natural end. The Church acts for the common of good of all mankind, with reference to man's supernatural end.
Every society therefore consists (i) of its members – the material element, and (ii) the union of their wills to a common end – the formal element.[6] Clearly without members, no society would have existence, but it should be equally clear that without a shared end members would not form one society together. Nobody who rejects the formal element – the common end of a society – can form part of the material element – i.e be a member of that society.
To achieve its purpose a society must be directed towards its common end by those in authority. Without authority to direct its common efforts a society would soon disintegrate into anarchy and chaos. Therefore, in all societies there is a division between those who exercise authority, and those to who obey authority. And in all societies beyond the extremely simple there are those who both command inferiors while obeying their own superiors i.e. there is a hierarchy.
It should be clear therefore that it is authority that directs the wills of the members (the material element) towards their common end (the formal element), therefore "practically speaking, authority is the formal element of every society since it is authority that preserves and strengthens all the bonds by which members are held together."[7]
Therefore, a member must submit to be directed towards the common end of a society by legitimate authority if they are to remain members of a given society.
As Fr Sylvester Berry writes:
"Every member of a society must accept its end and aims according to his ability, and he must strive, at least in some degree, to realize those aims. He that rejects the purposes of a society thereby rejects the society itself; he can neither become a member, nor remain one if already received into the society."[8]
This can be applied to the perfect society that is the Catholic Church as follows:
"The members of the Church constitute its material cause; the authority by which their union into a society is preserved and directed, may be considered the formal cause. The material cause of a society is either proximate or remote: the former consists of those who actually compose the society; the latter, those eligible for membership. The whole human race constitutes the remote matter for the Church, since it was established for the salvation of all men, regardless of race, color or condition. The proximate matter of the Church consists of those who fulfil the necessary conditions of membership and thereby become constituent parts of her organisation."[9]
Authority the formal element of membership of the Church
In part I of this series we wrote that:
"Since Pentecost Our Lord has, through His Vicar, the Roman Pontiff, and through the college of bishops in union with him, exercised the threefold ministry of Priest, Prophet and King. As Priest he offers public worship, especially the Holy Sacrifice of the Mass, and celebrates the other sacraments; as Prophet he teaches infallibly the true doctrine of the Church, and as King he exercises jurisdiction over the baptised in order to lead them to Heaven."
Members of the Church must be subject to the threefold authority of Jesus Christ – exercised by the ecclesiastical hierarchy – in order to become, and remain, members of the Catholic Church.
Dr Ludwig Ott explained:
"According to [the encyclical letter Mystici Corporis Christi] three conditions are required for membership of the Church: a) The valid reception of the Sacrament of Baptism. b) The profession of the true Faith. c) Participation in the Communion of the Church. By the fulfilment of these three conditions one subjects oneself to the threefold office of the Church, the sacerdotal office (Baptism), the teaching office (Confession of Faith), and the pastoral office (obedience to Church authority)."[10]
He continued:
"As the three powers perpetuated in these offices… constitute the unity and the visibility of the Church, subjection to each and all of these powers, is a condition for membership of the Church."
And with reference to the condition of profession of the true faith he stated:
"The Confession of the true Faith and the adherence to the communion of the Church are for adults the subjective conditions for the achievement and the unhindered perpetuation of their membership of the Church which is initiated by baptism."
And he continues by affirming:
"That those who dissociate themselves from the Faith and from the communion of the Church, cease to be members of the Church, is the general conviction of Tradition."
And in the same manner Fr Berry writes:
"The practice of the Christian religion, which consists in the external profession of Christian faith, is the proximate end to be obtained in the Church. Therefore, external profession of faith is an essential condition for membership. Moreover, the Church must be one in the external profession of faith, consequently he that severs this bond of unity is separated from the body of the Church, i.e. he ceases to be a member."[11]
This is because:
"The very existence of a society depends upon the subjection of its members to authority; therefore he that rejects the authority of a society, rejects the society itself and ceases to be a member. Neither can the end of a society be realized unless the members be directed by its authority in their common endeavours to that end. Therefore, rejecting the authority of a society is tantamount to rejecting its ends and aims, which is to reject the society itself. Consequently no one can be a member of any society unless he submits to its authority according to his ability. Furthermore, in regard to the Church, there must be unity in the external profession of the true faith, which Christ committed to the teaching office of the Church. Therefore, the profession of faith necessary for membership in the Church practically resolves itself into submission to her teaching authority."[12]
The formal cause of membership of the Catholic Church is the authority of the ecclesiastical hierarchy
There is a threefold authority in the Church – that of sanctifying, teaching and governing
Submission to the teaching authority of the Church is therefore a necessary condition for membership
Those who reject the teaching authority of the Church cannot be members.
Profession of faith
Having established that profession of the true faith is a necessary condition of membership of the Catholic Church, we must now explore further what is meant by this term.
By profession of the true faith we mean:
"External profession of the true faith, which is had by submission to the teaching authority of the Church."[13]
Mgr Van Noort explains further:
"The unity of faith which Christ decreed without qualification consists in this, that everyone accepts the doctrines presented for belief by the Church's teaching office. In fact our Lord requires nothing other than the acceptance by all of the preaching of the apostolic college, a body which is to continue forever; or, what amounts to the same thing, of the pronouncements of the Church's teaching office, which He Himself set up as the rule of faith. And the essential unity of faith definitely requires that everyone hold each and every doctrine clearly and distinctly presented for belief by the Church's teaching office; and that everyone hold these truths explicitly or at least implicitly, i.e., by acknowledging the authority of the Church which teaches them."[14]
The unity of faith – as we saw in Part I – is an essential property of the Catholic Church, which can never be lost. The Church of Christ is necessarily One, Holy, Catholic and Apostolic. Her oneness, or unity, consists in unity of faith, unity of worship and unity of government.
Pope Leo XIII, in his encyclical letter Satis Cognitum, authoritatively expounded on this unity of faith:
"Agreement and union of minds is the necessary foundation of this perfect concord amongst men, from which concurrence of wills and similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church unity of faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful – 'one Lord, one faith, one baptism' (Eph 4: 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: 'I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment' (I Cor 1:10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized. And, as We have already stated, this is not to be ascertained by conjecture, but by the certain knowledge of what was done; that is by seeking for and ascertaining what kind of unity in faith has been commanded by Jesus Christ."[15]
As this visible unity of faith can never be lost by the Church, so it is essential to her constitution that all her members profess the same faith, in submission to the same infallible teaching authority. One who openly departs from this unity – a heretic – cannot therefore be member of this perpetually united Church.
[The WM Review has also published a three-part series on this visible unity of faith.]
Who is a heretic?
Salaverri gives the standard definition of a heretic:
"A heretic is someone who, after being baptized, obstinately denies or doubts one of the truths that must be believed by divine and Catholic faith."[16]
Those truths that are to be believed by "divine and Catholic faith" are those:
"contained in the word of God as found in scripture and tradition, and which are proposed by the church as matters to be believed as divinely revealed, whether by her solemn judgment or in her ordinary and universal magisterium."[17]
Cardinal Billot expands on the nature of heresy and its relationship to the teaching authority of the Church:
"According to the origin of the term and the constant sense of all tradition, someone is properly called a heretic who after receiving Christianity in the sacrament of Baptism, does not accept the rule of what must be believed from the magisterium of the Church, but chooses from somewhere else a rule of belief about matters of faith and the doctrine of Christ: whether he follow other doctors and teachers of religion, or adheres to the principle of free examination and professes a complete independence of thought, or whether finally he disbelieve even one article out of those which are proposed by the Church as dogmas of Faith."[18]
However, before we proceed we must draw some necessary distinctions. Firstly, a person may express a heretical proposition despite holding to the truth, due to an imprecise use of language. This person is not a heretic.
Secondly, a person may internally assent to a heretical proposition because they mistakenly believe that proposition to be the Catholic Church's teaching, or at least to be compatible with that teaching. Their intellect is in error, while their will remains truly submissive to the magisterium. This person is not a heretic; if they are correctly disposed they will abandon their error as soon as it is made clear to them what the magisterium actually proposes for their belief.
Thirdly, a person may internally assent to a proposition contrary to divine and catholic faith, while knowing that the Church teaches otherwise – that is, they wilfully refuse submission to the teaching authority of the Church. This person is a heretic. This will be so, even if the heresy is merely internal – although the social effects of heresy may not apply until it is sufficiently public. In the meantime, they no longer possess the theological virtue of faith (and consequently neither hope nor charity) and if their heresy is public then they are no longer members of the Catholic Church.
As Berry writes:
"A doctrine contrary to revealed truth is usually stigmatised as heretical, but a person who professes a heretical doctrine is not necessarily a heretic. Heresy, from the Greek hairesis, signifies a choosing; therefore a heretic is one who chooses for himself in matters of faith, thereby rejecting the authority of the Church established by Christ to teach all men the truths of revelation. He rejects the authority of the Church by following his own judgment or by submitting to an authority other than that established by Christ."[19]
We are now ready to draw some more precise distinctions between the different kinds of heretics. We may distinguish between heresy which is formal and material, and heresy which is public and occult.
The following definitions are from Cardinal Billot.
Formal heretics: "are those to whom the authority of the Church is sufficiently known".
Material heretics: "are those who labor under invincible ignorance about that same Church, and in good faith choose a different rule to guide them."[20]
Occult heretics: "are first of all those who actually reject dogmas of faith proposed by the Church, but only internally, as well as those who manifest heresy with external signs, but not with a public profession."
Public heretics: "are those who by their own admission do not follow the rule of the ecclesiastical magisterium."[21]
Fr Berry summarises the various forms of heresy in this manner:
"A person may reject the teaching authority of the Church knowingly and willingly, or he may do it through ignorance. In the first case he is a formal heretic, guilty of grievous sin: in the second case he is a material heretic, free from guilt. Both formal and material heresy may be manifest or occult."[22]
There are thus four kinds of heretics:
Formal public heretics – who openly and guiltily refuse submission to the rule of faith proposed by the magisterium
Material public heretics – who openly but innocently refuse submission to the rule of faith proposed by the magisterium
Formal occult heretics – who secretly but guiltily refuse submission to the rule of faith proposed by the magisterium
Material occult heretics – who secretly and innocently refuse submission to the rule of faith proposed by the magisterium.
Public heretics (formal and material)
It should already be clear from what has preceded that public heretics are not members of the Catholic Church.
Ott states simply:
"Public heretics, even those who err in good faith (material heretics), do not belong to the body of the Church, that is, the legal commonwealth of the Church."[23]
And Van Noort explains in more detail:
"Public heretics (and a fortiori, apostates) are not members of the Church. They are not members because they separate themselves from the unity of Catholic faith and from the external profession of that faith. Obviously, therefore, they lack one of the three factors – baptism, profession of the same faith, union with the hierarchy – pointed out by Pius XII as requisite for membership of the Church. The same pontiff has explicitly pointed out that, unlike other sins, heresy, schism and apostasy automatically sever a man from the Church. […]
"By the term public heretics at this point we mean all who externally deny a truth (for example Mary's Divine Maternity), or several truths of divine and Catholic faith, regardless of whether the one denying does so ignorantly and innocently (a merely material heretic), or wilfully and guiltily (a formal heretic). It is certain that public, formal heretics, are severed from Church membership."[24]
It is held by Catholic theologians to be certain that public formal heretics are not members of the Catholic Church. Salaverri asserts:
"That formal and manifest heretics are not members of the body of the Church can well be said to be the unanimous opinion among Catholics."[25]
Cardinal Billot affirms:
"we must say first what everyone agrees with: notorious heretics are excluded from the body of the Church."[26]
Some theologians have defended the proposition that public material heretics are members of the Church. However, the contrary opinion is the more common opinion of theologians, and for good reason:
"if public material heretics remained members of the Church, the visibility and unity of Christ's Church would perish. If these purely material heretics were considered members of the Catholic Church in the strict sense of the term, how would one ever locate the 'Catholic Church'? How would the Church be one body? How would it profess one faith? Where would be its visibility? Where its unity? For these and other reasons we find it difficult to see any intrinsic probability to the opinion which would allow for public heretics, in good faith, remaining members of the Church."[27]
Once again, as we saw in Part I and in our treatment of secretly invalid baptisms in Part II, the question of membership is intrinsically connected to the visibility of the Church. In that first part we affirmed (i) that the Church on earth is perpetually visible and (ii) that this Church is defined as "the society of men who, by their profession of the same faith, and by their partaking of the same sacraments, make up, under the rule of apostolic pastors and their head, the kingdom of Christ on earth". Therefore, it must be considered that only those professing the true faith can reasonably be considered her members. Otherwise, we would be in the absurd position of stating that those who publicly submit to a rule of faith other than that of the magisterium nonetheless share in the "profession of the same faith" with those who do so submit. In such a church there would clearly be no unity of faith and consequently no visibility.
As Cardinal Billot remarks:
"the unity of the profession of faith, which is dependent on the visible authority of the living magisterium, is the essential property by which Christ wanted His Church to be adorned forever, it follows clearly that those cannot be part of the Church who profess differently from what its magisterium teaches. For then there would be a division in the profession of faith, and division is contradictory to unity. But notorious heretics are those who by their own admission do not follow the rule of the ecclesiastical magisterium. Therefore they have an obstacle that prevents them from being included in the Church, and even though they are signed with the baptismal character, they either have never been part of its visible body, or have ceased to be such from the time they publicly became heterodox after their baptism."[28]
Occult heretics
We have explained above that public heretics cannot be reasonably considered to be members of the visible Church. The case is quite different for those whose heresy has remained occult.
Van Noort explains:
"When it comes to a question of occult heretics remaining members of the Church, theologians are in sharper disagreement and the intrinsic probability of their respective arguments seems better balanced than in the preceding case… The more common opinion is that such heretics remain members of the Church. Occult heresy does not take away their former public profession of the Catholic faith."[29]
Once again, we must emphasise that most important question is the impact the form of heresy has on the necessary visibility of the Church:
"The question comes down to this: how satisfactorily can theologians on either side of this disputed point square their opinion with the necessary visibility of the Church? If true supernatural faith is required for membership in the Church, how can one be sure of the Church's membership? The virtue of faith, like any other supernatural gift, is not discernible by empirical methods."[30]
In other words, if occult heretics are not members of the Church we cannot reach moral certainty as to who is a member and who is not. Some who seem to be members, would not in fact be so. While a certain amount of ambiguity can be tolerated in some individual cases, the members of the Church must be generally visible. Otherwise, a distinction would have to be drawn between the Church as perceived by the senses and the "real Church". As we saw in Part I such distinctions are utterly inadmissible. Therefore, we must conclude that just as public material heretics are not members of the Church, so occult heretics – both formal and material – are members, though occult formal heretics do not possess the supernatural virtue of the faith and, without repentance, will not be found in the Church Suffering or the Church Triumphant.
The Catholic Church is a visible society founded for the salvation of all men. The sacrament of baptism is the necessary and sufficient condition of membership. However, submission to the threefold authority of Christ exercised in the Church – that of sanctifying, teaching and governing – is necessary to remain a member. Consequently, all those who refuse submission to her teaching authority through the public profession of heresy cease to members of the Church. No public heretic has ever been, is now, or ever will be a member of the Catholic Church.
"And therefore, if a man refuse to hear the Church, let him be considered – so the Lord commands – as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit."
Pope Pius XII, Mystici Corporis Christi, (1943)
[1] Mgr G. Van Noort, Dogmatic Theology Volume II: Christ's Church, (6th edition, 1957, trans. Castelot & Murphy), p xxvi.
[2] Rev E. Sylvester Berry, The Church of Christ: An Apologetic and Dogmatic Treatise, (Mount St Mary's Seminary, 1955), p22, 36-41.
[3] Van Noort, Christ's Church, p12.
[4] Pope Pius XII, Mystici Corporis Christi, (1943), No. 22.
[5] Aristotle, Politics, Book I, Part I (trans. Benjamin Jowett).
[6] Berry, Church of Christ, p6. "A number of individuals is the material element necessary for the formation of a society, but they do not form a society unless banded together for the attainment of a common end by united efforts. Hence the union of wills toward a common end is the formal element of every society. The specific nature of the society may be literary, political, or religious, according to the end to be attained, and the organisation of the society will vary accordingly. Hence the end to be attained may be called the external formal element."
[7] Berry, Church of Christ, p6.
[8] Berry, p125-26.
[9] Berry, p120.
[10] Dr Ludwig Ott, The Fundamentals of the Catholic Dogma, p309-11.
[11] Berry, p126.
[14] Van Noort, Christ's Church, p127.
[15] Pope Leo XIII, Satis Cognitum (1896), No. 6.
[16] Salaverri, Sacrae Theologiae Summa IB, p422. NB. "An apostate is someone who, after being baptized, obstinately and totally abandons the Christian faith. The same divisions which follow concerning a heretic also apply completely to the apostate."
[17] Vatican Council, Dogmatic Constitution of the Catholic Faith, Session III, 24 April 1870.
[18] Louis Cardinal Billot, De Ecclesia, Question 7: The Members of the Church, (extracts translated by Fr Julian Larrabee).
[20] I.e., Protestants, the Orthodox etc. choose a rule of faith other than that of the magisterium of the Catholic Church, but they may do so in good faith. If they are in good faith, they are still public heretics – and not members of the Catholic Church – but their heresy is material not formal.
[21] Billot, De Ecclesia, Q. 7.
[23] Ott, Fundamentals, p309-11.
[25] Salaverri, p424.
[26] Billot, De Ecclesia,
[28] Billot, De Ecclesia, Q.7.
EcclesiologyManualsMembershipTheology


The presence research community has been working to identify causes, characteristics and consequences of diverse presence experiences. The consequences identified so far – including arousal/relaxation, empathy, enjoyment, persuasion and more – make clear the importance and power of presence to improve communication across a wide variety of contexts and applications of interest to communication (and many other) scholars and those who create media technologies and content. The research demonstrates that presence can facilitate optimal and effective communication in contexts including health, politics, computer-mediated communication (CMC), gaming, media effects on children, mobile media, and on and on. Presence as a concept and set of phenomena is related to the work being done in every division at ICA. The nearly 3000 posts in ISPR Presence News and thousands more on its predecessor, the presence-l listserv (created for the ICA Information Systems division), along with the 2,300+ entries in the Presence Bibliography on the ISPR website, illustrate the breadth of presence applications, and the breadth, depth and value of presence scholarship.
The primary objective of the preconference will be to introduce communication scholars and practitioners to the centrality, pervasiveness, value, and power of presence phenomena, theory and research within and beyond the diverse field of communication. A secondary goal will be to deepen and update knowledge of those already familiar with presence. The overarching goal is to help integrate and increase collaborative, scholarship on presence.
All accepted submissions will be collected in the official conference proceedings (with ISBN) and will be permanently available for download in the ISPR conference archive.
We invite researchers and practitioners to submit an EXTENDED ABSTRACT for their work in the categories below (full versions also welcome). All submissions are to be in APA format and except for the separate title page not identify the author(s) directly or indirectly (for blind peer review). Extended abstracts should not be longer than 12 pages excluding references, figures and appendices.
PAPERS: Comprehensive descriptions of research or design work and/or theoretical investigation within the scope of the conference; up to 30 pages in APA format. Papers must relate to existing literature on presence and make an original contribution to it. Accepted papers will be included in the Proceedings and will be allocated time for oral presentation. You may submit a completed paper rather than an extended abstract if you wish.
SHORT PAPERS: Short papers may be up to 12 pages in APA format. Accepted papers will be included in the Proceedings and will be allocated time for oral presentation. You may submit a completed short paper rather than an extended abstract if you wish.
POSTERS: Visual display presentations. Poster proposals must describe and/or contain early drafts of the visual display. Accepted poster abstracts will be published in the conference Proceedings. Posters will be displayed on a board during a dedicated session of the conference. Each poster will be allocated a 2 minute oral preview.
DEMONSTRATIONS/EXHIBITIONS: Step-by-step audiovisual demonstrations and/or hands-on experiences of non-commercial work within the scope of the conference. Accepted demonstration/exhibition proposals will be included in the conference Proceedings and will be presented during a dedicated session of the conference. For the exhibitions of commercial products, please contact us for sponsorship terms and opportunities.
Submissions are to be sent as two e-mail attachments in Word (.docx) format: 1) the title page containing all author names, affiliations and contact information; and 2) a completely anonymized version of the entire paper. Send the files to Matthew Lombard at lombard@temple.edu.
Registration will be accomplished through the main ICA website, http://www.icahdq.org/conf/.
Attendees will arrange their own transportation to and from the main ICA conference site in Fukuoka but we'll provide detailed information about the travel options.
By air: Kansai Airport serves many domestic and international cities with direct flights. The JR Airport express train HARUKA takes about 75 minutes to Kyoto Railway Station. Or a bus from Kansai airport to Kyoto runs from 6:05 am to 11:30 pm and takes approximately 2 hours (details here and here).
By train: Kyoto Railway Station serves routes from many Japanese cities including Tokyo.
Flights from Kansai Airport to Fukuoka Airport are just over an hour.
An hourly Shinkansen Nozomi line train from Kyoto to Fukuoka (Hakata station) takes 2hrs and 45 min. and costs 15,000 yen ($120). The Shinkansen train from Osaka takes 3 hours or so from Shin-Osaka station to Hakata station and costs 9,610 yen ($80). Details are available from HyperDia.
An overnight bus from Kyoto station to Hakata Station costs from 7,000 to 8,700 yen depending on the seasons and takes about 10 hours. Details are here.
Hotel Nikko Princess Kyoto. It is only a 4-minute walk from the preconference site and this hotel receives good comments.
Mitsui Garden Hotel Kyoto Shijo. It is about a 7-minute walk from the preconference site.
There are many other clean and cozy hotels nearby.
Weird hotel run by robots who handle guest relations, transport luggage and clean rooms. This hotel is in "Huis ten bosch" of Nagasaki, a theme park replicating a Dutch town. Not conveniently located to preconference but an option.
The International Society for Presence Research (ISPR) is a non-profit membership organization founded in 2002 to support academic research related to the concept of (tele)presence.
ISPR has sponsored 14 successful international conferences (beginning informally in 1998), providing richly social opportunities to share scholarship and application of the presence concept.
The ISPR website (http://ispr.info) serves as a resource for those who conduct research, develop theory, design, market, write about, or simply are interested in, the concept and phenomena of presence.
ISPR Presence News, available via the ISPR website, provides current news stories, calls for papers and participation, position announcements, and other informative posts every weekday (a total of nearly 3000 posts since 2009).


Following the Charles Gibson interview of Sarah Palin, the McCain campaign decided that she needed a friendly interviewer for her second attempt.
If she couldn't look good in an interview with Sean Hannity, she should just pack it up. Hannity is without question the most partisan pundit around today which is why he makes as much money as he does. He has never broken from party or message so who is surprised by the series of softball questions lofted to Palin?
Part 1 of the interview.
She said 'tax cuts' create jobs. How have the Bush tax cuts helped to create jobs?
She said that there are 'stark contrasts' between McCain – Palin and Obama – Biden. She said she would be 'happy to talk about those contrasts'. But she never does.
Hannity asks her how she took on her own party as governor – specifically.
Does she answer with specifics? Of course not.
This entry was posted in Barack Obama, Democrats, Election 2008, Joe Biden, John McCain, McCain - Palin, News, Obama - Biden, Politics, Republicans, Sarah Palin and tagged Hannity. Bookmark the permalink.
I think the interview with Charles Gibson was a great example of her character and knowledge base…. or what is lacking. So, I ask you, what is the difference between Sarah Palin and GW?
What comparison are you looking you looking at? Using Bush in relation to Palin is a weak attempt to damage her campaign.


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Kristal LeDesma graduated from Coachella Valley High School (CVHS) in 2015. During her years as a high school students; she played softball, was part of the AP Club, dance team, and Hospitality Academy where she would do most of her community service, She also devoted her time volunteering at her church. Kristal earned the Pathways to Success Scholarship were she had the opportunity to continue her education at California State University, Fullerton.
She will be entering her third year in the fall of 2017 as a Kinesiology major. During her first few years in college not only has she been able to maintain a focus in her studies; but has also dedicated her time being in involved on campus. She's part of Hemanas Unidas which is an organization of Latinas that come together to embrace the idea of female empowerment and discuss community issues. Kristal also volunteers to help raise money for Autism Speaks. Finally, she recently joined the Kinesiology club, which is a club for students who are majoring in kinesiology and have the opportunity to work with college athletes.
During her years in college, she plans on doing internships within the kinesiology program and hopes to study abroad during her spring 2018 semester at Greece. After earning her Bachelor's degree she plans to continue her education and attend graduate school.
The valley and give back to her community. She wants to spread awareness of child obesity and make kids more active in school.


The latest Audit Bureau of Circulation (ABC) figures show that the Daily Mail and The Mail on Sunday continue to go from strength to strength as they recorded their best ever market shares at the UK newsstand for the fourth month in a row.
Although ABC figures do not report on retail sales value, the only other newspapers in the market whose sales come close to the titles have 30% cheaper cover prices. This means both the Daily Mail and The Mail on Sunday generate significantly more retail sales value than competitors and enjoy commanding market leads in terms of value.
*All figures are based on UK retail sales, which can be derived from ABC data by adding "Paid Single Copies" to "Paid Subscriptions" for UK editions or regions. In January 2018 the Daily Mail and The Mail on Sunday took the decision to cut out bulk copies from their overall circulation figures, which totalled at 59,000 and 54,000 copies respectively in December 2017.


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Literature: An Introduction, Nineteenth, Shakespeare Plus, x Blogging
Shakespeare's Falstaff and Henry IV
by michaelgriffith1 • April 24, 2015 • 2 Comments
Today we had some fabulous tutorials exploring the kind of language Shakespeare uses in the opening scenes of Henry IV. Here is the king trying to bind together his empire with a proposal that all the civil warmongering British unite in one force and go on a crusade to rescue Jerusalem from the "infidels". This is such a topical theme: did not George Bush attempt the same in his invasion of Iraq,hoping thereby that his own position as president be strengthened and that all the American people be united behind him in bringing American democracy to the Middle East. History clearly teaches us nothing. For Shakespeare, King Henry IV's efforts are amplified through his powerful imagery, the pulsing regular unrhymed iambic rhythm, and the sounds of his words which make his listeners feel the horror of the civil wars that he is trying to avert:
No more shall trenching war channel her fields,
Nor bruise her flow'rets with the armed hoofs
Of hostile paces…
The edge of war, like an ill-sheathed knife,
No more shall cut his master.
"shall", "trench","channel", "hoofs", "hostile"- the harsh consonance, sibilance and strong pentameter, mirror the destruction that has taken place and that he now hopes to avert by bringing everyone under a common banner:
Therefore, friends,
As far as to the sepulcher of Christ-
Whose soldier now, under whose blessed cross
We are impressed and engaged to fight-
Forthwith a power of English shall we levy,
Whose arms were moulded in their mother's womb
To chase these pagans in those holy fields….
Karen Amstrong has written about the outrageous bloody slaughter that the crusaders actually brought to Jerusalem in total, blasphemous mockery of everything that Jesus had ever represented. But "poor" King Henry IV doesn't actually get a chance to bring his soldiers to this battle field. Within minutes of finishing this opening speech, his country is plunged into a continuing civil war. And a great irony in this whole situation is that King Henry cannot even control the life of his eldest son, Prince Hal, who is spending much of his time with this rollicking, life affirming character Sir Jack Falstaff:
Jack Falstaff is here presented by the greatest Falstaff actor of all-time (in my humble opinion!) Orson Welles. Orson Welles, brought a new understanding of the nature of Falstaff to the theatre. He was not just an old knight who had gone to the bad, but in some way he was an embodiment of the "Merry England" that had been destroyed by the power-play of wars waged by Kings, earls and dukes. In a curious way, Orson Welles reminds me of a slightly more outrageous version of Grandfer Cantle in The Return of the Native. While we might say of Falstaff that he is a misleader of youth, that he is a drunk, that he is a petty thief…. none of these things are as bad as the gross errors of judgement that are made by those people in power (who get away with all their destructive decisions). Think about George Bush and about any of politicians, local and world wide who create havoc through ill-thought out decisions. Does Anzac day come into this picture? Which politician or military leader made that decision to launch 20,000 young men at the base of a steep mountain defended by machine guns!
Orson Welles, is central to this revisioning of the role of Falstaff as can be seen in the following clips from Chimes at Midnight, a film made by bringing together many of the Falstaff episodes from the plays Henry IV Part 1 and Part 2 and The Merry Wives of Windsor
https://www.youtube.com/watch?v=9000bpLM2j8
https://www.youtube.com/watch?v=8zjF86qfVWw
Within these scenes is also that wonderful moment in the play where Shakespeare creates the opportunity for a play-within-a-play, having Falstaff and Prince Hal playing the role of Father and Son in preparation for Hal's meeting with his real father on the following day. "All the world's a stage" Shakespeare affirms in As You Like It and here in Henry IV the stage within the stage provides a space where Hal and Falstaff can reveal their true colours. Hal shows his essential distaste for Falstaff, and Falstaff demonstrates the virtues of his own nature in a world that has gone war-crazy and has lost the spirit of fun:
No, my good lord, banish Peto, banish Bardolph, banish Poins, but for sweet Jack Falstaff, kind Jack Falstaff, true Jack Falstaff, valiant Jack Falstaff, and therefore more valiant being, as he is, old Jack Falstaff,
Banish not him they Harry's company,
Banish not him thy Harry's company,
Banish plump Jack, and banish all the world.
Of course there is room for debate on all this, and not everyone will agree with this interpretation of Falstaff or of the play as a whole. There are many who will see Falstaff as someone the world would be best without, someone who is subverting the course of justice and preventing the world from being well-ordered.
Here is Orson Welles demonstrating his transformation into Falstaff and also affirming what he sees to be the value of Falstaff in a world committed to bloodshed and murder. Remember Falstaff's greatest speech at the end of Act 5 Scene 1: " Can honour set-to a leg? No. Or an arm?… What is honour? A word. What is in that word "honour"? What is that "honour"? Air. A trim reckoning!"
https://www.youtube.com/watch?v=VJ6v7GHYDbM
Here is the white-board shot which helped demonstrate the difference between poetry and prose in Shakespeare, and the key differences between poetry and prose anywhere: regular rhythm, form….
HERE ARE A FEW JUICY BLOG TOPICS FOR WEEK 8
CREATIVE: 1. Invent your conversation between the young prince Hal and his older mate Falstaff just as Falstaff is waking up after a night of heavy drinking.
2. Imagine your father is about to call you into line for the reckless way in which you have failed. Prepare a paragraph justifying yourself, expressing your disenchantment with the way the establishment lead their lives.
3. Write an ekphrastic description of the statue of Falstaff in Sydney (outside the State Library). What characteristics has this sculptor invested Falstaff with (find a good image of the statue to accompany your description).
CRITICAL: 4. Draw up a list of Shakespeare's women characters in the plays we have studied so far and give a brief description of the qualities of each character.
5. Do you think King Henry is justified in complaining so bitterly about his eldest son's behaviour? Write a short paragraph on this.
6. Find a series of images of actors who have played Falstaff and write a short descriptive sentence on each summarising how well you think these actors look the part.
Tags: Anzac Day Falstaff George Bush Grandfer Cantle Henry IV Part 1 Iraq Orson Welles Shakespeare Thomas Hardy
← What Happens When Prose Turns to Drama: Clemente/ Catalyst Week 7
Leo Tolstoy and the Search for Truth →
2 comments for "Shakespeare's Falstaff and Henry IV"
davezart
You know, I never really studied Shakespeare before. I always thought his language to difficult to understand. But now, I think I am finally ready. I look forward to this course next year.
Pingback: Week 8: Shakespeare and the Renaissance | Literature for the Faint Hearted
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text:
Q: Mapping Keys from an Array to an extJS Grid I have a PHP script which responds with an array in the form of:
[0] => dataOne
[1] => dataTwo
[2] => dataThree
[3] => dataFour

I would like to map these to a grid in my view but am having a bit of trouble doing it.
Here are the pieces that I have created so far:
Ext.define('OptionalCookbook', {
  extend: 'Ext.data.Model',
  fields: [
    {name: 'cookbook'}
  ]
});

var optionalCookbooksStore = Ext.create('Ext.data.Store', {
  autoLoad: true,
  autoSync: true,
  model: 'OptionalCookbook',
  proxy: {
  type: 'ajax',
  url: 'data.php',
  reader: {
    type: 'array'
  },
  writer: {
    type: 'json'
}
}
});

var optionalCookbooksGrid = Ext.create('Ext.grid.Panel', {
  store: optionalCookbooksStore,
  width: '100%',
  height: 200,
  title: 'Optional Cookbooks',
  columns: [
{
  text: 'Role',
  width: 100,
  sortable: false,
  hideable: false,
  dataIndex: 'cookbook'
}
]
});

Any suggestions?
Thanks


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DOG the Bounty Hunter's son Leland has been left hospitalised on his first manhunt since the tragic death of wife Beth Chapman.
Leland, 42, – son of Dog's first wife La Fonda Sue Darnall – was left badly injured after taking down a suspect in Colorado on Tuesday.
It comes just two weeks after TV favourite Beth – who starred alongside husband Dog and her family in the hit show – tragically died of cancer aged 51.
Dad-of-three Leland and his hardman father Dog, 66, were chasing a domestic violence suspect when a scrap broke out.
The father-and-son team tackled fugitive Edward Morales – but Leland suffered a torn ligament in his knee during the melee.
He is expected to be out of action for up to six weeks as he undergoes surgery in hospital in Athens, Alabama, his spokesperson told AL.com.
Morales – wanted for skipping a hearing after reportedly pleading guilty to harassment last month – was eventually taken into custody.
DOG DEVASTATED
Dog – real name Duane Chapman – was left devastated after the death of wife Beth in Honolulu, Hawaii last month.
She passed away after an 18-month battle with lung and throat cancer.
Announcing the tragic news to fans, Dog revealed that Beth's last words were to tell her family that she loved them.
Days after her death, hundreds of supporters joined Beth's friends and family to remember her in a touching memorial at Fort DeRussy Beach in Waikiki, Hawaii.
Beth and Dog first met in 1988 when she was just 19 years old.
The couple tied the knot in 2006 and became great-grandparents earlier this year.
She was last seen in public celebrating Palm Sunday over the Easter Weekend in April.
Beth shared a smiling photo of herself dolled up for the occasion on Instagram.
TV FAME
Duane shot to fame in 2004 with Dog The Bounty Hunter, a reality series that followed his dramatic manhunts for suspects who had breached bail.
The show was an instant hit – with viewers drawn in by Chapman's street smarts, his team, and his efforts to rehabilitate the people he caught.
Beth was first diagnosed with stage two throat cancer in November 2017 and later developed stage-four lung cancer.
Her final days will be revealed in new show Dog's Most Wanted – airing on US channel WGN.
TRAGIC FINAL DAYS
Emotional scenes in the trailer show Beth stood by her husband of 12 years as he discusses her illness.
He tells a suspect: "My wife, the love of my life is fighting for her life, and instead of being at home helping her, I'm out here looking for you."
Duane adds: "So I'm warning you, in advance, may God have mercy on you when I catch you… because I won't."
Poignant shots show Beth's hospital bed and a close up photo of the couple – before Dog is seen leaning in for a tender kiss.
The release date has not yet been announced as some scenes were still being shot when Beth passed away.
Explosive EastEnders exit revealed for Mel Owen as Tamzin Outhwaite leaves
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Gwyneth Paltrow's new Netflix doc sees woman orgasm next to 90-year-old sexpert
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Formed by mothers of children with cancer in 1977 the Committee shares the Institute's goal of finding a cure for childhood cancer and improving the quality of life for survivors.
The Ladies' Committee are holding a dinner dance on Saturday 29April to raise funds for Children's Cancer Institute.
Tickets: $60 including 3-course meal, live music and dancing.
All monies raised by the Ladies' Committee is used directly for the purchase of vital research equipment for Children's Cancer Institute.


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Q: How to make sure the user only inputs 1s and 0s? I have this loop that keeps the user stuck inputting values until he/she, inputs something valid, in this case it has to be binary numbers that must be the size of a certain type of variable. Nonetheless, I don't know how to make the loop continue in the case that the user inputs a number made up of something different aside from 1s and 0s.
I was thinking of using string.contains(), but that cannot account for every number. Here's my loop:
while((double)inputStr.length() != table.getNumberOfVariables() ||
                    inputStr.replaceAll("\\D","").length() != inputStr.length() ||
                    Double.parseDouble(inputStr) > 1){

This line: Double.parseDouble(inputStr) > 1 was supposed to accomplish that, but I'm dealing with decimal numbers, so if the input is 10 or 100, they're rendered invalid.

A: In your case, rather than using \D in your regex (anything that's not a digit), you must be more specific: [^01] (meaning: anything not a zero or one).
while((double)inputStr.length() != table.getNumberOfVariables() ||
       inputStr.replaceAll("[^01]","").length() != inputStr.length() ||
       Double.parseDouble(inputStr) > 1){

It doesn't win you a prize for nice code though, because it is hard for the reader of this code to find out what you are doing. It's better to turn what you're doing into a method with a clear name, like:
public static boolean containsOnly(String s, String only) {
    for (int i = 0; i < s.length(); i++) {
        if (only.indexOf(s.charAt(i)) == -1)
            return false;
    }
    return true;
}

As it happens, the Apache commons-lang3 library has such a method in it: StringUtils.containsOnly. They have many methods for String manipulation that are clearer and often much faster than using regexes.

A: You can use a regular expression to validate the binary string:
    String s = "0101110";
    if (s.matches("[01]++")) {
        System.out.println("ok");
    } else {
        System.out.println("invalid");
    }


text:
January 29, 2020 - Latest: What has happened to markets this year? by Darius McDermott
Mindful Money
Mindful News
Find A Financial Adviser
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New state pension will see people in their twenties and thirties lose out by as much as £19,000 in retirement
Three quarters of people in their twenties are set to lose around £19,000 over their lifetime because of the new state pension reforms.
Thinktank Pensions Policy Institute has calculated that three quarters of those now in their 20s will lose a notional £19,000 over the course of their retirement.
Two-thirds of those now in their 30s will lose £17,000 while the remainder will gain an average of £10,000 in both cases.
This PPI has calculated that around 11.4 million younger workers will lose out. This is mainly because, under the old two-tiered system, people were able to build up additional savings into the state pension pot through the second state pension previously known as SERPs.
More generally, those with less than 35 years of national insurance contributions will also lose. Previously, they would have been due to full amount with just 30 years of contributions.
However many groups who currently lose out stand to benefit from the new system.
Daniela Silcock, Head of Policy Research at the PPI said "Differences in pension income are important because lower than average pension incomes can indicate a greater likelihood of living in financial hardship."
"This report indicates positive movements in pension income for those from under-pensioned groups. Once the New State Pension has been fully phased in there will no longer be significant differences in state pension income between women, ethnic minorities, disabled people, carers, the self-employed and the average for all pensioners. However, lower private pension saving and income levels among the under-pensioned are projected to continue. These mainly arise from particular labour-market characteristics found more prevalently among these groups."
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Black cherry and earthen spices. Lovely violet perfume on the nose. Deliciously lean and structured but as wild as the vines the grapes are from.
Inspired by nature and the countryside of his native Australia, Patrick Sullivan works together with his wife Megan to produce authentic wines that reflect the terroir. Making their living on a farm in the Strezleki ranges in Gippsland, Sullivan is synonymous in the natural wine movement, although he prefers not to go by this tag, believing that the wine he makes is, put simply, the wine that he wants to make. Having travelled in Europe and then later studying viticulture, he is decisive in how he wants his wine to be: all about the fruit. He currently doesn't grow his own grapes, but works with a number of small and trusted growers, who produce organic and biodynamic fruit. His goal is to eventually grow his own 100% organic and biodynamic grapes, and of course to continue his natural non-intervention approach to vinification.


text:
Porsche plans EV-only Pajun to fight Tesla, report says
David Jolley
FRANKFURT -- Porsche will sell its long-planned Pajun sedan only as an electric car to compete with vehicles such as the Tesla Model S, a German magazine said.
Porsche has dropped plans to sell gasoline and diesel variants of the Pajun, auto motor und sport reported.
Porsche executives think the sporty sedan segment is too crowded for a conventionally powered Pajun with cars such as the Audi A6, BMW 5 series and Mercedes-Benz E class, joined last year by the Maserati Ghibli, auto motor sport said.
The Pajun will go on sale in 2018 or 2019 with an electric drivetrain, the report said. Porsche is betting that in three or four years, battery technology will have advanced to a stage where EVs will have a range of 350km to 400km (217 miles to 248 miles), avoiding the range anxiety that has hurt sales of battery-driven vehicles.
The 4600mm long Pajun will use technology from its larger sibling, the Panamera. The production Pajun (short for Panamera Junior) likely will have a different name than Pajun.
Porsche is expanding its lineup to include plug-in hybrid variants that already include the Panamera and Cayenne large SUV.
Porsche's Panamera is included in the China recall.
Tesla last year unveiled plans to launch the Model 3 midsize sedan below its Model S and upcoming Model X SUV. Reports suggest the car will be unveiled next year ahead of sales in 2017 and will sell for about 30,000 euros ($35,000).


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›Water Resources›Stockholm International Water Institute — Stockholm Junior Water Prize 2020
Stockholm International Water Institute — Stockholm Junior Water Prize 2020
March 31, 2019| Carol Pinto | Water Resources
Each year, the Stockholm International Water Institute (SIWI) co-operates with a national organisation that arranges a national Stockholm Junior Water Prize (SJWP) competition. SJWP is open for projects striving to improve water quality, water resources management, water protection, water and wastewater treatment. The competition is open to young people between the ages of 15 and 20. The winner receives US$15 thousand, a crystal sculpture, a diploma as well as the stay in Stockholm during the World Water Week. Students interested in taking part in a national competition have to contact their national organiser. The deadlines may vary by country. Find out how to participate
Tags: all regions, awards/prizes, early-career, individuals, water, youth
Stockholm International Water Institute — Stockholm Water Prize 2020 U.S. Department of State — Hubert H. Humphrey Fellowships