5.15.1] XV. Outside the Altis there is a building called the workshop of Pheidias, where he wrought the image of Zeus piece by piece. In the building is an altar to all the gods in common. Now return back again to the Altis opposite the Leonidaeum.

After this stands an altar of Heracles surnamed Parastates (Assistant); there are also altars of the brothers of Heracles

The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both. Some say that it was built by Idaean Heracles, others by the local heroes two generations later than Heracles.

The god sits on a throne, and he is made of gold and ivory. On his head lies a garland which is a copy of olive shoots. In his right hand he carries a Victory, which, like the statue, is of ivory and gold; she wears a ribbon and – on her head – a garland. In the left hand of the god is a scepter, ornamented with every kind of metal, and the bird sitting on the scepter is the eagle. The sandals also of the god are of gold, as is likewise his robe. On the robe are embroidered figures of animals and the flowers of the lily.

Its height up to the pediment is sixty-eight feet, its breadth is ninety-five, its length two hundred and thirty. The architect was Libon, a native. The tiles are not of baked earth, but of Pentelic marble cut into the shape of tiles. The invention is said to be that of Byzes of Naxos, who they say made the images in Naxos on which is the inscription:–

[5.15.1] XV. Outside the Altis there is a building called the workshop of Pheidias, where he wrought the image of Zeus piece by piece. In the building is an altar to all the gods in common. Now return back again to the Altis opposite the Leonidaeum.

After this stands an altar of Heracles surnamed Parastates (Assistant); there are also altars of the brothers of Heracles

The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both.

The god sits on a throne, and he is made of gold and ivory. On his head lies a garland which is a copy of olive shoots. In his right hand he carries a Victory, which, like the statue, is of ivory and gold; she wears a ribbon and – on her head – a garland. In the left hand of the god is a scepter, ornamented with every kind of metal, and the bird sitting on the scepter is the eagle. The sandals also of the god are of gold, as is likewise his robe. On the robe are embroidered figures of animals and the flowers of the lily. [5.11.2] The throne is adorned with gold and with jewels, to say nothing of ebony and ivory. Upon it are painted figures and wrought images. There are four Victories, represented as dancing women, one at each foot of the throne, and two others at the base of each foot.

The temple and the image were made for Zeus from spoils, when Pisa was crushed in war by the Eleans,20 and with Pisa such of the subject peoples as conspired together with her. The image itself was wrought by Pheidias, as is testified by an inscription written under the feet of Zeus:– Pheidias, son of Charmides, an Athenian, made me. The temple is in the Doric style, and the outside has columns all around it. It is built of native stone.

[5.15.1] XV. Outside the Altis there is a building called the workshop of Pheidias, where he wrought the image of Zeus piece by piece. In the building is an altar to all the gods in common. Now return back again to the Altis opposite the Leonidaeum.

The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both.

The temple and the image were made for Zeus from spoils, when Pisa was crushed in war by the Eleans,20 and with Pisa such of the subject peoples as conspired together with her. The image itself was wrought by Pheidias, as is testified by an inscription written under the feet of Zeus:– Pheidias, son of Charmides, an Athenian, made me. The temple is in the Doric style, and the outside has columns all around it. It is built of native stone.

Outside the Altis there is a building called the workshop of Pheidias, where he wrought the image of Zeus piece by piece. In the building is an altar to all the gods in common. Now return back again to the Altis opposite the Leonidaeum.

The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both. Some say that it was built by Idaean Heracles, others by the local heroes two generations later than Heracles

Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated.

The god sits on a throne, and he is made of gold and ivory. On his head lies a garland which is a copy of olive shoots. In his right hand he carries a Victory, which, like the statue, is of ivory and gold; she wears a ribbon and – on her head – a garland. In the left hand of the god is a scepter, ornamented with every kind of metal, and the bird sitting on the scepter is the eagle. The sandals also of the god are of gold, as is likewise his robe. On the robe are embroidered figures of animals and the flowers of the lily.

The temple and the image were made for Zeus from spoils, when Pisa was crushed in war by the Eleans,20 and with Pisa such of the subject peoples as conspired together with her. The image itself was wrought by Pheidias, as is testified by an inscription written under the feet of Zeus:–

The order of the games in our own day, which places the sacrifices to the god for the pentathlum and chariot-races second, and those for the other competitions first, was fixed at the seventy-seventh Festival.

The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both.

The temple is in the Doric style, and the outside has columns all around it.

In this room they entertain the winners in the Olympic games.

Outside the Altis there is a building called the workshop of Pheidias, where he wrought the image of Zeus piece by piece.

treasury of the Sicyonians is an altar of Heracles

The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both

Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated.

I know that the height and breadth of the Olympic Zeus have been measured and recorded; but I shall not praise those who made the measurements, for even their records fall far short of the impression made by a sight of the image.

The god sits on a throne, and he is made of gold and ivory. On his head lies a garland which is a copy of olive shoots. In his right hand he carries a Victory, which, like the statue, is of ivory and gold; she wears a ribbon and – on her head – a garland. In the left hand of the god is a scepter, ornamented with every kind of metal, and the bird sitting on the scepter is the eagle. The sandals also of the god are of gold, as is likewise his robe. On the robe are embroidered figures of animals and the flowers of the lily. [5.11.2] The throne is adorned with gold and with jewels, to say nothing of ebony and ivory. Upon it are painted figures and wrought images. There are four Victories, represented as dancing women, one at each foot of the throne, and two others at the base of each foot

The temple and the image were made for Zeus from spoils, when Pisa was crushed in war by the Eleans,20 and with Pisa such of the subject peoples as conspired together with her. The image itself was wrought by Pheidias, as is testified by an inscription written under the feet of Zeus:– Pheidias, son of Charmides, an Athenian, made me. The temple is in the Doric style, and the outside has columns all around it. It is built of native stone. [5.10.3] Its height up to the pediment is sixty-eight feet, its breadth is ninety-five, its length two hundred and thirty. The architect was Libon, a native. The tiles are not of baked earth, but of Pentelic marble cut into the shape of tiles. The invention is said to be that of Byzes of Naxos, who they say made the images in Naxos on which is the inscription:–

To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated.

The temple and the image were made for Zeus from spoils, when Pisa was crushed in war by the Eleans,20 and with Pisa such of the subject peoples as conspired together with her. The image itself was wrought by Pheidias, as is testified by an inscription written under the feet of Zeus:– Pheidias, son of Charmides, an Athenian, made me. The temple is in the Doric style, and the outside has columns all around it. It is built of native stone. [5.10.3] Its height up to the pediment is sixty-eight feet, its breadth is ninety-five, its length two hundred and thirty. The architect was Libon, a native. The tiles are not of baked earth, but of Pentelic marble cut into the shape of tiles. The invention is said to be that of Byzes of Naxos, who they say made the images in Naxos on which is the inscription:–

After this stands an altar of Heracles surnamed Parastates (Assistant); there are also altars of the brothers of Heracles

Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated.

. The god sits on a throne, and he is made of gold and ivory. On his head lies a garland which is a copy of olive shoots. In his right hand he carries a Victory, which, like the statue, is of ivory and gold; she wears a ribbon and – on her head – a garland. In the left hand of the god is a scepter, ornamented with every kind of metal, and the bird sitting on the scepter is the eagle. The sandals also of the god are of gold, as is likewise his robe. On the robe are embroidered figures of animals and the flowers of the lily.

[5.16.1] XVI. It remains after this for me to describe the temple of Hera and the noteworthy objects contained in it. The Elean account says that it was the people of Scillus, one of the cities in Triphylia, who built the temple about eight years after Oxylus came to the throne of Elis. The style of the temple is Doric, and pillars stand all round it. In the rear chamber one of the two pillars is of oak. The length of the temple is one hundred and sixty-nine feet, the breadth sixty-three feet, the height not short of fifty feet. Who the architect was they do not relate.

In the temple of Hera is an image of Zeus, and the image of Hera is sitting on a throne with Zeus standing by her, bearded and with a helmet on his head. They are crude works of art. The figures of Seasons next to them, seated upon thrones, were made by the Aeginetan Smilis.41 Beside them stands an image of Themis, as being mother of the Seasons. It is the work of Dorycleidas, a Lacedaemonian by birth and a disciple of Dipoenus and Scyllis.

It remains after this for me to describe the temple of Hera and the noteworthy objects contained in it.

In the temple of Hera is an image of Zeus, and the image of Hera is sitting on a throne with Zeus standing by her, bearded and with a helmet on his head. They are crude works of art. The figures of Seasons next to them, seated upon thrones, were made by the Aeginetan Smilis.41 Beside them stands an image of Themis, as being mother of the Seasons. It is the work of Dorycleidas, a Lacedaemonian by birth and a disciple of Dipoenus and Scyllis.

TEMPLE OF OLYMPIAN HERA [5.16.1] XVI. It remains after this for me to describe the temple of Hera and the noteworthy objects contained in it.

What the Eleans call the pillar of Oenomaus is in the direction of the sanctuary of Zeus as you go from the great altar. On the left are four pillars with a roof on them, the whole constructed to protect a wooden pillar which has decayed through age, being for the most part held together by bands.

There is also a chest made of cedar, with figures on it, some of ivory, some of gold, others carved out of the cedar-wood itself. It was in this chest that Cypselus, the tyrant of Corinth, was hidden by his mother when the Bacchidae were anxious to discover him after his birth.

It remains after this for me to describe the temple of Hera and the noteworthy objects contained in it.

At least one prominenthistorian of European political thought has indeed suggested thatsome of the democratic forms later developed by Enlightenmentstatesmen in the North Atlantic world most likely were first debutedon pirate ships in the 1680s and 1690s:

one reason the Golden Age of Piracy remains the stuff oflegend is that pirates of that age were so skilled at manipulatinglegends; they deployed wonder-stories—whether of terrifyingviolence or inspiring ideals—as something very much like weaponsof war, even if the war in question was the desperate and ultimatelydoomed struggle of a motley band of outlaws against the entireemerging structure of world authority at the time.

One might call pirate legends, then, the most importantform of poetic expression produced by that emerging North Atlanticproletariat whose exploitation laid the ground for the industrialrevolution.

It was Eric Williams (Capitalism and Slavery) who first developed the idea thatEuropean slave plantations in the New World were, in effect, the first factories; theidea of a “pre-racial” North Atlantic proletariat, in which these same techniques ofmechanization, surveillance, and discipline were applied to workers on ships, waselaborated by Peter Linebaugh and Marcus Rediker (The Many-Headed Hydra).

Our species faces two great tasks in the next few centuries. Our first task is to make human brotherhood effective and permanent. Our second task is to preserve and enhance the rich diversity of Nature in the world around us. Our new understanding of biological and cultural evolution may help us to see more clearly what we have to do.

developed the technology for sequencing ancient DNA degraded and contaminated with modern DNA. They have succeeded in sequencing accurately the genomes of our Neanderthal cousins who lived in Europe about fifty thousand years ago. They also sequenced genomes of our own species who lived in Europe around the same time, and genomes of a third species, called Denisovans because they were found in Denisova cave in Siberia. He published the story of the sequencing and the surprising results in his book, Neanderthal Man: In Search of Lost Genomes, in 2014.

Wells's biggest work is Outline of History, published in 1920, a picture of cultural evolution as the main theme of history since the emergence of our species.

Motoo Kimura, author of the book, The Neutral Theory of Molecular Evolution, published in 1983, more than a hundred years after Darwin's masterpiece.

After the discovery of the structure of DNA molecules by Crick and Watson in 1953, Kimura knew that genes are molecules, carrying genetic information in a simple code. His theory applied only to evolution driven by the statistical inheritance of molecules. He called it the Neutral Theory because it introduced Genetic Drift as a driving force of evolution independent of natural selection.

Sewall Wright, then 98 years old but still in full possession of his wits. He gave me a first-hand account of how he read Mendel's paper and decided to devote his life to understanding the consequences of Mendel's ideas. Wright understood that the inheritance of genes would cause a fundamental randomness in all evolutionary processes. The phenomenon of randomness in evolution was called Genetic Drift. Kimura came to Wisconsin to learn about Genetic Drift, and then returned to Japan. He built Genetic Drift into a mathematical theory which he called the Neutral Theory of Molecular Evolution.

Darwin knew nothing of genes. He was unaware of the work of Gregor Mendel, the Austrian monk who worked in his monastery garden and did experiments on the inheritance of pod-color in peas. Mendel discovered that heritable traits such as pod-color are inherited in discrete packages which he called genes. Any act of sexual reproduction of two parents with different genes results in offspring with a random distribution of the parental genes. Heredity in any population is a random process, resulting in a redistribution of genes between parents and offspring. The numbers of genes of various types are maintained on the average from generation to generation, but the numbers in each individual offspring are random. Mendel made this discovery and published it in the journal of the Brünn Natural History Society, only seven years after Darwin published The Origin of Species. Mendel had read Darwin's book, but Darwin never read Mendel's paper. In 1866, the year when Mendel's paper was published, Darwin did a very similar experiment, using snap-dragons instead of peas, and testing the inheritance of flower-shape instead of pod-color. Like Mendel, he bred three generations of plants, and observed the ratio of normal-shaped to star-shaped flowers in the third generation. Unlike Mendel, he had no understanding of the mathematics of statistical variations. He used only 125 third-generation plants and obtained a value of 2.4 for the ratio of normal to star-shaped offspring. This result did not suggest any clear picture of the way flower-shapes are inherited. He stopped the experiment and explored the question no further. Darwin did not understand that he would need a much larger sample to obtain a statistically significant result. Mendel understood statistics. His sample was sixty-four times larger than Darwin's, so that his statistical uncertainty was eight times smaller. He used 8023 plants. Mendel's essential insight was to see that sexual reproduction is a system for introducing randomness into inheritance. In peas as in humans, inheritance is carried by genes that are handed down from parents to offspring. His simple theory of inheritance carried by genes predicted a ratio of three between green and yellow pods in the third generation. He found a ratio of 3.01 with the big sample. This gave him confidence that the theory was correct. His experiment required immense patience, continuing for eight years with meticulous attention to detail. Every plant was carefully isolated to prevent any intruding bee from causing an unintended fertilization. A monastery garden was an ideal place for such experiments. Unfortunately, his experiments ended when his monastic order promoted him to the rank of abbot. Obedient to his vows, he ceased to be an explorer and became an administrator. His life-work lay hidden in an obscure German-language journal in Brünn, the city that later became Brno and is now in the Czech Republic.

In the Pirandello play, "Six Characters in Search of an Author", the six characters come on stage, one after another, each of them pushing the story in a different unexpected direction. I use Pirandello's title as a metaphor for the pioneers in our understanding of the concept of evolution over the last two centuries. Here are my six characters with their six themes. 1. Charles Darwin (1809-1882): The Diversity Paradox. 2. Motoo Kimura (1924-1994): Smaller Populations Evolve Faster. 3. Ursula Goodenough (1943- ): Nature Plays a High-Risk Game. 4. Herbert Wells (1866-1946): Varieties of Human Experience. 5. Richard Dawkins (1941- ): Genes and Memes. 6. Svante Pääbo (1955- ): Cousins in the Cave. The story that they are telling is of a grand transition that occurred about fifty thousand years ago, when the driving force of evolution changed from biology to culture, and the direction changed from diversification to unification of species. The understanding of this story can perhaps help us to deal more wisely with our responsibilities as stewards of our planet.

Biological and Cultural Evolution Six Characters in Search of an Author

that will be my second point and it's something that is not often mentioned capitalism the capitalism that we have known in the 00:47:54 last 30 40 years overcome the climate crisis that the capitalism helped create it's a rhetorical question but it also makes sense because if the answer is no 00:48:06 then we're wasting our time

what do I say to these young activists that I train around the world when they come to me and they say are you okay with putting the the CEO of 00:42:38 one of the largest oil companies in the world in as the president of the cop is that really okay well it's not whether he's a nice guy or not or whether he's intelligent 00:42:51 the appearance of a conflict of interest undermines confidence at a time when climate activists around the world and I'm partly speaking for them right here on this stage have come to the conclusion that the people in Authority 00:43:04 are not doing their job there's a lot of blah blah blah as Greta says there are a lot of words and there are some meaningful commitments but we are still failing badly we need to have a super 00:43:17 majority process instead of unanimity in the cop we cannot let the oil companies and gas companies and petrol States tell us what is permissible in the last cop we were not allowed to even discuss 00:43:30 scaling down oil and gas can't discuss it a lot of the ndcs weren't even called for are we going to be able to discuss face scaling down oil and gas in the next cop

you're a Native American and also president of the National Congress of American Indians

What's this trick with the knitting needle? It sounds cool. How do you do it so you don't just run into the unpunched ones and get stopped?

个人学习可能取决于他人行为的主张突出了将学习环境视为一个涉及多个互动参与者的系统的重要性

She was openly critical of the Supreme Court’s decision in Brown vs. Board of Education, which declared racial segregation of public schools unconstitutional. “When Brown comes out, her point is ‘I don’t want to have to force someone to associate with me,’” Strain says. Today she would probably be considered a libertarian.

“She is likely our earliest Black female ethnographic filmmaker,” says Strain, who also teaches documentary history at Wesleyan University.

Presidential Address at the Centenary Conference of the British Association for the Advancement of Science in 1931.

human-devised measures of time hold within them powerful political and economic forces they track people within the patterns of activity they become habituated to machine time measured and parceled out by industrial society

‘Running on Emptiness – The Pathology of Civilisation’John Zerzan (2002) All religions have problems with ‘unbelievers’, but that response is insignificant compared to their visceral hatred of ‘apostates’.

Basil Lanneau Gildersleeve, "Brief Mention," American Journal of Philology 20.1 (1899) 108-113 (at 108): With all our advance in scientific astronomy, the average modern man is not so familiar with the sky as was his antique brother, and some of the blunders in modern works of fiction that are scored from time to time in scientific journals would hardly have been possible for a ploughman of antiquity, not to say a sailor. The world needs every now and then a reminder that the modern head holds different things from the ancient brain-pan, not necessarily more.

Slack teams as well.

As British philosopher Galen Strawson recently put it, to imagine that one can travel from insensate matter to a being capable of discussing the existence of insensate matter in a mere two jumps is simply to make emergence do too much work.

emergentism. The argument here is that once a certain level of complexity is reached, there is a kind of qualitative leap where completely new sorts of physical laws can “emerge”—ones that are premised on, but cannot be reduced to, what came before.

But in the new full-blown capitalist version of evolution, where the drive for accumulation had no limits, life was no longer an end in itself, but a mere instrument for the propagation of DNA sequences—and so the very existence of play was something of a scandal.

To exercise one’s capacities to their fullest extent is to take pleasure in one’s own existence, and with sociable creatures, such pleasures are proportionally magnified when performed in company. From the Russian perspective, this does not need to be explained. It is simply what life is. We don’t have to explain why creatures desire to be alive. Life is an end in itself. And if what being alive actually consists of is having powers—to run, jump, fight, fly through the air—then surely the exercise of such powers as an end in itself does not have to be explained either. It’s just an extension of the same principle.

Kropotkin’s actual argument is far more interesting. Much of it, for instance, is concerned with how animal cooperation often has nothing to do with survival or reproduction, but is a form of pleasure in itself. “To take flight in flocks merely for pleasure is quite common among all sorts of birds,” he writes. Kropotkin multiplies examples of social play: pairs of vultures wheeling about for their own entertainment, hares so keen to box with other species that they occasionally (and unwisely) approach foxes, flocks of birds performing military-style maneuvers, bands of squirrels coming together for wrestling and similar games

Spencer, in turn, was struck by how much the forces driving natural selection in On the Origin of Species jibed with his own laissez-faire economic theories. Competition over resources, rational calculation of advantage, and the gradual extinction of the weak were taken to be the prime directives of the universe.

Since 2015 a digitalized card index of Greek functionwords in Coptic is available online (as part of the DDGCL)

Tami Gottschalk,

Sometimes, Isuspect, he copied his own words because he liked to copy: no one’scommonplace books could run to a million words—those are just theones that survive, in addition to a two-million-word Journal, andenormous quantities of other writing—without a sheer love of sittingwith pen in hand, a printed book and a blank page both open before

The moral vocabulary that climate activists and public health professionals use is not able to activate the moral and political imagination that effective ecological and health governance require. To respond to the recurring crises that are coming, the governance of complex societies must be able to reach the tap roots latent in their own moral ethos, politics, and motivational structures.

The freedom objection to effective climate governance says that we must make a tragic choice on behalf of freedom. We must choose the loss of some present and future lives in order to preserve a way of life, the lynchpins of which are individual freedom, private property, steep social and monetary inequality, economic growth, and energy-intensive production and consumption. Yet the lives some would choose to lose need not be lost if the right and the good—living up to the best in our humanity and being morally responsible—were seen in new ways.

our crisis in democracy—a system dominated by big money, special interests, and the “tyranny of me”—impact and morph into our crisis in sustainability.

May 19, 2004 #1 Hello everyone here at the forum. I want to thank everyone here for all of the helpful and informative advice on GTD. I am a beginner in the field of GTD and wish to give back some of what I have received. What is posted below is not much of tips-and-tricks I found it very helpful in understanding GTD. The paragraphs posted below are from the book Lila, by Robert Pirsig. Some of you may have read the book and some may have not. It’s an outstanding read on philosophy. Robert Pirsig wrote his philosophy using what David Allen does, basically getting everything out of his head. I found Robert Pirsigs writing on it fascinating and it gave me a wider perspective in using GTD. I hope you all enjoy it, and by all means check out the book, Lila: An Inquiry Into Morals. Thanks everyone. arthur

In summer 2010, Professor Peter Nagel of Bonn forwarded seven cardboard boxes full of lexicographical slips to the DDGLC office, which had been handed over to him in the early '90s by the late Professor Alexander Böhlig.

The original slips have been scanned and slotted into a database replicating the hierarchical structure of the original compilation. It is our pleasure to provide a new lexicographical tool to our colleagues in Coptology, Classical Studies, and Linguistics, and other interested parties.

The huge collection of lexicographical slips underlying this publication was produced in the '70s and '80s for Prof. Alexander Böhlig's loanword project at the University of Tuebingen.

it’s getting harder to engineer browser extensions well as web frontends become compiled artifacts that are ever further removed from their original source code

too much focus on the ‘indie’ (building complicated self-hosted everything-machines) and not enough on the ‘web’

That tends to be the biggest cop out excuse for libraries. Just do a major version release. The fact this library lies about the encodingis extremely problematic and causes numerous bugs. Any program currently using this library is already incorrect because of this behavior. Actually exposing the problem makes it easier for people to fix.

Agree, but we're stuck with API compatibility for a good while.

If it interests you, GPC lists phrases like dysgu ar gof. This page then gives the example, "Yn yr hen ddyddiau byddai pobl yn dysgu cerddi ar gof" - like saying "to learn by heart" in English.

There’s a caveat that we’re aware of—while Hydrogen and App developers only require one runtime (Node), Theme developers need two now: Ruby and Node.

Explaining benefits verification, prior authorization, and verification of pre-authorization processes

Sumerologists place the origins of the development of writing around 3300 bc in the pictograms associated with abstract marks representing numbers; ‘the writing system invented or developed … of a pictographic character; its signs were drawings’ and cuneiform gradually developed out of this, which ‘is a script, not a language’ (Van de Mieroop Reference Van de Mieroop1999, 10: our emphases).

We have proposed the existence of a notational system associated with an unambiguous animal subject, relating to biologically significant events informed by the ethological record, which allows us for the first time to understand a Palaeolithic notational system in its entirety. This utilized/allowed the function of ordinality (and, later, place value), which were revolutionary steps forward in information recording.

It seems fairly clear that the concern with sequences associated with birds was to convey the availability of eggs.

The sequences of dots/lines associated with animal images certainly meet the criteria for representing numbers: they are usually organized in registers that are horizontal relative to the image with which they appear to be associated, and are of regular (rather than random) size and spacing, akin to the notion of a Mental Number Line being central to the development of mathematical abilities (Brannon Reference Brannon2006; Dehaene et al. Reference Dehaene, Bossini and Giraux1993; Pinel et al. Reference Pinel, Piazza, Le Bihan and Dehaene2004; Previtali et al. Reference Previtali, Rinaldi and Girelli2011; Tang et al. Reference Tang, Ward and Butterworth2008).

These may occur on rock walls, but were commonly engraved onto robust bones since at least the beginning of the European Upper Palaeolithic and African Late Stone Age, where it is obvious they served as artificial memory systems (AMS) or external memory systems (EMS) to coin the terms used in Palaeolithic archaeology and cognitive science respectively, exosomatic devices in which number sense is clearly evident (for definitions see d’Errico Reference d'Errico1989; Reference d'Errico1995a,Reference d'Erricob; d'Errico & Cacho Reference d'Errico and Cacho1994; d'Errico et al. Reference d'Errico, Doyon and Colage2017; Hayden Reference Hayden2021).

For decades, the Zapatistas, usually via Subcomandante Marcos, sent out communique after communique to the world, poetically asking for solidarity. Surprisingly, the world responded, forming the alterglobalisation movement that called itself a ‘network of networks’ – a phrase also used at the time to describe the internet.

Shlomo Dov (Fritz) Goitein Archive | Language: Hebrew, English, German, Size: LargeShlomo Dov (Fritz) Goitein (1900-1985), educator, linguist, orientalist and scholar of Geniza.

Goitein referred to these materials, together with his photocopies of geniza fragments, as his “Geniza Lab.” He had adopted the “lab” concept from Fernand Braudel (1902–85), the great French historian of the Mediterranean, who ran a center in Paris that he and others referred to as a laboratoire de recherches historiques. Between 1954 and 1964, Braudel’s “lab” funded Goitein’s research on the Mediterranean.1

Then two things happened. Goitein had bequeathed his “geniza lab” of 26,000 index cards and thousands of transcriptions, translations and photocopies of fragments to the National Library of Israel (then the Jewish National and University Library). But Mark R. Cohen(link is external) and A. L. Udovitch(link is external) arranged for copies to be made and kept in Princeton. That was the birth of the Princeton Geniza Lab. 

When Goitein died in 1985, his paperswere sent to the National Library of Israel in Jerusalem, where his laboratorycan be accessed today.

the tragedy of the Commons is not so much that it's Commons per se but that it's a cooperation problem that he described I 00:01:48 think very clearly that environmental degradation is often a social dilemma is often a cooperation problem and be it a commons or not the regulatory structure 00:02:02 or the the social structure can vary but cooperation problems are are important however of course he said his famous line this paper is you know solution is mutual coercion mutually agreed upon and and so that's 00:02:18 institutions right so the solution is institutions and of course we have other people who have said that very clearly and with a lot of wonderful evidence to back it up Elinor Ostrom being at the 00:02:31 top of that list and and her work on common pool resources and contains this fantastic list of sort of key design 00:02:44 elements that have emerged from studying small-scale common pool resource communities and and these are these are factors that tend to make those communities more successful in managing 00:02:56 those resources sustainably so so that's great

the   true source of economic prosperity is not  financial capitalism investment in education   investment in the real economy in infrastructure  and you know when the in the middle of the 20th   century in the 1950s 1960s when the u.s had were  in a situation of economic dominance over the rest   00:54:32 of the world it was not through extreme financial  inequality except you know you had 19 percent top   income tax rate after roosevelt and but you had  a big educational advance as compared to you   know at that time you had a 90 percent of a court  would go to high school in the us in 1950s 1960s   at the same time it was 20  30 percent in germany or in   00:54:56 france or so and this was this educational  advance which made prosperity historically and and   and we seem to to have forgotten this uh you know  in the us following you know since the 1980s but   so we we have to manage to put this back on the on  this agenda but that's that's of course that's not   that's not easy

there are some sources of energy which  which create a negative value because of   00:48:39 of of global climate change and climate working  and warming and you know all the negative   external effect of using some energy so we have  some to make some of the energy uh sources just   illegal you know we have to keep some of the oil  in the ground we have to stop looking for new oil   and gas so you know so the solution to some of  the of the energy questions we have is just to to   00:49:04 to make illegal you know the use of certain energy  and to to to move to other energy so that's part   of the answer now if we if we have done that  and we deal with with energy that don't have the   the negative this much bigger negative impact  on mankind than their positive productive impact   then you know redistribution of wealth must be  about all forms of wealth you know whether it's   00:49:32 rent or energy or financial assets or i  was seeing you know we we need to have a   permanent circulation of wealth and power so you  know that's the way i i view you know taxation of   wealth is will be a permanent you know progressive  tax on net wealth which in effect will will will   wipe out all the biggest uh wealth right away you  know say up to 90 percent tax per year for you   00:49:59 know for for billionaires but among you know there  will still be some people who want 100 000 dollars   some people who earn 1 million or 2 million but  there will be a permanent circulation of wealth   holdings within within this limited uh wealth  gap that that will still exist and this should   be for all forms of wealth you know whether it's  land or housing or whatever whatever the origin

to get rid   of monopoly rent you have to return basic key  uh infrastructure to the public domain where   it was before 1980 so that uh basic needs can be  supplied at low prices not uh creating monopoly   for uh the one percent uh and i guess i'm saying  you have to realize that finance has used as well   00:25:12 to take over the economy and this has to  be reversed uh because uh once you have   uh wealth taking the form of uh claims uh  loans and claims on other people's debt   we'll count you up compound interest any rate of  interest is a doubling time and compound interest   is always going to grow faster than the economy's  real growth and the only way to prevent this isn't   00:25:37 simply to lower the interest rate which you've  done today 0.1 uh the only solution is to wipe out   the overall debts that are stopping economic  growth and these debts are the savings of the   one percent the good thing about cancelling debts  is you cancel the savings of the one percent   and as long as you leave these savings in  place there's not going to be a solution

he power of the creative industries to inspire movements was largely absent from high-level discussions on climate change, such as at COP (Conference of the Parties), or in communicating scientific findings, such as from the IPCC (Intergovernmental Panel on Climate Change).

it really all does 00:06:53 trace back to the start of our what we call civilization our civilization meaning Agriculture and then settlements and cities so prior to that we lived in approximate equilibrium with ecosystems

once we took 00:07:21 control of our food production a lot of things happen so suddenly we had Surplus we needed ways to store that Surplus we had settlements to stay close to our stores and the land that was producing our food we started 00:07:34 accumulating material possessions that led to hierarchies and systems to kind of preserve that status standing armies to protect those stores from 00:07:47 yourselves and other nearby populations it led to property rights this crazy idea that we can own the land and the property rights together with accumulation of material possessions led 00:08:02 to uh want a desire to continue that ownership into further generations and that led to patriarchy scheme which by the way got tied into our our religious 00:08:15 schemes and became monotheism so you have this great paternal um sort of overseer and then you know we had subjugation of humans and animals to do work for us led to all kinds of 00:08:27 ecological problems from Soul soil degradation habitat destruction um Extinction rates far above normal and all the rest all the things that we see today just sort of a connect the dot straight 00:08:40 from this idea of Agriculture so not now that we've kind of dialed up this rate of Destruction it's more obvious what the pattern is showing us which is that this initial impulse to control nature 00:08:54 was itself kind of a flawed um premise and consequential very consequential so since then we've actually been doubling down on that idea of control so that we keep trying 00:09:07 to control more and more but it's never going to be enough we're never going to be full Masters and so it's going to fail it's guaranteed to fail and unfortunately this system that we've constructed is so 00:09:21 huge that the failure is is almost by definition going to be spectacular and awful and lamentable because we just built it up so large

the possibility phenomenon is not a genuinely korean problem but a global problem that occurs primarily in the west. neurological diseases such as 00:14:20 exhaustion depression burnout or adhd determine the pathological landscape of many western countries today and korea is no exception 00:14:35 phenomenon particularly pronounced because the country has risen from a poorest agricultural country to a leading industrial nation in such a short time 00:14:47 this deep exhaustion and tiredness is certainly the price

Using a modified version of Köhler’s method, recent research has found that in 2015 drain from the South through unequal exchange amounted to $2.1 trillion (constant 2011 dollars), represented in Northern prices (Hickel et al., 2021). Köhler’s proxy approach is limited in several respects, however. It relies on PPP figures that do not adequately account for the comparatively high prices of Northern exports; it relies on GDP figures that are affected by the low prices of imports from the South; and it compares Southern exports to prices across whole economies, rather than to those of only traded goods. All of this leads to underestimating the scale of drain (see Hickel et al., 2021).

According to the conventional public narrative, colonial patterns of extraction ended with the withdrawal of colonial troops, flags and bureaucrats from the territories of the global South. Today, we are told, the world economy functions as a meritocracy: countries that have strong institutions, good markets, and a steadfast work ethic become rich and successful, while countries that lack these things, or which are hobbled by corruption and bad governance, remain poor. This assumption underpins dominant perspectives in the field of international development

agree on which content to exchange

DeWine said he has talked directly with the director and several members of the six-member Ohio Casino Control Commission, to which the legislature gave the job of regulating the fledgling industry.

The second tradition relating to the Sorek Valley tells of the Ark of theCovenant, which was kept in the Tabernacle at Shiloh in the Samaria Hillsand was sent with the Israelite army into battle against the Philistines.

Letters of Intent/Letters of Support

More news organizations will realize they are in the business of impact, not eyeballs

The game went on to be a minor hit in Japan, selling over 100,000 copies -- and was followed up by a Game Boy version which, thanks to Pokemon's popularity, sold over 300,000, launching the new franchise.

"It wasn't all that easy to apply the concept of living life in the countryside to a game design document," said Yasuhiro Wada, creator of the Harvest Moon franchise. Wada had moved to Tokyo after being brought up in the countryside. Though he had no interest in returning to that environment, he finally understood its advantages compared to the big city, and thus wanted to turn that experience into a game. The problem was that he didn't know how. "I needed to nail the player experience," said Wada, but he had a problem: "How do you express the game system of living while working?"

illusion of immediacy descartes was big on this one 01:21:51 and udio takara was big on this one in india that somehow i know my own mind my own states my own being immediately directly without anything standing in 01:22:04 between but i know only know other things through the mediation of my sensory apparatus and my sensory organs nobody thinks that when i look at an apple that that redness and sweetness are 01:22:18 immediately available to me we think they're mediated by my eyes and my visual faculty by light hitting my eyes causing stuff to happen on the back of my retina electrical stuff happening in my occipital cortex and i see the apple 01:22:31 that's a lot of mediation right and we think the same thing about every external object but then if i ask my own feelings my own thoughts my own emotions do i know those through the mediation of 01:22:44 something they think no i know them immediately because they're just part of me and we forget that we know them through the mediation of our introspective senses which are just as mediating just as subject to illusion as 01:22:57 any of our external senses um we get the illusion of agent causation something that augustine makes very plain in the western tradition the idea that somehow our actions as the notary public 01:23:11 suggested are uncaused are free and that there's a big difference between things that happen to us and things that we freely do forgetting that our actions are caused 01:23:23 by our desires and our beliefs and our desires and beliefs are caused by our emotions and our values and our and our va and all of that and that if our things were uncaused we'd be these weird 01:23:35 random objects but we think of ourselves as standing somehow outside of the causal nexus even if we know that that is simply insane there's an illusion of unity this idea 01:23:48 that myself is completely simple and singular even though my thoughts and my experiences and my sensations and my actions are plural but there's a unity behind that that there's no that this i 01:24:01 am exactly the same thing that i was when i began this lecture and we know that that's an illusion so these are all of the reasons to shed the self-illusion and why we think of the self-illusion as crazy 01:24:15 and that gets us through the second major part of what i wanted to do tonight

illusion of independence 01:02:25 part of what it is to be a self part of what it is to me this underlying transcendent atman is to be independent of the world standing against it acting on it but not being acted on by it 01:02:39 taking it as object but always being subject and so we get this illusion of independence and of transcendental freedom that really mistakes who we are and gives us very strange moral 01:02:51 attitudes of praise and blame and anger and pride and so forth

the self is like that the self is like thinking that there's 01:01:22 something that is really underlying the chariot or underlying the dollar that gives it its value and there are some very nasty consequences of the self-illusion of taking ourselves to be 01:01:34 selves

ernest becker has made a lot of is offered the same kind of argument which he calls terror management theory um shanti deva rather in the beginning of how to awaken uh how to lead an awakened 00:36:00 life talks about how terrified we are of death how terrified we are of being nothing how terrified we are what's going to happen after death becker doc talks about the same thing and shantideva 00:36:13 argues that in order to save ourselves from that terror what we do is we try to pause it make permanent and self safeguard this self becker does the same thing says we tend to reify ourselves as 00:36:24 a ball work um against terror to somehow manage our terror and but in any case self does seem the self illusion i think i think that idea is quite right by the way that the fear of death which is 00:36:36 deeply wired into us causes us to posit that self causes us to say hey maybe it can live forever maybe it can be reborn life after life after life maybe it can go to heaven things like that 00:36:48 but i also think the idea that affect is deeply related to our sense of self is really there shanti deva makes this point as well as does david hume um shanti deva uh points out that here's when you really decide you've got a self 00:37:02 it's when somebody insults you or hurts you right so somebody says garfield you idiot an and i immediately said wait a minute i'm a whole lot better than that how dare you talk to me like that i don't feel like my body's been 00:37:13 insulted i don't feel like my mind has been insulted i don't feel like my perceptions or sensations have been insulted i feel like i the thing that's got those things has been insulted and i want revenge at that point so that kind 00:37:27 of effect there or if you do something really cool like win the olympic gold medal in 100 meter sprint like i would love to do um with usain bolt's body um then you think when you're really proud of what you've done the pride 00:37:39 attaches not to my body not to my mind but to me so this idea that affect really brings up that sense of self i think is really important uh hume uh makes the same point in his treatise of human nature for those of 00:37:52 you who want to see this done in western philosophy he thinks that it's pride and shame that really bring up the idea of the self you know i mean when i'm ashamed of something that i'm done that i've done i'm not ashamed of my hand 00:38:04 that wrote badly i'm ashamed of me for having bad penmanship if i didn't give to a beggar i'm not ashamed that my mind did something wrong i'm ashamed that i did i was tight-fisted um and so the 00:38:16 idea that these and these aspects bring up the idea of self i think is very powerful and of course anger as i said earlier is another big one all of these involve egocentric attachment so it's when we're attached to things in a way that really fronts 00:38:29 our ego as the possessor then we find that we're positing that self and so this finishes the first of the three things i wanted to do this evening first was to convince you that you really do think yourself to explain what 00:38:42 that self is and to give some idea of why i think that you have why i think that you think that you have a self um no matter how much you might reject that idea on reflection

there is a difference between the 00:33:06 serpent and the elephant and that we do atavistically think that we are something other than our minds and bodies and i think that the serpent is real that is the serpent is the illusion illusory self that we need to get rid of 00:33:19 and so even if it's crazy to think that we are such a thing and when we say it out loud it sounds stupid and incoherent that doesn't stop us from believing it because we are stupid incoherent kinds 00:33:31 of beings wired for stupidity and incoherence with the task of somehow trying to unwire ourselves into something approaching inside

we we can know that the 00:26:37 illusion the mueller liar illusion is an illusion we can draw it ourselves a hundred times but knowing that doesn't make it go away and that's because that illusion is perceptual not conceptual it's a we're 00:26:51 absolutely wired to see things that way and it may well be that we are wired or badly wired um to see ourselves as selves instead of as persons

the important thing to point out is that when we think of the self this way the self isn't my body or my mind i don't take my body to be myself and 00:17:39 we're going to see that in a moment but i think of the self the target of this analysis the snake in the wall as the thing that has a body the thing that has a mind and of course if we were 00:17:50 operating in india and taking a doctrine of reincarnation or rebirth for granted we would think of it as the thing that in different lives appropriates different bodies and minds um and 00:18:02 but remains the same through those lives but if we're not in a kind of reincarnation and rebirth kind of mood um then we might think that it's just the thing that endures through our entire life while everything else 00:18:15 changes that is um the thing that was me when i was an itty-bitty baby when i was a young handsome guy when now that i'm an old guy um that it's there's something continuous there and we think of that as 00:18:28 the self

“There is no substitute for good decisions at the top—and no remedy for stupid ones.”

The polio-vaccine conspiracy theory has had direct consequences: Sixteen countries where polio had been eradicated have in recent months reported outbreaks of the disease – twelve in Africa (Benin, Botswana, Burkina Faso, Cameroon, Central African Republic, Chad, Ethiopia, Ghana, Guinea, Mali, Sudan, and Togo) and four in Asia (India, Indonesia, Saudi Arabia, and Yemen). Yemen has had the largest polio outbreak, with more than 83 cases since April. The WHO calls this "a major epidemic."

In anthropology, Verstehen has come to mean a systematic interpretive process in which an outside observer of a culture attempts to relate to it and understand others.

in the third section we're going to focus on the ethical implications of all of this because i think that's really important that's why we do this and then in the fourth part we'll be 00:10:51 talking about what life looks like as a person as opposed to a self and why we should take all of this very seriously

It’s fairly clear now that the current catalog process is too heavyweight. I hope we can move to a lighter workflow in the future that feels more like editing a wiki.

Vulnerable users increasingly felt the effects of Karl Popper's Paradox of Tolerance, that if we include in a more tolerant discussion those who are less tolerant, they will prevent the discussion from being fully open. (Thus, in Popper's view, some level of "intolerance towards intolerance" must be exercised even by the tolerant.)

the foundation on which we are building right now is seriously flawed and conducive of nothing but great waves of ennui, grief, dread, solastalgia, mourning, and melancholia. We must rapidly exit the Anthropocene with its non-sustainability, its perverse resilience, its authoritarianism, and its corrumpalism.

Dominance by powerful vested interests has also become characteristic of what is called democracy. Rule by the people (the demos) has become corrupted by rule (kratos) by the powerful and hence is no longer a democracy at all, but, properly speaking, an oligarchy or plutocracy. It’s worse than that; capitalism is now run by what can be technically called corruption. Corporations and oligarchs use their autocratic power and wealth to influence policy, manipulate public officials, and minimize regulation. It is this form of government that is blatant in most parts of the world but more powerful, if not more subtle, in the so-called advanced countries of the western world.

The concept of resilience has also been appropriated by forces committed to the status quo

Sustainability is inadequate as a concept

We propose that the stricter of the safe and just target ranges for each variable should define the safe and just corridor (Figure 2). Furthermore, we propose to identify a spread of safe and just targets corresponding to different physical risk tolerances and different understandings of environmental justice.

Human choices and actions could narrow or widen the safe and just corridor for human development. Considering the complex interactions, feedbacks, and non-linearities within and between societal activities and Earth system behavior, we need to advance beyond previous frameworks such as the “donut” (Raworth, 2018) to understand when “safe” and “just” ranges do and do not overlap.