Dynastic cycle (traditional Chinese: 朝代循環; simplified Chinese: 朝代循环; pinyin: Cháodài Xúnhuán) is an important political theory in Chinese history. According to this theory, each dynasty of China rises to a political, cultural, and economic peak and then, because of moral corruption, declines, loses the Mandate of Heaven, and falls, only to be replaced by a new dynasty. The cycle then repeats under a surface pattern of repetitive motifs.[1]

BornGiovan Battista Vico(1668-06-23)23 June 1668Naples, Kingdom of NaplesDied23 January 1744(1744-01-23) (aged 75)Naples, Kingdom of Naples

Giambattista Vico (born Giovan Battista Vico /ˈviːkoʊ/; .mw-parser-output .IPA-label-small{font-size:85%}.mw-parser-output .references .IPA-label-small,.mw-parser-output .infobox .IPA-label-small,.mw-parser-output .navbox .IPA-label-small{font-size:100%}Italian: [ˈviko]; 23 June 1668 – 23 January 1744) was an Italian philosopher, rhetorician, historian, and jurist during the Italian Enlightenment.

Bacchus was the Roman god of agriculture, wine and fertility, equivalent to the Greek god Dionysus.

What Obsidian gurus get wrong about Zettelkasten

” It comes to a climax in Nietzsche, who exposed the mythic foundations of Greek rationality and the Enlightenment. Beyond critique, Nietzsche “reinvented polemically the Greek gods Dionysus and Apollo to counter the Socratic scientific rationality that had come to dominate the world after the fifth century.” Like the German Romantics, Nietzsche insisted “only a culture bounded by myths could achieve unity and identity” and concluded “modern culture could be redeemed only if a new mythology could arise” (40-1).

Beginning in the 18th century, the relation of mythos and logos flipped into reverse. Not entirely: variants of traditional allegory persist all the way to the present. But among some thinkers – Vico, Herder, and Christian Gottlob Heyne – a different, historicist approach emerged. There were two key shifts. First, these writers claim that mythos has its own philosophical content, without being translated into logos. Second, the philosophical content of myth isn’t a universally valid, timeless logos, but is specific to the era when the myth was formulated. That is, these thinkers insisted on “the pluralization of forms of Logos” (40).

The use of use mythos to critique logos “became one of the central traditions of German philosophy since the nineteenth century.”

Throughout the centuries, the distinction always tilted in favor of logos. Reason could question myths; myths couldn’t challenge reason. Allegory was one of the main devices for rationalizing the irrational, but allegorists “never looked for traces of Mythos in their Logos, but only for traces of their Logos in the Mythos” (32). Allegorists assumed that myth-makers already grasped logos, and “cloaked the Logos in Mythos in order to protect it from the ignorant masses, or to guarantee that only a few elect would have access to it” (32). For advocates of logos, myth was merely accommodated logos. No truth can be told only in mythic terms. Truth is in reason, not in narrative. Allegorists had a problem: “even if the content of the Mythos always reveals itself in the allegorist’s hands to be nothing other than the Logos, none the less the conversion mechanisms which transform that Mythos into his Logos remain resolutely arbitrary and cannot themselves ever be successfully subsumed into the Logos” (33).

Chillingly, Nestle, writing in Stuttgart in 1940 and though no Nazi, argues that the great maturation from mythos to logos “seems to have been reserved from the Aryan peoples” (quoted p. 30).

William Nestle’s Vom Mythos zum Logos (1940) is the classical statement of this reading. On the opening page, Nestle claims mythos and logos are “the two poles between which man’s mental life oscillates. Mythic imagination and logical thought are opposites,” the former being “imagistic and involuntary,” rooted in the unconscious, while the latter is “conceptual and intentional, and analyzes and synthesizes by means of consciousness” (quoted in Glenn Most, “From Logos to Mythos,” in From Myth to Reason?, 27).

Many have summarized the intellectual history of Greece as an evolution from the mythos to logos.

From Myth to Reason

His main works, which appeared late in 1940 and 1944, are the aforementioned Vom Mythos zum Logos, die Selbstentfaltung des griechischen Denkens von Homer bis auf die Sophistik und Sokrates and Griechische Geistesgeschichte von Homer bis Lukian in ihrer Entfaltung vom mythischen zum rationalen Denken dargestellt, are the result of his Greek studies conducted over several decades.

Wilhelm Nestle (.mw-parser-output .IPA-label-small{font-size:85%}.mw-parser-output .references .IPA-label-small,.mw-parser-output .infobox .IPA-label-small,.mw-parser-output .navbox .IPA-label-small{font-size:100%}German: [ˈnɛstlə]; 16 April 1865, Stuttgart, Kingdom of Württemberg – 18 April 1959, Stuttgart) was a German philologist and philosopher.[1]

Vom Mythos zum Logos. Die des griechischen Denkens Selbstentfaltung von Homer bis auf die Sophistik und Sokrates. (From Mythos to Logos: The Self-development of Greek Thought from Homer to the Sophistics and Socrates.) 1940. 2nd edition. 1942. Reprint. 1975, 1986.

Voorbij het dogma van het document

Nou ben ik heus niet tegen álle documenten; een eindreportage in de vorm van een pdf, of een interview, zijn prima legitieme documenten, maar voor heel veel andere soorten informatie zijn documenten gewoonweg geen handige vorm. Integendeel.

Documenten zijn het dominante transportmiddel in en tussen organisaties. Ze hebben doorgaans het formaat van staande of liggende a4tjes, of een verzameling daarvan, en heten .pdf, .doc of .xlsxl.

The Ultimate Sacrifice for Luffy Explained - Why Zoro Took Luffy's Pain

I think that eventually, one of those chopped-down levels would be a project. For me, weekly or monthly goals would tend to be definable projects. So add them to your projects list and they will come up in your weekly review, then add one or more next actions for those projects to your next-action list. If there is are deadlines, you will need to put them on your calendar. I would also add your longer term goals to the trigger list that you use during your weekly review, so that you make sure to set your monthly/weekly goals (define new projects) on a regular basis, all as part of your GTD review process.

From there, I've been thinking about just allocating a "next action" to that weekly goal (perhaps with a due date) and then moving forward on that goal by doing the action in the right context (e.g. @work, @home)

if I set a five year goal, I would then naturally chop it down into a series of yearly goals, then chop those into quarterly, then monthly, then weekly goals.

GTD and goal-setting

Gebruik het Natuurlijk Planningsmodel uit Getting Things Done om een goed sjabloon voor projecten te hebben.

Vergeet alles maar één keer

Checklists can also be kept on hand to help with fun things. For example, you can keep lists of things to do when you're in a certain place, wines you like to buy, or movies you may want to see when the opportunity arises.

Regardless of how you manage your AOFs and higher level horizons of focus, these are ultimately just checklists you review periodically to for ideas about projects or actions you might need to undertake.

My checklists and Next Action lists are two discrete parts of my system. Next Actions are what is needed to move a project or goal forward; checklists support how those actions are done (for example, how to pack for a trip, submit a report, prepare for a presentation). As a general rule, I treat checklists as reference items.

Next Actions and checklists

Getting Things Done with Holacracy®

I have two mindmaps for my areas of focus - one for work and one for home. Within the mindmaps I have 7 areas for work and 12 areas for home. This may sound like too many, but I find that my focus shifts around naturally and having all the areas on the map helps me to keep them aligned. I'm ok with some of them having no projects and others having quite a few. I review them once a month and this works well for me.

Edward Teach (alternatively spelled Edward Thatch, c. 1680 – 22 November 1718), better known as Blackbeard, was an English pirate who operated around the West Indies and the eastern coast of Britain's North American colonies.

TD® Podcast #95: Setting Goals

PKM summit 2024

🧠🏰Mijn Breinpaleis

First, agendas are great for grouping actions for frequent communications, so yes, they're actions. However, it's absolutely crucial that agendas be used only for *regular* meetings, i.e., those that are automatic, say once-a-week or so. If you don't have meetings reliably, then put them on your regular NAs list. That said, there are some actions which don't mind sitting for a while for opportunistic meetings. For example, I put car issues under my mechanic's agenda, and medical issues (non-pressing) under my MD's agenda.

Hi Muhammed, Thank you so much for the workshop friday. It was Nice to hear others geek out and talk about the Zettelkasten principle and with interactive exercises it was wonderful. I have done my PhD with inspiration in Luhmann’s system for knowledge creation so I am quite familiar with it. Still I have a question for you that I am sad I didn’t get around to discuss with you in person at the summit. Instead I thought I could ask it here and hope you would still see it. Are you doing your Zettelkasten in obsidian - and if so why do you still number them? Best Agnes

How to find all the media not in an album in Apple Photos

IDGA smart album can reveal which photos and videos appear in no albums.Fortunately, you can create a smart album to handle this:Choose File > New Smart Album.Select from criteria Album, Is Not, Any.Name and click OK.Now you have an album that will only show what you want. As you add media to albums, the smart album updates results.

How To Finish One Month of Work Today

Some Successful People Prefer a Messy Desk (2012)

During his stay in Constantinople, Busbecq wrote his best known work, the Turkish Letters, a compendium of personal correspondence to his friend, and fellow Hungarian diplomat, Nicholas Michault, in Flanders and some of the world's first travel literature. These letters, together with Melchior Lorck's woodprints describe his adventures in Ottoman politics and remain one of the principal primary sources for students of the 16th-century Ottoman court

In 1554 and again in 1556,[1] Ferdinand named Busbecq ambassador to the Ottoman Empire under the rule of Suleiman the Magnificent. His task for much of the time he was in Constantinople was the negotiation of a border treaty between his employer (the future Holy Roman Emperor) and the Sultan over the disputed territory of Transylvania. He had no success in this mission while Rüstem Pasha was the Sultan's vizier, but ultimately reached an accord with his successor Semiz Ali Pasha.

Ogier Ghiselin de Busbecq

Daarbovenop nog een ander waardevol ding, waarvoor ik de woorden nog niet precies van vinden. Een vorm van bewustzijn over tijd en ruimte, en de loop der dingen in mijn leven daarin. Het klinkt vast vaag, maar dagelijks moeiteloos kunnen zien waar je vandaag de afgelopen 20 jaar mee bezig was doet iets met een mens, en op een goede manier.

Tijdreizen met ObsidianMAMartijn AslanderAdminTeam / Ambassadeur5 months agoco-founder Digitale Fitheid

Die onderste link wordt veroorzaakt door deze query (dank Joost Plattel ):```oqlname: "This day in my history"query: {$and: [{"path": "'Deze dag op"}, {"title": "'11-04"}]}template: 'list'fields: ['title']sort: 'title'badge: false```Deze query verwijst naar een uniek .md bestand met als titel de maand en de dag van vandaag.Zo heb ik voor de 365 en soms 366 dagen per jaar een uniek bestandje.Door op de link te klikken kom ik op de pagina van vandaag in mijn persoonlijke geschiedenis:

John Blackthorne, also known as Anjin-san, is the protagonist of James Clavell's 1975 novel Shōgun. The character is loosely based on the life of the 17th-century English navigator William Adams, who was the first Englishman to visit Japan. The character appears in the 1980 TV miniseries Shōgun, played by Richard Chamberlain,[1] and by Cosmo Jarvis in a 2024 series based on the book.

Blackthorne is taken to Lord Toranaga (based on the historical figure, Tokugawa Ieyasu), a daimyō

William Adams (Japanese: ウィリアム・アダムス, kyūjitai: ウヰリアム・アダムス, Hepburn: Uwiriamu Adamusu) (24 September 1564 – 16 May 1620), better known in Japan as Miura Anjin (Japanese: 三浦按針, "the pilot of Miura"), was an English navigator who, in 1600, was the first Englishman to reach Japan.

TERUG IN DE TIJD: Project X, hoe kon het in 2012 zo misgaan in Haren?

It is important that you have hard edges between your lists. If you often find yourself wondering which context a next action belongs to you might want to reconsider your contexts.

Agenda contexts If you have regular meetings with people, it can be beneficial to have “agenda contexts”—one for each person—where you note down the things you want to talk about during the next meeting as you think of them. For example, if you have a weekly meeting with Foobert, you might consider having a “@ Foobert Agenda” context. These contexts will of course change as your team/managers/supervisors, etc. change.

How many contexts you need depend on how many next actions you will have and how your work day looks like. The important thing is to be able to assess—at a glance—what your possible actions are depending on where you physically are and what equipment you have available.

These items should always be marked with the current date so that you’ll be able to e-mail your co-worker Marvin and say “I’m still waiting for the WTF report you said you’d finish within a month. That was 32 days ago!”.

Now, if the item you’re currently processing is actionable—in other words: something should be done about it—you should ask the question “what is the next action?” The next action needs to be a physical and visible action. In other words, not “plan cake lottery”, but “e-mail Arthur and Camille and remind them to bake their cakes”.

When processing an item in your in list the first question you need to ask is: is it actionable?—in other words, do you need to do something? If the answer is NO, you either throw it away if you no longer need it, keep it as reference material (“I will probably need this article again some day…”), add it to a some day/maybe list (for things like “learn Indonesian”), or incubate it. Wait, what‽ Sit on it? Yes, sort of. If it’s something that you want to remind yourself about later (“I really didn’t understand this article, I should have a look at it again in two weeks”) it should go into your calendar or your tickler file which will soon be explained. (Yes, even the weird name.)

GTD in 15 minutes – A Pragmatic Guide to Getting Things Done

The items on your in list should be processed one by one in the order they appear on your list.

Hoe Technologische Vooruitgang Onze Werkcultuur Zal Veranderen - Martijn Aslander

The Battle of Köse Dağ was fought between the Sultanate of Rum ruled by the Seljuq dynasty and the Mongol Empire on June 26, 1243, at the defile of Kösedağ, a location between Erzincan and Gümüşhane in modern northeastern Turkey.[10][11] The Mongols achieved a decisive victory.

The Shi'a Century or Shi'ite Century is a historiographical term sometimes used to describe the period between 945 and 1055, when Shi'a Muslim regimes, most notably the Fatimids and the Buyids, held sway over the central lands of the Islamic world.

What is stopping you from doing your best thinking?

Ibn Taymiyya [a] (Arabic: ٱبْن تَيْمِيَّة; 22 January 1263 – 26 September 1328)[11] was a Sunni Muslim scholar,[12][13][14] jurist,[15][16] traditionist, ascetic, and proto-Salafi[b] and iconoclastic theologian.[17][14]

Dr. Cal Newport: How to Enhance Focus and Improve Productivity

I’ve found flow at various points in most of the work I’ve done. I think it’s true that “performance” is the right way to describe it. In discussion-based seminars, flow is the feeling of having arguments bubble up in your mind, with all the knowledge and skill to express them well. Same idea with writing. Even in a menial restaurant job, I occasionally found flow when it was busy but I had become skilled enough to make things run smoothly in the chaos. But I see these moments as rewards for the uncomfortable work of mastering the material and skills, which takes up 95% of your time. It’s worth it!

The only time I’ve ever found “flow” doing hard work is when I have a break through, which seems to be exactly after that “curious zone found somewhere in between”. It’s when I’ve reached the top of the hill, having pushed/slogged through the hard part.

Practice, learning, getting better at what you do is hard work and not “fun” or “flow”. “Flow” is for performance, rather than practice, for when you’re on stage, rather than in the rehearsal studio.

Many of the commenters protested. As one reader asked: “Unless you’re actually having fun [with your work], why do it?” I think these commenters are worried about the conclusion that work should create suffering. Here’s the thing: I agree with their concerns, and this was not the point I was trying to make

Beyond Flow

The Sugary Secret of Self-Control

In experiments first reported in 1998, Baumeister and his collaborators discovered that the will, like a muscle, can be fatigued. Immediately after students engage in a task that requires them to control their impulses — resisting cookies while hungry, tracking a boring display while ignoring a comedy video, writing down their thoughts without thinking about a polar bear or suppressing their emotions while watching the scene in “Terms of Endearment” in which a dying Debra Winger says goodbye to her children — they show lapses in a subsequent task that also requires an exercise of willpower, like solving difficult puzzles, squeezing a handgrip, stifling sexual or violent thoughts and keeping their payment for participating in the study rather than immediately blowing it on Doritos. Baumeister tagged the effect “ego depletion,” using Freud’s sense of “ego” as the mental entity that controls the passions.

Then a remarkable finding came to light. In experiments beginning in the late 1960s, the psychologist Walter Mischel tormented preschoolers with the agonizing choice of one marshmallow now or two marshmallows 15 minutes from now. When he followed up decades later, he found that the 4-year-olds who waited for two marshmallows turned into adults who were better adjusted, were less likely to abuse drugs, had higher self-esteem, had better relationships, were better at handling stress, obtained higher degrees and earned more money.

Strategy #1: Avoid Flow. Do What Does Not Come Easy. “The mistake most weak pianists make is playing, not practicing. If you walk into a music hall at a local university, you’ll hear people ‘playing’ by running through their pieces. This is a huge mistake. Strong pianists drill the most difficult parts of their music, rarely, if ever playing through their pieces in entirety.”

Flow is the Opiate of the Mediocre: Advice on Getting Better from an Accomplished Piano Player

Reframing ‘Nothing Happened’

The Scholar and the Sultan: A Translation of the Historic Encounter between Ibn Khaldun and Timur

I answered, “May God aid you—indeed, my desire is only to serve you, for you have granted me refuge and protection. If the journey to Cairo would be in your service, surely; otherwise I have no desire for it.”

I replied, “These Qur’an teachers, secretaries, bureaucrats, and administrators, who are among those left behind by the Sultan of Egypt, have come under your rule. The King surely will not disregard them. Your power is vast, your provinces are very extensive, and the need of your government for men who are administrators in the various branches of service is greater than the need of any other than you.” He asked me, “And what do you wish for them?” I replied, “A written guarantee of security to which they can appeal and upon which they can rely whatever their circumstances may be.”

Sultan Timur said, “Then what is it that has brought the caliphate to the Abbasids until this era in Islam?” He said this directly to me, and I replied: “May God grant you victory! Since the moment of the death of the Prophet, the Muslims have differed over whether or not it is necessary for the believers to have some ruler from among themselves to direct their spiritual and their worldly affairs. One party were of the opinion—and among them were the Kharijites—that it is not necessary; the majority, however, held that it is necessary, but have disagreed regarding the legal evidence proving its necessity. On the other hand, all the Shi‘ites adhered to the position that the Prophet designated ‘Ali [ibn Abī Tālib] to be caliph, although the Shi‘ites have more opinions than can be counted concerning the particular succession of ‘Ali’s descendants after him. The Sunnis, meanwhile, unanimously rejected the idea that the Prophet designated a successor. They assert that the only necessity with regard to this [the imamate] is ijtihād, by which they mean that it is incumbent upon the Muslims (as a community) to exert themselves in choosing a righteous, knowledgeable, and just man to whom to entrust the guidance of their affairs.

During my stay with Sultan Timur, there had gone out to him from the citadel, on the day he granted its people amnesty, one of the descendants of the caliphs in Egypt of the line of al-Hākim, the Abbasid, whom al-Zāhir Baybars [r. 1260–1277] had established as caliph there. He presented himself before Sultan Timur and asked of him justice in his cause, claiming from him the position of caliph as it had belonged to his ancestors. Sultan Timur replied to him, “I will summon the jurists and the judges for you, and if they decide anything in your favor I will render justice to you accordingly.” Timur summoned the jurists and the judges, and summoned me among them. We came to him, and the man who sought the office of caliph came as well. ‘Abd al-Jabbār said to him, “This is a court of justice, so speak.”

He then intensified his siege of the citadel. He brought various siege engines, catapults (manjānīq), naphtha launchers (al-nufūṭ), ballistas (al-‘arādāt), and utilized mining equipment against it. Within a few days sixty catapults and other similar siege engines were set up. The siege was harsh on those fortified within the citadel, and its walls were destroyed on all sides. Therefore the men defending it, among them a number of those who had been in the service of the [Mamluk] Sultan, and those whom he had left behind, sued for peace. Timur granted them amnesty, and after they were brought before him the citadel was demolished and completely destroyed. From the inhabitants of the town he confiscated entire vaults of money which he seized after having taken all the property, mounts, and tents which the ruler of Egypt had left behind. Then he gave permission to his troops to the plunder the houses of the people of the city, and they were despoiled of all their furniture and goods. The furnishings and utensils of no value which remained were set on fire, and the fire spread to the walls of the houses, which were supported by timbers. The fire continued to burn until it reached the Great Mosque; the flames mounted to its roof, melting the lead in it, and the ceiling and walls collapsed. This was an absolutely despicable and abominable deed, but the changes in affairs are in the hands of God. He does with His creatures as He wishes, and does with His kingdom as He wills.

After having asked and received his permission to do so, I also left for my home inside the city. I secluded myself at home, and began to promptly work on the description of the Maghrib that he had requested of me. I completed it within a few days, and when I presented it to him he took it from my hands and ordered his secretary to have it translated into Mongolian.

I said, “Let us turn to the opinion of [Abū Ja‘far Muhammad ibn Jarīr] al-Ṭabarī [d. 923], for he is the greatest historian and traditionist of the Islamic world and no other opinion can outweigh his.” He said, “We do not rely upon al-Ṭabarī. We will bring the great works of histories of the Arabs and the Persians and debate with you.” I said, “And I, for my part, shall debate according to the view of al-Ṭabarī.” This ended the discussion, and he was silent.

He said, “That means that he was a descendant of Manūshihr (spelled with a jīm but with a pronunciation between jīm and shin, this is the name of one of the first Persians. It means ‘silver face,’ and this was because of his radiant countenance, for maynū in Persian means ‘silver,’ and they shorten it by eliminating the letter yā’, and say manū; and jihr or shihr means ‘face;’ hence Manushihr).” I said, “Yes, so it has been mentioned.” He continued, “And we are descended from Manushihr on our mother’s side.” I discussed with the interpreter the importance of his statement, and said to him, “This is another reason that prompted my desire to meet him [Timur].”

As for Khusraw, he was the leader of the Persians and their king, but the Persians fall utterly short of the Turks! As for Caesar and Alexander, they were kings of the Greeks [al-rūm], but again the Greeks cannot be compared [in terms of their greatness] with the Turks! As for Nebuchadnezzar, he was the chieftain of the Babylonians and the Nabateans, but what a difference between these nations and the Turks! This constitutes a clear proof of what I have maintained concerning this king [Timur].

Scholars, in the past and the present, have agreed that the most populous groups among human beings are the Arabs and the Turks. Surely you know how the sovereignty of the Arabs was established when they became united in their religion in following their prophet [Muhammad]. As for the Turks, their rivalry with the kings of Persia and the seizure of Khurasan from the latter by their king, Afrāsiyāb, is evidence of their royal origin. None from among the kings of the earth—not Khusraw, nor Caesar nor Alexander nor Nebuchadnezzar—is comparable to them with regard to the extent of their group solidarity (‘asabiyya).

Sovereignty exists only because of group solidarity (‘asabiyya), and the greater the number in the group, the greater is the extent of sovereignty.

I replied, “Two reasons: the first is that you are the supreme sovereign of the universe and the ruler of the world, and I do not believe that there has ever been a ruler like you among men from Adam until this era.

He said, “This does not satisfy me. I would you like you to write me a description of the whole region of the Maghrib—including its distant as well as its near parts, its mountains and its rivers, its villages and its cities—in such a detailed manner that it’s if I can see it with my own eyes.”

The Sultan erected his tents and other structures in the plain of Qubbat Yalbugha. The emir Timur, despairing of taking the city by assault, remained on a hill above Qubbat Yalbugha for more than a month, watching us while we observed him. The situation remained thus for over a month. The two armies engaged one another three or four times during this period, with varying degrees of success. Then the Sultan and his chief emirs learned that some of the other emirs were engaged in a seditious plot and were planning to flee to Egypt and bring about a revolt there. So they agreed to return to Egypt, fearing the rebellion of the people there and the fall of their dynasty/kingdom (dawla). They left at night on Friday, 21 Jumada I 803 (7 January 1401).

the [Mamluk] Sultan [Nāṣir al-Dīn Faraj, r. 1399–1412] gathered his armies, opened the treasury of military stipends and ordered his troops to march to Syria. At that time I did not hold any office but the Sultan’s marshal (dawādār), Yashbak [al-Sha’banī], summoned me and wanted me to ride with him in the Sultan’s retinue

and Ibn Khaldun’s own theory of group solidarity (‘asabiyya).

Timur[b] or Tamerlane[c] (8 April 1336[7] – 17–19 February 1405) was a Turco-Mongol conqueror who founded the Timurid Empire in and around modern-day Afghanistan, Iran, and Central Asia, becoming the first ruler of the Timurid dynasty. An undefeated commander, he is widely regarded as one of the greatest military leaders and tacticians in history, as well as one of the most brutal and deadly.[8][9][10] Timur is also considered a great patron of art and architecture as he interacted with intellectuals such as Ibn Khaldun, Hafez, and Hafiz-i Abru and his reign introduced the Timurid Renaissance.[11]

Dr K: "There Is A Crisis Going On With Men!", “We’ve Produced Millions Of Lonely, Addicted Males!”

The most straightforward way to transcribe audio from an existing file is to open the audio or video file in Drafts. Here’s a few of the ways to access transcription: iOS Tap and hold the “+” button for new draft options, select “Transcribe…” Use a share button in another app (such as Voice Memos, or the Files app) that can share audio or video content, then select Drafts in the share sheet.

ChatGPT Vision: The Best Way to Transform Your Paper Notes Into Digital Text

Virtus (.mw-parser-output .IPA-label-small{font-size:85%}.mw-parser-output .references .IPA-label-small,.mw-parser-output .infobox .IPA-label-small,.mw-parser-output .navbox .IPA-label-small{font-size:100%}Classical Latin: [ˈwɪrt̪uːs̠]) was a specific virtue in ancient Rome that carried connotations of valor, masculinity, excellence, courage, character, and worth, perceived as masculine strengths

Gravitas (.mw-parser-output .IPA-label-small{font-size:85%}.mw-parser-output .references .IPA-label-small,.mw-parser-output .infobox .IPA-label-small,.mw-parser-output .navbox .IPA-label-small{font-size:100%}Classical Latin: [ˈɡrawɪt̪aːs̠]) was one of the ancient Roman virtues[1] that denoted "seriousness".[2] It is also translated variously as weight, dignity, and importance and connotes restraint and moral rigor.[1] It also conveys a sense of responsibility and commitment to the task.[3]

Driving under the influence (DUI) is the offense of driving, operating, or being in control of a vehicle while impaired by alcohol or drugs (including recreational drugs and those prescribed by physicians), to a level that renders the driver incapable of operating a motor vehicle safely.[1] Multiple other terms are used for the offense in various jurisdictions.

James Henry (13 December 1798 – 14 July 1876) was an Irish classical scholar and poet.

Jared presents this dilemma between hard work and enjoyment. For me, such a choice doesn't have to be there. Work itself can be made enjoyable. Nor does work have to be hard. Imagine being in the zone while working (you might have already experienced this); where you lose track of time, completely engaged with the work at hand, and way more work is done in less time. Left with a feeling of bliss and ecstasy, you desire more of it. The work itself was so satisfying and rewarding that you seek it for its own sake. It is no longer seen as a sacrifice for enjoyment; it is enjoyment itself.

Self Improvement Will Change Your Life - Michael Fricker

Franklin Patrick Herbert Jr. (October 8, 1920 – February 11, 1986) was an American science-fiction author best known for the 1965 novel Dune and its five sequels. Though he became famous for his novels, he also wrote short stories and worked as a newspaper journalist, photographer, book reviewer, ecological consultant, and lecturer.

It tells of the escape of the Israelites, led by Moses, from the pursuing Egyptians, as recounted in the Book of Exodus.[2] Moses holds out his staff and God parts the waters of the Yam Suph, which is traditionally presumed to be the Red Sea, although other interpretations have arisen.

The Crossing of the Red Sea or Parting of the Red Sea (Hebrew: קריעת ים סוף, romanized: Kriat Yam Suph, lit. "parting of the sea of reeds")[1] is an episode in the origin myth of The Exodus in the Hebrew Bible.

al-Muqaddima and the rest of Kitāb al-ʻIbar

Ibn Khaldun (/ˈɪbən hælˈduːn/ IH-bun hal-DOON; Arabic: أبو زيد عبد الرحمن بن محمد بن خلدون الحضرمي, Abū Zayd ‘Abd ar-Raḥmān ibn Muḥammad ibn Khaldūn al-Ḥaḍramī, Arabic: [ibn xalduːn]; 27 May 1332 – 17 March 1406, 732–808 AH) was an Arab sociologist, philosopher, and historian[11][12] widely acknowledged to be one of the greatest social scientists of the Middle Ages,[13] and considered by many to be the father of historiography, sociology, economics, and demography studies.[14][15][note 1][16][note 2]

Does latin really have no synonyms (or pronouns, apparantly)? No-one is ever weaponless, or without excuse, for example. It’s always “absent weapon” and “absent excuse” etc. Is there no verb ‘to be’ in latin? Nobody is Roman, they “stand roman”, they ‘stand’ anything that they might otherwise be. They stand hungry, they stand a senator, and so on. Characters never speak, or say, or tell anything. They only “break words”. Oh, and they all seem to be absent pronouns whenever they stand breaking words.

Why is the Bahrain Grand Prix on a Saturday? Bahrain, which has hosted the season-opener since 2021, usually hosts its grand prix on a Sunday as is customary in the sport, but due to Ramadan the 2024 race will be on a Saturday night.The Islamic holy month of Ramadan starts on Sunday 10 March, when the second race of the season in Saudi Arabia would have taken place.To avoid a clash, that race in Jeddah has been brought forward by one day to Saturday 9 March, and as FIA rules dictate, there must be at least seven days between races - meaning the Bahrain GP has a Saturday slot too.

HBO's Rome | News Updates - Roman Style 1080p HD

Gaius Marius (.mw-parser-output .IPA-label-small{font-size:85%}.mw-parser-output .references .IPA-label-small,.mw-parser-output .infobox .IPA-label-small,.mw-parser-output .navbox .IPA-label-small{font-size:100%}Latin: [ˈɡaːiʊs ˈmariʊs]; c. 157 BC – 13 January 86 BC) was a Roman general and statesman. Victor of the Cimbric and Jugurthine wars, he held the office of consul an unprecedented seven times.

Mainly because they gave up their nomadic Horde-like lifestyles and adopted a more civilized structure of government. The Seljuqs adopted many essentials from the Samanid Persia to produce a machine of an empire which they gallantly became.

Rise of the Seljuk Empire - Nomadic Civilizations DOCUMENTARY

The Battle of Dandanaqan (Persian: نبرد دندانقان) was fought in 1040 between the Seljuq Turkmens and the Ghaznavid Empire near the city of Merv (now in Turkmenistan).[6][7] The battle ended with a decisive Seljuq victory, which subsequently brought down the Ghaznavid domination in Greater Khorasan.[1]

In the 8th century, they formed a tribal confederation conventionally named the Oghuz Yabgu State in Central Asia. Today, much of the populations of Turkey, Azerbaijan and Turkmenistan are descendants of Oghuz Turks.

The term Oghuz was gradually supplanted by the terms Turkmen and Turcoman (Ottoman Turkish: تركمن, romanized: Türkmen or Türkmân) by 13th century.[5]

The Oghuz Turks (Middle Turkic: ٱغُز, romanized: Oγuz) were a western Turkic people who spoke the Oghuz branch of the Turkic language family.[3]

Zero To $1 Million As A One-Person Business (Working 2-4 Hours A Day)

Flag Flag this item for Graphic Violence Explicit Sexual Content Hate Speech Misinformation/Disinformation Marketing/Phishing/Advertising Misleading/Inaccurate/Missing Metadata texts Ready for anything : 52 productivity principles for work and life

An appanage, or apanage (/ˈæpənɪdʒ/; French: apanage [a.pa.naʒ]), is the grant of an estate, title, office or other thing of value to a younger child of a monarch, who would otherwise have no inheritance under the system of primogeniture (where only the eldest inherits)

From Ottoman Turkish ⁧اوبه⁩ (“large tent; nomad family”). Cognate with Azerbaijani oba, Turkmen ōba (“village”).

Modus vivendi (plural modi vivendi) is a Latin phrase that means "mode of living" or "way of life".

Tinderbox Meetup Sunday 18 February 24: Tools for Thought with Chris Aldrich

"If I have nothing else to do then I write all day; in the morning from 8:30am to noon. Then I go for a short walk with my dog. Then in the afternoon I work again from 2pm to 4pm. Then it's the dog's turn again. Sometimes I lie down for a quarter of an hour.... And, then I usually write until around 11pm. I'm usually in bed by 11pm where I read a few more things."8

Niklas Luhmann's communication with his slip-box began not with trying to find a place for independently conceived notes, but with reading and developing new ideas in light of ones he had already begun.

Keeping the Zettelkasten in Mind When Creating New Notes

Contrary to a literature note, a fleeting note is usually comprised of your own thoughts, things you'd like to remember, a passing bead of "brilliance."

The term "fleeting note" comes from Sonke Ahrens' book, How to Take Smart Notes, and describes a note which is impermanent or, to use Ahrens' language, not permanently stored in your zettelkasten.

Praetor (/ˈpriːtər/ PREE-tər, .mw-parser-output .IPA-label-small{font-size:85%}.mw-parser-output .references .IPA-label-small,.mw-parser-output .infobox .IPA-label-small,.mw-parser-output .navbox .IPA-label-small{font-size:100%}Classical Latin: [ˈprae̯tɔr]), also pretor, was the title granted by the government of Ancient Rome to a man acting in one of two official capacities: (i) the commander of an army, and (ii) as an elected magistratus (magistrate), assigned to discharge various duties.

isnād, (from Arabic sanad, “support”), in Islam, a list of authorities who have transmitted a report (hadith) of a statement, action, or approbation of Muhammad, of one of his Companions (Ṣaḥābah), or of a later authority (tabiʿī); its reliability determines the validity of a hadith.

The isnād precedes the actual text (matn) and takes the form,

Abū Isḥāq Muḥammad ibn al-Wāthiq (Arabic: أبو إسحاق محمد بن هارون الواثق‎; c. 833 – 21 June 870), better known by his regnal name al-Muhtadī bi-'llāh (Arabic: المهتدي بالله, "Guided by God"), was the Caliph of the Abbasid Caliphate from July 869 to June 870, during the "Anarchy at Samarra".

Nadat de Bataven aanvankelijk overwinningen hadden behaald op de Romeinse legioenen, slaagde een groot Romeins leger onder leiding van Quintus Petillius Cerialis – gestuurd door de nieuwe keizer Titus Flavius Vespasianus – er uiteindelijk in de opstand neer te slaan en de toestand te stabiliseren.

De Bataafse Opstand, ook wel de opstand van de Bataven of opstand van de Batavieren genoemd, was een opstand (69 – 70) van de (vermoedelijk) West-Germaanse Bataven onder leiding van Gaius Julius Civilis in de militaire provincie Neder-Germanië (Germania Inferior)

The primary event of a series (usually a day's worth) of gladiatorial games. Basically, the "main event" or "main attraction".

During the Arab conquest of Persia, the term became a racial pejorative.[3] In many languages, including Persian, Turkish, Urdu–Hindi, Azerbaijani, Bengali, Kurdish, Gujarati, Malay, Punjabi, and Swahili, Ajam and Ajami refer to Iran and Iranians respectively.

Ajam (Arabic: عجم, romanized: ʿajam) is an Arabic word meaning mute. It generally refers to someone whose mother tongue is not Arabic,[1] as well as non-Arabs.[2]

The Kharijites,[a] also called al-Shurat,[b] were an Islamic sect which emerged during the First Fitna (656–661).

After Muhammad's death, this institution was adapted by the Umayyad dynasty to incorporate new converts to Islam into Arab-Muslim society and the word mawali gained currency as an appellation for converted non-Arab Muslims in the early Islamic caliphates.

In the Quran and hadiths it is used in a number of senses, including 'Lord', 'guardian', and 'trustee'.[1]

Before the Islamic prophet Muhammad, the term originally applied to any form of tribal association.[2]

Mawlā (Arabic: مَوْلَى, plural mawālī مَوَالِي), is a polysemous Arabic word, whose meaning varied in different periods and contexts.[1]

Shu'ubiyya (Arabic: الشعوبية) was a literary-political movement which opposed the privileged status of Arabs within the Muslim community and the Arabization campaigns particularly by the Ummayads.[1] The vast majority of the Shu'ubis were Persian.[2][3]