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Review of Chapter Fifteen
Burt Humburg points out the irony of Jonathan Wells, Unification Church sanctioned theologian, setting himself up as a defender of traditional Christianity in this review of Chapter 15.
Posted by bhumburg on August 30, 2006 01:00 AM
Jonathan Wells (2006) The Politically Incorrect Guide to Darwinism and Intelligent Design. Regnery Publishing, Inc. Washington, DC.Amazon
Chapter 15 is entitled "Darwinism's War on Traditional Christianity". For much of this chapter, the reader will find Wells on his soapbox about this or that aspect of, you guessed it, "Traditional Christianity". And, like "Darwinism" in the first chapter, Wells struggles to find a definition for his term. Wells chooses a current version of the Nicene Creed as the sort of "creedal affirmations that" traditionally unite Christians. (Apparently the litmus suggested by Jesus was inadequate.) Wells almost approaches clarity when he implies that if one doesn't adhere to the tenets of the (current?) Nicene Creed, one cannot seriously consider him or herself as a Christian. (No word yet on the apparently non-Christians who affirmed a prior version of the Nicene Creed.)
There are two important things to say about Wells's definition of a "Traditional Christian". First, the commitment to the tenets of the Nicene Creed is hardly a universal litmus for determining who is and who is not a Christian. A Protestant, even one who subscribes to every tenet of the Nicene Creed, who thinks that Wells is right is encouraged to try to obtain the sacramental elements from a Catholic communion and see how far he gets. (According to Catholic tradition, Protestants cannot receive Catholic communion.)
The second important thing to note is that Jonathan Wells is styling himself as a defender of "Traditional Christianity."
Read that again: Jonathan Wells, Traditional Christianity. Not to be impolite, but to us here at the Thumb Wells defending "Traditional Christianity" reads as queer as Ann Coulter defending "traditional values".
Jonathan Wells has testified that he is a Unificationist, a follower of the Reverend Sun Myung Moon, and a member of the Grand Unification Church. According to Wikipedia, among other things, Reverend Moon published a document in 2002 that claimed all the leaders of the world's five major religions (and several communist leaders besides) all voted Moon to be the Messiah and pledged their support to him.
Wikipedia also describes that, according to Unification Church theology, when Reverend Moon marries couples in a mass marriage ceremony, he cleanses those believers of original sin. For those not versed in "traditional Christianity", original sin is the reason why people need to be born again; according to traditional Christian theology, absent original sin, we would have no need for a savior or forgiveness. (For those interested in more information on Reverend Moon or his Grand Unification Church, John Gorenfeld and Mark Levine's interviews regarding Reverend Moon here and here are highly recommended.)
As I wrote in my review of Chapter 1, we here at the Thumb defend Wells' right to say and publish anything he wants. However, words must have meanings and any definition of "Traditional Christianity" sufficiently plastic to accomodate Unificationist theology would really be expected to accomodate verified observations like evolution.
So the definition of "Traditional Christianity", like "Darwinism", is a word that means whatever Wells wants it to mean, but Wells doesn't stop with just new definitions for words. When Wells writes, "Before Darwin, science and theology in Christendom generally got along quite well. Indeed, most of the time they were mutually supportive. Serious conflict erupted only after 1859, and then only because Darwinism declared war on traditional Christianity" (p. 170), he's also inventing a new history of the interaction between religion and science.
We here at the Thumb would remark that readers should Google, at their convenience and presumably after they have replaced their irony meters, "Galileo".
Snark aside, the onset of the science and religion war is not linked in any way with Darwin. Whether by politics (as suggested by this Wikipedia article on Science and Religion) or by an inherent immiscibility between its philosophies, science and religion have had periods during which they didn't get along. As Scott Liell notes in a NY Times Essay entitled "Shaking the Foundation of Faith:"
At the end of the day, it was never faith per se that stood in opposition to science; Franklin was ultimately as much a believer as Thomas Prince. Many people of faith - Unitarians, Quakers and those who, like most of the founding fathers, were deists - were prominent members of the scientific community. Rather, it was (and is) a specific type of belief that consistently finds itself at odds with science, one that is not found merely in America and is not limited to Christianity. It is the specific brand of faith that devalues reason and confers the mantle of infallible, absolute authority upon a leader or a book. It is only the priests of these sects, as Jefferson said, who "dread the advance of science as witches do the approach of daylight."
(Excerpt from "Shaking the Foundation of Faith" from the NY Times)
Wells's claim that science and religion were chummy up until Darwin is ahistorical nonsense, as preposterous as the idea that the South won the Civil War.
Still on his soapbox, Wells moves to reject theistic evolution in a section tellingly entitled, "Surrendering on Darwin's Terms". After describing how philosopher Michael Ruse considers Darwinism, "so well established that Christians should accept it as fact" (p. 173), Wells quotes Ruse as saying, "'It is still open to you to accept that God did the job. More likely, if you accept God already, it is still very much open to you to think of God as great inasmuch as He has created this really wonderful world'" (p. 174). Wells then sneeringly writes, "In other words, a Darwinian who really, really [emphasis in original] wants to be a Christian can be a Christian of sorts—just not a traditional one" (p. 174).
Or take Wells's contempt for biologist and Kitzmiller trial expert witness Kenneth Miller. (No, not just Miller's theology but also for him as a person; please see Mark Perakh's review.) Wells quotes Miller as believing "in Darwin's God". For those who have not read Miller's Finding Darwin's GodAmazon, I highly recommend it. It's the kind of easy read that just about anyone can pick up and enjoy. Take, for example, this excerpt.
"Look at the beauty of a flower," [Father Murphy, Kenneth Miller's priest during childhood] began. "The Bible tells us that even Solomon in all his glory was never arrayed as one of these. And do you know what? Not a single person in the world can tell us what makes a flower bloom. All those scientists in their laboratories, the ones who can split the atom and build jet planes and televisions, well, not one of them can tell you how a plant makes flowers." And why should they be able to? "Flowers, just like you, are the work of God."
I was impressed. No one argued, no one wisecracked. We filed out of the church like good little boys and girls, ready for our first communion the next day. And I never thought of it again, until this symposium on developmental biology. Sandwiched between two speakers working on more fashionable topics in animal development was Elliot M. Meyerowitz, a plant scientist at Caltech. A few of my colleagues, uninterested in research dealing with plants, got up to stretch their legs before the final talk, but I sat there with an ear-to-ear grin on my face. I jotted notes furiously; I sketched the diagrams he projected on the screen and wrote additional speculations of my own in the margins. Meyerowitz, you see, had explained how plants make flowers.
Miller goes on in that chapter to talk about the biology regarding how plants evolved flowers, the theological implications of this, and in general holds forth on a view of science and religion in which they interact, not wage war. Agree or disagree with Miller's perspectives, for Christians on just about any side of the evolution debate, it's a fascinating read and begs discussion in coffee shops or Bible study groups.
Wells chose a different portion to quote, thereby introducing the reader to Miller's book:
Miller argues that the inherent unpredictability of evolution was essential to God's plan to create human beings with free will. "If events in the material world were strictly determined," he writes, "then evolution would indeed move toward the predictable outcomes that so many people seem to want…. As material beings, our actions and even our thoughts would be preordained, and our freedom to act and choose would disappear."
(p. 174)
Wells moves quickly to disavow Miller's perspectives by writing in the very next sentence, "In the Christian tradition, however, human freedom is an attribute of our non-material souls rather than a product of material evolution. Darwin's God is not the God of traditional Christianity" (p. 174). Then he moves on to Steven Jay Gould. No discussion about Father Murphy or Meyerowitz. No acknowledgement or analysis of the rich detail of Miller's book. Instead, Miller's patiently argued point, that putting faith in God because of scientific failures represents poorly placed faith (described a bit later in this essay), is simply lost on Wells; he's already handwavingly dismissed it on other, highly questionable grounds.
I write "questionable" because there are serious flaws with Wells's logic. When Wells retorts that our decisions are the exclusive ken of our spiritual bodies, does he seriously not think that coffee in the morning tends to make those decisions sharper for many people (even Christians who fully adopt the Nicene Creed)? Is Wells honestly not aware that children born with certain combinations of abnormal chromosomes or genes can predictably have problems with cognition or demonstrate maladaptive behaviors, even in mild cases? From a theological and sociological perspective, it must be an excuse to simplemindedly say, "my genes made me sin", but genes and other physical factors do matter. No understanding of theology that completely rejects these materialistic influences is likely to be convincing to those with even a pedestrian understanding of neurobiology. Wells's dismissal of Miller's attempt to describe his understanding of God is just that: an anti-intellectual, handwaving, supercilious, and simpleminded dismissal.
We here at the Thumb would caution Wells that Behe's dismissal of evidence didn't work too well at the Kitzmiller trial.
Wells then turns his hatred of theistic evolution to Father George Coyne, cosmologist and former director of the Vatican Observatory. Coyne is quoted, "'… Science is completely neutral with respect to philosophical or theological implications …. It is difficult to believe that God is omnipotent and omniscient in the sense of many of the scholastic philosophers. For the believer, science tells of a God who must be very different from God as seen by them'" (p. 178) Again, Wells moves quickly to rebuke: "This logic-challenged priest—science is theologically neutral yet leads to a different God—has the arrogance to lecture a pope and a cardinal on Catholic doctrine" (p. 178).
To put these dismissals of theistic evolution into perspective, the reader must understand that there is a venerable history of enthusiasts of science trying to find peace with religion and vice versa. Throughout history and forever into the future, whenever the conclusions of science conflict with contemporary theological understanding, believers have struggled and will struggle to reconcile them.
Miller provided an example of that kind of conflict: Father Murphy believed in God because of scientific ignorance in a problem. In the fullness of time, that problem was solved by science, in this case by Meyerowitz. Stated in slightly different language, the elucidation of the evolution of flowers undermined the logic behind Father Murphy's theology. As Miller writes in his book:
Like [Father Murphy, the creationists who use God of the Gaps thinking] have based their search for God on the premise that nature is not self-sufficient. By such logic, just as Father Murphy claimed that only God could make a flower, they claim that only God could have made a species. Both assertions support the existence of God only so long as they are shown to be true, but serious problems for religion emerge when the assertions are shown to be false.
If a lack of scientific explanation is proof of God's existence, the counterlogic is unimpeachable: a successful scientific explanation is an argument against God. That's why this reasoning, ultimately, is much more dangerous to religion than it is to science. Eliot Meyerowitz's fine work on floral induction suddenly becomes a threat to the divine, even though common sense tells us it should be nothing of the sort.
The reason it doesn't, of course, is because the original premise is flawed. The Western God created a material world that is home to both humans and daffodils. God's ability to act in that world need not be predicated on its material defects. There is, therefore, no theological reason for any believer to assume that the macromolecules of the plant cell cannot fully account for the formation of a flower. Life, in all its glory, is based in the physical reality of the natural world. We are dust, and from that dust come the molecules of life to make both flowers and the dreamers who contemplate them.
The critics of evolution have made exactly the same mistake, but on a higher and more dangerous plane. They represent no serious problem for science, which meets the challenge easily. Their claims about missing intermediates and suspect mechanism can be answered directly by providing the intermediates and demonstrating the mechanisms. Religion, however, is drawn into dangerous territory by the creationist logic. By arguing, as they have repeatedly, that nature cannot be self-sufficient in the formation of new species, the creationists forge a logical link between the limits of natural process to accomplish biological change and the existence of a designer (God). In other words, they show the proponents of atheism exactly how to disprove the existence of God—show that evolution works, and it's time to tear down the temple. As we have seen, this is an offer that the enemies of religion are all too happy to accept.
All of this logic is lost on Wells, who dismisses Miller's theology because it accomodates the obvious influences on our decisions by physical and material things. Like Behe on the witness stand in the Kitzmiller trial, Wells waves away this inconvenient theology with which he disagrees.
Father Coyne doesn't get much more respect. Wells tries to earn schoolyard snark points by identifying an apparent logical contradiction: how can science be neutral to theology and yet inform our understanding of God? When one reads Father Coyne's entire essay, one almost gets the feeling that Coyne knew about the apparent contradiction beforehand and published it regardless. Look what Coyne writes in his final paragraph:
These are very weak images, but how else do we talk about God? We can only come to know God by analogy. The universe as we know it today through science is one way to derive an analogical knowledge of God. For those who believe modern science does say something to us about God, it provides a challenge, an enriching challenge, to traditional beliefs about God. God in his infinite freedom continuously creates a world that reflects that freedom at all levels of the evolutionary process to greater and greater complexity. God lets the world be what it will be in its continuous evolution. He is not continually intervening, but rather allows, participates, loves. Is such thinking adequate to preserve the special character attributed by religious thought to the emergence not only of life but also of spirit, while avoiding a crude creationism? Only a protracted dialogue will tell. But we should not close off the dialogue and darken the already murky waters by fearing that God will be abandoned if we embrace the best of modern science.
(Final paragraph from God's Chance Creation by Father Coyne, former director of Vatican Observatory)
Humility and honesty, that's what I'm struck by when I read these words. "Apparent grammatical contradictions be damned", Coyne might be saying to us. "We need to have an honest discussion about God and talk about what's really going on." Here's a priest seeking to reconcile the science he understands and the things he wants to believe. Miller is a scientist seeking to do the same. Both of them are doing their best and both want to dialog with believers who find the answers provided and verified by science threatening.
Apparently Wells isn't too impressed by their efforts. Indeed, he's scornful of the fact that these scientists who are Christians are thinking and endorsing thoughts that diverge from "Traditional Christianity", or at least Wells's elastic version of it. And the method with which he expresses his scorn—calling Father Coyne arrogant for daring to have an opinion that is in variance with his superiors in the Church—is noteworthy because it brings up an important thing to understand about Wells's book.
Wells's screed certainly purports to be a subversive and revolutionary book that advocates "intelligent design" using freethinking arguments: the title is The Politically Incorrect Guide to Darwinism and Intelligent Design, the pages are peppered with callouts like "Books You're Not Supposed to Read" and "Websites You're Not Supposed to Visit", and much verbiage is spent positioning "intelligent design" as this underdog, upstart idea that just needs a fighting chance and reasonable people willing to think forbidden thoughts to support it, thereby allowing "intelligent design" creationism to get a foothold and find its success over the inferior "Darwinism".
This book is not revolutionary. Wells is writing in a highly conservative fashion. Wells is not a freethinker. When Father Coyne put forward what he stated to be an inarticulate best effort to describe his feelings about God, feelings which were in keeping with the best available science but necessarily conflicted with Schöenborn's anti-evolutionary position, Wells derided him as one who had "the arrogance to lecture a pope and a cardinal on Catholic doctrine". Frankly, it is inconsistent of Wells to beg for open-minded thinking and posture as a revolutionary when it comes to "intelligent design" and turn right around and disagree with that person's theology on the basis that the person was arrogant for disagreeing with a religious leader in the first place.
The chapter in its entirety endorses "Traditional Chrisitanity", implicitly and explicitly belittling those who somehow fall outside of Wells' elastic definition. Wells writes, "Although [Darwinism] may allow for the existence of a deity, it is not the God of traditional Christianity, who created human beings in his image. The contradiction couldn't be sharper, and most attempts to blunt it end up abandoning traditional Christianity" (p. 173).
This is not revolutionary thinking. It is highly conservative thinking. Conservative here does not necessarily mean "anti-abortion" or any of its modern connotations but instead the "preserve the status quo, tradition, and the thinking of our fathers" sense of the term. Such conservatism stands diametrically opposed to revolutionary, freethinking philosophies. Because it is only these freethinking philosophies that can credibly recommend "Books You Aren't Supposed to Read", this makes Wells an ersatz revolutionary. His invocation of these attitudes in support of "intelligent design" is mere spin. Wells writes as though one can simply call for the teaching of something that is not generally taught—say the idea that two and two are six—and spin the deviance as a matter of political incorrectness instead of advocacy of ignorance and stupidity. Political incorrectness, at least how Wells uses it, is simply a marketing ploy.
Wells is not writing this book in isolation. When the creationists in Kansas tried to change the definition of science to allow in supernatural causation, only the naive would fail to recognize that those changes were at the behest of the Discovery Institute. The creationists who rejected the recommendations of experts, which includes the authors and contributers of this book, would have us return to a time where every earthquake and disease was a reason to fear God and science was practiced with no restrictions to testable claims—the Dark Ages.
Setting aside Wells's thinly veiled spin of "revolutionary thinking", what is really going on is that the writer of this chapter—hard to believe it is Wells given his beliefs—takes deep issue with theologies that are not "traditional" and with any science that contradicts those preconclusions. Pseudo-Wells, in any other language, is highly conservative; he or she should have included a callout in the margins of a page in this chapter, "Thoughts You're Not Supposed to Think" and put "Theistic Evolution" or "Any Thoughts About God, Bourne of Personal Experience with Science that Happened to Conflict With Religious Dogma, with Which I Disagree".
[The ID creationists's] tactics have changed. Actually developing an alternative science of Intelligent Design has failed miserably—they haven't really even tried. Legislating design via laws, state science standards or local school policies has failed. At this point, the new tactic seems to be escalate the divisive culture war….
On the one hand, it would be a relief if these direct attacks on science and public science education would quiet down. No one really needs to take the time any more to seriously address "complex specified information", "irreducible complexity," or any of the other unworkable psuedoscience concepts offered by ID.
But really, the culture war approach, while more honest, is also more dangerous. The ID advocates will continue talking to their target audiences as if design were true and evolution were false, and as if believing in design and rejecting evolution is the only position compatible with their religious beliefs—and their target audiences will be glad to uncritically accept this. By dropping the pretenses about the purely scientific aspects of ID, ID advocates will in fact be able to mobilize their target audiences much more effectively. As the Salvo quote implies, the battle here is for the "public imagination" about these worldview issues. Separating ID from the cultural issues in order to attack science and education hasn't worked, so now it's time to abandon that tactic and go all out in arousing people to join up for the "us against them" war of the worldviews battle.
This approach is dangerous to American society because it's Wedgey divisiveness, its self-righteousness ("the only worldview that works") and its vilification of all other perspectives is antithetical to the fundamental need for our society to have room for a broad spectrum of cultural and religious perspectives. The approach these ID culture warriors are taking, if successful, would likely lead to the same type of destructive fragmentation that we see in other countries where religious fundamentalism is ascendent.
Scientists who think that, ever since Kizmiller, the challenge of "intelligent design" is over are sorely mistaken. As Krebs points out, the culture war dispatches will merely change. Away goes the pretense that "intelligent design" creationism is scientific; enter the argument that the method of science itself, and its attendant exclusion to testable causes, is evil. This argument is dangerous for the reasons Krebs discussed above and PZ discusses at Pharyngula. Both scientists and mainstream theologians—indeed, anyone interested in furthering and defending the enlightenment—have an interest in fighting this culture war waged by the creationists. The Kitzmiller decision, as decisive as it was, represents only a beginning. If historians were shocked that James Kennedy just aired a program about how Darwin led to Hitler, wait till you see what they cook up next. As Donald Kennedy put it, the scientists who are the beneficiaries of the enlightenment must now be its stewards.
At the beginning of my review, I mentioned that Catholics don't allow Protestants to take communion. I close this chapter's review with an important point to understand about fundamentalism. Depending on how sharply you define "Traditional Christianity", one may exclude just about anyone. "Keeping Christianity traditional" could mean anything from shunning those who think that God used evolution as His tool to shunning those who think women should be allowed to have a leadership role in the church. But if we took this argument—pseudo-Wells's argument—to its logical conclusion, we could conceivably roll back the clock to a time when a notion of "Traditional Christianity" included the belief that sickness was not caused by agents doctors can treat today but by demons. Pseudo-Wells, for all his pained traditionalism, might likely be considered as much of a heretic as Kenneth Miller by the "Traditional Christians" of that day, if he happened to take a Tylenol for a headache.
Science marches on, relentlessly, and believers have often used science to gain a deeper understanding of scripture. Science, in this sense, provides a kind of feedback, a reminder that we shouldn't let our theological beliefs get the better of us and that we should be humble enough to recognize and react to the fact that we don't know everything. God might still have something to say to us, and we should not fear the discoveries of science. This attitude is exemplary for not just Christians, but believers of any stripe, including Muslims, Jews, and others.
One of the more successful (at least in terms of popular acclaim and academic and theological approval) fruits of this feedback is theistic evolution. A defense of some form of this Christian theology, or a more complete description of its tenets and controversies, is beyond the scope of this review and charter of this website. (And I'm grateful to our non-Christian readers for their forbearance during this post.) Interested parties are referred to Keith Miller's Perspectives on an Evolving Creation, Kenneth Miller's aforementioned Finding Darwin's God, or the rich discussions found elsewhere on the internet.
I close this review with a message of hope. Theologians and scientists alike credit Galileo and remember him as a paragon. On the other hand, Galileo's accusers who claimed the mantle of traditionalism have probably engendered more atheistic attitudes than anything else. Those who lashed out at Benjamin Franklin in the "Shaking the Foundations of Faith" article above similarly put all their chips on a notion of God that today is literally ridiculous. More importantly than leading people away from Christianity is the fact that those who claimed that Christianity could not survive if Galileo's views were correct were, in the fullness of time, wrong. Those who claimed that Christianity could not survive if Ben Franklin's views were correct were, as we know today, wrong. They were wrong about Christianity not surviving, and they were definitely wrong about the science.
Those traditionalists invoked faith because they were afraid of losing God. They should have invoked reason because they were confident in God. So it is with pseudo-Wells. In reading these considered and researched reviews, provided by those who took time to understand the material, the reader is already aware that pseudo-Wells is on the wrong side of science. From a historical standpoint, at least to this Panda's Thumb contributor, pseudo-Wells and other "traditionalists" who invoke faith over verified science and "dread the advance of science as witches do the approach of daylight" have been on the wrong side of Christianity as well.
And this gives me great hope for the future.


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It's something very few people get the chance to do....and it's free at the moment (though an entrance charge is in the offing)! You have to write a letter of request to your MP and they can ask the authorities to arrange the visit for up to 16 people (a big thanks to Kate Hoey, our MP. You then send your list of people and other details about them to the authorities two weeks before the visit to get police clearance, and roll up at the appointed time on the day.
The tour is brilliant, but you're not allowed to take photos so you'll have to book your own tour (or, for a sub-prime experience, watch it online ) .
What made the trip even better for our group is that most of us live or go to school within sound of the bells, plus about half the group were born in St Thomas' Hospital directly opposite - the first photo of my daughter has the clock face in the background.
We had a quick practice ride, then set off as it started to rain. We went over Lambeth Bridge and, being in good time, went along the Mall to Buckingham Palace before cycling to Parliament Square and parking our bikes on the racks outside Portcullis House.
After the tour it was straight over Westminster Bridge (past the first Ice Cream van of the year parked and trading in the bus and cycle lane on the red route) and back to Kennington. Not a long ride but a great afternoon out that we'll remember for a long time to come.

subset: commoncrawl


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May 2018


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Wednesday, June 30, 2010
James Macbeth - A Quiet Moment
Signed on the reverse
oil on panel
9⅞ × 6¾ ins
James Macbeth was a Glasgow painter who is best known as a portraitist working
from 1872. Although he lived in Scotland he exhibited most of his work in London
including some genre and landscape subjects. He exhibited at the Royal Academy
between 1872–1884.
John Byam Liston Shaw - God is in Heaven ...
[God is in Heaven and Thou upon Earth: Therefore let thy words
be few' Ecclesiastes Ch. V.V.ii]
Signed and titled on a label attached to the reverse
oil on panel
16 × 12 ins
Literature: Rex Vicat Cole The Art and Life of Byam Shaw (London 1932)
Byam Shaw painted this picture as part of a commission for the dealers Dowdeswell who
bought and published Love the Conqueror in 1899. The exhibition 'Sermon's in Stones and Good in Everything' suggested by the Book of Ecclesiastes took place in 1902. He also worked on several other Dowdeswell commissions.
Tuesday, June 29, 2010
Gustave Dore
[Over London by Rail]
[Dudley St., Seven Dials]
George Owen Wynne Apperley - self portrait
Signed and inscribed 'Painted by himself at Bushey in the year AD 1915. His age 31';
watercolour and bodycolour; 20 × 16 ins
Exhibited: Royal Academy, 1916, no. 1000.
George Owen Wynne Apperley is a forgotten English watercolourist of some
considerable talent, as shown here in this extraordinary self-portrait painted in 1915.
Apperley was a descendant of 'Nimrod', the sporting journalist. He attended Hubert
von Herkomer's art school in Bushey, Hertforshire. Indeed it was at Bushey where
Apperley painted this self-portrait at the age of 31, when he returned to live there in 1913, following the death of a daughter, the illness of a son and his own poor
health. He exhibited at the Royal Academy from 1905, and his first one-man show
was in the following year. In 1907 he married and lived in Hampstead, travelling
twice yearly to paint on the Continent.
In addition to painting, Apperley also composed a musical, The Flying Man, based on
the exploits of Blériot, and he appeared on the music hall stage.
In 1916, the year after he painted this extraordinary self-portrait, he was advised to go to Spain for his health – and he never returned. He first lived in Granada, and
then at the Villa Apperley, Tangier, with a Spanish gypsy. He had numerous
exhibitions in Spain and was awarded the order of Alfonso X el Sabio in 1945. He
painted figures, mythological subjects, landscapes and town views. He was a fine
draughtsman, as shown here in this watercolour with its highly detailed interior.
Myles Birket Foster - two paintings
Monday, June 28, 2010
John William Godward - Phyrrha after her bath
signed with monogram and dated 1903 l.l.
oil on panel
29 by 14cm., 11½ by 5½in.
Lot Sold. Hammer Price with Buyer's Premium: 44,450 GBP
The stencil-mark on the reverse of this panel identifies the picture as a version of a painting exhibited at the Royal Academy in 1903. The title is taken from Horace's poem Carmen, in which the name Phyrrha (or Pyrrha) can be interpreted as meaning 'fiery-red'. The name is also mentioned by Ovid in Metamorphoses. She was the daughter of Epimetheus and Pandora and wife of Deucalion. When Zeus sought to destroy humanity by sending a terrible flood, she was the only mortal woman to be spared. Godward playfully depicted her dressing after bathing in a thermae.
Godward painted relatively few nudes, a notable example being Campaspe (sold in these rooms for an auction record price, 14 December 2006, lot 127) painted in 1896. It was Godward's habit to make smaller versions of his more ambitious pictures and a similar panel made in preparation for Venus at the Bath Godward's Royal Academy
exhibit of 1901, is known.
Phyrrah's pose echoes that of the classical statue known as the Venus of Arles, a bronze copy of which is placed in a niche in the background.
Arthur Joseph Gaskin - Portrait of Joscelyne Verney Gaskin, aged 12 yrs, the Artist's Daughter
Inscribed and signed on the reverse; oil on canvas, 14 × 11 ins
Provenance: Joscelyne Turner, née Gaskin, the artist's daughter and thence by direct descent to present.
A drawing for this painting is illustrated in The Studio no. 64, 1915 p. 26.
Gaskin was a leading member of the Birmingham Group of Artists that included
Joseph Southall, Henry Payne and Sidney Meteyard. Both he and his wife were
designers of jewellery, enamel and metalwork. Much influenced by Burne-Jones and
William Morris he is closely associated with the Arts and Crafts Movement.
Myles Birket Foster - three paintings
Sunday, June 27, 2010
Arthur Hacker - The Sea Maiden
John Atkinson Grimshaw - Still Life ...
Hammer Price with Buyer's Premium: 16,600 GBP
signed and dated l.r.: J A Grimshaw/ 1869
oil on board
51 by 35.5 cm., 20 by 14 in.
Grimshaw's earliest pictures were still lifes and they showed a love of nature suffused with a strong attention to detail. In his formative years he was influenced by John William Inchbold, a Leeds born artist, who painted in line with Pre-Raphaelite principles of exact rendering of nature. The present work shows a meticulous observation of nature with a bird's nest set around branches of primulas
and blossom. Grimshaw was to change his style in the 1870's moving away from the meticulous detail, high finish and bright colour and begin his moonlight compositions, which were to become synonymous with his name. However, his interest in nature was to remain and these early pictures are an important part of the artist's career.
English Romantic Art - 1850-1920
Herbert Gustave Schmalz (1856–1935)
A Fair Beauty
Signed and dated 1889; oil on canvas, 24 × 20 ins
Provenance: George Hughes, Newcastle; Mawson, Swan & Morgan, Newcastle; Private Collection.
'Another Victorian worthy who enjoyed a great reputation in his day was Herbert
Schmalz. He painted subjects from classical and biblical history, only choosing
episodes which offered opportunities for elaborate and exotic architectural settings.'
(Christopher Wood, Olympian Dreamers p. 254.) In 1890 he visited Jerusalem and
the Holy Land to collect material for his biblical subjects, many of which were
turned into prints. He also painted portraits, and romantic figurative subjects. After the First World War, he changed his name to Carmichael.
September 20th – October 22nd, 2005
Shepherd & Derom Galleries
in association with
Campbell Wilson
Christopher Wood
nb. pdf format
Myles Birket Foster - two paintings
Saturday, June 26, 2010
Friday, June 25, 2010
(Sir) Frank Dicksee - Mrs Norman Holbrook
mrs norman holbrook
signed and dated l.l.: FRANK DICKSEE 1924; signed and inscribed with title and artist's address on a label attached to the stretcher
oil on canvas
148 by 100.5 cm., 58 1/4 by 39 1/2 in.
Viva, Mrs Norman Holbrook, was the daughter of Frederick Woodin and the widow of F.E. Dixon. In 1919 she married Commander Norman Holbrook, one of the six Holbrook brothers who were known during the First World War as 'The Fighting Holbrooks'. He was famous for his daring exploit in the Dardanelles when he took his submarine under five rows of mines in order to torpedo a Turkish battleship. Against the odds he returned safely and was awarded the first naval V.C. Viva Holbrook died in 1952.
London, Royal Academy, 1924, no.203.
John Byam Shaw - The Lure
Joseph Noel Paton - The Tempest
Hammer Price with Buyer's Premium: 2,640 GBP
six scenes from the tempest
six, two inscribed with title along the lower edge
3 pencil, 3 black pen & ink (6)
27 by 21.5 cm., 10 1/2 by 8 1/2 in.; 21.5 by 31.5 cm., 8 1/2 by 12 1/4 in.; 30 by 20 cm., 11 3/4 by 8 in.; 19.5 by 29.5.; 7 3/4 by 11 1/2 in.; 21 by 31 cm., 8 1/4 by 12 in.; 22 by 32 cm., 8 3/4 by 12 1/2 in.
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📌 SHEREX Download Link :-
📌 SHEREX Download Link :-
ShareX is an open source image capture and manipulation app that is both lightweight and feature rich. The app has an easy to operate user interface and has lots of features.
ShareX lets you capture screens/app windows in a number of different shapes with short-cut keys. The app internally uses Greenshot image editor to annotate the images you take. ShareX lets you crop or blur/obfuscate the images, but the really cool feature of ShareX is the ability to automatically upload images to your favourite image host such as Imgur, Flickr, Picassa, Tinypic or Imageshack. You can even use a custom up-loader.
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text:
Package | Price | Per item | Savings | Order |
9mcg × 1 inhaler | $ 59.95Per item $ 59.95 | $ 59.95 | Add to cart | |
9mcg × 2 inhaler | $ 89.95Per item $ 44.98 | $ 44.98 | $ 29.95 | Add to cart |
9mcg × 3 inhaler | $ 129.95Per item $ 43.32 | $ 43.32 | $ 49.90 | Add to cart |
Tiotropium inhaler
What is this medicine?
TITROPIUM is an anticholinergic agent. It works by enlarging the airways to allow easier breathing.
Tiotropium is used to prevent bronchospasm (narrowing of the airways in the lungs) in people with bronchitis, emphysema, or COPD (chronic obstructive pulmonary disease).
What should I tell my health care provider before I take this medicine?
You should not use Tiotropium if you are allergic to tiotropium or ipratropium (Atrovent, Combivent, DuoNeb).
To make sure you can safely take Tiotropium, tell your doctor if you have any of these other conditions:
- narrow-angle glaucoma;
- kidney disease;
- enlarged prostate or urination problems; or
- if you are allergic to milk.
FDA pregnancy category C. It is not known whether Tiotropium is harmful to an unborn baby. Tell your doctor if you are pregnant or plan to become pregnant during treatment. It is not known if tiotropium passes into breast milk or if it could harm a nursing baby. Do not use Tiotropium without telling your doctor if you are breast-feeding a baby.
How should I take this medicine?
Use Tiotropium exactly as prescribed by your doctor. Do not use in larger or smaller amounts or for longer than recommended. Follow the directions on your prescription label.
Tiotropium is used to prevent bronchospasm attacks. Do not use this medication to treat a bronchospasm attack that has already begun. It will not work fast enough to reverse your symptoms. Use only a fast-acting inhalation medication to treat an attack.
Use Tiotropium regularly to get the most benefit. Get your prescription refilled before you run out of medicine completely.
Talk with your doctor if any of your medications do not seem to work as well in treating or preventing attacks.
To be sure Tiotropium is helping your condition, your lung function will need to be tested on a regular basis. Visit your doctor regularly.
What if I miss a dose?
Use the medication as soon as you remember. If it is almost time for the next dose, skip the missed dose and wait until your next regularly scheduled dose. Do not use extra medicine to make up the missed dose.
Do not use the Tiotropium inhaler more than 1 time in a 24-hour period.
What should I watch for while taking this medicine?
Avoid getting this medication in your eyes. If this does happen, rinse with water.
What side effects may I notice from this medicine?
Get emergency medical help if you have any of these signs of an allergic reaction to Tiotropium: hives; difficult breathing; swelling of your face, lips, tongue, or throat.
Call your doctor at once if you have a serious side effect such as:
- wheezing, chest pain or tightness, trouble breathing;
- pain or burning when you urinate;
- blurred vision, eye pain or redness, seeing halos around lights;
- rapid heart rate;
- sores or white patches of your mouth, lips, or tongue; or
- urinating less than usual or not at all.
Less serious Tiotropium side effects may include:
- dry mouth;
- constipation, upset stomach, vomiting;
- cold symptoms such as stuffy nose, sneezing, sore throat;
- nosebleed; or
- muscle pain.
What may interact with this medicine?
Tell your doctor about all other medicines you use, especially:
- atropine (Atreza, Sal-Tropine);
- belladonna (Donnatal, and others)
- benztropine (Cogentin);
- dimenhydrinate (Dramamine);
- methscopolamine (Pamine);
- scopolamine (Transderm-Scop);
- theophylline (Elixophyllin, Theo-24, Theochron, Uniphyl), and others;
- bladder or urinary medications such as darifenacin (Enablex), flavoxate (Urispas), oxybutynin (Ditropan, Oxytrol), tolterodine (Detrol), or solifenacin (Vesicare);
- cough, cold, or allergy medicine;
- irritable bowel medications such as dicyclomine (Bentyl), hyoscyamine (Hyomax), or propantheline (Pro Banthine);
- steroid medication such as prednisone (Deltasone, Sterapred), methylprednisolone (Medrol), fluticasone (Advair , Flonase, Flovent, Veramyst), beclomethasone (Qvar), budesonide (Pulmicort, Rhinocort, Symbicort), dexamethasone (Cortastat, Dexasone, Solurex, DexPak), mometasone (Asmanex, Nasonex), triamcinolone (Nasacort), and others; or
- ulcer medications such as glycopyrrolate (Robinul) or mepenzolate (Cantil).
This list is not complete and other drugs may interact with Tiotropium. Tell your doctor about all medications you use. This includes prescription, over-the-counter, vitamin, and herbal products. Do not start a new medication without telling your doctor.
Where can I keep my medicine?
Store at room temperature away from moisture and heat.


text:
Let's start with the basic color wheel with the primary and secondary colors are arranged around the outside of the circle in the normal way. As each of these colors approaches the center, it becomes a neutral gray. Any individual color can be pinpointed on the surface of the wheel in terms of its hue and chroma ("chroma" is also known as "intensity" or "saturation"). For the moment, we're ignoring value as a dimension of color.
If a single color can be charted on the circle, then it follows that the whole scheme can be charted, too. To chart an entire color scheme, it helps to think not only which colors are included in a composition, but also which colors are left out.
Let's look at some actual pictures to see which colors are in and which are out of the color scheme.
On the left is a photo of some roses and leaves; on the right is a Christmas painting by Norman Rockwell. Each of these painting has greens and reds in different distributions. Both essentially lack yellow, orange, violet and blue.
Here's another photo and painting paired together. What they have in common is blue and orange—but no red, no yellow, no yellow-green.
Here are two more pictures. Their color schemes are not identical, but basically they've got strong reds and yellows, some greens, and a dull blue-violet. What they're both missing are full-intensity blues and greens.
Now let's see if we can design a mask to fit over the color wheel to fit these schemes. We want the mask to show only the colors we see in the picture and to leave out the colors that are absent. The Rockwell painting is pretty easy, because it only includes greens and reds (plus a hint of blue in the package and very dull yellow in the ribbon).
The color mask here is a long diamond shape that includes the complementary colors that oppose each other across the middle of the wheel, leaving out everything else.
Here are the images with the blue-orange polarity, along with a masked color wheel. Note that inside this diamond shape, there are some other colors near the center: just a hint of red and a touch of yellow-green and blue-green. The colors inside the perimeter feel sufficient for a complete color scheme, even though we've left out a lot.
The mask doesn't have to be this long diamond shape, because not all color schemes are complementary. Nor does it have to go all the way to the edges, because plenty of paintings lack full-intensity chromatics.
The mask can also be a small triangle in one part of the wheel. Here I've taken two paintings from Dinotopia: Journey to Chandara and mapped out their color schemes by digitally defining a shape on the wheel and ghosting the rest.
The swamp scene has dull yellow-greens and browns (browns are really dull oranges). The colors can be contained in the small triangle. The corners of that triangle never touch the edges of the wheel, because the painting doesn't have any colors of full intensity. As you can see from the ghosted perimeter, the color scheme excludes blue, purple, and red.
Now all of a sudden we have a great way to describe any existing color scheme. But that's just the first application of color wheel masking. Next Sunday I'll show you a range of shapes for color wheel masks. Following that, I'll describe exactly how to use color wheel masks to generate and experiment with color schemes.
In the intervening time, if you get a chance, I recommend that you can paint or digitally create your own color wheel to use as a tool for your own experiments.


text: Shirayuki was a young girl born with unique apple-red hair. She meets a famous but foolish Prince Raji, who falls in love with her at first sight and orders her to become his concubine. With nowhere else to go, Shirayuki cuts her hair and escapes to a neighboring country. While traversing through the forests, she meets a young boy, Zen, who helps her after she boldly cures his wounds but then gets poisoned by an apple given to Shirayuki. Meanwhile, Prince Raji sends out henchmen to search for her. What will happen to Shirayuki? What is Zen's true character? A refreshing fantasy story between an optimistic heroine and a prince who constantly stays on her watch.


text:
Try these practical ways to get kids to cooperate:
Explain how medicine helps kids get well. Young children don't always understand how medicine works. You could explain it by simply saying, "This medicine will help you feel better so you can go back to the playground." You could also mention what the medicine is accomplishing: "You didn't wake up at all last night. That's because the medicine took your pain away."
Make the medication taste better, if your doctor approves. Sometimes keeping liquid medications cold makes them more palatable. And if your doctor allows, you can also put medicine in juice or add flavorings to it. Pediatric nurse practitioner Joan Lokar of Children's Memorial Hospital in Chicago says, "Ask your doctor and pharmacist if the medication will taste bad, and if it's safe to add a flavoring. You can also inquire if it's safe to mix a liquid medicine with juice or food. But check with your doctor or nurse practitioner to make sure, before you do." Orange juice is often used to conceal bad-tasting medicine.
Give medications at the same time and place. It helps to create a designated spot in your house for giving medicine and to create a routine. To stay on schedule, put a checklist on the refrigerator or your child's door. With every dose of medication, have your child make a check or put a sticker on the list.
Offer choices whenever you can. Taking medicine is non-negotiable, but other things are. Even the simplest choices give the child a needed sense of control over the situation and over his body. Offer two simple choices, such as, "Do you want the medicine before you get dressed or after?" or, "Would you like apple, orange or grape juice with your medicine?"
Avoid physical struggles. "If you start holding a child down to give him medicine," notes social worker Mary Mathews, "you may have to do it again and again. If you find you are physically forcing a child to take his medicine on a regular basis, this may be a sign that you should talk with your doctor, nurse or social worker for professional advice."
Explain the consequences. If a child refuses to take medicine, explain that he is making a choice that has consequences. "You could say, 'I see you're choosing to stay in the house and not go outside and play until you take this medicine.' " advises Mathews. "If you're trying to get out the door you might say, 'I see you're choosing to have me give you the medicine, instead of taking it yourself.' "
If your child still resists, give him an "out." Before you take away a privilege, try giving your child an "out" or suggest taking a short break. This allows him to save face and regroup, physically and emotionally. "Perhaps you just take a moment and give your child a hug, or get a drink of water and briefly break the cycle," recommends Mathews. "But make sure that a five-minute break is only five minutes long."
Let another adult take over. For kids who are truly resistant, parents might divide the responsibility of who gives the medicine. This gives one parent a necessary break and helps the child realize that both parents are capable of handling this.
(Source PBSkids)


text:
After the great Mahabharat war, the Pandavas ruled the kingdom for 36 years. Then they decided to relinquish their kingdom and go on their last journey – Sanyasa and Vanaprastham. The five Pandava brothers – Yudhishtira, Bhima, Arjuna, Nakula and Sahadeva –and their wife Draupadi left for the Himalayas . They were followed by a Dog.
Thus Yudhishtira had the rare honor of reaching heaven in the human form.
Another article related to Mahabharata
Story of the Birth of Kripa in Mahabharata
They started climbing the Himalayan mountains and soon one by one starting with Draupadi they fell down and fainted and died. Now only Yudhishtira, the eldest of Pandavas, was left and keeping him company was the dog. Without looking back the two continued their journey.
Then one day suddenly Indra appeared before Yudhishtira in his chariot. Indra wanted to take Yudhishtira to heaven in the human form as he was the most pious among Pandavas and he was the one who had never strayed from the path of Dharma.
Yudhishtira refuses to enter the chariot without his brothers and Draupadi. Indra assures him that he will meet with them in heaven as they have already reached heaven.
Yudhishtira then asks the Dog to enter the chariot. But Indra objects to it. Indra states that we eat food by sitting on the floor and it is not possible to have a dog roaming in the same place. He also indicates that the presence of a dog will defile heaven. It is considered that a mere glance of a dog deprives the sacraments of their consecration.
But Yudhishtira is adamant; to him the dog appears as one who has been devoted, loyal in the time of loss of his brothers and Draupadi. He was faithful and loving in the hour of entire solitude. He cannot be happy in heaven as he would be haunted by the thought of the dog so true.
Finally, Yudhishtira decides to not to go with Indra and decides to stay with the Dog.
Soon, the very dog for which Yudhishtira refused Heaven transformed to Dharma, the God of righteousness.
This was a final test on Yudhishtira who never swayed from the path of righteousness.
Another article related to Mahabharata
Story of the Birth of Kripa in Mahabharata


text:
Jimmy St. John of Skin Kitchen Tattoo answers the question, What is the best reference art for a tattoo? This is episode 28 in a series where the tattoo artist of the Skin Kitchen answers common tattoo questions and those that have been submitted by our views.
Jimmy St. John has been a Tattoo Artist since 1999 and has tattooed all over the United State and even Japan. https://skinkitchen.com/jimmy
If you have a question that you would like answered in a future video please comment on this video.
- Body Piercing & Tattooing Instagram - https://www.instagram.com/bptchannel/
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Skin Kitchen Tattoo and The Axiom Body Piercing Studio are located at 3800 Douglas Ave./Des Moines, Iowa 50310
http://skinkitchen.com Skin Kitchen Tattoo email - email@example.com Tattoo hours - Thursday through Monday 1-8pm
The links below of affiliate links and part of the proceeds will go to DaVo.
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text: Home PR News Scholastic Literacy Pro™ Named Primary Resource/ Equipment Supplier of the Year at The 2018 GESS Education Awards Scholastic Literacy Pro™ Named Primary Resource/ Equipment Supplier of the Year at The 2018 GESS Education Awards6 years ago·2 min readShareTweetPinShare Share Literacy Pro Recognized for Matching Students with High-Interest, Authentic Titles to Raise Reading Achievement while Providing Educators with Data to Differentiate Instruction NEW YORK, March 8, 2018 /PRNewswire-HISPANIC PR WIRE/ – Literacy Pro™, an innovative digital reading and assessment program from the international division of Scholastic, the global children's publishing, education and media company, was named the Primary Resource/Equipment Supplier of the Year by the 2018 GESS Education Awards. The GESS Education Awards recognize high-quality and diverse educational products, resources, service and people as well as the best educational establishments and the most dedicated members of the teaching profession. For more information about Literacy Pro, visit scholastic.com/literacypro. As the Primary Resource/Equipment Supplier of the Year, Literacy Pro was recognized for its strength in guiding educators to support students in grades 2–12 in reaching reading proficiency goals, connecting them to authentic books that will maximize their achievement, and building a culture of reading within a school. Currently used in 47 countries, Literacy Pro provides an online adaptive assessment that measures students' reading comprehension and generates a personalized book list that matches each student's reading level and individual interests. Each title includes a comprehension quiz that provides an opportunity for students to earn points towards certificate levels in the program. Educators also have access to dashboards where they can view detailed reports that inform instructional decisions and ensure students are reaching required levels of proficiency, all of which can be customized within the program to support different curriculum benchmarks. Literacy Pro Library, an enhancement of the program, offers an interactive ebook library consisting of more than 900 titles including popular series Goosebumps™, Discover More, A True Book™, and more. The Library includes resources such as audio books, interactive vocabulary, and a student recording feature to provide a personalized experience for all readers. Additionally, educators can assign books to students using reading levels and content areas and monitor their reading progress. QUOTES: Anne Boynton-Trigg, VP, Export Sales and Marketing at Scholastic "We are honored that Scholastic Literacy Pro has been named 'Primary Resource/Equipment Supplier of the Year' and is receiving recognition as a program students and educators can depend on to inform classroom instruction and independent reading. The program's ability to effortlessly match students with engaging, authentic texts they want to read creates a culture of reading that engages every child while building the foundation they need to become lifelong learners.See alsoPR NewsParkland's strategy to drive sustainable growth through the energy transition Leticia Becerril, Educator and Literacy Pro user, Colegio Cuernavaca, Mexico"Literacy Pro and Literacy Pro Library provide teachers with evidence-based data so we can make the best teaching and learning decisions to develop our students into successful, proficient readers." Since 2017, Scholastic Literacy Pro has received the BESSIE award for Best Primary Literacy Resource Website and was a finalist for the 2018 BETT award for Best Primary Content Resource. For more information about Scholastic, visit http://mediaroom.scholastic.com. Logo – http://caribbeanetroundup.com/wp-content/plugins/wp-o-matic/cache/99c80f61c8_scholastic-logo.jpg Share


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Imagine that spring has finally arrived and you're planning your weekend. The weather forecast looks great. You could go to the beach – but what if it's closed because of an algal bloom? Maybe you could go for a hike – will the leaves be out yet? What might be in flower? Will the migratory birds be back? Oh, and you heard last year was bad for ticks – will this spring be better or worse?
We all take weather forecasts for granted, so why isn't there a 'nature forecast' to answer these questions? Enter the new scientific field of ecological forecasting. Ecologists have long sought to understand the natural world, but only recently have they begun to think systematically about forecasting.
Much of the current research in ecological forecasting is focused on long-term projections. It considers questions that play out over decades to centuries, such as how species may shift their ranges in response to climate change, or whether forests will continue to take up carbon dioxide from the atmosphere.
However, in a new article that I co-authored with 18 other scientists from universities, private research institutes and the U.S. Geological Survey, we argue that focusing on near-term forecasts over spans of days, seasons and years will help us better understand, manage and conserve ecosystems. Developing this ability would be a win-win for both science and society.
The benefits of forecasting
Beyond helping people plan their weekends, ecological forecasts will improve decision-making in agriculture, forestry, fisheries and other industries. They will help private landowners, local governments and state and federal agencies better manage and conserve our land, water and coastlines, for example by warning of events such as pest outbreaks and harmful algal blooms. They will improve public health through better forecasts of infectious disease outbreaks and better planning in anticipation of famine, wildfire and other natural disasters.
Ecological forecasts will also deepen our understanding of the world around us, and of how human activities are altering it. Forecasting formalizes the cycle between prediction and testing that is at the heart of the scientific method, and repeats it on a much quicker cycle. It can accelerate the pace of discovery in the environmental sciences at this critical time of rapid environmental change.
New tools and technology
Big data is driving many of the advances in ecological forecasting. Today ecologists have orders of magnitude more data compared to just a decade ago, thanks to sustained public funding for basic science and environmental monitoring. This investment has given us better sensors, satellites and organizations such as the National Ecological Observatory Network, which collects high-quality data from 81 field sites across the United States and Puerto Rico. At the same time, cultural shifts across funding agencies, research networks and journals have made that data more open and available.
Digital technologies make it possible to access this information more quickly than in the past. Field notebooks have given way to tablets and cell networks that can stream new data into supercomputers in real time. Computing advances allow us to build better models and use more sophisticated statistical methods to produce forecasts.
Technical and social challenges
So far, though, ecological forecasting has not kept pace with advances in data and technology. In our article, we lay out a road map for accelerating the field by tackling the bottlenecks slowing us down.
Some of these bottlenecks are technical, such as better integrating the streams of data that are now available from many different sources, such as field studies, sensor networks and satellite observations.
Other challenges involve human choices. Ecologists need to spend more time engaged in two-way communication with stakeholders, rather than just pushing out the latest research to decision-makers. And we need better ways to transfer state-of-the-art research from universities to agencies and private industry.
Perhaps most limiting is that ecologists traditionally have not been taught forecasting concepts and methods. But as I have written, this situation is changing. There now are summer workshops and a growing number of university courses in ecological forecasting. Prediction is leading to new theories that aim to unify different parts of ecology.
Ecology's choice
At the dawn of numerical weather prediction in the 1950s, scientists at the National Weather Service faced a choice. They could either wait to start forecasting until the underlying research, models and tools improved, or proceed immediately with making forecasts and learn by doing. They chose the second path. It proved harder than expected – but had they waited, they likely would have failed because they would have missed a critical window when experts and agencies were willing to make major investments in this effort.
Up to now, ecologists have generally adhered to the first, more conservative path. But in this time of rapid environmental change, the societal need and technological capacity for forecasting have never been greater. The forecasts won't always be right, especially as the field develops, but failure is part of learning. The time for ecologists to start forecasting is now.