text:
Hostage survival training (2 days)
What to do when you are victim of abduction? What attitude do you choose? How do you maximize your mental and physical health?
For whom: Business travelers, humanitarian workers and development workers who travel in high-risk areas. To follow this training, you need to have followed a safety and security training before.
Interested: Please contact us.
Doel: Na de training hebt u inzicht in verschillende soorten ontvoeringen en dader motieven. U kent de verschillende stadia van ontvoering en weet met welk gedrag u agressie en risico's kunt verlagen. U leert omgaan met stress, hoe u mentaal gezond blijft en hoe u kunt omgaan met (seksueel) geweld. Tijdens de training krijgt u theorie en worden vaardigheden geoefend aan de hand van simulaties.
Duration: 2 days, including overnight stay.
After the training, you will have gained insight into the various types of abductions and perpetrator motives. You know the different stages of abduction and know how to decrease aggression and risks by your behavior. You will learn to cope with stress, how to maximize your mental health and how to deal with (sexual) violence. During the training you will learn the theory and practice skills in simulations.


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During the appointment, we started referring to male sexual fantasies vs.
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subset: commoncrawl


text:
Changes in our Bookstore
We've made a change in our bookstore arrangements. The Alberts' books are now being sold through Story Circle Network (storycircle.org). Your purchases will help benefit that organization, which Susan founded SCN in 1997.
China's Book of Days
Susan has been reading galleys for China's upcoming herbal extravaganza, and reports that the book is in great shape and on-track for publication October 3. To celebrate, we've posted another entry to the Book of Days website. To read a preview, go here: mysterypartners.com/BookOfDays.
Another Contest Coming Up!
Watch for news about another contest, coming in mid-June. Beatrix Potter fans will have fun with this one!
Lemon Butter
1 cup unsalted butter, softened
¼ cup fresh lemon juice
2 tablespoons powdered sugar
Grated peel of 1 lemon
3-4 tablespoons very finely minced lemon verbena leaves
Combine all ingredients and purée until smooth. Cover, refrigerate until firm.
Want more herb snips? Go to mysterypartners.com/HerbSnips.html.
"A stellar tribute to the famous children's author...sure to delight Beatrix Potter fans and cozy lovers everywhere."—Publishers Weekly
Go here to read more or to order the book: mysterypartners.com/Beatrix/CuckooBrow.html
"The best of small-town Texas." —Library Journal
Go here to read the first chapter and to order the book: mysterypartners.com/China/Hearts.html
What reviewers say about books by Robin Paige: "Eminently satisfying... intricate mystery. Delightful pair of sleuths. A wonderful sense of atmosphere and place." —Gothic Journal
Go here to read more or to order the book: mysterypartners.com/Robin/Lizard.html
Go here to read more or to order the book: mysterypartners.com/Robin/Lizard.html
China and Ruby will liven up that deadly dull daily drive. Dead Man's Bones has joined A Dilly of a Death, Indigo Dying, Bloodroot, and Mistletoe Man in the Recorded Books rental catalog. For details, go to recordedbooks.com. To see all five available books, type in the author's name.
To unsubscribe: see link at the very bottom of this email.
Feel free to forward this newsletter to friends and colleagues with appropriate credit to Bill & Susan Albert.
This newsletter is written and edited by Peggy Moody & Susan Wittig Albert.


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Dishes are available in packages of various sizes – and each dish
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varying food costs around the country, most packages cost less
than $3.00 per serving – that's less than fast food.
Find a Let's Dish! store near you to see package costs in your area.
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Sharing/Splitting a Registration
You can split a session with one other person. You can either split each six-serving meal into two portions of three servings each. Or, you can each take home half of the meals you make. We have all the extra packaging you'll need. If two people are sharing a registration, you must work through the stations together for your convenience and the convenience of our other customers.
Our staff will be happy to accommodate any special needs you may have during a session. Please let us know if you need any assistance.
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text:
Yvette Staelens
- ystaelens at bournemouth dot ac dot uk
- Senior Teaching Fellow (0.3 FTE)
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Journal Articles
- Hennessy, C., Staelens, Y. and Lankshear, G., 2011. CULTURAL CONNECTIVITY AND LEISURE LIVES. GERONTOLOGIST, 51, 594.
- Staelens, Y., 2011. Cecil Sharp was not a controlling manipulator. The Guardian.
- Staelens, Y., 2011. Mapping the singing landscape. Centre for the History of Music in Britain, the Empire and the Commonwealth (CHOMBEC) News, 5-7.
- Staelens, Y., 2009. Enclosure, September 23 2007: A Meeting with the Ancestors. Time and Mind, 2, 119-124.
- Staelens, Y., 2008. Book Review: Girl Groups, Girl Culture: Popular Music and Identity in the 1960's (Jacqueline Warwick). Journal of Folklore Research.
- Staelens, Y., 2007. Book Review: Looking for Clues:Conservation Science- heritage materials edited by Eric May & Mark Jones. 2006. Cambridge: Royal Society of Chemistry. Chemistry and Industry, 12, 30-31.
- Staelens, Y., 2007. The Somerset Folk Map. English Dance and Song, 69.
- Darvill, T. and Staelens, Y., 2006. Postcard from Belesta. Current World Archaeology, December.
- Darvill, T., Wainwright, G., Constant, V., Staelens, Y., Stocks, A. and Wainwright, J., 2003. Stone circles, oval settings and henges in south-west wales and beyond. The Antiquaries Journal, 83, 9-45.
- Staelens, Y. and Davis, G., 1997. Ivylodge Farm, Birdlip. Glevensis, 30, 32-34.
- Staelens, Y., 1990. Burials from Barrow Street, Much Wenlock, Shropshire : further evidence. Transactions of the Shropshire Archaeological and Historical Society, 70.
- Darvill, T. and Staelens, Y., 1985. A Cumbrian-type polished axe from Shropshire. Bulletin of the Board of Celtic Studies, 32, 260-267.
- Staelens, Y., Brownsword, R. and Pitt, E.E.H., 1985. Two 13th century steelyard weights from Shropshire. Transactions of the Shropshire Archaeological and Historical Society, 64, 25-28.
- Staelens, Y., 1985. Burials from Barrow Street Much Wenlock. Transactions of the Shropshire Archaeological and Historical Society, 64, 111-113.
- Staelens, Y., 1982. The Birdlip Cemetery. Transactions of the Bristol and Gloucester Archaeology Society, 100, 19-31.
- Hennessy, C.H., Staelens, Y., Lankshear, G., Phippen, A., Silk, A. and Zahra, D., 2014. Rural connectivity and older people's leisure participation. Countryside Connections: Older People, Community and Place in Rural Britain. 63-94.
- Staelens, Y., 2011. English folk music on the margin - Cecil Sharp's gypsies. In: Staelens, Y., ed. Sharing Cultures 2011. Greenlines Institute, 247-253.
- Staelens, Y. and Morris, D., 2010. Crossing the Line - sustainability and large object conservation in musuems and heritage collections. In: Amoêda, R., Lira, S. and Pinheiro, C., eds. Heritage 2010. Barcelos, Portugal: Greenlines Institute, 1183-1191.
- Staelens, Y., 2009. The Singing Landscape Project. In: Lira, S., Amoêda, R., Pinheiro, C., Pinheiro, J. and Oliveira, F., eds. Sharing Cultures 2009. Barcelos, Portugal: Green Lines Institute for Sustainable Development, 523-530.
- Hennessy, C., Staelens, Y. and Lankshear, G., 2011. Cultural connectivity and leisure lives - Presented as part of the symposium "Conceptualizing Older People's 'Connectivity' and Contributions to Community Life", Gerontological Society of America Annual Meeting, Boston, November 2011. In: 64th Annual Scientific Meeting of the Gerontological Society of America Annual Meeting 2011 19-22 November 2011 Boston, USA.
- Staelens, Y., Silk, A. and Hennessy, C., 2011. Elders in the travelling community: Celebrating the intangible cultural heritage of a rural minority group. In: British Society of Gerontology 40th Annual Conference 2011 5-7 July 2011 Plymouth, Devon, UK.
- Staelens, Y., 2008. Chalky's Find. In: ICOM International Management Committee, INTERCOM Management Scenarios 5 2008.
- Staelens, Y., 2007. Excavating Songs. In: Muzealisation Conference November 2006 Santiago de Compostela, Spain.
- Staelens, Y., 2006. The Cultural Crucible, in New Roles and Missions for Museums. In: INTERCOM Symposium, ICOM: New Roles and Missions of Museums 2-4 November 2006 Taipei International Convention Center, Taiwan.
- Bearman, C.J. and Staelens, Y., 2010. The Hampshire Folk Map. Poole, England: Bournemouth University.
- Staelens, Y. and Bearman, C.J., 2010. The Gloucestershire Folk Map. Poole, England: Bournemouth University.
- Bearman, C.J. and Staelens, Y., 2006. The Somerset Folk Map. Somerset County Council.
- Staelens, Y., 2002. Girls Rock ON!. Chard: Chard Foundation for Women in Music.
- Staelens, Y. and Bearman, C.J.. The Singing Landscape exhibition - a celebration of Cecil Sharp. Photographic exhibition and interpretative panels. The Singing Landscape - a celebration of Cecil Sharp. Touring exhibition with Multiple venues. 1 January 2009-26 June 2010.
- Staelens, Y.. Somerset Sisters in Song. Photographic exhibition. Somerset Sisters in Song. Museum of Somerset, Taunton, Somerset, UK. 1 December 2016-5 June 2017.
Invited Lectures
Folk Carols of England, Society of Antiquaries, 24 Nov 2015 more
Society of Antiquaries, Burlington House, London
External Responsibilities
- English Folk Dance and Song Society, Trustee and Board Member (2013-2017), http://www./efdss.org
- Bristol University Centre for The History of Music in Britain, the Empire and the Commonwealth, Committee Member (2012-)
- Bristol and Gloucestershire Archaeological Society, Member (2006-),
- Museums Association, Fellow (1983-),
- Society of Antiquaries of London, Fellow (2008-),
- West Gallery Music Association, Member (1999-),
The data on this page was last updated at 04:10 on April 23, 2019.


text: Wade Roush is the producer and host of Soonish, an independent podcast about the future. He was acting director of MIT's Knight Science Journalism program, and has also served as chief correspondent and San Francisco editor for Xconomy, senior editor and San Francisco bureau chief at MIT Technology Review, and Boston bureau reporter for Science. He holds a PhD in the history and social study of science and technology from MIT.


text:
Miscellaneous Studies: A Series of Essays
by Walter Horatio Pater
Public Domain Books
[62] ABOUT the middle of the seventeenth century, two opposite views of a question, upon which neither Scripture, nor Council, nor Pope, had spoken with authority–the question as to the amount of freedom left to man by the overpowering work of divine grace upon him–had seemed likely for a moment to divide the Roman Church into two rival sects. In the diocese of Paris, however, the controversy narrowed itself into a mere personal quarrel between the Jesuit Fathers and the religious community of Port-Royal, and might have been forgotten but for the intervention of a new writer in whom French literature made more than a new step. It became at once, as if by a new creation, what it has remained–a pattern of absolutely unencumbered expressiveness.
In 1656 Pascal, then thirty-three years old, under the form of "Letters to a Provincial by one of his Friends," put forth a series of [63] pamphlets in which all that was vulnerable in the Jesuit Fathers was laid bare to the profit of their opponents. At the moment the quarrel turned on the proposed censure of Antoine Arnauld by the Sorbonne, by the University of Paris as a religious body. Pascal, intimate, like many another fine intellect of the day, with the Port-Royalists, was Arnauld's friend, and it belonged to the ardour of his genius, at least as he was then, to be a very active friend. He took up the pen as other chivalrous gentlemen of the day took up the sword, and showed himself a master of the art of fence therewith. His delicate exercise of himself with that weapon was nothing less than a revelation to all the world of the capabilities, the true genius of the French language in prose.
Those who think of Pascal in his final sanctity, his detachment of soul from all but the greatest matters, may be surprised, when they turn to the "Letters," to find him treating questions, as serious for the friends he was defending as for their adversaries, ironically, with a but half-veiled disdain for them, or an affected humility at being unskilled in them and no theologian. He does not allow us to forget that he is, after all, a layman; while he introduces us, almost avowedly, into a world of unmeaning terms, and unreal distinctions and suppositions that can never be verified. The world in general, indeed, se paye des paroles. That saying belongs to Pascal, and [64] he uses it with reference to the Jesuits and their favourite expression of "sufficient grace." In the earliest "Letters" he creates in us a feeling that, however orthodox one's intention, it is scarcely possible to speak of the matters then so abundantly discussed by religious people without heresy at some unguarded point. The suspected proposition of Arnauld, it is admitted by one of his foes, "would be Catholic in the mouth of any one but M. Arnauld." "The truth," as it lay between Arnauld and his opponents, is a thing so delicate that "pour peu qu'on s'en retire, on tombe dans l'erreur; mais cette erreur est si deliee, que, pour peu qu'on s'en eloigne, on se trouve dans la verite."
Some, indeed, may find in the very delicacy, the curiosity, with which such distinctions are drawn, by Pascal's friends as well as by their foes, only the impertinence, the profanities, of the theologian by profession, all too intimate in laying down the law of the things he deals with–the things "which eye hath not seen" pressing into the secrets of God's sublime commerce with men, in which, it may be, He differs with every single human soul, by forms of thought adapted from the poorest sort of men's dealings with each other, from the trader, or the attorney. Pascal notes too the "impious buffooneries" of his opponents. The good Fathers, perhaps, only meant them to promote geniality of temper in the debate. But of such failures– failures of taste, of respect towards one's [65] own point of view– the world is ever unamiably aware; and in the "Letters" there is much to move the self-complacent smile of the worldling, as Pascal describes his experiences, while he went from one authority to another to find out what was really meant by the distinction between grace "sufficient," grace "efficacious," grace "active," grace "victorious." He heard, for instance, that all men have sufficient grace to do God's will; but it is not always prochain, not always at hand, at the moment of temptation to do otherwise. So far, then, Pascal's charges are those which may seem to lie ready to hand against all who study theology, a looseness of thought and language, that would pass nowhere else, in making what are professedly very fine distinctions; the insincerity with which terms are carefully chosen to cover opposite meanings; the fatuity with which opposite meanings revolve into one another, in the strange vacuous atmosphere generated by professional divines.
Up to this point, you see, Pascal is the countryman of Rabelais and Montaigne, smiling with the fine malice of the one, laughing outright with the gaiety of the other, all the world joining in the laugh– well, at the silliness of the clergy, who seem indeed not to know their own business. It is we, the laity, he would urge, who are serious, and disinterested, because sincerely interested, in these great questionings. Jalousie de metier, the reader may suspect, has something to do with [66] the Professional leaders on both sides of the controversy; but at the actual turn controversy took just then, it was against the Jesuit Fathers that Pascal's charges came home in full force. And their sin is above all that sin, unpardonable with men of the world sans peur et sans reproche, of a lack of self- respect, sins against pride, if the paradox may be allowed, all the undignified faults, in a word, of essentially little people when they interfere in great matters–faults promoted in the direction of the consciences of women and children, weak concessions to weak people who want to be saved in some easy way quite other than Pascal's high, fine, chivalrous way of gaining salvation, an incapacity to say what one thinks with the glove thrown down. He supposes a Jansenist to turn upon his opponent who uses the term "sufficient" grace, while really meaning, as he alleges, insufficient, with the words:–"Your explanation would be odious to men of the world. They speak more sincerely than you on matters of far less importance than this." With the world, Pascal, in the "Provincial Letters," had immediate success. "All the world," we read in his friend's supposed reply to the second "Letter," "sees them; all the world understands them. Men of the world find them agreeable, and even women intelligible." A century later Voltaire found them very agreeable. The spirit in which Pascal deals with his opponents, his irony, may remind us of the "Apology" of [67] Socrates; the style which secured them immediate access to people who, as a rule, find the subjects there treated hopelessly dry, reminds us of the "Apologia" of Newman.
The essence of all good style, whatever its accidents may be, is expressiveness. It is mastered in proportion to the justice, the nicety with which words balance or match their meaning, and their writer succeeds in saying what he wills, grave or gay, severe or florid, simple or complex. Pascal was a master of style because, as his sister tells us, recording his earliest years, he had a wonderful natural facility a dire ce qu'il voulait en la maniere qu'il voulait.
Facit indignatio versus. The indignation which caused Pascal to write the "Letters" was of a supercilious kind, and what he willed to say in them led to the development of all those qualities that are summed up in the French term l'esprit. Voltaire declared that the best comedies of Moliere n'ont pas plus de sel que les premieres lettres. "Vos maximes," Pascal assures the Jesuit Fathers, "ont je ne sais quoi de divertissant, qui rejouit toujours le monde," and they lose nothing of that character in his handling of them, so much so that it was clear from the first that the world in general would never ask whether Pascal had been quite fair to his opponents: "N'etes-vous donc pas ridicules, mes Peres? Qu'on satisfait au precepte d'ouir la messe en entendant quatre quarts de messe a la fois de differents pretres!" When [68] you have the like of that it is impossible not to laugh, parce que rien n'y porte davantage qu'une disproportion surprenante entre ce qu'on attend et ce qu'on voit.
He has "salt" also, of another kind. He drives straight at the Jesuits, for instance, rather than at those who do but copy them, because, as he tells us: Les choses valent toujours mieux dans leur source. What equity of expression, how brief, how untranslateable! And the "Letters" abound in such things.
But to his comparison of Pascal with Moliere, Voltaire added that Bossuet n'a rien de plus sublime que les dernieres. And in truth the more serious note of the impassioned servant of religion whose lips have been touched with altar-fire, whose seriousness came to be like some incurable malady, a visitation of God, as people used to say, is presently struck when, in the natural course of his argument, his thoughts are carried, from a mere passage of arms between one man or one class of men and another, deep down to those awful encounters of the individual soul with itself which are formulated in the eternal problem of predestination.
In their doctrine of "sufficient grace" the Jesuits had presented a view of the conflict of good and evil in the soul, which is honourable to God and encouraging to man, and which has catholicity on its face. All to whom entrance into the Church, through its formal ministries, [69] lies open are truly called of God, while beyond it stretches the ocean of "His uncovenanted mercies." That is a doctrine for the many, for those whose position in the religious life is mediocrity, who so far as themselves or others can discern have nothing about them of eternal or necessary or irresistible reprobation, or of the eternal condition opposite to that.
The so-called Jansenist doctrine, on the other hand, of [ ]+ but irresistible grace was the appropriate view of the Port-Royalists, high-pitched, eager souls as they were, and of their friend Pascal himself, however much in his turn he might refine upon it. Whether or not, as a matter of fact, upon which, as distinct from matters of faith, an infallible pope can be mistaken, the dreary old Dutch bishop Jansenius had really taught Jansenism, the Port-Royalists had found in his "Augustinus" an incentive to devotion, and were avowedly his adherents. In that somewhat gloomy, that too deeply impressed, that fanatical age, they were the Calvinists of the Roman Catholic Church, maintaining, emphasising in it a view, a tradition, really constant in it from St. Augustin, from St. Paul himself. It is a merit of Pascal, his literary merit, to have given a very fine-toned expression to that doctrine, though mainly in the way of a criticism of its opponents, to one side or aspect of an eternal controversy, eternally suspended, as representing two opposite aspects of experience [70] itself. Calvin and Arminius, Jansen and Molina sum up, in fact, respectively, like the respective adherents of the freedom or of the necessity of the human will, in the more general question of moral philosophy, two opposed, two counter trains of phenomena actually observable by us in human action, too large and complex a matter, as it is, to be embodied or summed up in any one single proposition or idea.
There are moments of one's own life, aspects of the life of others, of which the conclusion that the will is free seems to be the only– is the natural or reasonable–account. Yet those very moments on reflexion, on second thoughts, present themselves again, as but links in a chain, in an all-embracing network of chains. In all education we assume, in some inexplicable combination, at once the freedom and the necessity of the subject of it. And who on a survey of life from outside would willingly lose the dramatic contrasts, the alternating interests, for which the opposed ideas of freedom and necessity are our respective points of view? How significant become the details we might otherwise pass by almost unobserved, but to which we are put on the alert by the abstract query whether a man be indeed a freeman or a slave, as we watch from aside his devious course, his struggles, his final tragedy or triumph. So much value at least there may be in problems insoluble in themselves, such as that great controversy of Pascal's day [71] between Jesuit and Jansenist. And here again who would forego, in the spectacle of the religious history of the human soul, the aspects, the details which the doctrines of universal and particular grace respectively embody? The Jesuit doctrine of sufficient grace is certainly, to use the familiar expression, a very pleasant doctrine conducive to the due feeding of the whole flock of Christ, as being, as assuming them to be, what they really are, at the worst, God's silly sheep. It has something in it congruous with the rising of the physical sun on the evil and on the good, while the wheat and the tares grow naturally, peacefully together. But how pleasant also the opposite doctrine, how true, how truly descriptive of certain distinguished, magnifical, or elect souls, vessels of election, epris des hauteurs, as we see them pass across the world's stage, as if led on by a kind of thirst for God! Its necessary counterpart, of course, we may find, at least dramatically true of some; we can name them in history, perhaps from our own experience; souls of whom it seems but an obvious story to tell that they seemed to be in love with eternal death, to have borne on them from the first signs of reprobation. Of certain quite visibly elect souls, at all events, the theory of irresistible grace might seem the almost necessary explanation. Most reasonable, most natural, most truly is it descriptive of Pascal himself.
[72] So far, indeed, up to the year 1656, Pascal's annus mirabilis, the year of the "Letters," the world had been allowed to see only one side of him. Early in life he had achieved brilliant overtures in the abstract sciences, and, inheriting much of the quality of a fine gentleman, he figures, with his trenchant manner, never at a loss, as a quite secular person, stirred on occasion to take part in a religious debate. But it is after the grand fashion of the mundane quarrels of that day, the age of the sentiment of personal honour, in which it was so natural for the good-natured Jesuits, stirring all Pascal's satiric power, to excuse as well as they could the act de tuer pour un simple medisance. The Church was still an estate of the realm with all the obligations of the noblesse, and it was still something worse than bad taste, it was dangerous to express religious doubts. About the Catholic religion, as he conceived it, Pascal displays the assured attitude of an ancient Crusader. He has the full courage of his opinions, and by his elegant easy gallantry in speaking for it he gives to religion then and now a kind of dignity it had lost with other controversialists in the eyes of the world. There is abundant gaiety also in the "Letters." He quotes from Tertullian to the effect that c'est proprement a la verite qu'il appartient de rire parce qu'elle est gaie, et de se jouer de ses ennemis parce qu'elle est assuree de sa victoire. For he could find quotations to his purpose from recondite writers, [73] though he was not a man of erudition; like a man of the world again, he read little, but that absorbingly, was the master of two authors, Epictetus and Montaigne, and, as appeared afterwards, of the Scriptures in the Vulgate.
So far, his imposing carriage of himself intellectually might lead us to suspect that the forced humilities of his later years are indirectly a discovery of what seems one leading quality of the natural man in him, a pride that could be quite fierce on occasion. And, like another rich young man whom Jesus loved, he lacked nothing to make the world also love and confide in, as it already flattered, him. He turned from it, decided to live a single life. Was it the mere oddity of genius? Or its last fine dainty touch of difference from ordinary people and their motives? Or that sanctity of which, in some cases, the world itself instinctively feels the distinction, though it shrinks from the true explanation of it? Certainly, all things considered, on the morrow of the "Letters," Blaise Pascal, at the age of thirty-three, had a brilliant worldly future before him, had he cared duly to wait upon, to serve it. To develop the already considerable position of his family among the gentry of Auvergne would have been to follow the way of his time, in which so many noble names had been founded on professional talents. Increasingly, however, from early youth, he had been the subject of a malady so hopeless [74] and inexplicable that in that superstitious age some fancied it the result of a malign spell in infancy. Gradually, the world almost loses sight of him, hears at last, some time after it had looked for that event, that he had died, of course very piously, among those sombre people, his friends and relations of Port-Royal, with whom he had taken refuge, and seemed already to have been buried alive. And in the year 1670, not till eight years after his death, the "Pensees" appeared–"Pensees de M. Pascal sur la Religion et sur quelques autres sujets"–or rather a selection from those "Thoughts" by the Port-Royalists, still in fear of consequences to the struggling Jansenist party, anxious to present Pascal's doctrine as far as possible in conformity with the Jesuit sense, as also to divert the vaguer parts of it more entirely into their own. The incomparable words were altered, the order changed or lost, the thoughts themselves omitted or retrenched. Written in short intervals of relief from suffering, they were contributions to a large and methodical work–"Pensees de M. Pascal sur la Religion et sur quelques autres sujets"–on a good many things besides, as the reader finds, on many of the great things of this world which seemed to him to come in contact or competition with religion. In the true version of the "Thoughts," edited at last by Faugere, in 1844, from Pascal's own MSS., in the National Library, they group themselves into certain definite trains [75] of speculation and study. But it is still, nevertheless, as isolated thoughts, as inspirations, so to call them, penetrating what seemed hopelessly dark, summarising what seemed hopelessly confused, sticking fast in men's memories, floating lightly, or going far, that they have left so deep a mark in literature. For again the manner, also, their style precisely becomes them. The merits of Pascal's style, indeed, as of the French language itself, still is to say beaucoup de choses en peu de mots; and the brevity, the discerning edge, the impassioned concentration of the language are here one with the ardent immediate apprehensions of his spirit.
One of the literary merits of the "Provincial Letters" is that they are really like letters; they are essentially a conversation by writing with other persons. What we have in the "Thoughts" is the conversation of the writer with himself, with himself and with God, or rather concerning Him, for He is, in Pascal's favourite phrase from the Vulgate, Deus absconditus, He who never directly shows Himself. Choses de coeur the "Thoughts" are, indeed those of an individual, though they seem to have determined the very outlines of a great subject for all other persons. In Pascal, at the summit of the Puy de Dome in his native Auvergne, experimenting on the weight of the invisible air, proving it to be ever all around by its effects, we are presented with one of the more pleasing [76] aspects of his earlier, more wholesome, open-air life. In the great work of which the "Thoughts" are the first head, Pascal conceived himself to be doing something of the same kind in the spiritual order by a demonstration of this other invisible world all around us, with its really ponderable forces, its movement, its attractions and repulsions, the world of grace, unseen, but, as he thinks, the one only hypothesis that can explain the experienced, admitted facts. Whether or not he was fixing permanently in the "Pensees" the outlines, the principles, of a great system of assent, of conviction, for acceptance by the intellect, he was certainly fixing these with all the imaginative depth and sufficiency of Shakespeare himself, the fancied opposites, the attitudes, the necessary forms of pathos,+ of a great tragedy in the heart, the soul, the essential human tragedy, as typical and central in its expression here, as Hamlet–what the soul passes, and must pass, through, aux abois with nothingness, or with those offended mysterious powers that may really occupy it–or when confronted with the thought of what are called the "four last things" it yields this way or that. What might have passed with all its fiery ways for an esprit de secte et de cabale is now revealed amid the disputes not of a single generation but of eternal ones, by the light of a phenomenal storm of blinding and blasting inspirations.
[77] Observe, he is not a sceptic converted, a returned infidel, but is seen there as if at the very centre of a perpetually maintained tragic crisis holding the faith steadfastly, but amid the well-poised points of essential doubt all around him and it. It is no mere calm supersession of a state of doubt by a state of faith; the doubts never die, they are only just kept down in a perpetual agonia. Everywhere in the "Letters" he had seemed so great a master–a master of himself–never at a loss, taking the conflict so lightly, with so light a heart: in the great Atlantean travail of the "Thoughts" his feet sometimes "are almost gone." In his soul's agony, theological abstractions seem to become personal powers. It was as if just below the surface of the green undulations, the stately woods, of his own strange country of Auvergne, the volcanic fires had suddenly discovered themselves anew. In truth into his typical diagnosis, as it may seem, of the tragedy of the human soul, there have passed not merely the personal feelings, the temperament of an individual, but his malady also, a physical malady. Great genius, we know, has the power of elevating, transmuting, serving itself by the accidental conditions about it, however unpromising–poverty, and the like. It was certainly so with Pascal's long-continued physical sufferings. That aigreur, which is part of the native colour of Pascal's genius, is reinforced in the [78] "Pensees" by insupportable languor, alternating with supportable pain, as he died little by little through the eight years of their composition. They are essentially the utterance of a soul malade–a soul of great genius, whose malady became a new quality of that genius, perfecting it thus, by its very defect, as a type on the intellectual stage, and thereby guiding, reassuring sympathetically, manning by a sense of good company that large class of persons who are malade in the same way. "La maladie est l'etat naturel des Chretiens," says Pascal himself. And we concede that every one of us more or less is ailing thus, as another has told us that life itself is a disease of the spirit.
From Port-Royal also came, about the year 1670, a painful book, the "Life of Pascal," a portrait painted slowly from the life or living death, but with an almost exclusive preference for traits expressive of disease. The post-mortem examination of Pascal's brain revealed, we are now told, the secret, not merely of that long prostration, those sudden passing torments, but of something analogous to them in Pascal's genius and work. Well! the light cast indirectly on the literary work of Pascal by Mme. Perier's "Life" is of a similar kind. It is a veritable chapter in morbid pathology, though it may have truly a beauty for experts, the beauty which belongs to all refined cases even of cerebral disturbance. That he should [79] have sought relief from his singular wretchedness, in that sombre company, is like the second stroke of tragedy upon him. At moments Pascal becomes almost a sectarian, and seems to pass out of the genial broad heaven of the Catholic Church. He had lent himself in those last years to a kind of pieties which do not make a winning picture, which always have about them, even when they show themselves in men physically strong, something of the small compass of the sick- chamber. His medieval or oriental self-tortures, all the painful efforts at absolute detachment, a perverse asceticism taking all there still was to spare from the denuded and suffering body, might well, you may think, have died with him, but are here recorded, chiefly by way of showing the world, the Jesuits, that the Jansenists, too, had a saint quite after their mind.
But though, at first sight, you may find a pettiness in those minute pieties, they have their signification as a testimony to the wholeness of Pascal's assent, the entirety of his submission, his immense sincerity, the heroic grandeur of his achieved faith. The seventeenth century presents survivals of the gloomy mental habits of the Middle Age, but for the most part of a somewhat theatrical kind, imitations of Francis and Dominic or of their earlier imitators. In Pascal they are original, and have all their seriousness. Que je n'en sois [80] jamais separe–pas separe eternellement, he repeats, or makes that strange sort of MS. amulet, of which his sister tells us, repeat for him. Cast me not away from Thy presence; and take not Thy Holy Spirit from me. It is table rase he is trying to make of himself, that He might reign there absolutely alone, who, however, as he was bound to think, had made and blest all those things he declined to accept. Deeper and deeper, then, he retreated into the renuncient life. He could not, had he wished, deprive himself of that his greatest gift–literally a gift he might have thought it not to be buried but accounted for–the gift of le beau dire, of writing beautifully. "Il avoit renonce depuis longtemps aux sciences purement humains." To him who had known them so well, and as if by intuition, those abstract and perdurable forms of service might well have seemed a part of "the Lord's doing, marvellous in our eyes," as his favourite Psalm cxix., the psalm des petites heures, the cxviii. of the Vulgate, says.* These, too, he counts now as but a variety of le neant and vanity of things. He no longer records, therefore, the mathematical apercus that may visit him; and in his scruples, his suspicions of' visible beauty, he interests us as precisely an inversion of what is called the aesthetic life.
[81] Yet his faith, as in the days of the Middle Age, had been supported, rewarded, by what he believed to be visible miracle among the strange lights and shades of that retired place. Pascal's niece, the daughter of Madame Perier, a girl ten years of age, suffered from a disease of the eyes pronounced to be incurable. The disease was a peculiarly distressing one, the sort of affliction which, falling on a young child, may lead one to question the presence of divine justice in the world, makes one long that miracles were possible. Well! Pascal, for one, believed that on occasion that profound aspiration had been followed up by the power desired. A thorn from the crown of Jesus, as was believed, had been lately brought to the Port-Royal du Faubourg S. Jacques in Paris, and was one day applied devoutly to the eye of the suffering child. What followed was an immediate and complete cure, fully attested by experts. Ah! Thou hast given him his heart's desire: and hast not denied him the request of his lips. Pascal, and the young girl herself, faithfully to the end of a long life, believed the circumstances to have been miraculous. Otherwise, we do not see that Pascal was ever permitted to enjoy (so to speak) the religion for which he had exchanged so much; that the sense of acceptance, of assurance, had come to him; that for him the Spouse had ever penetrated the veil of the ordinary routine of the means of grace; [82] nothing that corresponded as a matter of clear personal intercourse of the very senses to the greatness of his surrender–who had emptied himself of all other things. Besides, there was some not wholly-explained delay in his reception, in those his last days, of the Sacrament. It was brought to him just in time–"Voici celui que vous avez tant desire!"–the ministrant says to the dying man. Pascal was then aged thirty-nine– an age you may remember fancifully noted as fatal to genius.
Pascal's "Thoughts," then, we shall not rightly measure but as the outcome, the utterance, of a soul diseased, a soul permanently ill at ease. We find in their constant tension something of insomnia, of that sleeplessness which can never be a quite healthful condition of mind in a human body. Sometimes they are cries, cries of obscure pain rather than thoughts–those great fine sayings which seem to betray by their depth of sound the vast unseen hollow places of nature, of humanity, just beneath one's feet or at one's side. Reading them, so modern still are those thoughts, so rich and various in suggestion, that one seems to witness the mental seed-sowing of the next two centuries, and perhaps more, as to those matters with which he concerns himself. Intuitions of a religious genius, they may well be taken also as the final considerations of the natural man, as a religious inquirer on doubt and faith, and their place in [83] things. Listen now to some of these "Thoughts" taken at random: taken at first for their brevity. Peu de chose nous console, parce que peu de chose nous afflige. Par l'espace l'univers me comprend et m'engloutit comme un point: par la pensee je le comprends. Things like these put us en route with Pascal. Toutes les bonnes maximes sont dans le monde: on ne manque que de les appliquer. The great ascetic was always hard on amusements, on mere pastimes: Le divertissement nous amuse, one and all of us, et nous fait arriver insensiblement a la mort. Nous perdons encore la vie avec joie, pourvu qu'on en parle. On ne peut faire une bonne physionomie (in a portrait) qu'en accordant toutes nos contrarietes. L'homme n'est qu'un roseau, le plus foible de la nature, mais c'est un roseau pensant. Il ne faut pas que l'univers entier s'arme pour l'ecraser. Une vapeur, une goutte d'eau, suffit pour le tuer. Mais quand l'univers l'ecraseroit, l'homme seroit encore plus noble que se qui le tue, parce qu'il sait qu'il meurt, et l'avantage que l'univers a sur lui, l'univers n'en sait rien. It is not thought by which that excels, but the convincing force of imagination which sublimates its very triteness. Toute notre dignite consiste donc en la pensee.
There, then, you have at random the sort of stuff of which the "Pensees" are made. Let me now briefly indicate, also by quotation again, some of the main leading tendencies in them. La chose la plus importante a toute la vie c'est la [84] choix du metier: le hasard en dispose. There we recognise the manner of thought of Montaigne. Now one of the leading interests in the study of Pascal is to trace the influence upon him of the typical sceptic of the preceding century. Pascal's "Thoughts" we shall never understand unless we realise the under-texture in them of Montaigne's very phrases, the fascination the "Essays" had for Pascal in his capacity of one of the children of light, as giving a veritable compte rendu of the Satanic course of this world since the Fall, set forth with all the persuasiveness, the power and charm, all the gifts of Satan, the veritable light on things he has at his disposal.
Pascal re-echoes Montaigne then in asserting the paradoxical character of man and his experience. The old headings under which the Port-Royalist editors grouped the "Thoughts" recall the titles of Montaigne's "Essays"–"Of the Disproportion of Man," and the like. As strongly as Montaigne he delights in asserting the relative, local, ephemeral and merely provisional character of our ideas of law, vice, virtue, happiness, and so forth. Comme la mode fait l'agrement aussi fait-elle la justice. La justice et la verite sont deux pointes si subtiles, que nos instruments sont trop mousses pour y toucher exactement. Bien suivant la seule raison n'est juste de soi: tout branle avec le temps. Sometimes he strikes the express accent of Montaigne: Ceux qui sont dans un vaisseau croient que ceux qui sont [85] au bord fuient. Le langage est pareil de tous cotes. Il faut avoir un point fixe pour en juger. Le port juge ceux qui sont dans un vaisseau, mais ou prendrons-nous un port dans la morale? At times he seems to forget that he himself and Montaigne are after all not of the same flock, as his mind grazes in those pleasant places. Qu'il (man) se regarde comme egare dans ce canton detourne de la nature, et de ce petit cachot ou il se trouve loge, qu'il apprenne the earth, et soi-meme a son juste prix. Il ffre, mais elle est ployable a tous sens; et ainsi il n'y en a point. Un meme sens change selon les paroles qui l'expriment. He has touches even of what he calls the malignity, the malign irony of Montaigne. Rien que la mediocrite n'est bon, he says,–epris des hauteurs, as he so conspicuously was– C'est sortir de l'humanite que de sortir du milieu; la grandeur de l'ame humaine consiste a savoir s'y tenir. Rien ne fortifie plus le pyrrhonisme–that is ever his word for scepticism–que ce qu'il y en a qui ne sont pas pyrrhoniens: si tous etaient ils auraient tort. You may even credit him, like Montaigne, with a somewhat Satanic intimacy with the ways, the cruel ways, the weakness, lachete, of the human heart, so that, as he says of Montaigne, himself too might be a pernicious study for those who have a native tendency to corruption.
The paradoxical condition of the world, the natural inconsistency of man, his strange [86] blending of meanness with ancient greatness, the caprices of his status here, of his power and attainments, in the issue of his existence–that is what the study of Montaigne had enforced on Pascal as the sincere compte rendu of experience. But then he passes at a tangent from the circle of the great sceptic's apprehension. That prospect of man and the world, undulant, capricious, inconsistent, contemptible, lache, full of contradiction, with a soul of evil in things good, irreducible to law, upon which, after all, Montaigne looks out with a complacency so entire, fills Pascal with terror. It is the world on the morrow of a great catastrophe, the casual forces of which have by no means spent themselves. Yes! this world we see, of which we are a part, with its thousand dislocations, is precisely what we might expect as resultant from the Fall of Man, with consequences in full working still. It presents the appropriate aspect of a lost world, though with beams of redeeming grace about it, those, too, distributed somewhat capriciously to chosen people and elect souls, who, after all, can have but an ill time of it here. Under the tragic eclairs of divine wrath essentially implacable, the gentle, pleasantly undulating, sunny, earthly prospect of poor loveable humanity which opens out for one in Montaigne's "Essays," becomes for Pascal a scene of harsh precipices, of threatening heights and depths–the depths of his own nothingness. Vanity: nothingness: these [87] are his catchwords: Nous sommes incapables et du vrai et du bien; nous sommes tous condamnes. Ce qui y parait (i.e., what we see in the world) ne marque ni une exclusion totale ni une presence manifeste de divinite, mais la presence d'un Dieu qui se cache: (Deus absconditus, that is a recurrent favourite thought of his) tout porte ce caractere. In this world of abysmal dilemmas, he is ready to push all things to their extremes. All or nothing; for him real morality will be nothing short of sanctity. En Jesus Christ toutes les contradictions sont accordees. Yet what difficulties again in the religion of Christ! Nulle autre religion n'a propose de se hair. La seule religion contraire a la nature, contraire au sens commun, est la seule qui ait toujours ete.
Multitudes in every generation have felt at least the aesthetic charm of the rites of the Catholic Church. For Pascal, on the other hand, a certain weariness, a certain puerility, a certain unprofitableness in them is but an extra trial of faith. He seems to have little sense of the beauty of holiness. And for his sombre, trenchant, precipitous philosophy there could be no middle terms; irresistible election, irresistible reprobation; only sometimes extremes meet, and again it may be the trial of faith that the justified seem as loveless and unlovely as the reprobate. Abetissez-vous! A nature, you may think, that would magnify things to the utmost, nurse, expand them beyond their natural bounds by his [88] reflex action upon them. Thus revelation is to be received on evidence, indeed, but an evidence conclusive only on a presupposition or series of presuppositions, evidence that is supplemented by an act of imagination, or by the grace of faith, shall we say? At any rate, the fact is, that the genius of the great reasoner, of this great master of the abstract and deductive sciences, turned theologian, carrying the methods of thought there formed into the things of faith, was after all of the imaginative order. Now hear what he says of imagination: Cette faculte trompeuse, qui semble nous etre donnee expres pour nous induire a une erreur necessaire. That has a sort of necessity in it. What he says has again the air of Montaigne, and he says much of the same kind: Cette superbe puissance ennemie de la raison, combien toutes les richesses de la terre sont insuffisantes sans son consentement. The imagination has the disposition of all things: Elle fait la beaute, la justice, et le bonheur, qui est le tout du monde. L'imagination dispose de tout. And what we have here to note is its extraordinary power in himself. Strong in him as the reasoning faculty, so to speak, it administered the reasoning faculty in him a son grbut he was unaware of it, that power d'autant plus fourbe qu'elle ne l'est pas toujours. Hidden under the apparent rigidity of his favourite studies, imagination, even in them, played a large part. Physics, mathematics were with him largely matters of intuition, anticipation, [89] precocious discovery, short cuts, superb guessing. It was the inventive element in his work and his way of putting things that surprised those best able to judge. He might have discovered the mathematical sciences for himself, it is alleged, had his father, as he once had a mind to do, withheld him from instruction in them.
About the time when he was bidding adieu to the world, Pascal had an accident. As he drove round a corner on the Seine side to cross the bridge at Neuilly, the horses were precipitated down the bank into the water. Pascal escaped, but with a nervous shock, a certain hallucination, from which he never recovered. As he walked or sat he was apt to perceive a yawning depth beside him; would set stick or chair there to reassure himself. We are now told, indeed, that that circumstance has been greatly exaggerated. But how true to Pascal's temper, as revealed in his work, that alarmed precipitous character in it! Intellectually the abyss was evermore at his side. Nous avons, he observes, un autre principe d'erreur, les maladies. Now in him the imagination itself was like a physical malady, troubling, disturbing, or in active collusion with it. . . .
62. *Published in the Contemporary Review, Feb. 1895, and now reprinted by the kind permission of the proprietors.
76. +Transliteration: pathos.
80. *The words here cited are, however, from Psalm cxviii., the cxvii. of the Vulgate, and not from Pascal's favourite Psalm. (C.L.S.) +C.L.S. stands for Charles Shadwell, editor of the original volume.


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Mystery Planet Object April 2018 Nibiru update WORTH Investigation
This capture we was sent is of interest from Argentina, captured with a standard 35mm camera, and the sender advised it was visible during early morning then as daylight increased the object was not visible.� Have a look at the video and see the stills, could be something hence why we considered it worth the time and investigation.� Augusto advises he will keep watching and see if this appears again and let us know.
Planet X Updates Mystery Object Captured SPACE Mysteries 2018. a look at new capture and space report��� Remember to check also . http://youtuberats.com/
Mystery Planet Object April 2018 Nibiru update WORTH Investigation
It was pointed out that the 2002 these old pictures floated around as Nibiru possibles, they have a similar surrounding debris rocks and such.� Something to think about .
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The recent video that went viral about two-year-old twins Brock and Bowdy Shoff, who narrowly escaped grave injury when a cabinet they were climbing on fell on them, has highlighted the need for child-friendly furniture.
The fact, is not everyone is as lucky to dodge the bullet. According to the US Consumer Product Safety Commission, one child dies every two weeks because of furniture tip-over.
Back in Malaysia, a journal issued by Universiti Kebangsaan Malaysia (UKM) showed that furniture used at home is one of the main factors that contribute to home injuries involving toddlers and children between the ages of five and nine. However, many parents are still unaware of the dangers posed by furniture.
Children furniture manufacturer and online store business operator TOMATO KidZ director Catherine Liew have lined up a few things to think about when fitting out a home with its young occupants in mind.
(1) Beware of strangulation and entrapment hazards
Look for furniture with a simple and fuss-free design. Furniture with cords and strings may cause strangulation while gaps on a piece of furniture may become a "trap" instead. For example, the gaps on the guard rail of a kid's bed need to meet safety requirements and must not be smaller than 7mm, or must be between 12mm and 25mm, or between 60mm and 75mm or bigger than 200mm. Furniture with gaps that do not meet those measurements are considered unsafe.
(2) Ensure all furniture are well-anchored
Ensure that your chests or cabinets are securely attached to the walls with anti-tip and anti-slip devices. A lot of deaths among three to five-year-olds have been caused by furniture falling on top of them.
In the US, free-standing clothing storage units, such as chests, door chests and dressers above 30 inches in height should have anti-tip devices installed.
(3) Cover sharp edges and corners
According to US safety products supplier SafetyED.org, furniture edge protectors are especially important for babies who are just learning to crawl as they are extremely curious, and often want to explore every inch of their homes, thus exposing them to risks of injury with sharp corners.
Furniture edge protectors also protect a child's head if he or she happens to fall. They prevent the sharp edge or corner of a piece of furniture from catching a baby's delicate head or skin, or causing damage to their eyes.
These protectors are very cheap, and they're very easy to use and install. They can be found at most retail and department stores.
(4) Check the material used for furniture
Some materials used for furniture such as particle boards or chip boards and medium-density fibreboards (MDF) are harmful to children.
Particle boards and MDF contain formaldehyde which is released into the air. Exposure to formaldehyde has been shown to cause cancer in laboratory test animals.
Exposure to relatively high amounts of formaldehydes in medical and occupational settings has been linked to some types of cancer in humans, but the effect of exposure to small amounts is less clear.
As such, if particle boards and MDF are unavoidable, parents can check the safe formaldehyde levels such as the European E1 formaldehyde standard (E1) or the California Air Resources Board Phase 2 emission standard (CARB-P2).
Products with E1 formaldehyde standard has a formaldehyde emission limit of 0.12 mg per cubic metre, while CARB-P2 has a limit of 0.05 to 0.11 parts per million (ppm). Other grades such as CARB-P1 and E2 may have dangerously high levels of formaldehyde.
Parents should also look out for "Bisphenol A (BPA) Free" baby and children's products. The US National Toxicology Program has some concern over BPA's effects on the brain, behaviour, and prostate gland in foetuses, infants and children at current exposure levels.
(5) Have a comprehensive home design plan
(i) First, identify the space you have and how much space needs to be catered for the kids. Parents should try to create a personal space for their kids and the planning should be based on their age, with allocations for a study area, play area and others.
(ii) The furniture for children should feature easy-to-clean and water-resistant surfaces.
(iii) Meanwhile, décor items should be placed beyond the child's reach until the child grows older and is more mindful.
(iv) Hide-away designs are also good options as they will help store your belongings, especially the children's toys, clothes and shoes, neatly hidden away.
(v) Getting your kids involved in the interior decoration of your home might be a good idea as this will help them appreciate it more.
News Source:(Shawn Ng)


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Generate profits from book writing software
Book headway used to be about book visits and book audits in print media. These days the surveys that incorporate are not done the print media. They are generally on online book shops, especially the Amazon book shop gathering. Amazon has come to be effective to the point that creators will spend uncommon advantages for get studied there. Piles of columnists have false feelings concerning what it takes to get an on the web book audit. It is to a great degree coordinate and likewise uncomplicated. As a gainful customer and furthermore a disseminated writer, I have experienced the system and furthermore have a couple of plans to bestow to writers that want to make online audits a basic portion of their book headway. To begin with, I am shocked to find that creators pay masters and associations to form audits for them. This is an enormous abuse of cash. Or maybe, utilize you are burning through expects to pass on audit duplicates to a champion among the most respected customers in your order.
Read the analyst's past audits to uncover his or her tastes. For example, in case you have a book on tyke raising infants, research diverse books regarding this matter. Book writing software analysts show up truly captivated. They will probably happy to survey your book, as well. Anyway, a few phenomenal surveys book writing. Notwithstanding whether a few customers expect your book positions up there with War and moreover Peace and also the best offering Stephen King novel, they can't extra your book. It is the pushing evaluations that make viral advancing for your book. Do whatever it takes not to ask for that analysts form an audit in light of one section or a pdf assortment of the book. Pass on a paper copy of the entire book. At the point when a customer agrees to consider evaluating your book, proceed to your following advancing action. Do whatever it takes not to annoy the customer. Most respected analysts have gathering of books in the To Review stack.
What's more, moreover you can't cry concerning your audit. Believe it or not, a champion among the most inducing surveys is balanced. The puffy audits are not viewed as critical. On the web peruser are shrewd and moreover their validness radar is finely tuned. Do whatever it takes not to spend a considerable measure of cash on thing packaging. Maintain a strategic distance from the gold wrapping paper, bows and what's more sparkly leaflets. I can't consider exactly how they would affect an analyst. As a matter of fact, the best way to deal with get an unobtrusive pack of 4 star and also 5 star audits is to drum roll, please. Make a tolerable fiction online diaries will undeniably compensate for a negative book, in like manner if you by some methods induce your friends and family to make sparkling audits. The online book gathering will get vibes from those surveys and moreover you may be more lamentable off. Visitors really challenge the fundamental 20 audits seem as though they started from the maker's mother. You may shoot your approach to finest merchant status with a titanic endeavor. However, you would not get genuine five star surveys unless your book really makes them.


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A-Pro is a leader in the profession since the early 90's. We first began with high quality inspection services. We then developed and distributed the most comprehensive reporting system on the market that exhibits not only the problems of the home but the positive attributes as well. That was followed by several years of providing classroom training for aspiring home inspection professionals.
For years, Realtors® have been in the habit of recommending several home inspection companies in an effort to reduce their liability should a recommendation ultimately result in a claim. This approach to risk management doesn't always work. If the home inspection firm they recommend is somehow unqualified, uninsured, or underinsured, they would still be open to referral liability and left defending themselves and their recommendation.
A-Pro® STAMPS OUT Referral Liability..........
We believe it's our duty to earn your trust and recommendation. But when we do, you can rest easy knowing that we have a program in place to eliminate your risk in referring us. In fact, A-Pro® has not one – but two levels of defense to protect our clients and realtors. First, our inspections are guaranteed for 120-days. Secondly, our independent "CHI™" certified business owners maintain a comprehensive Errors & Omissions Insurance policy that provides coverage for referral sources in the event of a lawsuit for recommending us. The National Association of Realtors and the Canadian Real Estate Association encourage their members to develop an aggressive program of risk management. Our Referral Liability Protection backed guarantee eliminates your risk—making it easy for you to recommend A-Pro®. Give us an opportunity to earn that trust and we'll work hard to secure it.


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Related links
If you're an international student who has just been granted permanent residency or a permanent resident who has now been granted citizenship, you'll need to update your residency details and provide the necessary supporting documents.
You can request to make a change to your residency or citizenship status through Sydney Student (go to 'My details', then 'Address & residency').
Changes to your citizenship or residency status may affect your fee arrangements and eligibility for Commonwealth assistance and support. For your new status to apply to your enrolled units for a session, you'll need to submit your request and provide all supporting documents before the relevant census date.
You need to notify us within 14 days of changing from:
Once you have completed your request online you'll need to bring in the required documents to the Student Centre to be cited by one of our staff.
New status
Document/s required
Australian citizen
Valid Australian passport or Australian citizenship certificate
New Zealand citizen
Valid New Zealand passport
Australian permanent resident or Permanent humanitarian visa holder
Passport and completed Notification of change of residency form (pdf, 97KB).
In the form you will be asked to give consent for us to verify your visa entitlements on Visa Entitlement Verification Online (VEVO).
If you can't attend in person you can post certified copies of the required documents as well as a completed Notification of change of residency form (pdf, 97KB) to:
HECS and Domestic Fees office
Student Centre
Level 3, Jane Foss Russell Building, G02
University of Sydney NSW 2006
You'll need to request a change to your residency/citizenship if you are:
You'll need to upload the following required supporting documents during your request.
New status
Document/s required
New country of international residency/citizenship
Scanned copy of your passport photo page and visa grant notification letter. You may be asked to provide this in person.
Other (non-resident) – if you will not be living in Australia for the duration of your studies
Scanned copy of your passport photo page and visa grant notification letter (if applicable). You may be asked to provide this in person.
If you are a student visa holder completing your degree offshore you'll need to provide a confirmation letter from your faculty or school.
You'll need to request a change to your visa type if you have changed your visa. For example, if you are:
You'll need to provide a scanned copy of your passport photo page and visa grant notification letter. You may be asked to bring this in person.
You can see the progress of your request in Sydney Student and we'll notify you here if it has been approved or if we require any further documents. Your new status will only be valid after you have provided the correct documents.
If documents are presented after the relevant census date, even if your residency/citizenship/visa was granted before this, your new status will only apply to following semesters/sessions and units of study.
If you've changed visas you should contact the Department of Home Affairs to find out how your new visa status will affect you.
In this situation you will change from an international student to a domestic student.
You'll now need to pay student contributions that apply to Commonwealth supported students or Australian (domestic) student tuition fees, depending on the course you are studying. If you're now a Commonwealth supported student you'll need to fill out the necessary government forms.
If you are a permanent resident and you are granted Australian citizenship you may now be eligible for a HELP loan, which will change your fee options. You'll need to fill out a new Commonwealth assistance form with your new liability status and chosen payment option.
See HECS-HELP for more information.
Changing your residency/citizenship or visa status may affect your scholarship. If you make any changes to your residency/citizenship or visa, you'll need to notify the Scholarships Office at email@example.com
Changing between international and domestic status will affect whether you're eligible for a travel concession.
Opening hours: 9am to 5pm, Monday to Friday.
Extended in-person opening hours first two weeks of semester and during exams.


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Competitive: Aries is competitive.The stiffer the competition, the more determined and competitive they`ll become.This trait makes Aries an excellent sports competitor.However they'll so becomes obsessed with winning instead of playing the game.In life, Aries can lose friends because of their competitive nature.
Sexual Promiscuity: Ariens are extraordinarily charismatic and seductive but their need to conquer and a ferocious sexual appetite are out of balance.
Impatience: Nothing frustrates an Aries more than someone who can`t keep up physically or mentally.


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Advanced Search
Microsoft is expected to release several no-cost enhancements to Windows Azure Active Directory (WAAD) by year's end.
WAAD became generally available earlier this year, but several Windows Azure add-on projects (such as BizTalk Services, Backup and Cache) are mostly still at the preview stage in various categories, as listed here. WAAD is a free service, according to Microsoft's pricing details page, but not all Windows Azure add-ons will be free. For instance, the Windows Azure Multi-Factor Authentication service that rolled out last month costs $2 per user (or per authentication), billed on a monthly basis.
In a blog post last Friday by Alex Simons, director of program management for Microsoft's Active Directory team, Microsoft listed five new "application access" enhancements to WAAD that will be offered for free:
These five free application access enhancements will be generally available for use with WAAS by the end of 2013, according to Alex Simons, director of program management for Microsoft's Active Directory team.
Simons suggested that WAAD use was growing. He cited 430 billion user authentications, which was "up 43% from June." Back then, Microsoft had said WAAD had processed "265 billion authentication requests from around the world."
About the Author
Kurt Mackie is senior news producer for the 1105 Enterprise Computing Group.
Printable Format
More White Papers


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Phrase Study: basileia tōn ouranōn
I. Basic Definitions (BAG):
II. Brainstorming
· kingdom refers to some sort of ruled area and involves a king
· heaven is the place where God dwells
· kingdom of the heavens could be God's ruling in the heavens
· kingdom of the heavens could refer to God's ruling of the earth from the heavens
· kingdom of the heavens could refer to God's ruling of everything, both heavens and earth
· the kingdom could be something yet to come
· the kingdom could be something already here
· the kingdom could be something both here and yet still to come in some sense as well
III. Word/Phrase Usage
Matthew 3:2—John
the Baptist proclaims that
Nearness can imply proximity in time, space, or both. Perhaps heaven is coming to earth, perhaps soon. Nearness seems to imply it is not here yet. The perfect tense implies, however, that the kingdom has gone from being somewhat distant to being "near" and that it remains near.
Whatever the arrival of the kingdom might be, it evidently requires repentance on the part of John's audience.
· Matt 4:8—The Devil shows Jesus the kingdoms of the world.
Kingdom is here used in its normal sense: a domain ruled by a king. Does Matthew make an implicit contrast between the kingdoms of this world and the kingdom of heaven? The word Matthew uses for worship in 4:10 (quoting Deut 6:13) is the normal word for the obeisance one gives to a king. You could argue, therefore, that the kingdom of heaven relates to God being king. Those on earth are to worship the king of heaven, not the kings of earth.
· Matt 4:17—Jesus also preaches repentance and the nearness of the kingdom.
Note that Jesus does not say it has arrived. Like John, he only proclaims its decisive nearness.
· Matt 4:23—The near arrival of the kingdom is apparently a "gospel," good news of a momentous sort.
In conjunction with his proclamation of the kingdom's near arrival, Jesus heals diseases and casts out demons. Presumably this implies that the arrival of the kingdom contrasts with the current state of things in terms of disease and demon possession.
· Matt 5:3—Jesus says that the kingdom of heaven belongs to the "poor in spirit."
· Matt 5:10—In an inclusio, Jesus says that the kingdom of heaven belongs to those who are persecuted because of righteousness.
Both of these verses seem odd unless they mean that such individuals will specially participate in the kingdom of heaven when it arrives because of their misfortune in this world. It could, however, also refer to some inner reward. The parallel comments regarding future reward (e.g. 5:4, 5, 6, 7, 8, 9) imply that this kingdom is future and involves comfort (5:4), inheriting the earth (5:5), being filled with righteousness (5:6), receiving mercy (5:7), seeing God (5:8), and being called the sons (and daughters) of God (5:9).
The mention of inheriting the earth may imply that the arrival of the kingdom of heaven could involve inheriting the earth in some way.
· Matt 5:19—Breaking small commandments of the Jewish Law now diminishes one's status in the kingdom of heaven.
Jesus here seems to imply that there are different levels of honor in the kingdom of heaven, yet he seems to imply that one can break commandments and still be in the kingdom!
· Matt 5:20—Only a righteousness superior to that of the scribes and Pharisees enables entrance into the kingdom of heaven.
Again, the implication is that the kingdom of heaven is future from Jesus's standpoint at that time. The particularization in the chapters that follow implies that this righteousness is one that keeps the heart of the Law rather than the letter (cf. 23:23). This understanding probably affects our interpretation of 5:19.
We now know that entrance into the kingdom involves a
certain superior kind of righteousness and that repentance was involved for
· Matt 6:10—God's kingdom coming implies his will being done "on earth as it is in heaven."
This verse is potentially very helpful! It may imply that the kingdom of heaven is not (only) a kingdom in heaven, but one that is coming to the earth as well.
Time out: The kingdom of heaven relates to the will of God or the rule of God coming to the earth. John the Baptist and Jesus announced that with their ministries this rule of God had taken a decisive step toward nearness. The implication is that the rule of God had not been as manifest to this extent on the earth prior to their ministries.
The healing and exorcist ministry of Jesus seems to point to one key way in which the rule of God had not been on the earth—the presence of sickness and demonic influence. The world was headed for a reversal of fortunes in which the poor in spirit, the suffering, the meek, and in general those persecuted for righteousness would receive reward.
Interestingly, Jesus implies in 5:19 that there would be various levels of honor and reward in the kingdom of heaven. This reward related to keeping the "least" commandments in the Jewish Law.
· Matt 6:33—This verse implies that the audience is to seek God's kingdom and his righteousness. Their reward for such seeking is the satisfaction of their needs.
Here is another indication that the topic of discussion in the Sermon on the Mount is kingdom righteousness, particularly as it relates to Pharisaic/scribal righteousness. From this verse alone it would be unclear whether the kingdom could come while on earth from such seeking or whether it is the seeking of something yet to come in and of itself that results in material needs before the kingdom comes.
· Matt 7:21—Simply calling Jesus "Lord" is not adequate for entrance into the kingdom when it arrives. Only doing the will of the Father counts!
It will be interesting to relate this passage to other passages where entrance is denied into the kingdom to those thinking they belonged in! The passage implies that the kingdom will arrive on a certain day.
Matt 8:11-12—The arrival of the kingdom of heaven will include a feast
involving not only heroes of
The "subjects of the kingdom" in 8:12 would appear to be Jews in contrast to the Gentile centurion. Were these individuals ever really a part of the kingdom, or was the kingdom originally aimed at them as primary candidates for participation? Ironically, many of the very ones at whom the kingdom was most directed will not participate in it at the end.
· Matt 9:35—Similar indication 1) that the good news (gospel) of the kingdom was the primary message of Jesus as he went around to all the cities and villages, and 2) that his healing ministry was part of the preparation for its arrival. This verse is also in the context of recruitment for the kingdom, harvesting.
· Matt 10:7—Another "kingdom has come near" verse. As John the Baptist and Jesus preached, so the disciples are to preach. The context of chapter 10 seems to stretch beyond the earthly ministry of Jesus into the post-resurrection ministry of the disciples. The implication may be that the kingdom had not fully arrived (it was still near) long after Jesus's resurrection.
· Matt 11:11-12—Puzzling verses in some respects. They clearly indicate that the kingdom of heaven had not arrived with John the Baptist. However, the verses talk as if the audience (either Jesus's or Matthew's or both) might find themselves participating in the kingdom. The implication seems to be that the kingdom will be on earth rather than in heaven, since presumably JB would be in a heavenly kingdom.
The statement is difficult that the kingdom of the
heavens suffers violence and violent individuals plunder it. Some brainstorming about the meaning: 1) perhaps
it refers to the opposition to Jesus's ministry—the kingdom is suffering
violence. 2) perhaps
it refers to revolutionary activity in
Matt 12:25, 26,
28—In these verses the Pharisees accuse Jesus of
casting out demons by the power of Beelzebul.
Jesus says that a kingdom divided against itself
cannot stand. These verses make it clear
that Jesus uses the word "kingdom" very similarly to the normal sense; that is,
of a domain of rulership with a king.
Jesus indicates that the kingdom of heaven is definitely not the
12:28 is very important because it indicates that the
kingdom is something "invading" the earth in Jesus's exorcist ministry. Jesus speaks of the kingdom in the present
tense here. Note also that Matthew
refers to the kingdom as "the
Time Out: It seems that the developing picture is a situation in which the earth has been the domain of Satan and his demons. One of the primary manifestations of Satan's kingdom has been sickness, oppression, and demonic possession. With Jesus, however, the kingdom of heaven had taken a decisive step toward the earth. God's rule, already the case in heaven, was returning to the earth in the ministry of Jesus. Every demon Jesus cast out was an indication that the kingdom was arriving.
Given the verses that refer to the kingdom as coming in the future in conjunction with a Day of Judgment, perhaps Jesus is speaking proleptically (that is, while the kingdom will literally arrive in the future, it is so strongly represented in Jesus that we can speak of it as arrived) or in an inaugurated sense (it has arrived in a sense with Jesus but is not yet fully here).
· Matt 13:11, 19, 24, 31, 33, 38, 41, 43, 44, 45, 47, 52—These references are all in the Parable Discourse. The following is a summary of lessons relating to the kingdom that these parables teach:
a. The Parable of the Seeds relates to various reactions to the "word of the kingdom" (13:19). A smaller percentage hear and accept it. Some don't understand; some fall away with persecution ("suffer violence"? 11:12); some are distracted by worldly concerns. It is possible to see the kingdom as future here, and the reaction as the faith or lack of faith in its coming. You might also argue that it is present to those who have faith, but not clearly visible.
b. The Parable of Weeds is also about what the kingdom
of heaven is like (13:24). The
interpretation supports our division of the universe into the
c. The Parable of the Mustard Seed (13:31) and the Parable of the Yeast (13:33) both picture the kingdom as present on earth, yet growing—at times imperceptibly. It is infiltrating; it will dominate.
d. The Parable of the Hidden Treasure (13:44) and the
Parable of the
e. 13:52 speaks of "scribes who have been schooled in the kingdom of heaven." The meaning in context seems unclear. Some have taken it as self-referential—The author/editor of Matthew indicating that he is a scribe by profession. Some have taken it as permission to modify/invent kingdom sayings to scribes of the kingdom.
· Matt 16:19—Jesus gives Peter the keys to the kingdom of heaven. This verse seems very enlightening. It seems to imply that the kingdom of heaven is a heavenly kingdom because the authority resides in heaven. Yet the focus of interest in Matthew's references to the kingdom is what is happening on earth. By giving Peter the keys to the kingdom, Jesus gives Peter the authority to unlock the authority of heaven on earth.
· Matt 16:28—Jesus says that some standing there would not taste death before the Son of Man came (went?) in his kingdom. This verse is problematic, in that all of Jesus's audience have died, yet it is not clear that anyone has yet seen "the Son of Man coming in his kingdom" (16:28) "with the glory of his father with his angels, and then he will repay to each according to his practice" (16:27). You might interpret the verse in reference to the resurrection. Or you might take it of the consummation of the ages of earlier references. All in all, the latter fits the context better.
· Matt 18:1, 3, 4, 23 (also 19:14)—This chapter is the so called "Church Discourse." Becoming like a child is said to be requisite for entrance to the kingdom of heaven, and those who humble themselves like a child are said to be greatest in the kingdom. Later in the chapter the kingdom of heaven is likened to a king who wanted to settle accounts but who is extraordinarily merciful in so doing. He does not do this cheaply, however. When those he has forgiven do not treat others similarly, he expects the entire debt to be paid.
This parable reinforces the notion that the focal meaning of the arrival of the kingdom relates to the Day of Judgment (for some, the Day of Salvation, to use Paul's language, for others). Jesus's message of the kingdom's good news (gospel) relates to the mercy and forgiveness that God as king is extending to the earth. God has expectations, however, as we will see in the remaining kingdom references.
· Matt 19:12—Another difficult verse. This verse relates to those who "make themselves eunuchs for the kingdom of heaven." A possible interpretation is those who suffer shame in this life because of their wives (they do not divorce them) for the sake of the kingdom. They have allowed themselves to be made eunuchs in terms of their shame for the sake of submitting to the kingdom.
Matt 19:23, 24—The phrases "kingdom of heaven" and "
20:1—Introduction to the Parable of the Day Laborers. The context of the preceding verses is the
"renewal of all things" (19:28) when the disciples will sit on twelve thrones
judging the
Matt 20:21—The mother of James and John asks for them to have seats of
honor in Christ's kingdom. This verse
once again pictures a post-resurrection context similar to 19:28. There seem to be strong Jewish messianic
overtones in these passages in which Christ as messiah is king over a restored
Matt 21:31,
43—Interpretation of the Parable of the Two Sons. Tax collectors and prostitutes are entering
22:2—Introduction to the Parable of the Wedding Banquet. This parable reinforces our interpretation of
Others are invited (presumably the Gentiles), both good and bad (similarity to the Parable of the Weeds). One of these is not dressed appropriately and is rejected (Gentiles without appropriate righteousness?). This verse seems to relate to the "Lord, Lord" passage in Matthew 7, the Parable of the Weeds, and the Parable of the Sheep and the Goats of chapter 24. Not everyone who claims to be a part of God's kingdom are really a part of God's kingdom.
· Matt 23:13—Relates to the Pharisees misunderstanding of God's plan, their unacceptability for the kingdom, and the hindrance they pose to others entering the kingdom.
Matt 24:7—
· Matt 24:14—Indication that the end (the kingdom) will come after the gospel of the kingdom has been preached to the whole inhabited world. Caution on reading this as a modern missiological datum (cf. Colossians 1:23).
· Matt 25:1, 34—Parable of the Ten Virgins and the Parable of the Sheep and the Goats. These verses clearly associate the kingdom of heaven with the kingdom that will exist on earth after the judgment. Jesus urges readiness in the Parable of the Ten Virgins, while the Parable of the Sheep and the Goats demonstrates that the kingdom is for those with the right kind of righteousness (not Pharisaic righteousness).
· Matt 26:29—Jesus says he will drink again with his disciples in the kingdom of his father. The verse fits well with the post-resurrection of the disciples envisaged in Jesus's comments to the mother of James and John earlier.
Tentative Conclusions: The
B. "Kingdom (of God)" in Mark and Luke
In parallel passages where Matthew uses the phrase
"kingdom of heaven," Mark and Luke use the phrase "
Mark and Luke corroborate the range of nuances
present in Matthew. Presuming Markan
priority, Matthew has preserved the futuristic, "within a generation" aspect of
Mark's kingdom language. Luke, on the other
hand, has diminished the "within a generation" overtones. Acts 1:6 confirms that the "
C. "Kingdom/Kingdom of God in the rest of the New Testament
Most significant is probably Paul's use of kingdom
language in reference to future events.
The unrighteous will not
inherit the
D. Septuagint
Perhaps the most relevant passage to mention as OT
background to Matthew's/ Jesus's use of kingdom language is Isaiah 52:7. This verse not only speaks of the gospel
message of salvation, but it understands this message to be that "Our God
reigns." The context in Isaiah is that
of the return of
E. Background Literature
We could draw on any number of historical/literary
sources to indicate that many Jews looked for the eventual restoration of the
· Matthew can use the word kingdom in its normal sense of an earthly king.
Matthew can use
the word kingdom in the sense of the
Matthew can use
the phrase kingdom of heaven as his
way of referring to the
V. Conclusions
Our further examination of the broader NT, OT, and other literature supports our initial conclusions. To reiterate them:
1. Matthew uses the phrases "kingdom of heaven" and "
2. The kingdom of heaven is a kingdom whose authority originates from heaven and that includes heaven, but the focus of Matthew's use of the phrase relates to the kingdom's arrival on earth.
3. The
4. There is a sense in which the kingdom has already
arrived in the person and work of Jesus—it is the "kingdom among you" of
Jesus's exorcist ministry (12:28), it is the mustard seed that may not be
visible yet but it's growing (13:31). On
the whole, however, Matthew's kingdom language is oriented toward the future on
the Day of Judgment/Day of the renewal of all things. He pictures a kingdom on earth with the
twelve disciples judging/ruling
5. God's kingdom involves extraordinary mercy to those who have not erstwhile kept God's covenant (toll collectors, prostitutes, Gentiles), but is equally as harsh and unforgiving of those who reject the gospel and Jesus. Appropriate attire required, including childlike submission to God's will!


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Reply To: Excellent essay on Candida
Home › The Candida Forum › Candida Questions › Excellent essay on Candida › Reply To: Excellent essay on Candida
December 8, 2012 at 4:09 pm #92643
Topics: 283
Replies: 1368
mygutleaks;31033 wrote: http://www.janus.net.pl/Candida%20Fungi.htm
It's from a Polish pediatrician. It's 82 pages and is most definitely worth the time imho.
It's no wonder autism in America has a 1,148% growth rate! We need to spread the word about fungal infections and the dangers of antibiotics, so our almost clueless medical system catches up.
(Most of the essay is not about autism)
happy holidays everyone!
I read the essay. With all the respect, it is full of mistakes with the diet, treatment, concept about this syndrome, and even mentioning the saliva test that is a myth.


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Amendola Restructures Deal, Stays With NE
New England Patriots wide receiver Danny Amendola has restructured his deal to stay with the franchise, according to Mike Reiss of ESPN Boston.
Amendola was due a base salary of five million dollars in 2016 and was rumored to be a potential cut by the Patriots before the announcement today.
"It's an honor to play for this franchise and with this group of guys. We have one goal- to win another Championship and that's all we care about," said Amendola in a released statement on Friday.
The former Texas Tech wide receiver played in 14 games in 2015 for New England and had 65 receptions for 648 yards and three touchdowns. Amendola has been with the Patriots since 2013. He remains as part of the wide receiver core with Julian Edelman, Chris Hogan, Keshawn Martin, Malcolm Mitchell, among others. The Pats begin the 2016 season on September 11th.


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Breaking Bad has been my favorite drama these past 4 years. I happened to stumble upon the debut episode during the scene where Walter White takes down the bullies in the clothing store, and I've been hooked ever since.
This is a steelbook case design, to mimic the cooking sheets they use to cook the blue meth. The front is a shattered clear plastic to make it look like the crystal after they've taken a hammer to it.
It opens up to reveal 3 discs, the first two of which are on flaps. There's no labels anywhere on the case except the discs. Maybe something could be stamped on the spine or the back to denote the season.
This being a steelbook design it can just slot into the rest of your library on the shelf. I suppose if you could be fance, you could have one of those wheeled kitchen carts that all these cooking trays can reside in, for a box set look.