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Young Rogers Arkansas Moving Service offers customized packing and moving services
Best Movers In Rogers AR makes customer moves safe and hassle-free
Young's Moving Service Rogers, Arkansas, known as the best moving companies in Rogers AR, offers customized packing and moving services that also cater to customers' specific needs and budgets.
Young's Moving Service Rogers, Arkansas was formed with the goal of making packing and moving tasks easy and stress-free for people in the area. In a short time, it has earned their trust by exceeding their expectations. In fact, it was named "Best Moving Company in Northwest Arkansas" by the Northwest Arkansas Democrat Gazette for two years in a row, in 2018 and 2019.
But the rave customer reviews it has received are a true testament to the quality of services offered by one of the best Movers in Rogers, AR. Central to this is Young's Moving Service Rogers Arkansas' commitment to providing customized packing and moving solutions to meet customers' needs. This is possible because its team of friendly account managers make the effort to understand customers' needs and answer their questions.
The Familiar moving company in the region plan a home visit for customers and outline tasks and materials needed. Then an appointment is made for packing and moving based on customers' schedules. With a solid game plan, professionals working with Young's Moving Service in Rogers Arkansas take on all manner of packing and moving tasks without causing customer inconvenience.
They have the expertise and experience in this field to take care of any moving task, big or small. Their efforts are backed by state-of-the-art equipment. So the renowned moving company in the area can ensure that customers' belongings are safely delivered to their destination.
For starters, Young's Moving Service Rogers, Arkansas can do local moves for clients in the area. But it also has the experience to take care of long-distance moves according to customers' needs. He can effortlessly move studio apartments to large family homes as well as offices and warehouses. In addition, the company has also gained experience in special senior removals to take care of their specific needs.
The leadership Movers in Rogers, AR also offer packaging services that tick the right boxes for customers. People in the area can get in touch with the award-winning company through a simple phone call or through the secure online process and take the first step towards safe and hassle-free relocations.
About Young's Moving Service Rogers Arkansas
Based in Rogers, Arkansas, the award-winning company has become a trusted name for people in the area because of their impeccable moving services and solid customer support.
media contact
Young's Moving Service Rogers Arkansas
Address: 11062 N Old Wire Rd, Rogers, AR 72756
Telephone: 479-276-1738
URL: https://youngsmovingservice.com/
Editorial staff: news.38digitalmarket.com
This content is published on behalf of the above source. Please contact them directly with any concerns related to the above.


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NHFD is a national event celebrated by all 50 states on the fourth Saturday in September. It was created in 1972 when Congress passed two bills establishing a specific day to celebrate the conservation contributions of our nation's hunters and anglers. Forty years later, the events are still going strong.
LDWF introduced its first NHFD event in 1982 at the Monroe district office. In the following years, three more locations were developed in Baton Rouge, Minden and Woodworth. Today, more than 10,000 people statewide attend the celebrations, creating the largest public event for the department.
All four events are free. The number and types of exhibits vary at each location but all include exhibits on LDWF management programs, shooting and fishing demonstrations, exhibits from local chapters of Ducks Unlimited, Safari Club and CCA, and supporting businesses from the local communities. Attendees have the chance to try their skills at the shooting ranges, fishing ponds and boating activities, as well as learn about wildlife with live animals.
For more information about local events, visit LDWF's web site. Information on the national event is available at NHFday.org.

subset: commoncrawl


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Academic Organization provides strategies to help students keep their binders, backpacks, and lockers organized. It also offers effective ways to manage their assignments online and in their daily planners. It includes four chapters: Introduction to Organization, Tracking Assignments, Organization at School, and Organization at Home.
This course introduces the following concepts:
- Chapter 1, Introduction, defines organization and teaches students to recognize the symptoms of being unorganized and identify the benefits of becoming more organized.
- Chapter 2, Tracking Assignments, provides strategies for effectively using a daily planner and for using a school management system.
- Chapter 3, Organization at School, introduces students to the SACHS system for organization (Sort, Arrange, Clean, Habit, Sustain) and provides examples for implementing it for binders, lockers, and backpacks.
- Chapter 4, Organization at Home, teaches students to create and maintain a homework station, develop a home filing system, create a file system on their computer, and implement the SACHS organization strategy to organize their bedrooms.
Each course features a glossary, pre- and post-tests, instruction on each topic, frequent knowledge checks to reinforce learning, Connect and Reflect activities to encourage student-parent interaction and allow students to connect the topic to their personal experiences.


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Cabinet Knob Conic - 29mm - Walnut
Up to 20% off everything
Free delivery over £49
60days open buy
Buy together with
Screw pin for wall
Knob Conic is a minimalist and stylish knob from Beslag Design. The knob has a flattering bowl-shaped inside and the bud is beautifully shaped like a trumpet, with a narrow foot that gets evenly larger. Knob Conic is available in six designs, matte black, matte white, gray, oak, walnut and black.
A stylish and grip-friendly knob that fits well in both the kitchen and bathroom or on a piece of furniture to give it new life and personality with fine details.
A stylish and grip-friendly knob that fits well in both the kitchen and bathroom or on a piece of furniture to give it new life and personality with fine details.
Dimensions & assembly
Article nr: | 373041-11 |
Diameter Ø: | 29,4 mm |
Length: | 29 mm |
Width: | 29 mm |
Depth: | 22 mm |
Material: | Wood |
Finish: | Walnut |
Model: | Knob |
Form: | Round Knobs |
Style: | Classic, Modern |
Screws included: | Yes, fits cabinet front 16-19mm |
Brand: | Viefe |
Installation of cabinet knobs
Mount the knob with the included screws onto the desired drawer, door, or furniture using a manual screwdriver.
More info & care advice
More info
The strength of wood products can vary slightly depending on which part of the trunk the material is taken from. Therefore, we can not guarantee the strength when this type of product is mounted on an integrated fridge/freezer or dishwasher as this means that the product can be exposed to strong forces.
This product is made of wood, a natural material. When cleaning the product, we recommend that you use a clean, soft, wrung-out cloth. Avoid detergents, as this may adversely affect the product. In direct sunlight, light woods can darken and dark woods can fade.
Brand - Viefe
Viefe was initially, in 1932, a company that produced buttons, but in 2009 the company took a different direction and instead began to focus on the manufacture of fittings, such as handles, knobs and hooks. The company's vision is to be innovative and developing, this contributes to their creation which puts the last final touch on any piece of furniture or interior design. Their mission is to create unique products of the best quality. The company believes that it is the small details that create joy.
Care advice
Wipe with a clean slightly damp cloth. Avoid detergents as they may contain chemicals that affect the surface negatively. Can also be cleaned with a microfiber cloth.
Delivery & return
Delivery information
Delivery to service point - UPS £4.61
Free shipping on all orders over £49
Delivery 3-5 days on stock items
Home delivery - UPS £9.78
Delivery 3-5 days on stock items
Please note that the delivery time is based on the products you have ordered, on our website, an approximate delivery time is shown for each product. This is the delivery time that applies unless otherwise stated.
Return information
Beslag Online offers a right of withdrawal for 60 days, valid from the day you received your goods. The goods need to be returned in an unchanged condition in order for you as a customer to receive full credit. We do not offer any free returns as part of our environmental thinking, there is a return fee of £5.


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Are you looking for a career with a local small business with the backing and support of a brand people recognize and trust? Working at a local Allstate agency may be your answer!
This is not your typical sales job. As a Licensed Sales Professional, you will help grow the Allstate agency by engaging new prospects and building strong relationships with the community. You'll work as a member of a sales team focused on providing insurance and financial products that help customers protect their homes, cars, and retirement incomes, and live a good life.
As a Licensed Sales Professional, you will apply insurance knowledge and sales skills to increase the customer's understanding of the value of insurance and cultivate long-term relationships as a trusted advisor.
With more than 10,000 Allstate Agency Owners across the U.S., there are opportunities to start a career as a Licensed Sales Professional almost everywhere, including your hometown. If you have a passion for helping others and an interest in building your career with a local small business, this is the perfect opportunity for you!
Job Responsibilities of a Licensed Sales Professional
Be a team player to help grow the agency
Achieve sales goals through leads and referrals
Be organized and efficient
Help protect customers by offering insurance and financial products that will meet their needs
Conduct needs-based customer policy reviews and update coverage
Ensure a positive customer experience
Job Requirements of a Licensed Sales Professional
Confident self-starter who works well independently
Excellent verbal and written communication/interpersonal skills
Maintain a positive and self-motivated attitude
Sales experience is a plus
Driven to fulfill customers' needs
Must be willing to obtain insurance licenses; already possessing a license is a plus
Bilingual candidates welcome
The Licensed Sales Professional opportunity is not an employment opportunity directly with Allstate Insurance Company, but employment as a staff with Allstate Exclusive Agents who are independent contractors. ©2016 Allstate Insurance Co.


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An account and analysis of the systematic murder of women and girls in the Mexican border town of Ciudad Juárez.
"In Ciudad Juarez, a territorial power normalized barbarism. This anomalous ecology mutated into a femicide machine: an apparatus that didn't just create the conditions for the murders of dozens of women and little girls, but developed the institutions that guarantee impunity for those crimes and even legalize them. A lawless city sponsored by a State in crisis. The facts speak for themselves." From The Femicide Machine
Best known to American readers for his cameo appearances as The Journalist in Roberto Bolano's 2666 and as a literary detective in Javier Marías's novel Dark Back of Time, Sergio González Rodríguez is one of Mexico's most important contemporary writers. He is the author of Bones in the Desert, the most definitive work on the murders of women and girls in Juárez, Mexico, as well as The Headless Man, a sharp meditation on the recurrent uses of symbolic violence; Infectious, a novel; and Original Evil, a long essay. The Femicide Machine is the first book by González Rodríguez to appear in English translation. Written especially for Semiotext(e) Intervention series, The Femicide Machine synthesizes González Rodríguez's documentation of the Juárez crimes, his analysis of the unique urban conditions in which they take place, and a discussion of the terror techniques of narco-warfare that have spread to both sides of the border. The result is a gripping polemic. The Femicide Machine probes the anarchic confluence of global capital with corrupt national politics and displaced, transient labor, and introduces the work of one of Mexico's most eminent writers to American readers.


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Conference calling is taking the business world by storm. Smart, technology savvy companies are saving time and money by replacing face to face business meetings with conference calling. Whether it be audio conference calling or video conference calling, companies the world over are discovering the ability of the medium to facilitate creativity, problem solving and open, collaborative discussion of issues.
Two trends are behind the growth of conference calling: the growth of the information economy, and the globalization of the economy. Globalization means that more business is being done over long distances, requiring communication across multiple parts of the world. Rather than spend a fortune on face to face business meetings, and take productive workers away from the office, conference calling offers a cost effective alternative. The information economy makes the sharing of ideas and information among employees paramount to the success of a typical company. Those companies that are using conference calling to improve their internal communication have found that it is a very effective solution.
Conference calling can bridge the gap created by distance, making it feel like someone across the globe is sitting right next to you. And many people can participate, making it feel like a real group meeting. It can also dramatically improve the cohesiveness of coworkers working in the same office. By encouraging teamwork and communication between employees, conference calling can dramatically improve the performance of virtually any company. Conference calling is not a fad, it is here to stay, and those businesses that embrace it will thrive in the new economy.
© Copyright 2024 Politicalprofessionals.com All rights reserved. Unauthorized duplication in part or whole strictly prohibited by international copyright law.


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Promoted Post
What The F is the culmination of Ferry Corsten's work "rehashed, remixed, reinvented with a futuristic approach." A new live show concept, What The F, will journey through Ferry's entire work, segueing across various genre iterations and infusing new ideas to known favourites alongside undiscovered material. What The F is the absolute and complete Ferry Corsten fan experience.
"Over the years, I have become enchanted by the diverse range of all this music I've made. Much of which I've never played out live. From House to progressive to more techy sounds to stuff many people probably have no idea I made or make." He continues, "Even I'd forgotten about some of it, but there I was, sat with probably 13-15 hours including all my future unreleased music.
"I've always wanted to do an open-to-close show exclusively with my own material. I've been down the classics sets route, even done producer sets with specific aliases, but 'What The F' could I do with all this music together in one night? And then it hit me, 'What would an open-to-close repertoire set be like if I re-worked all this material."
What The F will be the first time in Ferry's career that fans will have the opportunity to experience every aspect of his diverse range as a DJ and producer. Ferry will merge his entire catalogue of work to create a unique show that infuses the past with a future approach. Fans should expect the unexpected because sight and sounds are not what they seem or appear to be.
Ferry will launch this new show concept in the place where much of it all began at the world-renowned superclub, Ministry of Sound, London, U.K. The iconic record label and club played a pivotal role at the beginning of Ferry's career.
What the F… this is Ferry Corsten!
Ferry Corsten Presents WTF – May 6, 2022, London @ Ministry of Sound
Ferry Corsten Presents WTF – June 3, 2022, Dallas @ Stereo Live
Ferry Corsten Presents WTF – June 4, 2022, Houston @ Stereo Live
Ferry Corsten Presents WTF – June 17, 2022, Denver @ Summit
Ferry Corsten Presents WTF – June 18, 2022, Brooklyn @ Quantum
Ferry Corsten Presents WTF – August 12, 2022, SF @ Midway
Ferry Corsten Presents WTF – August 13, 2022, LA @ Exchange
Ferry Corsten Presents WTF – August 19, 2022, DC @ Soundcheck
Ferry Corsten Presents WTF – August 20, 2022, Chicago @ Prysm
Since his first release at 16 years old, Ferry has consistently poured his passion into the studio. Ferry has released countless singles, six studio albums, and numerous compilations that have resulted in platinum-selling and award-winning releases. As a solo artist, he has yielded more than his share of gold and silver discs. As a member of various groups, Ferry has co-produced some of the scene's most seminal tracks collaborating with artists like Tiësto, Armin van Buuren, Jamie Christopherson, Paul Oakenfold, Sander van Doorn, Markus Schulz and many more. All the while, remixing for pop and rock acts like U2, Justin Bieber, Moby, Faithless, Boy George, The Killers, William Orbit, Duran Duran, Public Enemy, Nelly Furtado. While never forgetting his electronic roots along the way, Ferry continues to work with and remix electronic peers such as Above & Beyond, Laidback Luke, Chicane, Bassjackers, Aly & Fila, BT, Cosmic Gate and Ilan Bluestone.


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New normal in downtown D.C.
A new market report from Studley shows that consistent rental rate growth, a given in the nation's capital for the last 15 years, appears unlikely over the next to three years.
Several trends, including a move to more efficient space and restrained spending, will challenge D.C. landlords.
According to Studley's research:
· Law firms and federal agencies together account for over 40% of downtown D.C.'s tenant base.
· Since 2012, office-using employment in the D.C. region has been growing at a 1.1% annual growth rate – a fraction of the 3.3% annual growth rate averaged between 1995 and 2008.
· A Studley analysis of the largest law firm leases over 50,000 square feet signed before and after the recession indicates a clear shift toward reduction in law firms' appetite for office space. Since 2010 large law firm leases have resulted in net decrease of nearly 270,000 square feet.
· A five percentage point reduction in space occupied by federal agencies would add more than 500,000 square feet of available space downtown.
· Contraction by law firms and federal agencies has the region seeking alternative sectors – such as technology, education and medical – that can fill the gap in employment and office space demand.
· Some companies are willing to pay a premium for space in newly constructed buildings. In fact, newer buildings are already outperforming their predecessors.


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Hello, Dearest…
My baby boy turned three on a recent Sunday afternoon, and I was feeling a bit poignant about his graduation from baby to big boy. After all, once he is officially no longer a baby – that's it. He is the younger of my two children, and we are blessed {and done} at one girl and one boy. Truett has recently experienced several milestones: pull-ups instead of diapers {it's about time!}, a twin sized bed instead of his crib, and a definite desire to 'do it himself' as he grows more independent. I'm so proud of his progress, but I'm not ready to let my baby grow up too much.
Sometimes reminders that they are still little, after all, come in unexpected packages. Make that messy packages that make you wrinkle your nose and sigh in frustration. My reminder – a "thanks for everything mom" delivered three years to the day after my son's birth – was an entire set of cream-carpeted stairs smeared with toddler poop. Yuck! I guess he's not quite ready to grow up, after all.
In case you've ever suffered a reminder of this nature {or you have a pizza-stealing dog like mine} here is my recipe for removing #2 stains from your carpet – cream colored or otherwise.
Removing Poo from Carpet:
- Scrape solid material from the carpet using a metal paint scraper. For convenience, designate a "yuck" broom pan to wipe scrapings into. Laying a damp paper towel in the pan helps catch drips.
- Spray the affected area(s) with a laundry pretreatment containing the word "Oxi". Let sit 5-10 minutes. Any brand will work.
- Using metal paint scraper, work the stained carpet into a lather. Scrape up as much of the liquid as possible, depositing into pan.
- Mix a container (any pourable cup) of hot water white vinegar and pour onto each stain, covering the stain. Immediately sprinkle the affected area with baking soda. This will work to further loosen the stain and to deodorize it.
- If you have a steam cleaner or spot bot, this is the time to bring it out. If not, allow the vinegar/baking soda spot to dry completely (24-48 hours) then vacuum the spot and repeat above steps as necessary.
Precautionary measures include putting leftover pizza away immediately after a meal to avoid doggie mayhem and duct taping the pull up to your wayward child. If you figure out a foolproof way to keep icky kid (or dog) substances at bay, pass it along! We moms need all the help we can get.
What is your favorite quick cleaning tip? Share it in the comments!


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Imran and I
It's been 25 years since the fashion industry was first introduced to the phenomenon known as Imran Qureshi. To mark this turning point, we decided to give a bit of a twist to the obligatory interview: we had Imran interviewed by his own choice of journalist. That might not be … Read more


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Play Roulette Online for Real Money
Roulette is one of the most famous casino games in the world. It was invented in the XVII-XVIII century, and since then roulette wheel has undergone many changes. However, until recently, one thing remained the same: to make roulette bets you must come to the casino. Today, thanks to the development of Internet technologies there is the opportunity to play roulette online anywhere and anytime. And online roulette game is nowhere less popular than its real prototype around the world.
Roulette game is based on traditional principles: the player sees a table for placing bets and wheel in which the ball spins. He also has chips of different values that can be put on different sectors on the playing table. Round results are defined by a special random number generator - RNG, is a complex software algorithm, which can not be influenced neither by gamblers nor by the owners of the online casino.
When you play roulette online in the secure online casino Betvoyager, It is not only profitable, but also very convenient. Firstly, to access a game, you only need a computer, a tablet or a smartphone with Internet access. Thus gamblers can start to play roulette online or finish the round at any time, or simply take a break. Secondly, the random number generator used in online casinos ensures fair play and prevents any fraud. Third, you can play online roulette for real money using the most convenient currency - euros. Moreover, it is possible to make minimum bets 1 eurocent, playing literally "on a dime".
No Zero Roulette - Best Way to Play Roulette Online for Real Money
Another advantage of playing in online casino - a huge number of suggested online roulette games, many of which can not be found in real gambling establishments. In addition to traditional European, French and American, you can play, for example, Multiball Roulette and Roulette Express. It uses several balls that are thrown simultaneously into the wheel. There is also a rapid roulette, roulette without zero, zoom roulette, etc. And for those who do not like to play alone and want to feel the spirit of competition, we suggest the Common Draw Roulette. In this casino game you can play roulette online with other users in real time. A particularly popular form of the online roulette game - No Zero Roulette.
In most types of roulette table the wheel is divided into 37 sectors - red and black numbers from 1 to 36 and the green cell with zero (but often it can be omitted). Before you turn the wheel, you need to make bets. To do this, just select the chip value and a sector on the roulette table. You can play roulette for real money online, making it outside and inside bets. The former include betting on red and black, odd and even numbers, and bet on a dozen numbers. These types of roulette bets are considered to be less risky, but they are less likely to bring gamblers big wins. Inside bets are placed on one specific number or several at once. To win in this case is much more complicated, however, in case of success, you can count on a large income.
Having placed the chips on the roulette table, you can start the game. To do this, use the buttons on the control panel. Basic ones - Spin, Rebet / Clear and Auto. Rebet repeats the previous bet, Clear - clears the game board of the already arranged chips, Spin launches the roulette wheel, and Auto launches automatic play mode. Moreover, in order to make money playing online roulette you can take advantage of additional features, which are present in the majority of virtual gambling. They help gamblers to analyze the situation and make a successful bet. Thanks to them, you can open the statistics window or payout table, to see which numbers come up more often or less often in the last few rounds, etc.
How to play roulette online for real money and win?
It is worth noting that anyone can win real money playing roulette. To do this, you only need to register in the Betvoyager virtual casino. This procedure takes only a few minutes, the user is guaranteed anonymity and security. A special application form must specify the username, password, and email address. After that, it is necessary to make a deposit by using the most convenient payment system. This can be by Visa or Master Card, Eco or Neteller, Webmoney or Skrill.
Online roulette for real money is quite a profitable game. With experience, choosing the right game strategy and believing your luck, anyone can expect to win. We should not forget that the casino house edge at Europeant roulette over the players is very small and amounts to an average of just 2.7%.


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Your business faces all sorts of threats that can disrupt your operations. A comprehensive continuity plan can help address them.
Carrying on with business as usual is easy when nothing out of the ordinary is happening. But the fact is, crises can strike anytime. And when it happens, you need to be ready to pivot your operations quickly, safely, and efficiently.
That's where a well-thought-out business continuity plan comes into play.
It prepares you for the worst, such as market nosedives and governments shutting down entire countries. And in these cases, your plan allows you to embrace remote work, enabling you to keep functioning and servicing your clients. It also lets you support your team at home and make them feel comfortable through various predicaments.
These are just some of the key benefits that a business continuity plan can bring to your business. And this article will delve deeper into its significance and explain how to create one for your company.
Why Your Business Needs a Continuity Plan
A business continuity plan details a process that your company should take to neutralize and recover from different threats. It can also help protect your business's assets and personnel during disasters, allowing them to function uninterruptedly.
Business continuity plans are usually developed as part of a company's overall risk management. This means you should consider creating this plan ahead of time, not in the middle of a crisis.
The most significant benefit of creating a business continuity plan is that it provides a clear picture of how to proceed should those threats happen. It also tells you how those circumstances can impact your operations and how to implement procedures to mitigate them. Furthermore, it helps you check if the systems work and are up to date.
Another tremendous advantage of having a continuity plan is its ability to ensure secure and continued access to your systems. It dictates how your team and IT service provider can reach critical platforms, the available bandwidth, and whether you need to boost their network capacity.
The overall effect can be a reduced risk of losing your business and team members.
It can safeguard against financial loss, lost productivity, and a damaged reputation. On top of that, it helps protect your employees from injuries or death in case of threats.
But what specific threats can you address with a continuity plan?
Here's a quick list:
Threat #1. Pandemics
Pandemics can affect your business plans in numerous ways.
For example, they can force your employees to work from home, increasing demand for some services, and reducing demand for others. Moreover, they can prevent you from distributing your offerings due to supply chain problems.
A business continuity plan can help you overcome these bumpy periods.
It formulates how your team will communicate throughout the period and perform business off-site. And it can also provide several options in terms of service distribution.
Threat #2. Natural Disasters
Natural disasters are extreme geographic phenomena, including tornados, tsunamis, volcanic eruptions, wildfires, and earthquakes. They're tricky because they're hard to predict and can leave disastrous consequences within seconds.
Like global pandemics, they can disrupt the supply chain in affected areas, which is why you need a business continuity plan.
Threat #3. Utility Outages
Water shutoffs and loss of communication lines or power can hinder your daily operations. It's especially true if such outages are predicted to last long.
Without a continuity plan, the risk of asset damage and productivity loss is drastically higher.
Threat #4. Cybersecurity
Cyberattacks are computer-based attacks on your technical assets. The most common examples include data theft, ransomware, distributed denial of service, and SQL injections.
In the best-case scenario, your infrastructure will function less efficiently until you resolve the issue. But in the worst-case scenario, you could lose access to all business data.
Create the Best Continuity Plan for Your Business
Developing a foolproof continuity plan requires a systematic approach. Here's what your strategy should involve:
#1. Identifying Goals
Business continuity doesn't just comprise your IT systems. It encompasses all essential business functions, like public relations, human resources, and operations.
Since your company is unique, you'll need to create a plan according to your specific goals.
So, determine the most important processes and figure out how to back them up with recovery strategies.
#2. Setting up an Emergency Preparedness Group
Choose several cross-functional managers and anyone else who can contribute to the plan, such as your IT service provider.
Determine the emergency response leader and make it clear they're in charge of moving things forward when disaster strikes.
#3. Business Impact Analysis and Risk Assessment
Identify, research, and analyze your potential threats thoroughly. Discuss them with your team and see what would happen if you had to reduce, eliminate, or modify certain services.
Make sure to document all issues along the way.
#4. Focusing on Customer Service
Your clients need empathy and transparency during crises. And the only way to meet their expectations in such trying times is to ensure your customer support team understands your continuity plan.
If necessary, hire more people to answer client inquiries.
#5. Addressing Business Function
Your plan should incorporate critical business functions. These include business risk, impact on customers and employees, emergency policy creating, community partners or external organizations, and financial resources during disasters.
This is vital to ensure business operations are functioning asap.
#6. Staff Training and Plan Updates
Present your continuity plan to stakeholders and promote a proactive approach through trial runs to verify the plan works. This way, you can pinpoint any weaknesses or missing aspects. Then, based on your findings and feedback, train your staff to make the implementation smoother.
Following this tactic doesn't leave much room for error.
Besides helping you maintain business operations and the supply chain, it also builds customer confidence. If your response to emergencies is effective, your customers will appreciate it. This allows you to preserve your brand, prevail over your competition, and mitigate financial loss.
Don't Let Crises Cripple Your Business
Disasters can be the ultimate test of your leadership abilities.
That's why instead of leaving your company to chance, create an in-depth business continuity plan before emergencies arise. Make sure everyone is on the same page, and you'll be able to come out stronger after any predicament.
If you need more insights into developing a continuity plan, get in touch with us today. Let's set up a 10-15-minute chat to determine your goals and how to achieve them.
This Article has been Republished with Permission from The Technology Press.


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Call Us Toll Free (800)709-9445
CVD Diamond Tennis Bracelet Lab Created diamond 3ctw to 6.50ctw 10kt Gold
Synthetic gemstones are man-made reproductions of genuine, natural stones. Your choice!
January Garnet Fiery Red
Said to bring safety to travelers and symbolize loyalty
February Amethyst purple
Said to promote serenity and peace
March Aquamarine sea-green
Said to manifest affection in others and good luck
April Diamond clear/white
Said to symbolize eternity, love and loyalty
May Emerald deep green
Said to give insight into the future and bring about happiness
June Alexandrite variety
Said to establish harmony between physical, astral and mental bodies
July Ruby deep red
Said to bring about health, wealth and wisdom
August Peridot light-green
Said to heal the sick, reduce anger and protect against nightmares
september Blue Sapphire deep blue
Said to represent faith and chastity
October Pink Tourmaline pink
Said to transform negative energy to positive and bring good luck
November Topaz yellow
Said to give strength and confidence; to bring about success
december Zircon blue
Said to bring about clarity, courage and strength


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Less risk of screen breakage.
FlexibleGlass Lite™ strengthens the screen resistance to impacts up to 200%.
Stay safe during use!
FlexibleGlass Lite is a hybrid of foil and glass. Its flexible structure ensures full safety during use.
An alternative to the 3mk bestseller.
Lite version differs from FlexibleGlass in hardness and in resistance to impact.
100% precision and sensitivity to touch.
FlexibleGlass Lite provides the impression of using a glass screen caused by a smooth slip.
Almost invisible.
FlexibleGlass Lite has a thickness of 0.16 mm, which enhances the feeling of no additional layer on the screen.
Kit contains:
one FlexibleGlass Lite™ (front)
lint-free cleaning cloth
wet cleaning cloth
Fit-In™ positioning tabs
Dust-Fix™ labels


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(Redirected from VAN DEN ENDE, FRANZ.)By: Joseph Jacobs
- Friends and Disciples.
- At The Hague (1670-77).
- Works.
- Philosophy.
- Ontology.
- Emotions.
- Reason as Freedom.
- "Intellectual Love of God."
- Sources: Descartes.
- Giordano Bruno.
- Ḥasdai Crescas.
- "Tractatus Theologico-Politicus."
- Influence.
- Spinoza and Leibnitz.
- Mendelssohn and Jacobi.
- Science and Spinozism.
- Position Among Jews.
Dutch philospher and Biblical critic; born at Amsterdam Nov. 24, 1632; died at The Hague Feb. 21, 1677. The family name is derived from the town of Espinosa, in Leon, not far from the city of Burgos. Baruch's grandfather, Abraham Michael de Spinoza, was one of the leaders of the Sephardic community of Amsterdam, being president thereof in 1639. His father, Michael de Spinoza, was a merchant who married twice, and had three children—two daughters, Miriam and Rebekah, by his first wife, who died in 1627, and a son, the philosopher, by his second wife, Hannah Deborah, who died in 1638. Miriam married a brother of Simon de Caceres.
Spinoza was trained at the communal school, and at the Pereira yeshibah, over which Isaac de Fonseca Aboab, Manasseh ben Israel, and Saul Morteira presided. There he studied, from eight to eleven in the morning and from two to five in the afternoon, Hebrew, Bible, Talmudic literature, and, toward the end of his course, some of the Jewish philosophers, certainly Maimonides, Gersonides, and Ḥasdai Crescas. It was probably during this period that he studied also Abraham ibn Ezra's commentaries. The amount of his cabalistic knowledge is somewhat doubtful, but both Manasseh ben Israel and Morteira were adepts in Cabala. Spinoza was attracted by the atmosphere of free thought characteristic of the Dutch capital. He learned Latin, immediately after leaving school, from Franz van den Ende, an adventurer and polyhistor who had established himself in Amsterdam; under him he studied as well mathematics, physics, mechanics, astronomy, chemistry, and the medicine of the day. Spinoza likewise acquired a knowledge of the scholasticism developed in the school of Thomas Aquinas.
Epoch-making for the development of Spinoza's thought was his acquaintance with the works of Descartes, who led Europe in the attempt to found a philosophy based upon reason, not tradition. But the application of such an idea to Judaism could only be disastrous, and shortly after leaving the Pereira yeshibah rumors became persistent that young Spinoza had given utterance to heretical views, such as had led Uriel Acosta and Orobio de Castro into trouble. It would appear that no action was taken during the life of Spinoza's father, who died March 28, 1654, and there is evidence that Baruch was "called up to the Law" in synagogue on Dec. 5, 1654, offering a small sum as a "mi sheberak."It is recorded that his relatives disputed his claim to any share in his father's estate, and that he found it necessary to resort to legal proceedings, or the threat of them, to secure his rights; but, having obtained them, he took possession only of the best bed as a kind of heirloom.
This was probably after his heretical views had been formally ascertained, according to rabbinical law, by two of his companions, who put questions to him which elicited his opinion that, according to the Scripture, angels were merely fantoms, that the soul is identified in the Bible with life and is regarded as mortal, and that in calling God "great" the Scripture attributes to Him extension, that is, body. This last statement is of considerable interest in view of Spinoza's later philosophic doctrines on this point. He was summoned before the bet din, and seems to have made no concealment, of his views; it is claimed that his teacher Morteira offered him, on behalf of the congregation, a pension of 1,000 florins a year provided he would not give public utterance to his heretical views. This Marano expedient was refused, and the congregation proceeded to his formal excommunication on July 27, 1656, which was regularly reported to the Amsterdam magistrates. This latter action shows that the main object of the excommunication was to disa vow on the part of the community any participation in Spinoza's pernicious views, and was a natural precaution on the part of a set of men only recently released from persecution on account of their opinions and only half trusting in the toleration of the authorities of the land. At the same time there is no doubt that considerable feeling was aroused by Spinoza's views, and it is reported that a fanatical Jew even raised a dagger against him as he was leaving either the synagogue or the theater. Freudenthal suggests that this happened during an altercation with Spinoza himself.
Friends and Disciples.Spinoza was thus cast out at the age of twenty-three from all communion with men of his own faith and race, and there is no evidence of his coming into communication with a single Jewish soul from that time to his death (the "I. O." among his correspondents, formerly assumed to be Isaac Orobio, turned out to be Jacob Oosten). It is clear that Spinoza had already formed a circle of friends and disciples, mainly of the Mennonite sect known as Collegiants, whoso doctrines were similar to those of the Quakers; and that he had attended a philosophical club composed mainly of these sectaries, one of whom, Simon de Vries, acted as secretary. After his excommunication Spinoza found it desirable to take up his abode with a Collegiant friend who lived two or three miles outside of Amsterdam on the Ouderkerk road, near the old Jewish cemetery. There he communicated with his friends in Amsterdam by letter, and they seem to have submitted to him their difficulties in the same way, leading to a regular philosphical correspondence. As a means of living Spinoza resorted to the calling of a practical optician, in which his mathematical knowledge was valuable, and he also appears to have taken pupils in philosophy, and even in Latin and Hebrew. He remained in his new abode five years, during which he wrote a defense of his position, afterward extended into the "Tractatus Theologico-Politicus," and a short tractate on "God, Man, and Happiness," afterward developed into his "Ethics."
In 1661 Spinoza removed to Rhijnsburg, near Leyden, then the center of the Collegiants activity Here he spent the two most fruitful years of his life, during which he prepared for a pupil a résumé of the Cartesian philosophy, presenting it in a geometric form; composed his treatise on philosphical method, "De Intellectus Emendatione," which, however, remained unfinished; and wrote at least the beginning of his "Ethics," adopting the same geometric form. He finished the "Ethics" in Aug.,1665, at Voorburg, a suburb of The Hague, to which he had removed in April, 1663, probably to be near the De Witt brothers, then at the height of their power. John de Witt had become acquainted with Spinoza, and either at this time, or a little later, gave him a small pension. From Voorburg Spinoza used to send portions of his "Ethics," written in Dutch, to his band of disciples in Amsterdam, who translated them into Latin and wrote him letters in the same language dealing with the difficulties of his theories. Before publishing this work, however, so subversive of the ordinary views of theology and philosophy, Spinoza determined to pave the way by an animated plea for liberty of thought and expression in the commonwealth. To this he devoted the next-four years, the result being the "Tractatus Theologico-Politicus." This was published in 1670, without the author's name, and it brought such a storm of opprobrium that it was formally proscribed by the Synod of Dort and by the States General of Holland, Zealand, and West Friesland. It was found necessary, in order to evade this censure, to publish the work under false titles, representing it sometimes as a medical, sometimes as a historical, work.
This reception somewhat alarmed Spinoza, who, hearing in the following year (1671) that a Dutch translation was contemplated, urged his friends to prevent its appearance. Spinoza's reputation as a thinker, however, had by this time been fully established by his two published works, and he was consulted both personally and by letter by many important scientific men of the day, including Oldenburg, secretary of the Royal Society, London; Huygens, the optician; Louis Meyer, the physician; and Count von Tschirnhausen, afterward the discoverer of a new method of obtaining phosphorus and the rediscoverer of the method of producing procelain. Through von Tschirnhausen, Spinoza came into correspondence with Leibnitz, then (1672) in Paris. He appears to have had some suspicions of Leibnitz's trustworthiness, and it was not till four years later, when the brilliant young diplomat visited him at The Hague, that Spinoza exposed his full mind to Leibnitz and produced that epoch-making effect upon the latter which dominated European thought in the eighteenth century.
At The Hague (1670-77).Spinoza settled at The Hague in 1670, possibly to be near his patron John de Witt, who was soon to fall under the assassin's dagger (1672). Spinoza was so aroused from his ordinary calmness by this act that he was with difficulty prevented from publicly denouncing it. The following year he received and refused an offer of a professorship in philosophy at Heidelberg University from the elector palatine. A somewhat mysterious visit to the French invading army in 1674 is the only remaining incident in Spinoza's life, which was drawing to a close. He had a hereditary tendency to consumption derived from his mother, and this can not have failed to be intensified by the inhalation of particles of crystal incidental to his means of livelihood. He died, while his landlady was at church, in the presence of his physician, Louis Meyer.
Spinoza left a considerable library, for the purchase of which, in all probability, the pensions he received from his patron John de Witt, and from his friend Simon de Vries were spent; a number of finished glasses which, owing to his reputation as an optician, brought high prices; and a few engravings and articles of furniture. The sum realized from the auction of his effects was so small that his sister Rebekah did not find it worth while to make application therefor. His funeral was attended by a number of his disciples and friends, who filled six coaches. He was buried in the cemetery of the new church on the Spuy, in a grave which can no longer be identified. His biographer, Colerus, however, asserts that he was never received into any Christian community, and Spinoza in one of his letters (lxxiii., ed. Land) expressly declared that to him the notion that God took upon Himself the nature of man seemed as self-contradictory as would be the statement that "the circle has taken on the nature of the square." He thus lived and died apart from either Jewish or Christian prepossessions, in the greatest spiritual isolation, which enabled him to regard human affairs with complete detachment; at the same time, however, his calm, prudent, and kindly nature was not estranged from the simple pleasures of the ordinary life of the citizen.
As has been mentioned above, only two of Spinoza's works were published during his lifetime: "Renati Des Cartes Principiorum Philosophiæ Pars i. et. ii. More Geometrico Demonstratæ per Benedictum de Spinoza Amstelodamensem. Accesserunt Ejusdem Cogitata Metaphysica," Amsterdam, 1663, and "Tractatus Theologico-Politicus," published without the author's name and printed professedly at Hamburg, though really at Amsterdam, 1670. The latter work was published two years later as the "Opera Chirurgica" of Franciscus Villa corta, or as the "Operum Historicorum Collectio" of Daniel Heinsius. The remainder of Spinoza's works appeared in the year of his death (1677) at Amsterdam under the title "B. d. S. Opera Posthuma." They included the "Ethica," the "Tractatus Politicus," the "Tractatus de Intellectus Emendatione," the "Epistolæ," both from and to Spinoza, and the "Compendium Grammatices Linguæ Hebreæ." The same works appeared simultaneously in Dutch under the title "De Nagelate Schriften van B. d. S."; as it seems that Spinoza sent his "Ethics" in the first place in Dutch to his disciples at Amsterdam, it is probable that this edition contains the original draft of the work. About 1852 traces were found of the short tractate ("Korte Verhandeling") which was the basis of the "Ethics," and likewise, in the Collegiant archives at Amsterdam, a number of letters; these were published by Van Vloten as "Ad Benedicti de Spinoza Opera Quæ Supersunt Omnia Supplementum," Amsterdam, 1862, including a tractate on the rainbow which was thought to have been lost, but which appeared at The Hague in 1687. Apart from the "Tractatus Theologico-Politicus," none of his works has been reproduced in the original in a separate edition, but they have always appearedas his "Opera Omnia," of which editions have been prepared by E. G. Paulus (Jena, 1802), A. Gfrörer (Stuttgart, 1830), C. H. Bruder (Leipsic, 1843), H. Ginzberg (ib. 1874-78), and Van Vloten and Land (2 vols., The Hague, 1883; 3 vols., ib. 1895), the last being at present the standard edition. Translations have been made into German by B. Auerbach (Stuttgart, 1841), into English by R. Willis (1862-70) and R. H. M. Elwes (1883), into French by E. Saisset (Paris, 1842); of the "Ethics" alone there have been published English versions by R. Willis, 1870, and Hale White, 1883, and a Hebrew version by S. Rubin (Vienna, 1887). An edition and translation of the "Korte Verhandeling" were produced by C. Schaarschmidt (Leipsic, 1874), as well as a translation by C. Sigwart (Tübingen, 1870).
There are four portraits extant of Spinoza, one an engraving attached to the "Opera Posthuma"; a second one at Wolfenbüttel; a third one at the beginning of Schaarschmidt's edition of the "Korte Verhandeling," from a miniature formerly in the possession of the late Queen of Holland; and, finally, one in the possession of the Hon. Mayer Sulzberger. The last can be traced to the possession of Cardinal de Rohan, to whom it is stated to have been given by Jewish tenants of his. It is signed "W. V., 1672" (or 1673), which would correspond to the initials of the painter W. Vaillant, who was living at Amsterdam in that year; Vaillant painted the portrait of the elector Karl Ludwig, who, in the following year, invited Spinoza to Heidelberg. This portrait has clearly Jewish features, thus agreeing with the Queen of Holland miniature, whereas the Wolfenüttel portrait is entirely without Jewish traits. Colerus declares that Spinoza was of marked Jewish type, which would confirm the authenticity of the Vaillant picture, though this has, unfortunately, been "restored." It has hitherto remained unpublished, but is given in facsimile as the frontispiece to this volume of
It has been both asserted and denied that the thoughts developed in Spinoza's short life of forty-four years, and put forth anonymously after his death with such remarkable influence on the history of European speculation for at least the last one hundred and fifty years, were derived in large measure from his Jewish training and reading. The question is a very difficult one to decide, owing to the close-linked chain of Spinoza's thought, which he designedly made in his "Ethics" a continuous course of reasoning, each proposition being dependent upon the preceding, exactly after the manner of Euclid. In order to determine the extent of his Jewish indebtedness it is necessary, therefore, to attempt some slight sketch of his whole system. Apart from this object it deserves such exposition as the most influential body of doctrine ever produced by a Jew since Philo.
The key to Spinoza's philosophic system is to be found in his method of investigation as indicated in the fragmentary "De Intellectus Emendatione." Finding that none of the ordinary objects of man's desire—wealth, power, and the like—affords permanent satisfaction, Spinoza came to the conclusion that only the attainment of truth gives that increase of power and accompanying joy which can be described as true happiness or sal vation. Turning to the search for truth, he found the powers of the mind to be of a treble nature, each particular function yielding knowledge of various degrees of adequacy: (1) imagination, yielding only confused and inadequate ideas; (2) reason, giving the essences of things, and (3) intuition, disclosing the fundamental principles uniting those essences into a system and connecting individual things with those principles. The logical foundation of his whole system lies in the denial of the validity of all relative propositions, leaving the Absolute as the sole reality of the universe. On this see B. Russell, "Principles of Mathematics" (p. 448, Cambridge, 1903), which work is so far a justification of Spinoza's method in that it proves the possibility of deducing all the principles of pure mathematics and physics from a certain number of indefinables and indemonstrables. All turns with Spinoza, as with Descartes and the scholastics, on getting true and adequate knowledge of the essences of things. All the essences, when presented to the mind, carry with them a conviction of their own truth, and, as they can not contradict one another, they form a system of truths deduced from one principle as their primary cause. Such a principle can only be God, from whose qualities all the essences of things must flow as a matter of necessity, or, in other words, be "caused," since Spinoza does not distinguish between logical dependence anddynamic causation. In this way his logic passes over into his metaphysics, and in attempting to determine the cause of things, from the contemplation of which he is to obtain salvation, Spinoza has to determine the essences of things and their relation to the Highest Reality.
Ontology.This Highest Reality is called by Spinoza, at the beginning of his "Ethics," to which attention may now be directed, either (a) substance, that by which all things subsist, (b) the self-caused ("causa sui"), that which is not dependent for its existence on that of another, or, finally, (c) God. The problem of Spinoza's philosophy is to connect this being, or principle, which is rigidly one, or rather unique, since there is none other, with the multiplicity of things and persons constituting the world of imagination. This he does by positing intermediate states of being which present different aspects of the One. God, being self-caused and, therefore, infinite, must have infinite aspects, or attributes. Two only of these are known to man, extension and thought, which sum up the world as humanly known. These attributes are perfectly parallel one to the other, all portions of extension or space, having attached to them, as it were, corresponding ideas or thoughts, though these in Spinoza's curious psychology are not necessarily conscious, and certainly not self-conscious. But these attributes being infinite, like their substance, can not constitute finite beings, which are due to modifications of these attributes, called by Spinoza modes. Some of these modes are immediate, infinite, and eternal, as "motion" in the attribute of extension, and "infinite intellect" in the attribute of thought. Others, again, are mediate, though still infinite and eternal, and these constitute in the sphere of extension the material universe ("facies totius universi"), and in the attribute of thought the infinite idea of God. Finally, it would seem—though Spinoza's thought is by no means clear and consistent on this point—that the modifications of Deity in these modes, being part of a system, conflict and struggle for existence in their claims to reality, and in this conflict give rise to individual things and persons, each of which has a tendency to self-preservation ("conatus sese conservandi"). In addition, God regarded as a substance with infinite attributes and yielding the essences of things is termed "natura naturans," whereas God in His relation to the modes of existence is termed "natura naturata." The whole scheme of things thus sketched out by Spinoza may possibly be indicated in the accompanying diagram.
Among the individual things, those constituted by the modifications of the modes, the chief one of interest to the philosopher is man in his dual nature as a mode of extension, in his body, and as a mode of thought, in his mind. Neither of these can directly influence the other, though all changes in each are represented by parallel changes in the other. From this point of view the human mind is regarded by Spinoza as the idea of the body, a conception which is a commonplace in modern psychology, but which immensely shocked Spinoza's contemporaries. The unity of the individual soul is thus made to depend on the unity of the organism, though Spinoza makes a half-hearted attempt to explain the self as the idea of the idea of the body. Spinoza combines this view of mind with his theory of knowledge by supposing that external things, so far as they come in contact with the body, impress their character upon the latter, while their "soul side" makes corresponding changes in the mind. But owing to ignorance as to the mechanism by which these effects are produced by external objects, the changes in the mind are attributed to the external bodies themselves, and thus arise errors of imagination which, so far as they affect the tendency to self-preservation, give rise to passions or emotions that in turn divert the strivings after the true nature of man.
Spinoza's views of the nature and the classification of the emotions are a remarkable instance of scientific simplification. Taking the conatus, or tendency to self-preservation, as the key to human activity, he defines pleasure as everything tendingto increase the conatus, pain as everything lowering the vitality. There is, therefore, a desire ("cupiditas") to obtain things giving pleasure, and to repel things giving pain. But man is not impelled to act by pleasure or pain alone. The idea with which pleasure or pain is associated produces the desire to act. Hence, Spinoza is enabled to define the various classes of emotions according to the ideas which give rise to them; for example, he defines love as simply pleasure accompanied by the idea of an external cause, and hate as pain accompanied also by the idea of an external cause. Pity, again, is pain felt at another's misfortune, while benevolence is the idea of doing good for another whom we pity, and so on through a list of about fifty emotions, all associated with pain or pleasure through some idea. Spinoza is thus enabled to put aside entirely all free will, since the desire that determines this action is itself determined by the idea giving rise to it, beside which, in the scheme of parallelism, the volition of the mind is simply the soul side of a certain determination of the body derived from the laws of motion and rest (see "Ethics," iii. 2, schol.). Spinoza claims for this rigid determinism a number of advantages—the attainment of happiness through realizing one's intimate union with the nature of things; the distinction between things in one's power and things not in one's power; the avoidance of all disturbing passions; and the performance of social duties from a rational desire for the common good.
Reason as Freedom.The only freedom Spinoza recognizes is the freedom of acting in accordance with one's own nature and not being influenced by ideas derived from external things. These, as has been seen, form the emotions, and it is bondage to them which Spinoza calls "man's slavery." Accordingly, the only relief from this bondage lies in acting according to reason, the second of the two forms of knowledge, rather than from imagination, which gives rise to the disturbing emotions. By so doing man acts as himself, and at the same time, since reasoning gives him adequate ideas of the essences of things, or, in other words, of God's real nature, he acts in harmony with the divine character. By acting according to adequate ideas the mind has free play, and its conatus can only result in pleasure; hence the happiness of the sage who in acting from reason has power, virtue, knowledge, and freedom that is also necessity. The ethical side of this quality is fortitude or firmness to stand free of the passive affections, which is accompanied by courage ("animositas") in self-regarding actions, and generosity in action toward others. Not even the idea of death will deter the free man from acting according to these principles. His thoughts will dwell on anything rather than death.
But there still remains the third form of knowledge, the intuitive idea of the whole plan of theuniverse; this idea, when kindled into emotion, becomes the mysterious quality known by Spinoza as the "intellectual love of God," which he further qualifies as part of the love with which God loves Himself, though here God is taken as synonymous with natura naturata. This is eternal, or, in other words, not subject to the changeable characteristics of the time and space order, and so far as man has the intuitive knowledge and love of God, his mind is, according to Spinoza, eternal, though he carefully avoids using the term "immortal." It is somewhat difficult to find a definite meaning in this mystical view, but Pollock suggests that Spinoza intends nothing other than that "work done for reason is done for eternity," to use Renan's words. It is somewhat remarkable that the most recent meta-physical views regard personal love as the most adequate expression of the union of insight and interest involved in the knowledge by the Absolute Being of the individual experiences of the universe (A. E. Taylor, "Elements of Metaphysics," pp. 61-62, London, 1903). But there is probably discernible here a direct influence of Spinoza's thought.
Sources: Descartes.As regards the sources from which the main elements of Spinoza's system were derived, they are mainly two, Descartes and the Jewish philosophers of the Middle Ages. There is some evidence of influence also by Bacon, Hobbes, Giordano Bruno, and, to some extent, the scholastic philosophy, but it is somewhat doubtful, and its extent and importance are not very great, except possibly in the case of Bruno, as will be seen from the following analysis. There is no doubt that Spinoza derived his method from Descartes, who even gives an example of the geometrical method. The conception of God as the Supreme Being and as substance is common to all medieval philosophy, Spinoza's originality consisting in recognizing extension as one of His attributes: this, it will be remembered, was one of the test questions which led to his excommunication. Here he is approached very nearly by the views of Ḥasdai Crescas, who in his "Or Adonai" (I. ii. 1) points to the use of the word "maḳom" (locality) for the Deity, and concludes that "as the dimensions of the vacuum are included in the dimensions of the corporeal and its contents, so is God in all parts of the world. He is their place that supports and holds them." Crescas goes on to disprove the Aristotelian claim that an infinite material magnitude is impossible. Spinoza was without doubt acquainted with Crescas' writings, as he quotes him under the name of "Rab Gasdai" in his twenty-ninth letter (ed. Bruder). On the other hand, the doctrine of the parallelism of thought and extension is original with Spinoza, and is due to his desire to evade the difficulties of the Cartesian doctrine. At first sight the importance given to the attributes in Spinoza's system would seem to affiliate him with the whole line of Jewish thought which was centered around the doctrine of the attributes (see D. Kaufmann, "Gesch. der Attributenlehre." Berlin, 1877; and Attributes). In reality Spinoza uses the term "attributes" in a slightly different signification, calling the "attributes" of the Jewish philosophers "properties," and using the distinction first made by Crescas ("Or Adonai," I. iii. 3), who, for example, regarded God's perfection and infinity as His properties rather than His attributes (see Joël, "Don Chisdai Creskas," pp. 19 et seq., Breslau, 1866).
Giordano Bruno.At the same time, the modes as parts of attributes seem to be derived from Bruno, who also makes the distinction between natura naturans and natura naturata. Bruno regards all nature as animated—a close approach to Spinoza's parallelism of the attributes. On the other hand, Bruno may have taken this notion from some of the cabalists, and in arguing that God is the immanent and not the transient cause of the universe, Spinoza himself claims that he agrees with the Hebrew masters, so far as he could conjecture from certain adulterated views ("Epistolæ," lxxiii.). The plan of the universe, as indicated above, though this is not given by Spinoza himself, resembles in large measure that of the Sefirot, and suggests that, much as he derided them, Spinoza obtained much general suggestion from the cabalists. He even appears to quote, in the "Ethics" (II. vii., note), Moses Cordovero on the identity of the thinker, thought, and the object thought of; this, however, is a general Aristotelian principle (see
With regard to Spinoza's psychology and ethics, the idea of the conatus and even the term "conato de conservarsi" itself are derived from or influenced by Bruno. The doctrine of the emotions is partly influenced by Hobbes, but is mainly a development of and improvement on Descartes. On the other hand, the connection of the conatus with the divine activity may have been influenced by Crescas' view that the creation and conservation of the world imply the same activity of God (comp. Spinoza, "Cogitata Metaphysica," II. x. 6). The view of Spinoza with regard to the relativity of good and evil may possibly be derived from Maimonides' conception of them as belonging to the region of probable opinion ("Moreh," i. 11).
Ḥasdai Crescas.The determinism of Spinoza was certainly derived from that of Crescas, who explains the difficulty of rewards and punishments from the same standpoint ("Or Adonai," II. v. 2) and on the same lines as Spinoza ("Cogitata Metaphysica," II. ix. 4), though it must be observed that Spinoza when he wrote the "Cogitata Metaphysica" was nominally at least a libertarian. So, too, in his denial of final causes Spinoza agrees with Crescas (l.c. II. vi. 1); therefore Spinoza may have obtained from Crescas, who identifies the divine will and understanding (l.c. III. i. 5), also the doctrine that the will and the understanding are the same faculty of the mind. The insistence of Spinoza upon the love of God as the highest quality of human reason is undoubtedly influenced by Crescas' original view that love rather than knowledge was the divine essence (ib.). The view, however, that the terms "wisdom" and "will" as applied to the Divine Being are not identical, but are merely homonymous, with the same terms as applied to man, is derived from Maimonides ("Moreh,"i. 52 et seq.). In speaking of the "intellectual love of God," Joël remarks, Spinoza took the "love" from Crescas, the "intellect" from Maimonides. Finally, the somewhat mystical views as to the eternity of the intellectual love, Sir Frederick Pollock suggests, were derived from the Averroism of Gersonides, who considered that contemplative knowledge was the only proper function of the eternal mind, and, therefore, that the individual soul was immortal as regards the knowledge possessed by it at the time of death, though, being then deprived of an organism, it could not in any way extend it after death (see Pollock, "Spinoza, His Life and Philosophy," 2d ed., pp. 270-271, London, 1899). With regard to his views on eternity, and his remarkable conception that truth must be viewed "sub specie eternitatis," it is worthy of remark that Spinoza in the "Cogitata Metaphysica" (II. x. 5) adopts the view of Maimonides that Creation did not arise in time, but time in Creation ("Moreh," II. ii. 13). It should perhaps be added that besides these specific instances of indebtedness Spinoza is characteristically Jewish in two main aspects of his thought: the stress laid upon knowledge as an ideal (though this is common to all the Aristotelian schools), and his conception of cheerfulness as one of the highest virtues (see Joy).
It has been suggested by Joël that the development of Spinoza's thought was somewhat as follows: His early training was entirely from Jewish philosophers, but he was withdrawn from them by the attraction of Descartes, who freed his mind from the principle of authority in philosophy, and, as it appears, in religion; but he was never a pure Cartesian, not even when he wrote his account of the philosophy of Descartes, and he came back to the Jewish philosophers to solve the conflicting elements of Descartes' thought, with the important difference, however, that he did not attempt to reconcile the conclusions to which they led him with the statements of Scripture. His thought is thus Jewish, cast in a Cartesian mold, the chief difference being with regard to the authority of Scripture, and it is, accordingly, in his "Tractatus Theologico-Politicus" that his views are found most opposed to Jewish views.
"Tractatus Theologico-Politicus."Spinoza's arguments in the "Tractatus Theologico-Politicus" are almost throughout connected either by way of agreement or opposition with those of Maimonides on the same topics. One of the main objects of the book is to show the contradictory nature of statements in the Scriptures, and Spinoza speaks with contempt of the efforts of the Rabbis to reconcile them. He is no doubt here referring to the most important work of his teacher Manasseh b. Israel the "Conciliador." In his chapter on prophecy Spinoza differs from Maimonides in regarding the work of a prophet as being due almost entirely to imagination, which can not, like reason, give rise to truth. Spinoza does an injustice in stating that Maimonides regards angels as existing only in dreams, which was partly due to a misreading in the edition of Maimonides used by him; this again is one of the test questions leading to his excommunication. The criterion of a true revelation selected by Spinoza—the vividness of the prophetic vision—is that used by Crescas ("Or Adonai," II. iv. 3), and both thinkers used the same example, that of Hananiah. Spinoza's view of the selection of the Israelites, that they exceeded other nations neither in learning nor in piety, but in political and social salvation, places him in opposition to both Maimonides and Crescas. He here attributes the preservation of the Jews to their rites ("Tractatus Theologico-Politicus," iii. 53), but sees no reason why they should not once again become an independent nation (ib. iii. 55). In his discussion of ceremonies Spinoza declares that they are no longer binding on Jews or others, and were put into force only through the influence of the Rabbis and other ecclesiastical authorities. In opposing belief in miracles, as he does in the sixth chapter of the "Tractatus," Spinoza has in mind the examples and arguments of both Maimonides and Gersonides; in the remaining part Spinoza outlines what was later known as the "higher criticism," and anticipates in a somewhat remarkable manner some of the results of the school of Kuenen and Wellhausen, declaring, for example, that the Law was introduced, if not written, by Ezra. Many of the examples of inconsistency in the Pentateuch here cited were those familiar to Spinoza from Abraham ibn Ezra (see Pentateuch). Spinoza throughout argued against the connection of creed with citizenship, claiming liberty of thought, and to that extent pleading the cause of his own people; but in reality the book is an expansion in Latin of his former apologia written in Spanish for withdrawing from Jewish communion, and is opposed to ecclesiasticism of all Kinds. Hence the violence of the opposition which it found in the age of ecclesiasticism.
Influence.With regard to Spinoza's influence, one must distinguish between the effect of his views and life upon the general progress of free thought in Europe, and that of his special doctrines. The former first drew down upon him the execration of all the ecclesiastics and authoritarians whom he had opposed by his views, and the respect of a few freethinkers like Bayle, Edelmann, Goethe, Shelley, and Byron, who proposed to translate the "Ethics" jointly, and Marian Evans (George Eliot), who actually produced a translation, which, however, was never published. The spread of his special views began with the small circle of disciples which surrounded him at Amsterdam, and to which the world is probably indebted for the Latin translation of his "Ethics." The chief of these were B. Becker and Louis Meyer; but the publication of his works in Dutch had a considerable influence on Dutch theology in the persons of Fredrick van Leenhoff (1647-1712), Wilhelm Deurhoff (1650-1717), and especially Pontiaan van Hattem (1641-1706), who created quite a school, of which Jacob Brill (1639-1700) was, after Hattem, the chief representative (see A. van der Linde, "Spinoza, Seine Lehre und Deren Erste Nachwirkungen in Holland," Göttingen, 1862).
Spinoza and Leibnitz.But the principal person upon whom Spinoza's thought and personality had a decisive effect was Leibnitz (1646-1716), whose system of philosophy, as developed by Wolff, dominated the continent of Europe throughout the whole of the eighteenth century up to Kant, and whose views, developed by Herbart and Lotze, have again come to the fore in recent times. Those of Leibnitz's works that have been published give little evidence of any connection with Spinoza other than in the latter's calling as optician, and his public utterances on Spinozism were in every case hostile and derogatory; but more recent evidence shows that during the critical period of his development, from 1676 to 1686, he took a more favorable attitude toward both Spinoza and Spinozism, and this has been traced to an intimate personal association of the two philosophers during a whole month in 1676, not long before Spinoza's death. It was during this period that Leibnitz developed from a pure Cartesian into an opponent of Descartes, chiefly as regards the definition of body and the principles of motion, both of which subjects it is known that Leibnitz discussed with Spinoza. On reading the "Opera Posthuma," Leibnitz declared that the absence of teleology was the only thing with which he did not agree. When, however, a strong outcry broke out against Spinoza's "atheism," Leibnitz devoted himself to finding an escape from Spinozism, and it took him nearly ten years before he arrived at his theory of the monads, which he declared to be the only solution of the difficulty (see L. Stein, "Leibniz und Spinoza," Berlin, 1890). The most recent investigator of the philosophy of Leibnitz declares that in his views on soul and body, on God and ethics, he "tends with slight alterations of phraseology to adopt (without acknowledgment) the views of the derided Spinoza" (B. Russell," Philosophy of Leibniz," p. 5, Cambridge, 1900).
Mendelssohn and Jacobi.This opposition of Leibnitz practically ruined any chance of influence by Spinoza on the Germany of the early part of the eighteenth century, where the philosophy of the former and his follower Wolff was all-powerful. A revival of interest, however, was brought about by Jacobi's declaration that Lessing was a professed Spinozist and had declared that "there is but one philosophy, the philosophy of Spinoza." Mendelssohn, who in philosophy was a Wolffian, devoted some of his "Morgenstunden" to defending the memory of his friend Lessing from what he considered to be an aspersion, and this again tended to discourage any active adherence to Spinoza in Germany. Kant, by making the problem of metaphysics how man knows instead of what he knows, changed the course of metaphysical thought for a time; but renewed attention was drawn to Spinoza by his followers, Fichte, Schelling, and Hegel, the last-named of whom declared that to be a philosopher one must first be a Spinozist. Schleiermacher expressed himself in the highest terms of Spinoza, and Novalis called the so-called "atheist" a "God-intoxicated Jew." This revival of interest in Spinoza was due possibly to the influence of Herder and Goethe, who had both given utterance to great admiration for Spinoza's life and thought. The wide influence of Goethe, whose philosophical views were entirely Spinozistic and were expressed in some of the profoundest of his poems, was perhaps the chief influence which drew to Spinoza the attention of such men as Coleridge, Auerbach, Matthew Arnold, Froude, and Renan.
Science and Spinozism.It was mainly the spread and influence of science in its more dogmatic aspects that, toward the end of the nineteenth century, caused especial interest to be taken in Spinoza's thought. By a sort of instinct Spinoza seems to have anticipated, by deductions from first principles, many of the most fundamental principles of modern science; e.g., the conservation of energy (in his belief that the total quantity of motion in the universe is constant); the non-existence of a vacuum; and the existence of nothing real in the universe but configurations and motions (expressly stated in the "Ethics" I., Appendix). Even the infinity of attributes, which occupy such an otiose position in Spinoza's system, may be regarded as a premonition of the recognition by modern mathematicians of the infinity of non-Euclidean spaces. Especially as regards the connection of body and mind the Spinozistic view of parallelism has been growing in favor among psychologists, though just at present there is somewhat of a reaction against it. The positing of the conatus as the central force of mind is in full agreement with the most recent insistence upon conation as the key to mental activities, while the tendency of the conatus to maintain things pleasant seems to be an anticipation of Bain's law of conservation. The conatus has been regarded as anticipating even the theory of evolution, but this is due to mistaking the statical nature of Spinoza's thought. Nevertheless, the two great exponents of philosophical evolution Herbert Spencer and Haeckel have adopted many, if notmost, of Spinoza's views, which have thus become representative of science as opposed to religion. Meanwhile there has been a recent tendency to resort once more to Leibnitz for a defense of the faith, as shown in the Gifford lectures of Professors Ward and Royce, so that at the present day, at any rate in the English-speaking world, the problem of philosophy is once more resolved into the opposition of Spinoza and Leibnitz. Thus, of the chief contemporary English philosophers, F. H. Bradley, with his follower A. E. Taylor, may be regarded as representing Spinoza, while G. E. Moore and his disciple B. Russell are adherents of the school of Leibnitz.
Position Among Jews.With his excommunication all communion between Spinoza and his own people ceased, and among Jews little notice was taken of his thought for nearly a century, except by a few philosophical thinkers, who dealt with his views as they would with those of other philosophers. Thus David Nieto was accused before Ḥakam Ẓebi in 1705 of having identified God and nature after the manner of Spinoza, but defended himself satisfactorily by distinguishing between the individual things of nature and nature in general; in other words, between natura naturans and natura naturata. Mendelssohn, as before mentioned, was, owing to his Leibnitzian tendencies, strongly opposed to Spinoza as a philosopher, but made use in his "Jerusalem" of some of the arguments of the "Tractatus." Solomon Maimon, like Wachter before him and A. Krochmal after him, tried to prove the identity of Spinozism and cabalism (see Krochmal's "Eben ha-Roshah," Vienna, 1871). Heine accords the life of Spinoza respectful treatment, but does not appear to have made any particular study of his thought. On the other hand, Berthold Auerbach did much to spread the knowledge of Spinozism in Germany by his excellent translation of the works as well as by his novelistic account of the career of the philosopher ("Spinoza, cin Denkerleben," Leipsic, 1847). M. Joël has contributed more, perhaps, than any other investigator to the study of the sources from which Spinoza derived his main conceptions. L. Stein has elucidated the relations of Spinoza and Leibnitz, while M. Grunwald has traced Spinoza's influence in Germany, and I. Elbogen has made a study of the "De Intellectus Emendatione." One of the best recent monographs on the philosopher is that of L. Brunschvieg, and the best account of the "Ethics" in English is by H. H. Joachim. Jacob Freudenthal's work on his life and his system of thought is the result of a life's work on the subject. Altogether, it may be said that Spinoza has at last come to his own among his own people.
But it would be misleading to regard Spinoza as specifically or characteristically Jewish in his thought. His antagonistic attitude toward the authority of the Scriptures differentiates him from all thinkers recognized to be Jewish, and S. D. Luzzatto was, after all, in the right in protesting violently against regarding the philosophy of Spinoza as especially Jewish while in such opposition to the Judaism of the Rabbis and the mass of the Jews. Whether any reconciliation can be made between Spinozism and Judaism on the higher plane of philosophic thought is another question, to which S. Rubin has devoted his life. In any case, Spinoza's thought is so definitely connected either by derivation or by opposition with that of the Jewish medieval thinkers that it must be regarded either as the consummation or as the evisceration of Jewish philosophy.
- A whole literature has collected around the name of Spinoza and is summed up in A. van der Linde, Benedictus Spinoza, The Hague, 1871, which contains 441 entries. This may be supplemented by the bibliography given in M. Grunwald, Spinoza in Deutschland, pp. 361-370, Berlin, 1897, containing 226 entries of the literature between 1870 and 1897. The chief editions of the works have been referred to above, but it may be added that a portfolio of facsimiles of the recently recovered letters of Spinoza was published in Leyden in 1904. The standard life of Spinoza is that of Jacob Freudenthal, Spinoza, Sein Leben und Scine Lehre, Stuttgart, 1904, founded on a collection of sources (including the contemporary life by Colerus) issued by the same author under the title Lebensgeschichte Spinoza's, Berlin, 1899. Spinoza's relations to his Dutch contemporaries are best given in Meinsma, Spinoza en Zijn Kring, The Hague, 1896. The best accounts of Spinoza's system are those of Camerer, Die Lehre Spinoza's, Stuttgart, 1877;
- James Martineau, A Study of Spinoza, 3d ed., London, 1895;
- and Sir Frederick Pollock, Spinoza, His Life and Philosophy, 2d ed., London, 1899. Though written from a hostile standpoint, partly based upon Trendelenburg, Historische Beiträge zur Philosophie, Berlin, 1867, Martineau's study is by far the clearest with relation to Spinoza's system. Studies of the "Ethics" have been written by Kirschmann, 2d ed., Berlin, 1871 (with notes on the other works), and by H. H. Joachim, Oxford, 1901. The literature which followed the discovery of the Korte Verhandeling is summarized by Van der Linde, Nos. 342-353;
- noteworthy is the study by Avenarius, Ueber die Beiden Ersten Phosen des Spinozischen Pantheismus, Leipsic, 1868. A. Chajes has written Ueber die Hebräische Grammatik Spinoza's, Breslau, 1869, and C. Siegfried, Spinoza als Kritiker und Ausleger des Alten Testaments, Berlin, 1867. On the relation of Spinoza to his Jewish predecessors see Joël, Beiträge zur Geschichte der Philosophie, Breslau, 1876, and J. Jacobs, Jewish Ideals, pp. 49-56. Rubin in his Teshubah Niẓẓaḥat, Vienna, 1857, discussed Luzzatto's attacks on Spinoza. The latest histories of Jewish philosophy as a matter of course contain sections on Spinoza;
- e.g., J. S. Spiegler, Gesch. der Philosophie des Judenthums, xli.-xliii. Berlin, 1900;
- and S. Bernfeld, Da'at Elohim, pp. 521-530, Wilna, 1898.


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AVM Content
Entries from online contacts are missing
A telephone book containing the online contacts from an email account was set up in the FRITZ!Box. However, the FRITZ!Box telephone book does not contain all of the entries from your online contacts after synchronization.
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Simply proceed as described below. After each measure, check whether the problem is solved.
1 Adding missing names and telephone numbers
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2 Initiating an update manually
Changes you make to your online contacts are not made to your FRITZ!Box telephone book until it has been synchronized. Synchronization occurs automatically once a night, but you can also trigger it automatically:
- Click "Telephony" in the FRITZ!Box user interface.
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Today we take time to honor and recognize the past and present experiences of Black Americans. When it comes to real estate specifically, equitable access to housing has come a long way, but the path to homeownership is still steeper for households of color.
The Gap in Homeownership Rate in America
It's a more challenging journey to achieve homeownership for some buyers, as shown by the measurable gap between the overall average U.S. homeownership rate and that of non-white groups. Today, Census data shows the lowest homeownership rate persists in the Black community (see graph below):
This graph clearly indicates there's a gap that still exists in the percentage of people in each community who are able to achieve homeownership.
How Homeownership Impacts Household Wealth
One of the challenges that could make buying a home harder for these groups is how difficult it can be to accumulate wealth. Even today, there are obstacles certain racial and ethnic groups, especially the Black community, still face. A recent article from NextAdvisor explains:
"The median Black household earns 61 cents for every dollar earned by a comparable White household, according to the Economic Policy Institute. This not only makes it more difficult to afford a home, but also to accumulate and pass on generational wealth."
This can delay or prevent many from achieving homeownership, challenging their ability to grow their net worth and build wealth that can pass down to future generations – a point that's clear in a 2022 report from the National Association of Realtors (NAR):
"Given that homeownership contributes to wealth accumulation and the homeownership rate is lower in minority groups, data shows that the net worth for these groups is also lower. At $188,200, the net worth of a typical white family was nearly 8 times greater than that of a Black family ($24,100) in 2019."
It's important to talk about the experience Black homebuyers may have and the challenges they may face as they pursue their dream of homeownership. The inequity that remains in housing can be a point of pain and frustration. That's why it's so important for members of diverse groups to have the right team of experts on their sides throughout the homebuying process.
These professionals aren't only experienced advisors who understand the market and give the best advice. They're also compassionate allies who will advocate for your best interests every step of the way. They can point you to important resources and tools that can help you throughout your journey to homeownership.
Bottom Line
Opportunities in real estate improve every day, but there are still equity challenges that many face. Let's connect to make sure you have an advocate on your side to help you achieve your dream of homeownership.
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What is JQuery? "A new type of JavaScript Library" Jquery really made my UI developement Fun. If you are not familiar with JQuery, i strongly suggest you check it out. We can do more with less code using JQuery.
And then there is ASP.NET MVC to make make web development clean and TDD friendly. If you are not familiar with ASP.NET MVC you should check out Scott Gu's Blog posts on different previews (currently Preview 4).
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text: The history of Straub's parallels key eras in St. Louis history. From selling ice cream at the 1904 World's Fair to expanding from Webster Groves to Clayton in 1933, the Central West End in 1948, and Town and Country in 1966, Straub's has been proud to be an iconic member of the local community. Today, almost every St. Louis family has valued memories of Straub's – and we will continue to work hard to be your favorite St. Louis grocery store.