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Carl Reiner (born March 20, 1922) is an American actor, film director, producer, writer and comedian. He has won nine Emmy Awards and one Grammy Award during this career. He has the distinction of being the only person to appear on all five incarnations of The Tonight Show.
Reiner was born in the Bronx, New York, the son of Bessie (née Mathias) and Irving Reiner, who was a watchmaker. His parents were Jewish immigrants, his mother from Romania and his father from Austria. When he was sixteen, his older brother Charlie read in the New York Daily News about a free dramatic workshop being put on by the Works Progress Administration and told him about it. He had been working as a machinist fixing sewing machines. He credits Charlie with changing his career plans. Reiner was educated at the School of Foreign Service at Georgetown University and served in the United States Army Special Services during World War II.
Reiner performed in several Broadway musicals, including Inside U.S.A., and Alive and Kicking, and had the lead role in Call Me Mister. In 1950, he was cast by producer Max Leibman in Sid Caesar's Your Show of Shows, appearing on air in skits while also working alongside writers such as Mel Brooks and Neil Simon. He also worked on Caesar's Hour with Brooks, Simon, Larry Gelbart, Mel Tolkin, Mike Stewart, Aaron Ruben, Sheldon Keller and Gary Belkin.


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SAMJ: South African Medical Journal
On-line version ISSN 2078-5135
Print version ISSN 0256-9574
SAMJ, S. Afr. med. j. vol.100 n.11 Cape Town Nov. 2010
Heliotherapy: a South African perspective
Y MoosaI; D J EsterhuyseII
IDepartment of Dermatology, Steve Biko Academic Hospital and University of Pretoria
IIMB BCh, FC Derm (SA), DTM&H. South African Weather Service, Pretoria
The research objective was to gather and collate data that will enable dermatologists to quantify exposure to solar radiation so that they can give accurate advice to patients using heliotherapy, thereby minimising harm from sun exposure. Other patients can also be advised regarding ultraviolet index (UVI) and sun safety. The concept of minimal erythema dose per hour (MED/h) may be useful in future research into solar radiation and its effects on skin cancer.
In South Africa, dermatologists are often faced with a patient who requires phototherapy but, for financial or practical reasons (distance to a specialist centre, disruption of schooling, etc.), is unable to attend phototherapy clinics. Heliotherapy (the medicinal use of natural sunlight) has been practised for centuries. The main indication for heliotherapy is psoriasis, but it has also been used for treating atopic dermatitis and vitiligo; theoretically, it could be adapted to treat the pruritus from renal failure and HIV.1-3
Current approaches
Several approaches to using sunlight to treat skin eruptions have been described. In the Dead Sea basin, physicians have advocated 10 -20 minutes' sun exposure twice daily, followed by daily increments of 10 minutes until a maximum of 3 -6 hours per day is reached. The recommended period of treatment ranges from 3 to 4 weeks.4 This method is largely generic, with daily adjustments based on individual responses to ultraviolet radiation (UVR) and the season.5,6 Its disadvantage is that variations in solar ultraviolet type B (UVB) due to changes in the thickness of the ozone layer, daily variations in cloud cover, rain, aerosol content of the air, precipitable water and season are not accounted for.7,8 Exposure to ultraviolet type A (UVA) is also not considered for the same reasons.
An alternative approach is to determine the minimal erythema dose (MED) of the patient in the phototherapy unit. Heliotherapy is then started at 70% of the MED, with increases of 10 -15% of MED for skin types I to III and 15 -20% of MED for skin types IV and V with each treatment. Patients undergo 3 -5 treatments per week; the duration of treatment is at the doctor's discretion.8,9
Avraham Kushelevsky et al.10 devised the concept of MED per hour (MED/h) to overcome these issues when using heliotherapy in the Dead Sea basin. The concept differs from MED (energy per unit area); the latter varies according to skin type, and is the minimum single dose of UVR required to produce erythema after 24 hours at an exposed site.11 In contrast, MED/h is defined as the dose causing minimal redness of the average Fitzpatrick skin type 2 after 1 hour of irradiation.
In South Africa, although dermatologists advise suitable patients to expose themselves to sunlight, there is no scientific consensus regarding time and duration of exposure, which can be misleading and vague for patients. We aimed not to replace the controlled environment of the phototherapy unit but to provide less-privileged patients with more specific, evidence-based advice on the therapeutic use of sunlight, using the concept of MED/h.
Research setting
UVB data were collected at different times of the day throughout the year from meteorological stations in three major South African cities: east coast of South Africa in Durban, latitude 29.9 S, longitude 31.0 E, sea level; west coast of South Africa in Cape Town (latitude 34.0 S, longitude 18.6 E, sea level); and inland at the headquarters of the South African Weather Service (SAWS) in Pretoria (latitude 25.8 S, longitude 28.3 E, altitude 1 541 m).
The instrumentation to measure UVB radiation at all three sites was identical, consisting of a Model 501A UV-Biometer (Solar Light Co., Glenside, PA, USA). All UVR meters are positioned to monitor UVR intensity on a horizontal surface. The Biometer measures the biological effectiveness of UVB radiation in units of MED/h. Data were collected from readings taken over 11 years in Cape Town and Pretoria, and 6 years in Durban. The average hourly UVB values for times from 07h00 -18h00 were calculated for each week of the year.
Results and applications
The average MED/h between 07h00 and 18h00 throughout the 52 weeks of the year for the three cities is shown in Tables I -III and Figs 1 -3. In the figures, series 1 is the average of the values between 07h00 and 08h00, series 2 represents the values between 08h00 and 09h00, etc. All values in Tables I -III are expressed in MED/h. This information can be used to give precise instructions to the patient regarding therapeutic exposure to sunlight, depending on skin type. For skin type I, a starting dose of 0.02 J/cm2 is recommended, while for skin types II -III, skin type IV and for skin type VI the starting doses are 0.03 J/cm2, 0.05 J/cm2 and 0.06 J/cm2, respectively. The following equation is then used to calculate the exact exposure time required at different times of the day and year using the data from Tables I - III, bearing in mind that 1 MED/h is the equivalent of an irradiance of 0.05833 W/m2, or 0.00583 mW/cm2 (Table I):
Irradiation time (seconds) = starting dose (J/cm2) × 1 000/ irradiance (mW/cm2)12
For example, consider a patient with psoriasis and Fitzpatrick skin type III skin seen in the 3rd week of January in Pretoria, for whom daily exposure at 10h00 is convenient. The starting dose for this skin type is 0.03 J/cm2. The MED/h for 10h00 - 11h00 on the 3rd week of January is 3.32 (UVB data Table III), which is equivalent to 0.019 mW/cm2. Therefore, the exposure time at 10h00 is calculated as follows:
Irradiation time (seconds) = 0.03 × 1 000/0.019 = 1 578 seconds = 26.3 minutes.
This patient can be advised to expose himself for 26.3 minutes a day at 10h00 in week 3 of January. The exposure times for subsequent weeks can be calculated in a similar manner, and the patient be given a written regimen. The doctor prescribing the heliotherapy can therefore quantify and adjust exposure to sunlight.
The UV data presented are also valuable in calculating the UV index (UVI), a concept with which the general public is familiar in preventing overexposure to solar radiation during outdoor activities. One MED/h equates to a UVI of 2.33, so in the example given above, the psoriatic patient will be exposed to a UVI of 3.32 × 2.33 = 7.7.
The logistical limitation of carrying out phototherapy in South Africa, where much of the population live in isolated rural areas and lack the means for regular travel, led to this study. We aimed to assist dermatologists in employing a more scientific approach in the use of sunlight - a free, widely available, natural therapeutic resource. Heliotherapy (or climatotherapy) has been used extensively to treat thousands of patients in the Dead Sea basin, Switzerland and Sweden for many decades.12-14 Adapting this experience for use in South Africa, where many patients have little therapeutic alternative, is entirely possible and can be done in a controlled and quantifiable manner, taking into account seasonal and even hourly variations in UVR.
As with conventional phototherapy, heliotherapy requires precautions. A thorough history and physical examination should precede any consideration for heliotherapy, and should only be considered if the patient is unable to attend specialist phototherapy centres. Any potentially photosensitising drugs should be noted, as should a history of skin cancer, previous exposure to ionising radiation and skin type. A test for serum antinuclear antibodies may be indicated if there is a suggestion of an underlying photosensitive connective tissue disorder. The patient should be advised that the development of erythema is an integral part of the treatment. Strict compliance with treatment protocol should be emphasised, and solar exposure should be limited to the early morning and late afternoon hours.5 Avoidance of unnecessary sun exposure should be stressed, and patients should be advised to report any adverse events immediately, wear sunglasses, apply sunscreen to face and hands, and cover the genitalia during exposure to natural sunlight.10,13
Absolute contraindications to heliotherapy include xeroderma pigmentosum and other disorders predisposing to sun-induced cancers. Caution is appropriate if there is a past history of non-melanoma skin cancer, immunosuppression, pemphigus, pemphigoid, cataracts, aphakia or photo-sensitivity.2,10 A family history of melanoma is also reason for caution.
Acute side-effects of heliotherapy include sunburn, pruritus and a polymorphous light eruption-like response, which is usually transient and affects mainly patients with skin types II and III.14
Little is known about the chronic side-effects of long-term sun exposure and in particular the cumulative dose of solar UVR predisposing to the development of cutaneous malignancies.15 An important aspect of this work is that exposure to sunlight can be quantified, paving the way for further research into this area. Another useful application of this work is the ability to calculate UVI, which is of value to dermatologists in advising their patients about 'safe sun-exposure'. The World Health Organization classifies UVI values >9 as extreme risk, 9 -7 as high risk, 7 -4 as moderate risk, <4 as low risk, and <2 as negligible.16
UVB values across the three cities in South Africa are quite similar, possibly making it acceptable to combine and extrapolate these data for other cities in South Africa. Alternatively, region-specific values can be used, with the Cape provinces using values for Cape Town, Gauteng, Free State, North-West province and Limpopo the values for Pretoria, and KwaZulu-Natal the values for Durban. We thank Dr H Carman (consultant dermatologist in private practice in Johannesburg) for initially reviewing the paper; Professor G Todd (University of Cape Town) for reviewing the article; and Dr V Akhras (St George's University Hospital, London) for reviewing and editing the article.
1. Gilchrest BA, Rowe JW, Brown RS, et al. Relief of uremic pruritus by UV therapy. N Engl J Med 1997;297: 36-138. [ Links ]
2. Mentor A, Korman NJ, Elmets CA, et al. Guidelines of care for phototherapy and photochemotherapy. J Am Acad Dermatol 2010;62(1):114-135. [ Links ]
3. Abel JD, Kattan-Byron J. Psoriasis treatment at the Dead Sea: A natural selective ultraviolet phototherapy. J Am Acad Dermatol 1985;12:639-643. [ Links ]
4. Abel JD, Kipnis V. Bioclimatology and balneology in dermatology: A Dead Sea perspective. Clin Dermatol 1998;16:695-698. [ Links ]
5. Even-Paz Z, Gumon R, Kipnis V, et al. How much Dead Sea sun for psoriasis? J Dermatolog Treat 1996;7:17-19. [ Links ]
6. Diffey BL, Larko O, Swanbeck G. UV-B doses received during different outdoor activities and UV-B treatment of psoriasis. Br J Dermatol 1982;106:33-41. [ Links ]
7. Kudish AI, Abels D, Harari M. Ultraviolet radiation properties as applied to photoclimatherapy at the Dead Sea. Int J Dermatol 2003;42:359-365. [ Links ]
8. Walters IB, Burack LH, Coven TR, Gilleaudeau P, Krueger JG. Suberythemogenic narrow-band UVB is markedly more effective than conventional UVB in treatment of psoriasis vulgaris. J Am Acad Dermatol 1999;6:893-900. [ Links ]
9. Zanoli M. Phototherapy arsenal in the treatment of psoriasis. Dermatol Clin 2004;22:397-406. [ Links ]
10. Kushelevsky AP, Harari M, Kudish AI, Hristakieva E, Ingber A, Shani J. Safety of solar phototherapy at the Dead Sea. J Am Acad Dermatol 1998;3:447-452. [ Links ]
11. Freedberg IM, Eisen AZ, Wolff K, et al., eds. Fitzpatrick's Dermatology in General Medicine, 6th ed. New York: McGraw-Hill, 2003: 1275-1282. [ Links ]
12. Kudish AI, Evseev E, Kushelevsky P. The analysis of ultraviolet radiation in the Dead Sea basin. Int J Climatol 1997;17:1697-1704. [ Links ]
13. Larko O, Swanbeck G. Is UVB treatment of psoriasis safe? A study of UVB treated psoriatics compared with a matched control group. Arch Derm Venereol 1982;62:507-512. [ Links ]
14. Larko O. Phototherapy of psoriasis: clinical aspects and risk evaluation. Acta Derm Venereol 1982;103:1-42. [ Links ]
15. Abel JD, Even-Paz Z, Efron D. Bioclimatology at the Dead Sea. Clin Dermatol 1996;14:653-658. [ Links ]
16. Kudish AI, Lyubansky V, Evseev EG, Ianetz A. Inter-comparison of the solar UVB, UVA, and global radiation clearness and UV indices for Beer Sheva and Neve Zohar. Energy 2005;30:1623-1641. [ Links ]
Accepted 29 March 2010.
Corresponding author: Y Moosa (firstname.lastname@example.com)

subset: commoncrawl


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Blood Cell Response to Exercise
|The safety and scientific validity of this study is the responsibility of the study sponsor and investigators. Listing a study does not mean it has been evaluated by the U.S. Federal Government. Read our disclaimer for details.
|ClinicalTrials.gov Identifier: NCT01872273
Recruitment Status : Withdrawn (Project never funded. No subjects were recruited.)
First Posted : June 7, 2013
Last Update Posted : July 1, 2016
- Study Details
- Tabular View
- No Results Posted
- Disclaimer
- How to Read a Study Record
|Condition or disease
|Metabolic Syndrome
|Other: Moderate Physical Exercise
|Study Type :
|Actual Enrollment :
|0 participants
|Observational Model:
|Time Perspective:
|Official Title:
|Blood Cell Response to Exercise
|Study Start Date :
|February 2013
|Actual Primary Completion Date :
|June 2016
|Actual Study Completion Date :
|June 2016
- Other: Moderate Physical Exercise
This intervention is comprised of two separate visits at least one week apart. The purpose of visit 1 is to determine the cycle ergometer workload that produces a moderate exercise intensity of 60% heart rate reserve to be used on visit 2. The purpose of visit 2 is to determine changes in platelet reactivity in response to moderate exercise.
- Platelet Reactivity [ Time Frame: Baseline, post-intervention (24 hours), & time points during the exercise phase: prior to exercise (-25 min, -10 min, - 1 min), 10 minutes into the routine, at completion (25 minutes), and 20 & 60 minutes following completion ]We hypothesize that moderate physical exercise will increase platelet reactivity in sedentary individuals with metabolic syndrome. Platelet reactivity will be measured by flow cytometry using anti-CD61 antibodies as a marker for platelets and anti-CD62 (P-selectin) as a marker of platelet activation. This will be measured at baseline, post-intervention and time points post-baseline in each subject.
Choosing to participate in a study is an important personal decision. Talk with your doctor and family members or friends about deciding to join a study. To learn more about this study, you or your doctor may contact the study research staff using the contacts provided below. For general information, Learn About Clinical Studies.
|Ages Eligible for Study:
|30 Years to 60 Years (Adult)
|Sexes Eligible for Study:
|Accepts Healthy Volunteers:
|Sampling Method:
|Non-Probability Sample
Inclusion Criteria:
- 30-60 years old
- BMI >/=26 and <40 kg/m2
- not planning to or currently attempting to gain or lose weight
- low reported omega-3 fatty acid intake per Omega-3 Checklist
- Metabolic Syndrome as define 3/5 of the following:Waist circumference: men > 102 cm women > 88 cm, triglycerides > 150 mg/dL, HDL cholesterol: men < 40 mg/dL women < 50 mg/dL,Blood pressure >130/>85 mmHg,Fasting glucose > 100 mg/dL (Hypertensive subjects are eligible if taking thiazide diuretics NOT ACE inhibitors beta blockers)
Exclusion Criteria:
- smoke or use tobacco or nicotine in any form (including pills and patches)
- take any medication that makes you unable to exercise
- have established cardiovascular, pulmonary, and/or metabolic disease such as diabetes
- have uncontrolled hypertension
- have alcohol, anabolic steroid, or other substance abuse issues
- consume more than 3 alcoholic drinks/week
- have joint or muscle injuries that affects your ability to exercise
- have cancer (other than skin cancer or carcinoma in situ of the cervix
- pregnant or lactating
- currently exercise regularly
- taking non-steroidal anti-inflammatory medications (aspirin, Aleve, Advil, ibuprofen, naproxen
- take lipid modifying medications such as statins (Lipitor, Zocor)
- take medications for blood glucose such as insulin or metformin
- take medications that affect platelet functions (Plavix)
- taking omega-3 supplements (fish or flax oil)
To learn more about this study, you or your doctor may contact the study research staff using the contact information provided by the sponsor.
Please refer to this study by its ClinicalTrials.gov identifier (NCT number): NCT01872273
|Principal Investigator:
|Matthew Picklo, PhD
|USDA Grand Forks Human Nutrition Research Center
|Responsible Party:
|Matthew Picklo, PhD, USDA Grand Forks Human Nutrition Research Center
|ClinicalTrials.gov Identifier:
|Other Study ID Numbers:
|First Posted:
|June 7, 2013 Key Record Dates
|Last Update Posted:
|July 1, 2016
|Last Verified:
|June 2016
|Individual Participant Data (IPD) Sharing Statement:
|Plan to Share IPD:
Metabolic Syndrome
Glucose Intolerant
High blood sugar
Exercise in obesity
Metabolic Syndrome
Insulin Resistance
Glucose Metabolism Disorders
Metabolic Diseases


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Brazil president, a former Communist guerrilla, to receive "apologies" from political ally for "torture"
By Julio Severo
The Rio de Janeiro state government said Friday it will apologize to Brazilian President Dilma Rousseff for the "human rights abuses" she suffered during the country's 1961-1985 military administration.
|Dilma Rousseff, former Marxist guerrilla
Rousseff will receive apologies from Rio governor Sergio Cabral, a strong political ally of the ruling Workers' Party in Brazil, on June 4 for the imprisonment and torture she suffered in the state. The Workers' Party is the party of Rousseff and Luiz Inácio "Lula" da Silva
Rousseff will also receive the equivalent of $10,000.
Earlier this week, Rousseff swore in the seven members of a truth commission created to investigate "human rights abuses" under the military administration. The commission will investigate alleged abuses only from the Brazilian military against armed leftist militants. No investigation has been planned about civilian and military victims of leftist groups. Marxists had been fighting, since the 1930s, to overthrow the Brazilian government and install a Soviet Union-style government.
A study by the Rousseff administration concluded last year that 475 militants were killed or "disappeared" by agents of the military administration. Relatives of these militants have already been receiving multimillion-dollar compensations since the administration of former president Fernando Henrique Cardoso, a former professor of Marxism, whereas civilian and military victims of Marxist groups have been consistently left uncompensated and with no apologies.
With information of Associated Press.
Portuguese version of this article: Dilma Rousseff receberá "pedido de perdão" de aliado político por "tortura"


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The Beretta Px4 Storm SubCompact pistol is the most advanced deep concealment tactical pistol of its kind.
It is a miniature-size version of the ultra-reliable PX4 Storm, a double/single-action pistol that keeps gaining an enthusiastic following among military and police organizations worldwide. The SubCompact does not sacrifice any of the features of its larger counterpart, while offering superior concealability and light weight.
In spite of its diminutive size, the Px4 Storm SubCompact was designed to be pleasant to shoot, offering minimal muzzle-jump and keeping recoil mild. The tilt-breech system was designed to work with the rest of the frame to dissipate both the kick in the web of the shooting hand and the muzzle rise that happens at every shot, making this handgun far less punishing on the hand than others in its class, the PX4 SubCompact is quick back on target--a best-of-both-worlds situation combining superior concealment and low weight with a full-size shooting experience.
The stainless steel barrel requires less maintenance and is corrosion- and sweat-resistant, making it perfectly suited for concealment even in hot and active conditions. This is a tactical pistol that is designed to work as hard as you while being as low-maintenance as possible. Disassembly is extremely easy and quick and requires no tools, while the tough and surface-treated steels enable you to keep it as good as new with a quick wipe even after a whole day in the holster.
With the included interchangeable backstraps, the PX4 Storm SubCompact is easy and quick to adapt to different hand sizes (for instance, male or female) and grip styles. A built-in Picatinny rail further adds to its flexibility, making it possible to attach a variety of tactical accessories without any gunsmithing or alteration. Furthermore, most controls are either ambidextrous or reversible, making it easy to shoot and train with either hand dominant. Any shooter considering a reliable and soft-shooting subcompact for concealed carry or personal defense should give the PX4 SubCompact a very close look.
Also available in the following configurations:
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Easily and safely train or shoot with either hand.
The interchangeable backstraps will make the PX4 grip fit ergonomically most hand-sizes and shooting styles.
Besides being a custom-looking touch, the Commander-style hammer is lighter; hammer-fall during firing is therefore crisper and will not disrupt your aim.
Tactical magazine-exchanges on the PX4 are easy and lightning-fast. When you operate the magazine-release, the magazine falls free and does not require the use of the off-hand.
The PX4 gives you an extra level of safety while in the holster or not in use--the firing pin is blocked automatically to prevent any type of accidental firing.
The Beretta Bruniton finish gives you two distinct advantages: it is non-reflective, and it is highly resistant to water, sand, salt-spray and powder.
The built-in Picatinny rail makes it easy to complement the PX4 with a variety of tactical accessories such as lighting devices, with no gunsmithing required.
Most controls on the PX4 are reversible or ambidextrous, making it possible to train or shoot right- or left-handed.
The SnapGrip extension is a device located at the front of the magazine floorplate; when snapped forward, it enables the use of the little finger of the dominant hand for a more secure grip.
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Greg Forster
The problem of the church and politics is really just a part of the larger problem of how the church relates to society at large. In the American church today, some are alarmed by what they see as a catastrophic collapse of the church's influence over society; many of them have sought to regain that influence through politics. Others believe the true church never really had much influence over society and are frustrated by demands that we seek it; many of them have sought to keep the church out of politics.
Missing in most of these discussions is an understanding of history. The church needs to return to history, along with its study of the Bible and theology, before it can develop a sound framework for finding its proper place within twenty-first-century American civilization.
The Bible obviously provides general moral principles to guide us, but it does not provide a detailed blueprint for how to run a society in the context of the new covenant. In the Old Testament era, God's people were called to be a distinct civilization; hence, they were given a blueprint for how that civilization should run. But in the New Testament era, God's people are called to be members of every civilization.
Accordingly, the Lord gives us no single blueprint. He calls us to be good citizens in the context of many different societies. Our task is to figure out what it means to live out biblical principles in the context of our culture.
We are social creatures, and human life means life lived in society. Hence, our walk with Jesus means a walk with him in our daily lives as participants in twenty-first-century American civilization. The Christian life unfolds not only in our prayer closets but also in our homes, workplaces, neighborhoods, and civil communities—including our political participation, which has its proper place in God's plan as one social structure among many.
Finding the path to good and godly citizenship in contemporary America means, among much else, learning its history. The meaning and content of "good citizenship" in our particular society is shaped by its particular history as well as by the general moral principles we get from the Bible.
God is providentially at work in history, through all the social processes going on around us. It is part of our task, drawing on biblical knowledge and also knowledge of history and society, to discern what God is doing in our civilization and how he is calling us to be part of his work. Our redemption involves learning how to become a force for good in our homes, workplaces, neighborhoods, and communities.
Abstract ethical principles and general admonitions to "be good" are insufficient. Every Christian is called to become a student of history and society, in order to discern what God is calling him or her to be and do in daily social life. An important way in which God equips Christians to do this is through the church. Equipping congregants for social discernment and full-time discipleship is a crucial part of making disciples (Matt. 28:19).
We need a return to history in another respect as well. Just as our society has a history that we need to know in order to figure out how to live godly lives within it, so also the church has a history from which we need to learn.
The church and society have been in tension in every age. By the power of his sovereign Spirit working in the church, the Lord has raised up great teachers and leaders to grapple with this problem. Just as the church's understanding of theology has unfolded and deepened progressively in history, so has its understanding of political and social engagement.
We must maintain a critical perspective, of course—keeping an eye out for errors and remembering that our own historical situation is unique. But there is much we can learn from how Justin Martyr, Augustine, Aquinas, Calvin, C. S. Lewis, and others wrestled with these questions.
I believe the greatest challenge of our time is the ongoing development of freedom of religion as a social model. Freedom of religion is a precious treasure, but it also presents significant challenges to both the church and our society.
Freedom of religion finds its roots in the sixteenth- and seventeenth-century wars of religion. During its early development, Christianity became an official religion. But then the Reformation created persistent social disagreement about what Christianity was. This theological dispute became political due to the interdependence of church and state, producing some of the cruelest wars and persecutions in history.
Freedom of religion was established as an attempt to maintain civic consensus on public morality (don't kill, don't steal, keep your promises, help your neighbor), but disentangle the state from strict confessional commitments. This social model found its most distinct and profound expression in the founding of America. You can't understand America, and thus you can't be a good American citizen, without understanding the blessings and challenges of religious freedom.
Freedom of religion has largely worked, but it has also generated many new challenges. The main challenge today is maintaining a stable moral consensus. No society can survive unless its members broadly agree on what is right and fair in public life.
Before there was freedom of religion, societies maintained moral consensus through an official community religion. People knew, broadly, what was legitimate in public life because clerical officers had institutional authority to draw the boundaries. Early Christianity adopted this model because no alternative had ever existed, and no need was felt to change it.
In the seventeenth century, Protestants and Catholics were in conflict over theology, but had enough real agreement on public morality to build a common society. Early advocates of religious freedom were confident that such agreement could be sustained without a state religion. However, sustaining moral consensus over the long term has turned out to be a major challenge.
We shouldn't go back to state religion, and we couldn't even if we wanted to. Today's challenges can be met only if Americans rebuild a genuinely shared moral consensus. Americans of different beliefs must once again—as they have so many times before—find ways to live together in peace with their disagreements.
Moreover, the breakdown of moral consensus has led to the politicization of all areas of life, as differing belief groups have increasingly used power to resolve moral differences. Politics needs to be returned to its proper scope and basis in the rule of law, justice, and civility.
As Christians, we are called to bless our neighbors by being good citizens. If we don't help our country overcome this urgent challenge, how can we call ourselves good citizens?
This does not mean that the institutional church as such must become involved in institutional politics. That would not be working to rescue freedom of religion; it would be working to undermine it.
And there are many dangers for us to be wary of. Throughout the twentieth century, unscrupulous politicians had great success manipulating pastors and churches for their own ends. Shame on us if we go down that road again.
On the other hand, we cannot build a wall between "church life" and "world life," and it would be dangerous to try. That's exactly how the medieval church went off the rails. Without becoming captive to politicians, pastors need to learn how to call their congregants to good citizenship and help them discern what good citizenship requires.
God doesn't owe us success, but there are biblical grounds for this approach. The doctrine of common grace, which was strongly and consistently affirmed by Calvin and virtually the entire Reformed theological tradition until the twentieth century, teaches us that God is sovereignly at work in the processes of human civilization. Discipleship involves learning to cooperate with this common grace in daily life. Calvin rightly insisted that without this approach, the church would slide back into Roman sacerdotalism.
Since Christians have died to self and are genuinely concerned for their neighbors' good, we are perfectly positioned to lead the way in reaching across divides to rebuild social bonds. If we don't, who will? And what will we say to our Lord if we don't even try?
The author has written five books, including The Contested Public Square and The Joy of Calvinism. He attends Covenant Presbyterian Church in New Berlin, Wis. New Horizons, February 2012.
|© 2020 The Orthodox Presbyterian Church
Chaplains and Military Personnel


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Enjoy world-class service while sailing Europe's scenic waterways with Crystal River Cruises.
The company's river yachts boast spacious suites, elegant dining, comfortable public areas and all-inclusive amenities such as daily fitness classes and unlimited soft drinks and premium beverages on board. You'll also enjoy destination-focused entertainment and enrichment programs on your cruise. A staff-to-passenger ratio of at least 1 to 4 and in-suite butler service ensure a highly personalized experience.
Crystal's expertly curated itineraries bring you to Europe's most charming cities. Complimentary excursions in port highlight the cultural, geographical and historical treasures of each destination. Plus, overnight stays in select ports offer the opportunity for more immersive exploration. From classic Rhine voyages to sailings in the beautiful Bordeaux region, Europe's rivers have never been more inviting.
Click any river cruise below for the itinerary, dates and prices.
Copyright © 2020 by Vacations To Go. All rights reserved. CST 2072920-50


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Ten Commandments
According to the Bible, the Ten Commandments are laws given by God (Yahweh) to the Jews via Moses, and are considered to be significant in Judaism and Christianity. Skeptics and scholars generally consider the whole Exodus story to be mythical and there probably were no stone tablets of the Ten Commandments. [1]
It is questionable if Christians should be concerned with the Ten Commandments, since Jesus stated the most significant law for Christianity was the Great Commandment to "love God" and "love thy neighbor". It is likely that it is easier for Christians to follow the Ten Commandments than the Great Commandment.
It is perhaps odd that God didn't provide his basic commandments to Adam and Eve or to Abraham. God choosing that particular person (Moses) and that particular time to deliver the Ten Commandments is illogical and nonsensical. If giving basic ethical laws to Adam and Eve was unnecessary, it was probably also unnecessary to provide them to Moses.
- 1 Versions
- 2 Notable deficiencies
- 3 The Ten Commandments in United States politics
- 4 See also
- 5 References
- 6 External links
The Ten Commandments have three different versions in the Old Testament:
- Exodus 20:1-17 is the most widely known
- Deuteronomy 5:6-21 is quite similar to the Exodus 20 version
- Exodus 34:12-26 is significantly different and the only version the Bible refers to as the Ten Commandments Exodus 34:28 .
Ethical Decalogue (Exodus 20)[edit]
The biblical history of the Ten Commandments begins with a show of smoke, thunder, and lightning as God offers the Israelite a covenant. Follow my rule, he sad, and I'll give you a homeland in Canaan and drive out the present inhabitants. He then announced a set of ten commandments, the content of which appears in Exodus 20:1-17 . This constitutes the traditional and most widely known version of the Ten Commandments.
|Ten Commandments
|Protestant numbering
|Catholic numbering
|1st a b
|Protestant numbering
|Catholic numbering
|Thou shalt have no other gods before me.
|Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. [...]
|Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
|Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates [...]
|Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.
|Thou shalt not kill.
|Thou shalt not commit adultery.
|Thou shalt not steal.
|Thou shalt not bear false witness against thy neighbour.
|9th & 10th
|Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.
They appear in virtually the same form in Deuteronomy 5:6-21 , except for two differences (further explained below). An alternative set of ten commandments were written on stone tablets Exodus 34:12-26 .
Catholics and Protestants use slightly different versions of the Ten Commandments, based partly on different methods of dividing up the verses in Deuteronomy. The Catholic and Lutheran version does not treat as a separate commandment the prohibition against graven images — an obvious problem for the Roman Catholic church which is rife with shrines and statues. To make up for this, Catholics divide verse 21 into two commandments, thus separating the coveting of a wife from the coveting of farm animals. The Protestant versions of the Ten Commandments retain the prohibition against graven images, but it seems to be ignored since statues and other images have proliferated in their churches as well.
Ethical Decalogue (Deuteronomy 5)[edit]
The Book of Deuteronomy provides a recap of the same scene and Deuteronomy 5:6-21 sets forth a second version of God's announced commandments. The two sets of commandments are nearly identical; but for two important differences. With regard to remembering the Sabbath, Deuteronomy states that the purpose of the Commandment is to remind Israel that God had liberated the Hebrews from servitude in Egypt. The Exodus version says that the purpose of the Sabbath is to remind Israel that God rested on the seventh day of creation. Another distinction between Exodus and Deuteronomy appears in the last commandment about coveting of other property. Between Exodus 20:17 and Deut. 5:21, Exodus says a neighbor's wife is considered part of the male's household property. In Deuteronomy, she is separate from the household property. Despite thee nearly identical language throughout the two texts, these two differences show disagreement over what was originally supposed to have been inscribed in stone preserved for all to see and hear.
The Bible also disagrees as to when and where the Israelites received the stone tablets. In Exodus, Moses brings the tablets to Israel during the first few months of the Exodus while camped by Mount Sinai. In Deuteronomy, Moses gives them the tablets forty years later, in the vicinity of Mount Horeb at the entraceway to the Promised Land.
Ritual Decalogue (Exodus 34)[edit]
Shortly after Moses returning from Mount Sinai and the whole golden calf incident, Moses smashed the stone tablets on the ground out of fury. After that, Exodus 34:12-26 , God directly told Moses to return on top of Mount Sinai, and God would make an identical (Exodus 34:1 ) copy of the original commandments. Moses did as instructed, and returned with the following commandments written on stone tablets:
- Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves:
- For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.
- Thou shalt make thee no molten gods.
- The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.
- All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male. But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.
- Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.
- And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end. Thrice in the year shall all your menchildren appear before the LORD God, the God of Israel. For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.
- Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.
- The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God.
- Thou shalt not seethe a kid in his mother's milk.
The difference in content is a Biblical contradiction. [1] This latter version is believed by scholars to predate the traditional Ten Commandments. These above commandments are only time explicitly labelled as "the Ten Commandments" (in Exodus 34:28 ), whereas the better known version is not.
The Hebrew or Greek word translated as "commandment" actually means "word." So, despite the rather verbose content of the Ten Commandments, originally, there should have been just "Ten Words" on the stone tablets.
The Judgments[edit]
When God finished announcing the terms of the covenant, the people were frightened and asked Moses to talk with God on a one-to-one basis and leave them out of it "lest we die." Moses then went up on the mountain to talk to God and they had a long conversation and perhaps more than sixty, depending upon how the sentences are punctuated and divided (the full list appears in Exodus 21:1-23:26 ) The list has the following preamble: "Now these are the judgments which thou shalt set before them" (Exodus 21:1 ).
We don't need to look at the full substance of these judgments, we should note that variations of all the traditional Ten Commandments appear within this larger list but the substance of the text and the sequence of appearance vary significantly from the traditional version.
At the end of the long conversation, "Moses came and told he people of the words of the LORD, ad all the judgments and all the people answered with one voice, and said, All the words which the LORD hath said will we do. And Moses wrote all the words of the LORD..." (Exodus 24:3-4 ). We have now arrived at the first written statement of God's law and thy are not on stone tablets. The passages says that first Moses told the people "all the words of the LORD, and all the judgments." Then the people said they would follow the "words" and Moses then "wrote all the words of the LORD." While Moses first announces "words" and "judgments" the people agree to only the "words" and Moses writes down only the "words." Where are the Judgments?
Do the "words" and "judgments" mean the same thing or does "words" refer to what God announced to the crowd and "judgments" to the long list of commandments given on the mountain? Since the people already had heard God's announcement and it frightened them, it hardly seemed necessary to repeat it, especially since the essence was already contained within the longer list. Did Moses write down just the "words" announced by God to the crowd, just the "judgments" that only Moses heard or both collections? Were "words" and "judgments" interchangeable concepts?
In context, Moses's action followed immediately after the private conversation on the mountain and one would expect his writing to contain the substance of that conversation. But, what we have here is an example of complicated biblical editing reflecting the interaction of two or more separate traditions.
Christ's "Ten" Commandments[edit]
Even Christ's version of the commandments is different. In three of the gospels, someone asks Jesus what the commandments are, and they receive three different answers, depending on which gospel is being read - but in all cases, only five or six commandments are given:
- Matthew 19:17-19 : Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
- Mark 10:19 : Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.
- Luke 18:20 : Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.
Although Jesus referenced the Ten Commandments, they seem to be been superseded in Mark 12:29-31 with the new commandments to "love God" and "love thy neighbour". Therefore, the ten commandments are more relevant to Judaism than Christianity.
Notable deficiencies[edit]
- "Now men may cavil as much as they like about other parts of the Bible, but I have never met an honest man that found fault with the Ten Commandments.[2]"
No version of the ten commandments says "do not rape", which is a glaring omission from a supposedly perfect law. There is no prohibition against assaulting people, slavery or torture! The commandments do not strictly say "do not lie" because "bearing false witness" only applies in a legal context.
If God wanted people to love thy neighbour, there is no reason that would not be in the ten commandments. Also, the commandments do not explicitly say you must love God! Even an atheist does not have any God before Yahweh, since they believe in no gods at all.
The Ten Commandments in United States politics[edit]
Starting in 1954, the Fraternal Order of Eagles (FOE), with encouragement from movie director Cecil B. DeMille (director of the 1956 movie The Ten Commandments), began producing granite monuments displaying the Ten Commandments. Today, there are 145 such monuments documented in 34 states, plus one in Canada.
The monuments actually display eleven commandments, since they use elements of both the Catholic and Protestant versions. The commandments are not explicitly numbered on the monuments, but the second commandment is about graven images (as in the Protestant version), and the tenth and eleventh commandments treat the different versions of coveting separately (as in the Catholic version).
A common claim by those who believe that America is a Christian nation is that United States law is somehow based on the Ten Commandments. They point primarily to the laws such as "Thou shalt not kill," "Thou shalt not bear false witness," and "Thou shalt not steal" to claim that these are the basis for modern law.
"We have a federal judge saying we can't recognize who God is, yet that's the basis of our justice system. They have the audacity to come into our court and say we have to remove the foundation of our law, which is the Ten Commandments."
- — Judge Roy S. Moore in 2003 (Alabama, US)[3]
"The Ten Commandments-only two of which are codified into our [United States] legal system-are about lusts and violations that are largely beyond the reach of law."
In fact these sorts of laws have existed in societies throughout history, including societies which significantly predate the Old Testament. The Code of Hammurabi is a good example.
Most of the other commandments have marginal relevance to modern American law, or none at all.
- No other gods before me: Instituting this as a law would violate freedom of religion, as protected by the first amendment.
- No creation of idols: Instituting this as a law would would violate freedom of religion and freedom of speech, both protected by first amendment
- No taking the lord's name in vain: Instituting this law would violate freedom of speech.
- Remember the Sabbath day: Blue laws exist in many states, however, every time these laws have been challenged, they have been found unconstitutional. Certainly there is no federal law demanding observation of the sabbath. Instituting this as a law would violate freedom of religion. Furthermore, which day is the sabbath, friday, saturday, sunday, or one of the other days?
- Honor thy father and mother: With the exception of unruly children laws, which apply only to minors, instituting this as a law would violate freedom of speech.
- Adultery: It is grounds for divorce and alimony, but it is not punished in any way to indicate that it is a real crime. Instituting this law would violate a number of human rights.
- Coveting: Instituting this as a law would violate the right to pursue happiness, and would be contradictory to any capitalist system.
Promoters of the Ten Commandments cherry pick the Bible. In the chapter immediately following the Ten Commandments (Exodus 21 ), God gives various instructions on how to properly conduct slavery, including the rules for selling one's own daughter as a slave. There is no obvious reason why God's instructions in Exodus 20 are moral and should be followed today, but not God's instructions in Exodus 21. This is especially relevant considering that these laws were never called the Ten Commandments, and the real Commandments from Exodus 34 are never advocated.
Even if the laws of the United States were based on the Ten Commandments, it would make it a Jewish country! Laws in the Old Testament only have secondary importance to Christians, who supposedly follow the New Testament as their primary scripture. This is an instance of Christian's selective use of the New Testament.
See also[edit]
External links[edit]
- The Real History of the Ten Commandments Project at Religious Tolerance
- Which Ten Commandments? at Positive Atheism
- Different Versions of the Ten Commandments at atheism.about.com
- Hang the Commandments - All 30 of Them by Frank Zindler at American Atheists
- The Ten Commandments: Jesus couldn't name them all either at Dwindling in Unbelief
- The Ten Commandments in the Catechism of the Catholic Church


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Design snobs. You know the stereotype: clickity clacking heels, suits, haughty expression, a distaste for low budgets and new entries into the field. Now, do they really exist or we are imagining it? Have you ever walked into a store and suddenly looked down at what you were wearing and felt like you didn't belong there? Was this because someone in the store "made" you feel that way or because of your own insecurities?
I know that a lot of people I've spoken with outside of the design industry- mainly friends & family- think that a lot of interior designers and in-store decorators/ salespeople have a "snobby" way about them. I think a lot of this can stem from talks about budgets and brands and general nonverbal communication.
People fear someone walking into their homes and "judging" them & their house. It's a designer's job to look critically at a space, so yes, it won't be all pats on the back when you invite a designer into your home to begin a new project (you wouldn't want to pay for that, would you?) but it shouldn't be a barrage of judgement & cristicism either. When I walk into a home with a new client for the first time, it's not the time to judge, it's the time to observe, and I always approach a new project knowing that I've been called in because the owner understands good design and is looking for something more in his/ her home. I understand that designing is not his/her profession and don't expect to see a magazine-worthy space (that's my job! ;) ;) Depending upon the budget given and the parameters of the project, I help the client determine the best level they can get their home to. I help them figure out where best to allocate their time & money to get the best overall look. I know many people fear telling a designer their budget because they are afraid we are going to use all of it or go way over or judge them for it. I tell clients that yes, I will use all of the budget you 've given me, but knowing the budget up front helps me figure out how to get the best look for the amount of money you have for the project. Money is one of the designer's tools whether we want to hear it or not.
So the question is- why do designers have a snobby rap? I know many of us like nice things and we deal in the business of appearances. (On one level... For most of us, it's the business of making people feel something, but it's an appearance that elicits that feeling.) I'm really affected by my surroundings. Whenever I go over to my mom's house, I start OCDistically rearranging her sofa pillows the way I like them. (my poor mom, I wouldn't do this to anyone else... except my maybe dad!) So I'm sure if one of her friends saw me rearranging her pillows, she might think I was ridiculous and takingo ver my mom's house, but in reality I do it because my mom's house feels like my house to me (I did used live there for a looooong time) and I treat it just like I do my own house... Maybe I look like a design snob when I do this? (I'll have to make sure I never do it in a suit! ;)
I've heard a story about a designer telling a client that something in her home made the designer want to throw up. After laughing (because seriously???!! really??!) I couldn't get over that someone would say that unless he/she was on a reality show and had been coached by the producer to say it.
I have also noticed in-store design consultants (whom I personally know & really get along well with & love) come across as a bit impatient or snobbish with customers who don't know much about the product or what they want or how to communicate what they want. I KNOW these women are great people, but I know that the customer walks away feeling not-so-good when this happens. I think some of it comes about from the customer being uncomfortable shopping for something she's not used to shopping for & dont' know much about, and I think some of it comes from the consultant doing it day in and day out and knowing the right questions to ask but not doing it as if it were the first time for the customer. Because the customer is stepping out of his or her comfort zone while shopping or inquiring about a product he/she doesn't know much about, he/she needs to be treated carefully & with understanding.
I myself had similar treatment when I called a fabric distributor whose samples I carry for more information on one of their velvets. I asked him to tell me about the velvet in regard to kids & pets & durability and his response was very insulted: "Why are you asking me this? It's a high-end commercial grade velvet; one of the best in the industry." (reeeeeeeally huffy)
I simply responded, "I haven't used this velvet before in a project, was never formally introduced to the pros/ cons of your line by a representative, and wanted to speak with someone who had experience with it."
"Oh," he said and then nicely went on to tell me how awesome it was and how long it would last, etc. But my point is: why that response? I wasn't surprised because I had gotten similar responses from him before, but really, why was there a need for that? I actually love the company and have gotten so used to his responses that I'm fine with it and am not even bothered when I get one of those splashes-of-cold-water-responses, but it would be nice not to have to deal with it.
My intern, Meghan, used to get off the phone with showrooms sometimes and remark at how unfriendly the people on the phone were. We actually chose our upholsterer based on his friendliness and willingness to answer questions over the phone (once price & quality were taken into account of course) and he's still one of the best people we work with. Think about how much business went his way simply because we felt comfortable asking him questions.
I'm not one of those people who's going to say, "why the attitude?" or let it make me feel small or intimidated(which is what I used to do) but I am going to look for other possible future alternatives. (Unless in the case of the velvets, everyone else is really nice, the service is amazing, and I'm so used to the dude's personality and it's almost funny.) I don't think most people are intentionally rude or snobby or brisk, but it can harm them or their company anyway. I've realized that most of that type of treatment isn't personal, but I'd still rather not have to deal with it.
But why designers with the snobby rap? We deal with appearances, we critique people's homes, we're in a field that is out of many people's comfort zone... what else?
Competition. I've noticed that there are a couple of different types of designers: those who share and those who compete. There's no ifs-ands-or-buts about it, some designers view all other designers as competitors. To some extent, I guess this is healthy, but to another extent there can be some cattiness in it. I have lot of designer friends and believe that we all bring different styles & skills to the table. The client that's right for me is not the client who might be right for my friend and vice versa. The better my friends do, the better I can do. If I can send over a client for a friend who might not be right for me but right for them, they might do the same for me one day. There are designers out there who view other designers as competitors and as a reslt, just aren't really very friendly when meeting them. I've even had a situation pretty recently, when I came accross an old family friend who is also a designer and I felt her hackles raise. This is someone I've known since I was 5 and who has been designing a decade longer than me. But I felt it and to be honest, even writing it now, it feels weird to me because I care about this person.
Why else do designers have the snobby rap?
Thinking you're somebody. This is a biggie. I think it's important to never assume that someone knows who you are or what you do. I was at a designer showhouse once and remarked to the designer of the room how much I loved it. I introduced myself and put out my hand to shake hers after our conversation began and when she didn't offer her name, I asked her. Eyebrows raised and clearly insulted, "I am ______________ _____________." I felt embarrassed myself and realized that she was annoyed that I asked her name, but I didn't have a program on me and had wandered into the room without seeing a name anywhere. I was honestly just loving her work and wanted to know who she was/ make a proper introduction. (I won't make that mistake again because it was awkward.) But I promised myself then that if I'm ever in a position like that, that I'll remember that -however awesome I think I am- there's a whole world of people out there who don't know me. Humility is a virtue.
ASIDE: On that humility note though, I do think you can go too far- one of my best friends said to me a month or so ago on the phone that she thought I'd looked great after having the baby but had been afraid to tell me in person because I'm "so weird about compliments." This definitely made me laugh, but I felt kind of bad. I recounted a a conversatioon I'd recently had when I'd met someone at a party and he said "Oh my gosh your skin is just glowing!" and instead of saying "thanks" I said something like "yeah , I guess the sun'll do that" and it was just kind of awkward because there was a group of us & it came off as sarcastic (I think) when I didn't mean it that way at all. So I do know that there's also a point when you have to learn to accept praise or a compliment gracefully.
Why else?
Nonverbal. I had a friend in high school who people thought were snobby and she blamed it on her facial expression and she was right. Her natural resting facial expression just looked snobby. My mom mentioned recently that one of the kids at the school she worked at asked, "Ms.Cox, why are you always sad?" hahaha And she has deep, sad eyes (which have always reminded me a bit of Precious Moments) and she said she's now going to have to try to work on her resting facial position because when she walks around it looks like she's unhappy. Not that I think we always have to go around like people are watching us, but I do think it helps to be aware of how we're being perceived. Do we come accross as nice, pushy, sweet, polite, rude, snobby?? How do you want to be perceived? Maybe you don't have to go as far as changing your natural resting facial position, but you can be aware of your nonverbal communication when you're engaging in some way with somebody. Are you speaking really quickly, giving them the impression that you don't have time for them? Are you letting them speak? Are you showing them that you're interested in what they have to say and listening? Even smaller things like- is your body angled toward them or away from them? Are you looking around the room for other customers or are you paying attention to the person you're speaking with? People in our industry need a little hand-holding. (Even I like it! :)
Clearly there comes a point of overanalyzation (And I think I might be there.. I often recount conversation from months past, thinking that something I said came across badly or that I talked too much. I'm much more critical of myself than I am of others.) but I do think it helps to do it a little and to become aware of how you're presenting yourself. I majored in communication in college and have always been senstitive to people's moods and behavior and the results are out there, that how you present yourself affects everything from who you marry to how much money you make.
Experience. Wow, I can't say enough about experience. A year of working experience in this industry is pure gold. Every year you get better, you learn more, you grow, you become more open-minded (hopefully!) you become more confident. I think this in many ways explains why so many of the great designers of our day our older. But inevitably, with that experience, comes confidence & knowledge, which are both good, but can lead to ego & cockiness & impatience with those who know less or have questions or don't understand you. Everyone is a person and everyone deserves respect. It doesn't matter who you are or what or who you know. You might be speaking to the next ____________ (fill in the blank). I think most of us know what it feels like to be underestimated and I'm sure most of us don't like it (unless we're about to win a game of pool.) Treating "those who matter" with respect and treating "those who don't" (just by feeling this way about someone you have to realize it's wrong) with indifference or anything less than respect just plain isn't okay. The receptionist who lets you in the door deserves the same respect as the CEO you're visiting. I think anyone who has been on the receiving end of a brisk "hello" and then watches that same person turn to someone else and introduce themselves and gush, immediately feels a bit dissed. I watch this go on all the time at parties and events.
Who's Who. Once you really get into any industry, you realize that there are those who are industry-famous. The rest of the world doesn't know them, but you & everyone you work with does. There are parties and events and associations and circles just like high school! Some people are popular and everyone loves them and some people are really good at what they do but people don't like them as much. It's easy for someone new in the business to feel "small" when entering into everything. I myself was really nervous when going to some of the first design things a few years ago, but was fortunate to have some really sweet people taking care of me.
In the design industry, a lot of things have gone into creating that notion of snobbery- judgements, money, the focus on appearances, impatience with those who don't know, competition, ego, exclusivity, narcissism, etc. and I think some of it is valid and also that a lot of the perceived snobbery is unwarranted. There are so many people in the industry who do have incredible reputations & talents but are the most down-to-earth people when you actually talk with them. As is often the case, many of the most successful/ talented/ celebrated people are the most real and have gotten as far as they have not only because of their talents but because of their personalities.
I'm not sure what I accomplished by this long pictureless post but maybe by thinking a little more we can learn to not pass judgements as quickly on others who might come across as snobby or maybe we can be more aware of our own behavior and make sure we're not coming across in a way we don't want to be perceived. Your thoughts??
If you'd like help creating a home you absolutely love, contact me about our design services.
-ps I just recently added this bit above about my design services in hopes that I get more reader-clients... Since I've started the blog many of my clients have come directly from the blog & it's been so much fun!!


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So… arena plans, then
Yep, my daughter had a hankering for some arena play. So you'll be getting a bit of stuff on that front. Not, however, priestly stuff – sorry, folks. Here's the plan, as always it's written in soft soap so cope accordingly.
We'll be a rogue/hunter team. She's subtlety and plans to stay that way. I'm going to stay BM.
OK, major digression. Choosing BM for arena is almost like saying, "I plan to level Disc," as a priest. Or maybe the hunter saying, "Leveling SV." It's doable. You get a LOT of learning. But there's a reason most don't do it. Other specs are better designed for that task. Now, BM will work, and it'll do ok. If I were planning to be running for Champion of the Worlds, I'd look at MM.
I'm not that driven. Also applicable… back to the plan.
Urtica is level 69. Getting to 70 isn't going to be that hard. And I've got at least a week and a half before I do as the kid's priority is homework and this weekend has a bit of ugliness to get finished – so not much there. Between now and the start, then, I have two basic tasks. 1) reach 70. 2) get my "basic" entry gear.
ummm, let's expand that. For one thing, I need to do some research to decide what my 'basic' entry gear is going to be. For another, I know some pieces and some facts. For example, Urtica has been in one – count it, ONE – BG. You do not earn enough honor in one BG to get the Critical Trinket. So… in addition to getting to 70, need to mass-run BGs. On the good side, the kid, while having a lot more honor, also needs more to get the trinket. So she's not waiting impatiently for me to catch up.
Second fact – a lot of the Really Good but not PVE stuff is in instances. Which means I'm probably going to be joining a guild. No Problem, really, except I'm one of those stupid honor-driven (not bg honor, personal) who thinks if I'm getting support for running instances for MY gain, I need to do stuff for the other side. Which means Zingiber will be back, more. Disc or Holy, of course, but still…
Blunt fact. Our team (name and such still unselected) will enter the arena competition woefully undergeared and inexperienced. I'm going to do as good as I can, but will be completely unsurprised to go 0/20. Maybe get a few wins as we settle in the 1100 bracket for a while. Oh, we'll eventually come back – she's really good, and I'm not bad. But we'll probably never break 1600 with any consistency — if we do, I'll celebrate.
On the other hand, I intend to talk about it. I'll try to remember to log every battle – I think I've got it set up right as it is now, but we'll see. I'll discuss tactics – plans, and changes, and what happened. Thing is, this is a learning blog. And even though it's not PRIEST learning, it's still learning. And I expect to see more than a couple of priests, and will try to note things they did well or poorly that contributed to our defeat/victory.
Later – maybe tomorrow, certainly by the end of next week – you'll get a "theory tactics discussion" from me. One of my long-winded — sorry, longER-winded — pieces. Basically, an attempt to build the base tactical plan for most if not all encounters. Which will then drive a couple of minor tweaks in talent points. But for now, you've got the outlines.
Have fun.


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AccuPoint - TR22-1 (amber)
For information: +359898 43 44 43 email: firstname.lastname@example.com
• Length - 350 mm
• Weight - 587 g
• Diameter of lens - 56 mm
• Zoom - 2,5-10h56
• Angle of coverage - 7,18-1,94 º
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- Code: 001689
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text: I work with uvnc almost everyday, but today I moved one of my servers over to windows 7 and uvnc version 22.214.171.124 will not allow me to connect to my server. I get the message in the title with the possible causes of "You've forgotten to select a DSMPlugin, Viewer and Server not compatible, and bad connection. I have tried everything, reloading software, disabling windows firewall, opening 5900 port, and checking all settings but I cannot get this thing to connect. Any ideas that I haven't tried yet? Thanks for any help!


text: A fabulous range of luxurious silverware. Each piece is hand crafted from finest silver. Hand crafted silver cufflinks make a wonderful, unique gift for him or for her. Elegant napkin rings, bowls tumblers and vases add the perfect finishing touch to your home. PLEASE CONTACT US BEFORE ORDERING TO CHECK PRICES WHICH ARE SUBJECT TO CHANGE


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News Archives - 2010
Off to England to test a theory
To a humanities scholar like Dal Liddle, $6,000 is a lot of money. Ask him and he'll joke, in an imitation of Austin Powers' Dr. Evil, about his glee at receiving such a meager amount compared to the research grants won by his colleagues in the sciences. "Six THOUSAND dollars!"
But that $6,000, in the form of a National Endowment for the Humanities summer stipend, will help Liddle test a hypothesis he's been formulating for a while. The question: What if literary history turns out to change in some of the same ways that technological history changes? Could the history of novels and poems show some of the same patterns as the history of steam engines, microchips, and jet airplanes?
The NEH seems interested enough in that question to have awarded Liddle one of the prestigious and competitive summer stipend awards for 2010. Each year 800 or more applications are submitted for these grants, but only 10 percent or fewer are funded after a stringent double review process. This year 1,023 humanities scholars applied for the grant, and only 85 stipends were awarded nationwide.
"Everybody in the humanities knows it's a killer cut you make to get these grants," Liddle says. "For a school of Augsburg's size, it's a very nice award."
Liddle, an associate professor of English whose research focuses on Victorian literature, will use the money to spend three weeks in England poring over the private archives of the London Times and the early Victorian holdings of the British Library. Using Austen's Pride and Prejudice, editorial articles from British papers, and Bronte's Jane Eyre, he will try to test whether current theories about the historical development of technology will also fit the way British literature developed between 1800 and 1850.
"I'm taking a big chance," he says about his research question. "There's a big disprovability factor here, but if I'm wrong I want to prove it."
Augsburg faculty frequently receive national research grants, but typically they are awarded in the sciences. "This is the sort of thing we ought to be doing in the humanities—research that is nationally competitive but broad enough and hopefully cool enough to appeal to a larger audience," Liddle says.
Inside Augsburg showcases the experiences of Augsburg College students, alumni, staff, and faculty. Send your story idea to email@example.com.


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The Certosa Di Pavia is one of the most famous churches in Italy and its construction was started at the end of 14th century by order of Gian Galeazzo Visconti, of the family ruling Milan. In the 360 photo is the large area in front of the entrance and the access road in the middle of the farming land.
Pavia is the capital of a fertile province known for agricultural products including wine, rice, cereals, and dairy products. Some industries located in the suburbs do not disturb the peaceful atmosphere which comes from the preservation of the city's past and the climate of study and meditation associated with its ancient University. The University of Pavia, together with the IUSS (Institute for Advanced Studies of Pavia), the Ghislieri College, the Borromeo College, the Nuovo College, the Santa Caterina College and the EDiSU, belongs to the Pavia Study System. Furthermore, Pavia is the see city of the Roman Catholic diocese of Pavia. (more on Wikipedia)


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As people knows I am not very bright in the head. I did something just recently. I removed Unity3D from my computer to get and start working with the Cry-engine. Except...
It where just for PC. I removed Unity and a-lot more from my Mac for no reason. Or is it for a good reason?
Now when Unity is gone, I might be free from some focus destroying tasks. I can work on other things now. Like learning Xcode! I got less obstacles to it now so when I want to make a game I will have a bigger chance getting stuff done in it. Or work on other non-gaming things.
I am free thanks to a mistake!
I'll try ask some questions about how things works there(Because I barely used it) so I might ask here or Apple Developer's forum about some of it's functions. Like how to move something in SceneKit.
By the way thanks to the Cry-engine I've lost my old gmail account. I have no access to it anymore.


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Posts Tagged 'bikinis'
Step 1:Know your body type.
Your shape––where you naturally distribute weight––determines which swimsuit will look best on you. Measure your hips at the widest point, waist at the smallest point, and bust at the fullest point for the best reference, since swimsuit sizing and styling depend on these ratios. Here are suggested interpretations of your body shape:
- Pear shape: If your hips are significantly wider than both your waist and bust, you're probably a pear.
- Apple shape: If your waist is significantly wider than your hips, and equal to or nearly as wide as your bust, you might be an apple.
- Hourglass shape: If your bust and hips are about the same width, but your waist is significantly smaller, you're a classic hourglass.
- Straight (also known as ruler or banana shape): If you're thin all around, with no significant difference between your hips, waist and bust, you're a straight shape.
Step 2:Prepare yourself.
Before heading out to buy a swimsuit, take care of any necessary hair removal. Remove any hair you don't want to be showing while you're trying on your swimsuit, especially if you're going to be modeling for someone else to judge. And do not forget to wear underwear! Every store with swimwear requests that its patrons try on their bikinis and swim shorts with undergarments still on, and besides, do you really want to take the hygiene risk of going bare?
Step 3:Choose an appropriate swimsuit store.
There are boutiques that specialize in swimsuits (everything from sporty wear to poolside glamor) so do your research to find one that will work for you. Additionally, if you're not too particular about your swimwear, many clothing brands have their own swimsuit ranges available in department stores. Online shopping is another possibility but is probably best reserved for swimsuit duplicates when you already know what kind of swimwear fits you and you just need a few extras or a renewal of the same brand.
Step 4:Choose colors and fabrics that will highlight your best features and downplay your less-loved parts.
The secret to a good swimsuit is drawing the eye to the most flattering parts of your figure; this will help you to feel more comfortable as well as looking your best. Here are some basic tips to follow:
- To highlight a feature you like, use a bright color or pattern.
- To hide something you don't like, use a solid color.
- If you have pale skin, use black or deep jewel tones, such as dark purple, navy, and maroon.
- If you have dark skin, bright colors can actually be more flattering and help hide what you don't like.
- To add volume (such as to the bust or hips), choose a piece with ruffles in that area.
- To hide volume (such as on the waist), use shirred or ruched fabric.
- Don't be afraid to buy separates that don't match perfectly! Say you want to highlight your bust but draw attention away from your hips. You might buy a bikini top in a bright solid or pattern, and a bottom that's a dark black, blue or brown (depending on the top).
Step 5:Select the right cut.
Here's a quick rundown of what you might want to favor/avoid:
- A one-piece will hide your waist. Choose one with shirred panels over the stomach, or in a dark, solid color.
- A 1940s-style, bathing-beauty bottom that's high-waisted can also help hide a waist. Again, go with a dark color or shirring.
- A tanking will highlight your waist, because it draws the eye to the section of skin that's showing. If you love your waist but not so much your hips or bust, choose this.
- Boyshorts make your hips look wider, regardless of color. If you have a large bust and want the hips to match for a classic hourglass shape, choose boyshorts. However, be aware that this style can feel uncomfortable for some women, so be certain of fit before you purchase anything.
- High-cut bikini bottoms make legs look longer. If you're short, or you're long in the torso, this is a good selection.
- Halter tops draw attention to the bust, as do triangle tops.
- Tie-front bikini tops draw the eye to the bust, as well as pulling the breasts closer to one another, effectively making them look larger. If you have small breasts and want them to look larger, this might be a good fit.
- Bandeau tops will make the bust seem wider. If you're a pear shape and you want to imitate an hourglass shape, choose a bandeau top with ruffles or another busy detail.
- For a large bust, look for a straight across cut at the top of your swimsuit with wide set straps to minimize your bust. Try a bikini top with an under wire and a thick chest band for extra support. A thick chest band will prevent jiggling so that the bra stays where it should be and you can't fall out.
Step 6:Select the swimsuit suitable to its primary use.
It's pointless buying a string bikini if you plan on swimming laps or surfing; it'll be floating off in no time, embarrassing you no end. Bikinis are fairly limited in terms of active workouts in a pool or the sea, but a more solid tanking would hang in there no problems. Sports swimsuits often have added features to help with support, streamlining and comfort, so check them out if you're planning on doing more than keeping cool by the pool.
- Most lifeguard work requires a one piece swimsuit in a plain color, perhaps the color of your lifesaving crew. You might also need to add shorts or a wetsuit to complete the uniform.
- One piece swimsuits can be very sexy, especially when you choose nice colors and a flattering fit for your body.
Step 7:Ask a professional for help.
If you've tried shopping on your own and just can't find anything that works, request some assistance. Go to a store that carries styles you generally like, and ask a salesperson for his or her take on your situation.
(From:http://www.wikihow.com/, Edited by Vanessa Lausch, Jack Herrick, Ben Rubenstein, Flickety and 36 others)


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I'm using the Albatross theme that was default for Xubuntu 9.10 http://shimmerproject.org/projects/albatross/
The menus in this theme are semi-transparent and I've also set the Xfce panel and windows decoration to a similar transparency. However, in this theme like in many others (e.g. Shiki) the menu bar and the title bar have the same color, so the transparency looks a little strange for only the upper half of the combined bars:
It would be nicer to have the menu bar transparent too - uniting the two. For some reason this is how it is for the Xfce Terminal Emulator:
So I wonder why is it not this way with all menu bars, and is it possible to do so?
Last edited by Hezy (2011-06-08 13:03:06)
keep on rockin' in the free world
After getting some responses to a link to this post in identi.ca, I have two updates:
(1) Please don't tell me to look for the settings in the Window Manager Tweaks. It is not there. If you think it is, you probably did not read my question and look at the pictures carefully enough. You may also need to refresh your memory about what a menu bar is: https://secure.wikimedia.org/wikipedia/en/wiki/Menu_bar
I'm an experienced Xfce user and I know my way around the Settings, so don't expect an easy answer here.
(2) I have just realized that the Xfce Terminal Emulator transparency is not just for the menu bar, but for all the window chrome - toolbar, scroll-bar, everything except the terminal area itself (which I've set to a solid black background).
I can see this in two different computers with two different distros, so I suspect a bug in Xfce 4.8. Can anyone confirm?
Last edited by Hezy (2011-06-08 23:20:01)
keep on rockin' in the free world
I found a similar bug report but nothing to do with Xfce: gnome-terminal menu bar gets strange transparency by compiz
Similarly to what was suggested there, I edited the gtk-2.0 file of Albatross, changing the engine "murrine" option from rgba = TRUE to: rgba = FALSE. As a result the Xfce Terminal chrome transparency stops.
Then to enable transparency for the menubar only I added rgba = TRUE to style "menubar" . This is what I have now:
style "menubar" = "dark"
bg[NORMAL] = shade(0.95, @fg_color)
engine "murrine"
rgba = TRUE # FALSE = disabled, TRUE = enabled
This works well for the Terminal Emulator. In the following screenshot I've also set transparent background in the Terminal settings, don't get confused by it.
Unfortunately I have no idea how to make it work for other apps. I'll be happy to hear suggestions.
Last edited by Hezy (2011-06-09 01:15:13)
keep on rockin' in the free world
I have it working now. All I had to do was follow this guide. unfortunately it's easy to do only with Ubuntu based distros.
I first did it without the restriction I described in the last post. it looked nice for some apps (thunar, gedit) but was problematic with others. So I returned to the restriction, and I now have partial transparency in window titles, menubars and menus. It is not a surprise but I should worn that it doesn't work with the menubars of non GTK apps like Firefox, LibreOffice and VLC. Here is a screenshot:
Last edited by Hezy (2011-07-03 01:39:23)
keep on rockin' in the free world
please, help
new to xfce.
can't get applications menu (little X up left) to be transparent. enabled transparency in the WM tweaks for pop-up windows. what am i doing wrong?
can xfwm4 do that? do i have to install compiz?
ok, it's a theme specific issue, i guess. on system themes works just fine.
Last edited by fred (2012-01-10 18:57:05)
Pages: 1


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Home » Stone » Stone Pillars » white stone pillar 8
white stone pillar 8
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Download this greek stone pillar texture in high resolution. Download this pillar from Rome (Italy) the best old stone Pillar Texture Photos. Pillar Texture Images, from Rome old medieval downtown temple. This Pillar Texture Pictures Maps from a great selection of column Texture Maps for your medieval 3d scene. Download this Old Italian Pillar Texture for your old architecture mapping. An old stone pillar texture very good for map on the the top of every pillar in your 3d church, or medieval Castle.


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Three Southern California men accused of starting the 1,952-acre Colby Fire allegedly smoked marijuana as the brush fire flared, according to a federal complaint filed on Tuesday.
Clifford Eugene Henry Jr., 22, of Glendora; Steven Robert Aguirre, 21, a transient last known to live in Los Angeles; and Jonathan Carl Jarrell, 23, of Irwindale, were charged with one federal count each of unlawfully setting a fire.
The men allegedly tossed papers into a campfire when winds sent embers into the brush above Glendora, setting off the Colby Fire.
Local news from across Southern California
A federal complaint alleges they were camping, smoking pot and watching videos on a laptop when their campfire got out of control.
The suspects are expected to appear in federal court on Wednesday.
Gov. Brown Declares CA Drought Emergency
They face up to five years in prison if convicted, according to the U.S. Attorney's Office.
The three men were taken into custody shortly after the fire broke out early Thursday morning amid a red flag warning denoting an elevated risk of wildfires.
Historic Mansion Property Damaged
Glendora police Chief Tim Staab last week a resident called police shortly after the fire began and reported seeing at least two people near what was believed to be the origin of the blaze.
California Wildfires: Fire Map
Staab described one of the suspects as "apologetic," and said one of the men admitted to setting the fire.
Photos: Colby Fire Sends Smoke Over SoCal
The Colby Fire was 95 percent contained as of Tuesday.
It destroyed five homes, damaged 17 others and injured six people, including five firefighters and a civilian. It also prompted evacuations of several neighborhoods.


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Indo-Pacific Journal of Phenomenology
versão On-line ISSN 1445-7377
versão impressa ISSN 2079-7222
Indo-Pac. j. phenomenol. (Online) vol.9 no.1 Grahamstown Mai. 2009
Mothers' life-worlds in a developing context when a child has special needs
Eve Hemming; Jacqui Akhurst
This South African study investigates the lived experiences of a group of isiZulu mothers of children diagnosed with multiple disabilities. Data collection from regular focus group discussions proceeded with the assistance of a translator skilled in working in isiZulu and English. The phenomenological approach employed revealed the mothers' philosophical acceptance of their child's disability. Issues of concern to the women that emerged include the effects of the child's disability on their lives, the treatment options for their children, and their perceptions of the causes of the disability. The women reflect on both traditional and Western treatment options and articulate the constraints they experience as caregivers, with limited child-care facilities preventing them from finding employment, difficulties in accessing social service grants exacerbating their position, and various levels of family and community support experienced. The study underlines the need for more adequate service provision for children with special needs and their families, and for intervention programmes to be informed by an understanding of the contexts and ways of making meaning of those whose needs they are intended to serve.
"Full text available only in PDF format"
Bronfenbrenner, U. (1977). Toward an experimental ecology of human development. American Psychologist, 32(7), 513-531. [ Links ]
Chinkanda, E. N. (1987). Support systems of mothers of mentally retarded children. Pretoria: Human Sciences Research Council. [ Links ]
Cohen, L., Manion, L., & Morrison, K. (2000). Research methods in education (5th ed.). London: Routledge Falmer. [ Links ]
Dale, N. (1996)Working with families of children with special needs. London: Routledge. [ Links ]
de la Cancela, V., Alpert, J., Wolff, T., & Dachs, S. L. (2004). Psychological approaches to community health: Community health psychology. In R. H. Rozensky, N. G. Johnston, C. D. Goodheart, & W. R. Hammond (Eds.), Psychology builds a healthy world: Opportunities for research and practice (pp.155-184). Washington, DC: American Psychological Association. [ Links ]
Dixon, S., McDonald, S., & Roberts, J. (2002). The impact of HIV and AIDS on Africa's economic development. British Medical Journal, 324(7331): 232-234. [ Links ]
Donald, D., Lazarus, S., & Lolwana, P. (2002). Educational psychology in social context. Cape Town: Oxford University Press. [ Links ]
Gargiulo, R. (2006). Special education in contemporary society: An introduction to exceptionality. Thousand Oaks, CA: Sage [ Links ]
Hedderly, T., Baird, G., & McConachie, H. (2003). Parental reaction to disability. Current Paediatrics, 13(1), 30-35. [ Links ]
Heiman, T. (2002). Parents of children with disabilities: Resilience, coping, and future expectations. Journal of Developmental and Physical Disabilities, 14(2), 159-171. [ Links ]
Krueger, R. A. (1994). Focus groups: A practical guide for applied research (2nd ed.). London: Sage. [ Links ]
Kruger, D. (1979). An introduction to phenomenological psychology. Cape Town: Juta. [ Links ]
Melato, S. R. (2000). Traditional healers' perceptions of the integration of their practices into the South African national health system. Unpublished Master's thesis, University of Natal, Pietermaritzburg, South Africa. [ Links ]
Morgan, D. L. (1997). Focus groups as qualitative research. London: Sage. [ Links ]
Moran, D. (2000). Introduction to phenomenology. London: Routledge. [ Links ]
Moustakas, C. (1994). Phenomenological research methods. Thousand Oaks, CA: Sage. [ Links ]
Naiker, S. M. (1999). Curriculum 2005: A space for all. Cape Town: Tafelberg. [ Links ]
Pietersen, C. (2002). Research as a learning experience: A phenomenological explication. The Qualitative Report, 7(2). Retrieved October 22, 2008, from http://www.nova.edu/ssss/QR/QR7-2/pietersen.html [ Links ]
Polkinghorne, D. E. (1989), Phenomenological research methods. In R. S. Valle & S. Halling (Eds.), Existential-phenomenologicalperspectives in psychology: Exploring the breadth of human existence (pp. 41-62). New York: Plenum. [ Links ]
Rozensky, R. H., Johnson, N. G., Goodheart, C. D., & Hammond, W. R. (Eds.). (2004). Psychology builds a healthy world: Opportunities for research and practice. Washington, DC: APA. [ Links ]
Stones, C. R. (1988). Research: Toward a phenomenological praxis. In D. Kruger (Ed.), An introduction to phenomenological psychology (2nd ed.) (pp. 141-156). Cape Town: Juta. [ Links ]
Van der Mescht, H. (1996). A phenomenological investigation into education leaders' perceptions of themselves, their followers, and their organisational contexts. Unpublished Doctoral thesis, Rhodes University, Grahamstown, South Africa. [ Links ]


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About the EAU
European Association of Urology
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