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Evaluating Spiritual Practices
How do we evaluate spiritual practices? (By "spiritual practices" here, I want to start by casting a big net--let's include everything from grace before meals to religious life.)
Easy answer--a spiritual practice in Christian tradition is good for us to the extent that it fosters our growth in ability to respond to Jesus' twofold commandment of loving God and neighbor.
Yeah, but--how do we KNOW we're becoming more loving?
This question is made tricky because the same spiritual practice that makes one person a saint can make another person worse. (E.g., volunteering in prison can make someone more compassionate or more judgmental, istm.)
Well, thank heaven for social scientists! David De Steno in the New York Times provided data for the moral efficacy of meditation. Astutely, he says that benefits that redound solely or mostly to the benefit of the meditator, (better productivity at work, or there are other studies that like meditation to lower blood pressure, less stress, et al.,) "weren't of the utmost concern to Buddha and other early meditation teachers. As Buddha himself said, 'I teach one thing and one only: that is, suffering and the end of suffering.'" So he set out to test compassion. Test subjects were evaluated on their willingness to yield a seat to a visibly lame person--a very commonplace exercise of quotidian compassion. Drum roll, please:
The results were striking. Although only 16 percent of the nonmeditators gave up their seats — an admittedly disheartening fact — the proportion rose to 50 percent among those who had meditated.
And this was after only 2 months of practice.
In virtue ethics, we say that "practice makes perfect." If you want to be just, do just things, if you want to be courageous, practice courage. But it turns out that if you want to be compassionate, one route to that end is meditation.
So--clearly virtue ethics needs to be more alert to these "indirect" means of growing in virtue. There's also an implicit challenge to all our spiritual practices--do they make me better in visible ways, as meditation can make us compassionate?
About the Author
Lisa Fullam is professor of moral theology at the Jesuit School of Theology at Berkeley. She is the author of The Virtue of Humility: A Thomistic Apologetic (Edwin Mellen Press).
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Anthony de Mello, S.J. (1931-1987), the Jesuit spiritual director, lecturer, and author, discusses meditative practice in his posthumously published book of thirty-one meditations: THE WAY TO LOVE (reissued by Image in 2012 on the occasion of the twenty-fifth anniversary of his death).
He does not explicitly advert to virtue ethics. Nevertheless, in his own more general way, he advises against such efforts as the specific examples you have mentioned, Lisa.
In my estimate, THE WAY TO LOVE is by far the most coherent expression of his thought.
The meditation literature gives lots of examples of people who live with meditators complimenting the meditators on their improved dispositions. Think about it. If you've really changed, the people you live with will notice it. I even read of one lady who said she would go out in the morning to sit near a little lake to meditate. There were ducks in the area, and one of them regularly would come and sit right next to her and lay its head in her lap. That is such a strange story I can't believe the person just made it up. Plus we all know that some people attract animals, and I don't doubt that it's the person's body language that makes the animal trustful. So why wouldn't a duck make friends with a totally non-threatening lady? That's the thing about meditation -- it makes us peaceful in both sould and body.
I know from my own experience that in an aggravating situation that half a minure of Centering Prayer can defuse my irritation. Centering Prayer is essentially accepting the will of God, and in an aggravating situation that means being patient with others. But you have to *mean* it :-) That's the hard part, but when you do you can sometimes see a change in yourself -- your whole body relaxes. (Note, I said "sometimes".)
Lisa --
I wonder if people who pray with the intention of becoming "more holy" aren't assuming, wrongly, that our whole soul is necessarily improved by prayer and virtuous action. I'm really challenging the common metaphor of becoming a saint as being like "a journey" which moves a whole person towards towards the total love of God and man. With the proposed canonizaiton of JP II, just observing his virtues and faults makes me think that you can be very holy in one part of your life, but very deficient in another. His ignoring of the suffering children was awful, though I doubt that he realized that he was wrong. But he certainly wasn't a saint in that aspect of his life. Yet he obviously was extremely loving in other ways. So was he a saint? How does one measure sanctity?
Prof Fullam,
I think there are a few category mistakes here. First, I worry that by casting a "wide net" as you'd like to do, you end up eliding crucial differences between, say, prayer in the Christian tradition and meditation in the Buddhist tradition. (Of course, what Christians mean by prayer and what Buddhists mean by meditation needs a lot more unpacking.) Even within the Christian tradition, we see different lives of prayer in different traditions of Christianity, not only among different Christian denominations but within those denominations.
Second, I'm not convinced that a study of 39 Bostonians who trained in an eight-week course on meditation does a study make. It is difficult with so few people to adjust for all sorts of variables that might play a role in their decision-making: religious affliation, socio-economic status, education &c &c.
Third, as for the relationship between meditation and virtue, we find that in the Ur-text of virtue ethics, Aristotle's Nicomachean Ethics. Now, evaluating the precise relationship betwen what Aristotle says about _theoria_ (which, if we're casting a wide net, I suppose we could count as meditation) and what he says about _arete_ (virtue) is an important scholarly debate, and I won't get into that here. But it is clear that Aristotle sees some relationship between the two.
I agree with you completely, of course, in the need to link one's love of God with one's love of neighbor, and see the life of prayer as caring for those around us. I'm just not sure that we need 39 Bostonians to help us out here.
Of course, if I'm missing something, let me know!
The Catholic tradition has such a rich repetoire of meditation practices from Ignatian styled, to lectio divina, to Eckhart and the apophatic mystics, and centering prayer. I admit that I have been away from my practice for far too long and I really need the discipline to return to the practice as I KNOW that is makes a qualitiative difference in my life. Alas, balancing the emotional, psychological, physical, and spiritual is very difficult.
I am glad that this was posted. I think that overall, as a Church, we get too wound up in activism of all sorts which is important. And spending time commenting on public policy issues. Again this is important. But the overemphasis on these dimension obscures our rich heritage of meditation and prayer that would be of assistance to so many people.
Coud you explain the "practice makes perfect " idea a little more? Does it work with every attitude? Like if we all the time tried to think the best of people, would we get better at thinking the best of people all the time?
I do think Ignatian prayer, the kind of imaginative conversation with Jesus that Ignatius calls a colloquy, can help people become more compassionate. As a spiritual director omce told me, hanging around with Jesus tends to rub off on you :)
I'm not sure doing good acts will necessarily make you become good, though. What seems more possible is that becoming good first makes you want to do good acts second.
"Hanging around with Jesus" may help one person but not another. Some of the vilest things I have ever heard or read on the internet come from people who claim to be tight with the Lord.
Even those who hung around with him literally and in the flesh did not always derive much immediate benefit. Luke 9:52-54:
These [messengers] entered a Samaritan town to prepare for his passing through, but the Samaritans would not welcome him because he was on his way to Jerusalem. When his disciples James and John saw this, they said, "Lord, would you not have us call down fire from heaven to destroy them?"
They are saints now, of course, so something must have rubbed off eventually.
Coud you explain the "practice makes perfect " idea a little more?
Brevity and alliteration. It's snappier, if less accurate, than "Practice may result in some improvement."
Practice makes perfect...
Aristotle: "We do not act rightly because we have virtue or excellence, but we rather have those because we have acted rightly. We are what we repeatedly do. Excellence, then, is not an act but a habit."
C.S Lewis also recognized the power of habit: "(The) safest road to hell is the gradual one--the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts...."
I think Aristotle was wrong = we aren't waht we do, but instead we do what we are.
About about people being changed by spending time with Jesus ... 1) we have no idea what the disciples were like before they spent time with Jesus - they may well have been worse ;) and 2) when you love someone, you can't help but be affected by their values and beliefs - that's the whole "know him, love him, follow him" idea of the Spiritual Exercises.
I think we tend to do what we are in the habit of doing, and we are in good part defined by what we are in the habit of doing. Our decisions not only affect their object, but they also make us the persons that we are. So I don't think Aristotle was wrong, and neither are you.
Anthony de Mello, S.J., understands awareness as the key to personal growth and development. Awareness as he understands it may be the equivalent of what Aristotle refers to as contemplation. That is, the process of cultivating one own awareness about oneself may involve contemplation.
Fr. K, yes, I think you're right.
Plato/Socrates too thought awareness was important, saying tha the unexamined life wasn't worth living.
Sorry to detract from this conversation, but I have to inject that I was shocked when I read the NYTimes article Lisa refers to. Only 16 percent of the nonmeditators gave up their seats and, worse, only 50 percent of the meditators did?
What's going on here? I've never been on a crowded subway car in Manhattan where people stayed in their seats when someone on crutches and in visible pain enters. Several people immediately offer up their places, and if more don't that's because others did it first. The only exceptions I've witnessed were instances when the person in distress appeared somehow threatening (e.g., drunk and disorderly) or so dirty and malodorous that one wondered what one was doing to the riders in the adjacent seats.
So what's with this sample of Bostonians, whether meditators or not?
The only explanation I come up with is that the experiment involved two people in the waiting room who did NOT give up their seats (of course, they were part of the set-up) and the person whose behavior was being tested would have had to embarrass them. That may indeed say a lot about the effect of a social setting, which the experimenters also note. In the impersonal subway car, one is only slightly embarrassing those who are not moving quickly to offer a place.
But like Scott above I have my doubts about the whole experiment, and I await its publication in a peer-reviewed journal with all the variables that could have been involved.
Meanwhile, keep on meditating and keep on giving up your seats to the lame and the halt. I'm getting there.
When I was very pregnant on the subway, I was rarely offered a seat. The people who did offer were either other women or foreign men.
I think that there are many misconceptions about "meditation". In the first place, the word can mean many different kinds of mental practices. What they have in common is acute *observation* of something, usually just the flow of body sensations or purely mental processes. it rarely means prayer of some sort. By 'prayer" i mean a mental process that includes an act or acts of the will *intending* towards God -- prayer intends to establish some sort of relationship with a God or gods.
That meditation increases people's compassion is not too surprising -- it makes us less aggressive which might be why we can then become more compassionate. But that doesn't make it essentially *religious*. Ask any agnostic or atheist. They are not praying when they do meditation. Of course, some might do certain Buddhist meditations which many people call "religious" because they consider Buddhism to be a religion. But Buddhists do not believe in God in any Western sense. The Buddhist absolute is uncreated, unchanging, etc., but is not a personal reality, as is the Western and Middle Eastern God.
Here's a WaPo article about atheists and agnostics practisinc meditation:
Ann Olivier: According to Anthony de Mello, S.J., the good news is that everybody is eligible to become a mystic, because everybody is eligible to practic awareness. According to him, the key to becoming a mystic is to practice awareness, which involves what Aristotle in his Nicomachean Ethics refers to as contemplation. According to de Mello, mystic experiences can be liberating and can lead to personal growth and development. According to him, mystic experiences are in effect what the historical Jesus proclaimed as the kingdom (or rule) of God. But it does not necessarily follow that people must believe in the montheistic deity in order to experience mystic experiences. As I say, according to Anthony de Mello, everybody is eligible to experience mystic experiences, and so everybody is eligible to aspire to become a mystic through cultivating the practice of awareness.
Ann: As you say, "the word can mean many different kinds of mental practices," but that's no reason to take as normative what they all have in common. There are spiritual traditions (e.g., Christianity!) in which meditation is precisely mental prayer. That's what that half-hour before Mass was called and was supposed to be for us in the seminary. And I believe that's what the Ignatian spiritual exercises encourage. And I think there are a host of books on the Christian spiritual life with "meditation" in the title. So I don't think it's true that the word "meditation" "rarely means prayer of some sort." It depends on the people and the traditions.
Given today's Good Samaritan gospel amateur social scientists may want to replicate this study:
"In another experiment, theology students were told to prepare themselves to give a brief talk in a nearby building. One-half were told to build the talk around the Good Samaritan parable(!), whereas the others were given a more neutral topic. One group was told to hurry since the people in the other building were waiting for them, whereas another was told that they had plenty of time. On their way to the other building, subjects came upon a man slumping in a doorway, apparently in distress. Among the students who were told they were late, only 10 percent offered assistance; in the other group, 63 percent did so. The group that had been told to prepare a talk on the Good Samaritan was not more likely to behave as one. Nor was the behavior of the students correlated with answers to a questionnaire intended to measure whether their interest in religion was due to the desire for personal salvation or to a desire to help others. The situational factor - being hurried or not - had much greater explanatory power than any dispositional factor."
Yes, the older European Catholic prayer tradition did use the term "meditation" to refer to prayer, and no doubt within that tradition it still does. (My evidence for that is the spirituality section of my local Barnes and Noble.) I even said that that the word meditation "rarely means prayer of some sort" (which implies that I recognize that sometimes it still does mean prayer). I was talking mainly about the common meanings of the word these days in the English speaking world.
As I see it, the biggest difference between the Asian and Western traditions is that the typical Asian practices are extremely passive psychologically and may or may not be called "religious", while the Western ones actively intend some relationship with God. Not that there are no Asian mystics who have sought a relationship with God, and not that there are no passive Christian ones who mistake themselves for God (see the nuns of Port Royale, e.g.). Zaehner makes it extremely clear that there are all sorts of mystics in all sorts of cultures and all sorts of religions. (Well, maybe not *all*.) The question is: which types are genuine experiences of God? The field of prayer/mysticism is so vast and so old that the semantic problems are almost bound to be a huge problem, not to mention the fact that it is always difficult to describe interior events.
What concerns me is that non-religious notions of "meditation" are leaking into Catholic thinking on the subject. deMello, for instance, is still quite popular. And I must also admit that sometimes one of my favorites, Thomas Merton, sounded something like his friend Suzuki, though he never explicitly identified his soul with God nor all things with the Great Being. I think the official Church needs to take some fresh -- and unbiased -- looks at prayer in the twenty-first century. There are some dangers in some of the Asian practices, but some of the practices are not only no threat they can be extremely valuable for Christians and others.
By the way, why isn't Merton quite so popular as he used to be?
Also by the way, it's not only the teachers of "prayer" who sometimes present problems. Many, many poets, including some great ones seem to be talking about non-religious mystical experences. See for example, Whitman, Rimbaud, Rilke and maybe (but maybe not) Wordsworth, and some of the Beats. The present Amercan culture is hugely influenced by myticism of vsrious sorts.
Thomas --
Yes, Aristotle recommends contemplation as the highest activitiy of the human soul. But he says some very strange things about "enthusiasm" sometimes. In the Eudemean Ethics he grappels with the fact of "luck" which, since he is an exponent of teleology, he apparently finds highly problematic. Anyway, the lucky people seem to puzzle him. Great empiricist that he also was, he recognizes the fact that some people have some extraordinary and genuinely valuable experiences that are *not* (as he would expect) gained by reasoning! I suspect he is talking about some of the experiences Zaehner considers. He also says somewhere that we "only occasionly" know God, which could easily refer to genuine mystical experiences of God. Since he was a pupil and great admirer of that very great mystic Plato (see Plato's Symposium), it is not surpising that Aristotle admits the reality of such experiences that don't quite fit his general theory of what human rationality is capable of.
P. S. Sorry, I looked for hours for the reference about "only occasionally" knowing God, but I didn't find it.
Ann: Some of your reservations about the influence of Asian pantheism appears to have been behind the notice issued some time ago about certain writings of Anthony de Mello. You can find the text and a justificatory commentary here: http://www.ewtn.com/library/curia/cdfdemel.htm
Talk about the importance of virtue and the moral life. I finished an interesting book by Yiu Sing Lucas Chan entitled "The Ten Commandments and the Beatitudes: Biblical Studies and Ethics for Real Life". Chan was trying to demonstrate the connection of Scripture to moral theology (mainly virtue). Each Commandment and Beatitude has a cluster of virtues associated with it, and many virtues overlap when you list these virtues by Commandment and Beatitude.
When all is said and done, it almost seemed like a prescription that is not very practical if not impossible to put into action. We are all imperfect beings who strive to love God and neighbor by worship, prayer, meditation, practicing virtue etc. We only become the man or woman God wants us to be by the love and grace of God. Virtue ethics is almost abstract in one sense because we never can be perfect in all the virtues and it is easy to err by an extreme striving to be perfect. Virtue is never about the extremes of virture (sometimes associated by the Church as "heroic virture") but about the means of virtue guided by prudence. Perhaps one day someone will write a book integrating virtue ethics into Aquinas's moral ethical method with some real examples of practical application. After all, virtue ethics is concerned about what I ought to do in daily life while moving from "who I am" to "who I ought to become".
Some questions were not answered: How can one be certain that one's intention or end/goal, and one's chosen exterior actions are "virtuous"? How does one resolve a conflict among virtues? Interestingly, Chan ends his book by demonstrating that virtue ethics is similar to Confucian ethics.
Jesuit Robert Kennedy is very into meditation - he's alos a Roshi and teaches zen at the Morning Star Zendo ... http://kennedyzen.tripod.com/
He's an interesting guy. His Wikipedia page ... http://en.wikipedia.org/wiki/Robert_Kennedy_%28Jesuit%29
Oh, I forgot about Benedictine monk and priest Laurence Freeman, who founded the the John Main Center for Meditation and Inter-religious Dialogue ....
I'm not sure if this is off-topic, and I apologize if it is, but one of the things that is striking to me about this Gospel is that the Good Samaritan exhibits what I think of as good and healthy boundaries; he continues on the journey he was on and gives the inn keeper money to care for the victim. There were limits to his charity; he doesn't stop his journey and stay at the inn to care for this man. He does what needs to be done and then goes on with his own task.
And maybe this parable can help us think about whether spiritual practices help us maintain the kind of boundaries that allow for basic emotional health.
(I live in Medford, 5 miles outside of Boston, and have to say that I was shocked by the low numbers. I am 63 and have enough gray hair that I am regularly offered seats on crowded bus or subway. I almost always decline. The numbers are disheartening, to say the least.)
Thanks for the deMello notification. (Why the apparently erratic use of quotation marks in it? Hmm.)
The later stuff does indeed look worse than the earlier. deMello's saying that God and 'each of us are neither one nor two' seems equivalent to the typical pan-en-henic's saying that God and each of us are BOTH one and two. Surely the identification of self and God is not consistent with Church teaching. (I'd say it's heretical, but that's not politically correct/ecumenical.)
What I mainly have against such mysticism is its so-called "reconciliation of opposites" -- it both identifies good and evil and denies both are real. deMello's version is this:
"Actually there is no good or evil in persons or in nature. There is only a mental judgment imposed upon this or that reality" (Walking on Water, 99). There is no reason to repent for sins, since the only thing that matters is to be awakened to an awareness of reality: "Don't weep for your sins. Why weep for sins that you committed when you were asleep?" (Awareness, 26; cf. ibid., 43, 150).
(The quotation marks are in the notice,so this is no paraphrase.)
I suspect that one of the reasons for deMello's popularity is that he tells us we aren't responsible for our sins.
A focus on one's inner spiritual growth, whether by meditation or contemplative prayer with the goal of letting go and listening to God is supposed to manifest itself in outward signs of loving neighbor. However, I have found that there are many blind alleys and a certain isolation, if one is only focused on one's personal relationship with God. A less tretorous road to the love of God, IMO, is a dual focus on the love of neighbor as, for example, in a ministry of helping the poor. What better way to love God than to serve him by loving our neighbor.
As for meditation, et al, there are many types of prayer and no one type is superior to the other. God loves all types of prayer. However, if petitionary prayer is devoid of requests to be lead to acts of love in helping thy neighbor, but simply to avoid sin and damnation, striving not to offend God, then is one's prayer sufficiently complete?
It is almost impossible to measure our spiritual journey and where we stand in relation to the person God's wants us to be. Rather than being frustrated with our weakness and sinfulness, is it not better not to overly worry about such things as what types of meditations, prayers etc, will bring us closer to God, but to put our entire trust in God who promises to lead us to everlasting life?
I wish I had the answers to these things, but I don't. However, I do believe in virtue defined as good habits repeated often, that both develop a good character that will lead to the choice of good actions and love. This may take a lifetime and this road is not easy. The most important thing I have leaned is to keep striving and never give up on ourselves when we fall because God never does.
It seems to me that Jesus' command "Judge not" applies to ourselves as well as to others. Who can be completely objective about oneself? But sometimes we have to try to judge ourselves. Surely we can know that we did something bad, but judging our motives and how responsible we are for an act or non-act is another matter.
There is one Buddhist practice, called "noting" or "naming", that helps me to become aware of my repressed motivations. The practice is a mindfulness one -- watching the various mental events that flow through one's mind, They come thick and fast and often in random order. It works like this: close your eyes and focus on the flow, and when some mental event occurs into your mind silently name it, e.g., imagining . . . wondering . . . . . . hearing . . pain . . . . hoping. . . blaming . . . itching . . . fearing . . . remembering . .anger . . blaming. . . . . rejoicing, . . . questioning.etc., etc. What happens with me is that I become more aware of how complex my mental states are, and i become aware of motives I might have other wise repressed. The habit of noticing motives is a big help in examining my conscience, to use the old prase. This is a non-religious method -- it just reports the fact, ma'm, just the facts -- but it can be put to a religious use.
Jim Keenan writes in his book "Moral Wisdom" that sin is not in our weaknesses but in our strength. It is where we are complacent in the fact that we have measured up, that we are just fine, that, like all other New Testament sinners, we are satisfied with ourselves. It is in confessing our moral faults in an act of humility that we can discover the depths of our faults. It is not enough to name only the wrong we have done but also the ways we have not loved. How have we not loved family, neighbors, those who are less fortunate that us, who suffer? When examing our conscience, concentrating and framing our thoughts in the context of the corporal works of mercy and the cardinal virtues can help. There is no perfect system or advise-giving here, but frequent confession helps us to hate the sin more and more and open our eyes to the many ways, often hidden, that we have not loved as Christ has asked us to do. It is only in trusting in Jesus and living likewise that we will help one another get to the new Jerusalem.
If meditation or Buddhist practices help, go for it.
Michael B ==
I think that JP II is probably an example of a generally very virtuous heroic man who, on the other hand, looked away and so didn't help the suffering children as he should have.
That noting technique would catch me *choosing* to turn away from the suffering that is before me. But noting isn't *all* painful discovery of one's faults -- occasionally one sees oneself doing something good, and then finds oneself feeling grateful for the grace of God.
Anne Olivier ==
I admire your striving for spiritual growth to love God and neighbor. There is much to learn about ourselves and God's will. I am the first to admit I stand at the end of the line when It comes to being the man God wants me to become.
It is sometimes disheartening to criticize a pope or the RCC despite good reasons for doing so. I do so not for any hang up or excessive compulsion, but in my sincere belief that as a Church there is much to do in our collective search for the truth. In this regard, a focus on "the suffering of others" is one reason to move the conversation forward by legitimate but respectful disagreement about practices and teachings that cause much of it. JP II not only looked away from the suffering children (victims of clergy sexual abuse) and shielded bishops from justice who covered up these crimes, but he also protected Marial Marciel who committed horrific crimes and detestable sins. Equally important, JP II looked passed the suffering of many Catholics and refused to recognize that Church teachings is a cause of the suffering of:
1. seropositive husbands who cannot use a condom to protect their spouse from a deadly disease while they express their love for them in sexual union; they are told this is intrinsically evil.
2. many divorsed and remarried Catholics who are refused the sacrament of reconciliation and Eucharist reception; they are disenfrancized from the Church.
3. those with a same sex orientation that are told that the only way to their salvation is through a lifetime of sexual absintence;
4. married couples who have children and want no more for good reasons are told if they practice contraception they have a false, evil and destructive love; the list goes on.
JP II was a heroic man, a holy man who truly believed he was doing God's will and helping the Church. There is much to admire about him. However, he was not free from misinformation and erroneous thoughts about human sexuality, marriage and procreation, Western societies and women.
Lisa: You asked: "Yeah, but--how do we KNOW we're becoming more loving?" I find this an odd question, at least when I try to compose a judgment that might answer it, in the affirmative: "Well, yes, I am more loving than I used to be." As Ann asks above, "Who can be completely objective about himself." The Catholic tradition has resisted Protestant claims to be certain that one has already been saved or stands in God's grace. One may have no doubts about God's mercy or Christ's merit or the efficacy of the sacraments and still, on account of our weakness and indisposition, not be entirely certain that one has attained that grace. This was also Aquinas' view: one could be certain that one possessed the knowledge needed to become a professor but not that one has the charity required in a bishop.
Bernard Lonergan said that his Jesuit spiritual director once asked him whether he loved God. "I'd like to," the young Lonergan replied. "If you'd like to, you do," said the director. I think that was a very wise answer.
About self-objectivity -- a psychiatrist friend once said to me, "Each of us has a whole family of selves running around in our unconscious". That being the case, maybe one of those unconscious "selves' could be objective about what I have done, but another one couldn't, so what's the use trying to be objective?
On the other hand, it seems we are also morally bound to judge ourselves -- consider Confession.
We need a thread or two on "Judge not that ye be not judged".
It is almost impossible not to judge ourselves especially when we frequent the sacrament of reconciliation that requires us to examine our conscience. Here are a few thoughts and questions that perplex me.
1. I want to love God and neighbor but I know I am far from the man he wishes me to be. As my relationship with God grows (an uncertain perception), so does my sin and guilt grow because I know him yet offend him. If this is supposed to humble me, it is working.
2. When I frequent confession, I often ask myself: Do I fear hell more than offending God? Why do I not value the love of God and neighbor more than my selfishness, my desire for pleasure, and sin? If God's grace is sufficient for my salvation, why I am alwaying sinning?
3. While I do not want to sin, the result of my weak and imperfect striving will cause me to sin in the future (almost a certainty as far as I am concerned). I will always need the sacrament of reconciliation even at the hour of my death.
4. I do believe in the mercy and grace of God. I know he wants me to be with him in heaven some day, but all my sinning will mean a long purification process.
As my parish priest said "I would be happy to spend time in purgatory because it is only temporary." I am trying to stay positive, but joy is not the word that comes to my mind about my eventable purgatory.
Thanks to all for a rich thread. A few comments:
One thing that struck me about the compassion study was its insistence that a "spiritual" practice (I assume it had no explicit religious referent in the study, as does most Christian meditation,) was evaluated by a "moral" quality. Sometimes in CHristian tradition we separate Jesus' twofold commandment into two distinguishable loves, when I believe they are far more intertwined. As Ann observed, people who meditate are sometimes seen by those around them as easier to live with.
As to Aristotle and theoria and the rest of the virtues, he takes pains to show how different they are, at least in the part of book X of the Nicomachean Ethics where he discusses that question. But I also feel like Book X, at least all the material on theoria, feels tacked on anyway--more like a philosopher defending his profession than a logical highest human endeavor to conclude the Ethics. But I yield to any and all Aristotelians on this matter.
What makes a virtue a virtue? Great question, and harder than it appears on first glance. Living virtuously IS living happily, and flourishing to the extent one can given one's situation (moral luck plays a role, definitely.) But we are easily led to wrong notions of human flourishing, (Aristotle's list of virtues provides Exhibit A--virtues that look like those of a free Athenian male, so culture bound, androcentric, and all the rest.) And here in the US we virtue-ize vices all the time--individualism, e.g., and consumerism.
However,there seems to me to be not enough of the interconnection of prayer and good living. Any prayer practice, like any moral do-gooding, can make us worse as well as better. Aristotle/Aquinas thought that doing virtuous things makes us virtuous, so that then we tend more naturally to do virtuous things--the "virtuous circle" Crystal and Joe K. described. But there has to be a practice of personal reflection and a community to which one is accountable. As Aristotle also noted practicing the lyre makes both good and bad lyre players. Likewise, perhaps, but more difficult to assess, with spiritual practices, where the moral effects are always indirect.
I have yet to see a theololgy that integrates fundamental moral theology, virtue and Scripture. We have a virtue ethics but most of this is abstact (what exactly is doing just things mean?). We have fundamental theological ethics per Aquinas, but there are profound disagreements about his holistic moral theory and whether the proximate end of the act of choice or the ulterior intention-to-end of the agent is the sole and overriding moral factor giving specification to voluntary human action. We have Scripture, especially the 10 Commandments and the Beatitudes, but these are not absolute moral norms for there are circumstances that subject the application of such texts to reason (e.g., Thou shalt not kill makes sense, but killing in self defense, in a just war and in defending the common good and justice or capital punishment is permitted).
The good news is that some theologians are attempting to reframe theological ethics and a new way of viewing virtue into a more theological holistic theory with some practical applications.
Until then, spiritual practices are one way toward perfecting the love that God implants in us and expects us to respond to as we live our lives. However, spiritual exercises or spiritual theology is different than moral theology. We need an understanding of both if we want to think and act morally.
"Living virtuously IS living happily, and flourishing to the extent one can given one's situation "
Lisa --
Well, Socrates would have us believe so. But I don't think that's necessarily true. Too many good people have to live those lives of quiet desperation. I would think that they are among those for whom prayer is terribly important. Without prayer, how could some of them survive?
I agree that prayer -- and certainly some forms o meditation -- can be bad, confirming the holier-than-thou in their misapprehensions. And mindfulness meditation as practiced by some American Buddhists (not all) just seems to aim at "feeling good about oneself" and learning to easily tolerate one's guilt and responsibility for sin.
Just checked my recently aquired Introduction to the Devout Life of St. Francis deSalaes. He doesn't seem to be interested in individuals judging their spiritual progress. Maybe he assumes that people have spiritual directors for that.
By the way, another reason to ordain married men and women would be to provide more spiritual guidance. Few priests have the time these days.


text:
Concerned about a vulnerable adult or a child?
In Birmingham we want to ensure all of our citizens are kept safe from harm. If you are concerned about somebody, please contact us - we will listen, assess your concerns, and take action if somebody is at risk.
If you think somebody is in immediate danger contact us straight away or phone the police on 999.
Concerned about a child
The Multi-Agency Safeguarding Hub (MASH) provides a single point of contact for professionals and members of the public who want to seek support or raise concerns about a child.
During office hours
|Monday to Thursday
|08.45 – 17.15
|08.45 – 16.15
Please call: 0121 303 1888
Secure email: email@example.com
Outside of these hours please call
0121 464 9001
More information:http://www.birmingham.gov.uk/child-protection
Bullying is the repetitive, intentional hurting of one person or group by another person or group, where the relationship involves an imbalance of power.
The Bullying Reduction Action Group is an inter-agency group of anti-bullying providers, educators, health services, police, schools, early years settings, community, youth and third sector organisations who work together to prevent and tackle bullying of all children in Birmingham.
More information:http://www.birmingham.gov.uk/stop-bullying
Concerned about an adult
Everyone can be the Eyes and Ears of an at risk person and help protect them from being abused. If you have any suspicions contact the ACAP service on 0121 303 1234 (option 1)
If you are worried about possible adult abuse, please contact us as soon as possible. Or, if you are phoning out of office hours, contact our Emergency Duty Team.
In an emergency contact the police on 999.
If you think there has been a crime but it is not an emergency, contact West Midlands Police as soon as possible on 0345 113 5000 or 101.
More information:http://www.birmingham.gov.uk/safeguardingadults
Domestic Violence
Victims of domestic violence suffer on many different levels and often live their lives constantly in fear. Domestic violence is believed to be extremely under-reported. Statistics show that it accounts for a quarter of all violent crime and has more repeat victims than any other crime.
Victims of domestic violence should be encouraged to report the incident to their local police on 0845 113 5000. However it is recognised that many will suffer in silence on many occasions before they are prepared to make a formal complaint to the police. Some will never make a complaint to the police.
For male victims of domestic violence support can be provided by Men's Aid. They can be contacted on 01334 474348.
Men's Aid is run by volunteers and is open Monday to Friday 10am-3pm.
For lesbians, gay men, bisexuals and transgender people experiencing domestic violence support is available from Broken Rainbow on 0300 999 5428
More information: http://www.birmingham.gov.uk/domesticviolence
Concerned about serious wrongdoing or whistleblowing?
Information on Birmingham City Council's whistleblowing policy and how to make a report can be found on the page www.birmingham.gov.uk/whistleblowing

subset: commoncrawl


text:
Williams provides spark as Limestone women advance
Published: Friday, March 15, 2013 at 9:32 p.m.
Last Modified: Friday, March 15, 2013 at 9:32 p.m.
Limestone had a sweet comeback and is one win away from the Sweet 16 of the NCAA Division II women's basketball tournament.
(In Morrow, Ga.)
No. 6 Pfeiffer 84, No. 3 seed Anderson 78
No. 2 Limestone 64, No. 7 Barton 59
No. 1 Clayton State 91, No. 8 Mount Olive 58
No. 5 USC Aiken vs. No. 4 Lenoir-Rhyne (late game)
Limestone vs. Pfeiffer, 5 p.m.
Clayton State vs. 5/4 winner, 7 p.m.
Championship, 7 p.m.
(In Aiken)
No. 3 seed Barton vs. No. 6 Montevallo, noon
No. 2 Lincoln Memorial vs. No. 7 UNC Pembroke, 2:30 p.m.
No. 1 USC Aiken vs. No. 8 Belmont Abbey, 5 p.m.
No. 4 Wingate vs. No. 5 Limestone, 7:30 p.m.
3/6 winner vs. 2/7 winner, 5 p.m.
1/8 winner vs. 4/5 winner, 7:30 p.m.
Championship, 7 p.m.
The second-seeded Saints, down by as many as 13 points in the second half of a Southeast Regional quarterfinals game, put together a couple of furious rallies Friday and took the lead with only about a minute remaining to beat Barton, 64-59, in Morrow, Ga.
Senior guard Tia Williams from nearby Dacula, Ga., had 21 of her 27 points in the second half. Limestone, ranked No. 9 in the country, advances to a 5 p.m. semifinals game today against another Conference Carolinas foe, Pfeiffer, a No. 6 seed which upset third-seeded Anderson.
"We were tentative coming off the opening tip and it felt like we got behind by double-digits immediately," Limestone head coach Corey Fox said. "We just could never catch any kind of rhythm offensively and the defense kept us in the game. Our kids just never gave it. They hung in there, hung in there, hung in there. Our seniors willed us to the win. They just decided they were not going to lose."
Another one of those seniors, Stephanie Hayes, scored 14 of her 19 points in the second half.
"Tia and Steph carried us down the stretch," Fox said. "But we needed everybody on both ends of the floor."
Limestone (26-3) set a single-season program record for victories and today will try for its furthest advancement in the national tournament. The Saints won 19 straight before being upset at home by Mount Olive in the semifinals of the conference tournament.
Williams and Hayes combined to go 18-for-21 at the free-throw line. Williams, the second-best foul shooter in Division II at 91 percent, made 11 of 12.
"We finally found a couple of things we could go to with Tia," Fox said. "She did an amazing job of getting to the basket and getting to the foul line. We ask a lot of her on the defensive end, too. Everybody knew we were going to her on offense and she still got to where she wanted."
Senior Danielle Dixon had 10 rebounds, six points and four blocked shots for Limestone. Senior Maria Young added 10 points and two steals.
"(Senior) Ashley Robinson did a really good job," Fox said. "She didn't have a lot of numbers (no points and only one rebound), but she solidified us in the second half on the defensive end. (Sophomore) Alicia Brookins (six points and five rebounds in 22 minutes off the bench) was outstanding the entire game."
Reader comments posted to this article may be published in our print edition. All rights reserved. This copyrighted material may not be re-published without permission. Links are encouraged.


text: Great River Road National Scenic Byway WEBSITE ADD TO Trip Planner The Great River Road, Arkansas's portion of the Mississippi River Parkway, runs for 363 miles paralleling the Mississippi River in Eastern Arkansas. This scenic highway is composed of these highways: Ark. 82, U.S. 65, Ark. 4, Ark. 1, U.S. 165, Ark. 316, Ark. 318, Ark. 20, Ark. 44, Phillips County Roads 239 and 217, Lee County Road 79, Ark. 38, Ark. 147, U.S. 70, I-55, Ark. 77, Ark. 61. Along the way, experience ancient Native American sites, de Soto, the Civil War, steamboats and Mark Twain. Brochures and maps are available at towns along the drive and at the Arkansas Welcome Centers at Bytheville, Helena and Lake Village. Named a "Southern Travel Treasure" by AAA Southern Travel Magazine. Get Directions Gas Calculator The pet-friendly icon means that any portion or all of the listing accepts pets. Please check with each individual property for rules and regulations. The handicapped accessible icon notates listings that are either partially or fully accessible. Please check with the property or properties you're interested in for specific information. Details Website: http://www.deltabyways.com Phone: 870-910-8080 Email: firstname.lastname@example.com Fax: 870-910-8082 Address: U.S, 65McGehee, AR On or Near Mississippi River Things to Do In McGehee EXPLORE


text:
7 Nov 2012 1:20 PM #1
Unanswered: Sencha Container Doubletap
Is there a way to detect a 'doubletap' event on a container? I have a container that houses all panels my application uses, and I want to be able to act on a 'doubletap' event at any time during use. Thanks!
9 Nov 2012 11:15 AM #2
- Join Date
- Sep 2011
- Location
- Superior, CO
- Posts
- 413
- Vote Rating
- 21
- Answers
- 20
Assuming your container is also a Widget, I *think* (I haven't tested this) you can call addDomHandler(new DoubleClickHandler() { ... }). Or maybe addHandler(...)
Note that Sencha also has Events for double-clicking in a Cell, a Header, and a row. Grep the source code for the examples and you will find usage examples.


text:
Jason Bourne
Jason Bourne is a film that, as a fan of the series, I kept trying to like. It just wouldn't let me.
Jason Bourne is a film that, as a fan of the series, I kept trying to like. It just wouldn't let me.
A wrenching and ultimately inspirational film about college linebacker Steve Gleason's battle with ALS.
"The Ballad of Narayama" is a Japanese film of great beauty and elegant artifice, telling a story of startling cruelty. What a space it opens…
Patrice Leconte's "Monsieur Hire" is a tragedy about loneliness and erotomania, told about two solitary people who have nothing else in common. It involves a…
Ken Loach's "I, Daniel Blake" wins the Palme d'Or at the 69th Cannes Film Festival.
Barbara Scharres on the cats of Cannes 2016.
The complete list of movie recommendations from writers at RogerEbert.com.
Writers at RogerEbert.com pick their favorite cinematic remedies to elevate their moods.
Writers at RogerEbert.com pick their favorite movies featuring star-crossed lovers.
Writers at RogerEbert.com pick their favorite movies featuring aliens and UFOs.
A table of contents featuring our coverage from the 2016 San Diego Comic-Con.
A report from Comic-Con 2016 on the various ways to celebrate the 50th anniversary of "Star Trek."
In 1999, a film publicist named Jeff Dowd sidled over to me at the Salt Lake City airport and gave me my first tout that year for a Sundance entry. "See 'The Blair Witch Project,' " he said. "I'm not even working for it, and I'm telling you this." I saw it, and when it opened in July of that year, I gave it a four-star rating.
Maybe it deserved it. No force on Earth could compel me to go back and see it again. It had an effective sense of accumulating horror. I liked it at the time. Since then, I've grown weary of the genre it inspired, the found-footage horror film. In this genre we are given low-quality home video footage, usually underlit, lacking in pacing and intentionally hard to comprehend. The premise is that the footage was taken before some unspeakable event occurred, was discovered later and now is in the film we are watching.
"Paranormal Activity" is the best subsequent example of a found-footage film. "V/H/S" is an example of the genre at its least compelling. It's an anthology of six separate horror stories shot in low-definition VHS. The first, "Tape 56," explains the other five. A group of masked intruders break into a house on a mission to retrieve certain videotapes. After routine haunted-house scares, they come upon the house's owner, sitting dead and decomposing in front of a wall of video monitors.
While one of the group stays to look at some of the video, the others explore the house and make more unsettling discoveries. The overall film consists of this linking film and five other stories, each with a different director and different casts — with slight overlapping of actors.
Do you want to hear the five stories? Better you should make sense of them yourself. One of the pleasures or punishments of the film is that we're not always sure when we have left one story and entered another.
The idea, I gather, is that "V/H/S" is sort of a showcase for its young directors and actors. Since it's such a muddle, I don't understand how any of them hope to stand out. It plays more like a student project in which several short films were cobbled together in the popular found-footage horror genre to masquerade as a feature.
What's the point? None of the segments is particularly compelling. Strung together, it's way too much of a muchness. These ambitious young artists might be better advised to make what I naively call a "real movie." For example, Ti West, one of the six directors, has already released "The Innkeepers," a well-made and effective haunted hotel movie that exhibited a real gift for framing and placement; it created some genuine scares out of what he showed and didn't show. I'd bet on a guy like that. If he showed me "V/H/S," I'd hedge my bet.
"It's a madhouse!"
Women are nicer than men. There are exceptions. Most people of both sexes are probably fairly nice, given the nat...
This movie is trying to kill these women, but they endure.
A Blu-ray review of "Batman v Superman: Dawn of Justice (Ultimate Edition)," arriving July 19.


text:
Thought i would share some pictures and video of my chase today. Saw 3 tornadoes ( one about 6 miles west of Marquette, KS), (one north of Hesston, KS *moundridge tornado*, (and one about 6 miles north of Lindsborg, ks) I have pictures of the first two, but the last one it was too dark and my camera battery was low, My mom with with me all day.
Here is a link to the video
Here are some photo's of the same tornado in the video above
(click to view slide show as only 2 youtube videos can be posted...
and here are a few pics from the moundridge/hesston tornado


text:
Sharon Fesler
Sharon May (Morgan) Fesler passed away June 28,2011 in Franklin, Indiana at the age of 65. Sharon was born on May 4, 1946 to John and Mary Morgan in Franklin, IN. Sharon loved to travel all over the United States. She could never live in one place to long.When she was put into the nursing home in 2007, she lived there only until 2010. Then she had the nursing home move her to a different nursing home, just because she had to move and couldn't stand to live in one spot too long. Sharon lived in Colville for little over a year in 1999 with her daughter Jennifer Trapp and her two grandchildren. Then she moved into assisted living at Buena Vista Nursing Home for a few months. Then she left to travel again. In 2001 Sharon made residence in Meeteetse, Wyoming until she became to ill and returned to her hometown where her mother Mary Neil Morgan and sister Penny resided in 2007. Sharon was preceded in death by her father John Morgan, mother Mary Neil Morgan and sister Penny Lynne Morgan. She is survived by her daughter, Jennifer Lynn Trapp and husband Johnathan Trapp; three grandchildren Robert Vandivier, Lydia Lyman and Jonathan Skaggs, and one great grandchild Shanelle Roze. Memorial services will be held at Calvary Chapel 233 South Elm in Colville at 1 p.m. on Saturday, July 16.


text:
I would like to put a program together to calculate the number of 60' pieces would be needed from a list of shorter pieces. For example, I sell rebar cut to length from our standard length of 60'-0". Now the length the customer requires are as follows:
343 pc @ 12.5'
35 pc @ 13'
10 pc @ 15'
63 pc @ 15.5'.......
There are 56 total lengths ranging from 12.5' to 30.58'
The idea is to limit the amount of waste from the 60' piece. The input from the user would be:
- number of differnt lengths
- Length of piece to cut from
- count of different lengths
The result would be the number of prime pieces needed to fulfill the order.
What well-known algorithms exist that could help me solve this problem?


text:
The ribs was good. I need a need a jib stick to finish up.
by chickey March 27, 2010
Trending Now
Top Definition
a snowboard used primarily to jib, usually smaller than a regular board for extra balance. These jib sticks can often also have extra wide stance configurations.
yo i just jibbed that gnarly rail with my new jib stick
by tommaayyyyy May 08, 2006
used when talking about a buttery and flexy snowboard. mostly used for park and urban riding. sometimes fun for all mountain butter sesh's. usually pretty short in length for quick spins on and off rails.
"grab the jibstick bro. time for a park sesh"
by johnny saint January 29, 2008
The Jib Stick is used to keep the Jib sail in control whilst running before the wind.The stick is fixed between the mast and the clew of the Jib.
sailing,dinghy,cruising,racing,running down wind,sailing by the lee.use the jib stick to keep the sail under control.
by swixel August 28, 2006
a snowboard. People who snowboard use this refrence to talk about their board. expecially if it is wicked, and an awesome brand
"Dude check ot my knarly new Burton Jib stick"
"Thats sick man!"
"Lets Go shred"
Yeah, Tear it up"
"Thats sick man!"
"Lets Go shred"
Yeah, Tear it up"
by Drummagirl9 March 17, 2005


text:
I was wondering about this. I've got this triangle sequence:
$$a_{n,k} = \sum_{1 = m_1 < m_2 < \cdots < m_k = n}\ \prod_{j=2}^k S(m_j, m_{j-1})$$.
where the $S(n, k)$ are Stirling numbers of the second kind. The triangle begins:
0, 1,
0, 1, 3,
0, 1, 13, 18,
0, 1, 50, 205, 180,
Something very much like this is listed on oeis.org as "Triangle of coefficients from fractional iteration of $e^x - 1$" (and it is doing such fractional iteration that piques my interest in this sequence, and I got the formula while fiddling around with the one mentioned in my earlier question here: Is there a theory about these kinds of recurrence equations? Is this a known formula?). The two look to be identical except for possible indexing differences and the presence/absence of leading zeroes, but I don't have a proof (yet?).
Now, my questions are: does my $a_{n,k}$ have a combinatorial interpretation of some sort, and if so, what is it? Is there a "simpler" formula for it (i.e. one that does not involving summing over up to an exponential or worse amount of terms, even if it is not symbolically shorter)? And finally, is there a combinatorial interpretation of a product of Stirling numbers $S(m_2, m_1) S(m_3, m_2) \cdots S(m_k, m_{k-1})$ where $m_1 < m_2 < \cdots < m_k$, and if so, what is it?


text: Galleries > Weekly Hilliard Lyons Reception August 23, 2012 Share Tweet About a hundred Hilliard Lyons financial advisors from across the region attended a networking cocktail party at the firm's Louisville headquarters Aug. 16. Photos By JAMES EATON | Contributing Photographer Entrance to the Hilliard Lyons Conference Center. Jim Lykins, Chris Johnson and Patrick Just. Hilliard Lyons gathered in small clusters in the Conference Center. Hilliard Lyons gathered in small clusters in the Conference Center. Deborah Frermann and Jessica Moss. Gary England and George Moorin. Tony Backert and Mike Mingus. Amy Stuber, Katie Pfeifer and Jennifer Jackson. Don Asfahl and Jim Rogers. Jaleigh White and Jim Allen. Catered food was provided for the evening. Katie Pfeifer and Kim Knight. Chris Russell and Darryl Metzger. Mac Thomas and Phillip Roberts. Bob Doll, Hilliard Lyons Sr. Vice President and Director of Operations, and Jim Allen- Hilliard Lyons, CEO. Carmella Miller, Liz Wisdom, Christina Harmon, Jeannie Oster and Wes Ringo. Steve Grossman and Stephen Brown.


text:
I no longer use the service that I originally used to register, and would like to change my OpenID provider to another account, or at least add a second account.
Is this possible? How do I change my OpenID provider or associate a backup OpenID?
For more information, see "How do I add or remove login credentials from my account?" in the Help Center.


text:
Using Technology to Ease the Pressure Cooker Environment of the Modern CFO
By tobyehatch-Oracle on Mar 18, 2014
Guest post by by Karen dela Torre
The finance function as we know is seeing big change. We've been talking about this transition here at Oracle for quite awhile. Last year in a survey Oracle conducted with Accenture we explored how the role of the CFO has evolved from financial overseer to corporate strategist and change agent. The results from that study illustrated that this transition is not only happening, but it's happening very quickly.
We've entered into the era of Modern Finance. Not only are CFOs depended on to drive the finance function forward, but increasingly they also play a vital part in all strategic business decisions In fact, it's fair to say that today's CFO lives in a completely different environment than five years ago. Put simply, CFOs live in a pressure cooker environment.
With the pressure to help identify new opportunities, products and services that will deliver growth and generate revenue, the modern CFO is undoubtedly presented with challenges and must leverage existing and new assets to deliver on the new mandate to provide strategic guidance and insight to the business.
How can CFOs meet these challenges and stay ahead of their competition? One thing that comes to mind is technology.
Technology enables CFOs to drive change and innovation. Mobile, cloud, social and analytics are just a few types of technology that are completely revolutionizing the way organizations function. Implement these technologies and organizations can gain a significant competitive advantage.
CFOs are beginning to understand this and how technology can drive change within their organization that positively impacts revenue. For example, take the cloud. The cloud is reshaping finance best practices around buying decisions as organizations duke out the ROI of cloud versus on-premise. Cloud technologies save on overhead costs with less infrastructure, timely updates, and more productive employees.
Modern Finance will be empowered through technology and CFOs are taking note.
For more information about the changing role of the CFO and best practices for keeping pace with the ever-changing landscape, visit Oracle CFO Central at www.oracle.com/cfo.


text:
WACO (December 18, 2012)--A Waco man was held Tuesday in the McLennan County Jail awaiting transfer to a state prison unit after he pleaded guilty to charges in the aggravated robbery of a Waco convenience store.
Leon Jerome Childress, 44, also pleaded guilty to possession of cocaine.
He was sentenced to 30 years in prison.
Childress was named in an indictment charging robbery in connection with a holdup in February at the Skinny's store at North 18th Street and Lyle Avenue, during which the gunman wore a Darth Vader mask, Waco police Sgt. W. Patrick Swanton said.
The Skinny's clerk was able to identify the face behind the mask of the "Star Wars" villain, police said, because he was able to pull the mask off the robber's face.
The clerk told officers a masked man walked into the store, acted as if he had a weapon and demanded cash.
As the man reached across the counter toward the cash register, however, the clerk was able to strip away the mask, police said.
The would-be robber ran, but did grab several items on his way out of the store, police said.
The information the clerk provided led officers to a residence in the 1500 block of Herring Avenue where Childress was arrested without incident, police said.
The arrest for possession of cocaine stems from a January incident during a traffic stop, Swanton said.


text:
Girls Polos
From long sleeved to short, striped to solid, Sophia's Style has a girls polo shirt that is sure to be the perfect fit! Our girl polo tees are great for the weekend, playtime, or school. Pair them with jeans or a girl's skirt for a look that's all her own. Best of all, our stylish girls polos are here at a discount price only Sophia's Style can bring you!
Shop by Size
Shop and save on a girl polo shirt at Sophias Style.


text:
Dear Friends,
We would like to learn more about you and encourage users to register on our Google map.
Also, we are working hard to verify compliance of Kdenlive with most camcorders on the market. So we would greatly appreciate that you look at our camcorder database. If you camcorder is not in the database, install Kdenlive 0.7+ and add your camcorder in the list.
For any Mpeg2/Mpeg4 and H264 this is important that you upload RAW footage (coming directly from camcorder) somewhere on Internet. This will allow users to benchmark their computer using this file and also help us understand some bugs. A 5 seconds footage is enough. Do not upload large files of more than 20 Mb.
We will not answer support request unless your camcorder is in the list and that minimum footage is available somewhere to reproduce bugs.
Kind regards,
Tue, 03/03/2009 - 21:43
I'm still in the market for a Camcorder, and I have not yet purchased one yet. But in my research, I am coming across mts files and such, from camcorders that are on the market now.
For example, earlier today I came across this link http://www.navesink.net/public_html/icicle10.MTS to the mts file from a Sony HDR XR-500V capable AVCHD camcorder. The thread were it was posted is here: http://www.avsforum.com/avs-vb/showthread.php?p=15954660#post15954660
I downloaded it and tested it with openSUSE-11.1 Linux with
where "pm" means packman packaged version.
I tested it on a Dell Studio 15 laptop (Intel dual core P8400 with 4GB RAM and ATI-Radeon-3450 graphics) and also an older desktop with 32-bit Athlon-2800+, 2GB RAM, and nVidia FX5200 (with openGL driver). ffplay could play the raw mts file (mplayer could not) and I was able to drag the file into kdenlive project tree, mark the stop/end in the clip monitor, and drag it into the timeline and then render. The final rendered file was good. The athlon-2800 was slower than the P8400.
One negative note (in an other wise successful operation), in the clip monitor the raw mts clip did not play well. But aside from that, it was ok.
Since I'm not the owner of this clip (and do not own the Sony HDR XR-500V camcorder) I was not clear where to post this info.
Wed, 03/04/2009 - 16:14
OK, done. The Sony HDR XR-500V is now registered in the database. Many thanks for the great work and the great application (kdenlive).
Tue, 02/16/2010 - 23:53
Dear jmpoure,
I would like to help. I new to linux, ubuntu 9.10, and now kdenlive. I have installed ubuntu 9.10 on a Dell Dimension e310 that was given to me. I have up graded the ram to either 1 or 2 gig. I also upgraded the hard drive to 750 gig.
I have recently purchased a Canon Vixia HF200. I would like to add it to your database. I am not sure exactly how. A Youtube video would be great. Can you put a link on this page? I prefer the over the shoulder shot. I would be willing to do this myself, but I can not seem to get kdenlive to work yet.
In trying to fill out the create supported camcorders, I have some questions.
1. What should I put in for the Title? "My Camcorder?"
2. Which product page are you looking for? http://www.usa.canon.com/consumer/controller?act=ModelInfoAct&fcategoryi...
This seems to be the basic product page. But, would you prefer the specification page or manual page?
3. Not sure how to pick a video format. Seems too technical for me. I could argue that my camera can record in about 8 out of the 12 formats, depending on what setting I use. I bet you are looking for something specific, I am just not sure how to provide it for you.
4. Recommended hardware? They don't really seem to recommend a core type computer. I am currently on an Intel pentium 4 with hyper-threading technology(single core?). I hope this chip will work, or else it may be sometime before I can really use kdenlive.
5. I will pick unknown support until I can verify every single little thing. As a novice I don't want to decide things for the entire world, with out checking my facts.
6. Can you suggest which website to upload my video footage? You may of recommended one on another page, but I forget.
7. If I am just listing a camera, what am I supposed to put in the body?
8. Am I supposed to write in the log message area? If so I may need some help.
If I am not technically capable enough to help yet please let me know. I will not be offended, I will just go and educate myself and help later.
Best Regards,
P.S. I am also new to replying in forums. If I have used any in appropriate etiquette please feel free to let me know.
Sun, 09/05/2010 - 09:47
You say: A 5 seconds footage is enough. Do not upload large files of more than 20 Mb.
I assume that you want the *.dv file as captured. 5 seconds is about 20Mb.
Also I find that Facebook will not accept *.dv files.
I would have thought that if I modify the file it would not be any good for your purpose - "that minimum footage is available somewhere to reproduce bugs" ?
BTW - I have no problems capturing from my Sony DCR-TRV355E. Do you need footage in this case?
Sun, 09/05/2010 - 11:26
Please note that the first post is from 2008. Many things have changed since, especially the bit rate, leading to larger files. But usually clips around 5 and 10 seconds are fine. More is usually useless unless it comes to sound sync issues (which one might notice with longer clips only).
It is correct that uploading clips to youtube or vimeo won't be any help. Only unedited raw files, coming directly from the camera, are of interest. Whether you experience problems with it or not. Footage is always interesting ;)
To add a camera, go to the left menu and select Create Content > Supported camcorders (or click here). If there is something interesting about the camera, then you should put a note in the body. For example:
Product page: I would say the Specs page, but adding the manual page in the main body would certainly be helpful. Use the name of the camera for the title (like «Nikon D90»).
The log message does not have to be filled in. It is the same principle as the change log in Wikipedia.
Regarding file uploads, box.net supports file sizes up to 25 MB. Not huge for today. If you absolutely need more space, I could host the file on granjow.net (contact me in this case) unless you find something else (personally I'm not a big fan of rapidshare e.g. because of the download queues and waiting etc.).
Mon, 09/13/2010 - 05:34
The new Kdenlive 0.7.8 version when used with MLT 0.5.8 contains an automatic workaround for Canon EOS 1088 high video when you use that footage in a 16:9 project.
Wed, 07/11/2012 - 22:43
I am unable to add my camcorder to the list of supported equipment.
Which manufacturer should I select for my GoPro Hero2?
Sun, 03/10/2013 - 14:28
Here's all open source and free software: why don't we use OpenStreetMap instead of Google Maps?
Sun, 03/10/2013 - 15:35
The request to add camcorder to Google maps was made in 2008. Read the history of OpenStreetMap here: http://en.wikipedia.org/wiki/OpenStreetMap.
"By August 2008, shortly after the second The State of the Map conference was held, there were over 50,000 registered contributors; by March 2009, there were 100,000 and by the end of 2009 the figure was nearly 200,000. In April 2012, OpenStreetMap cleared 600,000 registered contributors.[2] On January 6, 2013, OpenStreetMap reached 1 million registered users, a minority of whom contribute the majority of content.[20] Around 30% of users have contributed at least one point to the OpenStreetMap database.[21]"
Apart from that do you think Google have not provided any support financial or codewise to the open source community? GSOC for one.
Mon, 03/11/2013 - 11:06
Thank you for the explanation, now I understand why.
Anyway I think it would be a good thing to put the same data in Openstreetmap now.
Thu, 05/02/2013 - 22:07
I would like to see the map so I can view where other people are and see if there are any other users in my area. how do I view the map?
Also, I would like to use open street map if possible, regardeless of googles charitable arm.
Fri, 05/17/2013 - 13:00
There is no more possible to register (problem with API path probably).


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Climate Change and the Uncomfortable Middle Ground: The Geoengineering and "No Regrets" Policy Alternative
March 3, 2008
The First International Conference on Climate Change (ICCC-1) took place in March 2008 in New York City. One hundred speakers and panelists came from 26 countries to prove that leading scientists and economists from around the world dispute the claim that global warming is a crisis. More than 500 people attended the conference, which generated global press attention.


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In DDD i struggle to understand whether or not my domain is split correctly into aggregate roots and then those aggregate roots are grouped correctly into bounded contexts. is there a way - like a set of rules/guidance i can use to decide whether or not i am placing things in the right AR/BC
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I think Udi Dahan gives a fantastic answer on DDD and creation of aggregate roots: http://www.udidahan.com/2009/06/29/dont-create-aggregate-roots/
As stated by @Malvolio you need to figure out what problem you are trying to solve then decided on how the situation maps back to the real world. Once you have this then the aggregate root will become clear and obvious.
They say that experience is the worst teacher because you get the test first and the lesson afterwards.
Your design decisions are ratified when the problem changes (or your understanding of the problem changes) and you don't have to rip out huge chunks of code and start over.
Of course, by then it's too late.
The best you can do proactively is ask yourself two questions:
My suggestion: don't design the aggregation roots, keeping refactoring the model and the aggregation roots will show themselves. When developing the system, you'll notice that some related entities are always being changed together, then you know they belongs to the same aggregation root.


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Start Up Loans
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Ricardo Shawley, age 54, passed away Nov. 17, 2012, at Providence Hospital, Southfield. Funeral Service, 11:30 a.m. Wednesday, Nov. 21, at Community Baptist Church, 33000 Harper Ave, St. Clair Shores. Cremation will follow. Ricardo will lie in-state from 10:30 a.m. until the time of service.
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The Garage gears up on health care apps
|Pranam Ben, Founder & CEO of The Garage, shows a sample of his company's patent-pending hands-free program, using a Microsoft Kinect motion sensing device, to prevent doctors from operating on the wrong body part. (Jacob Langston/Orlando Sentinel/MCT)
The exposed brick, writing on the walls and windows, and gray vinyl floors of the downtown Orlando, Fla., office evoke the feel of a garage where people brainstorm ideas.
"When I named my company The Garage," Ben says, "I wanted to honor the founders of Apple, Google and other companies who had their garage moments where they turned out something new and wonderful.."
A set of cushioned office seats resembling Tetris video game tiles and a poster of a motorcycle with its parts labeled "mobility" and "Web apps" hint that this place runs on high technology and a little elbow grease.
Ben, a 36-year-old entrepreneur and CEO of The Garage, describes his firm as an "online, mobile and hands-free technology company that operates like a factory, churning out health care innovations to market, rapidly and consistently."
Ben and his team of developers are working on a hands-free program, using a Microsoft Kinect motion sensing device, to prevent doctors from operating on the wrong body part - a common medical error affecting the health care industry across the nation.
It functions by following the doctor's hand gestures and voice commands, a combination of video game and mobile technology.
"It's a game-changing technology," Ben says.
The Garage, established in 2012, is a 2,000-square-foot space on the fifth floor a building in downtown Orlando.
Ben and his staff of nine employees in Orlando and 35 in India are working on several projects being tested at medical facilities across Central Florida.
He wouldn't discuss the finances of his privately held company.
The Clermont (Fla.) Ambulatory Surgical Center currently is testing the device powered by Kinect. Officials at that facility did not return calls to the Orlando Sentinel.
Another product, Engage, runs on an iPad. It helps patients who often spend hours in the waiting room with little to do to pass the time.
Engage offers patients health videos, access to email, ability to set up appointments and play health-related games, among other features. Florida doctors' offices in Clermont, Winter Park and Port St. Lucie are using Engage.
His developers also are laying the groundwork for a social media platform specialized for health care providers.
Ben said the focus on health care technology is "all about giving patients their information at their fingertips."
"Patients are more empowered and demanding of their health care providers," he said. "They are playing a more active role, and we're providing them with the tools they need."
The Garage is not the first Central Florida technology company Ben founded that focuses on health care.
In 2008, he created Visions@work in Clermont. That company developed Preferr, a physician software that allows doctors and other health care providers to communicate with each other over the Internet. It streamlines and reduces the costs of certain administrative procedures.
IT company NIIT Technologies acquired Preferr in 2010. He did not disclose the financial terms of the acquisition.
Ben already is banking on the success of his current products.
"I expect to double my staff in the next six months and expand into the space next door," he said. "Our plan is also to go global. We're already talking about launching a site in Dubai and another in the United Kingdom in 2014."
But for now, Ben says he's focusing on continuing his work in Central Florida.
"We have a great opportunity here with Lake Nona's Medical City," Ben said.
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The "pirate speech" we hear/see/read, for example, on the website Talk Like A Pirate Day consists of a rhotic dialect characterized by phrases like "shiver me timbers," "ooh arh me hearties," and so on and so on.
What is its basis in fact?
The "pirate speech" we hear/see/read, for example, on the website Talk Like A Pirate Day consists of a rhotic dialect characterized by phrases like "shiver me timbers," "ooh arh me hearties," and so on and so on.
What is its basis in fact?
There really isn't much of a basis in fact at all, but it has some non-fiction roots.
So, According to Wikipedia, and several other sources. Our notions of pirates, and their dialects, is just a result of popularized fiction. Such as novels and movies like The Pirates of The Caribbean, Sinbad The Sailor, and Treasure Island.
From: Slate
Summary: "Arrrg" is mainly fiction, but the accent could very well be a product of underclass European slang, and other languages picked up from around the world on trade routes.
A few answers here give good sources for various words that are commonly used when 'talking like a pirate'.
It may surprise some of you to learn though, that the 'accent' that most people go with (Rolled 'R's, dropped 'h's, gruff voice, etc.) actually originates from Robert Newton, the actor who played Long John Silver in the first sound production of Treasure Island.
So unfortunately, not a real pirate.
Sources: UK TV show, QI, which is rarely ever wrong and then follow up research that revealed Robert Newton as the 'Patron Saint' of Talk Like a Pirate Day for said reason.
In my experience, it seems that the dialect largely comes from two things
Here's an excerpt from Lighthouse Journal
That last example's famous line, "Yo ho and blow the man down!" is a fairly good example.
Here are some others:
All in all I think the modern usage comes from a combination of songs like these, lots of drinking and the general usage of English and naval terms in the pirating age. Aye matey.
Pirates portrayed in popular culture generally have an accent from the South West of England - usually Cornwall, Devon or Bristol according to Wikipedia. Karl's answer, that this originated with Robert Newton, is probably true, but why would Newton choose a Westcountry accent?
Pirates traditionally operated in the "new world" of the Caribbean and eastern coasts of the American continents, and as such English pirates would typically operate out of the western side of England. The biggest ports on that side of England are Bristol and Liverpool; Bristol is closer to London, where no doubt the pirates would want to sell their plunder, and it's also further south than Liverpool, thus marginally closer to the Caribbean.
Perhaps more telling though is the terrain of the South West Peninsula. Cornwall and parts of southern Devon have many cliffs, with sheltered coves, caves and bays that made ideal hideaways for smugglers and pirates. Indeed there is plenty of archaeological evidence for smuggling and related activities in the area. The rocky coast was also the cause of many shipwrecks, and historically the locals would think little of plundering the cargo of wrecked ships off the coast; with such activities ingrained in the local culture it's feasible that piracy was a natural next step for many. A final factor is that the main occupations in the area were fishing and mining; low paid manual work that provided handy skills in seafaring and boring rock to create secret tunnels and caves - very handy for smugglers and pirates!
I'm not sure, but the answer is probably in this book, the Pirate Primer, which uses real pirates, movies, literature, etc as sources.
There was no standard language on a pirate ship. Crews were typically multinational in makeup. Often, crewmen were pressed from prize ships, so they could be from any number of countries.
The most interesting thing is that anyone on a pirate ship could understand anything at all, given the many nationalities the sailors pirates were. Not only English, Dutch and French aboard, but often African as well; former slaves often joined the ranks rather than return to a life of slavery. Can you imagine the conversations and dialects going on aboard ship during any down time? And how could they ever understand the commands required to run a large vessel on the open sea, let alone during the heat of battle?
There was and remains to this day a dialect of British English wherein "arrr" would be the appropriate spelling to imitate their pronunciation of "aye", which is commonly used to express agreement with some statement. IMHO, those who append "g" are influenced by another popular expression (of disgust) usually rendered "aargh". Granted, pirate ships were crewed by miscreants from all of the British Isles and parts of Europe, and the romantic notion of a standardized pirate lingo is almost certainly fictional -- but, if I were to pick one element that most likely would have been heard on many pirate ships, "arrr" would be the winner.
"Pirate speech" is taken solely from Long John Silver in Treasure island and, as it relates to pirates as a whole, is entirely fictional.
However, Long John Silver is speaking a real vernacular/regionalism of English from one specific region of pre-industrial England, the name of which escapes me at the moment. It is also the source of the present tense use of "be" as in "I be chill'in" that is common in parts of the American south settled by English of the region.
Louis Stevenson spent sometime in the region, liked the unique sound of the vernacular and used it to create one of the most memorable characters in English literature. I'm not sure if anyone still speaks it today.
I did a write up about it years ago when talk like a Pirate Day first started. I'll see if I can find the references.
Yep, it was the West Country Dialect as noted by others. You can see it in the following:
"Shiver my timbers" was a genuine historical nautical phrase.
The 1811 The Monthly Review refers to:
Here, "shiver" means to break into splinters. It only makes sense to say with respect to a wooden boat.
In the 1794 play Rule Britannia: a loyal sketch, in two acts, at page 31, Thomas tells Captain Anchor:
Earlier there are similar phrases, such as in the 1764 The Tatler; or, Lucubrations of Isaac Bickerstaff, Esq, Volume 1:
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Why is the Gemara (Talmud) Chulin which talks about Ritual slaughter of animals not having to do with sacrifices in the Beis Hamikdash (temple) in the SEDER (order) of Kodshim which is talks about Temple sacrifices?
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Rambam (in the introduction to his Commentary on the Mishnah) says that it is because the Torah itself introduces the concept of slaughtering for nonsacred purposes immediately following the rules about sacrifices (Deut. 12:11, 15).
It may also be due to the fact that kosher slaughter is basically an optional mitzvah (you don't have to eat meat), except in the case of sacrifices - so the topic naturally fits here more than anywhere else.
I would add as an answer, that perhaps, as the Torah describes within the context of wandering in the desert, animal slaughter without the context of sacrifice should be looked down upon.
See Vayikra Chapter 17:
So in essence, I would answer that Chulin, really is Kodshin. There are some chasidic stories regarding the holy purpose raising an animal by eating it as well.


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GENESEO, N.Y. – SUNY Geneseo is serving as the Finger Lakes Region's host campus for the New York State Master Teacher Program, and applications for the program can be submitted online until Jan. 3.
Gov. Cuomo established the program through SUNY to identify, reward and support master science, technology, engineering and mathematics (STEM) educators throughout the state, preparing them to serve as professional mentors and content experts to further develop outstanding educators and inspire future teachers.
Geneseo will be involved with the second cohort of teachers seeking entry into the program. In the round 1 selection process, 104 high school teachers were selected from four regions. The Finger Lakes Region is among the six additional regions that are part of round 2, which could add as many as 550 additional teachers across the state to the program.
"We are opening up this initiative to outstanding teachers from all ten regions of the state who go beyond their basic duties to help their students succeed," said Gov. Cuomo. "By enhancing the work of our teachers, we can help our students thrive in the classroom and be competitive in the workforce. I encourage high performing teachers from all across the state to apply to this second round today."
Master teachers are selected through a thorough review and interview process. They are expected to commit to four years in the program and will receive $15,000 per year. Applicants must be a currently certified teacher in New York state, with four years of teaching experience in the STEM disciplines; have a current course load of at least 60 percent in STEM disciplines, teaching grades 6-12; and be rated "effective" or "highly effective" on their Annual Professional Performance Review (APPR).
"We are looking forward to providing support in the Finger Lakes Region for this important program to strengthen STEM education," said Anjoo Sikka, dean of Geneseo's Ella Cline Shear School of Education. "The need for outstanding STEM educators is tremendous, and our faculty and staff are poised to provide strong guidance to help participants succeed in their own professional development as well as in the support they can provide to other teachers."
Host campuses will coordinate master teacher programming but might include opportunities available through other host campuses. Fashioned after the Math for America project, programming for participants will be teacher-driven.
To remain a New York state master teacher and receive the professional and financial benefits, the teacher must continue to teach full-time in public secondary schools in New York, with a minimum of 60 percent of their teaching hours being in STEM disciplines; participate in meetings organized by the host campus; participate in a minimum of 50 hours of master teacher-sponsored programming each school year; maintain a rating of "effective or "highly effective" on the APPR; and remain in good standing at their school.
"Securing and supporting our teaching workforce is essential as New York rebuilds its economy and prepares today's children for the challenges and opportunities of the 21st century," said SUNY Chancellor Nancy L. Zimpher. "The Master Teacher Program gives the best and brightest teachers added incentive to keep educating and to share their knowledge and expertise with their peers. We look forward to bringing the program to communities and schools statewide."
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I don't even know how long it's been but I had given up. until now.
My screen does not come on AT ALL, not even and the BIOS loading screen. I have to connect it to my TV in order to see.
But there's one thing that has always started it back up, and that is by running a hardware Diagnostics * Provided by DELL* .
It is definitely has something to do with Ubuntu. I know that for sure, because I remember running an update and BAM. That was it for the screen.
How could I restore my screen back to life ?
I have a Nvidia braphics card.


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Amber Brown is excited to be starting second grade–and a little nervous, too. But Amber Brown decides she's ready for whatever happens, and second grade had better be ready for Amber Brown!
"The feisty series inaugurated in Amber Brown Is Not a Crayon is not just for middle readers anymore." -Publishers Weekly
"Readers will adore the irrepressible Amber and appreciate her love/hate relationship with Justin…The author's ability to capture the essence of childhood and deliver it without condescension is unparalleled." -School Library Journal


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14 Dec 2011 9:43 PM #1
Panel within a Modal Panel
I have requirement to show a list and Panel (with component later) in a modal panel. Following is my observation
1. Modal panel expects width and height to provided for its elements (Flex does not work). Again width and height has to be in pixel -- % does not work (it works only for the Modal Panel only)
2. List element is getting displayed no issues but when we add a panel it does not get displayed -- i tried with background color setting
3. When we add html : " Some text" to the panel takes the width to the size of text only even though we have declared a bigger value for width. Intrestingly if we provide width alone in '%' then it works but height had to be always in PIXEL
Can someone help what I am doing wrong or is it bug. Attaching the modal panel declaration code.
Ext.define('NDP.view.menuSetting', { extend: 'Ext.Panel', xtype: 'menuSetting', id:'menuSetting', config: { modal: true, hideOnMaskTap: true, centered: true, height: '90%', width: '90%', layout: { animation: { type: 'slide', duration: 500 } }, items:[ { xtype: 'toolbar', title: 'Agent Details', docked: 'top' }, { xtype: 'panel', layout:'hbox', items :[ { xtype: 'list', deselectOnContainerClick:true, store: 'menuList', itemTpl:'{menuName}<tpl if="leaf !== true"></tpl>', id:'menuSettingListView', width:'30%' }, { xtype:'panel', style:'background-color:green', html:'This is for testing', width:'70%' } ] }] } });
Last edited by stirucherai; 14 Dec 2011 at 9:46 PM. Reason: Code is not visible correctly
15 Dec 2011 8:37 AM #2
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So you have a Panel with a Toolbar and another Panel. That Panel has a List and another Panel... you are overnesting...
You should have a Panel with a Toolbar, List, and a Panel. The floating Panel should use the hbox unless you need to use card layout and switch between it.
- Things need a width/height and most things will need a number, not a string.
- If you are using hbox/vbox layout you should use flex not width/height.
- same as #2
Something like this:
Ext.create('Ext.Panel', { modal : true, centered : true, scrollable : true, width : 400, height : 400, layout : { type : 'hbox', align : 'stetch' }, items : [ { html : 'Left', flex : 1 }, { html : 'Right', flex : 2 } ] }).show();Mitchell Simoens @LikelyMitch
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