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They gave me also gall for my meat - Even the food, necessary to preserve us in their slavery, was frequently mingled with what rendered it unpleasant and disgusting, though not absolutely unwholesome. And vinegar, sour small wines, was given us for our beverage. This is applied to our Lord, Matthew 27:34, where the reader is requested to consult the notes.
They gave me also - My enemies; all persons around me. No one would show me even so much kindness as to give me food when I was hungry, or drink when I was thirsty. They utterly forsook me; they left me to die unpitied. Nay, they did more than this. When I was perishing with hunger, they not only refused to give me wholesome food, but they mocked my sufferings by giving me a bitter and poisonous herb for food, and vinegar for my drink.
Gall for my meat - For my food. Or, they gave me this "instead" of wholesome food. The word here rendered "gall" - ראשׁ rô'sh - is the same "in form" which is commonly rendered "head," and occurs in this sense very often in the Scriptures. It is also used to denote a "poisonous plant," perhaps from the idea that the plant referred to was distinguished for, or remarkable for its "head" - as the poppy; and "then" the name may have been given also to some other similar plants. The word then comes to denote poison; venom; anything poisonous; and then, anything very bad-tasted; "bitter." It is rendered "gall," as here, in Deuteronomy 29:18; Jeremiah 8:14; Jeremiah 9:15; Jeremiah 23:15; Lamentations 3:5, Lamentations 3:19; Amos 6:12; "venom" in Deuteronomy 32:33; "poison," in Job 20:16; and "hemlock," in Hosea 10:4. In Deuteronomy 29:18, it is rendered, in the margin, "rosh," or "a poisonful herb." It does not occur elsewhere with any such signification. It may not be possible to determine precisely what is denoted here by the word, but it undoubtedly refers to some poisonous, bitter, deadly, stupefying substance given to a sufferer, "instead" of that which would be wholesome food, or suited to sustain life.
And in my thirst they gave me vinegar to drink - Instead of giving me pure water, they gave me sour wine - vinegar - that which would not slake my thirst, or which would not answer the purpose of drink. The form of trial here referred to is that where one is dying of thirst, and where, instead of giving water to assuage the thirst, one should give, in mockery, that which could not be drunk, or which would answer none of the purposes required. The word translated "vinegar" - חמץ chômets - is rendered in the ancient versions "sour grapes," but the proper signification here seems to be vinegar - the usual meaning of the word. What is here stated to have been done to David was also done to the dying Saviour, though without any intimation that the passage here had an original reference to him - or that what was done to him was intended to be a fulfillment of what is here said. See Matthew 27:34, Matthew 27:48; Mark 15:23; John 19:29. In the case of the Saviour, they first gave him vinegar mingled with myrrh - a usual custom in reference to those who were crucified - for the purpose of deadening the pain, or stupefying the sufferer. Matthew 27:34. At a subsequent part of the crucifixion they gave him vinegar, extended to him in a sponge affixed to a reed. Matthew 27:48; John 19:29. This was for a different purpose. It was to allay his thirst, and it seems (as the former may have been) to have been an act of kindness or compassion on the part of those who were appointed to crucify him. The former he refused to take, because he came to suffer; the latter he just tasted as he died. John 19:30. The "coincidence" in the cases of David and the Saviour was remarkable; but in the case of the Saviour no further use is made of what occurred to David than to employ the "language" which he employed to describe his own sufferings. The one was not, in any proper sense, a "type" of the other; nor does the language in the psalm refer to the Saviour.
In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, "Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture." Psalm 22:16-18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men's contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, "Let us not rend it, but cast lots for it, whose it shall be." DA 746.1
In another prophecy the Saviour declared, "Reproach hath broken My heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave Me also gall for My meat; and in My thirst they gave Me vinegar to drink." Psalm 69:20, 21. To those who suffered death by the cross, it was permitted to give a stupefying potion, to deaden the sense of pain. This was offered to Jesus; but when He had tasted it, He refused it. He would receive nothing that could becloud His mind. His faith must keep fast hold upon God. This was His only strength. To becloud His senses would give Satan an advantage. DA 746.2
The enemies of Jesus vented their rage upon Him as He hung upon the cross. Priests, rulers, and scribes joined with the mob in mocking the dying Saviour. At the baptism and at the transfiguration the voice of God had been heard proclaiming Christ as His Son. Again, just before Christ's betrayal, the Father had spoken, witnessing to His divinity. But now the voice from heaven was silent. No testimony in Christ's favor was heard. Alone He suffered abuse and mockery from wicked men. DA 746.3Read in context »
"He was taken from prison and from judgment:
And who shall declare His generation?
For He was cut off out of the land of the living:
For the transgression of My people was He stricken. PK 691.1
"And He made His grave with the wicked,
And with the rich in His death;
Because He had done no violence,
Neither was any deceit in His mouth." PK 691.2
Isaiah 53:1-9. PK 691Read in context »


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Know where your snow shovel is?
The season's first big winter storm hit Minnesota and western Wisconsin on Monday, gumming up the evening rush hour in the Twin Cities and causing some flight delays at the airport. Still, no serious traffic accidents were reported.
The National Weather Service predicted 3 to 5 inches of snow in central and eastern Minnesota and western Wisconsin by this morning. Up to 7 inches was possible in southeastern Minnesota, along with blowing and drifting.
For updates on any snow emergency declarations:
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Double your dating first ebook
De Angelo, working under his real name Eben Pagan, has also gained wide acclaim in the internet marketing space, offering business and personal development advice to marketers.De Angelo was originally a real estate and mortgage broker in San Diego, where, shortly after moving there, he was experiencing frustration in his attempts to date women.De Angelo (Eben) has moved on from his career in dating advice to explore other careers (e.g.business advice as Eben Pagan, and promoting innovation in children's education).Eben got engaged to Annie in a ceremony in early 2011 and they married in August 2011.He now has a baby daughter with his wife Annie, born in 2012.Since the later part of 2009 up to the present, Double Your Dating has employed more than eighty people, all of which are operating from remote locations.
His Double Your Dating ebook launched a dating advice empire that reportedly makes over $20 million in sales each year from ebooks, video courses, seminars and other coaching for men.The information in this coach profile and wiki is verified by Dating Skills Review's Editors to be as objective, complete and close to the truth as possible. Help us improve this profile of David De Angelo by sending us any information you believe to be missing, wrong or lacking detail or good quality images we don't have.Please state sources where possible to make our job easier to verify the correctness of the information.These included Eric Von Sydow (Hypnotica), Dave Ricker, and Steve Piccus.


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Other times, the application of 1 discipline's solutions or habits of intellect to another field's dilemma produces the breakthrough.
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About the History Group
Loddon and District Local History Group was formally constituted in February 2003 with the stated aim of "the advancement of education of the public concerning the local history of Loddon, Norfolk and the surrounding area"... and that is as formal as it gets.
We do not have a membership list, so anyone is welcome to turn up to our monthly meetings where we usually have a speaker or slide show.
Meetings are held in the Lecture Hall, St John's Church, George Lane, on the third Wednesday of each month at 1.30pm.
They currently cost just £3 which includes the opportunity to chat over tea and biscuits.
A programme of future speakers can be seen at the bottom of this page.
Our meetings are open to all.
Once a year we organize an outing to a place of interest.
Another annual activity is our survey of a local churchyard to record the Memorial Inscriptions and location of gravestones.
The results are printed and placed in the churches, and are also available via this website.
To contact us, email - email@example.com We are pleased to answer queries about the local area, if we can, but cannot undertake detailed family history research.
Speaker Programme 2019
Subjects and speakers may change due to unforeseen circumstances
|Feb 20th
|AGM and Parish Study update.
|March 20th
|Megan Dennis
|Letters from the Workhouse. The samplers of Lorina Bulwer, inmate of the Female Lunatic Ward at Great Yarmouth Workhouse.
Featured on the Antiques Roadshow and on display at Gressenhall Museum of Norfolk Life, these amazing textiles reveal details of Lorina's life in the workhouse.
|April 17th
|History of The Norfolk Wildlife Trust.
|May 15th
|Dr Joy Hawkins
|Pockets Full of Posies? Surviving the Black Death the Medieval Way. Medieval men and women had varied explanations for the causes of plague, from astrology to sin. This talk will consider fourteenth and fifteenth century understandings of pestilence as well as the methods people used to protect themselves against such a widespread, devastating epidemic.
|June 19th
|OUTING, to be confirmed, details at meetings
|July 17th
|Phyllida Scrivens
|Escaping Hitler: A Jewish Boy's Quest for Freedom and His Future The remarkable story of Norwich resident Joe Stirling.
Phyllida will be bringing signed copies of her book on Joe's life with her.
|August 21st
|Alex Fisher
|EVENING MEETING. 7.30pm. Must Farm; Britain's Bronze Age Pompeii. The archaeological investigation onto an exceptionally well preserved settlement dating to the Late Bronze Age.
Alex took part in the excavation and will tell us what the project has disclosed about life 1000-800BC.
|September 18th
|Robert Halliday
|The Tithe Wars in 1930's East Anglia. The story of a rural struggle that proved an unsurmountable burden for farmers. Some of their protests proved highly inventive with some farms undergoing virtual siege from tithe owners.
Robert is a historian and lecturer, and has published several books on local history.
|October 16th
|Pip Wright
|The Class of '63. The class of '63 was composed of just eight poor boys who, in the year of 1763, came together to be taught at the Earl Stonham Charity School by the master, Thomas Warren.
It would be a defining moment in all their lives.
Using a wealth of archived material, local historian, Pip Wright, reveals their story. Pip will bring some of his many books on local history with him.
|November 20th
|Dr Victor Morgan
|from the UEA, for The Norfolk Archive and Heritage Development Foundation. The Guild Feast in Norwich, c.1560-1730 or How They Ate Their Values - and you may Eat Your Hat!
|December 18th
|Our Christmas 'Do'. The Blickling Interpretation Group will perform The End of an Era. In the early 1940s Lord Lothian returned to Blickling Hall to find his home had been taken over by the RAF. Meet the characters and hear their stories.
|Jan 15th 2020
|Dr Mary Fewster
|A Moving story. Transport and Travel in East Anglia.
|Feb 19th 2020
Further details 01508 520120/521136
© Loddon and District Local History Group 2019 - All rights reserved | Copyright notice | Privacy statement


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1 THE PROBLEM OF TRUTH IN THE CLASSICAL ANALYSIS OF KNOWLEDGE FILIP V. ROSSI Abstract. In this article I propose a new problem for the classical analysis of knowledge (as justified true belief) and all analyses belonging to its legacy. The gist of my argument is that truth as a condition for a belief to be knowledge is problematic insofar there is no definition of truth. From this, and other remarks relating to the possibility of defining truth (or lack thereof) and about what truth theories fit our thoughts about knowledge, I conclude that as long as truth is unquestioningly taken as a condition of knowing, knowledge can never be defined in a way that could satisfy our intuitions about it. Keywords: knowledge, truth, pseudo-concept, definition, correspondence theory, intuition. I. Introduction In his article, Gettier discusses the classical analysis of knowledge as having the general form: S knows that P IFF (i.e. if and only if) (i) P is true, (ii) S believes that P, and (iii) S is justified in believing that P. (Gettier 1963) This general form is supposed to be equivalent to most other attempts to define knowledge in his day he offers, as examples, Chisholm s (1957) and Ayer s (1956) analyses. Gettier shows that if condition (iii) is taken as equivalent to S has adequate evidence
2 42 FILIP V. ROSSI for P and S has the right to be sure that P (of the two authors, respectively), then there are cases that, by the definition, would be knowledge, but nobody would call it knowledge. They would be cases in which the concept would be too large compared to our intuitions about its extension. The similarity between the three conditions is necessary for Gettier s critique, for he bases his argument on the concept of justification, the most flexible part of the classical definition. The flexibility of the justification condition is used by Zagzebski (1994) to show how Gettier s examples take away the possibility of any definition of knowledge of the form x + true belief (where x is a placeholder for justification, Plantinga s (1993) warrant, or other conditions that replace justification) or of the form justified true belief + x (where x is any condition added to the classical analysis, like Clark s (1963) full grounding, or some defeasibility condition) 1. The most important conclusion is that no account of knowledge as true belief plus something else can withstand Gettier objections as long as there is a small degree of independence between truth and the other conditions of knowledge (Zagzebski 1994, p.72). In my paper I wish to show that the analysis of knowledge as justified true belief is flawed in yet another way the condition of the truth of the belief to be known. It is to be noted here that truth seems to be an essential condition in all analyses of knowledge all the authors cited as building definitions of knowledge take it for granted. My point will be a rather pragmatical one, but I hope to show that trying to define knowledge based on the classical analysis is a kind of jumping the gun, precisely because truth isn t investigated enough in the context. Moreover, I arrive at the conclusion that knowledge can not (and it should not be tried to) be satisfactorily defined while keeping the truth condition. 1 Other analyses of knowledge that can be attacked by Zagzebski s arguments are, for example, Sosa s (1964) objective justifiability, or Goldman s (1967) causal connection.
3 THE PROBLEM OF TRUTH IN THE CLASSICAL ANALYSIS OF KNOWLEDGE 43 A methodological remark: the scope of my investigation will be limited to the context of natural language. This choice is due to the fact that the majority of discussions on the topic have been carried out in the same context. At the same time, some of the instruments I will be using might be (and legitimately so) considered outdated or not applicable when talking about scientific or mathematical knowledge. But they remain useful when talking about our everyday language. II. Pseudo-Statements and -Concepts The first thing to be briefly discussed is the concept of a pseudo-statement, as it appears in Carnap s (1932) Elimination of Metaphysics those statements that seem to have meaning, but are actually meaningless. This lack of meaning is due to the presence of pseudo-concepts in the expression, terms that have no meaning. The meaning Carnap talks about is the set of criteria of application (Carnap 1932, p. 63) of the term to stuff in the world. A concept is meaningful insofar as we can say about things that they fall under the concept or not, using the criteria of application. Generally, if we would talk about definitions, we would say that the definiens has to offer us criteria for using the definiendum; the definiens must teach us how to use a concept as a name for a thing. Again, one might feel that this analysis of meaning and language is in some way outdated. What I want to take away from it is the intuitive principle that for a word to be in any way useful, or important, or even meaningful, it must be usable; and, of course, we must be able to use it such that we can make ourselves understood. Another two elements of Carnap s discussion will be useful as well, and maybe even more easily accepted: if a word has no criterion of application, it cannot be used; and if two words have the same criteria of application, they are synonymous (v. teavy and toovy, op. cit. p. 64).
4 44 FILIP V. ROSSI III. Correspondence In its classical version, correspondence is the conception that truth is the correspondence of a proposition and facts, or between thoughts and reality etc. A couple of well-known formulations of the theory appear in Aristotle (Metaph., 1011b25) 2 and d Aquino (Summa Th., I, Q.16, A.2, Resp) 3. This version of the correspondence theory of truth has a problem, that of the undecidability of what is true and what is not. Suppose that in a soundproof and windowless room there are some people. Someone comes in and utters the sentence There is a green meteorite fallen in the middle of the street how would the room-dwellers decide if what the new person said was true? A naive supporter of the correspondence theory would say that all that has to be done is for the people to go outside and check if there is a green meteorite in the street. Say there really is one, and the people compare the proposition they heard with the fact there is a correspondence, so the proposition is true. The problem here is that the comparison doesn t happen between the proposition and the fact, but rather between the proposition and new propositions formed by the people themselves. It could be said that the source of this objection is the in principle impossibility of getting to the kantian thing-in-itself (in another form, the problem is shown by Kant (1992, pp ) and also, later, by Russell (2004, pp )). This problem is the reason for the emergence and evolution of many modern theories of truth, such as coherence and pragmatism. 4 As such, going back to the previous section, one could say the correspondence theory of truth does not offer any criteria of 2 To say of what is that it is not, or of what is not that it is, is false, while to say of what is that it is, and of what is not that it is not, is true 3 A judgment is said to be true when it conforms to the external reality or, the latin Veritas est adaequatio rei et intellectus 4 Of course, this objection is easily by-passed by holding a hard, direct realist view, but it can be said that this kind of view is quite unpopular among philosophers from as early as Plato.
5 THE PROBLEM OF TRUTH IN THE CLASSICAL ANALYSIS OF KNOWLEDGE 45 application for truth. Truth, as it is shown by the correspondence theorists, is a pseudo-concept expressions of the form p is true are pseudo-statements, because the conception doesn t tell us when and how to use them. IV. Doing Away with Correspondence The fact that truth is a pseudo-concept, at least with an underlying correspondence view about it, means that knowledge as true belief plus something else is a pseudo-concept too. We cannot apply the term knowledge to anything as long as the conjunction that is the definiens contains a pseudo-concept. An attempt to give a criterion of application for truth was using the coherence theory as a helping instrument. 5 Truth would remain the correspondence between propositions and facts, but true propositions would be those that are coherent with the set of propositions already known to be true. There are two problems here: besides the well-known one of which propositions are the ones known to be true, a problem arises in that the correspondence theory becomes completely useless. The fact that truth would be correspondence is obsolete for the new definition it offers no criteria of application, the criterion being given by the coherence test. It adds nothing to the meaning of truth. As such, again considering Carnap s discussion of teavy and toovy, we are driven to abandon correspondence as having anything to bring to the table. Being left with a criterion of application but no underlying conception of truth, we may be tempted to extend coherence to account for the conception part too. It would be said that truth is coherence. But more and more problems rise up; the previouslymentioned problem of which truths are to be taken as basic ; the fact that the laws of the excluded middle and of non-contradiction can t be put under the coherence test (Russell 2004, p. 80); and the 5 This way of dealing with the problem seems to be discussed by Russel (2004, ch. 12) but he quickly reverts to correspondence.
6 46 FILIP V. ROSSI possibility of there being a set of sentences with which both a sentence p and its negation are coherent (as is the case of ZFC and the Continuum Hypothesis; v. Woodin 2001). So, I shall conclude, coherence is not a viable option either. Should we, in the footsteps of Russell, return to some form of correspondence? The answer I propose is negative. The reasons for this answer are the following: Firstly, it is highly implausible that any convincing form of correspondence will ever surpass the main objection, that of the impossibility of getting to the facts or things themselves. Secondly, and this will lead me to the next section, it is doubtful whether we will ever have a satisfying definition of truth, whatever its underlying conception would be Tarski s result (1956, 1) concerning natural languages, those with which we are concerned too, indicates this. V. Knowledge without Truth? To further the discussion I will comment on a couple of objections that could be brought to my analysis. Firstly, one could say that it is dubious that I considered only two perspectives on truth and I claim that the critique can be extended to all others. Secondly, it can be said that it is irrelevant, in the context of defining knowledge, that we have no definition of truth yet, because we intuitively know pretty well what the extensions of truth and knowledge are. The reason for my considering only the correspondence and coherence theories of truth is that the problem of criteria of application is best shown in the context of the two. The conclusions regarding them can be easily extended it is not hard to check what criteria (if any) a theory offers for the application of the term true as its definiens. Moreover, I will shortly argue that the attack on correspondence is the only relevant one, being the only fitting theory for a definition of knowledge. Regarding the second objection: what it presupposes is that, firstly, there is a definition of truth that hasn t been yet discovered
7 THE PROBLEM OF TRUTH IN THE CLASSICAL ANALYSIS OF KNOWLEDGE 47 and which could be inserted as an underlying conception in the definition of knowledge; and, secondly, that at least theoretically we can get to that definition. Both points are debatable. Imagine a group of workers who have just finished building a roof but independently of some other group of workers, who are building the house on which the roof is to be put. The problem here is that the first group of workers don t have the certainty that the roof will fit on the house, or even that the house will ever be finished. We cannot know in advance that we will get to a satisfying definition of truth, on which to base the definition of knowledge; what is more, it doesn t seem that a correspondence-type definition of truth will ever be attained. As good a definition of knowledge we may get, it must rest on the definition of truth and it is useless without the latter. In short, the various analyses of knowledge are jumping the gun. Why would a correspondence theory of truth be the only fitting one for a definition of knowledge? Both science and the common man, in their daily lives, have the (more or less conscious) pretence that when they know something, they know something about the world. Claims of science can be considered to be about the objects and stuff in the world or about the structure of the world, depending on the philosophical position. We think that propositions like the glass is on the table are also, even though naively so, about the world. We say that we have knowledge about the world about what else could we have it, after all? We want for what we think to be matching what is; a kind of correspondence theory comes with our human nature, evidence for this being the fact that our oldest intuitions (philosophical or otherwise) about truth have lead us to the correspondence theory, and they are more or less the same intuitions guiding us today in the pursuit of truth. It is hard to think that we could speak about knowledge without relating it to the world, and as hard to think knowledge without correspondence.
8 48 FILIP V. ROSSI VI. Conclusion As such, it seems that knowledge cannot be defined in a way that would fit our intuitions as long as truth remains undefined; also, the view on the possibility of defining truth (also keeping in tone with out intuitions) is pessimistic to say the least. A final remark: as my results are entirely negative, something must be said about what remains to be done. Seeing, as I hope to have shown, that knowledge and truth, as they are normally conceived, cannot be reconciled, or even really talked about, I suggest that these analyses be shifted into more unorthodox territory for example, virtue epistemology, or Williamson s (2002) knowledge-first approach etc. For many of the recent approaches to truth and knowledge most of the problems I have talked about don t even appear. Or, maybe when we are tired of all of it, we can turn to some kind of deflationism, or some epistemic anti-realism. Acknowledgemnts I must thank Bianca Savu and Petrișor Ivan for their comments on earlier versions of this paper without them I wouldn t and couldn t have done it. REFERENCES Aristotel, 2007, Metafizica [Metaphysics], trans. by Andrei Cornea, Humanitas, București. Ayer, A.J., 1956, The Problem of Knowledge, MacMillan, London. Carnap, Rudolf, 1996, The Elimination of Metaphysics through the Logical Analysis of Language, Erkenntnis, vol. 2; translated in:
9 THE PROBLEM OF TRUTH IN THE CLASSICAL ANALYSIS OF KNOWLEDGE 49 Sahotra Sarkar (Ed.), 1996, Logical Empiricism at Its Peak: Schlick, Carnap, and Neurath, Garland, New York & London, pp Chisholm, Roderick, 1957, Perceiving: A Philosophical Study, Cornell University Press, Ithaca, New York. Clark, Michael, 1963, Knowledge and Grounds: A Comment on Mr. Gettier s Paper, in: Analysis, 24.2, pp de Aquino, Toma, 1997, Summa Theologiae. Despre Dumnezeu [...On God], trans. by Gheorghe Sterpu and Paul Găleșanu, Ed. Științifică, București. Gettier, Edmund, 1963, Is Justified True Belief Knowledge?, in: Analysis, 23.6, pp Goldman, Alvin, 1967, A Causal Theory of Knowing, in: Journal of Philosophy, 64.12, pp Kant, Immanuel, 1992, Lectures on Logic, trans. and edited by J. Michael Young, Cambridge University Press, (series: The Cambridge Edition of the Works of Immanuel Kant in Translation). Plantinga, Alvin, 1993, Warrant and Proper Function, Oxford University Press, Oxford. Russell, Bertrand, 2004, Problemele Filosofiei [Problems of Philosophy], 3 rd edition, Ed. All, București. Sosa, Ernest, 1964, The Analysis of Knowledge That P, in: Analysis, 25.1, pp. 1-8; Tarski, Alfred, 1956, The Concept of Truth in Formalized Languages, in: Tarski, Logic, Semantics, Metamathematics, University Press, Oxford. Williamson, Timothy, 2002, Knowledge and its Limits, Oxford University Press. Woodin, Hugh, 2001, The Continuum Hypothesis, Part I, in: Notices of the American Mathematical Society, 48.6, pp Zagzebski, Linda, 1994, The Inescapability of Gettier Problems, in: The Philosophical Quarterly, , pp
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China Ritar Power Corp. Joins China Overseas Listed Corporat发布时间:2019-01-26 08:32 浏览次数:918
SHENZHEN, China, March 19 /PRNewswire-Asia-FirstCall/ -- China Ritar Power Corp. (Nasdaq: CRTP) ("China Ritar" or the "Company"), a leading Chinese manufacturer of lead acid batteries, today announced that the Company has joined the China Overseas Listed Corporations Association (COLCA). COLCA is a non-profit organization established on March 7, 2010, with the goal of providing Chinese companies a platform to enhance their knowledge on global capital markets.
"We are extremely excited to join COLCA and believe that with the use of its in-depth resources on global capital markets we will be able to maximize our success as an international listed company," China Ritar's Chairman and CEO, Mr. Jiada Hu stated. "The organization was established to increase Chinese companies' access to information on international capital markets and enhance their competitiveness. Through its unique platform, Chinese companies can now readily acquire and exchange information on issues such as raising capital, reducing operating costs, increasing business development opportunities in China and overseas as well as maximizing shareholder value."
About China Overseas Listed Corporations Association (COLCA)
COLCA is a non-profit organization for internationally publicly traded Chinese corporations or corporations intending to list on international exchanges such as the NASDAQ, AMEX, NYSE, HKSE, or AIM. The organization is committed to comply with laws and regulations of the People's Republic of China and laws and regulations of the listing countries and regions, promote business co-operations between members and exchanges, strengthen communications with relevant institutions and organizations, reduce financing costs and expenses, enhance investors confidence, provide special service programs to members, voice member's suggestions to government authorities, protect member's reasonable and legal interests in overseas stock markets, improve power of discourse of Chinese corporations listed overseas, assist Chinese corporations continuous development in overseas stock markets, and contribute to the overseas investment activities of Chinese corporations. Additional information on COLCA can be found at http://www.colca.org.cn .
About China Ritar Corp.
China Ritar designs, develops, manufactures, and markets environmentally friendly lead acid batteries with a wide range of capacities and applications, including telecommunications, uninterruptible power supply (UPS) devices, light electrical vehicles (LEV), and renewable energy systems (solar and wind power). China Ritar sells, markets, and services six series and 197 models of Ritar-branded, cadmium-free, valve-regulated lead-acid (VRLA) batteries. Products are sold worldwide with sales in 81 countries including China, India, and numerous markets in Europe and the Americas. Additional information can be found at the Company's website http://www.ritarpower.com .
Safe Harbor Statement
Safe Harbor Statement Under the Private Securities Litigation Reform Act of 1995: Certain statements in this press release and oral statements made by China Ritar on its conference call in relation to this release, constitute forward-looking statements for purposes of the safe harbor provisions under The Private Securities Litigation Reform Act of 1995. All statements, other than statements of historical facts, included herein are forward-looking statements. Although the Company believes that the expectations reflected in these forward-looking statements are reasonable, they do involve assumptions, risks and uncertainties, and these expectations may prove to be incorrect. You should not place undue reliance on these forward-looking statements, which speak only as of the date of this press release. The Company's actual results could differ materially from those anticipated in these forward-looking statements as a result of a variety of factors, including those discussed in the Company's periodic reports that are filed with and available from the Securities and Exchange Commission. All forward-looking statements attributable to the Company or persons acting on its behalf are expressly qualified in their entirety by these factors. Other than as required under the securities laws, the Company does not assume a duty to update these forward-looking statements.
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Leslie J. Richardson, Partner
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Product Details
Attach your smartphone to these virtual reality glasses and immerse yourself in a movie or gaming world. Adjustable lenses and an ergonomic padding guarantee a perfect fit and an impressive user experience.
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• Also suitable to display augmented reality
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• Ergonomic padding and comfortable head strap for a perfect fit
Package contents1x VR glasses
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