Atheism – Conservapedia

Atheism, as defined by the Stanford Encyclopedia of Philosophy, the Routledge Encyclopedia of Philosophy, and other philosophy reference works, is the denial of the existence of God.[1] Paul Edwards, who was a prominent atheist and editor of the Encyclopedia of Philosophy, defined an atheist as "a person who maintains that there is no God."[2]

Beginning in the latter portion of the 20th century and continuing beyond, many agnostics and atheists have argued that the definition of atheism should be a lack of belief in God or gods.[2][3][4][5]

Atheism has been examined by many disciplines in terms of its effects on individuals and on societies and these effects will be covered below.

As far as individuals adopting an atheistic worldview, atheism has a number of causal factors and these will be elaborated on below as well.

See also: Schools of atheist thought and Atheist factions

The history of atheism can be dated to as early as the 5th century B.C. Diagoras of Melos was a 5th-century B.C. Greek atheist, poet and Sophist. Since this time, there have been many schools of atheist thought that have developed.

See also: Weak atheism and Strong atheism

Atheists claim there are two main reasons for their denial of the existence of God and/or disbelief in God: the conviction that there is positive evidence or argument that God does not exist (strong atheism, which is also sometimes called positive atheism), and their claim that theists bear the burden of proof to show that God exists, that they have failed to do so, and that belief is therefore unwarranted (weak atheism).

As alluded to above, theists and others have posited a number of causes of atheism and this matter will be further addressed in this article.

In 1876, Charles Bradlaugh proposed that atheism does not assert "there is no God," and by doing so he endeavored to dilute the traditional definition of atheism.[3][6] As noted above, in the latter portion of the 20th century, the proposition that the definition of atheism be defined as a mere lack of belief in God or gods began to be commonly advanced by agnostics/atheists.[3][7] It is now common for atheists/agnostics and theists to debate the meaning of the word atheism.[3][8]

Critics of a broader definition of atheism to be a mere lack of belief often point out that such a definition is contrary to the traditional/historical meaning of the word and that such a definition makes atheism indistinguishable from agnosticism.[2][3][9]

For more information, please see:

Below are a few common ways that atheism manifests itself:

1. Militant atheism, which continues to suppress and oppress religious believers today.

Topics related to militant atheism:

2. Philosophical atheism - Atheist philosophers assert that God does not exist. (See also: Naturalism and Materialism)

Secular humanism is a philosophy which holds that human beings are the most important figures, and that social problems are best solved without the involvement of religious doctrine.

The philosophy of postmodernism is atheistic (see: Atheism and postmodernism).

3. Atheistic Buddhism (some schools of Buddhism are theistic)

4. Practical atheism: atheism of the life - that is, living as though God does not exist.[10]

5. Other schools of atheist thought: Schools of atheist thought

See also: Atheist factions and Western atheism, schisms and political polarization and Atheist organizations

In 2015, Dr. J. Gordon Melton said about the atheist movement (organized atheism) that atheism is not a movement which tends to create community, but in the last few years there has been some growth of organized atheism.[11] See also: Atheist factions and Atheist organizations

Jacques Rousseau wrote in the Daily Maverick: "Elevatorgate..has resulted in three weeks of infighting in the secular community. Some might observe that we indulge in these squabbles fairly frequently."[12] An ex-atheist wrote: "As an Atheist for 40 years, I noticed that there is not just a wide variety of Atheist positions, but there exists an actual battle between certain Atheist factions."[13]

See also: Atheist movement and Atheism and anger

Blair Scott served on the American Atheists board of directors.[14] Mr. Scott formerly served as a State Director for the American Atheists organization in the state of Alabama. On December 1, 2012, he quit his post as a director of outreach for the American Atheists due to infighting within the American atheist movement.[15]

Mr. Blair wrote:

The atheist Neil Carter wrote:

The atheist David Smalley said about the atheist movement: "We're eating our own... Were disintegrating."[17]

See also: Atheist organizations and fundraising and Atheist fundraising vs. religious fundraising and Atheism and charity

In 2017, the atheist activist Lee Moore declared about American atheist organizations:

See also: Atheism and social intelligence and Atheism and emotional intelligence

The American atheist activist Eddie Tabash said in a speech to the Michigan Atheists State Convention, "Since we are a bit of a cantankerous, opinionated lot...".[19]

See also: Atheism and anger and Atheism and unforgiveness

The Christian philosopher James S. Spiegel says that the path from Christianity to atheism among several of his friends involved moral slippage such as resentment or unforgiveness.[20] See: Atheism and unforgiveness

On January 1, 2011, CNN reported:

In studies on college students, atheists and agnostics reported more anger at God during their lifetimes than believers.[21]

According to Anthony DeStefano:

You bet they are. The truth is, the atheist position is incapable of supporting any coherent system of morality other than ruthless social Darwinism. Thats why it has caused more deaths, murders and bloodshed than any other belief system in the history of the world.

Atheists, of course, are always claiming hysterically that Christianity has been responsible for most of the worlds wars, but thats just another example of atheistic ignorance. The main reasons for war have always been economic gain, territorial gain, civil and revolutionary conflicts. According to Philip Axelrods monumental "Encyclopedia of Wars," only 6.98 percent or all wars from 8000 BC to present were religious in nature. If you subtract Islamic wars from the equation, only 3.2 percent of wars were due to specifically Christian causes. That means that over 96 percent of all the wars on this planet were due to worldly reasons.[22]

Various studies found that traumatic events in people's lives has a positive correlation with "emotional atheism".[23]

The atheist and lesbian Greta Christina told the journalist Chris Mooney on the Point of Inquiry podcast, "there isn't one emotion" that affects atheists "but anger is one of the emotions that many of us have ...[it] drives others to participate in the movement."[24]

Social science research indicates that antitheists score the highest among atheists when it comes to personality traits such as narcissism, dogmatism, and anger.[25] Furthermore, they scored lowest when it comes to agreeableness and positive relations with others.[26]

For additional information, please see: Atheism and social intelligence and Atheism and emotional intelligence and Atheism and unforgiveness and Atheism and bitterness

See also: Atheism and its retention rate in individuals and Conversion from atheism to Christianity and Atheism and children and Desecularization and Atheism and apathy

In 2012, a Georgetown University study was published indicating that only about 30 percent of those who grow up in an atheist household remain atheists as adults.[27] See also: Atheism and children

A 2012 study by the General Social Survey of the social science research organization NORC at the University of Chicago found that belief in God rises with age, even in atheistic nations.[28] The Pew Forum reports about American atheists: "Among self-identified atheists and agnostics, the median age is 34, and roughly four-in-ten adults in these categories are between the ages of 18 and 29."[29] See also: Atheism and immaturity.

In addition, in atheistic Communist China, Christianity is experiencing rapid growth (see: Growth of Christianity in China). Also, there was a collapse of atheism in the former Soviet Union (see: Collapse of atheism in the former Soviet Union).

See also:

See also: Atheism and loneliness and Atheism and apathy and Internet atheism and Atheists and church attendance

According to an international study done by William Bainbridge, atheism is frequent among people whose interpersonal social obligations are weak and is also linked to lower fertility rates in advanced industrial nations (See also: Atheism and fertility rates).[30] See also: Atheism and loneliness and Atheism and social skills

In comparison to many religious groups, which have many meetings/conferences in numerous places in a given day or week which are convenient to attend, atheist meetings and atheist conferences are sparse. One of the causes of this situation is the apathy of many atheists (see: Atheism and apathy).

In recent times, the number of people attending atheist conferences has grown smaller.[31] Atheist David Smalley wrote: "And we wonder why were losing elections, losing funding, and our conferences are getting smaller."[17] In 2017, the atheist activist Lee Moore said about atheist conferences, "Most conferences are gone now. They're either gone or in some kind of life support form."[32]

Atheist Francois Tremblay wrote about the difficulty of motivating atheists to engage in activities related to atheism: "One last problem that undermines any propagation of atheism is inspiration. Let's be honest here, "there is no god!" is not a very motivating call for most people." (see also: Atheism and inspiration).[33] The atheist Jerry Coyne said about atheist meetings/conferences, "But to me the speakers and talks have often seemed repetitive: the same crew of jet-set skeptics giving the same talks."[34]

In an essay entitled How the Atheist Movement Failed Me, an atheist woman noted that participation in the atheist community is often expensive due to the cost of attending atheist conferences and even local atheist meetings in restaurants and bars challenged her modest budget.[35] As a result of the challenges that atheists commonly have in terms of socializing in person, many atheists turn to the internet in terms of communicating with other atheists.[36] Often internet communication between atheists turns turns contentious (see: Atheist factions).

For more information, please see: Atheism and loneliness

See also: Decline of the atheist movement and Morale of the atheist movement and Desecularization and Atheist movement

Numerous atheists have declared that the "atheist movement is dead" or that it is dying.[38]

At the 2018 American Atheists convention, the ex-president of the American Atheists organization David Silverman declared regarding the atheist movement being in a demoralized state:

...it has really affected us. We are suffering a level of defeatism that I have never seen before...

We feel the loss. And we feel like we have lost. We feel like we lost the election... We see this cascade of attack coming down at us over and over from all different directions and we feel like it's over. I have heard so many times it makes me sick. It makes me sad. It feels like we lost.

The apathy that follows. It doesn't matter. We can't win anyways. It's useless to fight. This apathy is infecting us. It's hurting us.

And people are reacting to each other now. And so that is causing a division. Lots and lots of division in our movement. Hard, bad division... And that has resulted in a splintering and factioning of the movement that I have never seen before and none of us have.

In other words, we're in a bad situation and it's getting worse.[39]

In 2017, atheist David Smalley has indicated that leftist/progressive atheists were "killing the atheist movement" through being contentious and divisive (see also: Atheist factions).[17] Former new atheist PZ Myers, who subscribes to progressive politics, says he is no longer a member of the atheist movement.[40]

The atheist movement saw a number of setbacks during the latter portion of the 20th century and beyond in terms of historical events/trends (See: Causes of desecularization). As a result, it has lost a considerable amount of confidence (see also: Decline of the atheist movement and Atheists and the endurance of religion).

Globally, the atheist population is declining in terms of percentage of the world's population that are atheists (see: Global atheism statistics).

see also: Atheism and communism and Militant atheism and Atheism and economics and Atheism and mass murder and Atheist cults and Atheism and Karl Marx

Karl Marx said "[Religion] is the opium of the people." Marx also stated: "Communism begins from the outset (Owen) with atheism; but atheism is at first far from being communism; indeed, that atheism is still mostly an abstraction."[41]

Vladimir Lenin similarly wrote regarding atheism and Communism: "A Marxist must be a materialist, i.e., an enemy of religion, but a dialectical materialist, i.e., one who treats the struggle against religion not in an abstract way, not on the basis of remote, purely theoretical, never varying preaching, but in a concrete way, on the basis of the class struggle which is going on in practice and is educating the masses more and better than anything else could."[42]

In 1955, the Chinese Communist leader Chou En-lai declared, "We Communists are atheists".[43]

In 2014, the Communist Party of China reaffirmed that members of their party must be atheists.[44]

In 2016, the International Business Times reported:

According to the University of Cambridge, historically, the "most notable spread of atheism was achieved through the success of the 1917 Russian Revolution, which brought the Marxist-Leninists to power."[46]

Vitalij Lazarevi Ginzburg, a Soviet physicist, wrote that the "Bolshevik communists were not merely atheists but, according to Lenin's terminology, militant atheists."[47] However, prior to this, the Reign of Terror of the French Revolution established a state which was anti-Roman Catholicism/Christian in nature [48] (anti-clerical deism and anti-religious atheism and played a significant role in the French Revolution[49]), with the official ideology being the Cult of Reason; during this time thousands of believers were suppressed and executed by the guillotine.[50]

See also: Atheism and mass murder and Atheist atrocities

It has been estimated that in less than the past 100 years, governments under the banner of Communism have caused the death of somewhere between 40,472,000 and 259,432,000 human lives.[51] Dr. R. J. Rummel, professor emeritus of political science at the University of Hawaii, is the scholar who first coined the term democide (death by government). Dr. R. J. Rummel's mid estimate regarding the loss of life due to communism is that communism caused the death of approximately 110,286,000 people between 1917 and 1987.[52] Richard Dawkins has attempted to engage in historical revisionism concerning atheist atrocities and Dawkins was shown to be in gross error. See also: Atheism and historical revisionism

Christian apologist Gregory Koukl wrote relative to atheism and mass murder that "the assertion is that religion has caused most of the killing and bloodshed in the world.There are people who make accusations and assertions that are empirically false. This is one of them."[53]Koukl details the number of people killed in various events involving theism and compares them to the much higher tens of millions of people killed under regimes which advocated atheism.[53] As noted earlier, Richard Dawkins has attempted to engage in historical revisionism concerning atheist atrocities and Dawkins was shown to be in gross error.

Koukl summarized by stating:

Theodore Beale notes concerning atheism and mass murder:

The total body count for the ninety years between 1917 and 2007 is approximately 148 million dead at the bloody hands of fifty-two atheists, three times more than all the human beings killed by war, civil war, and individual crime in the entire twentieth century combined.

The historical record of collective atheism is thus 182,716 times worse on an annual basis than Christianitys worst and most infamous misdeed, the Spanish Inquisition. It is not only Stalin and Mao who were so murderously inclined, they were merely the worst of the whole Hell-bound lot. For every Pol Pot whose infamous name is still spoken with horror today, there was a Mengistu, a Bierut, and a Choibalsan, godless men whose names are now forgotten everywhere but in the lands they once ruled with a red hand.

Is a 58 percent chance that an atheist leader will murder a noticeable percentage of the population over which he rules sufficient evidence that atheism does, in fact, provide a systematic influence to do bad things? If that is not deemed to be conclusive, how about the fact that the average atheist crime against humanity is 18.3 million percent worse than the very worst depredation committed by Christians, even though atheists have had less than one-twentieth the number of opportunities with which to commit them. If one considers the statistically significant size of the historical atheist set and contrasts it with the fact that not one in a thousand religious leaders have committed similarly large-scale atrocities, it is impossible to conclude otherwise, even if we do not yet understand exactly why this should be the case. Once might be an accident, even twice could be coincidence, but fifty-two incidents in ninety years reeks of causation![54]

See also:

See also: Communism and religious persecution and Atheistic communism and torture and Atheism and forced labor and China and involuntary organ harvesting

The atheism in Communist regimes has been and continues to be militant atheism and various acts of repression including the razing of thousands of religious buildings and the killing, imprisoning, and oppression of religious leaders and believers.[55]

See also: Soviet atheism

The persecution of Christians in the Soviet Union was the result of the violently atheist Soviet government. In the first five years after the October Revolution, 28 bishops and 1,200 priests were murdered, many on the orders of Leon Trotsky. When Joseph Stalin came to power in 1927, he ordered his secret police, under Genrikh Yagoda to intensify persecution of Christians. In the next few years, 50,000 clergy were murdered, many were tortured, including crucifixion. "Russia turned red with the blood of martyrs", said Father Gleb Yakunin of the Russian Orthodox Church.[56] According to Orthodox Church sources, as many as fifty million Orthodox believers may have died in the twentieth century, mainly from persecution by Communists.[57]

The religious landscape of China is quickly changing, however, due to the rapid growth of Christianity. See also: China and atheism and Global atheism

In addition, in the atheistic and Communist Soviet Union, 44 anti-religious museums were opened and the largest was the 'The Museum of the History of Religion and Atheism' in Leningrads Kazan cathedral.[59] Despite intense effort by the atheistic leaders of the Soviet Union, their efforts were not effective in converting the masses to atheism.[60]

See also: China and atheism

China has the world's largest atheist population (see: China and atheism).[61][62] China is a Communist country. In 1999, the publication Christian Century reported that "China has persecuted religious believers by means of harassment, prolonged detention, and incarceration in prison or 'reform-through-labor' camps and police closure of places of worship." In 2003, owners of Bibles in China were sent to prison camps and 125 Chinese churches were closed.[63] China continues to practice religious oppression today.[64]

The efforts of China's atheist leaders in promoting atheism, however, is increasingly losing its effectiveness and the number of Christians in China is rapidly growing (see: Growth of Christianity in China). China's state sponsored atheism and atheistic indoctrination has been a failure and a 2007 religious survey in China indicated that only 15% of Chinese identified themselves as atheists.[65]

Researchers estimate that tens of thousands of Falun Gong prisoners in Communist China have been killed to supply a financially lucrative trade in human organs and cadavers, and that these human rights abuses may be ongoing concern.[66]

North Korea is a repressive Communist state and is officially atheistic.[69] The North Korean government practices brutal repression and atrocities against North Korean Christians.[70] Open Doors, an organization based in the United States, has put North Korea at the very top of its list of countries where Christians face significant persecution - for 12 years in a row.[71]

See: Atheistic communism and torture

See also: Atheism and forced labor and Atheism and slavery

In atheistic Communist regimes forced labor has often played a significant role in their economies and this practice continues to this day (see: Atheism and forced labor).[72]

Historically, atheists have favored the left side of the political aisle (see: Atheism and politics).

According to the Pew Forum, in the United States: "About two-thirds of atheists (69%) identify as Democrats (or lean in that direction), and a majority (56%) call themselves political liberals (compared with just one-in-ten who say they are conservatives)."[74]

More:

Atheism - Conservapedia

AsMA | Aerospace Medical Association

AsMA | Aerospace Medical Association

This website uses cookies to ensure the best possible web experience. By continuing and using the site, you consent to the use of cookies. If you wish to disable them or to learn more about how we use cookies, please view our Cookies Policy. Got it!

Learn about the history and mission of Aerospace Medicine by watching the professionals making it happen!

Military aviation operations present numerous unique Aerospace Medicine and Human Performance issues. Sustained acceleration, fatigue, orientation problems, and attention management issues are just a few.

Commercial aviation presents Aerospace Medicine problems for the aircrew, ground support crews, and the passengers they serve.

General aviation aircraft present unique Aerospace Medicine and Human Performance problems. Human Performance factors continue to be leading causes of General Aviation mishaps.

The ability for humans to perform under extreme environmental conditions poses challenging problems for Aerospace Medicine professionals. Altitude, thermal issues, fatigue, acceleration, and numerous other environmental stressors must be appropriately managed to ensure optimized human performance. Managing the mission environment through technology requires a process of human-centered design and acquisition known as Human Systems Integration.

Human participation in space operations presents some of the most interesting and challenging Aerospace Medicine and Human Performance problems. Microgravity, bone density and muscle atrophy issues, radiation exposure, and thermal stressors are just some of the space medicine problems.

AsMA is a scientific forum providing a setting for many different disciplines to come together and share their expertise for the benefit of all persons involved in air and space travel. The Association has provided its expertise to a multitude of Federal and international agencies on a broad range of issues, including aviation and space medical standards, the aging pilot, and physiological stresses of flight. AsMA's membership includes aerospace medicine specialists, flight nurses, physiologists, psychologists, human factors specialists, physician assistants, and researchers in this field. Most are with industry, civil aviation regulatory agencies, departments of defense and military services, the airlines, space programs, and universities.

Approximately 30% of the membershiporiginate from outside the United States.

Through the efforts of the AsMA members, safety in flight and man's overall adaptation to adverse environments have been more nearly achieved.

Lifestyle Diseases conference, Lifestyle Diseases workshop, Global Lifestyle Diseases Conference, Lifestyle Diseases symposium, Lifestyle Diseases congress, Lifestyle Diseases meeting, Lifestyle Di...Read More

The peer-reviewed monthly journal provides contact with physicians, life scientists, bioengineers, and medical specialists working in both basic medical research and in its clinical applications...

In accordance with Article XII of the Bylaws of the Aerospace Medical Association, the following proposed change to the Bylaws are printed herein.

The AsMA Global Connection Story with the Iberoamerican Association of Aerospace MedicineRoland Vermeiren, M.D., FAsMA

The Human Factors Analysis Classification System (HFACS) is recognized as the Gold Standard in human factors analysis and classification.

Drs. Cheryl Lowry and Brian Pinkston will be providing a new and exciting workshop in Las Vegas at the end of the AsMA 90th Annual Scientific Meeting.

Burt & Dick Rutan are scheduled to appear together in Dayton, OH, to talk about their aerospace achievements on February 22.

The National Commission on Military Aviation Safety will be opening for about a year at the end of the current government shutdown. The Commission needs three published epidemiologists, prefe...Read more

Diplomates: the American Board of Preventive Medicine (ABPM) will be offering their Maintenance of Certification exams electronically. This is for all Diplomates certified in any of the ABPM...Read more

More Announcements

The Aerospace Medical Association offers free information publications for passengers preparing for commercial airline travel. We also offer more detailed medical guidelines for physicians that can be used to advise patients with preexisting illness planning to travel by air.

Which of the following data is LEAST associated with suicidal potential?

a.The patient is white.b.The patient is married.c.The patient is 54.d.The patient is alcoholic.

Read the Answer More Questions

Link:

AsMA | Aerospace Medical Association

Cloning | Wookieepedia | FANDOM powered by Wikia

The Kaminoan cloning production engineered an army for the Galactic Republic.

Cloning was the process of replicating the genetic code of an original host in order to create a clone. Approximately thirty-two years before the Battle of Yavin, an army of clone troopers was mass-produced on the planet Kamino at the request of Jedi Master Sifo-Dyas, who foresaw that the Galactic Republic and Jedi Order would have need of a military in the years to come. Using genetic modifications such as growth acceleration and increased docility, the clones of Jango Fett were fully grown and programmed for absolute loyalty within a decade of their inception. In 22 BBY, the Republic officially went to war against the Confederacy of Independent Systems with the clone troopers serving as the backbone of the newly-formed Grand Army of the Republic. The clones displayed a military might unseen in the history of the galaxy; as such, the pan-galactic conflict that they fought in came to be known as the Clone Wars.

Throughout the war, the Kaminoan cloning production continued to churn out more clones for the Republic army. By the war's end in 19 BBY, the Republic had been replaced by a new governmentthe Galactic Empire, ruled by Emperor Palpatine who used the clones to betray and exterminate the Jedi Order. Although clone soldiers served as the first generation of Imperial stormtroopers, over time the clones were retired and supplanted by birth-born humans. Despite the shutdown of the cloning facilities on Kamino, the advantages of using a clone army, such as programmed loyalty, were not forgotten. During the waning days of the cold war, the dark side warrior Kylo Ren expressed dissatisfaction with the latest generation of stormtroopers, believing that clones were more reliable than indoctrinated conscripts.

Cloning was the scientific procedure of growing a clone from the genetic template of a living organism. The original source's genetic code could be altered through modifications to the cloning process for various purposes, including growth acceleration and greater docility. Without alterations to the genome, a clone would be the exact duplicate of its template at the genetic level.[1]

Tipoca City was a cloning facility on Kamino where the Republic clone army was secretly developed.

The science of cloning was critical to the creation of the Kaminoan clone army in the waning years of the Galactic Republic.[1] Prior to the rise of the Galactic Empire, the Kaminoan cloners were commissioned by Jedi Master Sifo-Dyas to engineer an army of clone soldiers for the Republic. However, Sifo-Dyas died shortly thereafter, allowing for the Sith to secretly take over the clone project.[2] As the Kaminoans' new benefactors, the Sith provided them with the means to create and modify the clone armyspecifically a template, the human bounty hunter Jango Fett whose genetic code served as the baseline for the clone troopers;[1] and a control chip to ensure the clones' absolute obedience in the event of the activation of Clone Protocol 66.[3] In addition to behavioral modification, the Kaminoans altered Fett's genotype to meet the deadline for the completion of the first generation of battle-ready units. As a result, the clones were designed to age at twice the rate of regular humans, and therefore grown to maturity in one decade.[1]

Ten years after Sifo-Dyas' death, the Kaminoan cloning technology successfully produced 200,000 units and an additional million units close to completion. By then the Jedi Order became aware of the army's existence, as well as Sifo-Dyas' role in its inception. With the galaxy on the verge of civil war as a result of the secessionist movement of the Confederacy of Independent Systems, the Republic mobilized the clone troopers against the newly-built Separatist Droid Army.[1]

Through Kaminoan cloning technology, the Republic gained an army of identical soldiers.

Throughout the Clone Wars, clone troopers were the backbone of the Grand Army of the Republic.[4] However, the option of cloning supplementary units was a controversial politicial issue in the Galactic Senate of the Republic.[5] While Senator Padm Amidala and other like-minded politicians favored diplomacy as a means to end the conflict,[6] others advocated for the escalation of warincluding Halle Burtoni[5] whose homeworld, the extragalactic planet Kamino, gained representation in the Senate as a result of her people's role in the creation of the clone army.[7] Seeking to promote the economic interests of Kamino,[8] Burtoni successfully proposed an increase in the clone trooper production.[5]

In the aftermath of the Clone Wars, the surviving clone troopers became the first stormtroopers of the Galactic Empire. In time the clones were decommissioned due to their accelerated aging process. Rather than continuing to rely on the Kaminoan cloning production, the stormtrooper ranks were opened to birth-born human recruits.[9] By the time of the cold war, the Force warrior Kylo Renhaving grown disillusioned with the latest generation of stormtrooperscontemplated the possibility of using the cloning process to create a more capable army for the First Order.[10]

See the original post:

Cloning | Wookieepedia | FANDOM powered by Wikia

Cloning a repository – User Documentation – GitHub Help

When you create a repository on GitHub, it exists as a remote repository. You can clone your repository to create a local copy on your computer and sync between the two locations.

This procedure assumes you have already created a repository on GitHub, or have an existing repository owned by someone else you'd like to contribute to.

On GitHub, navigate to the main page of the repository.

Note: If the repository is empty, you can manually copy the repository page's URL from your browser and skip to step four.

In the Clone with HTTPs section, click to copy the clone URL for the repository.

Open TerminalTerminalGit Bashthe terminal.

Change the current working directory to the location where you want the cloned directory to be made.

Type git clone, and then paste the URL you copied in Step 2.

Press Enter. Your local clone will be created.

On GitHub, navigate to the main page of the repository.

Under your repository name, click to clone your repository in Desktop. Follow the prompts in GitHub Desktop to complete the clone. For more information, see "Cloning a repository from GitHub to GitHub Desktop."

View post:

Cloning a repository - User Documentation - GitHub Help

Tiangong-1 – Wikipedia

Tiangong-1 (Chinese: ; pinyin: Tingng yho; literally: "Heavenly Palace 1" or "Celestial Palace 1") was China's first prototype space station.[9] It orbited Earth from September 2011 to April 2018, serving as both a manned laboratory and an experimental testbed to demonstrate orbital rendezvous and docking capabilities during its two years of active operational life.[10]

Launched unmanned aboard a Long March 2F/G rocket[1] on 29 September 2011,[11] it was the first operational component of the Tiangong program, which aims to place a larger, modular station into orbit by 2023.[10][12] Tiangong-1 was initially projected to be deorbited in 2013,[13] to be replaced over the following decade by the larger Tiangong-2 and Tiangong-3 modules,[14] but it orbited until 2 April 2018.[3][4][5][15][16]

Tiangong-1 was visited by a series of Shenzhou spacecraft during its two-year operational lifetime. The first of these, the unmanned Shenzhou 8, successfully docked with the module in November 2011,[17][18] while the manned Shenzhou 9 mission docked in June 2012.[19][20][21] A third and final mission to Tiangong-1, the manned Shenzhou 10, docked in June 2013.[22][23][24] The manned missions to Tiangong-1 were notable for including China's first female astronauts, Liu Yang and Wang Yaping.[23][25]

On 21 March 2016, after a lifespan extended by two years, the China Manned Space Engineering Office announced that Tiangong-1 had officially ended its service.[26][27] They went on to state that the telemetry link with Tiangong-1 had been lost.[28] A couple of months later, amateur satellite trackers watching Tiangong-1 found that China's space agency had lost control of the station.[28] In September, after conceding they had lost control over the station, officials speculated that the station would re-enter and burn up in the atmosphere late in 2017.[29][30] According to the China Manned Space Engineering Office, Tiangong-1 started reentry over the southern Pacific Ocean, northwest of Tahiti, on 2 April 2018 at 00:15 UTC.[4][5][15][16]

The China National Space Administration (CNSA) designed Tiangong-1 as an 8.5-tonne (19,000lb) "space-laboratory module", capable of supporting the docking of manned and autonomous spacecraft. In 2008, the China Manned Space Engineering Office (CMSEO) released a brief description of Tiangong-1, along with its larger successor modules, Tiangong-2 and Tiangong-3. A model of the space station was revealed in the Chinese Lunar New Year celebration program on CCTV on 25 January 2009.[31]

On 29 September 2008, Zhang Jianqi (), vice-director of the CMSEO, declared in an interview with China Central Television (CCTV)[32] that Tiangong-1 would be launched in 2010 or 2011. Xinhua later stated that Tiangong-1 would be launched in late 2010, and declared that the renovation of ground equipment was in progress.[33] However, the launch did not ultimately take place until 2011.

By mid-2011, the construction of Tiangong-1 was complete, and its systems and thermal properties were undergoing testing. Testing was also conducted on the Long March 2F carrier rocket on which Tiangong-1 would be launched; technicians undertook particularly extensive safety tests on the rocket in August and September 2011,[11] following the launch failure of a Long March 2C rocket on 18 August.[34]

Tiangong-1 had a pressurised habitable volume of approximately 15 cubic metres (530cuft), and used passive APAS-type docking connectors.[35]Structurally, Tiangong-1 was divided into two primary sections: a resource module, which mounted its solar panels and propulsion systems, and a larger, habitable experimental module.[36]

Tiangong-1's experimental module was equipped with exercise gear and two sleep stations.[7] The interior walls of the spacecraft had a two-color paint scheme one color representative of the ground, and the other representative of the sky. This was intended to help the astronauts maintain their orientation in zero gravity.[7] High-resolution interior cameras allowed manned missions to be closely monitored from the ground, and the two sleep stations had individual lighting controls.[37] Toilet facilities and cooking equipment for the manned missions were provided by the docked Shenzhou spacecraft, rather than being integrated into the Tiangong module itself.[37] Similarly, one member of the module's three-person crew slept in the Shenzhou spacecraft, preventing overcrowding.[37]

Tiangong-1 was originally intended to be launched in August 2011, and was delivered to the Jiuquan Satellite Launch Center on 23 July, successfully passing a launch rehearsal test on 17 August.[38] However, following the failed launch of a Long March 2C rocket in August 2011, the launch was postponed. Following an investigation into the August launch failure,[11][39] Tiangong-1's launch was rescheduled for late September 2011,[40] partly to coincide with the Chinese National Day on 1 October.[41]

On 20 September 2011, the spacecraft was again rolled out to Pad 1 of the South Launch Site at Jiuquan in preparation for the rescheduled launch attempt.[42] The launch occurred at 13:16 UTC on 29 September, successfully placing Tiangong-1 into low Earth orbit.[38] Chinese television broadcast the launch animation accompanied by an instrumental version of the American patriotic song America the Beautiful, a choice of music for which it later offered no explanation.[43]

On 30 September 2011, Tiangong-1 completed the second of two orbital transfer maneuvers, reaching an apogee altitude of 355 kilometres (221mi)[44] . This was the precursor to a week-long program of orbital testing, conducted from the Beijing Aerospace Command and Control Center, to prepare the module for future orbital docking operations.[44] On 10 October, Tiangong-1 released its first orbital photo, showing a view of its outer hull and satellite relay antenna.[45]

The unmanned Shenzhou 8 mission successfully docked with Tiangong-1 on 2 November 2011 GMT, marking China's first orbital docking.[17] Shenzhou 8 undocked from Tiangong-1 on 14 November, before successfully completing a second rendezvous and docking, thus testing the reusability of the docking system.[18][46][47] Shenzhou 8 deorbited on 17 November 2011, and landed intact in Siziwang Banner in Inner Mongolia.[48] After the mission, the CNSA reported that Tiangong-1's systems were in optimal condition.[49]

In December 2011, the Tiangong-1 module began automated internal checks for toxic gas, to ensure that its interior would be safe for astronauts to enter.[50] In January 2012, reports emerged alleging that the American X-37B robotic spaceplane was shadowing Tiangong-1 for surveillance purposes.[51] However, former United States Air Force orbital analyst Brian Weeden later refuted this claim, emphasizing that the X-37B occupied a different orbit from Tiangong-1, and would not be able to closely observe the module.[52]

In March 2012, it was reported that China had finished the initial crew selection for the Shenzhou 9 mission. Niu Hongguang, the deputy chief commander of the China Manned Space Engineering Project, stated that Shenzhou 9 would dock with Tiangong-1 before August 2012.[53] The Shenzhou 9 spacecraft was delivered to Jiuquan Satellite Launch Center for launch preparations on 9 April 2012,[54] while its Long March 2F carrier rocket arrived a month later on 9 May.[55]

Shenzhou 9 launched successfully on 16 June 2012, carrying with it China's first female astronaut, Liu Yang.[19][21][25][56] The spacecraft docked with Tiangong-1 on 18 June 2012 at 14:07 Beijing time (06:07 GMT; 07:07 BST).[20] After about three hours, when the air pressures inside the two vessels were equalized, mission commander Jing Haipeng entered Tiangong-1.[57]The first docking was entirely computer-controlled, without input from the three astronauts;[20] a second, crew-guided docking was successfully conducted on 24 June 2012 at 12:42 Beijing time.[58] Shenzhou 9 landed safely in Inner Mongolia on 29 June 2012.[59] In August 2012, Shenzhou 9's crew travelled to Hong Kong to discuss their mission with university students.[60]

The manned Shenzhou 10 spacecraft, the final Shenzhou mission to rendezvous with Tiangong-1 before its deorbit, was launched on 11 June 2013.[22][23][61] The launch of Shenzhou 10 was originally planned for earlier in the year, but was delayed to allow the mission to incorporate more complex scientific experiments.[62] The mission's crew included China's second female astronaut, Wang Yaping.[23] Shenzhou 10 docked successfully with Tiangong-1 on 13 June.[24]

On 15 June 2013, the Shenzhou 10 crew completed China's first orbital maintenance operation, replacing Tiangong-1's interior cladding.[63] Additional maintenance work was conducted on the space station's seal rings.[63] On 20 June, Wang Yaping delivered a remote video lecture from orbit to students across China, demonstrating physics in microgravity with her colleagues.[64] On 24 June, CPC general secretary Xi Jinping contacted the astronauts via remote video link to congratulate them.[65] After a series of successful docking tests, Shenzhou 10 undocked and returned safely to Earth on 26 June 2013.[66] With a duration of 15 days, Shenzhou 10 was China's longest manned space mission,[67] until Shenzhou 11's 30-day mission to Tiangong-2 in 2016.[68]

The Tiangong-1 was launched in September 2011, with an intended service span of two years. After the last crew departed the module in June 2013, it was put into sleep mode. It was intended that it would remain in orbit for some time, allowing China to collect data on the longevity of key components before being commanded to gradually re-enter the atmosphere. The Permanent Mission of China to the United Nations informed the Committee on the Peaceful Use of Outer Space that the Tiangong-1 had ceased functioning on 16 March 2016.[69] On 21 March 2016, the Manned Space Engineering Office announced that they had disabled data service, since the space station had operated two-and-a-half years longer than its intended two-year service plan. According to the office, the space laboratory was under continued and close monitoring until it finally burned up in the Earth's atmosphere during an uncontrolled re-entry.[26][27]

The orbit of Tiangong-1 was decaying gradually, and the space laboratory was predicted to be destroyed upon re-entry into Earth's atmosphere.[71][72][73]

At the request of China and the United Nations Office for Outer Space Affairs, the Inter-Agency Space Debris Coordination Committee (IADC), led by the European Space Agency (ESA), conducted an international campaign to monitor the re-entry of Tiangong-1. ESA's Space Debris Office in Darmstadt, Germany hosted and administered the campaign, with participation from other space agencies and organizations including the China National Space Administration, the Indian Space Research Organisation, the Japan Aerospace Exploration Agency, the Korea Aerospace Research Institute, and Roscosmos.[74] The IADC predicted that Tiangong-1 would break up during re-entry, but that parts of the station would survive and fall to the Earth's surface, potentially falling across an area thousands of kilometres long and tens of kilometres wide. However, because most of the re-entry area was ocean or uninhabited land, the IADC stated that the odds of a person being hit by falling debris to be "10 million times smaller than the yearly chance of being hit by lightning."[70] The IADC's final prediction before re-entry was that Tiangong-1 would re-enter at around 01:00 UTC on 2 April 2018, plus or minus 2 hours, falling somewhere on Earth between 42.8 North and 42.8 South latitudes,[75][76] with the most likely re-entry sites being at the north and south extremes of that range. This is because the station's high-inclination orbit had the smallest north-south speed at the extreme latitudes, and the greatest north-south speed near the Equator.[70]

Independently, the non-profit Aerospace Corporation's Center for Orbital and Re-entry Debris Studies (CORDS) predicted that Tiangong-1 would most likely re-enter the atmosphere around 00:30 UTC on 2 April 2018, plus or minus 1.7 hours. CORDS scientists also predicted that it would re-enter somewhere between the 42.7 North and 42.7 South latitudes, a range that covered two-thirds of the Earth's surface, with a high likelihood of an ocean landing of whatever did not burn up during re-entry.[77] They predicted that if any parts of the station survived re-entry, the small amount of debris would impact the ground over an area a few hundred square kilometers in size.[78] The final prediction of likely areas for debris impact covered southern South America, Africa, the Middle East, and central Asia.[78][79] However, even in those high-probability areas, they still estimated the odds of a specific person being hit by debris to be "about one million times smaller than the odds of winning the Powerball jackpot."[80]

Tiangong-1 reentered the Earth's atmosphere at approximately 00:16 UTC on 2 April 2018 over the South Pacific Ocean at 2430S 15106W / 24.5S 151.1W / -24.5; -151.1.[4][78] According to Chinese state news agency Xinhua, the station mostly burnt up upon re-entry.[81] It was the largest spacecraft to re-enter the atmosphere since Fobos-Grunt in January 2012.[70] This was about 3,600 kilometres (1,900nmi) from Point Nemo, a location often used as a spacecraft cemetery to crash defunct satellites.[82] As the spacecraft made an uncontrolled reentry, this was unintended coincidence.

Tiangong-1 was designed as a test bed for key technologies later used on another test station called Tiangong-2, which was launched on 15 September 2016.[84] Both experimental space stations are short-lived and meant to test technologies and systems for a permanent future space station called Chinese large modular space station, which is planned to be assembled from 2019 to 2022.[85]

The design of Tianzhou, an automated cargo spacecraft intended to resupply the Chinese large modular space station, is based on Tiangong-1.[14][86]

Excerpt from:

Tiangong-1 - Wikipedia

Google to upload minds to computers, and here’s how …

The bold predictions were made by Ray Kurzwell, director of engineering at Google, which has now been put under the microscope by Express.co.uk.

During a Global Futures 2045 International Congress, he sensationally said: We're going to become increasingly non-biological to the point where the non-biological part dominates and the biological part is not important any more.

The mind-boggling speech added that mankind will have machine bodies by 2100.

Professor Stephen Hawking also thinks it will be possible to upload our minds saying the brain is like a programme in the mind, which is like a computer, so it was theoretically possible to copy the brain onto a computer and so provide a form of life after death.

But he added that this is way beyond out present capabilities.

Express.co.uk discovered mankind is caught in a paradox with experts knowing they WILL be able to do it, but are not sure how.

While there are solid theories about how we can make sci-fi a reality, theres one major hurdle scientists need to figure out first understanding what the mind actually is.

The average brain is made up of around 86 billion neurones which all interact with each other by sending electrical signals.

Although this is known, what remains unclear is how this makes up the mind what makes us which is proving to be a stumbling block in conscious uploading.

As it stands, it would take around two years to completely map a flys brain and all of its interaction with itself, so mapping a human brain, including memories which again is unclear how theyre stored, to upload to computer would be virtually impossible, but this doesnt mean that it wont come in the future.

When Express.co.uk contacted Google to explain how it will be able to upload minds to a computer, it played its cards typically close to its chest.

A source at Google said it is currently learning how to make computers easier and will begin looking into mind uploading in the future.

Kurzweil added: Our scanning machines today can clearly capture neural features as long as the scanner is very close to the source.

Within 30 years, however, we will be able to send billions of nanobots-blood cell-size scanning machines-through every capillary of the brain to create a complete noninvasive scan of every neural feature.

A shot full of nanobots will someday allow the most subtle details of our knowledge, skills and personalities to be copied into a file and stored in a computer.

But Professor Rafael Yuste of Columbia University said: "The challenge is precisely how to go from a physical substrate of cells that are connected inside this organ, to our mental world, our thoughts, our memories, our feelings.

See the article here:

Google to upload minds to computers, and here's how ...

Animal euthanasia – Wikipedia

This article is about killing of non-human animals. For euthanasia of humans, see Euthanasia.

Animal euthanasia (euthanasia from Greek: ; "good death") is the act of putting an animal to death or allowing it to die by withholding extreme medical measures. Reasons for euthanasia include incurable (and especially painful) conditions or diseases,[1] lack of resources to continue supporting the animal, or laboratory test procedures. Euthanasia methods are designed to cause minimal pain and distress. Euthanasia is distinct from animal slaughter and pest control although in some cases the procedure is the same.

In domesticated animals, this process is commonly referred to by euphemisms such as "put down" or "put to sleep".

The methods of euthanasia can be divided into pharmacological and physical methods. Acceptable pharmacological methods include injected drugs and gases that first depress the central nervous system and then cardiovascular activity. Acceptable physical methods must first cause rapid loss of consciousness by disrupting the central nervous system. The most common methods are discussed here, but there are other acceptable methods used in different situations.[2]

Unconsciousness, respiratory then cardiac arrest follow rapidly, usually within 30seconds.[3] Observers generally describe the method as leading to a quick and peaceful death.

Some veterinarians perform a two-stage process: an initial injection that simply renders the pet unconscious and a second shot that causes death.[citation needed] This allows the owner the chance to say goodbye to a live pet without their emotions stressing the pet. It also greatly mitigates any tendency toward spasm and other involuntary movement which tends to increase the emotional upset that the pet's owner experiences.

For large animals, the volumes of barbiturates required are considered by some to be impractical, although this is standard practice in the United States.[4] For horses and cattle, other drugs may be available. Some specially formulated combination products are available, such as Somulose (secobarbital/cinchocaine) and Tributame (embutramide/chloroquine/lidocaine), which cause deep unconsciousness and cardiac arrest independently with a lower volume of injection, thus making the process faster, safer, and more effective.

Occasionally, a horse injected with these mixtures may display apparent seizure activity before death. This may be due to premature cardiac arrest. However, if normal precautions (e.g., sedation with detomidine) are taken, this is rarely a problem.[5] Anecdotal reports that long-term use of phenylbutazone increases the risk of this reaction are unverified.

After the animal has died, it is not uncommon for the body to have posthumous body jerks, or for the animal to have a sudden bladder outburst.

Gas anesthetics such as isoflurane and sevoflurane can be controlled-atmosphere stunning used for euthanasia of very small animals. The animals are placed in sealed chambers where high levels of anesthetic gas are introduced. Death may also be caused using carbon dioxide once unconsciousness has been achieved by inhaled anaesthetic.[6] Carbon dioxide is often used on its own for euthanasia of wild animals.[7] There are mixed opinions on whether it causes distress when used on its own, with human experiments lending support to the evidence that it can cause distress and equivocal results in non-humans.[8] In 2013, the American Veterinary Medical Association (AVMA) issued new guidelines for carbon dioxide induction, stating that a flow rate of 10% to 30% volume/min is optimal for the humane euthanization of small rodents.[9]

Carbon monoxide is often used, but some states in the US have banned its use in animal shelters: although carbon monoxide poisoning is not particularly painful, the conditions in the gas chamber are often not humane.[10] Nitrogen has been shown to be effective, although some young animals are rather resistant[11] and it currently is not widely used.

Cervical dislocation, or displacement (breaking or fracturing) of the neck, is an older yet less common method of killing small animals such as mice. Performed properly it is intended to cause as painless death as possible and has no cost or equipment involved. The handler must know the proper method of executing the movement which will cause the cervical displacement and without proper training and method education there is a risk of not causing death and can cause severe pain and suffering. It is unknown how long an animal remains conscious, or the level of suffering it goes through after a correct snapping of the neck, which is why it has become less common and often substituted with inhalants.

When intravenous injection is not possible, euthanasia drugs such as pentobarbital can be injected directly into a heart chamber or body cavity.

While intraperitoneal injection is fully acceptable (although it may take up to 15 minutes to take effect in dogs and cats[6]), an intracardiac (IC) injection may only be performed on an unconscious or deeply sedated animal. Performing IC injections on a fully conscious animal in places with humane laws for animal handling is often a criminal offense.[12]

This can be a means of euthanasia for large animalssuch as horses, cattle, and deerif performed properly. This may be performed by means of:

The reasons for euthanasia of pets and other animals include:

Small animal euthanasia is typically performed in a veterinary clinic or hospital or in an animal shelter and is usually carried out by a veterinarian or a veterinary technician working under the veterinarian's supervision. Often animal shelter workers are trained to perform euthanasia as well. Some veterinarians will perform euthanasia at the pet owner's homethis is virtually mandatory in the case of large animal euthanasia. In the case of large animals which have sustained injuries, this will also occur at the site of the accident, for example, on a racecourse.

Some animal rights organizations support animal euthanasia in certain circumstances and practice euthanasia at shelters that they operate.[15]

In the U.S., for companion animals euthanized in animal shelters, 14 states prescribe intravenous injection as the required method[citation needed]. These laws date to 1990, when Georgia's "Humane Euthanasia Act" became the first state law to mandate this method. Before that, gas chambers and other means were commonly employed. The Georgia law was resisted by the Georgia Commissioner of Agriculture, Tommy Irvin, who was charged with enforcing the act. In March 2007, he was sued by former State Representative Chesley V. Morton, who wrote the law, and subsequently ordered by the Court to enforce all provisions of the Act.[16]

Many pet owners choose to have their pets cremated or buried after the pet is euthanized,[17] and there are pet funeral homes that specialize in animal burial or cremation.[18] Otherwise, the animal facility will often freeze the body and subsequently send it to the local landfill.[19]

In some instances, animals euthanized at shelters or animal control agencies have been sent to meat rendering facilities[20][21][22] to be processed for use in cosmetics, fertilizer, gelatin, poultry feed, pharmaceuticals and pet food.[23] It was proposed that the presence of pentobarbital in dog food may have caused dogs to become less responsive to the drug when being euthanized.[24] However, a 2002 FDA study found no dog or cat DNA in the foods they tested, so it was theorized that the drug found in dog food came from euthanized cattle and horses. Furthermore, the level of the drug found in pet food was safe.[25]

Read the original:

Animal euthanasia - Wikipedia

What Is Euthanasia and Physician-Assisted Suicide?

Euthanasia is the act of a physician or other third party ending a patient's life in response to severe, persistent and untreatable pain and suffering. It is sometimes referred to as assisted suicide, physician-assisted death, physician-assisted suicide, mercy killing, and other variations; however, assisted suicide and euthanasia have differences.

Assisted suicide is intentionally and knowingly providing the means for another to commit suicide. For example, providing a prescription medication to someone with the knowledge that they intend to use it for the purpose of suicide.

Euthanasia involves a person, such as a physician, knowingly acting to cause the death of a person suffering from severe and incurable pain. For example, a physician giving injections of drugs to induce coma and then stop the heart.

There are two primary classifications of euthanasia.

Voluntary euthanasia is not legal in most parts of the world. The Netherlands and Belgium are currently the only countries who allow the practice. Involuntary euthanasia is not legal anywhere.

Physician-assisted suicide is currently legal in the United States in several states, including Oregon and Washington, and in a handful of other countries.

Physician-assisted suicide is only done when a patient has a terminal diagnosis and is suffering, with little or no relief. In such cases, a patient may wish to control when and how they die. A key part of physician-assisted suicide involves how the suicide is enacted: The patient must be the one to take the medication. It is illegal for a friend, family member, physician or anyone else to administer the medication; to do so crosses the legal line into the definition of euthanasia.

Sometimes called terminal sedation, palliative sedation is the progressive use of sedatives to achieve a desirable level of comfortpatients who are terminally ill and experiencing unrelievedsuffering.Death usually follows shortly after a patient becomes sedated.

Palliative sedation is neither euthanasia nor is itphysician-assisted suicide as the intent is not to cause death. Though death may occur, it is often unclear whether the death occurred because of the sedation or the terminal illness itself.

Palliative sedation requires the consent of the patient. If a patient is unable to make decisions for himself or herself, the decision falls to the patient's designated health care decision maker. The patient is unable to deliver the correct dosage of a palliative sedative, which is usually given as a suppository or an infusion. Because the sedation is fast-acting, the sedatives can be only given by a physician, nurse or another of the patient's primary caregivers.

Continued here:

What Is Euthanasia and Physician-Assisted Suicide?

The Twin Evils Of Government Oppression And Inequality

I want to spend some time talking about . . . a dangerous and growing inequality and lack of upward mobility that has jeopardized middle-class Americas basic bargain that if you work hard, you have a chance to get ahead. I believe this is the defining challenge of our time: making sure our economy works for every working American. Thats why I ran for president. It was the center of last years campaign. It drives everything I do in this office.

President Barack Obama, 12/04/13

Inour last essayin this series on contemporary applications of The Federalist Papers, we argued that the case for limited government is made more difficult in our age because many American leaders, in following William Jamess lead, have been successful in engaging in the moral equivalent of war against the Founders regime. President Obama has been consistently militant in pursuing a progressive domestic agenda during his presidency.

Yet too many within the beltway conservatariat have insisted that the best way to counter militant progressivism is by offering a governing agenda that combines the worst impulses of the Bush Administration: a less militant progressivism at home (prescription drug benefits and No Child Left Behind, not Obamacare and Common Core) with a more militant progressivism abroad (democratizing Iraq and Afghanistan, not rooting for democracy in Syria or Ukraine).

To these folks, such a governing agenda represents a workable conservative alternative because it holds out hope to the American people that progress is just one comparatively sober candidate, one less intrusive policy, one more serious intervention, or one utopian adjustment with teeth away. This so-fancied publicly-acceptable variant of American conservatism is considered astute because it promises a more realistic means to the publics assumed-to-be progressive ends.

And on a personal level, this brand of conservatism is attractive to Progressive alter-egos in that it allows them to remain on the Right side of history and the right side of the political spectrum at the same time. This dual membership has its privileges, since the growth of the post-WWII military-social-industrial-finance-academic complex promises that the surest way to pay off a thirty-year mortgage in a DC-area zip code is to work in a sector of the economy more crony than strictly public or private.

The problem more recently, for those who know better, is that its been difficult if not impossible to achieve a conservative-libertarian consensus in this political environment. But thats changing as the growth of an oppressive state, and the growth of collateral political inequality between insiders and outsiders and rulers and ruled, has made it easier to define whats wrong with American politics. Consider three excellent speeches from this past weeks CPAC convention that give us reason to hope that limited government advocates can reclaim the moral high ground of American politics.

Perhaps the fundamental disputes between todays progressives and their conservative/libertarian critics, then, is the locus of danger to the freedom and prosperity of the American people. In President Obamas analysis, the governments job is to intervene to correct the oppression and inequality imposed by market-based power players, who use their outsized share of economic means to artificially increase the ratio between their own wealth and that of lower and middle class Americans.

Conservatives and libertarians, as demonstrated above, offer two lines of rebuttal. First, they see the results of free exchange as presumptively just and therefore do not assume that differences in wealth (even great differences) are necessarily the consequence of private oppression. Second, they recognize that the power of even the most wealthy individual or corporation is as nothing compared to the power of the government equipped to redistribute that wealth.

When Alexander Hamilton addressed the federal governments power of taxation in Federalist 35, he did so with just such a concern in mind. Opponents of the Constitution were arguing that the national governments taxing power should be restricted to only a few specified objects, like tariffs on trade. Hamilton countered by arguing that such restrictions would, ironically, increase the governments power to bring about the twin evils of oppression and unmerited inequality.

A narrowly-defined taxing power would require the government to tax a few objects heavily, turning commerce out of its natural channel and creating artificial winners and losers: winnersall those whose goods were untaxable; losersall those whose werent.

But the trouble wouldnt end there. Within the class of losers, there would be a factious competition to raise the tax rate, say, on tea and lower it on tobacco. All might have to bear a burden, but not equally so, making politics a scramble to unload some of my burden onto you. In such a case, it would be obvious to all that the government had the power to make or break the fortunes of many, and the most conscientious businessman would have no choice but to make sure his lobbyist was as well-connected and persuasive as the next.

As is so often the case in The Federalist, Hamiltons solution to this problema general federal power to taxis not really a solution. That is to say, it provides no guarantee, in this case, that the government wont use the taxing power to oppress or create artificial inequalities. All it does (and all that can be done) is make it possible for the government to avoid these twin evils and tax in the least burdensome wayif it has the will.

Generating such a will, of course, is our challenge today. To the always-present problem of human selfishness, Progressivism adds an attractive moral justification for redistributive taxation, whether through unequal income tax rates or special tax benefits for those engaged in socially-correct enterprises (like building electric cars).

What we need is a set of leaders who dont want to beat Progressives at their own gameto promise better rewards to more powerful (numerous) friends and more satisfying punishments to more isolated enemies. Let them be satisfied with lifting burdens, not reassigning them.

Theyll also need to argue in the spirit of Hamilton, demonstrating that our moral duty and our personal interest are one. We would be glad if large numbers of Americans were to decide suddenly that they want no part in factious redistributive politics for the simple reason its wrong, but it would be wise for us to take, as Madison often put it, auxiliary precautions.

In President Obamas second term, Americans have begun to see, in very obvious, obnoxious, and personal ways, the true bigness of big government. The three horsemen of last years political apocalypse the IRS, the NSA, and the HHShave discredited government as the slayer of (bossy?) bullies and suggested it might be the biggest bully on the block.

These discrete experiences offer an opening for the type of argument leaders like Rand Paul, Ted Cruz, and Rick Perry made at CPAC. Their successand oursin rolling back government oppression will depend on our ability to show that these are no exceptions to the rule, but rather the natural consequence of pursuing artificial equality, putting the livelihood and independence of all Americans at risk.

David Corbin is a Professor of Politics and Matthew Parks an Assistant Professor of Politics at The Kings College, New York City. They are co-authors of Keeping Our Republic: Principles for a Political Reformation (2011). You can follow their work onTwitterorFacebook.

Read this article:

The Twin Evils Of Government Oppression And Inequality

The Singularity Is Near – Wikipedia

The Singularity Is Near: When Humans Transcend Biology is a 2005 non-fiction book about artificial intelligence and the future of humanity by inventor and futurist Ray Kurzweil.

The book builds on the ideas introduced in Kurzweil's previous books, The Age of Intelligent Machines (1990) and The Age of Spiritual Machines (1999). This time, however, Kurzweil embraces the term the Singularity, which was popularized by Vernor Vinge in his 1993 essay "The Coming Technological Singularity" more than a decade earlier.

Kurzweil describes his law of accelerating returns which predicts an exponential increase in technologies like computers, genetics, nanotechnology, robotics and artificial intelligence. Once the Singularity has been reached, Kurzweil says that machine intelligence will be infinitely more powerful than all human intelligence combined. Afterwards he predicts intelligence will radiate outward from the planet until it saturates the universe. The Singularity is also the point at which machines intelligence and humans would merge.

Kurzweil characterizes evolution throughout all time as progressing through six epochs, each one building on the one before. He says the four epochs which have occurred so far are Physics and Chemistry, Biology and DNA, Brains, and Technology. Kurzweil predicts the Singularity will coincide with the next epoch, The Merger of Human Technology with Human Intelligence. After the Singularity he says the final epoch will occur, The Universe Wakes Up.

Kurzweil explains that evolutionary progress is exponential because of positive feedback; the results of one stage are used to create the next stage. Exponential growth is deceptive, nearly flat at first until it hits what Kurzweil calls "the knee in the curve" then rises almost vertically. In fact Kurzweil believes evolutionary progress is super-exponential because more resources are deployed to the winning process. As an example of super-exponential growth Kurzweil cites the computer chip business. The overall budget for the whole industry increases over time, since the fruits of exponential growth make it an attractive investment; meanwhile the additional budget fuels more innovation which makes the industry grow even faster, effectively an example of "double" exponential growth.

Kurzweil says evolutionary progress looks smooth, but that really it is divided into paradigms, specific methods of solving problems. Each paradigm starts with slow growth, builds to rapid growth, and then levels off. As one paradigm levels off, pressure builds to find or develop a new paradigm. So what looks like a single smooth curve is really series of smaller S curves. For example, Kurzweil notes that when vacuum tubes stopped getting faster, cheaper transistors became popular and continued the overall exponential growth.

Kurzweil calls this exponential growth the law of accelerating returns, and he believes it applies to many human-created technologies such as computer memory, transistors, microprocessors, DNA sequencing, magnetic storage, the number of Internet hosts, Internet traffic, decrease in device size, and nanotech citations and patents. Kurzweil cites two historical examples of exponential growth: the Human Genome Project and the growth of the Internet. Kurzweil claims the whole world economy is in fact growing exponentially, although short term booms and busts tend to hide this trend.

A fundamental pillar of Kurzweil's argument is that to get to the Singularity, computational capacity is as much of a bottleneck as other things like quality of algorithms and understanding of the human brain. Moore's Law predicts the capacity of integrated circuits grows exponentially, but not indefinitely. Kurzweil feels the increase in the capacity of integrated circuits will probably slow by the year 2020. He feels confident that a new paradigm will debut at that point to carry on the exponential growth predicted by his law of accelerating returns. Kurzweil describes four paradigms of computing that came before integrated circuits: electromechanical, relay, vacuum tube, and transistors. What technology will follow integrated circuits, to serve as the sixth paradigm, is unknown, but Kurzweil believes nanotubes are the most likely alternative among a number of possibilities:

nanotubes and nanotube circuitry, molecular computing, self-assembly in nanotube circuits, biological systems emulating circuit assembly, computing with DNA, spintronics (computing with the spin of electrons), computing with light, and quantum computing.

Since Kurzweil believes computational capacity will continue to grow exponentially long after Moore's Law ends it will eventually rival the raw computing power of the human brain. Kurzweil looks at several different estimates of how much computational capacity is in the brain and settles on 1016 calculations per second and 1013 bits of memory. He writes that $1,000 will buy computer power equal to a single brain "by around 2020" while by 2045, the onset of the Singularity, he says the same amount of money will buy one billion times more power than all human brains combined today. Kurzweil admits the exponential trend in increased computing power will hit a limit eventually, but he calculates that limit to be trillions of times beyond what is necessary for the Singularity.

Kurzweil notes that computational capacity alone will not create artificial intelligence. He asserts that the best way to build machine intelligence is to first understand human intelligence. The first step is to image the brain, to peer inside it. Kurzweil claims imaging technologies such as PET and fMRI are increasing exponentially in resolution while he predicts even greater detail will be obtained during the 2020s when it becomes possible to scan the brain from the inside using nanobots. Once the physical structure and connectivity information are known, Kurzweil says researchers will have to produce functional models of sub-cellular components and synapses all the way up to whole brain regions. The human brain is "a complex hierarchy of complex systems, but it does not represent a level of complexity beyond what we are already capable of handling".

Beyond reverse engineering the brain in order to understand and emulate it, Kurzweil introduces the idea of "uploading" a specific brain with every mental process intact, to be instantiated on a "suitably powerful computational substrate". He writes that general modeling requires 1016 calculations per second and 1013 bits of memory, but then explains uploading requires additional detail, perhaps as many as 1019 cps and 1018 bits. Kurzweil says the technology to do this will be available by 2040. Rather than an instantaneous scan and conversion to digital form, Kurzweil feels humans will most likely experience gradual conversion as portions of their brain are augmented with neural implants, increasing their proportion of non-biological intelligence slowly over time.

Kurzweil believes there is "no objective test that can conclusively determine" the presence of consciousness. Therefore, he says nonbiological intelligences will claim to have consciousness and "the full range of emotional and spiritual experiences that humans claim to have"; he feels such claims will generally be accepted.

Kurzweil says revolutions in genetics, nanotechnology and robotics will usher in the beginning of the Singularity. Kurzweil feels with sufficient genetic technology it should be possible to maintain the body indefinitely, reversing aging while curing cancer, heart disease and other illnesses. Much of this will be possible thanks to nanotechnology, the second revolution, which entails the molecule by molecule construction of tools which themselves can "rebuild the physical world". Finally, the revolution in robotics will really be the development of strong AI, defined as machines which have human-level intelligence or greater. This development will be the most important of the century, "comparable in importance to the development of biology itself".

Kurzweil concedes that every technology carries with it the risk of misuse or abuse, from viruses and nanobots to out-of-control AI machines. He believes the only countermeasure is to invest in defensive technologies, for example by allowing new genetics and medical treatments, monitoring for dangerous pathogens, and creating limited moratoriums on certain technologies. As for artificial intelligence Kurzweil feels the best defense is to increase the "values of liberty, tolerance, and respect for knowledge and diversity" in society, because "the nonbiological intelligence will be embedded in our society and will reflect our values".

Kurzweil touches on the history of the Singularity concept, tracing it back to John von Neumann in the 1950s and I. J. Good in the 1960s. He compares his Singularity to that of a mathematical or astrophysical singularity. While his ideas of a Singularity is not actually infinite, he says it looks that way from any limited perspective.

During the Singularity, Kurzweil predicts that "human life will be irreversibly transformed" and that humans will transcend the "limitations of our biological bodies and brain". He looks beyond the Singularity to say that "the intelligence that will emerge will continue to represent the human civilization." Further, he feels that "future machines will be human, even if they are not biological".

Kurzweil claims once nonbiological intelligence predominates the nature of human life will be radically altered: there will be radical changes in how humans learn, work, play, and wage war. Kurzweil envisions nanobots which allow people to eat whatever they want while remaining thin and fit, provide copious energy, fight off infections or cancer, replace organs and augment their brains. Eventually people's bodies will contain so much augmentation they'll be able to alter their "physical manifestation at will".

Kurzweil says the law of accelerating returns suggests that once a civilization develops primitive mechanical technologies, it is only a few centuries before they achieve everything outlined in the book, at which point it will start expanding outward, saturating the universe with intelligence. Since people have found no evidence of other civilizations, Kurzweil believes humans are likely alone in the universe. Thus Kurzweil concludes it is humanity's destiny to do the saturating, enlisting all matter and energy in the process.

As for individual identities during these radical changes, Kurzweil suggests people think of themselves as an evolving pattern rather than a specific collection of molecules. Kurzweil says evolution moves towards "greater complexity, greater elegance, greater knowledge, greater intelligence, greater beauty, greater creativity, and greater levels of subtle attributes such as love". He says that these attributes, in the limit, are generally used to describe God. That means, he continues, that evolution is moving towards a conception of God and that the transition away from biological roots is in fact a spiritual undertaking.

Kurzweil does not include an actual written timeline of the past and future, as he did in The Age of Intelligent Machines and The Age of Spiritual Machines, however he still makes many specific predictions. Kurzweil writes that by 2010 a supercomputer will have the computational capacity to emulate human intelligence and "by around 2020" this same capacity will be available "for one thousand dollars". After that milestone he expects human brain scanning to contribute to an effective model of human intelligence "by the mid-2020s". These two elements will culminate in computers that can pass the Turing test by 2029. By the early 2030s the amount of non-biological computation will exceed the "capacity of all living biological human intelligence". Finally the exponential growth in computing capacity will lead to the Singularity. Kurzweil spells out the date very clearly: "I set the date for the Singularityrepresenting a profound and disruptive transformation in human capabilityas 2045".

A common criticism of the book relates to the "exponential growth fallacy". As an example, in 1969, man landed on the moon. Extrapolating exponential growth from there one would expect huge lunar bases and manned missions to distant planets. Instead, exploration stalled or even regressed after that. Paul Davies writes "the key point about exponential growth is that it never lasts"[43] often due to resource constraints.

Theodore Modis says "nothing in nature follows a pure exponential" and suggests the logistic function is a better fit for "a real growth process". The logistic function looks like an exponential at first but then tapers off and flattens completely. For example, world population and the United States's oil production both appeared to be rising exponentially, but both have leveled off because they were logistic. Kurzweil says "the knee in the curve" is the time when the exponential trend is going to explode, while Modis claims if the process is logistic when you hit the "knee" the quantity you are measuring is only going to increase by a factor of 100 more.[44]

While some critics complain that the law of accelerating returns is not a law of nature[43] others question the religious motivations or implications of Kurzweil's Singularity. The buildup towards the Singularity is compared with Judeo-Christian end-of-time scenarios. Beam calls it "a Buck Rogers vision of the hypothetical Christian Rapture".[45] John Gray says "the Singularity echoes apocalyptic myths in which history is about to be interrupted by a world-transforming event".[46]

The radical nature of Kurzweil's predictions is often discussed. Anthony Doerr says that before you "dismiss it as techno-zeal" consider that "every day the line between what is human and what is not quite human blurs a bit more". He lists technology of the day, in 2006, like computers that land supersonic airplanes or in vitro fertility treatments and asks whether brain implants that access the internet or robots in our blood really are that unbelievable.[47]

In regard to reverse engineering the brain, neuroscientist David J. Linden writes that "Kurzweil is conflating biological data collection with biological insight". He feels that data collection might be growing exponentially, but insight is increasing only linearly. For example, the speed and cost of sequencing genomes is also improving exponentially, but our understanding of genetics is growing very slowly. As for nanobots Linden believes the spaces available in the brain for navigation are simply too small. He acknowledges that someday we will fully understand the brain, just not on Kurzweil's timetable.[48]

Paul Davies wrote in Nature that The Singularity is Near is a "breathless romp across the outer reaches of technological possibility" while warning that the "exhilarating speculation is great fun to read, but needs to be taken with a huge dose of salt."[43]

Anthony Doerr in The Boston Globe wrote "Kurzweil's book is surprisingly elaborate, smart, and persuasive. He writes clean methodical sentences, includes humorous dialogues with characters in the future and past, and uses graphs that are almost always accessible."[47] while his colleague Alex Beam points out that "Singularitarians have been greeted with hooting skepticism"[45] Janet Maslin in The New York Times wrote "The Singularity is Near is startling in scope and bravado", but says "much of his thinking tends to be pie in the sky". She observes that he's more focused on optimistic outcomes rather than the risks.[49]

The Terminator series of Science Fiction films, started 1984, picks up the idea of an AI that, once given access to military networks, learns with geometric speed, becomes self aware and starts a nuclear holocaust in order to avoid being turned off.

In 2006, Barry Ptolemy and his production company Ptolemaic Productions licensed the rights to The Singularity Is Near from Kurzweil. Inspired by the book, Ptolemy directed and produced the film Transcendent Man, which went on to bring more attention to the book.

Kurzweil has also directed his own adaptation, called The Singularity is Near, which mixes documentary with a science-fiction story involving his robotic avatar Ramona's transformation into an artificial general intelligence. It was screened at the World Film Festival, the Woodstock Film Festival, the Warsaw International FilmFest, the San Antonio Film Festival in 2010 and the San Francisco Indie Film Festival in 2011. The movie was released generally on July 20, 2012.[50] It is available on DVD or digital download[51] and a trailer is available.[52]

The 2014 film Lucy is roughly based upon the predictions made by Kurzweil about what the year 2045 will look like, including the immortality of man.[53]

Read more here:

The Singularity Is Near - Wikipedia

jo lab

Our lab studies the mechanisms by which blood flow regulates endothelial biology and dysfunction, which leads to atherosclerosis and aortic valve calcification. In addition to in vitro (a cone-and-plate bioreactor) systems, the lab also developed an in vivomodel (a mouse partial carotid ligation model) in conjunction with OMICs approaches to understand how disturbed flow vs. stable flow differently regulate vascular and valve endothelial biology and pathobiology at the genome-, epigenome-, and metabolome-wide level.With these methods, we have been able to carry out several OMICs studies that have allowed us to identify mechanosensitive mRNAs, microRNAs, epigenetic DNA methylome, metabolites, and long non-coding RNAs (on-going work). These genome-, epigenome- and metabolome-wide OMICs studies have guided us not only to identify mechanosensitive genes, metabolites and epigenetic changes, but to demonstrate the critical role that some of these flow-sensitive molecular transducers play a role in controlling endothelial biology, atherosclerosis and aortic valve disease

Postdoctoral Fellow in Mechanobiology and Disease at Emory

A postdoctoral position is available immediately to study the mechanisms by which mechano-sensitive genes and epigenetics regulate vascular biology, atherosclerosis and aortic valve disease, and to develop gene-based therapies and targeted delivery methods in Coulter Department of Biomedical Engineering at Emory University in Atlanta, Georgia, USA. We are looking for a motivated and talented biomedical scientist or engineer with PhD or MD in related fields and with strong publication record. Please apply here: https://faculty-emory.icims.com/jobs/18016/job, and also send your CV by e-mail to Professor Jo. Applications will be reviewed on a rolling basis until filled but by June 10, 2018.

View post:

jo lab

A list of Caribbean Shipwrecks | Pirate Shipwrecks …

The following is a list of shipwrecks that have been found. Some are old some are new.

Bahamas* SS Sapona a cargo steamer run aground near Bimini during a hurricane in 1926.

Bermuda* Sea Venture grounded off the coast in 1609, subsequently broke up and sank.* Warwick English cargo ship sunk in a gale in Castle Harbor in 1619, discovered in 1967.* San Antonio Portuguese nao wrecked on the west reefs in 1621, discovered in 1960.* Eagle Virginia Company ship wrecked in 1659.* Virginia Merchant Virginia Company ship wrecked in 1661.* Unidentified ship wrecked around 1750, found in 1983, known as the Frenchman wreck.* Unidentified ship wrecked mid-18th century, known as the Manilla wreck.* Hunters Galley wrecked in 1752.* Katherine wrecked in 1763.* Mark Antonio Spanish privateer, wrecked in 1777, discovered early 1960s.* Lord Amherst British armed transport wrecked in 1778.* HMS Cerberus lost at Castle Harbor in 1783.* HMS Pallas ran aground in 1783 off St. Georges Island, wreck has not been identified.* Caesar wrecked on a reef in 1818 en route from England to Baltimore.* Collector wrecked in 1823.* LHerminie French frigate wrecked in 1838.* Unidentified ship wrecked in 1849, believed to be the Minerva though that ship was wrecked in 1795.* Curlew wrecked on the northern reefs in 1856.* Montana American Civil War blockade runner sank in 1863.* Mari Celeste American Civil War blockade runner being piloted by a Bermudian, sank in eight minutes in 1864.* Beaumaris Castle ran aground in 1873.* Minnie Breslauer ran aground in 1873.* Alert fishing sloop sank in 1877.* Kate British steamer wrecked in 1878.* Lartington wrecked in 1879 after just five years of operation.* North Carolina wrecked off West End in 1880.* Darlington wrecked on the Western Reef in 1886.* Richard P. Buck caught fire and sank following a storm in 1889.* Apollo wrecked on the reefs in 1890.* Avenger wrecked on Mills Breakers in 1894.* HMS Vixen scuttled in 1896.* Madiana former Balmoral Castle, built 1877, wrecked 1903* Pollockshields former Herodot, wrecked in 1915 near Elbow Beach.* Blanch King wrecked on the southwest reefs in 1920.* Taunton Norwegian steamer wrecked on the northern reefs in 1920.* Caraquet mail steamer wrecked on the northern barrier reef in 1923.* Zovetto cargo steamer ran aground in 1924, also known as Zovetta or Rita Zovetto.* Mussel Bermudian fishing boat wrecked in 1926.* Cristobal Colon Bermudas largest shipwreck sank in 1936.* Iristo Norwegian steamer also known as Aristo, grounded in 1937 after mistaking the Colon wreck for a ship still underway.* Pelinaion Greek steamer wrecked in 1940.* Constellation made famous in The Deep, sank in 1942.* Colonel William G. Ball wrecked on Mills Breakers in severe weather in 1943.* Wychwood ran aground in 1955, refloated, then sank again.* Elda wrecked in 1956 near the Eagle wreck.* Ramona Canadian ship wrecked in 1967, refloated for salvaging, re-sunk near Dockyard.* King American ship scuttled in 1984, first intentionally-created dive site in Bermuda.* Hermes American ship deliberately scuttled in 1984.* Triton scuttled in 1988 as a dive site.

British Virgin Islands* HMS Astraea a British frigate wrecked off the coast of Anegada on 23 May 1808.* HMS Nymph a British sloop caught fire, foundered and sank in Road Towns harbour in 1783.* RMS Rhone a British packet ship wrecked during a hurricane off the coast of Salt Island on 29 October 1867.

Dominican Republic* Nuestra Seora de Guadalupe a Spanish galleon sunk by hurricane in Samana Bay on 24 August 1724.* Conde de Tolosa a Spanish galleon run aground during a hurricane in Samana Bay on 25 August 1724.* St. George sunk as an artificial reef near La Romana in 1999.* Astron a freighter scuttled just off the coast of Punta Cana.* Monte Cristi Pipe Wreck sunk off the north coast of the Dominican Republic in the later part of the 17th century.* La Viete, French merchant ship, lost on a voyage of reinforcement and supply with a demi-brigade of artillery and infantry, their equipment, and a large shipment of specie (coins), etc. in 1802. This may be the wreck discovered by North Caribbean Research S.A. off Punta Luna. The Punta Luna wreck project is directed by NCRs Rick Berry.

Grenada* Bianca C a passenger ship sunk multiple times before becoming the Caribbeans largest shipwreck, near Grand Anse, in October 1961.

Haiti* Bluenose a Canadian schooner foundered on a reef on 28 January 1946.

The rest is here:

A list of Caribbean Shipwrecks | Pirate Shipwrecks ...

How does gene therapy work? – Scientific American

Gene therapy is the addition of new genes to a patient's cells to replace missing or malfunctioning genes. Researchers typically do this using a virus to carry the genetic cargo into cells, because thats what viruses evolved to do with their own genetic material.

The treatment, which was first tested in humans in 1990, can be performed inside or outside of the body. When its done inside the body, doctors may inject the virus carrying the gene in question directly into the part of the body that has defective cells. This is useful when only certain populations of cells need to be fixed. For example, researchers are using it to try to treat Parkinson's disease, because only part of the brain must be targeted. This approach is also being used to treat eye diseases and hemophilia, an inherited disease that leads to a high risk for excess bleeding, even from minor cuts.

Early in-the-body gene therapies used a virus called adenovirusthe virus behind the common coldbut the agent can cause an immune response from the body, putting a patient at risk of further illness. Today, researchers use a virus called adeno-associated virus, which is not known to cause any disease in humans. In nature, this agent needs to hitch a ride with an adenovirus, because it lacks the genes required to spread itself on its own. To produce an adeno-associated virus that can carry a therapeutic gene and live on its own, researchers add innocuous DNA from adenovirus during preparation.

In-the-body gene therapies often take advantage of the natural tendency of viruses to infect certain organs. Adeno-associated virus, for example, goes straight for the liver when it is injected into the bloodstream. Because blood-clotting factors can be added to the blood in the liver, this virus is used in gene therapies to treat hemophilia.

In out-of-the-body gene therapy, researchers take blood or bone marrow from a patient and separate out immature cells. They then add a gene to those cells and inject them into the bloodstream of the patient; the cells travel to the bone marrow, mature and multiply rapidly, eventually replacing all of the defective cells. Doctors are working on the ability to do out-of-the-body gene therapy to replace all of a patient's bone marrow or the entire blood system, as would be useful in sickle-cell anemiain which red blood cells are shaped like crescents, causing them to block the flow of blood.

Out-of-the-body gene therapy has already been used to treat severe combined immunodeficiencyalso referred to as SCID or boy-in-the-bubble syndromewhere patients are unable to fight infection and die in childhood. In this type of gene therapy, scientists use retroviruses, of which HIV is an example. These agents are extremely good at inserting their genes into the DNA of host cells. More than 30 patients have been treated for SCID, and more than 90 percent of those children have been cured of their disorderan improvement over the 50 percent chance of recovery offered by bone marrow transplants.

A risk involved with retroviruses is that they may stitch their gene anywhere into DNA, disrupting other genes and causing leukemia. Unfortunately, five of the 30 children treated for SCID have experienced this complication; four of those five, however, have beaten the cancer. Researchers are now designing delivery systems that will carry a much lower risk of causing this condition.

Although there are currently no gene therapy products on the market in the U.S., recent studies in both Parkinson's disease and Leber congenital amaurosis, a rare form of blindness, have returned very promising results. If these results are borne out, there could be literally hundreds of diseases treated with this approach.

Here is the original post:

How does gene therapy work? - Scientific American

Ecosystem services – Wikipedia

Ecosystem services are the many and varied benefits that humans freely gain from the natural environment and from properly-functioning ecosystems. Such ecosystems include, for example, agroecosystems, forest ecosystems, grassland ecosystems and aquatic ecosystems. Collectively, these benefits are becoming known as 'ecosystem services', and are often integral to the provisioning of clean drinking water, the decomposition of wastes, and the natural pollination of crops and other plants.

While scientists and environmentalists have discussed ecosystem services implicitly for decades, the Millennium Ecosystem Assessment (MA) in the early 2000s popularized the concept.[1] There, ecosystem services are grouped into four broad categories: provisioning, such as the production of food and water; regulating, such as the control of climate and disease; supporting, such as nutrient cycles and oxygen production; and cultural, such as spiritual and recreational benefits. To help inform decision-makers, many ecosystem services are being assigned economic values.

While the notion of human dependence on Earth's ecosystems reaches to the start of Homo sapiens' existence, the term 'natural capital' was first coined by E.F. Schumacher in 1973 in his book Small is Beautiful [2]. Recognition of how ecosystems could provide complex services to humankind date back to at least Plato (c. 400 BC) who understood that deforestation could lead to soil erosion and the drying of springs.[3][pageneeded] Modern ideas of ecosystem services probably began when Marsh challenged in 1864 the idea that Earth's natural resources are unbounded by pointing out changes in soil fertility in the Mediterranean.[4][pageneeded] It was not until the late 1940s that three key authorsHenry Fairfield Osborn, Jr,[5] William Vogt,[6] and Aldo Leopold [7]promoted recognition of human dependence on the environment.

In 1956, Paul Sears drew attention to the critical role of the ecosystem in processing wastes and recycling nutrients.[8] In 1970, Paul Ehrlich and Rosa Weigert called attention to "ecological systems" in their environmental science textbook[9] and "the most subtle and dangerous threat to man's existence... the potential destruction, by man's own activities, of those ecological systems upon which the very existence of the human species depends".

The term "environmental services" was introduced in a 1970 report of the Study of Critical Environmental Problems,[10] which listed services including insect pollination, fisheries, climate regulation and flood control. In following years, variations of the term were used, but eventually 'ecosystem services' became the standard in scientific literature.[11]

The ecosystem services concept has continued to expand and includes socio-economic and conservation objectives, which are discussed below. A history of the concepts and terminology of ecosystem services as of 1997, can be found in Daily's book "Nature's Services: Societal Dependence on Natural Ecosystems".[3]

While Gretchen Daily's original definition distinguished between ecosystem goods and ecosystem services, Robert Costanza and colleagues' later work and that of the Millennium Ecosystem Assessment lumped all of these together as ecosystem services.[12][13]

Per the 2006 Millennium Ecosystem Assessment (MA), ecosystem services are "the benefits people obtain from ecosystems". The MA also delineated the four categories of ecosystem servicessupporting, provisioning, regulating and culturaldiscussed below.

By 2010, there had evolved various working definitions and descriptions of ecosystem services in the literature.[14] To prevent double counting in ecosystem services audits, for instance, The Economics of Ecosystems and Biodiversity (TEEB) replaced "Supporting Services" in the MA with "Habitat Services" and "ecosystem functions", defined as "a subset of the interactions between ecosystem structure and processes that underpin the capacity of an ecosystem to provide goods and services".[15]

The Millennium Ecosystem Assessment (MA) report 2005 defines Ecosystem services as benefits people obtain from ecosystems and distinguishes four categories of ecosystem services, where the so-called supporting services are regarded as the basis for the services of the other three categories.[1]

These include services such as nutrient recycling, primary production, soil formation, habitat provision and pollination.[16] These services make it possible for the ecosystems to continue providing services such as food supply, flood regulation, and water purification.

There is discussion as to how the concept of cultural ecosystem services can be operationalized. A good review of approaches in landscape aesthetics, cultural heritage, outdoor recreation, and spiritual significance to define and assess cultural values of our environment so that they fit into the ecosystem services approach is given by Daniel et al.[17] who vote for models that explicitly link ecological structures and functions with cultural values and benefits.There also is a fundamental critique of the concept of cultural ecosystem services that builds on three arguments:[18]

The following examples illustrate the relationships between humans and natural ecosystems through the services derived from them:

Understanding of ecosystem services requires a strong foundation in ecology, which describes the underlying principles and interactions of organisms and the environment. Since the scales at which these entities interact can vary from microbes to landscapes, milliseconds to millions of years, one of the greatest remaining challenges is the descriptive characterization of energy and material flow between them. For example, the area of a forest floor, the detritus upon it, the microorganisms in the soil and characteristics of the soil itself will all contribute to the abilities of that forest for providing ecosystem services like carbon sequestration, water purification, and erosion prevention to other areas within the watershed. Note that it is often possible for multiple services to be bundled together and when benefits of targeted objectives are secured, there may also be ancillary benefitsthe same forest may provide habitat for other organisms as well as human recreation, which are also ecosystem services.

The complexity of Earth's ecosystems poses a challenge for scientists as they try to understand how relationships are interwoven among organisms, processes and their surroundings. As it relates to human ecology, a suggested research agenda [22] for the study of ecosystem services includes the following steps:

Recently, a technique has been developed to improve and standardize the evaluation of ESP functionality by quantifying the relative importance of different species in terms of their efficiency and abundance.[28] Such parameters provide indications of how species respond to changes in the environment (i.e. predators, resource availability, climate) and are useful for identifying species that are disproportionately important at providing ecosystem services. However, a critical drawback is that the technique does not account for the effects of interactions, which are often both complex and fundamental in maintaining an ecosystem and can involve species that are not readily detected as a priority. Even so, estimating the functional structure of an ecosystem and combining it with information about individual species traits can help us understand the resilience of an ecosystem amidst environmental change.

Many ecologists also believe that the provision of ecosystem services can be stabilized with biodiversity. Increasing biodiversity also benefits the variety of ecosystem services available to society. Understanding the relationship between biodiversity and an ecosystem's stability is essential to the management of natural resources and their services.

The concept of ecological redundancy is sometimes referred to as functional compensation and assumes that more than one species performs a given role within an ecosystem.[29] More specifically, it is characterized by a particular species increasing its efficiency at providing a service when conditions are stressed in order to maintain aggregate stability in the ecosystem.[30] However, such increased dependence on a compensating species places additional stress on the ecosystem and often enhances its susceptibility to subsequent disturbance[citation needed]. The redundancy hypothesis can be summarized as "species redundancy enhances ecosystem resilience".[31]

Another idea uses the analogy of rivets in an airplane wing to compare the exponential effect the loss of each species will have on the function of an ecosystem; this is sometimes referred to as rivet popping.[32] If only one species disappears, the loss of the ecosystem's efficiency as a whole is relatively small; however, if several species are lost, the system essentially collapsessimilar to an airplane that lost too many rivets. The hypothesis assumes that species are relatively specialized in their roles and that their ability to compensate for one another is less than in the redundancy hypothesis. As a result, the loss of any species is critical to the performance of the ecosystem. The key difference is the rate at which the loss of species affects total ecosystem functioning.

A third explanation, known as the portfolio effect, compares biodiversity to stock holdings, where diversification minimizes the volatility of the investment, or in this case, the risk of instability of ecosystem services.[33] This is related to the idea of response diversity where a suite of species will exhibit differential responses to a given environmental perturbation. When considered together, they create a stabilizing function that preserves the integrity of a service.[34]

Several experiments have tested these hypotheses in both the field and the lab. In ECOTRON, a laboratory in the UK where many of the biotic and abiotic factors of nature can be simulated, studies have focused on the effects of earthworms and symbiotic bacteria on plant roots.[32] These laboratory experiments seem to favor the rivet hypothesis. However, a study on grasslands at Cedar Creek Reserve in Minnesota supports the redundancy hypothesis, as have many other field studies.[35]

There are questions regarding the environmental and economic values of ecosystem services.[36] Some people may be unaware of the environment in general and humanity's interrelatedness with the natural environment, which may cause misconceptions. Although environmental awareness is rapidly improving in our contemporary world, ecosystem capital and its flow are still poorly understood, threats continue to impose, and we suffer from the so-called 'tragedy of the commons'.[37] Many efforts to inform decision-makers of current versus future costs and benefits now involve organizing and translating scientific knowledge to economics, which articulate the consequences of our choices in comparable units of impact on human well-being.[38] An especially challenging aspect of this process is that interpreting ecological information collected from one spatial-temporal scale does not necessarily mean it can be applied at another; understanding the dynamics of ecological processes relative to ecosystem services is essential in aiding economic decisions.[39] Weighting factors such as a service's irreplaceability or bundled services can also allocate economic value such that goal attainment becomes more efficient.

The economic valuation of ecosystem services also involves social communication and information, areas that remain particularly challenging and are the focus of many researchers.[40] In general, the idea is that although individuals make decisions for any variety of reasons, trends reveal the aggregative preferences of a society, from which the economic value of services can be inferred and assigned. The six major methods for valuing ecosystem services in monetary terms are:[41]

A peer-reviewed study published in 1997 estimated the value of the world's ecosystem services and natural capital to be between US$1654 trillion per year, with an average of US$33 trillion per year.[42] However, Salles (2011) indicates 'The total value of biodiversity is infinite, so having debate about what is the total value of nature is actually pointless because we can't live without it'.

Although monetary pricing continues with respect to the valuation of ecosystem services, the challenges in policy implementation and management are significant and multitudinous. The administration of common pool resources is a subject of extensive academic pursuit.[43][44][45][46][47] From defining the problems to finding solutions that can be applied in practical and sustainable ways, there is much to overcome. Considering options must balance present and future human needs, and decision-makers must frequently work from valid but incomplete information. Existing legal policies are often considered insufficient since they typically pertain to human health-based standards that are mismatched with necessary means to protect ecosystem health and services. To improve the information available, one suggestion has involved the implementation of an Ecosystem Services Framework (ESF[48]), which integrates the biophysical and socio-economic dimensions of protecting the environment and is designed to guide institutions through multidisciplinary information and jargon, helping to direct strategic choices.

Novel and expedient methods are needed to deal with managing Earth's ecosystem services. Local to regional collective management efforts might be considered appropriate for services like crop pollination or resources like water.[22][43] Another approach that has become increasingly popular over the last decade is the marketing of ecosystem services protection. Payment and trading of services is an emerging worldwide small-scale solution where one can acquire credits for activities such as sponsoring the protection of carbon sequestration sources or the restoration of ecosystem service providers. In some cases, banks for handling such credits have been established and conservation companies have even gone public on stock exchanges, defining an evermore parallel link with economic endeavors and opportunities for tying into social perceptions.[38] However, crucial for implementation are clearly defined land rights, which is often lacking in many developing countries.[49] In particular, many forest-rich developing countries suffering deforestation experience conflict between different forest stakeholders.[49] In addition, concerns for such global transactions include inconsistent compensation for services or resources sacrificed elsewhere and misconceived warrants for irresponsible use. Another approach has been focused on protecting ecosystem service 'hotspots'. Recognition that the conservation of many ecosystem services aligns with more traditional conservation goals (i.e. biodiversity) has led to the suggested merging of objectives for maximizing their mutual success. This may be particularly strategic when employing networks that permit the flow of services across landscapes, and might also facilitate securing the financial means to protect services through a diversification of investors.[50][51]

For example, in recent years there has been interest in the valuation of ecosystem services provided by shellfish production and restoration.[52] A keystone species, low in the food chain, bivalve shellfish such as oysters support a complex community of species by performing a number of functions essential to the diverse array of species that surround them. There is also increasing recognition that some shellfish species may impact or control many ecological processes; so much so that they are included on the list of "ecosystem engineers"organisms that physically, biologically or chemically modify the environment around them in ways that influence the health of other organisms.[53] Many of the ecological functions and processes performed or affected by shellfish contribute to human well-being by providing a stream of valuable ecosystem services over time by filtering out particulate materials and potentially mitigating water quality issues by controlling excess nutrients in the water.

Ecosystem-based adaptation or EbA is an emerging strategy for community development and environmental management that seeks to use an ecosystem services framework to help communities adapt to the effects of climate change. The Convention on Biological Diversity currently defines Ecosystem-Based Adaptation as "the use of biodiversity and ecosystem services to help people adapt to the adverse effects of climate change", which includes the use of "sustainable management, conservation and restoration of ecosystems, as part of an overall adaptation strategy that takes into account the multiple social, economic and cultural co-benefits for local communities".[54]

In 2001, the Millennium Ecosystem Assessment announced that humanity's impact on the natural world was increasing to levels never before seen, and that the degradation of the planet's ecosystems would become a major barrier to achieving the Millennium Development Goals. In recognition of this fact, Ecosystem-Based Adaptation seeks to use the restoration of ecosystems as a stepping-stone to improving the quality of life in communities experiencing the impacts of climate change. Specifically, this involves the restoration of ecosystems that provide the community with essential services, such as the provisioning of food and water and protection from storm surges and flooding. EbA interventions typically combine elements of both climate change mitigation and adaptation to global warming to help address the community's current and future needs.[55]

Collaborative planning between scientists, policy makers, and community members is an essential element of Ecosystem-Based Adaptation. By drawing on the expertise of outside experts and local residents alike, EbA seeks to develop unique solutions to unique problems, rather than simply replicating past projects.[54]

Ecosystem services are defined as the gains acquired by humankind from surroundings ecosystems. Four different types of ecosystem services have been distinguished by the scientific body: regulating services, provisioning services, cultural services and supporting services. An ecosystem does not necessarily offer all four types of services simultaneously; but given the intricate nature of any ecosystem, it is usually assumed that humans benefit from a combination of these services. The services offered by diverse types of ecosystems (forests, seas, coral reefs, mangroves, etc.) differ in nature and in consequence. In fact, some services directly affect the livelihood of neighboring human populations (such as fresh water, food or aesthetic value, etc.) while other services affect general environmental conditions by which humans are indirectly impacted (such as climate change, erosion regulation or natural hazard regulation, etc.).[56]

Estuarine and coastal ecosystems are both marine ecosystems. An estuary is defined as the area in which a river meets the sea or the ocean. The waters surrounding this area are predominantly salty waters or brackish waters; and the incoming river water is dynamically motioned by the tide. An estuary strip may be covered by populations of reed (or similar plants) and/or sandbanks (or similar form or land).[citation needed]

A coastal ecosystem occurs in areas where the sea or ocean waters meet the land.[citation needed]

Regulating services are the "benefits obtained from the regulation of ecosystem processes".[57] In the case of coastal and estuarine ecosystems, these services include climate regulation, waste treatment and disease control and natural hazard regulation.

Both the biotic and abiotic ensembles of marine ecosystems play a role in climate regulation. They act as sponges when it comes to gases in the atmosphere, retaining large levels of CO2 and other greenhouse gases (methane and nitrous oxide). Marine plants also use CO2 for photosynthesis purposes and help in reducing the atmospheric CO2. The oceans and seas absorb the heat from the atmosphere and redistribute it through the means of water currents, and atmospheric processes, such as evaporation and the reflection of light allow for the cooling and warming of the overlying atmosphere. The ocean temperatures are thus imperative to the regulation of the atmospheric temperatures in any part of the world: "without the ocean, the Earth would be unbearably hot during the daylight hours and frigidly cold, if not frozen, at night".[58]

Another service offered by marine ecosystem is the treatment of wastes, thus helping in the regulation of diseases. Wastes can be diluted and detoxified through transport across marine ecosystems; pollutants are removed from the environment and stored, buried or recycled in marine ecosystems: "Marine ecosystems break down organic waste through microbial communities that filter water, reduce/limit the effects of eutrophication, and break down toxic hydrocarbons into their basic components such as carbon dioxide, nitrogen, phosphorus, and water".[58] The fact that waste is diluted with large volumes of water and moves with water currents leads to the regulation of diseases and the reduction of toxics in seafood.

Coastal and estuarine ecosystems act as buffer zones against natural hazards and environmental disturbances, such as floods, cyclones, tidal surges and storms. The role they play is to "[absorb] a portion of the impact and thus [lessen] its effect on the land".[58] Wetlands, for example, and the vegetation it supports trees, root mats, etc. retain large amounts of water (surface water, snowmelt, rain, groundwater) and then slowly releases them back, decreasing the likeliness of floods.[59] Mangrove forests protect coastal shorelines from tidal erosion or erosion by currents; a process that was studied after the 1999 cyclone that hit India. Villages that were surrounded with mangrove forests encountered less damages than other villages that weren't protected by mangroves.[60]

Provisioning services consist of all "the products obtained from ecosystems". Marine ecosystems provide people with: wild & cultured seafood, fresh water, fiber & fuel and biochemical & genetic resources.[citation needed]

Humans consume a large number of products originating from the seas, whether as a nutritious product or for use in other sectors: "More than one billion people worldwide, or one-sixth of the global population, rely on fish as their main source of animal protein. In 2000, marine and coastal fisheries accounted for 12 per cent of world food production".[61] Fish and other edible marine products primarily fish, shellfish, roe and seaweeds constitute for populations living along the coast the main elements of the local cultural diets, norms and traditions. A very pertinent example would be sushi, the national food of Japan, which consists mostly of different types of fish and seaweed.

Water bodies that are not highly concentrated in salts are referred to as 'fresh water' bodies. Fresh water may run through lakes, rivers and streams, to name a few; but it is most prominently found in the frozen state or as soil moisture or buried deep underground. Fresh water is not only important for the survival of humans, but also for the survival of all the existing species of animals, plants.[citation needed]

Marine creatures provide us with the raw materials needed for the manufacturing of clothing, building materials (lime extracted from coral reefs), ornamental items and personal-use items (luffas, art and jewelry): "The skin of marine mammals for clothing, gas deposits for energy production, lime (extracted from coral reefs) for building construction, and the timber of mangroves and coastal forests for shelter are some of the more familiar uses of marine organisms. Raw marine materials are utilized for non-essential goods as well, such as shells and corals in ornamental items".[61] Humans have also referred to processes within marine environments for the production of renewable energy: using the power of waves or tidal power as a source of energy for the powering of a turbine, for example.[citation needed] Oceans and seas are used as sites for offshore oil and gas installations, offshore wind farms.[citation needed]

Biochemical resources are compounds extracted from marine organisms for use in medicines, pharmaceuticals, cosmetics and other biochemical products. Genetic resources are the genetic information found in marine organisms that would later on be used for animal and plant breeding and for technological advances in the biological field. These resources are either directly taken out from an organism such as fish oil as a source of omega3 , or used as a model for innovative man-made products: "such as the construction of fiber optics technology based on the properties of sponges. ... Compared to terrestrial products, marine-sourced products tend to be more highly bioactive, likely due to the fact that marine organisms have to retain their potency despite being diluted in the surrounding sea-water".[61]

Cultural services relate to the non-material world, as they benefit the benefit recreational, aesthetic, cognitive and spiritual activities, which are not easily quantifiable in monetary terms.[citation needed]

Marine environments have been used by many as an inspiration for their works of art, music, architecture, traditions... Water environments are spiritually important as a lot of people view them as a means for rejuvenation and change of perspective. Many also consider the water as being a part of their personality, especially if they have lived near it since they were kids: they associate it to fond memories and past experiences. Living near water bodies for a long time results in a certain set of water activities that become a ritual in the lives of people and of the culture in the region.[citation needed]

Sea sports are very popular among coastal populations: surfing, snorkeling, whale watching, kayaking, recreational fishing...a lot of tourists also travel to resorts close to the sea or rivers or lakes to be able to experience these activities, and relax near the water.[citation needed]

A lot can be learned from marine processes, environments and organisms that could be implemented into our daily actions and into the scientific domain. Although much is still yet to still be known about the ocean world: "by the extraordinary intricacy and complexity of the marine environment and how it is influenced by large spatial scales, time lags, and cumulative effects".[58]

Supporting services are the services that allow for the other ecosystem services to be present. They have indirect impacts on humans that last over a long period of time. Several services can be considered as being both supporting services and regulating/cultural/provisioning services.[citation needed]

Nutrient cycling is the movement of nutrients through an ecosystem by biotic and abiotic processes.[62] The ocean is a vast storage pool for these nutrients, such as carbon, nitrogen and phosphorus. The nutrients are absorbed by the basic organisms of the marine food web and are thus transferred from one organism to the other and from one ecosystem to the other. Nutrients are recycled through the life cycle of organisms as they die and decompose, releasing the nutrients into the neighboring environment. "The service of nutrient cycling eventually impacts all other ecosystem services as all living things require a constant supply of nutrients to survive".[58]

Biologically mediated habitats are defined as being the habitats that living marine structures offer to other organisms.[63] These need not to be designed for the sole purpose of serving as a habitat, but happen to become living quarters whilst growing naturally. For example, coral reefs and mangrove forests are home to numerous species of fish, seaweed and shellfish... The importance of these habitats is that they allow for interactions between different species, aiding the provisioning of marine goods and services. They are also very important for the growth at the early life stages of marine species (breeding and bursary spaces), as they serve as a food source and as a shelter from predators.[citation needed]

Primary production refers to the production of organic matter, i.e., chemically bound energy, through processes such as photosynthesis and chemosynthesis. The organic matter produced by primary producers forms the basis of all food webs. Further, it generates oxygen (O2), a molecule necessary to sustain animals and humans.[64][65][66][67]

Ecosystem services degradation can pose a number of risks to corporate performance as well as provide business opportunities through ecosystem restoration and enhancement. Risks and opportunities include:

Many companies are not fully aware of the extent of their dependence and impact on ecosystems and the possible ramifications. Likewise, environmental management systems and environmental due diligence tools are more suited to handle "traditional" issues of pollution and natural resource consumption. Most focus on environmental impacts, not dependence. Several newly developed tools and methodologies can help the private sector value and assess ecosystem services. These include Our Ecosystem,[68] the Corporate Ecosystem Services Review (ESR),[69] Artificial Intelligence for Ecosystem Services (ARIES),[70] the Natural Value Initiative (NVI)[71] and InVEST (Integrated Valuation of Ecosystem Services & Tradeoffs) [72]

Ecosystem services decisions require making complex choices at the intersection of ecology, technology, society and the economy. The process of making ecosystem services decisions must consider the interaction of many types of information, honor all stakeholder viewpoints, including regulatory agencies, proposal proponents, decision makers, residents, NGOs, and measure the impacts on all four parts of the intersection. These decisions are usually spatial, always multi-objective, and based on uncertain data, models, and estimates. Often it is the combination of the best science combined with the stakeholder values, estimates and opinions that drive the process.[73]

One analytical study modeled the stakeholders as agents to support water resource management decisions in the Middle Rio Grande basin of New Mexico. This study focused on modeling the stakeholder inputs across a spatial decision, but ignored uncertainty.[74] Another study used Monte Carlo methods to exercise econometric models of landowner decisions in a study of the effects of land-use change. Here the stakeholder inputs were modeled as random effects to reflect the uncertainty.[75] A third study used a Bayesian decision support system to both model the uncertainty in the scientific information Bayes Nets and to assist collecting and fusing the input from stakeholders. This study was about siting wave energy devices off the Oregon Coast, but presents a general method for managing uncertain spatial science and stakeholder information in a decision making environment.[76] Remote sensing data and analyses can be used to assess the health and extent of land cover classes that provide ecosystem services, which aids in planning, management, monitoring of stakeholders' actions, and communication between stakeholders.[77]

In Baltic countries scientists, nature conservationists and local authorities are implementing integrated planning approach for grassland ecosystems. They are developing Integrated Planning Tool that will be based on GIS (geographic information system) technology and put online that will help for planners to choose the best grassland management solution for concrete grassland. It will look holistically at the processes in the countryside and help to find best grassland management solutions by taking into account both natural and socioeconomic factors of the particular site.

View post:

Ecosystem services - Wikipedia

The Force Factor – Trance and Hard Trance Podcast

Lots of bootlegs/remixes/mashups in this one, so if you like that sort of thing youre in for a treat!A few producers including the awesome Bryan Kearney kindly distributed some excellent productions over xmas so Ive included a few to get the year off to a banging start. Plus a great guest mix from up & coming Vancouver based DJ, EYC.

01. Whiteroom vs Ferry Corsten - White Love (Bryan Kearneys Passionate mashwork)02. Bryn Whiting - Never Coming Down03. Planet Perfecto Knights - ResuRection (Paul Oakenfold Full-On Fluoro mix)04. Cygnus X - Superstring (Jordan Suckley IO remix)05. Jordan Suckley - Flames (Sneijder 1AM remix)06. Jean Jacques Smoothie - Two People (Kipster remix)07. Josh C - Knock Off (David McRae remix)08. On NRG - Own Way09. Paul F feat. Adele - Rollin In10. Bryan Kearney - You Will Never Be Forgotten (Unreleased mix)11. Bryan Kearney & Snatam Kaur vs Solarstone vs Neptune Project - Ong NamAztec In Seven Cities (Bryan Kearney Pach-Up)

EYC Guest Mix:12. Matias Faint - Casino Fire (Kent & Gian remix)13. Sunny Lax - Always (Matt Skyer remix)14. Nick Sentience - Kinetic15. Paul Webster - Cut Off (Chris Metcalfe remix)16. Running Man pres. Fifth Dimension - Somewhere17. Bryan Kearney & Jamie Walker - Well Never Die

Download MP3

The rest is here:

The Force Factor - Trance and Hard Trance Podcast

Tarab

Ecstasy and Trance in Tarab Performance

Maren Lueg

Department of MusicCourse: Performance Theory

December 2007

MMusic Performance, SOAS

Ecstasy and Trance in Tarab Performance

Ecstasy and trance have a significant relevance with regard to the description of the overall experience of the participant of a tarab performance. However, the use of these terms within academia to describe a wide range of extraordinary phenomena within different cultures all over the world has made it difficult to clearly define these concepts.There is no word in English that accurately translates the word Tarab from Arabic to English, which makes it very difficult to define. Tarab is used in Arab culture to describe the emotional effect of music, but it is also associated with a traditional form of art-music.The word Tarab refers to an older repertoire, which is rooted in the pre World War 1 musical practise of Egypt and the East- Mediterranean Arab world and is directly associated with emotional evocation.(Racy 2003, p.4)

Tarab was a widely used concept within medieval writings on music and musicians during the Ottoman Empire. It is still in use today in the Arab culture where there are several factors that facilitate the creation of Tarab. Within art-music context the correct use of the maqams and modal progression combined with musical inspiration and creativity. (Racy 1982, p.391)Tarab has been defined by various ethnomusicologists, with the terms ecstasy and trance often being used as synonyms. This lack of definition has not just occurred in the description of Tarab music: there is also lack of clarity in the use of ecstasy and trance within ethnomusicology.My aim in this essay is to analyse the definition of ecstasy and trance in relation to Tarab Performance. To do this I need to look at the relationship between the meaning of the word trance and ecstasy in ethnomusicology and their use in music performance.In the first section Im going to look at the relationship between the meaning of the word trance and ecstasy in ethnomusicology. Secondly Im going to research the use of the word trance and ecstasy in relationship to music performance. Within the main section Im going to analyse the significance of trance and ecstasy in relationship to Tarab.The relationship between the meaning of the word trance and ecstasy in ethnomusicology.Rouget (1985) has found that, within the subject of ethnomusicology, the definitions of trance and ecstasy have been inconsistent. Both terms lack precise definitions, and are interchangeable. Trance and ecstasy are often used as synonyms in ethnomusicology. (Rouget 1985, p.4). He believes that the definitions of the terms in relation to music need to be differentiated, and thinks that spiritualism first gave trance the meaning it has today, to describe the possession of a medium by a visiting spirit. He then states the differences he has found between trance and ecstasy, in which ecstasy is experienced in loneliness, and is a conscious experience that stays in the memory of the person. Vision and hallucinations are often part of an ecstatic state, while trance is mostly free of such events. Trance is achieved in a community ceremony or music performance, and is characterized by unconsciousness and amnesia. Rouget (1985) has constructed a list of what he sees as the characteristic definition of ecstasy and trance:Ecstasy//TranceImmobility//MovementSilence//NoiseSolitude//In companyNo crises //CrisesSensory deprivation //Sensory over-stimulationRecollection//AmnesiaHallucinations//No hallucinations(Rouget 1985, p.11)

There has thus been a lack of clarity within ethnomusicology regarding how ecstasy and trance are defined, which has lead to some confusion of the concepts. Rouget (1985) has attempted to bring some clarity by defining trance and ecstasy very precisely and almost in opposition to each other. Although there are aspects of his definition that are useful and accurate, it can be limiting to use such rigid definitions. To be able to use these terms within the context of music and emotional expression it may be more appropriate to allow for a certain amount of fluidity and flexibility in these definitions. Racy criticises Rougets interpretations of trance Tarab in relationship to the use of trance. I question his [Rougets] profiling of Tarab as trance, or for that matter his strict dichotomy between trance and ecstasy. (Racy 2003, p.13)I am now going to look at the use of trance and ecstasy in the musical performance of a variety of cultures in order to gain a deeper understanding of the meaning of these terms within the context of world music.

Ecstasy and trance in musical performanceTrance has been used predominantly within the context of spirit possession. Most traditional societies use music and dance to induce a state of trance within a religious context for healing, or as part of a community ritual. Many traditional communities across the world have unique forms of trance-inducing music performance. The instruments and style can vary from loud drumming and repetitive chanting to quite meditative flute or string sounds. Induction of trance consciousness is believed to enable communication and union with God, gods, deities or spirits.In Bali, for instance, where trance is a common event as part of established religious practice, a particular type of meditative gamelan music accompanies this ritual. The dancer, who enters into a state of trance, is believed to be possessed by a deity or demon. This has been explained in the following way: while trancing, the core consciousness is temporarily replaced by a trance persona, a trance consciousness. (Becker 2004. p.11)The Balinese ritual is celebrated in a calm meditative atmosphere, in comparison to the Trance Fire Dance in Sri Lanka, which is complemented by intense drumming and verbal audience participation, as demonstrated by the following example:Very suddenly the drummers began a very loud and fast beat and the dancers leaped into the centre of the ovalfor more than an hour the trance dancer never broke rhythm, he never rested.(Schechner 1988, p89-90).The audience expresses its appreciation of the performance with vocal encouragement; the trance dancer is oblivious to the crowd, but still has enough presence of mind to reach into the fire dust pot and hurl dust into the air as part of the ritual.Healing in Tumbuka is based on transformation through the power of music. (Friedson, 1996, p.37) The dancer is believed to lose his identity in the state of trance; the spirit that possesses the dancer makes him move and takes over his consciousness. Drumming and singing are believed to transform the spirit from a possessing spirit to a source of energy.Within the Middle East we can find religious dhikr Sufi rituals that use music as part of their ceremonies. The dhirk Sufi ritual is practiced in dervish brotherhoods from India to Morocco. (Rouget 1985, p.263) Repetitive chanting and drumming are used as part of the ritual, to induce a violent trance, during which the dervishes pierce their flesh, walk on burning coals, grasp red-hot pieces of iron without harming themselves, or swallow broken glass to give visual proof of their invulnerability.Ecstasy is often used in the context of a Sama Sufi ceremony of the Mevlevi Order, to describe the state of consciousness in which the practitioner experiences the union with Allah while listening to music. Within the Sama ritual, one may attain a spiritual union with God or Allah in a state of mystical ecstasy. (Becker, 2004, p.42) The Whirling Dervishes in Turkey practice a meditative dance as part of the Sama ritual in which they turn in a particular manner on their own axes over long periods of time without suffering any physical complaints or dizziness, experiencing a state of ecstasy. The Dervishes remain fully conscious both during and after the ceremony. Sufis use music and poetry as an essential means of reaching a state of ecstatic communion with God. (Sullivan 1997, p.282)Ecstasy and trance have thus both been used to describe a process of transformation that moves the subject, in which the person may access physical or mental strength that enables him to perform beyond his normal abilities. The main difference between the use of the words trance and ecstasy seems to be that in a state of ecstasy, the subject has got the ability to concentrate intensely, being in full control of himself, expanding his state of consciousness, whereas the trance dancer loses control and memory, during the ritual.The examples discussed above correlate with many aspects of Rougets definition of trance, such as movement, noise, in company, sensory over-stimulation, and amnesia. However, in contrast to his definition of ecstasy as being achieved in solitude, silence and stillness, music and movement are important aspects of the Samma ceremony in achieving ecstasy for the Whirling Dervishes.Thus, in order to be able to analyze ecstasy and trance in relation to Tarab Performance, I am going to use the term ecstasy to describe a concentrated state of consciousness, which is achieved while in full control, at the same time as letting go of the identity with oneself. This means that the mind is not limited to ones personal experience, but expands to a collective or higher consciousness: it is experienced as great joy or bliss.

Analysis of ecstasy and trance in Tarab music performanceTo gain a deeper understanding of the relationship between Tarab, trance and ecstasy, I am going to first of all look at the historic context from which Tarab performance has developed, and then look at the use of the terms ecstasy and trance in relation to Tarab performance.Tarab performance has developed from a cultural context that has given great importance to music. Throughout the history of the Middle East, music has been associated with extraordinary powers that are believed to transform the audience and musician on a spiritual level. The Babylonians and Egyptians have linked music and sound to the cosmological fabric of the universe In the medieval Islamic courts, singers and instrumentalists are known to have cast an overwhelming emotional effect upon their audience. (Racy 2003, p.4). This powerful emotional impact can still be found in Tarab musical performance today, in which the audience and performers are transported to a state of musical ecstasy (Tarab), which the audience expresses by shouting and verbal appreciation during the performance. (Racy 1982, p.391)The members of the audience freely express their reaction to the performance to help build the overall emotional mood. The audience may call out phrases that have become part of the Tarab performance ritual to encourage the musician in their performance. For example, one might exclaim Allah or away (greatly elongating the first syllable of the Egyptian colloquial word for yes). The musicians, in turn, are moved and encouraged by the responses from the audience. This interaction creates a dynamic feedback system that contributes, ideally, to the ecstatic state of Tarab. (Music of Egypt, p.115)Racy explores Tarab as a multifaceted experience that can have intense emotional and mentally transforming effects ranging from excitement, inspiration, creativity and empowerment to a sense of timelessness intoxication and pain.The listeners reactions to the music are quite demonstrable, and often appear involuntary and virtually uninhibited They often describe their own musical sensation through metaphors as becoming intoxicated and losing the sense of time, (Racy 2003 ,p..5) to the extent that one may cry, faint or tear ones clothes. (Becker 2004, p.2)

This wide range of experience makes it very difficult to separate the ecstasy and trance within Tarab performance.Nothing can better explain what Tarab is than the following anecdote taken from Kitab al-aghani (The Book of Song), a famous collection composed by Isfahani in the 10th Century AD. As Jamila sang, all those gathered there were seized by Tarab: one of the guest the poet Umar began to shout out: Woe is me. Woe is me He tore his robe from top to bottom, in a state of total unconsciousness. (Rouget 1985, p281) This act of tearing a robe in total unconsciousness, through the influence of Tarab music, suggested that the guest entered a state of trance during the Tarab performance. Compared to that, the audience might have a more subtle experience, being transformed into a state of ecstasy through a moment of silence after an expressive and skilled performance demonstrating effective modulation and use of the maqams especially during the pause that follows the qafla. (Zuhur 2001, p233) Musicians stress that playing music can be a profoundly ecstatic and creative experience. (Nettl 1998, p.110) The musicians often experience a state of ecstasy during the Tarab performance that heightens their mental or creative abilities and prepares the artist to interpret the music and improvise with feeling. This ecstatic creative state of the musician is called saltanah. In a saltanah state, the musician becomes self-absorbed, focusing intensely on the music during the performance. Saltanah is part of the overall Tarab experience: It is the magic that momentarily lifts the artist to a higher ecstatic plateau and empowers him or her to engender Tarab most effectivelysaltanah is creative ecstasy. (Racy 2003,p120.) Saltanah is a state in which the artist experiences heightened mental and emotional creativity though fully conscious. The skillful application of musical inspiration in a state of saltanah is an essential aspect of the classical Tarab performance of the Nineteenth and early Twentieth Centuries in Egypt, that being Racys (2003) model.The term Tarab has also been used in other parts of the Middle East in relation to musical performance. Rouget describes professional drummers in Iraq breaking drums on their heads, a form of destructive behaviour (Rouget 1985, p.282), as part of a Tarab performance. This example of violent behaviour of the musicians in Iraq is more likely to have occurred in a state of trance. Such an act of distracted behaviour may indicate that the drummers lost self-control and experienced a state of unconsciousness similar to that described in the examples of trance in spirit possession rituals or within a Dhirk ceremony. We therefore need to look at the historic and cultural setting of a Tarab performance to be able to define its relationship to trance and ecstasy. The emotional intensity and overall experience of Tarab performance has changed over time, and may be less pronounced in modern day Egypt than it was during the Ottoman Empire, before the influence of the western industrial revolution introducing modern technology, large orchestras and concert halls. Nowadays, however, especially in urban settings, trance as an expression of musical emotion, of Tarab is less customary than it was in the past. (Rouget 1985, p.282) He continues that Tarab occurs today, mainly in country districts, where people still gather in the evening to sing, dance and play folk music in rural village communities.The experience of the musician during a classical Tarab performance of Arabic art music as described by Racy in Making Music in the Arab World is more likely to be affected by ecstasy than trance. Gaining creative inspiration and being alleviated to a heightened mental state. The example of the destructive trance-like behaviour of the professional drummers in Iraq demonstrates that the term Tarab is also used for other music performances within the Middle East that may essentially differ from the traditional Arabic art-music style. Therefore a trance experience of the musicians is more likely to occur outside the Tarab-art music performance tradition in Cairo, because the complexity of the structure and textual material of classical Arabic music demands full concentration of the performer.It is much harder to separate the relationship of trance and ecstasy with regard to the overall experience of the audience. We can generally say that it is more likely for a member of the audience to move into a state of trance within smaller communities or private settings.Looking at the historic context of the Middle East, in which music was believed to have extraordinary powers to spiritually transform the musicians and audience, gives us a great indication of a tradition of using music to gain an altered state of consciousness such as ecstasy or trance within the Middle East. The style of music and experience of the participant of the performance would have changed over the centuries, depending on the religious beliefs and state of society. Achieving a state of ecstasy or trance may have been more likely or relevant at different times and within different parts of society. Thus Tarab may have been a more powerful and deeply transformative trance inducing experience in the past when music was limited to the experience of live performance.

ConclusionThe significance of ecstasy and/or trance within a Tarab Performance is difficult to define, because of the lack of clarity of each of these terms. However both trance and ecstasy play an important rule within the Tarab performance. Ecstasy is in generally more relevant to describe an altered state of consciousness that the Tarab musician may experience during the performance of a traditional takht ensemble. Trance is more likely to affect the audience of a Tarab performance, but often to a lesser extent then experienced in a religious context. There is still a lot of room for further academic research of the definition of ecstasy, trance and Tarab within the use of music performance. The terms ecstasy and trance are to limited to successfully define their use in relationship to Tarab. Also, the use of Tarab as a term to describe an emotional experience during a music performance within Arabic culture is lacking clarity, and needs further investigation.

Bibliography

Becker, Judith, Deep Listeners: Emotion, Music, and Trancing.(Bloomington: Indiana University Press, 2004)

Bohlman, Philip V. and Bruno Nettl (eds), Dancing Prophets Musical Experience Tumbuka Healing. (London: The University of Chicago Press, 1996)

Friedson, Steven, Dancing Prophets: Musical Experience in Tumbuka Healing.(Chicago: Univ. of Chicago Press, 1996)

Goffman, Erving,. Interaction Ritual. (Harmondsworth: Penguin,1972)

Habib, Hassan Touma, The Music of the Arabs, Portland (OR): Amadeus Press, 1996) paperback with accompanying CD (1996)

Kapferer, Bruce, A Celebration of Demons.(Bloomington: Indiana Univ. Press, 1981)

Kingsley, Jessica, Constructing Musical Healing, The Wounds that Sing.(London: Boyce-Tillmann, 2000)

Klass Morton, Mind Over Mind: The Anthropology and Psychology of Spirit Possession (Morton Klass Rowman & Littlefield Publishers, Inc. 2003)

Marcus, Scott L., Music in Egypt: Experiencing Music, Expressing Culture(New York: Oxford University Press, 2007)

Miner, Allyn, Sitar and Sarod in the 18th and 19th Centuries. (Motilal Banarsidass, 1997),

Myers, Helen (ed), Ethnomusicology Historical and Regional Studies.(London: The Macmillan Press, 1993)

Nelson, Kristina, The Art of Reciting the Quran (Cairo: American Univ in Cairo Press, 2001)

Nettl, Bruno and Melinda Russell (eds), In the course of performance: Studies in the world of musical improvisation. (Chicago: Chicago Univ. Press, 1999)

Parkin, David, Lionel Caplan and Humphrey Fisher, The Politics of Cultural Performance. (Providence (RI): Berghahn, 1996)

Racy, A.J., Making Music in the Arab World: The Culture and Artistry of Tarab. (Cambridge: Cambridge University Press, 2003)

Ralls-MacLeod, Karen and Harvey Graham (eds), Indigenous Religious Musics especially, the articles by Peter Cooke and Malcolm Floyd. (Aldershot: Ashgate, 2000)

Rouget, Gilbert, Music and Trance A Theory of the relations between Music and Possession. (Chicago: Aldine, 1985)

Schechner, Richard, Between Theatre and Anthropology.(Philadelphia: University of Pennsylvania, 1985)

Schechner, Richard, Performance Theory. (New York: Routledge, 1988)

Schechner, Richard, The Future of Ritual: Writings on Culture and Performance.(New York: Routledge, 1993)

Small, Christopher, Musicking. (Middletown: Wesleyan Univ. Press, 1998)

Sullivan, Lawrence E. (ed.), Enchanting Powers: Music in the Worlds Religions. (Cambridge (MA): Harvard University Press, 1997)

Turner, Victor, From Ritual to Theater.(New York: Performing Arts Journal Publications, 1978)

Turner, Victor, The Anthropology of Performance.(New York: Performing Arts Journal, 1986)

Zuhur, Sherifa (ed), Colors of Enchantment: Theatre, Dance, Music and the Visual Arts of the Middle East. (Cairo: The American University in Cairo Press, 2001)

Website online journalThe Many Faces of Improvisation: The Arab Taqsm as a Musical SymbolAli Jihad RacyEthnomusicology > Vol. 44, No. 2 (Spring, 2000), pp. 302-320Stable URL: http://links.jstor.org/sici?sici=0014-1836%28200021%2F22%2944%3A2%3C302%3ATMFOIT%3E2.0.CO%3B2-I

Musical Aesthetics in Present-Day CairoAli Jihad RacyEthnomusicology > Vol. 26, No. 3 (Sep., 1982), pp. 391-406Stable URL: http://links.jstor.org/sici?sici=0014-1836%28198209%2926%3A3%3C391%3AMAIPC%3E2.0.CO%3B2-HAli Jihad Racy Racy 1982 Society for Ethnomusicology, Inc. page Musical Aesthetics in present-

More:

Tarab

Seychelles | Define Seychelles at Dictionary.com

EXAMPLES|

a republic consisting of 115 islands in the Indian Ocean, NE of Madagascar: a member of the Commonwealth of Nations. 175 sq. mi. (455 sq. km). Capital: Victoria.

Dictionary.com UnabridgedBased on the Random House Unabridged Dictionary, Random House, Inc. 2019

Seychelles

a group of volcanic islands in the W Indian Ocean: taken by the British from the French in 1744: became an independent republic within the Commonwealth in 1976, incorporating the British Indian Ocean Territory islands of Aldabra, Farquhar, and Desroches. Languages: Creole, English, and French. Religion: Roman Catholic majority. Currency: rupee. Capital: Victoria. Pop: 90 846 (2013 est). Area: 455 sq km (176 sq miles)

Show More

Collins English Dictionary - Complete & Unabridged 2012 Digital Edition William Collins Sons & Co. Ltd. 1979, 1986 HarperCollins Publishers 1998, 2000, 2003, 2005, 2006, 2007, 2009, 2012

Seychelles

renamed 1756 in honor of French finance minister Jean Moreau de Schelles; spelling altered 1794 by the English when they took the islands from France. Related: Seychellois.

Show More

Online Etymology Dictionary, 2010 Douglas Harper

Read more from the original source:

Seychelles | Define Seychelles at Dictionary.com

Mah, Seychelles – Wikipedia

Mah is the largest island (157.3km) of Seychelles, lying in the northeast of the nation in the Indian Ocean. The population of Mah was 77,000, as of the 2010 census.[1] It contains the capital city of Victoria and accommodates 86% of the country's total population. The island was named after Bertrand-Franois Mah de La Bourdonnais, a French governor of Isle de France (modern-day Mauritius).

Mah's tallest peak is Morne Seychellois at 905m (2,969ft), which lies in the Morne Seychellois National Park. The northern and eastern parts of the island are home to much of the population and the Seychelles International Airport which opened in 1971. The southern and western parts have Baie Ternay Marine National Park, Port Launay Marine National Park, and University of Seychelles. The Sainte Anne Marine National Park lies offshore, as do Conception Island, Thrse Island, Anonyme Island and several smaller islands.

Mah was first visited by the British in 1609 and not visited by Europeans again until Lazare Picault's expedition of 1742. The French navy frgate Le Cerf (English: The Deer) arrived at Port Victoria on 1 November 1756. On board was Corneille Nicholas Morphey, leader of the French expedition, which claimed the island for the King of France by laying a Stone of Possession on Mahe, Seychelles oldest monument, now on display in the National Museum, Victoria.

In August 1801 a Royal Navy frigate HMS Sibylle captured the French frigate Chiffonne on the island. Mah remained a French possession until 1812 when it became a British colony. It remained a colony until 1976 when Seychelles became an independent nation.

Mah's forests have rare endemic plants found only in Seychelles, such as the critically endangered Medusagyne oppositifolia (the jellyfish tree), the carnivorous Nepenthes pervillei (Seychelles pitcher plant), and many unique species of orchid.

Mah had a huge land reclamation project due to a shortage of housing, in the areas of Bel Ombre and the Port of Victoria.[2]

Mah's economy is mainly dependent on tourism.Air Seychelles has its head office on the property of Seychelles International Airport on the island.[3] The Port of Victoria is home to a tuna fishing and canning industry.

The island has multiple districts.[4]

View point Anse Major, Mahe

Aerial of Beau Vallon Mahe, Seychelles

Beach resort Mahe Island, Seychelles

View point at Anse Intendance beach, Mahe

Aerial of beach Anse Intendance

Aerial of Anse Takamaka beach, Mahe

Follow this link:

Mah, Seychelles - Wikipedia

The Evils of Gambling – ensign – lds.org

Montana recently adopted a new constitution that legalizes gambling. Last year the governor of Illinois signed a law legalizing bingo in the state of Illinois, when operated by charitable, religious, and fraternal organizations. New York City, through its legalized Off-Track Betting Corporation, is catering to hundreds of thousands of eager bettorsexecutives, cab drivers, secretaries, and housewives. Pennsylvania, Illinois, California, and Connecticut have all sent representatives to study New York Citys management of what is expected to be a popular and profitable source of local revenue. Last year, after decades of opposition on moral grounds, the Massachusetts legislature gave in to economic pressure by establishing a state lottery, thus making the once-puritanical Bay State the fifth state to enter the lottery business.

Government interest in gambling is spurred by the need to obtain additional sources of tax revenue to finance the increasingly expensive and widespread activities of state and local governments. Individual interest is doubtless stimulated by the additional free time and cash in the hands of our increasingly affluent society. But gamblings basic attraction for the individual has always been the lure of getting something for nothing.

In its simplest form gambling is the act of risking something of value on the outcome of a game or event that may be determined in part or entirely by chance. The attitude of the Church toward gambling is clearly set forth in the following statement by President Heber J. Grant and his counselors in the First Presidency on September 21, 1925:

The Church has been and now is unalterably opposed to gambling in any form whatever. It is opposed to any game of chance, occupation, or so-called business, which takes money from the person who may be possessed of it without giving value received in return. It is opposed to all practices the tendency of which is to encourage the spirit of reckless speculation, and particularly to that which tends to degrade or weaken the high moral standard which members of the Church, and our community at large, have always maintained.

We therefore advise and urge all members of the Church to refrain from participation in any activity which is contrary to the view herein set forth.1

Subsequent statements by leaders of the Church have elaborated on the reasons for this strong position.

Gambling is an old evil, long recognized as such. Some Oriental gambling games have been traced back to 2100 B.C. In ancient Egypt persons convicted of gambling were sent to the quarries. Gambling is denounced in the Hindu code, the Koran, and the Talmudic law. Aristotle denounced gamblers.

Gambling was widespread in the Middle Ages, especially among the nobility. But even those who practiced games of chance were willing to recognize evil in the games, at least for others. Legislation in England and France attempted to counteract the detrimental effects of gambling on servants, because it induced them to idleness or caused them to neglect archery practice, thus endangering national security.

One of the most popular forms of gambling was the lottery, which was permitted among working-class people and was common in the English-speaking world in the seventeenth and eighteenth centuries. Queen Elizabeth proclaimed the first state lottery in England in 1576. In 1660 a lottery was even held to ransom Englishmen held in slavery in Tunis, Algiers, and on Turkish galleys. Lotteries were so widespread in the United States in the early 1800s that there were almost two hundred lottery offices in the state of New York alone. In 1832 the gross sale of lottery tickets was over $60 million, which was five times the total national budget of the U.S. government.

It has been suggested that lotteries were a popular way to finance large projects because there were few reliable banks during this period. Therefore, no regular means were available for obtaining huge sums of money except by aggregating a large number of small amounts from citizens of limited means.

Whatever the merit of that suggestion, in the first half of the 1800s there was a public revulsion against the lottery. By 1850 many state constitutions had provisions forbidding lotteries and other forms of gambling. In many states these same constitutional provisions stand as barriers to legal gambling today, and they are under attack.

Opposition to lotteries first came in England in 1773, when the city of London petitioned the House of Commons to abolish lotteries because they were hurting the commerce of the kingdom and threatening the welfare and prosperity of the people. In 1808 the Commons appointed a select committee to inquire into the evils attending lotteries. The committee report, which helped to abolish lotteries in England a few years later, is so current that it could have been written last week instead of over 160 years ago.

The committee reported cases in which people living in comfort and respectability had been reduced to poverty and distress; cases of domestic quarrels, assaults, and the ruin of family peace; and cases of fathers deserting their families, mothers neglecting their children, wives robbing their husbands of the earnings of months and years, and people pawning clothes, beds, and wedding rings, in order to indulge in the speculation.

In other cases, the committee reported, children had robbed their parents, servants their masters; suicides had been committed, and almost every crime that can be imagined had been occasioned, either directly or indirectly, through the baneful influence of lotteries.2

In its final report the committee concluded that the foundation of the lottery system was so radically vicious that no method of regulation could be devised that would permit Parliament to adopt it as an efficacious source of revenue and at the same time divest it of all its attendant evils.

At a time when state lotteries are being touted as an attractive way to raise badly needed public funds, it is well to recall that a lottery is the most regressive of all revenue measures. Even more than the unpopular sales tax, its burdens fall most heavily on the poor, who are the principal patrons of this type of gambling.

There can be no doubt that gambling is big business in the United States. Expert estimates of the annual amount of illegal gambling vary from $7 billion to $50 billion a year, with $20 billion being the most popular estimate. That figure amounts to approximately $100 for every man, woman, and child in the United States. The estimated total annual profits amount to about $6 to $7 billion a year. This figure is 50 percent more than the combined 1970 profits of American Telephone and Telegraph, General Motors, IBM, and Standard Oil of New Jersey.

In 1962 United States Attorney General Robert F. Kennedy called attention to the overwhelming cost of gambling:

the American people are spending more on gambling than on medical care or education; in so doing, they are putting up the money for the corruption of public officials and the vicious activities of the dope peddlers, loan sharks, bootleggers, white slave traders, and slick confidence men. Investigation this past year by the FBI, Internal Revenue Service, the Narcotics Bureau, the Post Office Department, and all other federal investigative units has disclosed without any shadow of a doubt that corruption and racketeering, financed largely by gambling, are weakening the vitality and strength of this nation.3

Today there are many proposals to legalize gambling. Some urge this as a way to obtain new tax revenues, citing the examples of Spain, Norway, Sweden, France, Australia, and twenty other governments whose national lotteries provide significant revenues to state treasuries. Others propose to legalize gambling because they contend that this would weaken organized crime by drying up one of its principal sources of financial support. It is also urged that legalized gambling would reduce the amount of graft and illegal payoffs to public officials.

Still others want to legalize gambling because they feel that it is impossible to enforce laws against it. According to this line of argument, the only effect of laws against gambling is to raise the price of gambling and therefore increase the profits of those of the criminal element who conduct the illegal enterprise.

Closely examined, none of these arguments for legalized gambling is persuasive. When the late Thomas E. Dewey was governor of New York, he answered these arguments, declaring:

The entire history of legalized gambling in this country and abroad shows that it has brought nothing but poverty, crime and corruption, demoralization of moral standards, and ultimately lower living standards and misery for all the people.4

The late J. Edgar Hoover, director of the Federal Bureau of Investigation, is quoted as saying: If you think legalizing games of chance starves out the criminals, look at Las Vegas, where the games are legal, yet the hoods still deal themselves in and related vices flourish.

In urging the state of Alaska not to legalize gambling as an economic panacea, Senator Alexander Wiley of Wisconsin gave these additional financial reasons: The idea that gambling would increase revenues is an illusion. Every dollar raised from gambling would mean five dollars spent in higher police costs, higher court costs, higher penitentiary costs, and higher relief costs.5

In addition to all of these reasons, gambling should not be legalized because it is immoral. The law is, of course, too imperfect an instrument to condemn all immoral conduct. Although to hate is immoral, the law cannot efficiently condemn that sin. But gambling is different. Its evils can fairly be measured in the lives of those who are affected by it.

Few would urge that the law promote gambling; yet to legalize gambling would have just that result. The law has an important standard-setting function. A law legalizing gambling would, in the eyes of many, be understood as a formal declaration that this kind of conduct is moral, proper, and expected. Persons now deterred from participating in gambling because they believe it to be illegal and immoral would be encouraged to participate.

Gambling is especially pernicious when it is administered by government or when government relies on it for a substantial source of tax revenues. In times when our governments appetite for taxes seems insatiable, government officials who depend on gambling for a share of the public budget would have a strong temptation to promote gambling and to protect it from opposition.

Those who doubt the force of this argument should consider the history of efforts to impose more stringent government controls on that deadly producttobacco. These efforts are commonly and forcefully resisted on the grounds that the vitally needed health measures would reduce essential tax revenues, disrupt the economics of certain states, and cause much unemployment.

Let us not allow gambling to obtain the same hold on our government and lawful businesses. Government should work to refine the moral sensitivities of its citizens, not pander to their weaknesses.

There are at least five reasons why our Church leaders have urged us to avoid gambling and to fight this evil practice in our communities.

First, gambling weakens the ethics of work, industry, thrift, and servicethe foundation of national prosperityby holding out the seductive lure of something for nothing. By the same token, gambling encourages idleness, with all of its resulting bad effects for society.

President Joseph F. Smith, sixth president of the Church, gave this emphasis to the importance of the ethic of work in the gospel of Jesus Christ:

We do not feel that it is possible for men to be really good and faithful Christian people unless they can also be good, faithful, honest and industrious people. Therefore, we preach the gospel of economy, the gospel of sobriety. We preach that the idler shall not eat the bread of the laborer, and that the idler is not entitled to an inheritance in Zion.6

President Stephen L Richards of the First Presidency (18791959) said that gambling proceeds upon the assumption that one has to lose for another to gain. He then declared that the element of chance in gambling leads those who indulge in it to believe that chance is the controlling and dominant influence in life. And so obsessed do some people become with it that they cannot contemplate or think of any other way in which to increase their means and their income except by taking the chance that gambling affords.7

A second evil of gambling is that it promotes greed and covetousness and inevitably involves and encourages the base practice of overreaching and taking from ones neighbor. A Methodist minister, Lycurgus M. Starkey, Jr., of the St. Paul School of Theology in Kansas City, Missouri, concluded an attack on gambling with words that every Latter-day Saint should recognize as familiar doctrine:

The good Christians love of neighbor will stand against every practice which hinders the growth of the human spirit toward the likeness of Christ or which breaks down the structures of justice in society. The Christian will himself refrain from gambling and from publicly endorsing it in any form, realizing that gambling is detrimental to the purpose of life as revealed in Jesus Christ.8

A third evil of gambling is its tendency to corrupt the participant. We are all familiar with cases in which trusted employees have ruined their lives and brought disgrace and tragedy upon themselves and their families by stealing their employers money. All too often the sordid story is traceable to a desperate attempt to pay gambling debts or to finance further gambling activities.

The temptations of the gambler are such that persons in responsible positions in government and private industry will not hire or retain as employees those who are known to gamble. In recounting the undesirable side effects of gambling, mention must also be made of the fact that gambling is often accompanied by indulgence in alcohol and other vices.

A fourth disadvantage, one cited by persons not concerned with the moral effects of gambling, is the extraordinary waste of time involved in it. Those who while away their hours gambling frequently do so to the neglect of family and work.

Time wasted in gambling becomes more significant when we reflect that many persons who indulge in gambling become addicted to it. The late Elder Richard L. Evans of the Council of the Twelve (19061971) made this statement:

The spirit of gambling is a progressive thing. Usually it begins modestly; and then, like many other hazardous habits, it often grows beyond control. At best it wastes time and produces nothing. At worst it becomes a ruinous obsession and fosters false living by encouraging the futile belief that we can continually get something for nothing.9

The fifth and final condemnation of gambling follows from other disadvantages already discussed. Whenever we as Latter-day Saints engage in any kind of conduct that is inconsistent with the companionship of the Spirit of the Lord, we pay an enormous price. Left without the sustaining influence of that Spirit, we are vulnerable to temptation, prone to criticize, and subject to being tossed to and fro and buffeted by the forces of the world and the works of the evil one.

There can be no question that gambling dulls the spiritual sensitivities of those who participate in it. In that terrible effect we may identify gamblings most far-reaching and evil influence. Elder John A. Widtsoe of the Council of the Twelve (18721952) gave vivid expression to this thought:

They who gamble, who walk with chance, suffer degeneration of character; they become spiritually flabby; they end as enemies of a wholesome society. A gambling den, however beautifully housed, is the ugliest place on earth. The tense participants live in a silence broken only, over the tables, by the swish of the wings of darkness. There is an ever-present brooding spirit of horror of an unknown evil. It is the devils own home.10

What I have said about gambling should be understood to include playing cards for money, betting on horses and athletic contests (including office pools on the world series), casino gambling in all its forms, lotteries, raffles, bingo for money, and dice.

I further suggest that the same spirit of gambling, the same reckless wagering on the chance turn of events, characterizes some forms of investments. The same evils that attend a throw of the dice for money can attend the person who casually puts his money on a highly speculative stock or commodity investment. I know of no better test in this area than that suggested by President Joseph F. Smith, who remarked:

The element of chance enters very largely into everything we undertake, and it should be remembered that the spirit in which we do things decides very largely whether we are gambling or are entering into legitimate business enterprises.11

One type of gambling that has been vigorously criticized by our leaders is card playing. Cards may, of course, be played without playing for money, but the relationship between card playing and gambling is so close and the practice of card playing itself partakes of so many of the disadvantages of gambling that card playing has come under condemnation regardless of whether or not gambling is involved.

Elder Widtsoe criticized card playing on the grounds that it was habit forming and a waste of time. He declared:

It has been observed through centuries of experience that the habit of card playing becomes fixed upon a person and increases until he feels that a day without a game of cards is incomplete.

After an afternoon or evening at card-playing, nothing has been changed, no new knowledge, thoughts, or visions have come, no new hopes or aspirations have been generated, except for another opportunity to waste precious hours. It leads nowhere; it is a dead-end road. Dull and deadly is a life which does not seek to immerse itself in the rapidly moving stream of new and increasing knowledge and power. Time is required to keep up with the times. We dare not waste time on pastimes that starve the soul.12

Today, with increasingly common and persuasive proposals to legalize gambling, we need a broader resolve. All of us should use our influence as citizens to combat all attempts to use the evils of gambling as a means of accomplishing some supposed social good. We should also heed the counsel of our Church leaders, who are unalterably opposed to gambling in any form whatever and who ever counsel us to keep ourselves clean and unspotted from the sins of the world.

Read the original here:

The Evils of Gambling - ensign - lds.org

NanoEngineering Detailed Description | NanoEngineering

The NanoEngineering graduate degree program prepares students to enter the Nanotechnology workforce, as well as prepare students to enter a wider variety of engineering, science and/or medical career paths. It is clear that Nanotechnology-based industries will play a major role in the future economy. Our proposed curriculum is specifically intended to develop graduate students to be team leaders and innovators in corporations that have nanotechnology-centric applications, where our graduates will play the critical role to integrate across the varied disciplines involved, and help overcome the inherent challenges of engineering at the nanoscale. Their unique training in NanoEngineering will enable them to naturally become these leaders.

Linkage between fundamental science and engineering disciplines and research focus areas for the NanoEngineering department.

As with all of the graduate engineering degrees in the Jacobs School of Engineering, a common set of educational principles and expectations will exist for our graduate students:

In addition, the new NE curriculum will have the following course-specific outcomes:

All graduate students in NanoEngineering are required to take each of five core classes that have been carefully crafted to provide an in-depth understanding of the chemistry, physics, materials, and interface science germane to the nanoscale [courses NANO-201, 202, and 204]. In addition, NANO-203 focuses on the complex and innovative new technologies in place and being developed for the tailored synthesis of controlled, functional nanostructures and directed self-assembly of complex nanostructures and nanosystems. NANO-205 specifically addresses the challenge of nanoscale systems integration, focusing on making connections of scientific principles across physical boundaries between diverse materials to achieve new, unique, nanoscale functionality.

The additional courses required for completion of each graduate degree, beyond the 5 core classes, will come from a series of NE elective courses, sub-divided into the three research focus areas: Biomedical Nanotechnology, Molecular and Nanomaterials, or Nanotechnologies for Energy and the Environment. Additional courses needed to develop team engineering, technology leadership, and entrepreneur skills will be made available to our graduate students through the new series of Engineering-wide courses [ENG-100, 101, and 101L] developed in collaboration with the UCSD Rady Management school, the UCSD von Liebig foundation, and engineering faculty. None of the required courses that comprise the M.S. or Ph.D. programs in NanoEngineering rely upon teaching from faculty in any other department on campus. However, at times, particularly with regard to the NE Affiliate Faculty, courses are offered by faculty in other departments of interest to NE graduate students, and these students may enroll in these courses as electives, upon consent of their advisor.

There are 3 different degree paths in the NanoEngineering Graduate Degree program:

Students wishing to pursue aMaster of Science (M.S.) in NanoEngineeringdegree can be admitted into the program for either the M.S.-only route (a terminal Masters degree) or the M.S. route, where the student intends to pursue a Ph.D. degree after completing the M.S. degree. Irrespective of whether the student chooses the M.S.-only route or the M.S. route, the student has two other options for the pursuit of their M.S. degree: aThesis Routeand anExamination Route. Both routes require the completion of the same 5 core classes, with theThesis Routerequiring 1 additional elective course and theExamination Routerequiring 4 additional elective courses. Both routes require a total of thirty-six (36) units.

Additional details of the M.S. degree requirements are shown here:

ADoctor of Philosophy (Ph.D.) in NanoEngineeringrequires the selection of a specific focus [Biomedical Nanotechnology, Molecular and Nanomaterials, or Nanotechnologies for Energy and the Environment], and consists of the successful completion of 12 courses --- the 5 required core courses, 4 electives from the students selected focus, and 3 electives from any of the two remaining focuses, the ENG-10X courses (for team engineering, leadership, and entrepreneur skills) or from a variety of electives from other departments across campus, withadvisors consent. The non-NanoEngineering elective courses are all open for enrollment by our graduate students. The additional degree details for the Ph.D. in NanoEngineering are discussed below.

Ph.D.: M.S. comprehensive examination used as Ph.D. entrance exam (passing grade of 70% required), literature review examination, senate (candidacy) exam.

Master of Science {Thesis Route requires the completion of a Thesis document and presentation of the thesis to a faculty thesis committee}

Doctor of Philosophy (Ph.D.) requires the completion of a Dissertation and presentation of the research contained in the dissertation (See Final Examination below).

Graduate students will defend their thesis or dissertation in a final oral examination. The exam will consist of a) a presentation of the thesis or dissertation by the graduate student, b) questioning by the general audience, and c) closed door questioning by the thesis or dissertation committee. The student will be informed of the exam result at the completion of the entire oral examination. The final report of the doctoral committee will be signed by all members of the committee and the final version of the dissertation will conform to the procedures outlined in the publication, Instructions for the Preparation and Submission of Doctoral and Masters Theses.

Both programs utilize the same 5 Core Courses

All students will take 5 core courses and start a research project their first year.

Spring of 2nd year Qualifying ExaminationSpring of 3rd year Advance to CandidacyEnd of 5th year Ph.D.

Normative time is defined as that period of time in which students under normal circumstances are expected to complete their doctoral program. Normative time for a Ph.D. in NanoEngineering is five years. The maximum length of time that a student may remain a pre-candidate for the Ph.D. degree is three years.

Graduate student academic progress and policies are monitored by the NanoEngineering Department at UCSD and ensures that students make timely progress towards completion of their degree. The policies include spring evaluations and annual substantive progress reviews as directed by the Graduate Council. The NanoEngineering Graduate Affairs Committee Chair, in coordination with the Office of Graduate Studies OGS and the NanoEngineering Dept. Chair, will implement these policies for the program.

See more here:

NanoEngineering Detailed Description | NanoEngineering