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Starting a New Monastic Order

This book is for the average person interested in loving God and their neighbor. It is meant to be a guide on how to be "good". This is also a book for those interested in helping others be "good". The point of the book is to be a guide to renewing the monastic orders for today, for both the teachers and the taught. Both of which, in the understanding of this author, and hopefully those contributing to the development of this guide, are one and the same. Sometimes we teach, always we learn.

The guide will look at the spiritual disciples, rules of life, and the practice of the virtues at the very least. Since it is easiest for those without an identifiable faith in a higher being to engage in this discussion (and we do not wish to exclude anyone from trying to be "good") we will start there. Those who wish may continue on to discussions on the practice of those disciplines which are overtly "spiritual" in nature and how they might be incorporated into a rule of life.

What is Monasticism?
When we think of Monasticism we think of monks and nuns. Strange people wearing strange clothes doing strange things. We think of them as wholly and completely "different" than us. And this is not without their intention. The funny clothing and practices are meant to "set them apart" from the local crowd in the town square. Otherwise, why would they dress and act in such a peculiar manner? Many (myself included), often dismiss monastics as cranks, wackos, or just plain old eccentrics. We know very little to nothing of their inner lives, nor their personal lives outside of passing them in the bakery or grocery. A very few of us might harbor a vague notion that these are 'holy' people dedicated to god in some profound manner in which we, as normal people, are not.

As you might have guessed, this is not a full, or accurate, picture of what it means to be a part of a monastic order. It is regrettable to me that we as human beings so often dismiss, or even mistrust, that which is different from us. With respect to the monastic orders, this is a double tragedy. Not only does our lack of familiarity with the substance of monasticism keep the average person from forming relationships with these extraordinary people, and thus immensely enriching our own lives. It also keeps us from coming into contact with the spiritual disciplines practiced by these 'peculiar' folk. This second tragedy is perhaps the greater. A fact that is confirmed by the very fact that monastics of all types might agree that the world might or might not be better off knowing them as individuals, but is surely impoverished by being unfamiliar with the practices to which they so humbly dedicate themselves. Fortunately, this is a reversible error.

So far, I have intimated that there indeed is something of great values swaddled up in the monastic orders. Cloaked as it were from the outside, this Pearl of Great Price is indeed difficult to see, much less observe in great detail. Seeing is difficult enough. Describing is even harder. Yet, that is my task, and I shall begin, as is easiest with most difficult topics, at the beginning.

How was it historically practiced?
It is often noted that Jesus was the first monastic, but this is simply too simplistic. What or who was Jesus's example? Perhaps the lilly or sparrow, perhaps John the Baptist or even more likely the old testament saints and prophets. But there is a sense that after the time of Jesus the practice of holy living began new...

Different Forms of Monasticism
There are many forms of 'monasticism' in many of the worlds largest and smallest religious belief systems. This fact helps us make the observation that "monasticism" is not an expression of spiritual practice owned by any one sect or order, rather, it is a human trait. To many, this is threatening and sounds like syncretism. I think this danger is more apparent than real. All forms of monasticism grow out of a deep love and respect for the tradition in which it is founded (even the reformist monastics). Corruptions or non-harmonic inclusions of foreign practices, beliefs or traits will surely be guarded against by those entrusted to "keep" their various traditions intact.

The point is that far from being a phenomenon owned (and hoarded) by any one order against the need of all. All can benefit by the practices of, in fact, any order (even if that is what NOT to practice). To make the point concrete. In some sense, it is appropriate to look at the practices of all monastics as a spiritual buffet from which we can pick and choose those practices that bring us the most spiritual sustenance. Yes, to be sure, there are dangers to this approach. Those will be addressed later. However, the point should not be missed. We can all benefit by incorporating the practices of the very devout into our very ordinary lives. It is OK to start with those practices that we most easily understand, can incorporate into our lives, and bring the most benefit to us spiritually.

Courage
What is courage? This is a tough question. This can be a surprise. We all know what courage is--right? People who do scary things, they are courageous. People who show no fear when everyone else around them is scared, they too are courageous. Yet, to be able to recognize a thing is not the same as to be able to describe it. This is the case with courage as we will soon see. This is the case with all virtues.

So, let us take to the task. Is courage simply a lack of fear? This is a good start, but let's examine it closer. Can we think of a time when someone who might lack fear might also be described as lacking courage? Sure, the image of a man, asleep in his bed on a rainy night, dead to the world and snoring away as a rushing torrent careens down through a swollen river channel, over its banks, and straight towards his house and his certain death. This man is likely to be completely unaware of his impending doom, and also completely at peace though facing certain death. Yet, we are not likely to describe him as courageous.

So, a lack of fear is not to be equated with being courageous. Courage apart from merely being the absence of something else, such as fear, must also affirmatively BE something. In a way, describing any virtues is like describing the wind. It is easier to see what the wind does than to describe the thing itself. So with the virtues.

Nonetheless, that is our task. So, if we can say that courage IS NOT the lack of fear, or some other quality, what can we say that it IS? Let's again look at our previous example. Can we imagine a circumstance under which we might describe the man in his bed as courageous? Would we describe the man in his bed as courageous if he were awake in his bed? Perhaps, it seems, given our last example, that consciousness is at least one necessary condition for courage. Sleeping men do not fear. Unless, of course, they are having a nightmare, but this is a different topic.

Temperance
"Refrain from alcohol.

Most western people struggle to mentally accept temperance as a valid observance toward God realization. Yet among sincere monastic orders around the world, temperance is a key pillar in their purifications toward God-Clarity. Alcohol as wonderful as it may be for the layman, is a dangerous detour for a practicing monastic. Alcohol mires a monastics inner clarity, inducing drowsiness, lethargy, addiction, comfort, lowering inhibitions, arousing sexuality, over mentation, letting down his guard and succumbing to frivolous temptations that he would be strong enough to overcome in a sober state. Alcohol is the great mind destabilizer, that for a monastic slows his progress toward full God realization.

The most ardent monastics put a high value on constant temperance (soberness) in their God-quest. The first year is usually the hardest for monastics who were once lay persons using alcohol.

If one looks at the major vows and precepts from the major religions in the world, temperance is woven into Daoism, Buddhism, Hinduism and Islam but is treated in a more liberal manner by modern Christianity and Judaism. Considering the root of the five precepts originated in the Far East (Indo-China) thousands of years ago, as men migrated from the Middle East to Europe, the vow of temperance seems to have fallen away perhaps due to extreme winters where a form of alcohol would have been used for winter survival.

In a more general sense sincere monastics take sobriety (temperance) very seriously and make a commitment to uphold the vow to refrain from intoxication. In the West temperance is more of an idea than an actual practise. Western monastic orders may drink alcohol, even produce alcohol as part of their monasteries income stream.

For the sincere aspirant seeking God-realisation rather than a position of power in his belief, the aspirant will quickly realize the clarity that comes from remaining in temperance."

atmasol

Prayer
There are many concepts of prayer, and ways to go about them. In the original hebrew, prayer means to be "self-introspective" or "self-judgemental". In context, it means to actively contemplate a topic, theme, or object or that brings closer to union with the Father.

this goes for Vedic and other Indian spiritual systems as well, in their devotion to silent meditation, or chanting mantra.

to the sincere student: reading deeply all spiritual scripture, from all great religions worthy of the name, one will discern in all of them, some form of active rest. this is no coincidence. how can one look within (keystone of religious thought) if one is perpetually engaged with the outer flesh?

look for yourself. read scripture, not books about religion. then take up a prayerful practice, some meditative path, and see if what they say is true. who else but you will know?

Solitude
"Solitude for the spiritual aspirant is one of the most vital ingredients for deep inner God Realization. Solitude is a long term catalyst to unclutter the mind, creating a conducive yet challenging environment for the aspirant to face their inner reality whether that inner world be in chaos or in harmony. In the worlds history of ascetics and renunciates from the land of China, India, Middle East, and the Western World, solitude has been used to enter deeply into a god awareness by the aspirant choosing to abstain from excessive company and its tempting distractions that trigger the "ever-thinking" mind back into its old chaotic, habitual and addictive ways.

In our modern world of excessive-extroversion, solitude is sorely misunderstood, feared and loathed. For many householders, the thought of being in solitude is incomprehensible as we are driven to adapt to modern technology and its norms that dictate constant talking, constant activity, constant consumption, constant desiring, constant fearing, constant obsession and constant mentation. These very things become biases and obstacles that an aspirant must face and overcome, to be free from the co-dependency of attachment to impermanent things.

Solitude takes a lot of courage. The feelings of aloneness, inadequacy, rejection, the re-emergence of old unresolved wounds, lack of closure and old traumas all resurface during solitude. The aspirant accepts this as a vital stage to work through as part of the overall process of purification. Facing your own solitude there is a time for all the "guff" to come out. but with a commitment to the practise, the calm after the storm does come in its opportune time as the aspirant passes the stage of facing their own chaotic inner world.

This timeline for the most ardent monastics may only start showing results around ten years of practise. But as any practising aspirant who has been committed to solitude will confess, it most definitely gets better with time, but the results are not of the "fast food" variety. There is no quick fix, progress is slow, patience is vital, non-self-competitiveness essential. Sincere aspirants may choose to use solitude to heal deeply rooted trauma as part of their slow journey, choosing to reconnect with nature in a lonely place to face their own flaws, accept them, and then begin the work to overcome them.

In my experience I have found solitude comes in waves or seasons. It is hard to live in solitude indefinitely. Most aspirants come from a mindset that constant talking and activity are fulfilling. In time they will all come to disagree with that statement as they find a way to bring solitude with them no matter if they live in a forest or a city. The beauty of solitude is that with patience, those precious God moments do come, where no words are needed, no activity can satisfy, no thought can mire, the stillness and silence is full, the heart and mind receptive, desires calmed for a while, the universe speaks without words. See - Purification.

" atmasol

Celibacy
a mark of devotion to God. One has alchemically sacrificed sexual desire in order to transmute it back into its original essence, the purity of childhood. in doing so, an adult monastic seeks to marry the human and the divine in one body - the knowledge and experience of the world (flesh) and the Presence of Awareness, or baby mind/buddha mind (Spirit)

"Celibacy is hard for the householder/merchant to understand. The reason is that the householder has a wife or husband to please. There is a job to do or a business to run, there is a demanding social life, perhaps kids to raise." By one act of marriage, a man or woman has to split their attention on many worldly things, which dilutes the time they are able to spend in their quest for God-Realization. The stress of money, career, family, reputation all erode the householders ability to remain solely dedicated to any spiritual quest he or she might have.

A monastic takes this vow so as to avoid the many distractions that come with a householder life. Where a householder has to compromise and juggle all his or her worldly affairs, the monastic is able to give his sole dedication to his/her spiritual quest." atmasol.

Fasting
In some religions, people speak of the fasting of the body, abstaining from food and water for a certain period of time, usually between sunrise and sunset.

However, one should also consider the fasting of the mind and soul, being mindful of one's thoughts and actions throughout the day as well.

"There is a paraphrased saying, "The soul sleeps while the body is in opulence". Fasting as a counter to this phenomena of opulence does something inside the body and mind that modern science is only now beginning to acknowledge. Fasting in its broader context has a wide range of benefits for practitioners, whether monastic or lay person. People from all walks of life attest to the benefits of fasting in all its forms. Not all fasting means "no-food". Some people can handle a fruit juice fast, others a water fast, other can only cut out meat as their bodies are ill adapted to the chemical changes that occur due to fasting and its powerful detoxification processes.

If we marry ancient mysticism with modern science we come to see that according to modern science, the human cell has two operating modes. The one mode is to divide, multiply and grow, the other mode is self-repair. The former occurs when we eat all the time, the latter only happens when we fast.

Fasting as practice can be very difficult in the early days. The best advice is to tailor the fast to the aspirant. For example, prescribing a fast of a fixed duration is not always the best way to begin it. Why? The mind is self competitive, and begins to strive toward the goal of x days fasting. The problem with this strategy is that it may harm the aspirants body if they push too far. A better guide is to "refrain from measuring" your progress. Every day is day 1, when your body feels it needs to tap out, listen to that and tap out gently.

In time just as a marathon runner starts training just a few kilometers a day to eventually a full marathon many years later, fasting done well adopts this same modus operandi. Go slow.

Issues with fasting include not being aware of acidosis in the first three days when most people tap out. When ending a fast, not doing a soft tap out with fruit, juice and nuts for three days. Coming off a fast straight into a feeding frenzy or binge which brings on heart burn and excessive stomach acid, too sudden stress from high volumes of food that a dormant digestive system has to suddenly attempt to process and the difficulty the digestive system has in eliminating stools.

Do your research, find small shorts fasts to build your endurance, don't expect big results, be aware that fasting when used inappropriately can harm your body. When done correctly, many beneficial results may come from chemical and blood re-balancing, mood calming, mental clarity, soothing from mental illnesses such as ptsd and trauma.

" atmasol

Self-Denial
"Why give up the things you love to see, hear, feel, drink, eat and possess? Its a harsh reality to the lay person who cannot grasp why a person would deprive themselves of worldly gratifications. For a sincere monastic, he seeks to refine his senses to perceive the subtle world, and he knows very well how the gross distractions of material existence mire his primal vision to perceive that which is subtle, wondrous, eternal.

There is no modern understanding of self-denial. Our modern age is one where the general populace is branded not as citizens but as consumers. Those who simply eat, drink, accumulate wealth and make merry. Self-denial is seen as a crazy idea in a world of sweet meats and dainty treats, where unrestrained gratification leads to morbid obesity, mental health issues, physical illness and disease and premature aging as some examples.

So why do monastics practice self-denial? One could argue that if a drinker can't put down his liquor, he is addicted to it, a slave to it. In monastic practice everything is seen as a potential intoxicant, an addiction if uncontrolled, but the practice is not always to stop what you love eating, drinking and pursuing, but rather to moderate, to reduce, to find a balance of the things we love. We know well enough from modern dietary and nutrition science that excesses of the food and drink we love so much, do indeed slowly kill us. All our illness and disease comes from the excesses of the foods we eat, but sadly it is an inconvenient truth for most lay people who cannot understand why one would want to reduce or moderate their eating and drinking habits, let alone deny themselves the pleasures of sex, wealth, fame and power.

From experience I have found I still eat and drink what I enjoy, but I do not need it everyday, my portions are smaller, I enjoy the food more than I did when my stomach was always full. The results in my physiology speak for themselves. I used to gain weight very fast. Now I have no issue keeping the flab off, I do not even need regular exercise. I can live on one meal a day most days, with an occasional weekend feast on Friday and Saturday. If I take modern science again as a sounding board, we already know the powerful effects of limiting what we consume (intermittent fasting) and how it reduces the risk of heart disease, cancer and mental illness later in life.

Self-denial is broader than this for monastics. Some examples from (for example) Theravadin Buddhism, include taking vows to refrain from entertainments like music, dancing, movies, fictional books, etc. Refraining from living in luxury and opulence that keeps the soul within asleep. Refraining from socializing with the opposite sex.

How does it aid the monastic? It has a direct impact on the overall process of internal purification. There is no way to convince a lay person. Either they get it or they don't. As for the sincere monastics around the world, they draw on a long legacy of spiritual practice dating back thousands of years. Eventually every sincere monastic will learn Self-denial that eventually contributes to moderating the ego, clearing out the mental distortions that plague the human mind, removing the source of addictions to food, drink and substance that among monastics is proven to distort the seekers reality" atmasol

Purification
"In God awakening everything we do is purification. Can a man see the bottom of a sandy-clouded river mired by debris, grit and dust, and can he still describe what he sees clearly?

Purification is akin to the man taking the time to clean the river of its cloudiness, so that he may see clearly with untainted eyes the nature and source of that river within him. In monastic societies from the West to the East, one of the first steps toward purification is temperance (the avoidance of alcohol) including other abstinences. As many sincere monastics who are devoted to their vows can share, alcohol has a subtle clouding effect on the human mind which soils the purification process. This is one example of some of the material things we so love that hinder our progress to purification.

The heart and core of Spiritual Disciplines falls under this overarching theme of purification (or in other words clarity), to see clearly, to perceive the insoluble, the undifferentiated, that what the monastics of the world call "The Real", what westerners call "God".

Purification practices are one of the most vital signs that a monastery has a true spiritual leader.

As a question, would you trust a guru who drank alcohol in his own temple? But his followers were not allowed to do so?

" atmasol

Self Mastery - aka Know Thyself
"This is a double edged sword. At the beginning of a monastics journey, when they hear this dictum, they may think of the self as something resembling their personality or higher self. The mind is filled with theories, ideas and speculations about what the inner self truly is, but as time progresses, this changes in two ways. First the old self surfaces its head, and as the monastic begins his daily practice, the current of the river within him refuses to budge, and so all the mind-stuff he has been suppressing rears it ugly head to confront the practitioner. In the years that follow, he will grow in two ways. The first is in seeing his own defilement, addiction and error, the people he has hurt, how he was hurt, his erroneous ideas he may not yet recognize. The edge of that sword is the gradual confrontation, acceptance and surrendering to the reality of what his egoic personality has become and how disturbing it is in its lack of true peace. The second is that while this develops, there is a slow but gradual reattuning of the being, as he catches glimpses of his true self that exists beyond his mental framework.

Try as he might to grasp with mind what is not mind, he sabotages himself, over-concluding, relying on words, ideas and thoughts to describe what is beyond thought, beyond the apparent reality he sees around him. Even this journey can be mired when an aspirant clutches to his ideas and cannot let go of his pre-conceived ideas. He tries to approach God realization with mind, until one day he must confront his inner reality that whatever he creates in his mind, is not the reality he seeks. His mind, like a restless painter, craving to decorate his inner world with his strokes, but as long as mind interferes, God realization is far away.

The saying "The further you go, the less you know" applies here. If you can think it, well, that's not it.

Self mastery makes use of a lot of techniques to make the mind pliable, receptive, open. There is not one sole technique. Even conclusions are ripped up and discarded and the monastic is able to admit when an erroneous conclusion has been made, being able to self-correct to avoid wasted time and energy on his journey to Ultimate Reality within.

In buddhism, the adage, "If you meet the buddha along the road, kill him" simply means that if you "think" you got, you are furthest away from it. Why? Because you're using your mind to try experience the absolute. Absolute reality and mind are in a soft sense incompatible with one another. Get this wrong, the door to revelation, enlightenment, rhema shuts as the aspirant is bound by his mental-conclusions, slowing down the arduous progress of purification.

No-one said monasticism was easy, it takes courage to face you own guff for ten or twenty years. In true monastic spirit, self mastery means that a monastic never tries to rule others, he strives for one sole outcome, to rule himself.

That stubborn river within him that refused to flow in the direction he wanted when he started his practice, now ten or twenty years later he sees that his internal river has indeed been redirected. This is when true hope awakens within, for his persistence has been rewarded with behavioral reformation. He is beginning to heal." atmasol

Vows (Precepts/Commandments)
"This is a deal breaker. No vows, no rudder.

We live in a very shifty world of ever changing fads and trends, and the merchant mind is constantly trying to find the best position in that ever shifting world to make a profit. The problem with this is that those fads and trends pull the populace one way, then the next. For example, one day eggs are bad, then they're good then they're bad again. Merchants train themselves to adapt to the market to promote their wares, yet the resistance of rival merchants may use their wealth to soil the reputation of a competitor while trying to predict what the fickle consumer wants from day to day. Day in day out, this jostling merchant mind drifts and shifts from one idea to the next, trying to predict where the best profits are.

The monastic without vows is rudderless. With vows she/he has a reference point that he can use to reform her/his behaviour.

In the earliest monastic traditions from Indo-China, monastics would take on five precepts or vows to bring direction to their life, instead of being pulled by the ever shifting minds of the mercantile world.

A common thread exists in the major religions of the world where an aspirants vows are a reflection of her/his commitment to the path of God realisation. Below is listed a simplified list of well known vows that a monastic may follow.

1) I shall refrain from killing - in other words - I shall preserve all life.

2) I shall refrain from lying - to others and to myself

3) I shall refrain from stealing - I shall be content with what I have

4) I shall refrain from intoxication - I commit to soberness and temperance

5) I shall refrain from fornication and sexual indulgences - I choose to exercise sexual moderation and purity

When one looks at the major religions from Daoism, Buddhism, Hinduism, Christianity, Judaism and Islam, one observes a curious pattern emerge among these vows. They are all very similar in theme, except for vow 4 and 5 in Christianity and Judaism that tolerates alcohol. As an ascetic, my vows have only strengthened in the last 12 years, but I admit this. It is not about the vows, it is about the state of man before we fell, when we didn't need to know what vows were, our purity was natural to us. As we fell into delusion, we forgot the way back to absolute. What I am saying is this. When your vows become second nature, you won't need to obsess over them any more. When your vows are integrated in your life, you won't need to recite them every day. As an example I sometimes forget my vows, because 12 years on, some of those old habits I no longer do." atmasol

Rules of Life
A Rule of Life is an interesting concept. It is not a mission statement. And, despite the word "Rule" in its name, it is not a legalistic or pharisaical document. It is more like a written version of wedding vows than these other concepts. Yet, there is an element of a mission statement or a legal code bound inside the idea of the Rule of Life that various monastic communities have adopted.

Components
Principles Commitments Consequence Reward

Making Your Own
What is important to consider? How much money it is to start and if you are allowed. I am assuming for a Buddhist monastery, perhaps you could get funding through other monasteries that have already been established. As for a Catholic or Orthodox monastery. Anyone, religious or lay, can start a religious community, but for it to be recognized canonically by the Catholic church and to be able to call themselves a Catholic organization they need to go through their local bishop and a set of parameters.

One need not be a priest. For example, St. Francis of Assissi was a layperson when he began and was never ordained a priest.

Keeping Your Own
How is it done?

Spiritual Friendship
In the older monastic traditions as described in the Rules of St. Benedict and St. Basil, the anthology of Patristic writings known as the Philokalia and the Capitularia or ‘Chapters’ of the pre-Reformation orders, close friendships were normally discouraged on the grounds that such friendships may a) lead to unchastity or b) become a ‘germ’ for the formation of cliques or ‘in-groups’ which in time may become causes for scandal and seriously jeopardise the life and peace of the monastery (or convent). In order to clarify and defend the nature of true friendship, St. Aelred of Rievaulx (c. 1110 - 1167), Abbot of Rievaulx Abbey in Yorkshire, wrote two treatises concerning brotherly friendship: 1) ‘De Sprituali Amicitia’ (‘On Siritual Friendship’, 1167) and as a general foundation, ‘Speculum Caritatis, (‘The Mirror of Charity’, 1147). The treatise on spiritual friendship stresses that the primary feature of any bilateral friendship between two individuals should not be physical attraction, but rather a mutual love of and devotion to, God.

title: Starting a New Monastic Order


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First Aid/Extended Assessment

Checking for underlying causes
While waiting for professional help to arrive with a patient who is sick or injured, you can check a number of things which may indicate the cause of an illness. This information should then be given to the ambulance crew or doctor to speed up their diagnosis. If you spot any of these signs, it is imperative to seek professional medical assistance, if you have not already done so. The key things to look for can be summarized in the mnemonic JACCOL, which stands for:
 * Jaundice - Jaundice is a yellowing of the skin, and is most obvious under the eyelids in adults. To check, ask permission, and then gently peel back the patient's eyelid to observe the colour.
 * Anemia - Anemia is the lack of iron in the blood, and it causes pallor also under the eyelids, but possible also around the gums. Look for this at the same time as jaundice.
 * Cyanosis - Cyanosis (cyan=blue) is the blue tinge that comes with lack of oxygen reaching the body tissues. This can be seen best on the lips and gums, and sometimes on extremities such as fingers.
 * Clubbing - Clubbing is an indicator of an underlying body chemistry problem. The test for this is simple.  Ask the patient to place the fingernails of their right and left index fingers together (flat against each other, facing the same direction).  If you can see a gap (diamond shaped) between the fingers where the cuticle is, then everything is normal.  If their fingernails and fingers form a flat interface, then medical advice should be sought.
 * Oedema - Oedema is a swelling, usually seen in the lower legs. You can tell oedaema from other types of swelling by gently pushing it with a finger.  If your finger leaves a dent, then the swelling is likely oedaema.
 * Lymph nodes - The lymph nodes are in your neck, and quite often become 'puffy' when a patient is ill. Look at the patient to see if they seem to be swelled up around the sides of the neck.

Additional tests for spinal injuries
There are some additional neurological tests that can be done, if you have the proper training, to help you assess whether the victim has a spinal injury.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: First Aid/Extended Assessment


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User talk:Kai Schraml

Hello, welcome to Wikibooks!

You will find more resources in Community Portal. If you want to ask a question, visit the Study help desk, the Staff lounge, IRC channel or ask me personally on my talk page. For site news, see the Bulletin board. It might be a good idea to add this page to your "watchlist" so that you can see when any new information is posted there. You can do that by clicking the tab labeled "watch" at the top of the page.

Good luck! -Mike.lifeguard 01:33, 5 July 2007 (UTC)

title: User talk:Kai Schraml


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Wikijunior talk:World War II

Structure
I would suggest changing the structure to match the one used on the Wikipedia article, IMO, it does a pretty good job of breaking down the war fairly logically. Right now though, it's still considerably underdeveloped, especially in terms of the Asia-Pacific Theatre. 74.96.220.97 01:43, 5 July 2007 (UTC)
 * That sounds good to me. We may want to simplify it for the audience. I don't know very much about the subject. -- xixtas talk 13:55, 5 July 2007 (UTC)

Ready to Go!
I've tried to do some of the preliminary work to get this book started. But I really don't feel competent to write on this subject. I hope that someone who does will come along and take ownership of this project. Please Be Bold. As far as I'm concerned, right now before this book gets going, an interested author could change anything including the templates, the front page, the order, the list of articles, really anything. -- xixtas talk 04:59, 11 July 2007 (UTC)

 * Howdy Xixtas. I applaud your idea, but, IMO, we're not ready for it yet.  If you look at the Simple English WW2 article, you can see the potential problems for bias and over simplification (to the point of inaccuracy).  Also, the main article on the Wikipedia is woefully inadequate.  My suggestion would be to come help us on the Wikipedia article until you get a feel for the subject, once that's in a half decent shape, then we can work on simplifying it (without introducing obvious bias' like "Allies good, Axis bad"). 199.243.154.46 13:03, 13 July 2007 (UTC)

 * Hi Xixtas and 199.243.154.46,
 * I see and understand your concerns about this particular book. However, i wish, within the next seven days, to make a significant start on it, writing articles and the likes, concentrating my time on getting the project moving. I have studied the topic in question for the last two years and feel that I have an appropriate knowledge of the topic, and an un-biased view of the matter.
 * Hope this helps to put some of your worries at ease
 * Urbane  (Talk)   (Contributions)  18:11, 13 July 2007 (UTC)

 * Like I've said elsewhere, this project will be unlike anything we've ever done here before. I expect it will take a long time to get it ready for publication. I think it's exciting that we are trying something so difficult. It's just not my cup of tea. I'm more of an alphabet and counting books kind of person. -- xixtas  talk 02:37, 14 July 2007 (UTC)

Notable people
I am not a writer but would hope to see also included McArthur, Nimitz, and Rommel.--Billymac00 (talk) 02:28, 4 February 2009 (UTC) Also, some of the Manhattan Project and code breakers like Oppenheimer and Alan Turing --Billymac00 (talk) 04:37, 3 December 2009 (UTC)

People Why Have You Kept Wikijunior In Limbo
Hey People, why have you guys not completed this book since some 8 months! If you have already abandoned it then please opt your book out of the status of Current Wikijunior. Please give other Wikijunior a chance to get developed, if you guys have other things to do. The book seems to be promising. But really people it is an epic fail. The community should have chosen some book to be developed for the kids which is actually useful and interesting to the kids!! Kids want to read comics, short interesting stories or nice encyclopedias about animals or cool photographs of birds or interesting stuff about stars, planets or Universe etc or at least some fantasy stuff. This wiki book was bound to fail from the beginning because tell me how many people are comfortable about talking about their countries roles in World War 2. No countrymen can say with a clear conscience that their country was absolutely pure in WW2. It was just a mindless war.

Other Wikijuniors written under Wikijunior books earlier seem to be much better. —The preceding unsigned comment was added by 202.3.77.11 (talk • contribs) 19:30, 11 October 2009.

Missing coverage
might consider adding/ensuring coverage of Bataan death march, Maginot line, Battle of Midway, concentration camps among other things.--Billymac00 (talk) 04:45, 3 December 2009 (UTC)

Glossary
Here's a stab at a starter glossary(alphabetical):

air force,Alan Turing,Allies,Anne Frank,Argonne forest,armada armistice,artillery,Atomic Bomb,Auschwitz,Axis,Bataan Death March Battle of the Bulge,beach head,Berlin air drop,Berlin Wall Big Three,Bletchley Park,blitzkrieg,bomber,capitulation,carpet bombing Chamberlain (Neville),Churchill,code breakers,concentration camp DDay,doughboy,Enigma,Enola Gay,fighter,front,genocide,Gestapo Hirohito,Hiroshima,Hitler,Holocaust,infantry,Japanese zero kamikaze,lend-lease,luftwaffe,MacArthur,Maginot Line,Malta Manhattan project,master race (Aryan),Midway,mortar,Mussolini Nagasaki,Nazi,neutrality,Nimitz,occupation,offensive,Pantzer paratrooper,Pearl Harbor,reconstruction,Red Army,resistance rising sun,Rommel ("Desert Fox"),Roosevelt (FDR),siege Stalin,swastika,Tojo,U-boat,V-Day,VJ_Day --Billymac00 (talk) 03:37, 4 December 2009 (UTC)

title: Wikijunior talk:World War II


text:
User talk:74.96.220.97

Welcome!
Welcome to Wikibooks, a collection of open-content textbooks! You don't have to log in to read or edit articles on Wikibooks, but creating an account is quick, free and non-intrusive, requires no personal information, and gives you many benefits, including:
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We hope that you choose to become a Wikibookian and create an account. Feel free to ask me any questions you may have on my talk page. By the way, make sure to sign your posts and comments with four tildes (~~~~), which will let others know who left it.

-Mike.lifeguard 01:51, 5 July 2007 (UTC)

title: User talk:74.96.220.97


text:
Electrodynamics/Ohm's Law

Ohm's Law
Ohm's Law is a mathematical law that takes several different forms, depending on application. While we will discuss other forms later, we will start with the form of primary mathematical interest.

We can use Ohm's law to relate the average current density to the electric field, by using a constant quantity of the conductor, known as the conductivity:

Ohm's law can be stated as:

 * $$\mathbf{j} = \sigma \cdot \mathbf{E}$$

where j is the current density (current per unit area), σ is the conductivity and E is the electric field.

Conductivity
Each different type of conductor will have a unique constant conductivity, which can typically be determined through experimentation.

title: Electrodynamics/Ohm's Law


text:
Electrodynamics/Biot-Savart Law

Biot-Savart Law
The Biot-Savart law relates the magnetic B field to the distances and strengths of magnets in the field. In many respects, it's very similar to Coulomb's law, both in form and concept.

We can state the Biot-Savart Law as:

 * $$ d\mathbf{B} = K_m \frac{I d\mathbf{l} \times \mathbf{\hat r}}{r^2} $$

Where:
 * $$K_m = \frac{\mu_0}{4\pi} \,$$, where $$\mu_0$$ is the magnetic constant
 * $$I\mathbf{}$$ is the current, measured in amperes
 * $$d\mathbf{l}$$ is the differential length vector of the current element
 * $$\mathbf{\hat r}$$ is the unit displacement vector from the current element to the field point and
 * $$r\mathbf{}$$ is the distance from the current element to the field point

This formula is only true for a steady current, which means that electric charge is not building up anywhere. This is analogous to Coulombs law, which is only true for static charge distributions. When the current is not steady and charge distribution is changing, we have to add correction terms to the Biot-Savart Law. However, the Biot-Savart law is unreasonably robust, more so than Coulomb's Law. This is because most of the errors (the first-order error) will cancel out. Thus, Biot-Savart Law can be applied to cases that are clearly not steady; for example, household currents that alternate at 60 Hz.

General
In the magnetostatic approximation, the magnetic field can be determined if the current density j is known:

 * $$\mathbf{B}= K_m\int{\frac{\mathbf{j} \times \mathbf{\hat r}}{r^2}dv}$$

where
 * $$\mathbf{\hat{r}} = { \mathbf{r} \over r } $$ is the unit vector in the direction of r.
 * $$dv$$ = is the differential unit of volume.

Constant uniform current
In the special case of a constant, uniform current I, the magnetic field B is

 * $$ \mathbf B = K_m I \int \frac{d\mathbf l \times \mathbf{\hat r}}{r^2}$$

Point charge at constant velocity
In the special case of a charged point particle $$q\mathbf{}$$ moving at a constant velocity $$\mathbf{v}$$, then the equation above reduces to a magnetic field approximately of the form:

 * $$ \mathbf{B} = K_m \frac{ q \mathbf{v} \times \mathbf{\hat{r}}}{r^2} $$

This formula, however, is wrong. This is because a point charge moving in a straight line does not constitute a steady current nor a constant charge distribution, both of which are essential to magnetostatics. In particular, in this case, there is a changing electric field and an induced magnetic field that must be added to correct the above formula. Even though the equation is not precisely correct, it is a very good approximation (unreasonably good, in fact).

Microscopic Scale
On the microscopic scale, the Biot-Savart law becomes,

 * $$ \mathbf{H} = \epsilon \mathbf{v} \times \mathbf{E} $$

and hence,

\mathbf{B} = \mathbf{v}\times \frac{1}{c^2}\mathbf{E} $$

title: Electrodynamics/Biot-Savart Law


text:
Electrodynamics/Ampere's Law

In physics, Ampère's Circuital law, discovered by André-Marie Ampère, relates the circulating magnetic field in a closed loop to the electric current passing through the loop. It is the magnetic equivalent of Gauss's Law.

Original Ampère's Circuital law
In its original form, Ampère's Circuital law relates the magnetic field $$\mathbf{B}$$ to its source, the current density $$\mathbf{J}$$:

 * $$\oint_C \mathbf{H} \cdot \mathrm{d}\mathbf{l} = \iint_S \mathbf{J} \cdot \mathrm{d}\mathbf{S} = I_{\mathrm{enc}} $$

Where
 * $$\oint_C $$ is the closed line integral around contour (closed curve) C.
 * $$\mathbf{H} $$ is the magnetic field in amperes per metre.
 * $$\mathrm{d}\mathbf{l} $$ is an infinitesimal element (differential) of the contour C,
 * $$\mathbf{J} $$ is the current density (in amperes per square meter) through the surface S enclosed by contour C
 * $$ \mathrm{d}\mathbf{S} \!\ $$ is a differential vector area element of surface S, with infinitesimally small magnitude and direction normal to surface S,
 * $$I_{\mathrm{enc}} \!\ $$ is the current enclosed by the curve C, or strictly, the current that penetrates surface S.

Equivalently, the original equation in differential form is

 * $$\mathbf{\nabla} \times \mathbf{H} =  \mathbf{J} $$

The magnetic field $$\mathbf{H}$$ in linear media, is related to the magnetic flux density $$\mathbf{B}$$ (in teslas) by

 * $$ \mathbf{B} \ = \ \mu \mathbf{H} $$

where $$\mu \!\ $$ is the permeability of the medium (in henries per meter), which by definition is $$4 \pi \times 10^{-7}$$ in free space.

The right hand grip rule is a mnemonic for visualizing the orientation of the magnetic field $$\mathbf{B}$$ encircling the current density $$\mathbf{J} $$.

Corrected Ampère's Circuital law: the Ampère-Maxwell equation
James Clerk Maxwell conceived of displacement current as a polarization current in the dielectric vortex sea which he used to model the magnetic field hydrodynamically and mechanically. He added this displacement current to Ampère's Circuital law at equation (112) in his 1861 paper On Physical Lines of Force.

The generalized law, as corrected by Maxwell, takes the following integral form:

 * $$\oint_C \mathbf{B} \cdot \mathrm{d}\mathbf{l} = \iint_S \mathbf{J} \cdot \mathrm{d} \mathbf{A} +

{\mathrm{d} \over \mathrm{d}t} \iint_S \mathbf{D} \cdot \mathrm{d} \mathbf{A}$$

where in linear media

 * $$ \mathbf{D} \ = \ \varepsilon \mathbf{E}$$

is the displacement flux density (in coulombs per square meter).

This Ampère-Maxwell law can also be stated in differential form:

 * $$\mathbf{\nabla} \times \mathbf{B} =  \mathbf{J} +     \frac{\partial \mathbf{D}}{\partial t}$$

where the second term arises from the displacement current.

With the addition of the displacement current, Maxwell was able to postulate (correctly) that light was a form of electromagnetic wave. See Electromagnetic wave equation for a discussion on this important discovery. We will discuss all of Maxwell's laws in a later chapter.

Concept
The Equivalent to Gauss's Law for Electricity is Ampère's Law in Magnetism. It's a bit more complicated and you should know Gauss's before getting a grip on this one.

Imagine a wire with current flowing through it, the right hand screw rule says that there will be a magnetic field curling around the way your fingers do with your thumb pointing the direction of conventional current.

You can predict that the magnetic field will be curling around proportionally to the current flowing. Ampère's Law will tell you how.

Sketch Proof
Imagine an infinite wire going into the page with a current I. The Biot-Savart law, says that the Magnetic Field is given by an infinite wire as:

 * $$ B = \frac{\mu_0 I}{2\pi s} $$

Now take the integral of B around the wire counterclockwise in a circular path l:

\begin{matrix} \oint \mathbf B \cdot d\mathbf l & = & \oint \frac{\mu_0 I}{2\pi s}dl \\ \\ \ & = &\frac{\mu_0 I}{2\pi s} \oint dl \\ \\ \ & = &\mu_0 I_{Enc} \end{matrix} $$

Differential Form of Ampère's Law
Above is the Integral form of Ampère's Law, like Gauss's Law, there is also a differential form of Ampère's.

 * $$\oint\mathbf B \cdot d\mathbf l = \mu_0 I_{Enc} $$

Now taking J as the volume current density and using Stoke's Theorem we get:

 * $$\int (\mathbf \nabla \times \mathbf B)\cdot d\mathbf a = \mu_0 \int \mathbf J \cdot d\mathbf a$$

And so:

$$\mathbf \nabla \times \mathbf B = \mu_0 \mathbf J $$

You may want to look up Cross Products

title: Electrodynamics/Ampere's Law


text:
Electrodynamics/Tensors

This page is going to serve as a general introduction to the concept of tensors.

Tensors
A tensor is essentially a generalization of vectors and matrices that readers should be familiar with from linear algebra. A vector (with one dimension) is a rank-1 tensor, and a matrix (with two dimensions) is a rank-2 tensor. The rank of a tensor is the number of indices that are required to find an element from within that tensor.

Along with a rank, a tensor also has a size. For instance, a vector with three elements is a "Rank 1 tensor (3)", while a matrix that has 2 rows and 4 columns is a "Rank 2 tensor (2, 4)".

A tensor field is a generalization of the tensor concept, where each element in the tensor may be a variable or a scalar-valued function. In general, we will use the terms "tensor" and "tensor field" interchangeably. A vector field, like those that we have been studying so far, can be considered a specific case of tensor field, where each point in the field has an associated rank 1 tensor (a vector).

Tensors are, in the most basic geometrical terms, a relationship between other tensors. For instance, a rank-2 tensor is a linear relationship between two vectors, while a rank-3 tensor is a linear relationship between two matrices, and so on.

title: Electrodynamics/Tensors


text:
Living in Bangkok

Contents

 * /Behaviour/
 * /Eating Out/
 * /Learning Thai/
 * /Staying Healthy/
 * /Meditation/
 * /Restaurants/
 * /Shopping and Entertainment/
 * /Standard Housing/

title: Living in Bangkok


text:
Electrodynamics/Electrostatic Stress Tensor

Force on a Charge
When we want to discuss the force on a charge due to a charge distribution, there are two options. The first is a more traditional method: an integral over a volume containing the charge distribution. The second method is less traditional but is easier to do: a surface integral over a special stress tensor.

Volume Integral Version

 * $$\mathbf{F} = \int_V \rho \mathbf{E} dV$$

Electrostatic Stress Tensor

 * $$\mathbb{T}_E = \frac{1}{4 \pi} \begin{bmatrix}

E_x^2 - \frac{E^2}{2} & E_x E_y & E_x E_z \\ E_x E_y & E_y^2 - \frac{E^2}{2} & E_y E_z \\ E_x E_z & E_y E_z & E_z^2 - \frac{E^2}{2} \end{bmatrix}$$

Surface Integral Version

 * $$\mathbf{F} = \int_S \mathbb{T} \mathbf{n} dA$$

The Maxwell Stress Tensor
Tij is called the Maxwell Stress Tensor, it has two indices and is not a vector so is given a double arrow.

 * $$\mathbb{T}_{ij} = \epsilon_0 \left(E_i E_j - \frac{1}{2} \delta_{ij} E^2 \right) + \frac{1}{\mu_0}\left(B_i B_j - \frac{1}{2} \delta_{ij} B^2 \right)$$


text:
Living in Bangkok/Standard Housing

Initially, most employees at UNESCO Bangkok prefer to find temporary accommodation close to the UNESCO office. The following is a list of the more common accommodation sought by UNESCO staff.

There is also the option of using a real estate agent who first finds out your requirements, length of stay, price range and preferred location. He/she then does the legwork of finding vacant accommodation. You can find these agents in the Bangkok Post classifieds, or better by asking for references. Experiences with real estate agents do vary.

A third option is to get a person who can read and speak Thai to go through the Thai online classifieds for you. There are a number of condo owners that rent their properties for decent price, but only advertise on Thai websites.

Note that electricity, phone and water is almost always extra (as a monthly bill). While some condos charge the government rates for water (approx. 16B/unit), electricity (approx. 5B/unit) and phone, some other buildings charge their own rates which can double your monthly bill. Make sure to ask about this info when checking out a place.

Chayapruek Mansion

Address: Sukhumvit Soi 65 (please click for map)

Tel: 02-714 1796, 02-390 1211-4

Conditions:

-App. 12 m2

-Rent/month THB 5500(minimum lease of 3 months)

-Estimate electricity/water THB 1000

Including mini-bathroom and mini-veranda Note: cleaning services THB 200/time

 Sawasdee Sukhumvit Inn

Address: 123 Sukhumvit, Soi 57 Prakanong, Bangkok 10110

Tel: 02-714.0703, 02-714.0704

Web site: www.sawasdee-hotels.com

Email: info(at)www.sawasdee-hotels.com

Conditions:

Air conditioned room, private bathroom, hot water, cable TV, mini bar, safety box, 24 hrs. service.

Price:Superior double room THB 620(including breakfast)

Contact person: Khun Taai

 IPST Residence Building (Institute for Programme for Science and Technology)

Address: Behind Planetarium Compound (5 min. walk to UNESCO building) Ekamai, Bangkok 10110

Tel: 02-392.4021 ext. 3105

02-382.3244-7 ext. 121, 122

Fax: 02-712.3609

Price:

Deluxe twin bed  THB 900. - (5 rooms available)

Standard twin bed THB 700. - (11 rooms available)

Sharing a room (4 beds) THB 250. – (26 rooms available)

Contact person: Khun Wasinee

title: Living in Bangkok/Standard Housing


text:
User talk:TszWunKwong

Welcome message
Hello, welcome to Wikibooks!

You will find more resources in Community Portal. If you want to ask a question, visit the Study help desk, the Staff lounge, IRC channel or ask me personally on my talk page. For site news, see the Bulletin board. It might be a good idea to add this page to your "watchlist" so that you can see when any new information is posted there. You can do that by clicking the tab labeled "watch" at the top of the page.

Good luck! Webaware talk 05:04, 5 July 2007 (UTC)

Living in Bangkok
G'day, I've just moved a couple of your pages because the page names had spelling errors. Please find these pages at Living in Bangkok and Living in Bangkok/Standard Housing now.

Note also that sub-pages of a book can be referenced more simply than you had your links - see the book's main page to see what I changed, and get more information on sub-pages here. cheers, Webaware talk 05:16, 5 July 2007 (UTC)

Living in Bangkok
Hi - I notice that you created the above page and have also contributed to Living in Bangkok/Standard Housing. Reviewing both of these I am not sure how they fit into our project scope? Particularly the Housing page seems to be a very selective number of advertisement which as they stand would not be within the scope. I look forward to your comments however if we hear nothing from you the pages may well be deleted. Thanks -- Herby talk thyme 12:02, 5 July 2007 (UTC)

title: User talk:TszWunKwong


text:
User talk:124.6.167.181

Thanks for experimenting with Wikibooks. Your test worked, and has now been removed. Please use Sandbox for any other tests you want to do, since testing material in modules will normally be removed quickly. Please see the welcome page if you would like to learn more about contributing to our project. Thanks. Webaware talk 05:38, 5 July 2007 (UTC)

title: User talk:124.6.167.181


text:
User:Arsharpe/sandbox

User:Arsharpe/sandbox/berlingo

User:arsharpe/sandbox/berlingo_service _manual

User:arsharpe/sandbox/templates

User:arsharpe/sandbox/sandboxTemplate

User:arsharpe/sandbox/categories

User:arsharpe/sandbox/moving

User:arsharpe/sandbox/javascript

title: User:Arsharpe/sandbox


text:
User:Arsharpe/sandbox/berlingo

=Summary of category problems=

http://en.wikibooks.org/wiki/Category:Automobile_Repair

http://en.wikibooks.org/wiki/Category:manuals

http://en.wikibooks.org/wiki/Category:Cars

http://en.wikibooks.org/wiki/Category:Berlingo_Electrique

Categories: How-tos | Cars | Wikibooks | Transport | Technology

title: User:Arsharpe/sandbox/berlingo


text:
User:Byorgey

Hi! First of all, welcome to the wikibooks project. Second, thanks for your contributions to the Haskell book, or at least for now, the Recursion chapter. Thought you might be interested in joining our little community. We have a mailing list wikibook at haskell dot org, and a channel #haskell-books on irc.freenode.net. In any case, welcome aboard. -- Kowey 11:03, 5 July 2007 (UTC)

title: User:Byorgey


text:
User talk:82.198.250.9

Welcome to Wikibooks. We invite everyone to contribute constructively to our collection. Take a look at the welcome page if you would like to learn more about contributing. However, unconstructive edits are considered vandalism, and if you continue in this manner you may be blocked from editing without further warning. Please stop, and consider improving rather than damaging the hard work of others. Thanks. -- Herby talk thyme 11:58, 5 July 2007 (UTC)

title: User talk:82.198.250.9


text:
Logic for Computer Scientists/Modal Logic/Syntax

Syntax
We assume the syntax of classical propositional logic as used in the chapters above. Additional we have the following two rules: If $$A$$ is a formula $$\begin{matrix} & & \diamond A \mbox{ and} \\

& & \square  A \end{matrix}$$ are formulae.

The symbols $$\diamond$$ and $$\Box $$ stand traditionally for possibility and necessity; in the context of temporal logic they stand for always and eventually, so that $$\diamond A$$ stands for $$A$$ is eventually true and $$\Box A $$ for $$A$$ is always true.


text:
Logic for Computer Scientists/Modal Logic/Kripke Semantics

Definition 1
A Kripke frame is a pair $$\langle W, R \rangle$$, where $$W$$ is a non-empty set (of possible worlds) and $$R$$ a binary relation on $$W$$. We write $$wRw'$$ iff $$(w,w') \in R$$ and we say that world $$w'$$ is accessible from world $$w$$, or that $$w'$$ is reachable from $$w$$, or that $$w'$$ is a successor of $$w$$.

A Kripke model is a triple $$\langle W, R, V \rangle$$, with $$W$$ and $$R$$ as above and $$V$$ is a mapping $$\mathcal{P} \mapsto 2^W$$, where $$\mathcal{P}$$ is the set of propositional variables. $$V(p)$$ is intended to be the set of worlds at which $$p$$ is true under the valuation $$V$$.

Given a model $$\langle W, R, V \rangle$$ and a world $$w\in W$$, we define the satisfaction relation $$\models $$ by:

$$\begin{matrix} w \models p & \mbox{iff }  & w \in V(p) \\

w \models \lnot A &  \mbox{iff } & w \not\models  A \\

w \models A \land B & \mbox{iff } & w \models A \mbox{ and } w \models B \\

w \models A \lor B & \mbox{iff } & w \models A \mbox{ or } w \models B \\

w \models A \to B & \mbox{iff } & w \not\models A \mbox{ or } w \models B \\

w \models \Box A & \mbox{iff }& \mbox{for all } v \in W, (w,v)\not\in R \mbox{ or } v\models A \\

w \models \diamond A   & \mbox{iff }& \mbox{there exists some } v \in W, \mbox{ with } (w,v)\in R \mbox{ and } v\models A \\ \end{matrix}$$

We say that $$w$$ satisfies $$A$$ iff $$w \models A$$ (without mentioning the valuation $$V$$). A formula $$A$$ is called satisfiable in a model $$\langle W, R, V \rangle$$, iff there exists some $$w\in W$$, such that $$w \models A$$. A formula $$A$$ is called satisfiable in a frame $$\langle W, R \rangle$$, iff there exists some valuation $$V$$ and some world $$w\in W$$, such that $$w \models A$$. A formula $$A$$ is called valid in a model $$\langle W, R, V \rangle$$, written as $$\langle W, R, V \rangle\models A$$ iff it is true at every world in $$W$$. A formula $$A$$ is valid in a frame $$\langle W, R \rangle$$, written as   $$\langle W, R \rangle \models A $$  iff it is valid in all models  $$\langle W, R, V \rangle$$.

Lemma 1
The operators $$\diamond$$ and $$\square$$ are dual, i.e. for all formulae $$A$$ and all frames $$\langle W, R \rangle$$, the equivalence $$\diamond A \leftrightarrow \lnot \square \lnot A$$ holds.


text:
Logic for Computer Scientists/Modal Logic/Axiomatics

Axiomatics
The simplest modal logics is called $$K$$ and is given by the following axioms: and the inference rules A $$K$$ derivation of $$X$$ from a set $$S$$ of formulae is a sequence of formulae, ending with $$X$$, each of it is an axiom of $$K$$, a member of $$S$$ or follows from earlier terms by application of an inference rule. A \defined{$$K$$ proof} of $$X$$ is a $$K$$ derivation of $$X$$ from $$\emptyset$$.
 * All classical tautologies (and substitutions thereof)
 * Modal Axioms: All formulae of the form $$\square (X \to Y) \to (\square X \to \square Y)$$
 * Modus Ponens Rule: Conclude $$Y$$ from $$X$$ and $$X \to Y$$
 * Necessitation Rule: Conclude $$\square X$$ from $$X$$

As an example take the $$K$$ proof of $$(\square P \land \square Q) \to \square (P \land Q)$$: $$\begin{matrix} & \mbox{Tautology: } & P \to (Q \to (P \land Q)) \\

&\mbox{Necessitation: }& \square (P \to (Q \to(P \land Q))) \\

&\mbox{Modal axiom:}& \square (P \to (Q \to(P \land Q))) \to (\square P \to \square (Q\to (P\land Q))) \\

&\mbox{Modus ponens: } & \square P \to \square (Q \to(P \land Q)) \\

&\mbox{Modal axiom:}& \square (Q \to (P \land Q)) \to (\square Q \to \square (P\land Q)) \\

& \mbox{Classical arg: } & \square P \to (\square Q \to \square (P \land Q)) \\

& \mbox{Classical arg: } & (\square P \land \square Q) \to \square (P \land Q) \\ \end{matrix}$$ There is a similar proof of the converse of this implication; hence it follows that in $$K$$ we have $$ \square (P \land Q) \leftrightarrow (\square P \land \square Q) $$

Note that distributivity over disjunction does not hold! (Why?)

Extensions of K
Starting from the modal logic $$K$$ one can add additional axioms, yielding different logics. We list the following basic axioms: $$K$$ :  $$\square (X \to Y) \to (\square X \to \square Y)$$ $$T$$ : $$\square A \to A$$ $$D$$ :  $$\square A \to \diamond A$$ $$4$$ :  $$\square A \to \square \square A$$ $$5$$ :  $$\diamond  A \to \square \diamond  A$$ $$B$$ :  $$ A \to \square \diamond  A$$ Traditionally, if one adds axioms $$A_1, \cdots, A_n$$ to the logic $$K$$ one calls the resulting logic $$KA_1 \cdots A_n$$. Sometimes, however the logic is so well known, that it is referred to under another name; e.g. $$K T 4$$, is called $$S4$$.

These logics can as well be characterised by certain classes of frames, because it is known that particular axioms correspond to particular restrictions on the reachability relation $$R$$ of the frame. If $$\langle W,R\rangle $$ is a frame, then a certain axiom will be valid on $$\langle W,R\rangle $$, if and only if   $$R$$ meets a certain restriction. Some restrictions are expressible by first-order logical formulae where the binary predicate $$R(x,y)$$ represents the reachability relation:

$$\begin{matrix} T: & \mbox{Reflexive}  &  \forall w \text{:} R(w,w) \\

D: & \mbox{Serial}    & \forall w \exists w': R(w,w') \\ 4: &\mbox{Transitive} & \forall s,t,u: (R(s,t)\land R(t,u)) \to R(s,u) \\ 5: & \mbox{Euclidean} & \forall s,t,u: (R(s,t)\land R(s,u)) \to R(t,u) \\ B: & \mbox{Symmetric} &\forall w, w': R(w,w') \to R(w',w) \end{matrix}$$


text:
User talk:85.118.10.166

Thanks for experimenting with Wikibooks. Your test worked, and has now been removed. Please use Sandbox for any other tests you want to do, since testing material in modules will normally be removed quickly. Please see the welcome page if you would like to learn more about contributing to our project. Thanks. -- Herby talk thyme 13:58, 5 July 2007 (UTC)

Simple electric motors
Hi. Are you going to write a book on this subject? It doesn't seem like you've done anything yet. Red4tribe (talk) 14:21, 3 July 2008 (UTC)

title: User talk:85.118.10.166


text:
Parkour/Advanced Moves/Double Kong Vault

The Double Kong Vault is ideal for Chest Height obstacles. It will give more height than the King Kong Vault because of the touch/jump. Using this you can get across two objects close next to each other.

Steps

 * Run up to an obstacle, jump so that your legs will rise up, making your body parallel to the ground, place both hands in the direction of the sight, viewing your intended touch point. (Picture 1)
 * Make your first touch, but be aware that this is shorter than the next touch because you have more forward momentum in the beginning. (Picture 2)
 * Still in the horizontal position, push off and beginning aiming for the next touch point. (Picture 3)
 * Put about 10% of your weight on the object as you touch it, and begin bringing your knees into your chest. (Picture 4)
 * With your knees close to your chest, push off to get a slightly more amount of forward momentum than a speed vault. Then bring your legs past your arms, preparing for landing. (Picture 5)


text:
User:Wpktsfs~enwikibooks

I am using Wikibooks to teach myself Spanish. Trying to figure out which one I want to learn. For other information, please see my en-Wikipedia userpage.

title: User:Wpktsfs~enwikibooks


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User talk:84.130.74.58

Thanks for experimenting with Wikibooks. Your test worked, and has now been removed. Please use Sandbox for any other tests you want to do, since testing material in modules will normally be removed quickly. Please see the welcome page if you would like to learn more about contributing to our project. Thanks. Webaware talk 15:44, 5 July 2007 (UTC)

title: User talk:84.130.74.58


text: Template:Goodbook/Proteomics

title: Template:Goodbook/Proteomics


text:
User:Whiteknight/Community Summary

Is Wikibooks Like Wikipedia (or another project)?
Like Wikipedia, Wikibooks is run by the Wikimedia Foundation (WMF). However, the two projects are different in a number of ways. The most important difference is that Wikibooks writes multi-page books, not encyclopedia articles. If you are familiar with Wikipedia, you might find this page useful:

 * Wikibooks for Wikipedians

For information about what Wikibooks is all about, read What is Wikibooks.

Unlike Wikipedia, or some of the other projects, the Wikibooks community has largely resisted the creation of many rules and large bureaucracy. Wikibookians are encouraged to use their best judgement when making changes, and also to be respectful of the opinions and the work of other contributors. Just because we don't have an ArbCom doesn't mean that we can all act however we want.

Where do I Ask Questions?
The Staff lounge is the central hub for asking questions, making announcements, and generally chatting with other wikibookians. The staff lounge is broken into several discussion rooms:

 * General Chat, a place where you can talk about anything. If you dont know where to post a message, this is a good place to start.
 * Project Chat is where you can discuss books or other large projects, and get community involvement.
 * Technical Chat This is where you discuss technical issues, such as the markup language, bugs, javascript/css, and other topics.
 * New Users and New Books Chat If you are new, or if you are starting a new project, stop into the new users room and say hello. If you have started a new book, post an announcement about it in this room, including the book's title and what your plans for the book are.
 * Administrator's Noticeboard is the place where you can ask for help from one of the site staff or administrators. We can help you with vandalism, spam, or other problems.

How Can I Participate?
Beyond writing books, there are a number of places where you can become more involved with the Wikibooks project. Some of these places include:

 * Wikibooks Maintenance, where people go to find general cleanup jobs.
 * Requests for Adminship, where people nominate and vote on new administrators.
 * Votes for Deletion, where we decide as a group what kinds of materials belong on Wikibooks.
 * The Staff Lounge, where you can help to answer questions, as well as ask them yourself.

title: User:Whiteknight/Community Summary


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User:Whiteknight/Subject Space

This page is going to represent my proposal to create a new "Subject:" Namespace here on wikibooks.

Current State
In Wikibooks there are currently a number of mechanisms for organizing books, including the Bookshelves, LOC, Dewey Decimal (DDC), and Alphabetical (ABC) classifications. The LOC, DDC, and ABC systems are category based, so that all books that are properly categorized will appear in a server-generated list in the appropriate pages. However, this system is very limited, and as some people have commented, the server-generated lists are not particularly aesthetic.

Proposal: "Subject" Namespace
To counteract some of the problems and limitations of the current organizational methods, I would like to create a new "Subject:" namespace that can be used as a meta-organizational space to help keep things in better order. Having an entire namespace for the purpose will allow us to do additional things that have not had a place before. We can use the DPL extension to automatically transclude and arrange lists from the current categories.

The "Wikibooks" namespace is primarily for policy, guidelines, and community pages. The "Help" space is primarily for help and tutorial pages. With the possible exceptions of the Card Catalog office, and the Bookshelves, all book organization would happen in the new subject space.

Uses of the "Subject:" Namespace
There are a number of potential uses for this new namespace, and I would like to list a few of them that I have considered (this is not an exhaustive list):

Division by Subject
The bookshelves do a good job of dividing books by subject, but there are a few shortcomings to this system. Books that do not neatly fit into any one subject are arranged on one shelf, or are cross-posted onto multiple shelves. Beyond that, many shelves contain large numbers of books that could be further subdivided, or else belong somewhere else entirely.

On the programming languages bookshelves, we could have a number of subject pages for "Functional Programming", "Object Oriented Programming", or other such logical divisions.

Division by Prerequisites
We could list out all the books that rely on another book. For instance, we could list all the books that require the reader to have a prior knowledge of Calculus. In "Subject:Books that Require Calculus", we could have a listing of all such books. In this way, authors of the Calculus book could take a look at the requirements of books on this page before making changes to the book.

Currently we are using the "dynamicpagelist" in order to get a list of all books that require calculus.

Officializing Meta-Indexes
Some pages, such as Modern Physics, Assembly Language, Electric Circuits or Blender 3D are not books by themselves, but instead are index pages to other books. Other pages serve as disambiguation pages between multiple books with related subjects or related titles. Instead of Assembly Language we could have a page "Subject:Assembly Language" which could serve as an index for all books that fit this category (but which aren't sufficient to warrant their own bookshelf).

Many index pages like this already exist, but a subject space would give us a way to standardize their use.

Division by Audience
Besides Wikijunior, there have been several other abortive attempts to create index pages for books targetting a specific audience. Some of these, such as Wikitoddler, Wikilearn, Wikistudy, and Wikiprofessional would be better suited as a subject page containing books that share a common audience, instead of attempting to be a separate project entirely. Wikitoddler could be a subject space that indexes Wikijunior books that are specifically targeted to very young childre (instead of being a separate entity that competes with Wikijunior). We could have several of the following:

 * "Subject:Books for toddlers"
 * "Subject:Books for Young Children"
 * "Subject:Books for Undergraduates"
 * "Subject:Books for Professionals"

And so forth

Division by Curriculum
Books that meet the requirements of a specific curriculum could be lumped together into a single curriculum page. This will enable us to show books that form a logical progression, but also books that are usuable in a real-world classroom. Some examples would be:

 * "Subject:FHSST Books"
 * "Subject:Honors Books"
 * "Subject:State of California Public School System Books"
 * "Subject:Electrical Engineering Undergraduate Books"

And so on.

Maintaining the "Subject:" Namespace
Many pages in the Subject: space could be automatically generated using DPL. Many books are already properly categorized, and many books are already located in multiple categories.

In addition, several other subject pages could be manually updated, because it is unlikely that the list of books on those pages will change rapidly. We could easily create a template that would automatically categorize books according to subject, and then use DPL to transclude the category lists onto the subject pages. In this way, we could also have a visual marker of what categories a book belongs to:

This book belongs to the following groups:
 * Subject:Undergraduate Texts
 * Subject:Engineering Texts
 * Subject:Books that Require Calculus

title: User:Whiteknight/Subject Space


text:
User talk:68.76.106.85

Thanks for experimenting with Wikibooks. Your test worked, and has now been removed. Please use Sandbox for any other tests you want to do, since testing material in modules will normally be removed quickly. Please see the welcome page if you would like to learn more about contributing to our project. Thanks. —Cel es tianpower háblame 16:22, 5 July 2007 (UTC)

title: User talk:68.76.106.85


text:
Chess Opening Theory/1. e4/1...e5/2. Nf3/2...Nc6/3. Bb5/3...a6/4. Ba4/4...Nf6/5. O-O

=Ruy Lopez Main Line=

Black has a number of options here:

Developing the f8-bishop to allow castling is a logical step.
 * 5...Be7 and
 * 5...Bc5 are both played; Bc5 carries more superficial attacking potential along the g1-a7 diagonal, but Black's natural plan of playing ...d6 will cut this bishop off from the defence of the kingside, plus it means White's natural plan of c3 followed by d4 will come with gain of tempo. Be7 is the most common move for these reasons. The bishop is not necessarily a bad piece on e7, where it supports the knight against any coming Bg5 ideas, and in the long term if Black is forced into playing ...g6 to evict a White knight from f5, it's useful to have the bishop available to redeploy to g7 via f8.

 * 5...b5 plans to develop the c8-bishop on b7 and the f8-bishop on c5, where they both aim at the kingside along adjacent diagonals. The difference between this move and the immediate ...Bc5 is that on ...Bc5 White can play c3 and get the bishop back to c2 in one move; here he must lose a tempo going via b3. Hence ...b5 is more common than ...Bc5.

 * 5...Nxe4 gives the a game a different flavour. Black tries to distract White from his development by snatching a pawn, leading to a more open position. As usual when a player grabs a pawn in the Ruy Lopez, trying to hold on to it turns out to be a bad idea.

Theory table
1.e4 e5 2.Nf3 Nc6 3.Bb5 a6 4.Ba4 Nf6 5.O-O


text:
User talk:Watson2874

Hello, welcome to Wikibooks!

You will find more resources in Community Portal. If you want to ask a question, visit the Study help desk, the Staff lounge, IRC channel or ask me personally on my talk page. For site news, see the Bulletin board. It might be a good idea to add this page to your "watchlist" so that you can see when any new information is posted there. You can do that by clicking the tab labeled "watch" at the top of the page.

Good luck! -- Herby talk thyme 12:21, 7 July 2007 (UTC)

Introduction
This user page belongs to Dr. George Watson, an Associate Professor of Educational Technology at Marshall University. Dr. Watson's educational interests include integrating technology into the K-12 classroom, student cheating with technology, and self-efficacy with using the Internet.

title: User talk:Watson2874


text:
User:Watson2874

Introduction
This user page belongs to Dr. George Watson, an Associate Professor of Educational Technology at Marshall University. Dr. Watson's educational interests include integrating technology into the K-12 classroom, student cheating with technology, and self-efficacy with using the Internet.

Dr. Watson is married to his lovely wife Bethany and has two adorable children, Allison and Andy.

title: User:Watson2874


text:
Logic for Computer Scientists/Modal Logic/Multimodal Logics – An example

Multimodal Logics - An example
If modal logics is to be used for expressing the knowledge of various agents, one needs operators which are parametrised: we introduce box operators $$[a]$$, which are paramtrised by arbitrary terms $$a$$; the same holds for $$\langle a\rangle$$, the parametrised diamond operator. A king, wishing to know which of his three advisers is the wisest, paints a white spot on each of their foreheads, tells them the spots are black or white and that there is at least one white spot, and asks them to tell him the color of their own spots. After a time the first wise man says, "I do not know whether I have a white spot." The second, hearing this, also says he does not know. The third (truly!) wise man then responds, "My spot must be white."

The following is a formalisation using the abbreviation $$\square F$$, which stands for arbitrary nested paramtrised $$[]$$-operators. If we had only 2 wise man $$A$$ and $$B$$, $$\square F$$ would stand for $$[A]F \land [B]F \land [A][B]F \land [B][A]F \land [A][A]F \cdots $$. Hence in general $$\square F$$ stands for "$$F$$ is generally known".

$$B \neq A \land C\neq A \land C\neq B$$ the three wise are different $$\square (w(A) \lor w(B) \lor w(C)) $$ it is generally known, that one of them has a white spot $$\square (\forall x,y: x\neq y \to (\lnot w(x) \to [y] \lnot w(x)))$$ it is generally known, that if someone has no white spot, the others know it $$[C][B] \lnot [A] w(A) $$ C knows, that B knows, that A does not know the colour of his spot $$[C] \lnot [B] w(B)$$  C knows, that B does not know the colour of his spot

The theorem to be proven is "$$C$$ knows that he has a white spot": $$ [C]w(c) $$

If we had a theorem prover for modal logics we could apply it to the above specified problem in order to obtain a proof and hence an explanation for the theorem.

In the rest of this section we will introduce two methods for the definition of such a theorem prover: A direct tableau calculus and a translation method in to first order classical predicate logic.


text:
User talk:91.4.238.52

Welcome to Wikibooks. We invite everyone to contribute constructively to our collection. Take a look at the welcome page if you would like to learn more about contributing. However, unconstructive edits are considered vandalism, and if you continue in this manner you may be blocked from editing without further warning. Please stop, and consider improving rather than damaging the hard work of others. Thanks. -- Herby talk thyme 18:26, 5 July 2007 (UTC)

title: User talk:91.4.238.52


text:
Social and Cultural Foundations of American Education/Multiculturalism/Minorities

The term minority doesn’t apply to one particular group or class of children. In other words, minority doesn’t always pertain to Hispanics, African Americans or females. Who are the minorities? Webster’s Dictionary defined minority as being lesser in size, amount or importance. Minorities in a classroom setting can be classified as the group of children who are smaller in size or amount than all other groups in a classroom. If the majority of the students in a particular class have no psychological disorders then the child with Attention Deficit Hyperactivity Disorder (ADHD) is the minority. If most of the children in the class come from homes in which the parents are heterosexual and married then the child whose parents are homosexual will be considered the minority. If one child out of a class of thirty-five children has behavior issues then the child with the behavior issues becomes the minority. Therefore, the term minority can be applied to ethnic, academic, gender, and social disparities. Although minorities can be categorized as lesser in size or amount, minorities should never be thought of as being lesser in importance. Nonproductive thoughts regarding the significance or importance of minorities must be suppressed for teaching to be effective. Suppressing negative thoughts involves laying down invisible barriers (Rodriguez & Zozkiewicz, 2007). Invisible barriers are thoughts that lead to a reluctance to teach, being judgmental, being fearful, being prejudicial, creating stereotypes, discriminatory acts, etc. Three specific ways to lay down invisible barriers involve educating teachers, faculty and administrators on how to teach minorities, making allowances for the training’s application or intervention and rendering continual support at the district level to schools as the schools make the necessary strides to incorporate the strategies necessary for diversification.

Ways to Cope with Minorities
Education should target two major factors: 1) teachers need to be prepared to meet the needs of a wide variety of diverse learners and 2) teachers need to create an environment for the children that builds a stronger transition from school to university or school to the workforce (Rodriguez & Zozkiewicz, 2007). Both factors are vital in establishing intrinsic values in the children which can be carried through primary and into secondary education. Many children around the world drop out of school because they believe that on the job training is more important than a formal education (Wikibooks, 2007). The No Child Left Behind (NCLB) legislature adopted a strategy to ensure all students successfully completed primary and secondary education. NCLB pushed schools to develop curriculums for their students which contained “hands-on, minds-on activities that [were] socio-culturally relevant and tied into the everyday life of the learner” (Rodriguez & Zozkiewicz, 2007). Apparently, the orators of the NCLB legislature realized when children adopt healthy intrinsic values towards their own education then high retention rates are theoretically obtainable. For this cause, many schools are creating multicultural workshops and diversity training for their teachers. Attendance is generally mandatory and the courses are usually offered annually (Bremerton School District Community Forum, 2007).

Application and Implementation of Strategies Learned
Meeting the needs of a wide variety of diverse learners or minorities does create “challenges, tensions, and risks” (Rodriguez & Zozkiewicz, 2007) for the school. Newly appointed Principal Scott O’Neill relates some of the challenges he encountered during the early phase of diversification. Lincoln Elementary School experienced an increase in Hispanics over a period of six years. The Hispanic community was now equivalent to the Caucasian community. English speaking Hispanics did not create a challenge for Principle O’Neill, as a matter of fact, in the academic year of 2003-2004, 82% of Hispanic third graders passed the state’s test for Adequate Yearly Progress (AYP) in mathematics. In comparison their Caucasian counter parts AYP score in mathematics was 85%. The achievement gap remained considerably close in other academic areas of study, not to mention, the achievement gap remained considerably close for all other ethnicities enrolled at Lincoln Elementary School (Salmonowicz, 2007). Hispanics were no longer the minority; however, English for Speakers of other Languages (ESOL) became the new minority. Principle O’Neill felt the tension from parents and teachers regarding the school’s non-English speaking students. The parents were fearful that the lesson plans would be tailored to meet the learning needs of ESOL; therefore, objectives for the state’s standard of learning (SOL) requirements would never be met. He recounts a concerned parent inquiring whether or not to disenroll her child from Lincoln Elementary because she feared the school would slide from “good to worse” (Salmonowicz, 2007). He had to constantly reassure all parents, including ESOL parents that standards for learning would not be compromised. Principle O’Neill discovered many of his staff were even far less supportive of the new plans towards diversification, statements were made like, “They don’t need to be here,” “I can’t teach them,” and “I’ve got Hispanic kids and they don’t speak English” (Salmonowicz, 2007). Unquestionably, the teachers perceived the school district had set them up for failure. The teachers, faculty and administrators of Lincoln Elementary soon found themselves putting into practice the diversity training they had acquired. Principal O’Neill used the text book lectures to some degree but he desired to look to the larger municipalities, like Chicago, Boston, and New York City for real time solutions (Salmonowicz, 2007 ).

Support at the District Level
The district must continue to provide training to educators, as well as, to parents on diversification. The training for parents can be as simple as forwarding an advertisement about a scheduled community event built around a socio-cultural theme, like Asian Heritage or Ramadan. Additionally, school districts can afford the schools the latitude for hosting speakers during family night or PTA meetings to address socio-cultural topics of Rap music, homosexuality, My Space, etc. The training parents receive prevents students from being prematurely dis-enrolled from a school because certain misnomers have generated throughout the community regarding a particular minority group. School districts can also sponsor community forums to educate parents and family members about programs geared to assist minorities. Understandably, the district must provide a considerable support through appropriations. Mansfield School District demonstrated through its foreign language program the kind of financial support needed for diversification to work. In Mansfield all grades from second through fifth learn Spanish; sixth graders have the option of learning Spanish, French, German, or Latin; what’s more important Mansfield committed a substantial amount of funding for the recruitment of minorities in their school system (Braccidiferro, 2005). The school district of Mansfield, Connecticut demographics contains an overwhelmingly stable population of white middle-class Christians, yet the citizens of Mansfield realized the importance of maintaining an environment where those with dissimilarities feel appreciated.

Conclusion
While growing up in northern New Jersey, Shamim Patwa recalls how isolated she felt as the only family from India (Braccidiferro, 2005). How should we think about minorities? Consider, the isolation felt by Ms. Patwa, the child with ADHD, the child with homosexual parents, the bully, or the ESOL students. “Since, the concept of education is a global constant, a global right and a global need” (Wikibooks, 2007). The job of teachers should be to care for all students, yet recognize students are individuals, as individuals the assistance offered must be tailored to each child’s specific need. Teachers’ attitudes regarding meeting the specific needs of all children, including minorities is not a new equal opportunity concept. If parents, teachers, faculty, administrators all work together then meeting the specific needs can be accomplished because “we shared the responsibility” and “made it happen” (Salmonowicz, 2007).

Multiple Choice Questions
Click to reveal the answer.

Essay Question
Click to reveal a sample response.


text:
User talk:129.2.99.53

Welcome!
Welcome to Wikibooks, a collection of open-content textbooks! You don't have to log in to read or edit articles on Wikibooks, but creating an account is quick, free and non-intrusive, requires no personal information, and gives you many benefits, including:
 * The use of a username of your choice
 * The ability to view all your contributions via a "My contributions" link
 * Your own user page
 * Your own talk page which, if you choose, also allows users to send you messages without knowing your e-mail address
 * The use of your own personal watchlist to which you can add articles that interest you
 * The ability to rename pages.
 * The ability to upload images
 * The ability to customize the appearance and behavior of the website
 * The eligibility to become an administrator
 * The right to be heard in votes and elections
 * Your IP address will no longer be visible to other users.

We hope that you choose to become a Wikibookian and create an account. Feel free to ask me any questions you may have on my talk page. By the way, make sure to sign your posts and comments with four tildes (~~~~), which will let others know who left it.

– Mike.lifeguard | talk 20:03, 5 July 2007 (UTC)

title: User talk:129.2.99.53


text:
User talk:Tdunne

Hello, welcome to Wikibooks!

You will find more resources in Community Portal. If you want to ask a question, visit the Study help desk, the Staff lounge, IRC channel or ask me personally on my talk page. For site news, see the Bulletin board. It might be a good idea to add this page to your "watchlist" so that you can see when any new information is posted there. You can do that by clicking the tab labeled "watch" at the top of the page.

Good luck! – Mike.lifeguard | talk 20:23, 5 July 2007 (UTC)

title: User talk:Tdunne


text:
Talk:English in Use/Introduction

Untitled
The last two sentences are basically correct.

The rest of this section is rubbish.

--JeremyBoden 20:47, 5 July 2007 (UTC)

title: Talk:English in Use/Introduction


text:
Cookbook:Turkey with Plantain Stuffing (Pavo Relleno de Mofongo)

| Cuisine of Puerto Rico

This recipe for pavo relleno de mofongo was submitted by Brenda Ortiz Valle, who said the following:"'This recipe is my mom's, Aida E Valle, special Turkey recipe. The best I have tasted in my life!!'"

Filling

 * 3 medium to large green plantains
 * 2 cups canola oil
 * 1 large tomato, diced
 * 1 red bell pepper, cut into ½-inch squares
 * 1 green bell pepper, cut into ½-inch squares
 * 2 cloves of garlic, minced
 * ¼ cup olive oil
 * 2 tbsp adobo

Turkey

 * ½ cup olive oil
 * ¼ cup red wine vinegar
 * 2 tbsp adobo
 * 2 tbsp oregano
 * 1 tbsp salt
 * 1 tbsp of ground pepper
 * 2 packages of ground "cubitos" (Cubitos en polvo—chicken bouillon cubes)
 * 2 packages of uncolored sazon (sazon sin achiote—uncolored seasoned salt. Goya is a typical brand.)
 * 4 large cloves of garlic, minced
 * 1 whole turkey (15 lbs)

Filling

 * 1) Peel plantains and slice into 1-inch chunks.
 * 2) Add 2 cups canola oil to a medium-size frying pan. Set stove to medium-high and heat the frying pan for about 5 minutes.
 * 3) Add plantains and fry until they are golden brown. Drain them on paper towels or brown paper bags.
 * 4) Squash plantains one-by-one using a mortar, and place into a medium size bowl.
 * 5) Add, tomato, red and green pepper, garlic, olive oil, and adobo to the bowl containing the squashed plantains, then mix.

Turkey

 * 1) In a small bowl mix olive oil, red wine vinegar, adobo, oregano, salt, ground pepper, "cubitos", "sazon", and garlic.
 * 2) With a sharp knife, make incisions in different places of the turkey.
 * 3) Use seasoning mixture to season whole turkey, inside and out. If you need more seasoning mix, repeat first step.
 * 4) Cover turkey with aluminum foil and refrigerate until it absorbs the seasoning, at least 2–4 hours, preferably overnight.
 * 5) Preheat oven to 350°F (175°C).
 * 6) Fill turkey with plantain filling. Cover, the turkey filling opening with kitchen thread.
 * 7) Cover turkey with aluminum foil and place turkey in preheated oven.
 * 8) Leave turkey within the first 2 hours without removing aluminum foil. After 2 hours, remove aluminum foil and turn in ½ hour intervals for two hours. Use the turkey drippings to moist turkey while cooking.
 * 9) Set oven to broil for 20 minutes each side.


text:
User talk:64.180.101.135

This IP address belongs to user Chazz, mostly. If I miss signing in, this IP address is one of three or four that I semi-routinely use.

title: User talk:64.180.101.135


text:
Cookbook:Flan de Queso (Cream Cheese Flan)

 * Cuisine of Puerto Rico

This recipe for flan de queso was originally contributed by Brenda Ortiz.

Flan

 * 8 oz cream cheese
 * 14 oz leche condensada (sweetened condensed milk)
 * 12 oz evaporated milk
 * 4 large eggs
 * 1 tsp vanilla extract

Caramel

 * 1 cup of white granulated sugar

Procedure

 * 1) Preheat oven to 350°F (175°C)
 * 2) Add cream cheese, leche condensada, evaporated milk, eggs, and vanilla extract into a mixing bowl. Mix ingredients thoroughly at medium speed until smooth.
 * 3) Place the sugar in the bottom of a small circular baking pan. Add the flan mixture on top without mixing the two layers.
 * 4) Fill a large rimmed baking sheet with about 1.5 inch of water. This is called baño de Maria (bain-marie).
 * 5) Carefully place baking sheet with flan mixture in the baño de Maria.
 * 6) Bake flan for 45–50 minutes in the preheated oven. The flan is ready when you insert a toothpick in the center and it comes out clean.
 * 7) Let flan cool until safe to handle. Tip the flan pan upside-down onto a serving plate, and refrigerate for 5 hours.
 * 8) Serve with fresh mint leaves for garnish.


text:
User talk:Missingpa

Hello, welcome to Wikibooks!

You will find more resources in Community Portal. If you want to ask a question, visit the Study help desk, the Staff lounge, IRC channel or ask me personally on my talk page. For site news, see the Bulletin board. It might be a good idea to add this page to your "watchlist" so that you can see when any new information is posted there. You can do that by clicking the tab labeled "watch" at the top of the page.

Good luck! – Mike.lifeguard | talk 22:16, 5 July 2007 (UTC)

title: User talk:Missingpa


text:
User talk:Jessdalton

Hello, welcome to Wikibooks!

You will find more resources in Community Portal. If you want to ask a question, visit the Study help desk, the Staff lounge, IRC channel or ask me personally on my talk page. For site news, see the Bulletin board. It might be a good idea to add this page to your "watchlist" so that you can see when any new information is posted there. You can do that by clicking the tab labeled "watch" at the top of the page.

Good luck! – Mike.lifeguard | talk 22:22, 5 July 2007 (UTC)

Image copyright problem with Image:P&S.jpg
Thanks for uploading Image:P&S.jpg. The Wikimedia Foundation is very careful about the images included in Wikibooks because of copyright law, and requires that we maintain a strict copyright policy. The image that may soon be deleted unless we can determine the copyright holder and status.

The copyright holder is usually the creator, the creator's employer, or the last person who was transferred ownership rights. Copyright information on images is signified using copyright templates. The three basic license types on Wikibooks are open content, public domain, and fair use. Find the appropriate template in Image copyright tags and place it on the image page like this:.

Please signify the copyright information on any other images you have uploaded or will upload. Remember that images without this important information or giving false information can be deleted by an administrator. If you have any questions, feel free to contact me, or ask another Wikibookian at the help desk. Thank you. This applies to the rest of that series of images as well. – Mike.lifeguard | talk 22:22, 5 July 2007 (UTC)

Image copyright problem with Image:Prob & Sol.jpg
Thanks for uploading Image:Prob & Sol.jpg. The Wikimedia Foundation is very careful about the images included in Wikibooks because of copyright law, and requires that we maintain a strict copyright policy. The image that may soon be deleted unless we can determine the copyright holder and status.

The copyright holder is usually the creator, the creator's employer, or the last person who was transferred ownership rights. Copyright information on images is signified using copyright templates. The three basic license types on Wikibooks are open content, public domain, and fair use. Find the appropriate template in Image copyright tags and place it on the image page like this:.

Please signify the copyright information on any other images you have uploaded or will upload. Remember that images without this important information or giving false information can be deleted by an administrator. If you have any questions, feel free to contact me, or ask another Wikibookian at the help desk. Thank you.  – Mike.lifeguard  | talk 03:03, 10 July 2007 (UTC)

Fair use images
G'day, I notice that you are uploading a number of images under copyright, claiming fair use provisions under the laws of the USA. Please read our fair use policy, and then edit each image to provide an explanation of how it meets this policy. If an image doesn't meet this policy, please mark it for deletion using the delete template. cheers, Webaware talk 02:05, 18 July 2007 (UTC)

title: User talk:Jessdalton


text:
User talk:69.46.208.221

Thanks for experimenting with Wikibooks. Your test worked, and has now been tagged for removal. Please use Sandbox for any other tests you want to do, since testing material in modules will normally be removed quickly. Please see the welcome page if you would like to learn more about contributing to our project. Thanks. – Mike.lifeguard | talk 22:35, 5 July 2007 (UTC)

title: User talk:69.46.208.221