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User talk:IsraelMedrano

Hello Former Student!

I'm writing to you because you took a class from me in the past few years at the Art Institute. As of Spring, 2010, I'll not be teaching further classes at AIS for the foreseeable future. (We're parting ways on good terms!) Until now, you've been able to reach my Wikiversity educational resources from my website, but I've decided to delete that link. You can still reach all of those materials here.

If you're interested in what I'm up to in the future (which will include an album in 2010 and a novel in 2011) you can friend my facebook page or drop me an email at info@stevenarntson.info and you'll receive a periodic update about performances, classes, and publications.

If you know any current or former students of mine who might be interested in any of this, please forward this information if you have a moment.

I hope all is well for you.
 * Best! Stevenarntson

 Hello IsraelMedrano, and welcome to Wikiversity! If you need help, feel free to visit my talk page, or contact us and ask questions. After you leave a comment on a talk page, remember to sign and date; it helps everyone follow the threads of the discussion. The signature icon in the edit window makes it simple. To get started, you may

 * Take a guided tour and learn to edit.
 * Visit a (kind of) random project.
 * Browse Wikiversity, or visit a portal corresponding to your educational level: pre-school, primary, secondary, tertiary, non-formal education.
 * Find out about research activities on Wikiversity.

 * Read an introduction for teachers and find out how to write an educational resource for Wikiversity.
 * Give feedback about your initial observations
 * Discuss Wikiversity issues or ask questions at the colloquium.
 * Chat with other Wikiversitans on #wikiversity-en.

And don't forget to explore Wikiversity with the links to your left. Be bold to contribute and to experiment with the sandbox or your userpage, and see you around Wikiversity! --AFriedman 03:54, 23 January 2009 (UTC)

 Hi! My name is WikiversityJack. I am a pumpkin and a Wikiversity mascot. My aunt told me that fun + learning = Wikiversity. Let me know if I can help you out.

title: User talk:IsraelMedrano


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User talk:Churuya~enwikiversity

 Hello Churuya, and welcome to Wikiversity! If you need help, feel free to visit my talk page, or contact us and ask questions. After you leave a comment on a talk page, remember to sign and date; it helps everyone follow the threads of the discussion. The signature icon in the edit window makes it simple. To get started, you may

 * Take a guided tour and learn to edit.
 * Visit a (kind of) random project.
 * Browse Wikiversity, or visit a portal corresponding to your educational level: pre-school, primary, secondary, tertiary, non-formal education.
 * Find out about research activities on Wikiversity.

 * Read an introduction for teachers and find out how to write an educational resource for Wikiversity.
 * Give feedback about your initial observations
 * Discuss Wikiversity issues or ask questions at the colloquium.
 * Chat with other Wikiversitans on #wikiversity-en.

And don't forget to explore Wikiversity with the links to your left. Be bold to contribute and to experiment with the sandbox or your userpage, and see you around Wikiversity! --AFriedman 03:54, 23 January 2009 (UTC)

 Hi , I am Percy. Nice to meet you. I love the beach, swimming, fishing, and I am currently doing some research at Wikiversity on oceanography. I am also learning to play piano. What do you like? Can I be your mascot?

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Churuya. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Churuya~enwikiversity that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:29, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 06:05, 19 April 2015 (UTC)

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

title: User talk:Churuya~enwikiversity


text:
User talk:Jvargas~enwikiversity

 Hello Jvargas, and welcome to Wikiversity! If you need help, feel free to visit my talk page, or contact us and ask questions. After you leave a comment on a talk page, remember to sign and date; it helps everyone follow the threads of the discussion. The signature icon in the edit window makes it simple. To get started, you may

 * Take a guided tour and learn to edit.
 * Visit a (kind of) random project.
 * Browse Wikiversity, or visit a portal corresponding to your educational level: pre-school, primary, secondary, tertiary, non-formal education.
 * Find out about research activities on Wikiversity.

 * Read an introduction for teachers and find out how to write an educational resource for Wikiversity.
 * Give feedback about your initial observations
 * Discuss Wikiversity issues or ask questions at the colloquium.
 * Chat with other Wikiversitans on #wikiversity-en.

And don't forget to explore Wikiversity with the links to your left. Be bold to contribute and to experiment with the sandbox or your userpage, and see you around Wikiversity! --AFriedman 03:55, 23 January 2009 (UTC)

 Hello , we are the Baah and Bahh twins and we'd both like to welcome you to Wikiversity. While you sit back and explore Wikiversity, enjoy some of our fresh goat milk. You can help us learn by creating new learning resources or help us by improving the guided tours and other exploration tools. We look forward to seeing you around. Baaaahbye for now.

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Jvargas. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Jvargas~enwikiversity that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:40, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 06:12, 19 April 2015 (UTC)

title: User talk:Jvargas~enwikiversity


text:
User talk:Ushistory

 Hello Ushistory, and welcome to Wikiversity! If you need help, feel free to visit my talk page, or contact us and ask questions. After you leave a comment on a talk page, remember to sign and date; it helps everyone follow the threads of the discussion. The signature icon in the edit window makes it simple. To get started, you may

 * Take a guided tour and learn to edit.
 * Visit a (kind of) random project.
 * Browse Wikiversity, or visit a portal corresponding to your educational level: pre-school, primary, secondary, tertiary, non-formal education.
 * Find out about research activities on Wikiversity.

 * Read an introduction for teachers and find out how to write an educational resource for Wikiversity.
 * Give feedback about your initial observations
 * Discuss Wikiversity issues or ask questions at the colloquium.
 * Chat with other Wikiversitans on #wikiversity-en.

And don't forget to explore Wikiversity with the links to your left. Be bold to contribute and to experiment with the sandbox or your userpage, and see you around Wikiversity! --AFriedman 03:56, 23 January 2009 (UTC)

 Hi , I am Percy. Nice to meet you. I love the beach, swimming, fishing, and I am currently doing some research at Wikiversity on oceanography. I am also learning to play piano. What do you like? Can I be your mascot?

title: User talk:Ushistory


text:
User talk:Jaimar~enwikiversity

 Hello Jaimar, and welcome to Wikiversity! If you need help, feel free to visit my talk page, or contact us and ask questions. After you leave a comment on a talk page, remember to sign and date; it helps everyone follow the threads of the discussion. The signature icon in the edit window makes it simple. To get started, you may

 * Take a guided tour and learn to edit.
 * Visit a (kind of) random project.
 * Browse Wikiversity, or visit a portal corresponding to your educational level: pre-school, primary, secondary, tertiary, non-formal education.
 * Find out about research activities on Wikiversity.

 * Read an introduction for teachers and find out how to write an educational resource for Wikiversity.
 * Give feedback about your initial observations
 * Discuss Wikiversity issues or ask questions at the colloquium.
 * Chat with other Wikiversitans on #wikiversity-en.

And don't forget to explore Wikiversity with the links to your left. Be bold to contribute and to experiment with the sandbox or your userpage, and see you around Wikiversity! --AFriedman 03:56, 23 January 2009 (UTC)

 Hi! Our name is Vicky-Verity. We are twins and are Wikiversity mascots. We think Wikiversity is a great place to learn and make friends (when we aren't sleeping). Leave us a message!

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Jaimar. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Jaimar~enwikiversity that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:39, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 06:12, 19 April 2015 (UTC)

title: User talk:Jaimar~enwikiversity


text:
User talk:SPickering

 Hello SPickering, and welcome to Wikiversity! If you need help, feel free to visit my talk page, or contact us and ask questions. After you leave a comment on a talk page, remember to sign and date; it helps everyone follow the threads of the discussion. The signature icon in the edit window makes it simple. To get started, you may

 * Take a guided tour and learn to edit.
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 * Browse Wikiversity, or visit a portal corresponding to your educational level: pre-school, primary, secondary, tertiary, non-formal education.
 * Find out about research activities on Wikiversity.

 * Read an introduction for teachers and find out how to write an educational resource for Wikiversity.
 * Give feedback about your initial observations
 * Discuss Wikiversity issues or ask questions at the colloquium.
 * Chat with other Wikiversitans on #wikiversity-en.

And don't forget to explore Wikiversity with the links to your left. Be bold to contribute and to experiment with the sandbox or your userpage, and see you around Wikiversity! --AFriedman 03:58, 23 January 2009 (UTC)

 Hello , we are the Baah and Bahh twins and we'd both like to welcome you to Wikiversity. While you sit back and explore Wikiversity, enjoy some of our fresh goat milk. You can help us learn by creating new learning resources or help us by improving the guided tours and other exploration tools. We look forward to seeing you around. Baaaahbye for now.

title: User talk:SPickering


text:
User:Egm6322.s09.three.liu

Report Table

HW Reports

Final Report

Project

title: User:Egm6322.s09.three.liu


text:
User:Cmarois

My Wikiversity
What I want to study!

 * DTP
 * 1) Religion
 * 2) Public relations

title: User:Cmarois


text:
User:Europha

'''Myself Rejeev Babu from India. You can call me as Reji. Iam from India. I have completed MS in Aplied Geology from Pondicherry Central University, Pondicherry. Currently doing Master Of Technolgy in Petroleum Exploration. I like to travel a lot. I have a passion for photography. like rock climbing, trekking, mountain biking.

Iam interested in learning new languages so that i can commnicate with more people around the globe.

Iam looking forward to join in a petroleum company who are operating in North Sea, Alaska, Russia. you know why??/ Bcoz i think there is real fun out there to live the life on the edg

title: User:Europha


text:
User:Stevenarntson/group spaces/analytical writing/group 2

The issue of contemporary reality TV's influence in the U.S. and throughout the world. AndrewChing 10:00, 23 January 2009 (UTC) Gabrielstinchfield 21:19, 3 February 2009 (UTC) Luc M.

Overview

 * 1. Summary

Television today plays a much larger role than it did decades ago. It is a friend, companion, babysitter, an informant and a way to tune the rest of the World out. In the hours a day an average person watches television they are subjected to many things, some of them positive, most of them negative. Reality television is a large part of what is spewed into the brains of tv viewers across the globe. We can’t say that every reality show is full of anger, manipulation, revenge, and inhumane messages, just more of them.

Reality television began as what appeared to be a new media art form, but the fact of the matter is that it was just a way to save some money and circumvent the writer’s strike at the time. Since it’s beginning reality television has erupted into the main stream, with shows such as Survivor, America’s Next Top Model, Fear Factor and The Cougar. A vast majority of these shows glorify the deceit, humiliation, and backstabbing of your fellow man to obtain the goal.

With a large portion of reality television’s audience being children, to young adults it is hard to say what the long-term effect is going to be. But we do know there has been a significant change in the way children of today treat one another. They are raised by television, and with no one there to teach them about right or wrong they can only assume what they see these people do is right.

 * 2. Reflective Assessment

 * 1. Successes

After several weeks of figuring out what our approach of this topic was going to be, and some lapsed time before any information was posted, we feel we really pulled this project together. Our hardest obstacle was finding something we could all happily work on, and get our heads into. We were able to build up a foundation with good information and good writing in a way, we feel, gets our point across. Another success for us actually leads us into the failures portion of this assessment.

 * 2. Failures

We began this project with four people in our group, unfortunately Doug was unable to continue attending class and we were down to three. This presented a minor problem because we had sectioned the paper into four parts, but we knew we would shine in the face of adversity. But low and behold during the start of the second week we were given a forth member to our group, and we were back on track once again, or were we.

Over the coarse of the next couple weeks our newest group member wasn’t showing up, or giving us a sign on the Wiki that he knew what his part was in this paper. The light of hope burned dim for group two as we treaded water in the raging storm. Alas, after several weeks at sea the last remaining members of Group two worked together and began building this gallant ship you see before you today. We don’t know if we’ll ever see the lost member of our crew, we can’t say any of us knew his name. We hear stories of his ghost walking amongst us from time to time, but we can’t say for certain.

 * 3. Future Strategies

Research the topic thoroughly, communicate with group members, and present the material we have in a clear and concise manner that speaks our point and inspires the reader(s) to further their knowledge of the topic and take their own action in a nonviolent way.

History
The abundance of reality shows on TV today is overwhelming. It is this genre of entertainment that has been slowly spreading it's roots throughout the the broad entirety of TV programing more so than any other. Today almost every major television channel has some form of reality show. Is reality TV simply an issue of our contemporary society and culture or has it existed for much longer than most would think?

It turns out that reality TV, in fact, is not just an issue that is taking shape in our culture today. It has existed for more than 60 years, dating back to Alan Funt's Candid Camera and even before then there were similar shows on the radio. It seems that people love to poke their noses into the privacy of others; it sold 60 years ago and it sells today. What stands out is the evolution of reality TV, which is in part due to the evolution of technology (portable cameras and the far reaches of television to an unprecedented audience population). Today reality shows are taking the recipes of the original shows and blending them together which go hand in hand with TV's "bigger is always better". Shows are now adopting much more of a story telling and character development element. By watching the same cast every week for an entire season, today's audiences are now able to become attached to certain characters as they would if they had been watching a long film. It is this ingredient along with the morbid fascination of people's privacy and the unpredictable reality randomness, that has given birth to what reality TV is today.

Ancient Rome, through its days as a Republic and an Empire, is regarded by historians as one of the most advanced and enlightened ancient civilizations. Ancient Romans enjoyed many luxuries that we have today in the 21st century. Sewer systems, hot water. and an empires' worth of traded goods are just a few. As time passed however the citizens of Rome had so much compared to the outside "barbarians" that day to day life in the Empire became boring. The upper classes needed distraction from the plights of the lower classes and the lower classes needed distractions from the plight of being poor. Enter the games. What began during the Etruscan civilization as a ceremony to honor dead kings or fallen warriors, man on man combats to the death became instant entertainment for the masses. Gladiatorial games were free to all Romans, and not a privilege but a right. Why worry about the sick and destitute in the slums when you can go see the games? Some historians have noted a correlation between the decline of Rome as a viable power, and the dominance of bloodsport as entertainment for the Empire. So as the Empire became more fat and lazy, the popularity of watching men and women kill each other for fun went up. However tenuous, this argument can be applied to modern day America. Sure, we haven't resorted to free for all bloodsport, but the quality of entertainment has slipped (arguably) over the country's 2 centuries of existence. Where there once were plays and music written by masters of their craft, there is now reality TV and a youtube generation. Just as the digression of an honored funeral ceremony to rampant bloodlust was the herald of Rome's fall, so too, perhaps, shall reality TV be to our once mighty Republic.

Contemporary Situation
The current situation we would like address and analyze isn't so much that "Reality TV" as a genre is a social problem, but that certain shows that fall under that umbrella are an indicator of deeper problems within our society. If knowledge is power, and a society is an organized group of people that exert power over a given territory, then our society in America today is one of the most powerful in history. Information of any kind is available 24-7 from news networks or with the click of a mouse button. These new forms of media now play a part in shaping and educating our society's social and moral identity. In short, we learn certain behaviors and ethics from watching television the same as we learn from reading books, and those programs offered for viewing are also a mirror for those belief systems. This isn't to say that we are all mindless drones being controlled by "media", just that these newer forms of media do play a part in shaping and reflecting who we are as a people. The forms of reality TV that we are considering for this analysis are those shows that glorify selfish individualism. The idea that "good guys finish last" is a common theme in shows such as Survivor, and therefore the people exalted in those shows are the people who think only of themselves and are willing to hurt anyone and everyone to get to the top. In the past, this type of thinking has been vilified by writers and educators. Morality tales will often demonstrate that characters who act in this way are solid examples of what not to do. Learning at an early age about cooperation and compromise and ideas such as "the golden rule" is one of the keys to having a successful society.

These negative reality shows exploit the base side of human nature. The creators and producers of these shows have taken the instinct that we all have to slow down at the scene of a bad car accident and parleyed that into hours of "entertainment". Some studies have focused specifically on the effect that some of this programming has on teenagers. It is argued that teens today are much more media savvy and far more aware and observant of the underlying themes that these shows present. One writer evaluates the effect on teenage girls specifically, noting shows like "America's Next Top Model" and how the cat-fighting and backstabbing drama on that show affects these girl's real life social interactions. The counter-point to all of this is "hey, it's just entertainment, and it doesn't effect what I do in life". This idea has been the standard defense of any form of controversial media since mankind began writing, and the argument isn't without its merits. Everyone has choice as free agents, and there may be individuals out there that can claim immunity to the influence of environmental factors in the classic nature versus nurture sense. However we feel that claim is dubious at best.

Point
Since it’s birth in 1948 reality television has been a part of T.V. viewer’s lives worldwide. It began with us watching people’s reactions to light hearted practical jokes. Then in the 1970s we began tuning into the life of a family in the middle of a divorce, taken in by this reminder that we are all human, we all can make mistakes. Then the fabulous 1980s gave us the show “COPS”, a series involving real police officers, in real situations, with very real criminals. It wasn’t violence that drew us to this show; it was the fact that it was about people doing a job we never get to see the other side of. Then came 1990, which continued the reality television trend, only stripped of everything that kept it decent: light heartedness, real people in real situations, and the fact that we are all human beings. Starting with MTV’s “The Real World” the past nineteen years of reality television have been a constant stream of backstabbing, hair pulling, and dehumanizing shows that are rapidly showing children that this is how the “real world” works. We would like to think that we have the ability to critically wade through all the trash thrown at us with reality T.V. but according to research done by author Cheryl Dellasega, adolescent brains aren’t wired to process much of what is shown on reality television today, and thus can be a problem. Young girls watching shows like “America’s Next Top Model” don’t realize that the things that are said behind cast member’s backs are hurtful, and not a healthy way to treat others around you. In Dellasega’s book, “Mean Girls Grown Up”, she says, “Competition shows like “America's Next Top Model”, on which a big part of the entertainment is watching the weekly loser get the boot, are causing ripples of social change by encouraging young women to feel "the thrill of being mean.””	Reality television doesn’t just play to young women, the same ideas hold true for young men. There aren’t many shows out there that are cosmetic challenges for me, but there are a few.  Most of the shows that have an influence on young men involve the male cast members playing a dominant leadership role and using almost any means possible to remove unwanted cast members from the show.  This began with “Survivor”, a show about a group of people placed on an island who compete against one another each week in hopes to not be kicked off the show, the end result being a monetary reward for their ability to extort and abuse their fellow human beings. The typical leadership role on this show was a male, manipulating, and bullying others to be a means to his end. This portrayal of men fuels the idea in young men’s minds that, “Man is king”, and others must obey him, a road we’ve been trying to steer off of for a long time. Many of these concerns about the effects of reality television on our youth have been shrugged off with the notion of, “It’s just a phase. Reality T.V. will be gone before we know it.” Unfortunately that is not true at all. According to the Cable News Network, 51 million people tuned in to watch the first-season finale of “Survivor” in the year 2000, which is more than the 1983 “M*A*S*H” special, the top Neilson-rated show of all time. In January of 2003, nearly 85 percent of the most valuable T.V. advertising space in the United States was during reality shows. Now just six years later it is very apparent that reality television is here to stay. We all a have a choice to watch it or not, but for a majority of viewers the shows are too addicting and too good. Why would you possibly want to stop watching? Are we all voyeurs who love to tap into other people’s worlds wondering who is going to stab whom in the back today, or who is going to cheat on whom? After extensive research, Ohio State University psychologist Steven Reiss, says the real reason we tune in is arguably far worse. Based on data collected by Reiss and collaborator James Wiltz, the most significant reason for watching reality shows was social status, which leads to the joy of self-importance. Only slightly less significant was vengeance, which turns to vindication. "Some people may watch reality TV partially because they enjoy feeling superior to the people being portrayed," Reiss said. "People with a strong need for vengeance have the potential to enjoy watching people being humiliated." During a content study of the five most popular reality shows by Central Connecticut State University’s Brad Waite, he concluded another reason we are so tuned in is a desire to view humiliation. Waite refers to this phenomenon as “humilitainment”, the tendency for viewers to be attracted to spectacular mortification. There was another study done of what is called, schadenfreude, the German word for “the pleasures one receives at the suffering of others.” The research was done at a World Cup soccer match, studying people’s reactions to their team’s wins and losses. Still feeling the loss of a competition, schadenfreude, is "a covert form of prejudice that is used in the maintenance of self-worth," wrote the researchers in the Journal of Personality and Social Psychology. If viewers are truly watching reality shows so that they can feel better at another’s expense, Waite says that regular viewers are in for a maladaptive future, and that the union of reality and fiction could have a severe behavioral impact on our youth. There must be a perfectly good reason why we have all this over exposure of cruelty, morbid competition and distain spewed at us day after day. There are actually two: writer’s strikes, and the cash money, the bling-bling. The easiest way to shoot a television show without a script is to shoot an unscripted television show. You don’t have to worry about actors messing up their lines, or uninteresting content. It’s all interesting! We’re a civilization that gorges on the visible humiliation of others. When it comes to money, what better way to save then not spending any? Most reality television “stars” payment entails the idea that they may be around long enough to win the prize money, and a shot at their 15 minutes in the spotlight. Sure the prize may be one million dollars, but compare that one million per season to the six million it cost per episode just to pay the six stars of the show “Friends”. When you can make almost six seasons of a reality show for the cost of one sitcom episode, and not have to worry about hiring scriptwriters, there isn’t much to think about. Unfortunately in a time where money is power, and power is everything there will be the type of reality shows that enclose the fading light of humanity as we know it. It all started with a concept that was innocent, juvenile and harmless. Today the curse that is modern reality television is personified in the face of almost every young adult today. Humiliation, vengeance, and betrayal are replacing dignity, understanding and loyalty. We are shown, everyday, footage of a woman exacting revenge against someone she called her friend days before, just because she might get to walk down that runway one more time. A person’s word used to be their bond, now it’s just a wet cardboard box full of bad intent. We’ve lost sight of ourselves, our fellow man, and our World. What’s going to happen when we all are having our lives taped, to find out what happens, when people stop being polite, and start getting real? When that day comes, I hope I’m the first one voted off the island.

Counterpoint
Many people would agree that reality TV is a big problem when it comes to the influence it has on American culture. Television is a labyrinth of programs which cater to the young and old, fat and skinny people who watch it and although one should hope that in an ideal world television would be governed by positive intellects who are looking out for the publics best interest, this is simply not the case. Today television is fueled by advertisements and the money behind them and so it is inevitable that there will not be harmony for all. Shows like American Idol, Dancing With The Stars, The Bachelor and America’s Next Top Model are big hits that reach the hearts and minds of millions of people world wide. They may promote selfish competition and portray a false reality, but they are simply a bad piece of the pie.

Let us not forget the other reality shows on television. Shows like ABC’s Extreme Makeover: Home Edition are shows that encourage selflessness and tell the stories of goodwill in times of need. Bizarre Foods follows an American chef who travels the globe in search for the worlds most “unusual” food. The show dissects the close mindedness that many Americans poses about things outside of their culture. Another show, Little People, Big World documents a real life family of little people who have made amazing accomplishments in a world that is made without them in mind. There are reality shows that have value and pose a positive counterpoint to the mindlessness of popular culture.

With this in mind, it is necessary to understand that there is a time and place for everything. Reality programs that promote selfishness and physical beauty as a way to succeed in today’s world are simply a form of entertainment. They may have no importance or value to some, they may be crude, pointless and negative, but they pose no more threat to our culture than movies and magazines, violent video games and viral videos on the internet. The American culture is one that should promote self expression and choice, even when it goes against someone’s morals. One who feels a need to govern a television program because of it’s self worth, or lack there of, is in turn imposing their own beliefs onto others. With a culture that is so vast and varied what is necessary is an acceptance that balance is two sided.

Solutions
While old fashioned morality tales or fables or parables may not be the answer given the current generation and attitudes in America, a reality show with a different message is in order to offer a counterbalance to the self-serving, egocentric shows that dominate reality TV today. As previously stated, it isn't that reality TV is the problem, just that the messages and themes put forth in the most popular shows of this genre are glorifying the aspects of human nature that used to be shunned with good reason. Therefore, a solution may be to offer programming in a similar format that teaches positive lessons that are more conducive to not only building people up as individuals, but that also offer a model or a reflection of the side of humanity or our society that should be emulated. Some shows already exist with this idea in mind. Shows on The Food Network like Bizarre Foods with Andrew Zimmerman is a reality type show that follows one man as he travels the world sampling cuisine in other countries. The audience gets the same type of "gross out" thrill experienced by watching Fear Factor since often bugs and other things of that nature are on the menu, but instead of "dog-eat-dog" competition, the show's focus is education and cultural tolerance. Other positive shows like "Secret Millionaire" and "Extreme Home Makeover" have very moving, in-your-face personal dramas of real people (which satisfies our accident rubbernecking instinct), but the ultimate result of these shows is people coming together to help other people. Those who have, help those who have-not, rather than trampling them under a merciless boot of indifference.


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Talk:Introduction to technical analysis

This page seems to be copied from: Technical Analysis: The Complete Resource for Financial Market Technicians Technical AnalysisAuthors: Charles D. Kirkpatrick, Julie R. Dahlquist Release: 2006-08-28 Publisher: FT Press ISBN: 0131531131 (0-13-153113-1) ISBN 13: 9780131531130

or vice verse.

I have no information about it, but there might be some copyright issues.

PS: This text was taken from http://www.directtextbook.com/9780131531130/technical-analysis-kirkpatrick-0131531131 so there might be some copyright issues with it as well :D

Trimming the extra words that don't contribute information
I tried to go through and delete of the fluff of this article, the words upon words that don't actually communicate any information, but someone undid my edits. I think this is a good idea for two reasons: 1. brevity improves instruction and 2. it contributes to the solution of the plagiarism that has been accused here.

title: Talk:Introduction to technical analysis


text:
Ethics/Nonkilling/Historiography

Introduction

 * This Course is based mainly on "Nonkilling as the driving force for the construction of a new modernity ", chapter prepared by Israel Sanmartín (École des Hautes Études en Sciences Sociales, Paris) for Toward a Nonkilling Paradigm (Honolulu: Center for Global Nonkilling, 2009). The Course is part of the Interdisciplinary Program on Nonkilling Studies at the School of Nonkilling Studies.

History as a scientific discipline and as a succession of events is, from a traditional perspective, largely the history of war, of conflicts, and of disagreements whether from a political, social, economic, intellectual of even a historiographical standpoint. The history of the world is the history of war or, as Clausewitz put it, war is the continuation of politics by other means. The great statesmen in history have been warriors or military men and many intellectual and industrial advances have been made to improve weapons of war. To a great extent, the modernisation of States and economic advancement have been closely associated to the history of wars, to genocides, to exterminations, etc. Likewise, the main collective actors of history, the peoples, the nations and the States have conceived of war as an end in itself. There has been, therefore, a very close relationship between historians, history and war ever since ancient times up to the present that could lead us to conclude that, to a certain extent, peace is a negative concept in history. We live in a violent society; we express ourselves in a violent language, used even by some people aiming at certain social justice such as Frantz Fanon, Malcom X, Stokely Carmichael, C. V. Hamilton or J. P. Sartre. For this reason, rather than seeking the Utopia of a distant, teleological peace, it is much more practical to resort to the ‘non-violence’ movement   and, particularly, to Glenn D. Paige and his ‘nonkilling society’, that leads to the construction and achievement of a clear and wholly practical objective: a nonkilling society.

The quest for peace, the history of peace, ‘peace studies’ is not something new and people have been working academically on this approach for some time now. One of the most significant contributions of peace research has been the study of conflicts and the characterisation of violence.

Where do nonkilling studies fit into?
There are two approaches as far as the theory of peace is concerned. ‘Negative peace’, which is merely the absence of war, and ‘positive peace’, which is also the absence of war, but amidst harmony and co-operation to achieve security and justice in human matters. ‘Negative peace’ has, in turn, been divided into different fields: the proponents of peace through force, through social justice or those advocating a community perspective. For some writers, this community thesis arises from a moral understanding of the world and with a lasting peace to create a great level of integration based on international collective security, national self-determination, economic interdependence and a respect for cultural values. Community proponents believe in four essential elements: common interest, norms, laws and sanctions, seeking to restructure peace with the democratic values of security, freedom, justice and community so that they may be implemented in the new scenario of the “New World Order” governed by a multipolar, community and global system.

The theories of ‘negative peace’ subscribe to different schools. The ‘hegemony theory’ school, the ‘theory of balance of powers’ and the ‘collective security’ school. The first one is a Marxist theory that posits that since the 16th century the capitalist system has increased its dominance mainly from the U.S.A. and Western Europe into the peripheries mainly through imperialism, colonialism and neo-colonialism. The picture is then completed by a third group of countries that would be the semiperiphery which transmit surplus value to the First World (based mainly on Wallerstein). This thesis is precarious and based on the notion that hegemonic powers accompanied by military and economic supremacy impose peace as in the case of the ‘Pax Britanica’ or the ‘Pax Americana’ on the rest of the world. It is what President Bush did when he proclaimed his ‘New World Order’ where the less developed countries had to accept their role as cheap labour force and strategic locations for the great powers. The second theory speaks of a balance of powers and claims that peace may be achieved through force and persuasion, in competence for the ‘national interest’ of each country. It does not seek to upset the ‘status quo’ and for this reason it fully endorses the intervention in the Gulf War and the World Wars. Lastly, the third theory, the ‘collective security’ one is based on the creation of international institutions that assure the security of everyone such as the UN.

As to the ‘positive theories’ of peace, they advocate the use of justice and only some of them admit the use of violence under specific circumstances. We may speak of three schools: the theory of ‘international law’, that of ‘international integration’ and the theory of ‘nonviolent resistance’. The first one is based on papers on international disputes. The second theory is that of ‘international integration’ or ‘the spiderweb theory’ that contends that although international law has delegitimised the use of force, it has not ruled out its use. This international school believes in an interdependency between nation states that have maximised the costs and minimised the benefits of the use of force and for this reason it is also known as the neorealist or the interdependency theory. Finally, the non-violence theory is based on the premises of Gandhi, which is where the “nonkilling” notion would fit in.

A “nonkilling” methodology integrated in the history of Peace
Historiography has paid more attention to war and conflict, thus contributing to the legitimisation of militarism, violence and the destructive power as unavoidable forms of progress. Within this approach, war is seen as the driving force of history and as a teleological element to which and by which humankind would advance. Within this set of principles, the notion of peace arises from that of war, where there is a pre-concept of peace associated to altruism, co-operation, solidarity or love.

The construction of a history of peace is something complex. Research for peace frames the history for peace and its methodological assumptions along with the new analytic categories and study instruments within a great interdisciplinary effort. The history of peace balances the historiographical dysfunction between the value and the extent that has been given to war with respect to peace on the one hand and the crisis situations solved violently in comparison to many experiences of peaceful resolution of conflicts on the other. It also contributes to understanding the present and planning the future through the knowledge of the past to take us to the great challenges of our time: the peaceful coexistence of the billions of inhabitants of the planet.

Historians have a great responsibility in the construction of imaginaries, of cultural and social landmarks, of political parameters and their education is essential for the construction of peaceful futures where science (i.e. history) and ethics are connected, which is, to a great extent, the axis on which this paper hinges, as the demands for peace and ‘nonkilling’ arise from the commitment and from the victims themselves.

Research for peace has gradually made itself a niche within the discipline of history. And this niche is not only confined to the proposals and beliefs of pacifist social movements, the non-violence, the importance of alternative groups and the historical construction of peace but it also concerns the way the very historical problems are approached: the vision of conflicts, the actors, the methodology, the contradictions that may surface between the anthropological model used and the results or the excessive importance of some actors (such as the U.S.A) to the detriment of others.

Humans must face the fact that conflict is part of the process of social interaction but that once it arises it can also be solved. Social relations and socialisation create inequalities between individuals and societies. Humans are not violent or pacifists but may solve their problems peacefully or violently, although it should be noted that violence is part of the Western, Eurocentric historical conception. History is full of conflict but pacific regularisation has also had much influence. In all kinds of experiences and places there has been conflict resolution and negotiation resulting in a peaceful resolution: the signing of peace treaties, solidarity, co-operation, etc.

What this paper is addressing is the development of onkilling in historiography and history, for which purpose it must be associated to two notions in which it collaborates very closely. They are, on the one hand, the notion of a ‘positive peace’, that is to say, a peace constructed as history happens and accumulates in relation to a set of beliefs based on justice, equality and conflict resolution. On the other hand, there is the idea of ‘structural violence’ which is any violence within society, in the very community of historians and in all power relations.

With these ideas a renounce is made of the notion of an ‘absolute peace’, a Utopian and teleological idea very often used in a manner that favours violence. The objective is rather the regulation, transformation and resolution of conflicts by humans both collectively as individually as they appear.

In another sense, it is also necessary to take into account that the notion of war has always been presented as an ‘absolute’ notion. When historiography speaks of the ‘War of the Hundred Years’, of the ‘War of the Thirty Years’ we are taking for granted that during all those years there was confrontation, which is not true. The same goes for the First or Second World War or the Cold War, where the whole of the world population was not involved.

Going back to the notion of nonkilling, it should be taken into account that the foundations for this proposal based on the ideas of professor Glenn D. Paine advocate that if the roots of violence are in human biology, we should change them; if they are in the family or in the socialisation process, we must alter it; if it is in economic structures we must rectify them; and if it is part of culture we must create alternatives. Paige proposes that society must keep nonkilling in mind so that technology is not designed to kill or to culturally justify killing, at the same time that neither social nor economic conditions should perpetuate the use of violence. In other words, it would be about collaborating from history and historiography in the creation of a global society where ‘nonkilling’ is feasible. In this regard, it is necessary to point out that people can kill but most people have not done it and that the exercise of power requires ‘masters’ but also ‘slaves’ and without the latter the former are nothing, so that the coercion exerted by power may be perfectly deactivated if society has different mechanisms of operation.

The construction of a teleological peace in the Middle Ages
In the Europe of the Early Middle Ages (8th-9th cent.) the idea of peace was used to seek a political balance, a social harmony and the opposition to plundering and violence and was even fundamental for spiritual rearmament. It was this that prompted the so-called ‘Peace of the King’, which was a legal notion of Germanic origin that appeared in the Early Middle Ages and which initially referred to the legal protection of the person of the sovereign. It spread then to the places the king inhabited and the roads he travelled down. Later, it was used to protect markets, fairs, persons and places. This kingly peace led to the notion of territorial peace.

The Church also spearheaded important movements in favour of peace as they had habitual clashes with feudal lords that were reflected in constant episodes of rebellion, disobedience and war. They tended to crop up in times of crisis, though, and did not fundamentally challenge the sources of established power.

Within this context different notions of peace are recovered. The Peace of God (Pax Dei), is one such notion that entailed limiting violent actions against ecclesiastics and their estate as well as against the poor (later it spread to the whole of the population). This protection consisted in applying for a sort of safe-conduct for all non-combatants and their properties. In Germany, some sort of public peace was achieved while in Southern France the authority of kings was in marked competence with the power of feudal lords, which explains why the ‘peace of God’ was successful there. This was all reflected in the deliberations and terms of the debates on pactum pacis, constitution pacis, retauratio pacis et justiciae, pax reformanda, etc. of the councils of Charroux-en-Poitou (989), Puy-en-Velay (990), Limoges (997) and Poiters (1000). Robert ‘the Pious’ proclaimed it in France in 1010-1011 and different sanctions were envisaged for those who should violate it. Also important was the Truce of God that limited the time for conducting violent actions, thus preventing Christians from fighting certain days of the week or in certain dates. These propositions were first found in Provence but they spread to other places in France (Aquitaine, Burgundy, Normandy, Besançon, etc.). Finally, these events had their repercussion in the whole of public powers, notably kings and princes, as it went from a personal, temporary peace to a territorial peace in which private law proclaimed its victory over private law. This movement was not confined to ecclesiastic authorities but political authorities and different social movements (brotherhoods, municipalities) also participated. This evidences the permeability of these ideas and their possible interaction in decision making. A practical manifestation of the all these issues in found in the groups of heretics: Cathars, Hussites, Valdenses, which take the interpretation of the truce and peace of God to its logical conclusion as they opposed to any form of war, to the killing any fellow men and they even preached the ‘non-violence’ and love as the central axis of political co-existence. . In a similar vein is the creation of knights of peace and the creation of militias of peace, which originated in the opposition against feudal lords and against the powerful.

In all these manifestations, peace is portrayed as a spiritual value associated with equity and justice. On the other hand, it does not challenge the forms of violence, whether institutionalised or not, as well as wars (they defend the term ‘fair war’), economic, social inequality, etc.

Apart from this, peace was also found in the different treaties and the different designs of peace plans such as that found in the work of Pierre Dubois (De Recuperatione Terre Sancte, 1306), Dante Aligheri (De Monarchia, 1310), Marsilio de Padua and Juan de Jandum (Defensor Pacis, 1324), etc.

In spite of this, the 13th-15th centuries are dominated by a diversity of wars in Western Europe. To a certain extent, war was the cause and the consequence of the demographic, agricultural and social crisis; of the differences between feudal lords in spreading their power and the reticence by both peasants and urban workers as well as of the will to eradicate all heresies by resorting to resistance and force. The outbreak of the Plague in Europe in mid 14th century also contributed to all this. Of this situation as a whole the conclusion was reached that war was beneficial for their participants as it can be seen in different late Middle Ages chroniclers (Honoré Bouvet, Christine de Pisan or Geoffroy de Charny)

In this regard, the year1000 has prompted great historiographical debates on whether its significance was that of a great change (Duby) or one of continuity (Barthélemy), a controversy that is associated to a series of fears regarding the end of the world and the second coming of Christ, that would bring eternal peace. Although a consensus has not been reached, some writers favour the notion that the year 1000 was an intense moment, of great violence by lords amidst agitation that resulted in the feudal mutation; some others contend that it is merely a time of social tension exacerbated by the instauration of a new feudal order. Other interpretations claim that there was neither feudal nor scatological mutation. In any case, Cluniac monk Raoul Glaber speaks of a new world full of optimism.

The Antichrist has a fundamental importance in medieval imagery and cataclysms and other calamities are associated to it. Early Christians fixed his coming in 500, although it was later “postponed” to 800, 970, 981, 992, 1065 and 1250. Abbot Odon of Cluny was convinced of the coming of the Antichrist in the 12th century; the first Crusades took place under the threat of an imminent end of the world. The concern for the Antichrist does not disappear during the 13th century. Different movements of penitents and flagellants appeared in Italy in 1260. The Plague of 1348 revived the anxiety and prompted a new movement of flagellants. Also during the great schism that divided the Church between 1378 and 1417 the Pope is branded the Antichrist. All this is addressed by theoreticians such as Reinhart Koselleck, who claims that it is a strategy to integrate scatology in present times as an element of the stability of the Church and its dominance.

In this vein and connected to this, a number of apocalyptic movements - heretic and millenarian  - which were greatly influenced by the Apocalypse of Saint John, which had a great repercussion on medieval culture both as regards theology and art. In this case, the Apocalypse does not only concern the end of the world but the past, present and future of the Church and a number of social movements. This results in millenarianism interpretations (variants of the scatology) that predict a future associated to the final phase of universal history, although far from heralding the end of time and the destruction of the world they promise the preamble of the kingdom of Christ on earth, establishing for all mankind a heavenly order of peace and justice. Although a great debate on the issue has erupted, some following Saint Augustine, and the La Cité de Dieu associate the millennium to that historical moment while other, more literal interpretations of the sacred Word underscored the notion of a Future yet to come. Saint Augustine believed that peace is an asset and that there nothing more valuable and useful. His idea was ‘fight for the truth without violence’ and for heretics ‘fight with discussion and prevail with reason’

Another key author for the notion of millenarianism was Joaquín de Fiore, the abbot of a Cistercian monastery in Calabria and who speaks of the making of a spiritual church. His ideas were very popular among Franciscans and Dominicans. However, the peak of medieval millenarianism because of its popular support and the use of force was the Hussite insurrection, a movement led by Jean Hus. Millenarianism allows the manifestation of the radical social transformation

In any case, both theories have a great teleological component as they seek peace as an end and as an external organiser of the very historical and historiographic events. War and peace in the Middle Ages have a strong component of force and abuse. Violence entails exerting a moral or psychological force to impose, restrict, force or impose and the Church used it for its purposes by resorting to theoretical constructions with a deep social impact such as millennialism, Apocalypticism, or the notion of the end of the world.

The history of present as an excuse for historical determinism
The end of the Cold War brought about an interest in underscoring the victory of capitalism against socialism in a strategy to integrate it in a finalist and teleological perspective. Within these parameters we may associate the thinking of Francis Fukuyama and his thesis of ‘the end of history’, that of Samuel Huntington on the ‘clash of civilisations’ and that of Robert Kagan regarding the ‘trans-Atlantic breach’

Different interpretations were put forward to explain the new situation:

a) A single world of euphoria and harmony. It was an explanation accepted by both politicians and intellectuals who hoped that the UN had a renewed importance within a framework of peace . However, this thesis was a mirage and ethnic conflicts multiplied, far-right and far-left groups cropped up and religious fundamentalism intensified. In 1989-91, the U.S.A., once the Cold War had been ‘won’, unmasked themselves and declared the ‘New World Order’ where with the acquiescence of the UN a new military age commenced that would result in the Gulf War.

In the case of Fukuyama, his thesis on ‘the end of History’ presented a world of peace between the great western democracies, although not perhaps within them, - what he called post-history-, but could be, and indeed was, a world of war for the Third World (where Iraq was given as an example from the beginning ). The new situation could be defined as a ‘hot peace’, i.e., with the threat of terrorism, poverty, political repression and tragic, focalised wars, external debt, chaos, excess of power, government and State inefficiency, political and currency instability and the ecological problem. We could speak of a ‘formal peace’ but a very ‘hot’ one as regards undeclared conflicts (all of the above) and those declared (notably in the Third World), That notion of ‘hot peace’ was based on the return to unilateralism by the U.S.A and a new North-South bipolarity. b) Two worlds: we and them, which was mapped onto the world in a bipolar fashion between ‘zone of peace’ and ‘zone of conflicts’. The West and the rest of the world; rich and poor countries. Among the writers that advocated this interpretation were Max Singer, Aaron Wildavsky and Robert O. Keohane or Kishore Mahbubani with “The West and the Rest”. This explanation is too simple for a too complex world.

c) 184 States, i.e. a world based on the ‘realist’ theory of international relations, where States would be the main actors in world matters and would seek to maximise their power to ensure their survival and security. When a State feels threatened, it allies or reinforces its power to defend itself.

d) Chaos. This explanation underscores the collapse of government authority, the disintegration of States, the intensification of tribal, ethnic and religious conflicts, the emergence of criminal mafias, the proliferation of nuclear weapons, the spread of terrorism, etc. His proponents were Zbignew Brzezinski, Daniel Patrick Moynihan or Robert Kaplan . This explanatory strategy is of little usefulness and lacking in theory to explain the situation.

e) The theory of the ‘clash of civilisations’ advocated by Huntington essentially held that states associate in accordance with their common or similar culture and that conflicts among states occur as a result of their cultural differences. Huntington believed that his explanation included all four above as, to his mind, his argumentation was compatible with the rest while incorporating elements from them. Here the problem was what he understood by civilisation and how he explained what it was. This thesis led Robert Kagan to propose his ‘trans-Atlantic breach’ which forecast a clash of the West (U.S.A) with the West (Europe). These five interpretations were grouped in four schools. Firstly, the school of ‘the end of history’; another one that glimpsed the beginning of a less threatening world; a school known as ‘of continuity and change’ and finally one that forecast a war scenario. The first one would explain the world in terms of peace, boredom and inertia where U.S. values prevailed. The second would insist on the fact that with decline of the great superpowers nuclear and military threats would disappear (this is an euphoria thesis): the third one preferred to look back on the past to find commonalities and innovations in history ; and the last one was based on a scenario of conflicts (the clash of civilisations).

A ‘Hobbesian democratic peace’
As to what was been discussed so far, there are different theories to explain peace in the international scenario: a) That of economic liberalism which considers that the requirements for peace are not based on military precepts but on economic ones: a desire for prosperity, the interdependence of States and international co-operation between regimes. The problem posed by this theory is apparent. The international system is anarchical and does not exclusively respond to the economic stimulus but to others such as the social and the economical ones.

b) A thesis that holds that ‘traditional’ wars are a thing of the past (something self-evidently wrong if we look around at the current conflicts).

c) The contention based on a presumption toward peace as characteristic of democracies, also known as the’ democratic peace’ thesis which is held by, among others, Michael Doyle, and which writers such as Fukuyama (who reached Kant through him) built on. This thesis shows how the Kantian essay Perpetual Peace could be used as a coherent explanation of two important irregularities in world history: the tendency by liberal states towards peaceful relations between them and their belligerent tendency in their relations with non-liberal States.

Doyle makes an interpretation of Kant’s opuscule Perpetual Peace. This opuscule put forward the creation of democratic governments, the instauration of a federation of Free States and the creation of a cosmopolitan law. For many writers, despite the change in the historical framework and the necessary reformulation required, the basic concepts of the essay remain valid. But, what were those principles? The Kantian project of ‘Perpetual Peace’ incorporated numerous elements from earlier doctrines - albeit re-elaborated – which may be traced back to the Reformist wake of Bodin, Grocio and Vattel advocating for a new International Law created by States and binding for them. Against this idea was the Hobbesian notion based on the defence of the Nation-State which is established as an exclusive actor in international relations. In this regard, Kant also believed in the importance of the State but oriented towards peace both internally and externally. Kant proposed the union of different States in a Federation whose purpose would be to ensure the liberty of its members. He was thus the first to attribute legal reality to the notion of a federal State at a world level, where each of the confederate members would organise internally in a democratic fashion, although Kant himself would water down his claims due to the suspicion it caused in order to achieve so great and perfect levels of peaceful coexistence.

The thesis of ‘democratic peace’ gained relevance after the end of the Cold War, recovering three of its axes: a) historically, liberal democracies never or almost never have made war on one another; b) liberal democracies are not more prone to war than non-democratic States but there are not less prone either; c) although liberal democracies do not make war on one another they have had armed conflicts with non-liberal States.

This thesis is intimately related to liberal ideology. The search for a theory that explains why democracies do not go to war with each other may turn into a theory that explains why liberal States have been so successful in organising force. Liberal States have gone to war everywhere and have been responsible of a great level of militarization of the world while contributing to conflicts between non-democratic States. Another key problem of this thesis is how it meshes with the Third World and the precariousness and imposition of some of their democracies. On the other hand, it is evident that this theory suited the needs of some American conservatives to tally their geopolitical designs, not to mention that there has been some exceptions to this thesis throughout history (like the clash between the U.S.A and the U.K during the crisis of Venezuela in1895, etc.). To this it should be added that there have been few democracies in the last two hundred years and we should not lose sight of the existence of the so-called “state terrorism’ where many democracies have acted against elected governments in developing countries. Lastly, the thesis has a great number of different constraints originating in the notion of (representative) democracy it uses. We are, therefore, before a union between peace and democracy that considers liberalism, and not democracy, that the hinge for peace between democracies, which is in turn inserted in a globalisation based on the ‘Washington consensus’.

In parallel to this view, there are other conceptions of democratic peace as that of B. Russet who insists more on the term democratic culture and is more pacifist or the constructivist school that holds that conflicts between States are not the consequence of power distribution in the international system but are socially constructed and are the consequence of the learning acquired through interaction.

This thesis of ‘democratic peace’ was to a certain extent defended by authors such as Kagan or Fukuyama, who built on Hegel, and who, in turn, denied Kant’s proposal of a universal peace. Fukuyama holds the notion of ‘state of nature’, that is, a Hobbesian and Hegelian one, where States do as they suit their interests.

Altermundism as a potential framework for nonkilling
In 1999 with the demonstrations against the WTO in Seattle the antiglobalisation movement came into being thus allowing the social lefts to give shape to a transnational civil society based on these movements and on the notion that ‘another world is possible’. This gave the other globalisation, that of poverty, of the 80% of population and where 33% are starving  a say. On the other hand, globalisation has eroded national governments and has generated superimposed regionalisation processes.

These movements certified the end of the idea that there are no alternatives, checkmating the existing model of globalisation. Altermundism ideas support and encourage the implementation of specific campaigns on limited objectives, proposing a non-teleological strategy. Individual persons and society are thus defended, along with their fundamental rights such as a participative democracy, a reorganisation of the great international institutions and the creation of a world parliament that would result in a pacific society where ‘nonkilling’ would be feasible.

The development of nonkilling in a non-teleological historical account
As this paper has shown, history – from a traditional perspective – has a teleological structure oriented towards a specific point whether from an individual level (development of individual objectives) or a collective (Utopian societies either liberal or socialist), cultural, economic, political and social level based on a specific notion of progress and with several ‘organisers’ that are always fixed.

Teleological conceptions are largely a reflection of a social crisis and manifest with such expressions as ‘the end of the world’, ‘millenarianism’ or ‘end of History’. They tend to be a justification of an existing society and of the development reached in some area as the most complete and rational. All that teleological constructs achieve is privileging a particular history. The theory and the practice: the philosophy and the practice are intimately related and there is a feedback between both. Therefore, historical evolution is open to a never ending process. What has become clear is that history is made up of different and disparate processes which are neither coherent nor directional that are governed by a notion of progress or regress that is the consequence of the individual and collective work of human beings and which respond to some changing, mobile ‘organisers’ on the basis of specific objectives rather than great goals. In this sense, and within that theoretical and methodological framework, is where the ‘nonkilling’ can operate perfectly as it is a conception based on a resolve and a practical objective (not killing) and not on a grand Utopia such as universal peace or the ‘great peace’.

A) Abandonment of linearity. There is not such a thing as a single final order of things or a pre-established one. Let us not forget that the notion of dominant class has always been the mirror thanks to which the image of an order has been constructed. The renounce to linearity entails moving away from Eurocentrism and determinism, which are associated to capitalism. In other sense, it helps to understand the existence of different pasts, presents and (possible) futures.

B) A ‘new notion of progress’, one that is more synthetic, less dogmatic with a wider perspective and a strong moral and ethic stamp. A new, non-teleological notion of process with continuities and breaks and that places the human being at the centre of history. It is a notion of progress with several avenues, devoid of determinism and with different options.

C) The driving forces of history should be plural and adapted to each time: the common political action, the social movements, the human beings, the nations, the States. Just like there are no permanent driving forces in History, there is not a historical determinist either but a historical probabilism where risk is something unavoidable. This makes it possible to move from an amoral science to an ethically responsible science, from a human-dominating technology to one to the service of mankind and from a legal-formal democracy to a living democracy that guarantees freedom, justice and nonkilling”.

D) All these issues open up the possibility of new, alternative modernity(ies), constructed with all these bases of interchange and methodological blending and taking into account that it must be pluriversal, decolonial and non-Eurocentric. This is essential to shed all teleological explanations and embrace other, more contingent ones with a view to operating with several ideas at the same time in a dialogical and complex manner.

E) Nonkilling is a tactic and a social and political strategy that leads to peaceful assumptions. It originates in the assumptions of the history of peace and of the experiences of peaceful regulation throughout history to turn them into philosophy and theory of the practical action committed with social change. It intends to be a system and a most useful and efficient instrument to achieve peace. It entails resorting to peaceful means to solving conflicts peacefully, looking for meeting points with others but without harming, damaging or ruining their adversaries. It is a creative and constructive way of doing history. The history of ‘nonkilling’ is feeding the history of peace. ‘Nonkilling’ is found in philosophical, religious and ethical currents where persons deserve the most respect, persuasion is used before coercion all of which is done in a consistently manner.

title: Ethics/Nonkilling/Historiography


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User talk:Tamararobinson74

i have so much to say but my words get taking away a thought that was lost i wished i had caught lost in my mind hoping it will  come back in time just seraching cant find that part of me that got lost in ablink of an eye

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User:Egm6322.s09.bit.la

 See my comments below. Egm6322.s09 14:29, 1 May 2009 (UTC)

= Introduction =

Overview about estuaries
Estuaries are classified as a semi-enclosed coastal body of water that have a free connection with the open ocean and where the salt water is gradually diluted by the fresh water coming from the river discharge. Estuaries have a great importance for animal species and also they are used as habitats, since that is in this environment that some aquatic animals, mainly fishes and crustacean (shrimp), use as nesting. Besides the environmental importance, estuaries are fundamental to the humanity. The influence of men in this environment considerably increase in the last decades, the consequence growth of the population in the cities next to the estuaries (nowadays approximately 60% of the world population live around these areas), is putting in risk the sustainable development of these environments. The spread use of the estuaries around the world is because they are good places to build harbors, an important access to interior areas, fertile areas to agriculture and their waters are periodically renewed by the influence of tides.

Their environmental conditions are very special, which make them highly vulnerable and they can be easily affected with abrupt changes in some of the environmental parameters. The estuary dynamics is particularly complex, due the influence of flood tides, ebb tides and river discharge.

Project goals
The aim of this report is to solve a partial differential equation (PDE) that describe the circulation in a cross section of an estuary using the balance between the friction and the barotropic term with different types of bathymetry.

 It would be helpful to explain specialized terms like "barotropic", "bathymetry" for the general readers. You could also link these terms to existing web pages that explain them. Egm6322.s09 15:45, 1 May 2009 (UTC)

=Modeling with PDE`s=

Due the complexity of the natural phenomenon and the difficult of make repetitions in laboratories or in the field, the application of numerical models is being used more often with the intent to represent the physics in the real world.

The partial differential equations represent a quantitative description of natural phenomenos. The researchers have to determine a set of valid equations and apply the correct initial and boundary conditions. This is called the mathematical model and, in practical applications, it is sufficient to find a solution to a specific set of data.

Equation that Govern the Estuarine Circulation
The cross estuary circulation can be described by the equation of momentum or equation of motion (1)

$$\frac{\partial u}{\partial t}+u\frac{\partial u}{\partial x}+v\frac{\partial u}{\partial y}+w\frac{\partial u}{\partial z}-fv=-g\frac{\partial \eta}{\partial x}-\frac{g}{\rho }\int_{z}^{\eta }\frac{\partial \rho}{\partial y}dz+\frac{\partial }{\partial x}\left [ A_x\frac{\partial u}{\partial x} \right ]+\frac{\partial }{\partial y}\left [ A_y\frac{\partial u}{\partial y} \right ]+\frac{\partial }{\partial z}\left [ A_z\frac{\partial u}{\partial z} \right ] (1)$$

 Need to first define the meaning of each variable, e.g., what are $$\displaystyle u, v, w$$, etc. Egm6322.s09 15:45, 1 May 2009 (UTC)

Where the terms in the equation are:

$$\frac{\partial u}{\partial t}$$ - local acceleration

$$u\frac{\partial u}{\partial x}+v\frac{\partial u}{\partial y}+w\frac{\partial u}{\partial z}$$ - advective acceleration

$$fv$$ - Coriolis term

$$g\frac{\partial \eta}{\partial x}$$ - Barotropic component of the pressure gradient

$$\frac{g}{\rho }\int_{z}^{\eta }\frac{\partial \rho}{\partial y}dz$$ - Baroclinic component of the pressure gradient

$$\frac{\partial }{\partial x}\left [ A_x\frac{\partial u}{\partial x} \right ]+\frac{\partial }{\partial y}\left [ A_y\frac{\partial u}{\partial y} \right ]+\frac{\partial }{\partial z}\left [ A_z\frac{\partial u}{\partial z} \right ]$$ - Friction terms

The equation (1) will be the starting point for the following analysis

Consideration
In order to achieve the objective of the study and calculate the balance between the pressure gradient (barotropic) and the friction term we can make some assumption. These assumptions are also based in an analysis of scale that measure the important parameters that will contribute to the estuarine circulation.

Using the continuity equation (2) and the Boussinesq approximation, the accelerations terms are disconsidered

$$\frac{\partial u}{\partial x}+\frac{\partial v}{\partial y}+\frac{\partial w}{\partial z}=0 (2)$$

 You need to explain to the general readers the "Boussinesq approximation"; it is not clear. Essentially, Eq.(2) would remove the advective terms, but not $$\displaystyle \partial u / \partial t$$, which would be removed by the "Boussinesq approximation"? Egm6322.s09 15:45, 1 May 2009 (UTC)

The estuary will be considered with homogeneous waters, meaning that the density in the cross section of the estuary is constant or that the density doesn't change in the cross section direction (the baroclinic term of the pressure gradient in not important).

The estuary that will be used as an example is consider in shallow water and the Coriolis term in this case doesn't have an important component that will generate circulation.

The first two elements of the friction term will not be taking into account since we are analysing the cross section component of the velocit

Applying all assumptions described above

The equilibrium of the forces between the barotropic pressure and friction that will dominate the estuary is:

$$\frac{\partial^2 u }{\partial z^2}=\frac{\partial \eta }{\partial x} (3)$$

Boundary Conditions
It is important to determine the boundary conditions to the model carefully The coordinate system used is the most common used when you are describing a estuary

At z=-h

u=0

At z=0

$$\frac{\partial u}{\partial z}$$=1

Applying the boundary conditions and integrating twice the equation (3)

$$\int \frac{\partial^2 u }{\partial z^2}\partial z=\int \frac{\partial \eta }{\partial x}\partial z$$

we get: $$ \frac{\partial u }{\partial z}=z\frac{\partial \eta }{\partial x}+C_1$$

where: $$C_1$$=constant

Applying the superior boundary condition:

$$\frac{\partial u }{\partial z}=1=C_1$$

And the inferior boundary condition

u=0 at z=-h

$$\frac{\partial u }{\partial z}=-h\frac{\partial \eta }{\partial x}+1$$

$$\left (\frac{\partial \eta }{\partial x} \right )_{-h}=\frac{1}{h}$$

 At $$\displaystyle z = - h$$, you have $$\displaystyle u = 0$$; but would you also have $$\displaystyle \partial u / \partial z = 0$$ at $$\displaystyle z = - h$$? This point is not clear. Egm6322.s09 15:45, 1 May 2009 (UTC)

Getting:

$$\frac{\partial u }{\partial z}=z\frac{\partial \eta }{\partial x}+1$$

Integrating again

$$\int \frac{\partial u }{\partial z}=\int z\frac{\partial \eta }{\partial x}+1$$

Finally get the equation that will be used in the Matlab program

$$u=\frac{\partial \eta }{\partial x}\frac{(z^2-h(y)^2)}{2}+(z+h(y))$$

And the volume transport:

$$U=\int_{-h}^{0}udz=\frac{h^2}{2}-\frac{\partial \eta }{\partial x}\frac{h^3}{3}$$

Without net volume transport:

$$\int_{-1}^{1}Udy=\int_{-1}^{1}\frac{h^2}{2}dy-\frac{\partial \eta }{\partial x} \int_{-1}^{1}{\partial x}\frac{h^3}{3}dy=0$$

 Need to explain a little more about "without net volume transport" for the general readers. Why integrating $$\displaystyle U$$ from $$\displaystyle -1$$ to $$\displaystyle +1$$? Egm6322.s09 15:45, 1 May 2009 (UTC)

Creating an average in the cross-section transect

$$\frac{\partial \eta }{\partial x}=\frac{3}{2}\frac{h^2}{h^3}$$

Results of the Model
The figures 2 to 5 are the results of after the application of the program in Matlab (Annex A) to solve the problem.

The figures 2 to 5 show the patterns of velocity in the cross-section velocity using different shapes of the bathymetry. The negative values (blue colors) show inflow in the bottom layers and the positive values (red colors) show outflow in the surface.

Conclusion
The Matlab program developed to solve the PDE that describe the balance between friction and the barotropic component of the velocity showed important results. The method was very satisfactory describing the natural phenomenon. The comparison between the theoretical results obtained with different bathymetries and different estuaries showed a good agreement. Meaning that this methodology can be applied to describe the circulation in this environment.

=References=

command. Egm6322.s09 15:45, 1 May 2009 (UTC)

%% Wind Driven solution for different bathymetries

clear all close all

y=[-1:0.005:1]; z=[0:-0.0025:-1]; hy1=(1-(y.^2)); % for 1-y^2 hy2=(1-(y.^6)); % for 1-y^6 hy3=exp(-6*(y.^2)); %for exp(-6y^2) hy4=1-abs(y); % for 1-abs(y) slope1=1.5*((mean((hy1).^2))/(mean((hy1).^3))); slope2=1.5*((mean((hy2).^2))/(mean((hy2).^3))); slope3=1.5*((mean((hy3).^2))/(mean((hy3).^3))); slope4=1.5*((mean((hy4).^2))/(mean((hy4).^3)));

% for 1-y^2 for a=1:401 for b=1:401 if(-z(1,b)<=hy1(1,a)); u1(a,b)=(slope1*(z(1,b).^2-hy1(1,a).^2)/2)+(z(1,b)+hy1(1,a)); else u1(a,b)=nan; end end end

figure(1) rotu1=rot90(u1,-1); contourf(y,z,rotu1);hold on %plot(y,-hy1,'white','linewidth',10); colorbar title({'Wind Induced Flow','Bathymetry=1-y^2'}) xlabel('Nondimensional distance') ylabel('Nondimensional depth') print -djpeg fig1.jpeg

% for 1-y^6 for a=1:401 for b=1:401 if(-z(1,b)<=hy2(1,a)); u2(a,b)=(slope2*(z(1,b)^2-hy2(1,a)^2)/2)+(z(1,b)+hy2(1,a)); else u2(a,b)=nan; end end end

figure(2) rotu2=rot90(u2,-1); contourf(y,z,rotu2);hold on %plot(y,-hy2,'white','linewidth',10) colorbar title({'Wind Induced Flow','Bathymetry=1-y^6'}) xlabel('Nondimensional distance') ylabel('Nondimensional depth') print -djpeg fig2.jpeg

%for exp(-6y^2) for a=1:401 for b=1:401 if(-z(1,b)<=hy3(1,a)); u3(a,b)=(slope3*(z(1,b)^2-hy3(1,a)^2)/2)+(z(1,b)+hy3(1,a)); else u3(a,b)=nan; end end end

figure(3) rotu3=rot90(u3,-1); contourf(y,z,rotu3);hold on %plot(y,-hy3,'white','linewidth',10) colorbar title({'Wind Induced Flow','Bathymetry=exp-(6y^2)'}) xlabel('Nondimensional distance') ylabel('Nondimensional depth') print -djpeg fig3.jpeg

% for 1-abs(y) for a=1:401 for b=1:401 if(-z(1,b)<=hy4(1,a)); u4(a,b)=(slope4*(z(1,b)^2-hy4(1,a)^2)/2)+(z(1,b)+hy4(1,a)); else u4(a,b)=nan; end end end

figure(4) rotu4=rot90(u4,-1); contourf(y,z,rotu4);hold on %plot(y,-hy4,'white','linewidth',10) colorbar title({'Wind Induced Flow','Bathymetry=1-abs(y)'}) xlabel('Nondimensional distance') ylabel('Nondimensional depth') print -djpeg fig4.jpeg

=Signature=

Egm6322.s09.bit.la 16:54, 30 April 2009 (UTC)

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Logical OR

Welcome! This is a lesson in the Introductory Discrete Mathematics for Computer Science course here at Wikiversity.

Previous lesson: Logical AND

The Disjunction
I apologize for the name of this lesson. The true name of this operator, which is a diadic operator, is a disjunction. It is sometimes called the inclusive OR operator, to distinguish it from another operator you'll learn about later. However, it is a bit dangerous to refer to a disjunction as an OR operator, because English words are far more vague than logic.

$$\vee$$ : This is the disjunction, a.k.a. the (inclusive) OR operator
 * Let $$p$$ represent the statement: It is raining.
 * Let $$q$$ represent the statement: I am hungry.
 * $$p \vee q$$ represents the disjunction of statements $$p$$ and $$q$$: It is raining OR I am hungry (OR it is raining AND I am hungry).

Truth Table for the Disjunction
This is its truth table:

Next Lesson
The name of the next lesson is Logical XOR.

title: Logical OR


text:
Logical XOR

Welcome! This is a lesson in the Introductory Discrete Mathematics for Computer Science course here at Wikiversity.

Previous lesson: Logical OR

Introducing the Exclusive OR!
$$\oplus$$ : This is the XOR operator. It is also called the exclusive OR, to distinguish it from the inclusive OR of the previous lesson. Like the inclusive OR, it is a dyadic operator; unlike any other operator, it is true when one and only one input is true.
 * Let $$p$$ represent the statement: It is raining.
 * Let $$q$$ represent the statement: I am hungry.
 * $$p \oplus q$$ represents the exclusive disjunction of statements $$p$$ and $$q$$: It is raining OR I am hungry, But not both.

Truth Table
Its truth table is unique. Here it is!

Why XOR is Special
XOR is used for adding binary numbers, and is the fundamental arithmetic operation used by computers.

Next Lesson
Your next lesson is called Conditional Operator.

title: Logical XOR


title: File:J0182834.jpg