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Original Publication in The Hibbert Journal, Vol. XI, p. 174-185

The Moral Obligation to Be Intelligent

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Text
The Moral Obligation to Be Intelligent."

"Read before the Phi Beta Kappa Society of Amherst College, 17th April 1913."

I

If a wise man should ask, What are the modern virtues ? and should answer his own question by a summary of the things we admire; if he should discard as irrelevant the ideals which by tradition we profess, but which are not found outside of the tradition or the profession--ideals like meekness, humility, the renunciation of this world; if he should include only those excellences to which our hearts are daily given, and by which our conduct is motived,--in such an inventory what virtues would he name?

This question is neither original nor very new. Our times await the reckoning up of our spiritual goods which is here suggested. We have at least this wisdom, that many of us are curious to know just what our virtues are. I wish I could offer myself as the wise man who brings the answer. But I raise this question merely to ask another--When the wise man brings his list of our genuine admirations, will intelligence be one of them? We might seem to be well within the old ideal of modesty if we claimed the virtue of intelligence. But before we claim the virtue, are we convinced that it is a virtue, not a peril?

II

The disposition to consider intelligence a peril is an old Anglo-Saxon inheritance. Our ancestors have celebrated this disposition in verse and prose. Splendid as our literature is, it has not voiced all the aspirations of humanity, nor could it be expected to voice an aspiration that has not characteristically belonged to the English race; the praise of intelligence is not one of its characteristic glories.

"Be good, sweet maid, and let who will he clever."

Here is the startling alternative which to the English, alone among great nations, has been not startling but a matter of course. Here is the casual assumption that a choice must be made between goodness and intelligence; that stupidity is first cousin to moral conduct, and cleverness the first step into mischief; that reason and God are not on good terms with each other; that the mind and the heart are rival buckets in the well of truth, inexorably balanced--full mind, starved heart--stout heart, weak head.

Kingsley's line is a convenient text, but to establish the point that English literature voices a traditional distrust of the mind we must go to the masters. In Shakspere's plays there are some highly intelligent men, but they are either villains or tragic victims. To be as intelligent as Richard or Iago or Edmund seems to involve some break with goodness; to be as wise as Prospero seems to imply some Faust-like traffic with the forbidden world; to be as thoughtful as Hamlet seems to be too thoughtful to live. In Shakspere the prizes of life go to such men as Bassanio, or Duke Orsino, or Florizel--men of good conduct and sound character, but of no particular intelligence. There might, indeed, appear to be one general exception to this sweeping statement: Shakspere does concede intelligence as a fortunate possession to some of his heroines. But upon even a slight examination those ladies, like Portia, turn out to have been among Shakspere's Italian importations--their wit was part and parcel of the story he borrowed; or, like Viola, they are English types of humility, patience, and loyalty, such as we find in the old ballads, with a bit of Euphuism added, a foreign cleverness of speech. After all, these are only a few of Shakspere's heroines; over against them are Ophelia, Romeo and Juliet, Desdemona, Hero, Cordelia, Miranda, Perdita--lovable for other qualities than intellect,--and in a sinister group, Lady Macbeth, Cleopatra, Goneril, intelligent and wicked.

In Paradise Lost  Milton attributes intelligence of the highest order to the devil. That this is an Anglo-Saxon reading of the infernal character may be shown by a reference to the book of Job, where Satan is simply a troublesome body, and the great wisdom of the story is from the voice of God in the whirlwind. But Milton makes his Satan so thoughtful, so persistent and liberty-loving, so magnanimous, and God so illogical, so heartless and repressive, that many perfectly moral readers fear lest Milton, like the modern novelists, may have known good and evil, but could not tell them apart. It is disconcerting to intelligence that it should be God's angel who cautions Adam not to wander in the earth, nor inquire concerning heaven's causes and ends, and that it should be Satan meanwhile who questions and explores. By Milton's reckoning of intelligence the theologian and the scientist to-day alike take after Satan.

If there were time, we might trace this valuation of intelligence through the English novel. We should see how often the writers have distinguished between intelligence and goodness, and have enlisted our affections for a kind of inexpert virtue. In Fielding or Scott,  Thackeray or  Dickens, the hero of the English novel is a well-meaning blunderer who in the last chapter is temporarily rescued by the grace of God from the mess he has made of his life. Unless he also dies in the last chapter, he will probably need rescue again. The dear woman whom the hero marries is, with a few notable exceptions, rather less intelligent than himself. When David Copperfield marries Agnes, his prospects of happiness, to the eyes of intelligence, look not very exhilarating. Agnes has more sense than Dora, but it is not even for that slight distinction that we must admire her; her great qualities are of the heart--patience, humility, faithfulness. These are the qualities also of Thackeray's good heroines, like Laura or Lady Castlewood. Beatrice Esmond and Becky Sharp, both highly intelligent, are of course a bad lot.

No less significant is the kind of emotion the English novelist invites towards his secondary or lower-class heroes--toward Mr. Boffin in Our Mutual Friend, for example, or Harry Foker in  Pendennis. These characters amuse us, and we feel pleasantly superior to them, but we agree with the novelist that they are wholly admirable in their station. Yet if a Frenchman--let us say Balzac--were presenting such types, he would make us feel, as in Père Goriot or Eugénie Grandet, not only admiration for the stable, loyal nature, but also deep pity that such goodness should be so tragically bound in unintelligence or vulgarity. This comparison of racial temperaments helps us to understand ourselves. We may continue the method at our leisure. What would Socrates have thought of  Mr. Pickwick, or the Vicar of Wakefield, or David Copperfield, or Arthur Pendennis? For that matter, would he have felt admiration or pity for Colonel Newcome?

III

I hardly need confess that this is not an adequate account of English literature. Let me hasten to say that I know the reader is resenting this somewhat cavalier handling of the noble writers he loves. He probably is wondering how I can expect to increase his love of literature by such unsympathetic remarks. But just now I am not concerned about our love of literature; I take it for granted, and use it as an instrument to prod us with. If we love Shakspere and Milton and Scott and Dickens and Thackeray, and yet do not know what qualities their books hold out for our admiration, then--let me say it as delicately as possible--our admiration is not discriminating; and if we neither have discrimination nor are disturbed by our lack of it, then perhaps that wise man could not list intelligence among our virtues. Certainly it would be but a silly account of English literature to say only that it set little store by the things of the mind. I am aware that for the sake of my argument I have exaggerated, by insisting upon only one aspect of English literature. But our history betrays a peculiar warfare between character and intellect, such as to the Greek, for example, would have been incomprehensible. The great Englishman, like the most famous Greeks, had intelligence as well as character, and was at ease with them both. But whereas the notable Greek seems typical of his race, the notable Englishman usually seems an exception to his own people, and is often best appreciated in other lands. What is more singular--in spite of the happy combination in himself of character and intelligence, he often fails to recognize the value of that combination in his neighbors. When Shakspere portrayed such amateurish statesmen as the Duke in Measure for Measure,  Burleigh was guiding  Elizabeth I of England empire, and  Francis Bacon was soon to be King James's counsellor. It was the young Milton who pictured the life of reason in L'Allegro and  Il Penseroso, the most spiritual fruit of philosophy in  Comus; and when he wrote his epic he was probably England's most notable example of that intellectual inquiry and independence which in his great poem he discouraged. There remain several well-known figures in our literary history who have both possessed and believed in intelligence-- Byron and Shelley in what seems our own day,  Edmund Spenser before Shakspere's time. England has more or less neglected all three, but they must in fairness be counted to her credit. Some excuse might be offered for the neglect of Byron and Shelley by a nation that likes the proprieties; but the gentle Spenser, the noblest philosopher and most chivalrous gentleman in our literature, seems to be unread only because he demands a mind as well as a heart used to high things.

This will be sufficient qualification of any disparagement of English literature; no people and no literature can be great that are not intelligent, and England has produced not only statesmen and scientists of the first order, but also poets in whom the soul was fitly mated with a lofty intellect. But I am asking you to reconsider your reading in history and fiction, to reflect whether our race has usually thought highly of the intelligence by which it has been great; I suggest these non-intellectual aspects of our literature as commentary upon my question--and all this with the hope of pressing upon you the question as to what you think of intelligence.

Those of us who frankly prefer character to intelligence are therefore not without precedent. If we look beneath the history of the English people, beneath the ideas expressed in our literature, we find in the temper of our remotest ancestors a certain bias which still prescribes our ethics and still prejudices us against the mind. The beginnings of our conscience can be geographically located. It began in the German forests, and it gave its allegiance not to the intellect but to the will. Whether or not the severity of life in a hard climate raised the value of that persistence by which alone life could be preserved, the Germans as Tacitus knew them, and the  Saxons as they landed in England, held as their chief virtue that will-power which makes character. For craft or strategy they had no use; they were already a bulldog race; they liked fighting, and they liked best to settle the matter hand to hand. The admiration for brute force which naturally accompanied this ideal of self-reliance, drew with it as naturally a certain moral sanction. A man was as good as his word, and he was ready to back up his word with a blow. No German, Tacitus says, would enter into a treaty of public or private business without his sword in his hand. When this emphasis upon the will became a social emphasis, it gave the direction to ethical feeling. Honor lay in a man's integrity, in his willingness and ability to keep his word; therefore the man became more important than his word or deed. Words and deeds were then easily interpreted, not in terms of absolute good and evil, but in terms of the man behind them. The deeds of a bad man were bad; the deeds of a good man were good. Fielding wrote Tom Jones to show that a good man sometimes does a bad action, consciously or unconsciously, and a bad man sometimes does good, intentionally or unintentionally. From the fact that Tom Jones is still popularly supposed to be as wicked as it is coarse, we may judge that Fielding did not convert all his readers. Some progress certainly has been made; we do not insist that the more saintly of two surgeons shall operate on us for appendicitis. But as a race we seem as far as possible from realising that an action can intelligently be called good only if it contributes to a good end; that it is the moral obligation of an intelligent creature to find out as far as possible whether a given action leads to a good or a bad end; and that any system of ethics that excuses him from that obligation is vicious. If I give you poison, meaning to give you wholesome food, I have--to say the least--not done a good act; and unless I intend to throw overboard all pretence to intelligence, I must feel some responsibility for that trifling neglect to find out whether what I gave you was food or poison.

Obvious as the matter is in this academic illustration, it ought to have been still more obvious in Matthew Arnold's famous plea for culture. The purpose of culture, he said, is "to make reason and the will of God prevail." This formula he quoted from an Englishman. Differently stated, the purpose of culture, he said, is "to make an intelligent being yet more intelligent." This formula he borrowed from a Frenchman. The basis culture must have in character, the English resolution to make reason and the will of God prevail, Arnold took for granted; no man ever set a higher price on character--so far as character by itself will go. But he spent his life trying to sow a little suspicion that before we can make the will of God prevail we must find out what is the will of God.

I doubt if Arnold taught us much. He merely embarrassed us temporarily. Our race has often been so embarrassed when it has turned a sudden corner and come upon intelligence. Charles Kingsley himself, who would rather be good than clever,--and had his wish,--was temporarily embarrassed when in the consciousness of his own upright character he publicly called Newman a liar. Newman happened to be intelligent as well as good, and Kingsley's discomfiture is well known. But we discovered long ago how to evade the sudden embarrassments of intelligence. "Toll for the brave," sings the poet for those who went down in the Royal George. They were brave. But he might have sung, "Toll for the stupid." In order to clean the hull, brave Kempenfelt and his eight hundred heroes took the serious risk of laying the vessel well over on its side, while most of the crew were below. Having made the error, they all died bravely; and our memory passes easily over the lack of a virtue we never did think much of, and dwells on the English virtues of courage and discipline. So we forget the shocking blunder of the charge of the Light Brigade, and proudly sing the heroism of the victims. Lest we flatter ourselves that this trick of defence has departed with our fathers--this reading of stupidity in terms of the tragic courage that endures its results--let us reflect that recently, after full warning, we drove a ship at top speed through a field of icebergs. When we were thrilled to read how superbly those hundreds died, in the great English way, a man pointed out that they did indeed die in the English way, and that our pride was therefore ill-timed; that all that bravery was wasted; that the tragedy was in the shipwreck of intelligence. That discouraging person was an Irishman.

IV

I have spoken of our social inheritance as though it were entirely English. Once more let me qualify my terms. Even those ancestors of ours who never left Great Britain were heirs of many civilizations--Roman, French, Italian, Greek. With each world-tide some love of pure intelligence was washed up on English shores, and enriched the soil, and here and there the old stock marvelled at its own progeny. But to America, much as we may sentimentally deplore it, England seems destined to be less and less the source of culture, of religion and learning. Our land assimilates all races; with every ship in the harbor our old English ways of thought must crowd a little closer to make room for a new tradition. If some of us do not greatly err, these newcomers are chiefly driving to the wall our inherited criticism of the intellect. As surely as the severe northern climate taught our forefathers the value of the will, the social conditions from which these new citizens have escaped have taught them the power of the mind. They differ from each other, but against the Anglo-Saxon they are confederated in a Greek love of knowledge, in a Greek assurance that sin and misery are the fruit of ignorance, and that to know is to achieve virtue. They join forces at once with that earlier arrival from Greece, the scientific spirit, which like all the immigrants has done our hard work and put up with our contempt. Between this rising host that follow intelligence, and the old camp that put their trust in a stout heart, a firm will, and a strong hand, the fight is on. Our college men will be in the thick of it. If they do not take sides, they will at least be battered in the scuffle. At this moment they are readily divided into those who wish to be men--whatever that means--and those who wish to be intelligent men, and those who, unconscious of blasphemy or humor, prefer not to be intelligent, but to do the will of God.

When we consider the nature of the problems to be solved in our day, it seems--to many of us, at least--that these un-English arrivals are correct, that intelligence is the virtue we particularly need. Courage and steadfastness we cannot do without, so long as two men dwell on the earth; but it is time to discriminate in our praise of these virtues. If you want to get out of prison, what you need is the key to the lock. If you cannot get that, have courage and steadfastness. Perhaps the modern world has got into a kind of prison, and what is needed is the key to the lock. If none of the old virtues exactly fits, why should it seem ignoble to admit it? England for centuries has got on better by sheer character than some other nations by sheer intelligence, but there is after all a relation between the kind of problem and the means we should select to solve it. Not all problems are solved by willpower. When England overthrew Bonaparte, it was not his intelligence she overthrew; the contest involved other things besides intelligence, and she wore him out in the matter of physical endurance. The enemy that comes to her as a visible host or armada she can still close with and throttle; but when the foe arrives as an arrow that flieth by night, what avail the old sinews, the old stoutness of heart! We Americans face the same problems, and are too much inclined to oppose to them similar obsolete armor. We make a moral issue of an economic or social question, because it seems ignoble to admit it is simply a question for intelligence. Like the medicine-man, we use oratory and invoke our hereditary divinities, when the patient needs only a little quiet, or permission to get out of bed. We applaud those leaders who warm to their work--who, when they cannot open a door, threaten to kick it in. In the philosopher's words, we curse the obstacles of life as though they were devils. But they are not devils. They are obstacles.

V

Perhaps my question as to what you think of intelligence has been pushed far enough. But I cannot leave the subject without a confession of faith.

None of the reasons here suggested will quite explain the true worship of intelligence, whether we worship it as the scientific spirit, or as scholarship, or as any other reliance upon the mind. We really seek intelligence not for the answers it may suggest to the problems of life, but because we believe it is life,--not for aid in making the will of God prevail, but because we believe it is the will of God. We love it, as we love virtue, for its own sake, and we believe it is only virtue's other and more precise name. We believe that the virtues wait upon intelligence--literally wait, in the history of the race. Whatever is elemental in man--love, hunger, fear--has obeyed from the beginning the discipline of intelligence. We are told that to kill one's aging parents was once a demonstration of solicitude; about the same time, men hungered for raw meat and feared the sun's eclipse. Filial love, hunger, and fear are still motives to conduct, but intelligence has directed them to other ends. If we no longer hang the thief or flog the school-boy, it is not that we think less harshly of theft or laziness, but that intelligence has found a better persuasion to honesty and enterprise.

We believe that even in religion, in the most intimate room of the spirit, intelligence long ago proved itself the master-virtue. Its inward office from the beginning was to decrease fear and increase opportunity; its outward effect was to rob the altar of its sacrifice and the priest of his mysteries. Little wonder that from the beginning the disinterestedness of the accredited custodians of all temples has been tested by the kind of welcome they gave to intelligence. How many hecatombs were offered on more shores than that of  Aulis, by seamen waiting for a favorable wind, before intelligence found out a boat that could  tack! The altar was deserted, the religion revised--fear of the uncontrollable changing into delight in the knowledge that is power. We contemplate with satisfaction the law by which in our long history one religion has driven out another, as one hypothesis supplants another in astronomy or mathematics. The faith that needs the fewest altars, the hypothesis that leaves least unexplained, survives; and the intelligence that changes most fears into opportunity is most divine.

We believe this beneficent operation of intelligence was swerving not one degree from its ancient course when under the name of the scientific spirit it once more laid its influence upon religion. If the shock here seemed too violent, if the purpose of intelligence here seemed to be not revision but contradiction, it was only because religion was invited to digest an unusually large amount of intelligence all at once. Moreover, it is not certain that devout people were more shocked by Darwinism than the pious mariners were by the first boat that could tack. Perhaps the sacrifices were not abandoned all at once.

But the lover of intelligence must be patient with those who cannot readily share his passion. Some pangs the mind will inflict upon the heart. It is a mistake to think that men are united by elemental affections. Our affections divide us. We strike roots in immediate time and space, and fall in love with our locality, the customs and the language in which we were brought up. Intelligence unites us with mankind, by leading us in sympathy to other times, other places, other customs; but first the prejudiced roots of affection must be pulled up. These are the old pangs of intelligence, which still comes to set a man at variance against his father, saying, "He that loveth father or mother more than me, is not worthy of me."

Yet, if intelligence begins in a pang, it proceeds to a vision. Through measureless time its office has been to make of life an opportunity, to make goodness articulate, to make virtue a fact. In history at least, if not yet in the individual, Plato's faith has come true, that sin is but ignorance, and knowledge and virtue are one. But all that intelligence has accomplished dwindles in comparison with the vision it suggests and warrants. Beholding this long liberation of the human spirit, we foresee, in every new light of the mind, one unifying mind, wherein the human race shall know its destiny and proceed to it with satisfaction, as an idea moves to its proper conclusion; we conceive of intelligence at last as the infinite order, wherein man, when he enters it, shall find himself.

Meanwhile he continues to find his virtues by successive insights into his needs. Let us cultivate insight.

 * "O Wisdom of the Most High,
 * That reachest from the beginning to the end,
 * And dost order all things in strength and grace,
 * Teach us now the way of understanding."

General Vocabulary
Euphuism

Masque

Solicitude

Tack

Level of Sentences
Between this rising host that follow intelligence, and the old camp that put their trust in a stout heart, a firm will, and a strong hand, the fight is on

Parse this sentence to clearly draw the lines. Pay particular attention to stout heart, firm will, strong hand and how those concepts connect back to the Anglo-Saxon/Germanic heritage as Erskine references them in earlier sections. This sets up the rest of the paragraph, which is also highlighted in the level of passages section below.

Level of Passages
“The Moral Obligation to Be Intelligent” Section III Reading Guide Questions

1.	In paragraph one of section III, Erskine is conceding that his depiction of English literature is in some ways unfair, but he goes on to enlarge upon how his examples demonstrate his original point. Although the English authors themselves were obviously intelligent, in their writings they tend to divide goodness of heart and intelligence, and by example say that a person can only have one or the other—even though in real life this obviously isn’t true of historical figures who existed at the time the fictional characters were created, and again of the authors themselves. Go back and see if you can see how he makes this point. Now, look at paragraph two. He says he is making one point to bring up another. What are the two points?

a.	The first point that he is making:

b.	The question he is asking you as the reader (in the second paragraph):

2.	In paragraph three of section III, Erskine begins to analyze where this traditional English separation of the moral and the intellectual came from. He goes to the forests of Germany. There he details a split between the intellect and another quality—the will. Looking at how he describes the German character in this paragraph, give your best description of the meaning of “will” as Erskine is using the word.

3.	According to the author in paragraph four of section III, what did Arnold (referring here to Matthew Arnold the English poet) believe was the highest purpose of intelligence?

4.	Does the author believe that Arnold successfully convinced most people of English descent? (quote the line that gave you your answer)

“The Moral Obligation To Be Intelligent” by John Erskine Section IV analysis questions

1.	In paragraph one of section IV, Erskine says that the English heritage is being diluted in America. What does he say is diluting it, and why?

2.	In paragraph one, he makes the analogy that a battle is going on between two groups of people with two rival sets of beliefs. Who are those two groups?

3.	According to the author in paragraph two of section IV, what should determine the solution to any given problem?

4.	What mistake does the author suggest we Americans are making when we seek to solve or deal with economic or social problems?

“The Moral Obligation To Be Intelligent” Section V

1.	In paragraph one of section V, Erskine says he is going to finish with a “confession of faith.” What does he mean by this phrase?

2.	In paragraph two, what does the author say those who worship intelligence really love about it?

3.	Is the author someone who worships intelligence? Support your answer from the text.

4.	At the beginning of paragraph six, the author states that, “. . .if intelligence begins in a pang, in proceeds in a vision.” This is a reference to a point he makes in paragraph five. What is the “pang”?

A good passage to parse in class with the students, in part because so much history is assumed and alluded to in the examples, is:

So we forget the shocking blunder of the charge of the Light Brigade, and proudly sing the heroism of the victims. Lest we flatter ourselves that this trick of defence has departed with our fathers--this reading of stupidity in terms of the tragic courage that endures its results--let us reflect that recently, after full warning, we drove a ship at top speed through a field of icebergs. When we were thrilled to read how superbly those hundreds died, in the great English way, a man pointed out that they did indeed die in the English way, and that our pride was therefore ill-timed; that all that bravery was wasted; that the tragedy was in the shipwreck of intelligence. (These last sentences are a reference to the sinking of the Titanic--a current event when the speech was originally authored and delivered.)

A key passage for understanding the essay is:

Between this rising host that follow intelligence, and the old camp that put their trust in a stout heart, a firm will, and a strong hand, the fight is on. Our college men will be in the thick of it. If they do not take sides, they will at least be battered in the scuffle. At this moment they are readily divided into those who wish to be men--whatever that means--and those who wish to be intelligent men, and those who, unconscious of blasphemy or humor, prefer not to be intelligent, but to do the will of God.

Some passages to further consider, in preparation for, or as a part of, a seminar:

We believe that even in religion, in the most intimate room of the spirit, intelligence long ago proved itself the master-virtue. Its inward office from the beginning was to decrease fear and increase opportunity

Meanwhile he continues to find his virtues by successive insights into his needs. Let us cultivate insight.

"O Wisdom of the Most High,   That reachest from the beginning to the end,    And dost order all things in strength and grace,    Teach us now the way of understanding."

Biographical References
Bacon, Francis

Bonaparte, Napoleon

Burleigh

Elizabeth I of England

Erskine, John was a U.S. educator and author who lived from October 5, 1879 – June 2, 1951.

 * Erskine, John: Additional information on John Erskine
 * Erskine, John: Columbia University's profile of John Erskine
 * Erskine, John: Additional information on the author from Columbia University

King James

Kempenfelt, Richard

Newman, John Henry Cardinal

Plato

Socrates

Tacitus

Geographical References
Aulis

Historical References
Royal George

Saxons

Literary References
Agnes

L'Allegro (poem)

Antony and Cleopatra (play)

Arnold, Matthew was a British poet

Arnold is clearly admired by the author as an example of a man who lauds the intellect as a means to holiness. One of his most famous poems is "Dover Beach"

DOVER BEACH

By Matthew Arnold

The sea is calm tonight,

The tide is full, the moon lies fair

Upon the straits; on the French coast the light

Gleams and is gone; the cliffs of England stand,

Glimmering and vast, out in the tranquil bay.

Come to the window, sweet is the night air!

Only, from the long line of spray

Where the sea meets the moon-blanched land,

Listen! you hear the grating roar

Of pebbles which the waves draw back, and fling,

At their return, up the high strand,

Begin, and cease, and then again begin,

With tremulous cadence slow, and bring

The eternal note of sadness in.

Sophocles long ago

Heard it on the Agean, and it brought

Into his mind the turbid ebb and flow

Of human misery; we

Find also in the sound a thought,

Hearing it by this distant northern sea.

The Sea of Faith

Was once, too, at the full, and round earth's shore

Lay like the folds of a bright girdle furled.

But now I only hear

Its melancholy, long, withdrawing roar,

Retreating, to the breath

Of the night wind, down the vast edges drear

And naked shingles of the world.

Ah, love, let us be true

To one another! for the world, which seems

To lie before us like a land of dreams,

So various, so beautiful, so new,

Hath really neither joy, nor love, nor light,

Nor certitude, nor peace, nor help for pain;

And we are here as on a darkling plain

Swept with confused alarms of struggle and flight,

Where ignorant armies clash by night.

1867

Study of this poem is an excellent adjunct to this essay. First time, I used the poem after the seminar as an enrichment of the themes from the seminar.

http://www.bio.miami.edu/dana/pix/white_cliffs_dover.jpg http://madmikesamerica.com/wp-content/uploads/2010/08/whitecliffs-fp.jpg

http://en.wikipedia.org/wiki/File:Strait_of_Dover_map.png

Balzac, Honoré de; was a French novelist and playwright author of such pieces as Le Père Goriot and Eugénie Grandet

Bassanio

Becky Sharp

The Book of Job is the eighteenth book of the Old Testament of the Bible

Byron; also known as Lord Byron; was a British poet

Cleopatra

Colonel Newcome

Comus (masque)

Cordelia

David Copperfield

David Copperfield (novel)

Desdemona

Dickens, Charles; author of such novels as Oliver Twist, Great Expectations, David Copperfield, A Christmas Carol, and others.

Dora

Duke Orsino

Edmund

Eugénie Grandet

Florizel

Faust

Fielding, Henry; author of the novel Tom Jones

Goneril

Hamlet (play)

Hero

Iago

Juliet

King Lear (play)

Kingsley, Charles was an English clergyman, university professor, historian and novelist

Lady Macbeth

Macbeth (play)

Measure for Measure (play)

The Merchant of Venice (play)

Milton, John; author of Paradise Lost

Much Ado About Nothing (play)

The Newcomes (novel)

Ophelia

Othello (play)

Our Mutual Friend (novel)

Paradise Lost (epic poem)

Pendennis (novel)

Il Penseroso (poem)

Perdita

Père Goriot, Le (novel);

Mr. Pickwick

Portia

Prospero

Richard

Richard III (play)

Romeo and Juliet (play)

Scott, Sir Walter; author of such novels as Ivanhoe and Rob Roy

Shakespere, despite the differences in spelling, refers to William Shakespeare

Shelley, Percy Bysshe; a major English Romantic poet

Spenser, Edmund; English poet best known for his work The Faerie Queene

The Tempest (play)

Thackeray, William Makepeace; author of the novel Vanity Fair

Tom Jones

Twelfth Night (play)

Vanity Fair (novel)

The Vicar of Wakefield (novel);

Viola

The Winter's Tale (play)

Religious References
A Reference to Ancient Greek Sacrifice

Hecatombs

A Reference to the Gospel of Matthew

"He that loveth father or mother more than me, is not worthy of me" is a portion of Matthew 10:37. The translation is identical in both the King James and the Douay-Rheims versions of the Bible, both of which can be searched at Biola University's Unbound Bible site.

A Reference to Advent Liturgy in the Christian Tradition

First of the "O Antiphons" Used during the Last Week of Advent

English Version Used by Erskine:
 * O Wisdom of the Most High,
 * That reachest from the beginning to the end,
 * And dost order all things in strength and grace,
 * Teach us now the way of understanding.

Original Latin:
 * O Sapientia, quae ex ore Altissimi prodiisti,
 * attingens a fine usque ad finem,
 * fortiter suaviterque disponens omnia:
 * veni ad docendum nos viam prudentiae.

A More Common English Version:
 * O Wisdom, coming forth from the mouth of the Most High,
 * reaching from one end to the other mightily,
 * and sweetly ordering all things:
 * Come and teach us the way of prudence.

"O Sapientia. -- The name marks that on this day began the special Antiphons to the Magnificat, continued up to December 23rd. They were a series of hymns to Our Lord, beginning successively 'O Wisdom,' 'O Adonai,' 'O Root of Jesse,' 'O Key of David,' 'O Dawning Light,' 'O King and desire of all nations,' 'O Emmanuel.' -- December 16th"

 * Additional References to "O Wisdom" or "O Sapientia"

 * Relationship to Advent Hymn O Come, O Come Emmanuel with Latin and English

 * "The Great Antiphons"

 * O Wisdom, O Sapientia

 * Chant Music, O Sapientia

 * The Advent Antiphons in Anglican History

 * "O Antiphons" in Catholic Encyclopedia

Scientific References
Darwinism

Potential Seminar Questions
The following table serves to guide teachers in understanding the types of questions that could guide a good seminar on Erskine's The Moral Obligation to Be Intelligent. In addition, the table may serve to trigger additional question ideas and offer a guide to writing good questions. Good seminars follow the general structure given by Mortimer Adler and Charles Van Doren in their classic How to Read a Book published by Simon & Schuster in 1972. Column one gives the four main questions that a demanding reader should ask of any book. These questions guide the types of questions and the purpose of each type used in good seminars. The last column serves to illustrate questions that might be asked of Erskine's The Moral Obligation to Be Intelligent.

Again, the questions in the last common are examples. A good seminar will not use all of these questions. A quality seminar plan should be built around one or two questions from the first row, one question from the last row, and one to three questions from the middle two rows.

A Sample High School Seminar
Introduction to the Seminar

Seminars are “conversations, conducted in an orderly manner by the teacher who acts as leader or moderator of the discussion”. The purpose of seminars is for participants to deepen their understanding of the great ideas that shape us as human persons and citizens. Through discussion we learn, share, and deepen our grasp of concepts. Rather than simply seeking to remember information which we are likely to forget, we form our understanding in ways that will last the rest of our lives when we engage each other in dialogue.

Participating well in a seminar requires effort and skill. The effort is a choice, and skills develop with practice. In this seminar, your two leaders will press you to express yourself clearly at three levels: words, sentences, and arguments. If we press you to make clear what you mean by a particular word, take it in stride. Do not feel pressured or "put on the spot." We're merely trying to help you practice an important skill, namely using words well to express your thoughts. We may also ask you to repeat yourself or to say the same thing in a different way. We may stick with you, press you, insist on greater clarity of expression. Again, we're your teachers, and we're trying to help you develop excellent communication skills. Smile, and work with us. Finally, we will ask that you make your points and draw conclusions logically. We'll ask that you think about your points and the premises they rest on. Do your points have reasons? Are your assumptions plausible? We ask that you work with us in a conversational spirit while understanding that there is method to our madness :-). We want to help you learn.

Introduction to the Work

Welcome to today's seminar on The Moral Obligation to Be Intelligent by John Erskine. Erskine was a professor at Columbia University and was the first President of the Julliard School of Music, but is most well known for this work that was written in 1915. By studying this we seek to enlarge our understanding of a number of great ideas. Within the scope of one seminar, however, we must limit ourselves because time will not permit us to delve deeply into all of the ideas in this important work.

Erskine's The Moral Obligation to Be Intelligent includes a number of the great ideas. These include the ideas of COURAGE, EVOLUTION, KNOWLEDGE, GOD, RELIGION, GOOD AND EVIL and VIRTUE AND VICE among others. It is relevant to note that as students who, we hope, will spend the rest of their lives as life-long learners, Erskine has a great deal to say about intelligence.

Introductory Questions

1. Having read through The Moral Obligation To Be Intelligent and examined a number of the key words and terms, some of which were new to you, I want you to answer a question that should take no further time to deliberate. What is the single most important word in The Moral Obligation To Be Intelligent? I will give you ten seconds to think, but the first word that comes to your mind is probably a good answer. Once everyone has stated their word, you will be allowed to explain why you chose your word.

2. If I was forced to come up with a different title for this essay, I would choose, The Virtue of Intelligence. a.:What is a virtue? Wikipedia defines virtue as follows, "Virtue is moral excellence. A virtue is a trait or quality deemed to be morally excellent and thus is valued as a foundation of principle and good moral being." Or, something that is right and good. b. :How does one determine whether something is a virtue? i::Must it be actively pursued? ii::Must or should art and literature reflect virtue? iii::What is the primary tool that Erskine uses to support his argument?

3:How does Erskine determine whether an action can be called virtuous or good? See Section III 3b. Why might we be morally obligated to find whether an action leads to a good or bad end?

4:Is there a single fountainhead of virtue from which other virtues flow? Does Erskine think that there is such a virtue? See Section V, paragraph two.

5:How are culture and virtue related?

a.::Does a culture dictate what is virtuous and what is vicious OR does virtue function as the foundation for building a culture? b.::What is the purpose of culture? See Section III paragraph 4.

6. In Section IV, paragraph one, Erskine says, ...to know is to achieve virtue. Do you agree that this is true? Why?

7. In Section V, paragraph two, Erskine says, We really seek intelligence not for the answers it may suggest to the problems of life, but because we believe it is life,--not for aid in making the will of God prevail, but because we believe it is the will of God. Can this be proved to be true?

X. (Not used in first seminar) Where does Erskine understand wisdom, understanding, and knowledge to come from? See Section V, paragraph eight.

8. What role do obstacles (Section IV, paragraph 2b) play in growing intelligence?

9. Does this essay encourage you to should pursue intelligence personally? Are you convinced by this argument? Why or why not?

10. The author believes that growing in intelligence will improve your life and the culture around you. Do you agree?

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


text:
Paideia High School/My First Play

My First Play

My First Play by Charles Lamb

At the north end of Cross-court there yet stands a portal, of some architectural pretensions, though reduced to humble use, serving at present for an entrance to a printing-office. This old door-way, if you are young, reader, you may not know was the identical pit entrance to old Drury—Garrick's Drury—all of it that is left. I never pass it without shaking some forty years from off my shoulders, recurring to the evening when I passed through it to see my first play. The afternoon had been wet, and the condition of our going (the elder folks and myself) was, that the rain should cease. With what a beating heart did I watch from the window the puddles, from the stillness of which I was taught to prognosticate the desired cessation! I seem to remember the last spurt, and the glee with which I ran to announce it.

We went with orders, which my godfather F. had sent us. He kept the oil shop (now Davies's) at the corner of Featherstone-building, in Holborn. F. was a tall grave person, lofty in speech, and had pretensions above his rank. He associated in those days with John Palmer, the comedian, whose gait and bearing he seemed to copy; if John (which is quite as likely) did not rather borrow somewhat of his manner from my godfather. He was also known to, and visited by, Sheridan. It was to his house in Holborn that young Brinsley brought his first wife on her elopement with him from a boarding-school at Bath—the beautiful Maria Linley. My parents were present (over a ) when he arrived in the evening with his harmonious charge. From either of these connexions it may be inferred that my godfather could command an order for the then Drury-lane theatre at pleasure—and, indeed, a pretty liberal issue of those cheap billets, in Brinsley's easy autograph, I have heard him say was the sole remuneration which he had received for many years' nightly illumination of the orchestra and various avenues of that theatre—and he was content it should be so. The honour of Sheridan's familiarity—or supposed familiarity—was better to my godfather than money.

F. was the most gentlemanly of oilmen; grandiloquent, yet courteous. His delivery of the commonest matters of fact was Ciceronian. He had two Latin words almost constantly in his mouth (how odd sounds Latin from an oilman's lips!), which my better knowledge since has enabled me to correct. In strict pronunciation they should have been sounded vice versa—but in those young years they impressed me with more awe than they would now do, read aright from Seneca or Varro—in his own peculiar pronunciation, monosyllabically elaborated, or Anglicized, into something like verse verse. By an imposing manner, and the help of these distorted syllables, he climbed (but that was little) to the highest parochial honours which St. Andrew's has to bestow.

He is dead—and thus much I thought due to his memory, both for my first orders (little wondrous talismans!—slight keys, and insignificant to outward sight, but opening to me more than Arabian paradises!) and moreover, that by his testamentary beneficence I came into possession of the only landed property which I could ever call my own—situate near the roadway village of pleasant Puckeridge, in Hertfordshire. When I journeyed down to take possession, and planted foot on my own ground, the stately habits of the donor descended upon me, and I strode (shall I confess the vanity?) with larger paces over my allotment of three quarters of an acre, with its commodious mansion in the midst, with the feeling of an English freeholder that all betwixt sky and centre was my own. The estate has passed into more prudent hands, and nothing but an agrarian can restore it.

In those days were pit orders. Beshrew the uncomfortable manager who abolished them!—with one of these we went. I remember the waiting at the door—not that which is left—but between that and an inner door in shelter—O when shall I be such an expectant again!—with the cry of nonpareils, an indispensable play-house accompaniment in those days. As near as I can recollect, the fashionable pronunciation of the theatrical fruiteresses then was, "Chase some oranges, chase some numparels, chase a bill of the play;"—chase pro chuse. But when we got in, and I beheld the green curtain that veiled a heaven to my imagination, which was soon to be disclosed—the breathless anticipations I endured! I had seen something like it in the plate prefixed to Troilus and Cressida, in Rowe's Shakspeare—the tent scene with Diomede—and a sight of that plate can always bring back in a measure the feeling of that evening. The boxes at that time, full of well-dressed women of quality, projected over the pit; and the pilasters reaching down were adorned with a glistering substance (I know not what) under glass (as it seemed), resembling—a homely fancy—but I judged it to be sugar-candy—yet, to my raised imagination, divested of its homelier qualities, it appeared a glorified candy! The orchestra lights at length arose, those "fair Auroras!" Once the bell sounded. It was to ring out yet once again—and, incapable of the anticipation, I reposed my shut eyes in a sort of resignation upon the maternal lap. It rang the second time. The curtain drew up—I was not past six years old, and the play was Artaxerxes!

I had dabbled a little in the Universal History—the ancient part of it—and here was the court of Persia. It was being admitted to a sight of the past. I took no proper interest in the action going on, for I understood not its import—but I heard the word Darius, and I was in the midst of Daniel. All feeling was absorbed in vision. Gorgeous vests, gardens, palaces, princesses, passed before me. I knew not players. I was in Persepolis for the time; and the burning idol of their devotion almost converted me into a worshipper. I was awe-struck, and believed those significations to be something more than elemental fires. It was all enchantment and a dream. No such pleasure has since visited me but in dreams. Harlequin's Invasion followed; where, I remember, the transformation of the magistrates into reverend beldams seemed to me a piece of grave historic justice, and the tailor carrying his own head to be as sober a verity as the legend of St. Denys.

The next play to which I was taken was the Lady of the Manor, of which, with the exception of some scenery, very faint traces are left in my memory. It was followed by a pantomime, called "Lun's Ghost"—a satiric touch, I apprehend, upon Rich, not long since dead—but to my apprehension (too sincere for satire), Lun was as remote a piece of antiquity as Lud—the father, of a line of Harlequins—transmitting his dagger of lath (the wooden sceptre) through countless ages. I saw the primeval Motley come from his silent tomb in a ghastly vest of white patch-work, like the apparition of a dead rainbow. So Harlequins (thought I) look when they are dead.

My third play followed in quick succession. It was the Way of the World. I think I must have sat at it as grave as a judge; for, I remember, the hysteric affectations of good Lady Wishfort affected me like some solemn tragic passion. Robinson Crusoe followed; in which Crusoe, man Friday, and the parrot, were as good and authentic as in the story. The clownery and pantaloonery of these pantomimes have clean passed out of my head. I believe, I no more laughed at them, than at the same age I should have been disposed to laugh at the grotesque Gothic heads (seeming to me then replete with devout meaning) that gape, and grin, in stone around the inside of the old Round Church (my church) of the Templars.

I saw these plays in the season 1781-2, when I was from six to seven years old. After the intervention of six or seven other years (for at school all play-going was inhibited) I again entered the doors of a theatre. That old Artaxerxes evening had never done ringing in my fancy. I expected the same feelings to come again with the same occasion. But we differ from ourselves less at sixty and sixteen, than the latter does from six. In that interval what had I not lost! At the first period I knew nothing, understood nothing, discriminated nothing. I felt all, loved all, wondered all—

Was nourished, I could not tell how—

I had left the temple a devotee, and was returned a rationalist. The same things were there materially; but the emblem, the reference, was gone! The green curtain was no longer a veil, drawn between two worlds, the unfolding of which was to bring back past ages, to present "a royal ghost,"—but a certain quantity of green baize, which was to separate the audience for a given time from certain of their fellow-men who were to come forward and pretend those parts. The lights—the orchestra lights—came up a clumsy machinery. The first ring, and the second ring, was now but a trick of the prompter's bell-which had been, like the note of the cuckoo, a phantom of a voice, no hand seen or guessed at which ministered to its warning. The actors were men and women painted. I thought the fault was in them; but it was in myself, and the alteration which those many centuries—of six short twelvemonths—had wrought in me. Perhaps it was fortunate for me that the play of the evening was but an indifferent comedy, as it gave me time to crop some unreasonable expectations, which might have interfered with the genuine emotions with which I was soon after enabled to enter upon the first appearance to me of Mrs. Siddons in Isabella. Comparison and retrospection soon yielded to the present attraction of the scene; and the theatre became to me, upon a new stock, the most delightful of recreations.

title: Paideia High School/My First Play


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User:Egm6341.s11.team5.shin/Test

= Template test page =

Code:

title: User:Egm6341.s11.team5.shin/Test


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Template:T5EqnWithNum

=EGM 6341 spring 2011=
 * Owner: Team5

 * Usage: Create a math equation with numbering at the end.

 * Format:

 * Example:

 * This example will be shown as:
 * {| style="width:100%" border="0" align="left"

f(x_1)=x^2 $$ $$
 * $$\displaystyle
 * $$\displaystyle
 * $$\displaystyle (2)
 * }
 * }

 * Note: To include = in the equation, use = instead.

 * {| style="width:100%" border="0" align="left"

 *
 * }
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 * }
 * }

title: Template:T5EqnWithNum


text: File:HW1 Problem1 1.png

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User:Eml5526.s11.team2.brenner/hwk1

=Problem 1.1.1=

Problem Statement
To derive the second order differential equation for elastic bar problem the static model was introduced in the Meeting 5-6 and for the dynamic problem the dynamic model was introduced in Meeting 6-1 in the lectures. Using a free-body diagram apply the appropriate force balance and verify that the following differential equation holds for the dynamic case of a 1-D axially loaded bar as shown below:

Where boundary conditions are

and the initial conditions

Solution (Method I)
Let $$\displaystyle \vec{n}(x) $$ be defined as the unit vector having positive orientation in the direction of $$ \sigma $$ on the element we are considering. This means that the sign convention of our unit vectors will be

Which corresponds to the convention depicted in the free-body diagram shown above. Let us also define $$ \displaystyle \sigma(x) $$ as the force for a given area as,

Upon the rearrangement of terms we arrive at

Classical mechanics allows us to write the sum of the forces as the mass times the acceleration

We will define the mass and acceleration for this system in equation (1.7) as

We will define the mass per unit length as

Using the free-body diagram, let us now consider all of the forces acting on the elastic bar $$\displaystyle f(x,t), N(x), $$ and $$\displaystyle  N(x+dx) $$. Balancing the forces acting on our finite element results in the following relation,

Next we will substitute (1.5) and (1.6) into (1.10) to get

Recall that a Taylor's Series expansion (See:Taylor Series) about $$ a $$ near $$ x $$ has the following form:

Next we will need to determine a relationship for the displaced area and stress, namely $$\displaystyle \sigma(x+dx)$$ and $$ \displaystyle   A(x+dx)$$. To accomplish this we will performing a Taylor Series expansion choosing $$\displaystyle a=x+dx $$ and neglect all higher order terms.

Taking the product of (1.13) and (1.14) gives us

Substitute (1.16) into (1.12) results in

This can be simplified by canceling the like terms and dividing through by $$ \displaystyle dx $$ as shown below,

to get the following simplified relation,

Next we must apply the product rule in the reverse directions. Meaning we will consider (1.20) the expansion obtained by applying the product rule and recombine terms to get the unexpanded form shown here,

Young's modulus, E, is generally defined as the ratio of the tensile stress to tensile strain:

where

Rewriting the definition of Young's Modulus in (1.22) we obtain a differential relationship in terms of the tensile stress according to Hooke's Law

Substituting (1.22) into our simplified and unexpanded form of our force balance shown in (1.20) we arrive at the solution,

Solution (Method II)
Divide Equation 1.12 in the above method 1 by $$ \displaystyle dx $$.

Take the $$ \lim_{x \to 0} $$ so as to obtain the differential form in space.

Notice that equation 1.28 matches equation 1.21 from Method 1 above. Recall the following definition for stress.

Now insert equation 1.28 into equation 1.27 to obtain the final desired form.

=Problem 1.1.2=

Problem Statement
Discuss the case where the elastic bar has a rectangular cross-section and derive the appropriate PDE for the 1-D axially loaded bar.

Solution
= References =

title: User:Eml5526.s11.team2.brenner/hwk1


title: File:Hw1bplot.png


text:
User:Eml5526.s11.team3.hylon

 * User:Eml5526.s11.team3.hylon/Homework 1
 * User:Eml5526.s11.team3.hylon/Homework 2
 * User:Eml5526.s11.team3.hylon/Homework 3
 * User:Eml5526.s11.team3.hylon/Homework 4
 * User:Eml5526.s11.team3.hylon/Homework 5
 * User:Eml5526.s11.team3.hylon/Homework 6
 * User:Eml5526.s11.team3.hylon/Homework 7

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title: User:Eml5526.s11.team3.hylon


text:
User:Egm6341.s11.team4.kurth/hw1

=Problem 1.4: Infinity Norms=

Refer to lecture slide [[media:nm1.s11.mtg5.djvu|5-3]] for problem statement.

Given

 * $$\displaystyle f(x)=3x-2x^3, \; x \in [0,1]$$

 * $$\displaystyle g(x)=\sinh(x), \; x \in [0,1]$$

Objectives

 * 1. Plot $$\displaystyle f(x)$$ and $$\displaystyle g(x)$$.

 * 2. Find $$||f(x)||_\infty$$, $$||g(x)||_\infty$$ , and $$||f(x)-g(x)||_\infty$$.

Solution
1. Plotting the functions

The following MATLAB code was used to plot f(x) from x=0 to x=1:

Similarly for g(x):

2. Evaluating the Infinity Norms

 * $$||f(x)||_\infty = max(|f(x)|)$$

As seen in Figure 3 above f(x) has a local maxima within the interval $$ x \in [0,1]$$, and will be determined by inspection of the derivative of f(x):

 * $$ \frac{d}{dx}f(x) = 3-6x^2$$

Solving for the x-value for which f(x) attains its local maxima:

 * $$ \frac{d}{dx}f(x) = 3-6x^2=0$$
 * $$\Rightarrow x = \frac{\sqrt{2}}{2}$$

Then solving for the local maximum of f(x):

 * $$\displaystyle f(\frac{\sqrt{2}}{2})=3*\frac{\sqrt{2}}{2}-2*(\frac{\sqrt{2}}{2})^{3} = \sqrt{2}$$

 * {| style="width:70%" border="0" align="center"

$$\displaystyle \Rightarrow ||f(x)||_\infty=\sqrt{2} $$ $$
 * style="width:20%; padding:10px; border:2px solid #8888aa" |
 * style="width:20%; padding:10px; border:2px solid #8888aa" |
 * $$\displaystyle
 * style= |
 * }.
 * }.

 * $$||g(x)||_\infty = max(|g(x)|)$$

As can be seen in figure 4 above, g(x) on the interval $$x \in [0,1]$$ attains its maximum at x=1.

 * $$max(|g(x)|) = g(1) = sinh(1) \approx 1.1752$$

 * {| style="width:70%" border="0" align="center"

$$\displaystyle \Rightarrow ||g(x)||_\infty \approx 1.1752 $$ $$
 * style="width:20%; padding:10px; border:2px solid #8888aa" |
 * style="width:20%; padding:10px; border:2px solid #8888aa" |
 * $$\displaystyle
 * style= |
 * }.
 * }.

 * $$||f(x)-g(x)||_\infty = max(|f(x)-g(x)|)$$

The following MATLAB code was used to calculate this infinity norm:

 * {| style="width:70%" border="0" align="center"

$$\displaystyle \Rightarrow ||f(x)-g(x)||_\infty \approx 0.7392 $$ $$
 * style="width:20%; padding:10px; border:2px solid #8888aa" |
 * style="width:20%; padding:10px; border:2px solid #8888aa" |
 * $$\displaystyle
 * style= |
 * }.
 * }.

Solved by William Kurth.

title: User:Egm6341.s11.team4.kurth/hw1


title: File:NM1-HW1-1-4-2.jpg


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User:Eml5526.s11.team3.perry

Problem Statement
Derive the PDE for the 1-D Heat Problem

Solution
Heat equation where H1=heat flow into control volume H2=heat generated to f(x,t)dx H3=heat due to temperature change Summation of the total heat flow through the boundary:

Divide equation 3 by $$d\left(x\right)$$, Applying the limit as $${dx}{\to0}$$ in the above equation Replace

Reference
(if any reference)

Solved by xxx

3.	Text format: All equations should be separately put in the center of a line, followed with the equation number. If necessary, there also should be boxed.

Codes for this format without box: Codes for this format with black box: Codes for this format with red box:

4.	Computing result format:

5.	Figure format: Make sure that putting your figure in the center of a line.

frame|center|put the valid name of the figure here

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title: User:Eml5526.s11.team3.perry


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User talk:Newseerr

 Hello Newseerr, 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. All users are expected to abide by our Privacy policy, Civility policy, and the Terms of Use while at Wikiversity.

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You don't need to be an educator to edit. You only need to be bold to contribute and to experiment with the sandbox or your userpage. See you around Wikiversity! Jtneill - Talk - c 13:42, 26 January 2011 (UTC)

User:Newseerr/Aaqib biggest news letter
This page has been moved out of the main space and into your user space because it lacks obvious educational value to others. -- Jtneill - Talk - c 13:48, 26 January 2011 (UTC)

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User talk:Eml5526.s11.team6.vork

 Hello Eml5526.s11.team6.vork, 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. All users are expected to abide by our Privacy policy, Civility policy, and the Terms of Use while at Wikiversity.

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You don't need to be an educator to edit. You only need to be bold to contribute and to experiment with the sandbox or your userpage. See you around Wikiversity! --Ottava Rima (talk) 13:54, 26 January 2011 (UTC)

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User talk:OhWowTonio

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text:
User talk:Dinsdale

 Hello Dinsdale, 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. All users are expected to abide by our Privacy policy, Civility policy, and the Terms of Use while at Wikiversity.

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You don't need to be an educator to edit. You only need to be bold to contribute and to experiment with the sandbox or your userpage. See you around Wikiversity! --Ottava Rima (talk) 13:54, 26 January 2011 (UTC)

Welcome to Wikiversity
Dinsdale, you seem like a user with substantial wiki experience. If this is true, are you willing to connect your persona here with other wiki accounts, at least your main one? Wikiversity is often a refuge for users blocked or banned elsewhere, and we even have several users who are under global lock. All we ask is that users behave here. And even with that, one has to really try hard to get blocked and stay blocked at Wikiversity, one must ignore warnings repeatedly and abuse the trust of the community! I can't think of anyone who has recently been banned. It might happen with one or two users, who have plenty of opportunity to reconsider what they are doing.

It's part of our mission of academic freedom. My opinion is, in fact, that we should require real names here, except for minors, so that people are real-world responsible for what they write, that's the flip side of the academic freedom coin. Minor users could, then, use pseudonyms, satisfying privacy policy, and we'd know who they were.... and they could use real names with parental permission. --Abd 17:45, 12 February 2011 (UTC)

 * Abd, I have some wiki experience. I am not a regular user. I am an observer and commenter. I will not reveal my personal identity primarily for the reason that there exist more than a small number of, what can only be considered deranged, people who edit on wikipedia/sister projects and diligently keep track of grudges. This spills over into everyday life and I will not have that. I think it would be a great if there were a policy that required all users to have a single account linked to their real name and verified with a credit card. This is not the case, nor will it e'er be. Dinsdale 18:47, 12 February 2011 (UTC)

 * Well, I understand. I'll point out that in academia, however, the same conditions apply, but we wouldn't imagine a professor teaching under a pseudonym. What I wrote was just a request, and not any kind of demand. The comments I have seen from you were cogent, and I thank you for them. Please consider participating more extensively here at Wikiversity. Topics can generally be addressed deeply here, and the inclusive operating policy, using forking when needed, allows avoiding much of the conflict necessitated on Wikipedia by the flat, single-page-per-topic structure. There are still those, a few, who seek to exclude what they call "fringe," but that generally fails here, people recognize it as conflicting with academic freedom. We have no freedom to misinform, here, but that's handled by attribution and care as to where text is placed, and the context. --Abd 22:03, 12 February 2011 (UTC)

 * I'm not sure you do understand. While people with attitudes such as Ottava have free reign here, then no serious work will get done for, in general, no serious persons will spend time in an environment wherein they are subjected to a tirade for the mere appearance of disagreement with "the chief organizer of wikiversity." I'm quite sure that the people who contribute here regularly do not understand that the presence of such a vindictive personality obviates avoidance. Ottava is in many ways similar to Sarah Palin or Jeffrey Merkey. No person with volunteer time to spend will spend it in an arena where one such as that holds sway. Dinsdale 03:00, 13 February 2011 (UTC)
 * Yeah, and Wikiversity seems sensitive to damage of this kind. People just want to create their resources in peace, and when they see these "wars" in centralized process, it completely turns them off. There are solutions, but many established Wikiversitans dislike them, because, if not structured and monitored properly, they can be abused.

 * Meta works fairly well, absent systemic bias.
 * I.e., someone like Thekohser, well-known as a serious and cutting critic of the WMF, can get cut down unfairly, because admins "circle the wagons," and some users there can be blocked by admins based on disagreements on other wikis, probably that was behind the rapid early blocking of m:User:Guido den Broeder, but ... just because someone biased blocks you doesn't mean that you didn't deserve to be blocked.... In fact, both these cases showed how the user himself ultimately made it very clear what the problem was, given enough rope. Guido may escape, but not if he keeps it up....
 * Wikiversity is very loathe to block. My position is that this is part of the problem, that blocks are not bans and should not become them, that involved custodians should still be free to, when they perceive an emergency, block, provided that they immediately call attention to the block and invite neutral review. Otherwise, someone who has become highly disruptive gets a pass, as the active custodians all become "involved."
 * On Wikipedia, in my last RfAr, I argued for recusal policy (including the emergency bypass that does allow action). It was amazing how many admins openly rejected it. ArbComm paid no attention, bored as usual....
 * I'm looking for structural solutions. Individuals are not really the problem, but lack of structure, it's a general truth about human society. --Abd 20:32, 13 February 2011 (UTC)

Destroy the Sith We Must
Q: Who said, "Destroy the Sith, we must." ?

A: Yoda.

Q: Who said, "Destroy the Sith, we must, we must, we must." ?

A: Yoda Yadda Yadda.

Moulton 00:59, 13 February 2011 (UTC)

 * I will say, Dinsdale, that the aggressive approach to Ottava isn't a great idea here. He's a bit down on his luck, lately, how about laying off? Peter Damian is welcome to give Wikiversity a whirl, and so are you, and allegations of socking, i.e., of having some other account that is banned somewhere, are simply irrelevant here. You will be judged by what you do here, you could be GRAWP and we won't care, as long as you don't fill our edit histories with obscenities....

 * (I've confronted Ottava where he was disruptive here, the same at meta. I don't go after him, never have, only where he's currently disruptive, and where he's attempting to influence a process, like his unblock request on meta, with his "friends.") --Abd 20:21, 13 February 2011 (UTC)

Credentials
Hi Dinsdale. Have we met? I've seen two or three posts from you, here and on Meta, but I don't recognize you as anyone I've met before.

On my talk page, you wrote to Ottava:

Why on earth would you assume that your credentials exceed mine?

Just out of curiosity, are your credentials posted somewhere?

Moulton 12:46, 16 February 2011 (UTC)

 * Hi Moulton,
 * We have not met. You do not know me. I will not post my credentials as I do not wish to be non-anonymous. However, I will stipulate that I will never appeal to my own credentials in an argument. I am a firm believer in evaluating the comment, not the commenter's IRL experience. Dinsdale 15:37, 16 February 2011 (UTC)

 * Of course it is not uncommon for people to ask for citations to support a comment, and then — if one happens to be a credentialed expert in the subject — it's awkward to figure out whether and how to cite one's own work. —Moulton 23:15, 16 February 2011 (UTC)

 * I think I will just avoid citing anything and live on the strength of my on wiki words. Dinsdale 23:28, 16 February 2011 (UTC)

 * That works here. Mostly we just do Post-Modern Theater of the Absurd.  —Moulton 23:30, 16 February 2011 (UTC)

Warning re harassment
is crossing the line between criticism and response to arguments in context, into harassment. Please stop. --Abd 01:25, 20 February 2011 (UTC)
 * Oh, please; the parallels are quite clear. Dinsdale 05:50, 21 February 2011 (UTC)
 * There are also clear parallels between almost anything and almost anything else. I did look into the history of Merkey, and I know the history of Ottava. While parallels may be made, no question in my mind, there are also vast differences in age, experience, legal position and standing, etc., etc. To simply assert Merkey's contribution history as if it somehow explains Ottava is purely offensive and unlikely to help the situation at all. It might be said that any cogent explanation may fail, in this case, but that's another matter. This one would fail under practically any circumstance. Please stop. Please be more careful. If your motive here is, as Ottava claims, simply to harass him, I'm afraid we will find ourselves in strong opposition. If your motive is to help Wikiversity deal with disruption, fine. If you become involved in actual improvement of Wikiversity, even better.
 * Please stick with civil, cogent, and relevant argument. If, somewhere, it is necessary to explore Ottava's psychology and character, and to understand the "type", there might be some place for an analogy with Merkey, as well as with many others who have ended up in these kinds of arguments and conflicts, but the bald assertion without specification is definitely offensive, and, frankly, it's not our job to "understand" Ottava. That's his job, and offensive comments don't help. --Abd 16:22, 21 February 2011 (UTC)
 * Your opinions are your own, however I must disagree with you regarding the parallels between Merkey and Ottava. Can you provide me with three diffs on any wikimedia project wherein Ottava acknowledges a mistake, owns up to it and apologizes to the other party(ies)? This is the substance of this personality type. They are *never* wrong. They are always the victim, persecuted for their (righteous) beliefs. There are always shadowy conspiracies afoot that threaten the very nature of space and time (or their wiki careers). The members of these nefarious conspiracies are always miscreants with exclusively low, ulterior motives and who are (jealous|hateful|afraid|con artists|trolls) that stalk and harass the poor, poor victim. While you may not see this 'congruency', I do. I have made a long study of exactly this archetype and (I hope my super sekrit snooping skillz are better than Durova's) I tend to make a long study of the person before declaring them to be such a professional victim. Dinsdale 02:22, 22 February 2011 (UTC)
 * Dindsdale, I acknowledge that some parallels can be made. However, I caution you against making Wikiversity the site of your "study." Ottava is likely to end up banned. Kicking him endlessly does not seem to be either humane or productive. Pursuing people who are paranoid is .... ? There is a fine line between acting to protect others from an individual and harassing him. Ottava is capable of good work and cooperation, but sometimes something breaks. And 'nuff said. My warning stands. I'm not in charge here, I only make suggestions, and sometimes people listen to them and sometimes they don't. --Abd 03:19, 22 February 2011 (UTC)

 * 1 apology, 2 apology, 3 Apology (at 05:04, 4 December 2008). There are many more, but you asked for 3. A simple search for my user name and "sorry" turns up many hits from me saying such in an honest manner. Ottava Rima (talk) 03:26, 22 February 2011 (UTC)
 * Try again; I see the apologies (always at ANI after things have really hit the fan) but I don't see where you actually come to grips with your attitude and approach. Doing a search for sorry and merkey comes up with the IDENTICAL pattern.
 * Some quotes from those pages that show that the recipients are equally unimpressed.
 * "If it were possible to believe that was sincere, I would. It's not; I don't. You persisted in your harassment long after being told not to. Clearly you don't mean a word of what you just said."
 * "It isn't the big dispute, Neil. Ottava Rima makes disputes everywhere he goes. Look at all the other users. Look at every response to every thing: attack. He has attacked Bishonen, Geogre, and every other user. Say something, and you get, "This person is evil" in return."
 * "That apology is worthless, we all know that. I want an explanation as to why he wasn't blocked after being told repeatedly to stop his actions when he just kept on going."
 * "Plenty of other editors saw this section, many of us watch AN/I. Many who already know how Ottava can act have seen this, and understand it fully."

No redaction to my talk page please
Abd, IPs are welcome to edit here unmolested. Please respect my wishes. Dinsdale 03:15, 22 February 2011 (UTC)
 * Sure, your right, but just so you know, that was not an anonymous editor, that was Moulton who also edits as Caprice. Registered editor, not blocked. --Abd 03:20, 22 February 2011 (UTC)
 * Ottava and Abd are odd characters. Moulton is even odder.  But what do you care what odder people think?  —Albatross 07:10, 22 February 2011 (UTC)
 * We are all odd characters. Would you chance missing something by allowing other people's word to be clipped. They might just say something fascinating... Dinsdale 17:53, 22 February 2011 (UTC)

title: User talk:Dinsdale


text:
User:Brandonhua

Eml5526.s11.team7 http://en.wikiversity.org/wiki/User:Fem.tm7/HW2#Problem_Description http://www.codecogs.com/latex/eqneditor.php http://bcs.wiley.com/he-bcs/Books?action=resource&bcsId=3625&itemId=0470035803&resourceId=9928

Part 2
FB p.91 pbs 4.6: Use Gauss quadrature to obtain exact values for the following integrals. Verify by analytical integration a) ::{| style="width:100%" border="0" $$ \displaystyle \int_{0}^{4}\left ( x^{2}+1\right )dx $$       (6.8.1) b)
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$$ \displaystyle \int_{-1}^{1}\left ( \xi^{4}+2\xi^{2}\right )d\xi $$       (6.8.3) c) Write a MATLAB code that utilizes function gauss.m and performs Gauss integration. Check your manual calculations against the MATLAB CODE.
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4.6: Use three-point Gauss quadrature to evaluate the following integrals. Compare to the analytical integral a) ::{| style="width:100%" border="0" $$ \displaystyle \int_{-1}^{1} \frac{\xi}{\xi^{2}+1}   d\xi $$        (6.8.3) b) ::{| style="width:100%" border="0" $$ \displaystyle \int_{-1}^{1} cos^{2}(\pi\zeta )  d\xi $$       (6.8.4) c) Write a MATLAB code that utilizes function gauss.m and performs Gauss integration. Check your manual calculations against the MATLAB CODE. 4.8: The integral $$ \int_{-1}^{1}  \left ( 2\xi^{3}+2 \right )  d\xi $$ can be integrated exactly using two-point Gauss quadrature. How is the accuracy affected if: a) one-point quadrature is employed; b) three-point quadrature is employed. Check your solution against MATLAB code.
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Solution
4.6:
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$$ \displaystyle 2n_{gp}-1=3\Rightarrow n_{gp}=2 $$       (6.8.5)
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$$ \displaystyle \begin{bmatrix} 1 & 1\\ \xi_{1} & \xi_{2}\\ \xi^{2}_{1}& \xi^{2}_{2}\\ \xi^{3}_{1}& \xi^{3}_{2} \end{bmatrix} \begin{bmatrix} W_{1}\\ W_{2} \end{bmatrix}= \begin{bmatrix} 2\\ 0\\ \frac{2}{3}\\ 0 \end{bmatrix} $$       (6.8.6)
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$$ \displaystyle W_{1}=W_{2}=1, \xi_{1}= -\frac{1}{\sqrt{3} }, \xi_{2}=\frac{1}{\sqrt{3}}, a=0, b=4, dx=2d\xi $$       (6.8.8)
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$$ \displaystyle x=\frac{1}{2}(a+b)+\frac{1}{2}\xi(b-a) $$       (6.8.9)
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$$ \displaystyle x=\frac{1}{2}(0+4)+\frac{1}{2}\xi(4-0) $$       (6.8.10)
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$$ \displaystyle x=2+2\xi $$       (6.8.11)
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$$ \displaystyle I=\int_{-1}^{1}((2+2\xi)^{2}+1)2d\xi=2\int_{-1}^{1}(4\xi^{2}+8\xi+5)d\xi $$ $$ I= 2 \left [W_{1}(4\xi^{2} _{1} +8\xi_{1}+5) +W_{2}(4\xi^{2}_{2}+8\xi_{2}+5) \right ] $$ $$ I= 2 \left [(4 \left ( -\frac{1}{\sqrt{3} } \right ) ^{2} +8 \left (-\frac{1}{\sqrt{3}}  \right ) +5) + (4 \left ( \frac{1}{\sqrt{3} }  \right ) ^{2} +8 \left (\frac{1}{\sqrt{3}}  \right ) +5)  \right ] $$       (6.8.12)
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$$ \displaystyle
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I=2*(\frac{8}{3}+10)=\frac{76}{3}=25.\overline{33}

$$     (6.8.13) This is the same answer using WolframAlpha b)
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$$ \displaystyle n_{gp}=3 $$       (6.8.14) The integral is evaluated from -1 to 1
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$$ \displaystyle W_{1}=\frac{8}{9}, W_{2}=W_{3}=\frac{5}{9}$$ $$ \xi_{1}=0, \xi_{2}=-\frac{\sqrt{15}}{5},\xi_{3}=\frac{\sqrt{15}}{5} $$       (6.8.15)
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$$ \displaystyle I=\int_{-1}^{1}\left ( \xi^{4}+2\xi^{2} \right )d\xi $$ $$ I=W_{1}\left ( \xi_{1} ^{4}+2\xi_{1}^{2} \right )+W_{2}\left ( \xi_{2} ^{4}+2\xi_{2}^{2} \right )+W_{3}\left ( \xi_{3} ^{4}+2\xi_{3}^{2} \right ) $$ $$ I=0 + \frac{5}{9} \left ( \left (-\frac{\sqrt{15}}{5} \right ) ^{4}+2\left (-\frac{\sqrt{15}}{5}  \right )^{2} \right )+\frac{5}{9} \left ( \left (\frac{\sqrt{15}}{5}  \right ) ^{4}+2\left (\frac{\sqrt{15}}{5} \right )^{2} \right )$$ $$ I=\frac{5}{9} \left (2\frac{225}{625}  +4\frac{15}{25}  \right ) $$
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(6.8.16)
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$$ \displaystyle
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I=\frac{26}{15}=1.7\overline{33}

$$     (6.8.17) This is the same answer using WolframAlpha
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4.6: 4.8:

Solution
The exponential basis function is given by:
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$$ \displaystyle {u^{h}}(x)={d_{j}}\left (e^{j(x-1)}-1 \right ) $$       (5.2.exp.1)
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$$ \displaystyle \frac{{u^{h}}(x)}{dx} ={d_{j}}\left (e^{j(x-1)} \right ) $$       (5.2.exp.2) The general form of the stiffness matrix becomes:
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$$ \displaystyle K=\int_{0}^{1}i*e^{i(x-1)}*(2+3x)*j*e^{j(x-1)}dx $$       (5.2.exp.3) The general form of the force matrix becomes:
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$$ \displaystyle F=12(e^{i(0-1)}-1)+\int_{0}^{1} 5x*i(e^{i(x-1)}-1)dx $$       (5.2.exp.4) Using MatLab, the K and F matrix with N=10 is:
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$$ \displaystyle K=\begin{bmatrix} 1.716166179 &	2.633475288	& 3.170329089	& 3.512453499	&3.74690156	&3.917139098	&4.046398014	&4.147965319	&4.229930538	&4.297494435\\ 2.633475288	&4.227105451	&5.268680249	&5.995042496	&6.528565163	&6.93668231	&7.258939308	&7.519876512	&7.735489984	&7.916648746\\ 3.170329089	&5.268680249	&6.744422808	&7.834278196	&8.670852887	&9.332921967	&9.869837922	&10.31398664	&10.68747581	&11.00590793\\ 3.512453499	&5.995042496	&7.834278196	&9.248909746	&10.3699133	&11.27981477	&12.03298442	&12.66663799	&13.20708952	&13.67346515\\ 3.74690156	&6.528565163	&8.670852887	&10.3699133	&11.74980705	&12.89248331	&13.85413531	&14.67454391	&15.38264829	&15.99999816\\ 3.917139098	&6.93668231	&9.332921967	&11.27981477	&12.89248331	&14.24996774	&15.4082711	&16.40815817	&17.27999802	&18.04687424\\ 4.046398014	&7.258939308	&9.869837922	&12.03298442	&13.85413531	&15.4082711	&16.7499948	&17.91999794	&18.94921795	&19.86159138\\ 4.147965319	&7.519876512	&10.31398664	&12.66663799	&14.67454391	&16.40815817	&17.91999794	&19.24999918	&20.42906542	&21.48148136\\ 4.229930538	&7.735489984	&10.68747581	&13.20708952	&15.38264829	&17.27999802	&18.94921795	&20.42906542	&21.74999987	&22.93628804 \end{bmatrix} $$       (5.2.exp.5)
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$$ \displaystyle F=\begin{bmatrix} -194.4238\\ 556.4552\\ -794.5674\\ 388.5998\\ 355.4029\\ -550.4317\\ 202.6984\\ 13.1421\\ 77.9578\\ -68.7552\\ -267.2934\\ 294.8667\\ 224.2897\\ -420.1257 150.8844 \end{bmatrix} $$       (5.2.exp.5) Solving for the general solution with n=6 gives an error of 2.83E-06 at u(.5) and a general solution of:
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$$ \displaystyle u^{h}=-167.2599*e^{1*(x-1)}	487.6591e^{2*(x-1)}	-808.7098e^{3*(x-1)}	770.2175e^{4*(x-1)}	-393.7902e^{5*(x-1)}	83.8821e^{6*(x-1)}+32.0012 $$       (5.2.exp.5) The boundary condition u(1)=4 is kept and the exact solution is very close to the trial solution:
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Author
Brandonhua 04:06, 2 March 2011 (UTC)

Problem Description
Similar to HW5.{1,3,7}, solve G1DM1.0/D1b using Quadratic Lagrangian Element Basis Function (QLEBF) with uniform discretization (equidistant element nodes) until convergence of $${{u}^{h}}(0.5)$$ to $$O({{10}^{-6}})$$. ( $$nel=2,4,6,8,...$$).

 * 1. For $$nel=2$$, compute $$\mathbf{\tilde{K}}=\sum\limits_{e=1}^{2}$$, with $${{\mathbf{\tilde{K}}}^{e}}$$ by (1)p.30-5, display $${{\mathbf{\tilde{K}}}^{e}},e=1,2$$.

 * 2. Compute $${{\mathbf{k}}^{e}}$$, $${{\mathbf{L}}^{e}}$$, for $$e=1,2$$.

 * 3. Compute $${{\tilde{\Kappa }}^{e}}={{\mathbf{L}}^{e}}^{T}{{\mathbf{k}}^{e}}{{\mathbf{L}}^{e}}$$, for $$e=1,2$$, compare to the result by (1).

 * 4. Plot all QLEBF for $$nel=3$$.

 * 5. Plot $$u_^{h}$$ vs. $$u$$, $$\left[ u_^{h}(0.5)-u(0.5) \right]$$ vs. $$\tilde{n}$$

Part 1
For element 1, the 3 basis functions are:
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$$ \displaystyle
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b_1^1 = \frac \cdot \frac = 8{x^2} - 6x + 1

$$     (6.1.1)
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$$ \displaystyle
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b_2^1 = \frac \cdot \frac = - 16{x^2} + 8x

$$     (6.1.2)
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$$ \displaystyle
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b_3^1 = \frac \cdot \frac = 8{x^2} - 2x

$$     (6.1.3) By (1)p.30-5,
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$$ \displaystyle
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K_{ij}^e = \int\limits_ {b{{_i^e}^\prime }(x){a_2}(x)b{{_j^e}^\prime }(x)dx}

$$     (6.1.4) Thus, we have
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$$ \displaystyle
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K_{11}^1 = \int\limits_0^{0.5} {\left( {16x - 6} \right)\left( {2 + 3x} \right)\left( {16x - 6} \right)dx} = \frac{6}

$$     (6.1.5)
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$$ \displaystyle
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K_{12}^1 = K_{21}^1 = \int\limits_0^{0.5} {\left( {16x - 6} \right)\left( {2 + 3x} \right)\left( { - 32x + 8} \right)dx} =  - \frac{3}

$$     (6.1.6)
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$$ \displaystyle
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K_{13}^1 = K_{31}^1 = \int\limits_0^{0.5} {\left( {16x - 6} \right)\left( {2 + 3x} \right)\left( {16x - 2} \right)dx} = \frac{6}

$$     (6.1.7)
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 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:95%" |
 * style="width:95%" |

K_{22}^1 = \int\limits_0^{0.5} {\left( { - 32x + 8} \right)\left( {2 + 3x} \right)\left( { - 32x + 8} \right)dx} = \frac{3}

$$     (6.1.8)
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:95%" |
 * style="width:95%" |

K_{23}^1 = K_{32}^1 = \int\limits_0^{0.5} {\left( { - 32x + 8} \right)\left( {2 + 3x} \right)\left( {16x - 2} \right)dx} =  - \frac{3}

$$     (6.1.9)
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:95%" |
 * style="width:95%" |

K_{33}^1 = \int\limits_0^{0.5} {\left( {16x - 2} \right)\left( {2 + 3x} \right)\left( {16x - 2} \right)dx} = \frac{6}

$$     (6.1.10) Then
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:92%; padding:10px; border:2px solid #8888aa" |
 * style="width:92%; padding:10px; border:2px solid #8888aa" |

{{\mathbf{\tilde K}}^1} = \left[ {\begin{array}{ccccccccccccccc} {65/6}&{ - 38/3}&{11/6}&0&0 \\  { - 38/3}&{88/3}&{ - 50/3}&0&0 \\   {11/6}&{ - 50/3}&{89/6}&0&0 \\   0&0&0&0&0 \\   0&0&0&0&0 \end{array}} \right]

$$     (6.1.11) Similar to element 1, when  e=2
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:92%; padding:10px; border:2px solid #8888aa" |
 * style="width:92%; padding:10px; border:2px solid #8888aa" |

{{\mathbf{\tilde K}}^2} = \left[ {\begin{array}{ccccccccccccccc} 0&0&0&0&0 \\  0&0&0&0&0 \\   0&0&{107/6}&{ - 62/3}&{17/6} \\   0&0&{ - 62/3}&{136/3}&{ - 74/3} \\   0&0&{17/6}&{ - 74/3}&{131/6} \end{array}} \right]

$$     (6.1.12) Thus,
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:92%; padding:10px; border:2px solid #8888aa" |
 * style="width:92%; padding:10px; border:2px solid #8888aa" |

{\mathbf{\tilde K}} = \sum\limits_{e = 1}^2  = \left[ {\begin{array}{ccccccccccccccc} {65/6}&{ - 38/3}&{11/6}&0&0 \\  { - 38/3}&{88/3}&{ - 50/3}&0&0 \\   {11/6}&{ - 50/3}&{98/3}&{ - 62/3}&{17/6} \\   0&0&{ - 62/3}&{136/3}&{ - 74/3} \\   0&0&{17/6}&{ - 74/3}&{131/6} \end{array}} \right]

$$     (6.1.13)
 *

 * }

Part 2
By (1)p.31-3,
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:95%" |
 * style="width:95%" |

k_{ij}^e = \int\limits_ {b{{_i^e}^\prime }(x){a_2}(x)b{{_j^e}^\prime }(x)dx}

$$     (6.1.14) For element 1
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:92%; padding:10px; border:2px solid #8888aa" |
 * style="width:92%; padding:10px; border:2px solid #8888aa" |

{{\mathbf{k}}^1} = \left[ {\begin{array}{ccccccccccccccc} {65/6}&{ - 38/3}&{11/6} \\  { - 38/3}&{88/3}&{ - 50/3} \\   {11/6}&{ - 50/3}&{89/6} \end{array}} \right]

$$     (6.1.15)
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:92%; padding:10px; border:2px solid #8888aa" |
 * style="width:92%; padding:10px; border:2px solid #8888aa" |

{{\mathbf{L}}^1} = \left[ {\begin{array}{ccccccccccccccc} 1&0&0&0&0 \\  0&1&0&0&0 \\   0&0&1&0&0 \end{array}} \right]

$$     (6.1.16) For element 2
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:92%; padding:10px; border:2px solid #8888aa" |
 * style="width:92%; padding:10px; border:2px solid #8888aa" |

{{\mathbf{k}}^2} = \left[ {\begin{array}{ccccccccccccccc} {107/6}&{ - 62/3}&{17/6} \\  { - 62/3}&{136/3}&{ - 74/3} \\   {17/6}&{ - 74/3}&{131/6} \end{array}} \right]

$$     (6.1.17)
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:92%; padding:10px; border:2px solid #8888aa" |
 * style="width:92%; padding:10px; border:2px solid #8888aa" |

{{\mathbf{L}}^2} = \left[ {\begin{array}{ccccccccccccccc} 0&0&1&0&0 \\  0&0&0&1&0 \\   0&0&0&0&1 \end{array}} \right]

$$     (6.1.18)
 *

 * }

Part 3
For element 1
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:92%; padding:10px; border:2px solid #8888aa" |
 * style="width:92%; padding:10px; border:2px solid #8888aa" |

{{\mathbf{\tilde {\rm K}}}^1} = {{\mathbf{L}}^1}^T{{\mathbf{k}}^1}{{\mathbf{L}}^1} = \left[ {\begin{array}{ccccccccccccccc} 1&0&0 \\  0&1&0 \\   0&0&1 \\   0&0&0 \\   0&0&0 \end{array}} \right]\left[ {\begin{array}{ccccccccccccccc} {65/6}&{ - 38/3}&{11/6} \\  { - 38/3}&{88/3}&{ - 50/3} \\   {11/6}&{ - 50/3}&{89/6} \end{array}} \right]\left[ {\begin{array}{ccccccccccccccc} 1&0&0&0&0 \\  0&1&0&0&0 \\   0&0&1&0&0 \end{array}} \right] = \left[ {\begin{array}{ccccccccccccccc} {65/6}&{ - 38/3}&{11/6}&0&0 \\  { - 38/3}&{88/3}&{ - 50/3}&0&0 \\   {11/6}&{ - 50/3}&{89/6}&0&0 \\   0&0&0&0&0 \\   0&0&0&0&0 \end{array}} \right]

$$     (6.1.19) For element 2
 *

 * }
 * {| style="width:100%" border="0"

$$ \displaystyle
 * style="width:92%; padding:10px; border:2px solid #8888aa" |
 * style="width:92%; padding:10px; border:2px solid #8888aa" |

{{\mathbf{\tilde {\rm K}}}^2} = {{\mathbf{L}}^2}^T{{\mathbf{k}}^2}{{\mathbf{L}}^2} = \left[ {\begin{array}{ccccccccccccccc} 0&0&0 \\  0&0&0 \\   1&0&0 \\   0&1&0 \\   0&0&1 \end{array}} \right]\left[ {\begin{array}{ccccccccccccccc} {107/6}&{ - 62/3}&{17/6} \\  { - 62/3}&{136/3}&{ - 74/3} \\   {17/6}&{ - 74/3}&{131/6} \end{array}} \right]\left[ {\begin{array}{ccccccccccccccc} 0&0&1&0&0 \\  0&0&0&1&0 \\   0&0&0&0&1 \end{array}} \right] = \left[ {\begin{array}{ccccccccccccccc} 0&0&0&0&0 \\  0&0&0&0&0 \\   0&0&{107/6}&{ - 62/3}&{17/6} \\   0&0&{ - 62/3}&{136/3}&{ - 74/3} \\   0&0&{17/6}&{ - 74/3}&{131/6} \end{array}} \right]

$$     (6.1.20) The result is exactly same as achieved in part 1.
 *

 * }

Part 4
The plot of QLEBF for nel = 3:

Note: Parts 1-4 in 6.2 are exactly the same as 1-4 in 6.1. Jiang has done the work to solve 1-4 in part 6.2.

Part 5
The plots of $$u_^{h}$$ vs. $$u$$ The exact solution is $$ U_{e}= \frac{-5}{108}(206*log(3x+2)+3x(3x-4))+ \frac{515}{54}log(2)+4$$ $$ \int_0^1 \frac{dw}{dx}(2+3x) \frac{du}{dx} dx = -30w(1) + \int_0^1 w(x)5x dx \qquad \forall w \quad with \quad w(0)=0. $$

The plots of $$\left[ u_^{h}(0.5)-u(0.5) \right]$$ vs. $$\tilde{n}$$

Hua

6.8
Verify Table of
 * {| style="width:100%" border="0"

$$ \displaystyle \left \{ \left (w_{i},x_{i} \right ),i=1,...,5 \right \} $$ NIST Handbook: Reference: http://en.wikipedia.org/wiki/Gaussian_quadrature
 * style="width:10%; |
 * style="width:10%; |
 *

 * } against NIST Handbook and FB p.89

FB p.89:

Using excel, the values from the NIST Handbook are calculated to be: Which is the same from table 4.1 from FB p.89

title: User:Brandonhua


text:
User talk:Brandonhua

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User talk:Eml5526.s11.team3.sahin

 Hello Eml5526.s11.team3.sahin, 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. All users are expected to abide by our Privacy policy, Civility policy, and the Terms of Use while at Wikiversity.

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You don't need to be an educator to edit. You only need to be bold to contribute and to experiment with the sandbox or your userpage. See you around Wikiversity! --Ottava Rima (talk) 14:24, 26 January 2011 (UTC)

title: User talk:Eml5526.s11.team3.sahin