text: User:Flominator

title: User:Flominator


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User talk:Flominator

Welcome
Hello Flominator, and welcome to Wikiversity! If you need help, feel free to visit my talk page, or contact us and ask questions. After you leave a comment on a talk page, remember to sign and date; it helps everyone follow the threads of the discussion. The signature icon in the edit window makes it simple. To get started, you may
 * Take a guided tour and learn to edit;
 * Explore our learning projects;
 * Browse our portals, schools, and research activities;
 * Read and help develop our community policies；or
 * Chat with other Wikiversitans on #wikiversity-en.

And don't forget to explore Wikiversity with the links to your left. Be bold, and see you around Wikiversity! Erkan Yilmaz ( Wikiversity:Chat, wiki blog ) 11:55, 12 January 2008 (UTC)

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

title: User talk:Flominator


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Wikiversity:External links/draft 0.1

An external link in Wikiversity generally refers to a link to a webpage outside of any Wikimedia project. Wikipedia articles, are not considered "external links" and can be linked easily by simply placing article name on the page. This provides a handy initial reference to the topic you are referring to. All Wikimedia projects (Wikipedia, Wiktionary, Meta-Wiki, etc.) are thought of as "internal".

This page covers a Wikiversity proposed policy on external links. If you are looking for information about creating and editing links, you may wish to consult these help pages: creating links, piped links, interwiki linking, URL's.

Broad principles
This page is fairly long. If you want some quick rules of thumb which save you reading the rest, then try to remember these points:
 * External links must make Wikiversity a better place; they must be of value to ordinary Wikiversity users. Do not attempt to interpret this point in a patronising fashion - "good for other users" does not mean what you consider good because of any beliefs you might hold.
 * Wikiversity is not a place to advocate or market other websites, nor is it a traffic redirection facility. Good content belongs on Wikiversity, not at the end of a pipe leading from Wikiversity.

General policy on external links
The general policy of Wikiversity follows that of Wikipedia. Some exceptions are necessary for Wikiversity and are listed below. The most important Wikipedia guides and policies are these:
 * Wikipedia style guideline on external links
 * Wikipedia content guideline on recognising and avoiding spam
 * Wikipedia behavioural guideline on conflicts of interest

As the Wikipedia policies and guidelines are very long, a shortened version of the main points is supplied here.

Links which are not allowed under any circumstances

 * Links to sites which violate the copyrights of others.
 * Links to sites that match the spam blacklist without being whitelisted.

Links normally to be avoided
''The following is a shortened version of the Wikipedia list, combined with points made elsewhere on the same page. Detailed interpretation of some points is made on the original Wikipedia page.''

 * 1) Any site that misleads the reader by use of factually inaccurate material or unverifiable research.
 * 2) Any site that attempts to surreptitiously install malware on a visitor's computer.
 * 3) Links mainly intended to promote a website.
 * 4) Links to sites that primarily exist to sell products or services. For example, instead of linking to a commercial bookstore site, use the "ISBN" linking format.
 * 5) Links to sites with objectionable amounts of advertising.
 * 6) Links to sites that require payment or registration to view the relevant content.
 * 7) Links to search engine results pages and aggregated results pages.
 * 8) Links to social networking sites (such as MySpace), discussion forums/groups (such as Yahoo! Groups) or USENET.
 * 9) Links to blogs and personal web pages, except those written by a recognized authority.
 * 10) Links to open wikis, except those with a substantial history of stability and a substantial number of editors.
 * 11) Sites that are only indirectly related to the article's subject.
 * 12) Sites with non-English language content.
 * 13) On pages with multiple points of view, the number of links dedicated to one point of view should not overwhelm the number dedicated to other equal points of view, nor give undue weight to minority views.

Conflicts of interest
Avoid, or exercise great caution when:
 * Editing pages related to you, your organization, or its competitors, as well as projects and products they are involved with.
 * Participating in deletion discussions about articles related to your organization or its competitors.

When to remove a link
In general, one should assume good faith, but this does not mean that an editor's good faith links must be accepted. An editor, even an experienced one, may be blinded by political, moral, religious or other beliefs on a specific topic, or be blinded by conflicts of interest. Remember that removing other people's edits may well hurt their feelings, so if an editor is likely to return, then it may be better to ask them to remove their own edits and be exceptionally nice about this.

The following are indications that link removal may be appropriate. An indication is no more and no less than an indication or ground for suspicion. An indication is not a criterion. When deciding whether to remove a link, decisive criteria rarely exist - it is up to the remover to put together the various indications and other circumstances and make an overall judgment.

 * The link is on the list of disallowed links or links which should be avoided.
 * An editor's entire contributions to Wikiversity consist primarily of external links.
 * An editor is editing anonymously as a IP editor or has only recently signed up (but this is most likely to indicate an inexperienced editor who needs help, so be especially nice about removing the links).
 * An editor's contributions to a specific page consist only of external links.
 * An editor has been adding links (1) to the same small group of sites (2) during the same editing sessions (3) across a wide range of pages on Wikiversity.
 * The full list of external links on the page is excessively long.
 * The full list of external links on the page lacks balance of perspective or neutrality (some links should be removed to restore balance or neutrality).
 * The full list of external links on the page gives inappropriate weight to minority views (a minority is not entitled to equal air time).
 * The site linked to is already linked to in disproportionate quantities, taking Wikiversity as a whole into perspective. You can use Special:Linksearch to run searches across the whole of Wikiversity for links to specific sites. This is one method of tracking down long term skewing or spamming of Wikiversity. The general principle here is that a high diversity of external links is good, and a low diversity or domination of certain sites is bad.
 * The link is in the Wikiversity, School, Portal or Topic namespaces, or on the main page; generally these namespaces and pages exist to help people around Wikiversity, not to help them away from Wikiversity, so an external link would only be justified in exceptional circumstances.

Reinserting removed links
If someone removes a link which you are very fond of, please also assume good faith and engage in dialogue with the person who removed it. Try to reach a bilateral agreement. Simply reverting a removal without entering discussion could be seen as provocative and might lead to an "edit war" which damages the reputation of both parties.

Media and the sandbox server
Audio and video media of many formats are much more essential to educational resources than they are to encyclopedia articles. The Wikimedia Foundation may not yet be technically in a position to allow the hosting of these files. Wikipedia specifically advises against linking to outside media. It is not obviously in Wikiversity's interest to do the same. A separate policy may have to be developed to cope with this problem. See sandbox server.

Minor educational sites
Many Wikiversity participants are educators with previous experience of using the internet for their educational projects, and it is likely that many participants have educational materials on other sites when they first come to Wikiversity. It is not practical to expect Wikiversitarians to import all their materials immediately, nor is it kind to ban them from linking their fledgling learning projects to their outside materials.
 * It would seem fair to make temporary exceptions for Wikiversitarians with pre-existing external educational resources, when adding external links to learning projects primarily authored by themselves. Otherwise we would be discouraging educators from moving to Wikiversity.
 * Wherever possible, materials should be imported in the course of time onto Wikiversity and the external links removed.

Link directories
Wikipedia strongly discourages pages which are mere lists of links. It is conceivable that on Wikiversity, an editor might include a list of external links as a separate subpage within a learning project. If an editor has created such a subpage as part of a bona fide learning project, the mere fact that it is a page consisting only of external links should not be used as a reason for deletion - other factors, such as the quality and diversity of the links, should be taken into account. An example: School:Film/External links.

Wikiversity Outreach
The Wikiversity Outreach programme invites people to add external links and information relating to their own organisations to a specific page on Wikiversity. This programme should not be misunderstood.
 * Wikiversity Outreach is not a licence to spam. Outreach sites may not regard themselves as privileged to pepper the rest of Wikiversity with links to their site. Nor can the Outreach programme be developed in this direction, as it would breach the Wikimedia Foundation's commitment to neutrality. The Outreach programme exists for purposes not opposed to neutrality, such as coordination of metadata formats for learning objects or jointly conceiving of new methods of using the MediaWiki software for educational purposes.
 * For pages about Outreach sites, subpages of the the Outreach project can be created (recommended: one page per site). The pages should adhere to neutrality principles, or present a balanced view. Advocacy and marketing are not permitted.
 * If your site is on Wikiversity Outreach, this is equivalent to a declaration of a potential conflict of interest. Please observe conflict of interest rules.

title: Wikiversity:External links/draft 0.1


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User:Assassingr

w:el:user:assassingr

title: User:Assassingr


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User talk:Assassingr

Hello :-) Erkan Yilmaz ( Wikiversity:Chat, wiki blog ) 16:47, 12 January 2008 (UTC)

title: User talk:Assassingr


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User:JWSchmidt/Blog/12 January 2008

Understanding the GNU Free Documentation License (GFDL) I hope that Wikiversity will soon be able to switch from the GFDL to CC-BY-SA. Hopefully doing so will remove our need to listen to all of the popular FUD about the GFDL (such as the claimed need to print out the entire GFDL if you want to hand someone a GFDL-licensed image). As cheering as this thought is, I suppose we will ultimately face a new harvest of FUD about the CC-BY-SA license.

.....in the previous episode....
In a previous blog post I asked:What does it mean to "violate the GFDL"?The context of that post was questions about the correct ways to copy GFDL-licensed works and give attribution to the people who make GFDL-licensed works.

Another GFDL "puzzler" is the idea that the GFDL is pathologically viral in the sense that if you place a GFDL image on a page of text then somehow that magically transforms the text into GFDL content (see discussion here).

Below, I explore yet another GFDL "issue", the idea that when we create a GFDL-licensed wiki, we have a legal obligation to adjust our behavior so as to make it easy for other people to sell the wiki content.

The GFDL and transparency
The GFDL reminds us not to create content that will, "thwart or discourage subsequent modification by readers". Does such language in the GFDL have implications for the use of fair use content at Wikiversity? Some people seem to imply that when we include fair use content, we violate the GFDL because, "By knowingly entering data that will prevent our database to be used by our end users you are in breach of the license". The "argument" seems to be that while Wikimedia has an educational mission that can benefit from fair use content, "our end users" (such as companies that use Wikipedia content for commercial purposes) might get sued if they try to make "fair use" of copyrighted works in their efforts to make a profit from Wikimedia content. Does this make any sense at all?

First, I think Wikimedia has no legal obligation to protect companies from being sued for making profits off of fair use content. Any company that copies content from a Wikimedia website takes full responsibility for how they use the content. If I have a valid fair use rational for including a quote or an image at Wikiversity, I have no obligation to avoid that fair use of copyrighted content just because some company might be sued if they copy that content from Wikiversity and try to use it to make a profit.

Second, I reject the idea that using copyrighted content under the doctrine of fair use amounts to, "entering content that is incompatible with our license". The GFDL has a section called, "AGGREGATION WITH INDEPENDENT WORKS" which makes it clear that GFDL content can be aggregated with works that are not under the GFDL.

Decorations
The context of the current debate over fair use is the idea that many fair use images at Wikipedia do not increase the information content of Wikipedia articles, they only make the articles nicer to look at. In an encyclopedia article about a television program, is there any need to show images of the characters from the television program? In an encyclopedia article about a music album, is there a need to show an image of the album cover? I'm not a lawyer, but I think the answers to such questions should come from looking at past legal cases where there has been legal debate over fair use images on the internet. At Fair use a case is described in which a website was supported for its fair use of images on the internet. I agree that fair use content should not be "decoration", but educational websites should have the ability to use quotes of copyrighted text and fair use images to stimulate the thinking of readers in the context of reviews and other scholarly endeavors.

Foundation approval
Wikiversity has a fair use policy, but does that policy need to be reviewed and approved by the Wikimedia Foundation? At the very least, it would be nice if a lawyer would look at it and say if it is in compliance with the Wikimedia Foundation licensing policy.

title: User:JWSchmidt/Blog/12 January 2008


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User:Jaime Villate

I'm a Professor of Physics at the University of Porto, Portugal (School of Engineering). I'm also a free software developper; some of the projects in which I participate are GNU, Maxima and Moodle.

title: User:Jaime Villate


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Recovery psychology/Self-help

 * Self-Improvement:Overcoming Procrastination Textbook
 * Guide to Success and Fulfillment Textbook
 * Happiness Textbook

WRAP
Wellness Recovery Action Plan by Mary Ellen Copeland There is no direct link to this following link but it is important an educational video. (Copy and paste the following to watch) With the technique of WRAP is ethical guide lines necessary for the technique to work such as: concentrate on your individual strengths and away from perceived deficits as determined by you or others, keep the focus on things you do well, and avoid negative self-judgments or the findings of deficit-based assessments and avoid the use of clinical, medical and diagnostic language (such as using the common layperson term triggers instead of stimuli). A WRAP book can be used as an advanced directive. SEE ALSO
 * mms://video.essentiallearning.com/pwkeys/WRAPWebinar1.wmv
 * 1) Read about WRAP and Mary Ellen Copeland (Recovery Psychology is already in existence as an unrealized science, it’s application is already being used; a very good example is the self-management behavior modification or psychoeducation self-help book Wellness Recovery Action Plan by Mary Ellen Copeland. It is an Evidence-Based Practice known as Illness Management. There has been research that provides evidence that WRAP is an efficient technique. Although this research supports this scientifically, the best evidence is anecdotal recovery stories by those who have used as a tool in their recovery. It is not called Recovery Psychology, but by all rights it certainly should be. It is not the sum of all recovery, nor is it the sum of all recovery psychology but it is the creation of a form of a recovery psychology; even if it is not been labeled as such) Copeland's WRAP is similar to CBT see also Cognitive and Behavioral see also Wellness Plans
 * 2) Wellness Toolbox-In WRAP a person designs an emergency treatment plan, that is proactive towards the concept wellness and recovery. Each individual develops a "tool box" which is a list of things that make a person feel well.  Copeland designed this in six basic sections.  WRAP is based on the premise that there are no limits to recovery.  Every part of WRAP is totally is voluntary.  This involves the person listing all possible resources that are at their disposal and then using those resources to develop a personal guide to successful living. These six sections are:
 * 1: Daily Maintenance Plan
 * 2: Triggers and Action Plan
 * 3: Early Warning Signs and Action Plan
 * 4: When Things are Breaking Down and Action Plan
 * 5: Crisis Plan (Advance Directive)
 * 6: Post Crisis Plan
 * Mary Ellen Copeland Videos
 * 1M.E.Copeland part1
 * 2M.E.Copeland part2

Peer Support

 * 1) Peer Support on Wikipedia
 * 2) Charles Willis, CPS, speaks at the 2007 Georgia Mental Health Consumer Network Summer Conference speaks on the value of Mental Health Recovery

Self-Help Programs

 * 1) The Village
 * Support Groups
 * 1) One of the biggest and most concepts of the recovery paradigm is patient empowerment where the client is an active member of his treatment team and is self advocating.
 * 2) Tidal Model
 * 3) Angel-Light Love on Blogger
 * Wellness on Wikipedia
 * Self-help groups for mental health
 * Alcholics Anonyomous
 * The History of AA
 * GROW
 * The serenity Prayer
 * Recovery Inc.
 * 1) Recovery Inc at Psychology Wiki
 * 12-step recovery
 * Clubhouses
 * 1) Drop-in-centers
 * 2) Support Groups
 * 3) An Awareness Project Of The Mental Health and Substance Abuse Awareness Committee
 * 4) Intentional Peer Support-Sherry Mead
 * 5) David Oaks
 * 6) Personal Medication-Pat Deegan
 * Celebrate Recovery is a Christian faith based organization that is in some ways friendly towards mental health recovery, although it depends on the religous orientation of the individual in recovery whether or not such program is right for them. While spirituality, religion and faith alternatives can be useful tools in recovery for some, others still may not be comfortable with such programs. Although this might be a bad usage of the term recovery this might also be connected. While some are happy with the usage of faith based services in mental health, others are not.  It is felt that religious beliefs can be judgemental or discriminatory to the personal freedoms and rights of others.  The concern is that religious hostility or presecution is not psychologically healthy for persons in recovery.
 * Social Skills

ESSAY QUESTIONS

 * 1) In the act of studying calculus, Shakespearan Literature, or world history is a persons' brain improving upon it's capacity or benefitting from excercise? Obviously in calculus, Shakespearan Literature, or world history there is no discussion of the brain or neuroscience nor psychology.  However, the brain still develops or grows in to better functioning organ. Is psychoeducation or Illness Management not a similar process?
 * 2) Recovery Education Programs such as RIAZ Recovery Education Center in which a person progresses from therapuetic interventions in to college credited courses and eventually to integration in society have proven to have evidence-based results of success in rehabilitation for persons with psychological disorders.  Is this based on the same principle healthy benefit that a person without a mental disorder gets out of education?

title: Recovery psychology/Self-help


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User:Bryant High School

This is a project for Bryant High School's Literature class. It will not be a resource of information until late February. Thank you for visiting the site. Please come back for information when it is complete.

Our Course of Study for spring 2008:

Catcher in The Rye, Death of a Salesman , One Flew Over The Cuckoo's Nest

Course Research-

The Tragic Figure

title: User:Bryant High School


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Augustine of Hippo/Augustine's Theory of Knowledge

Introduction
In his poem, Choose Something Like a Star, Robert Frost envisions an entity that becomes known in the obscurity of dark, something that will only say to us, “I burn.”   It is a marvelous image for the hiddenness of being itself that remains mystery, even when revealed to our lack of knowing. Yet, the urge to move beyond poetic metaphor drives us to the perennial attempt of reason to know the things that are important to us, including how we know that we know anything. In this endeavor Augustine of Hippo (354-430 CE) stands out as a brave example. His theory of knowledge remains a tribute to the power of human reason to wrest something intelligible from our situation.

A Rejection of Scepticism
Augustine's theory of knowledge begins with the conviction that there is such a thing as truth and that it is accessible to human reason. Such conviction stood over against a major component in the philosophical milieu of the day called skepticism. Augustine had flirted with skepticism after repudiating Manichaeism and before embracing Christianity, so he knew the position well, and believed that it led to intellectual despair. To know that truth exists and is discoverable was for him a matter of the utmost seriousness, “one relating to life itself and, in some way, to the hope of a happy soul.”

In Contra Academicos
Augustine's rejection of radical skepticism is set forth primarily in Contra Academicos (Against the Academicians, 386-387 C.E.), a dialogue among several of his friends that takes place in a villa shortly after their conversion to Christianity. The Skeptics with which he took issue in the dialogue were the “New Academy,” the successors to Plato's Academy. Their particular position, represented by Carneades and mediated to Augustine through Cicero's Academica, was actually a defense against the Stoic empiricism of Zeno of Citium. These Academicians, however, had committed themselves to Zeno's definition of truth in order to deny the Stoic contention that there is nothing but empirical reality.

 * Stated variously throughout Augustine's dialogue, this definition of truth holds that a self-evident intuition is true which is free from any sign of error.  To such a definition, Carneades added the conclusion that since no intuition can be found that is totally free from any sign of error, no certitude is possible. As Arcesilaus, another of the Academicians, said, “Nothing is apprehended [because] no such thing [i.e., no certitude,] can be discovered.”   The Skeptics answered Zeno by affirming non-empirical reality, but then removing it from the realm of the knowable.

 * Based on this position, the philosophers of the New Academy advocated suspension of assent in every instance, refusing either to affirm or to deny any statement of fact.  Their agnosticism opened them to the charge of creating a moral paralysis in which people would not do their duty because they could not be certain what that duty was.  The Academics sought to avoid this charge by granting probability, i.e., by granting that something can resemble truth enough to inform moral action.  Thus, their ideal person, their “wise man,” was the one who always sought after truth while never finding it.

Augustine used several arguments against skepticism in Contra Academicos, such as the argument of common sense.
 * Regarding probability, he claimed it is just as ridiculous to say, “We do not know truth, but this which we see is like that which we do not know,” as it is to say, “that man resembles his father,” when one does not know what the father looks like.  Common sense indicates that comparison, even of probabilities, implies knowledge as its basis.

 * Regarding their definition of a wise man, then, Augustine asserts that such a one must know wisdom in order to know what he is seeking. That knowledge itself - the fact that a wise man knows enough about what he is looking for to be able to look - cannot be false, even though its object - one's actual definition of wisdom - could be a false statement.  He thus concludes that either wisdom is nothing or the Academics must admit that the wise man knows truth.   They trapped themselves when they asserted with equal force “both that man can be wise and yet that knowledge cannot fall to the lot of man.”

He also used Reductio ad absurdem arguments.
 * The Academics suspended assent on the basis of Zeno’s definition. Augustine challenged them to attempt to refute that definition.  Failure to do so would be to apprehend the definition with certitude, while success would free one to apprehend other things with certitude.  Further, there exists a disjunction, “Either the definition is true or it is false,” which itself is something to apprehend with certitude.  “For we know that it is either true or false; we do not therefore know nothing.”

In Other Works

 * While Augustine certainly considered his arguments in Contra Academicos to be a sufficient refutation, his strongest argument, that of si fallor, sum appears in a number of works, such as his Soliloquies  and De libero arbitrio.  He gave it classical expression in Civitate Dei: “I am not at all afraid of the arguments of the Academicians, who say, ‘What if you are deceived?’  For if I am deceived, I am.”   Augustine, then, refuted the radical skepticism of the Academics and established the possibility of certitude.  Etienne Gilson indicates the importance of this accomplishment for all that followed by saying, “the Contra Academicos cleared the threshold of philosophy and set its door ajar.”

His Use of Neo-platonism
Augustine framed his Christianity in terms of Neo-platonic thought. Nowhere is this as evident as in his theory of knowledge. According to Plato, levels of knowledge correspond to levels of being. In Book VI of The Republic, this correspondence is described using the simile of a line divided into two parts: one representing the visible world and the other the intelligible. As each part is again divided into the two sections of shadow and object, we see a progression of increasing reality. For each of the four levels, Plato describes a type of knowledge that alone pertains. Also in the parable of the cave, Plato is concerned to show that an increase in knowledge occurs as one moves toward that which is more real.

Knowing Reflects Being
In Augustine as in Plato, levels of knowledge correspond to levels of being. His ontological levels, however, had a specifically Christian orientation. At the apex of being is the God revealed in Jesus Christ as attested to by scripture, i.e., God as personal, Trinitarian, and both absolutely transcendent, and completely immanent. This highest level of being is associated with a set of principles, rationes aeternae, which, while equivalent to Plato’s forms, nevertheless exist in the mind of God. At the lowest level of being are material bodies, associated with rationes seminales, “seed-like principles that exist in the nature of the world’s elements.”  In between lies the world of souls, specifically the ratio hominis, the rational soul of humanity.

Levels of Knowing Match Levels of Being

 * These epistemological levels trace a three-fold trajectory for reason, i.e., three types of vision which perceive the increasingly real. The corporal vision humans share in common with other animals is based on sense perception augmented by unsophisticated memory, i.e., the experiential memory that motivates one to seek what is pleasant and to avoid what is not.   This vision produces sententia,  the knowledge which occurs when the realm of bodies with their rationes seminales “inform” the sense organs.   Sensations for Augustine is always an act of the soul peering through the senses at what interests it.  This is why he did not think there could be corporeal vision separate from spiritual vision.

 * Intellectual vision is the result of rational functions unique to human beings. This includes the ability for deliberate memorization and intentional reinforcement of memories, as well as the capacity to rearrange physical reality in the imagination.   This level of spiritual vision relies on what Augustine calls ratio inferior, the capacity to judge physical reality in terms of supersensible reality.  This level of perception is the basis for scientia, the kind of knowledge that “enables man to harvest better crops, construct better buildings, or wage war more effectively.”

 * The highest vision, however, is the noetic. This vision yields the knowledge Augustine calls sapientia or wisdom, the knowledge of supersensible reality.  It is a vision made possible by the ratio superior, which is not a separate function of the human mind, but a turning of that mind in a different direction.  While the ratio inferior uses the senses to look outward on the world of sense objects, ratio superior discerns ideal reality in and through the human soul.  Only a very few see the rationes aeternae with the “eye of the mind,” and even they do not behold these realities without blinking and turning the eye away.  Yet, that brief vision leaves traces in the memory that can guide reason back to the really real again and again.

Theory of Illumination

 * There is some confusion in Augustine concerning where the ideas reside, i.e., their ontological status, in relation to the human intellect. Along with Plato and Plotinus, Augustine locates the forms in the mind of God, thus making them eternal and immutable.   Yet, he also says, “unless something of our own were subjoined to them, we should not be able to employ them as standards.”   As Ronald Nash points out so clearly, this is one of the several paradoxes in Augustine’s theory of knowledge, that “the forms are distinct from and not distinct from the human mind.”

 * Indeed, this points to the crucial problem for Augustine’s theory of knowledge considered on its own Platonic terms, namely, how to connect the human mind with the divine forms. How could Augustine hold that the ideas are ontologically higher than the human intellect and yet accessible to it?  If the ideas were on a par with mutable human intellect, there would be access, but the ideas would not be immutable.  Likewise, if the ideas were lower than our minds, there would be no question of how we know them, but then they would not be standards of judgment for us.  So, if the ideas are above mind, ontologically removed from it by a gulf fixed and uncrossable, how do we know eternal and immutable truth?  The answer is that God illumines the human intellect.

 * This theory of illumination was evident as early as the dialogue in Contra Academicos where Augustine’s character affirms “that only some divinity can show man what is true.”  The theory appears throughout his writings, though he never sets out to articulate an epistemology for its own sake.  There is a particularly interesting formulation of it in connection with his discussion of Plato’s reminiscence:

But we ought rather to believe that the nature of the intellectual mind is so formed as to see those things which, according to the disposition of the Creator, are subjoined to intelligible things in the natural order, in a sort of incorporeal light of its own kind, as the eye of the flesh sees the things that lie about it in this corporeal light, of which light it is made to be receptive and to which it is adapted.

 * This metaphor of light, perhaps more than a metaphor for Augustine, points to divine activity in bridging the gulf between the ideas residing in the mind of God and human intellect. This activity, like physical sunshine, is bestowed on the just and the unjust and is alone responsible for knowledge involving rationes aeternae, both scientia and sapientia.

The Thomistic
Just how does this illumination take place? Thomas Aquinas, interpreting the above reference to “incorporeal light of its own kind” (sui generis), considered this light to be the agent intellect inherent in humans which takes a phantasm from the passive intellect and abstracts from it universal elements. This position is rejected by everyone except the Thomists who want to make Augustine and Aquinas agree. In Augustinian terms, no part of the human intellect, mutable as it is, can access the ideas by itself. Gilson adds that a more natural translation of sui generis would be “of a particular kind,” i.e., the light which illumines intellect is incorporeal as opposed to the light which illumines the body’s eye.

The Franciscan
Another interpretation of this theory holds that God is an ontologically separate agent intellect infusing the ideas directly into a human mind. Copleston rejects this as an “extreme ideogenetic view,” arguing that Augustine’s analogy thought of sunlight as illuminating objects, not creating images of them in the human subject. He also objects that this view makes Augustine’s concept of human intellect totally passive. Nash, who refers to this interpretation as the Franciscan theory, is much more inclined to be sympathetic to it, contending only that it does not say enough about how the ideas are produced.

The Formal
Copleston and Gilson represent the Formal interpretation of illumination in which the divine activity only conveys certainty and necessity to human judgments. Thus, for example, the idea of Beauty does not consist of content infused into our intellect, but is a regulative principle evident only in the moment of making a comparison. This interpretation commends itself to us moderns who hold to the regulative function of ideas, but it requires us to stipulate that Augustine used an implicit doctrine of abstraction to explain universals in the human mind. As Copleston himself admits, “whether Augustine explicitly says so or not, his view, as interpreted above, would at least demand abstraction in some form.”  Such a stipulation is hard to accept, however, in view of the fact that Augustine was a Platonist, not an Aristotelian, “and there is no room in [Plato’s] thought for any theory of abstraction.”   [Wesley Wildman’s comment: Not in Aristotle’s reading of Plato, anyway – but cf. Neville and Kaufmann on Plato; there the forms can be abstractions in a limited sense, as refractions of the form of the Good in things.]

Ontologism
Nash presents a strong case for an interpretation of illumination that might be called Qualified Ontologism. Ontologism states that the soul somehow apprehends ideas in the very mind of God. Qualified Ontologism rejects the extreme position of Malebranche that even knowledge of sensibles must be attributed to divine activity. Through a defense of the “ontologistic” texts, Nash shows that Augustine actually held to two intelligible lights – the created and the uncreated – and that the forms reside derivatively in the rational structure of human intellect as well as in the mind of God. The created intelligible light of human reason, however, remains dependent on continuous divine activity in order to attain knowledge, and the forms, as derivative, are apprehended in the divine intellect. This is a modified Ontologism which distinguishes between the mystical vision of the spiritually prepared and the vision human reason uses continually, regardless of moral character. “The vision of God is qualitatively and quantitatively different from the beatific vision, but is nonetheless a vision of God.”

An Indirect Dependence
In Augustine’s theory of illumination, we see an indirect, but unmistakable dependence on Plato quite apart from his own testimony that “none come nearer to us than the Platonists.”  This concept of incorporeal light comes straight out of Plato’s metaphor of the sun as the visible image of the highest reality, the Good. Just as sunlight both illuminates objects in the world and enters the eye to provide sight of those objects, the form of the Good both gives ideas their truth and empowers the intellect to discern that truth. The Good “is the ontological basis of truth and the epistemological basis of the knowledge of truth.”  In the same way, Augustine says God gives everything both the power to be and to be known.

This dependence on Plato is also evident in certain shared assumptions concerning knowledge, e.g., that the only valid object of knowledge is true being, immutable and necessary. There is a common attitude toward sense experience, namely, wary acceptance. Practical knowledge is valued in both their writings as being necessary for life, but is not nearly as important to them as theoretic contemplation. Also, for both Augustine and Plato, the purification of the soul is a prerequisite to epistemological ascent.

Distinctively Christian
Yet, when we examine their respective goals, we see Augustine’s distinctively Christian emphasis. In Plato, one strives to attain the Good, that impersonal form of the forms which Plotinus calls the One. This means that “the true disciple of philosophy... is ever pursuing death and dying.” The true philosopher studies to release the soul from its bondage to the world of becoming that it might return to the world of being. The aim of knowledge is also to bring about human well-being in a socio-political sense as The Republic was concerned to show. Augustine’s goal, on the other hand, is that the individual should attain communion with a personal God. “As a creature drawn from nothingness, man inherits a radical insufficiency,” and this insufficiency drives us to pursue God. “Our hearts are restless until they can find peace in you.”

Dueling Dualisms
A further difference is found when we examine Plato’s levels of being and becoming which for him belong to two, completely separate worlds. Although Augustine initially used language like Plato’s in De ordine, by the time he wrote his Retractions, he felt such language was probably ill-advised. The intelligible, insofar as it is not identical with the divine essence, is for Augustine merely another mode of created reality alongside the physical. Augustine also breaks from Platonic dualism by affirming from a scriptural point of view that the body is good and that human being is a unity, “a rational substance consisting of soul and body.”

And Don't Forget Memory
The most characteristic epistemological difference between these two philosophers, however, is in their respective positions on memory. Plato’s doctrine of reminiscence explains that human reason is able to connect with the forms because of experience in a prior existence. He defends this doctrine in Phaedo by pointing out how questions put to a person can evoke true answers which the person did not “know” prior to the questioning. Further, the judgment of some quality in terms of a perfection not found in the sensible world infers knowledge of perfection from the supersensible world. In this way, Plato supports his claim that learning is just a process of recovering knowledge, i.e., remembering.

Although Augustine used terms like “forgetfulness” and “recollection,” e.g., in his doctrine that learning is remembering, he explicitly denied the preexistence of the soul. When he relates the example from Plato’s Meno of a boy questioned about geometry who “replied in such a way as if he were proficient in this branch of learning,” he claims the example proves nothing since it could hardly be a universal experience given the scarcity of geometricians. Further, such knowledge from prior existence would not account for things learned through the senses. What, then, did Augustine mean by “learning is remembering”?

While granting the point of the example in Plato that “the mind discovers the intelligible rather than creates it,” Augustine says recollection is a remembering not of the past, but of the present. The soul discovers truth within itself because there the inner master presents it to us, stored in a memory of the present. Memory for Augustine is a warehouse of which our inventory is never complete, a sort of “secret knowledge” that is latent until called for. In the “profound depth of memory, … we find those contents which we think of for the first time.” Gilson calls it “a sort of metaphysical background to the soul,” in which we become aware that the omnipresence of God in all things is also God’s presence in us.

Conclusion
How do we know any truth, including the truth that we know some truth? Augustine's answer is that we can only know we know because we are always in a relationship with Truth itself, whether we realize it or not. Returning to Frost's poetic image, truth is like a star suspended in the heavens that "asks of us a certain height." All we can really know, as it beckons us to reach out and grasp it, is that truth exists and is a rewarder of those who seek it.


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Talk:Procedures and functions

As part of a beginner's lesson, these examples should use more description as to what part of the code is doing exactly what.

Also, author does not clearly define 'calling' or 'returning' to a reader that is unfamiliar with the correct context of these terms.
 * Thank you very much for your comment. What do you say, do you want to optimize it ? Just be Be bold, Erkan Yilmaz ( Wikiversity:Chat, wiki blog ) 22:36, 12 January 2008 (UTC)

Use of C for examples
I've tried to reduce the example's complexity, but I still think that C is unnecessarily complicated for this lesson. However, I see the benefit of showing that in some languages arguments have specified types, and functions have specified return types. Would it be better to use some pseudocode with type declaration, or perhaps some other real-world language? Bkconrad (talk) 19:33, 29 July 2012 (UTC)

title: Talk:Procedures and functions


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Talk:Primary mathematics/Fractions

"2/3 of the students in the class are wearing yellow shirts. 1/4 of the class goes to the library.What fraction of the class is wearing yellow shirts in the library?"

 * This question is not answerable.

 * As stated, I agree. However, if we also assume that going to the library and wearing yellow shirts are independent events, then we could use probabilities to answer.  The rule there would be to simply multiply the two probabilities, giving us 2/12 or 1/6.  If we don't know that the two events are independent, then the best we can do is give a range of from 0% to 25% (the lowest of the two fractions) as the answer. StuRat 06:35, 13 January 2008 (UTC)

 * To demonstrate further, let's display this in table form, using Y to mean the student is wearing a yellow shirt and L to mean the student is at the library. In the first column is a sample of 12 students, 2/3 of which (8) are wearing yellow shirts.  In the second column I randomly assigned the 1/4 of students in the library (3), assuming the two events are independent, in the third column I assigned them assuming that all library students also are wearing their yellow "library lovers" shirt, and in the last column I assumed that the yellow shirts are for "library haters":

Yellow   Is this student presently in the library ? Shirt ? Random "Library Lovers"  "Library Haters" ---  --         Y        L             L               - Y       -             L               - Y       -             L               - Y       -             -               - Y       L             -               - Y       -             -               - Y       -             -               - Y       -             -               - -       L             -               - -       -             -               L    -        -             -               L    -        -             -               L ---   -- 2/12         3/12            0/12         <- Fraction of                                                           total students who are both yellow shirted and in the library StuRat 19:07, 9 June 2008 (UTC)

Wikibooks
I posted this over at the primary mathematics talk page, but just in case anyone doesn't see it there I just wanted to point out that, if anyone thinks this section needs some expanding, we can borrow a lot of necessary material from Wikibooks' Applied Math Basics; the fractions section there is very complete and in-depth. --71.112.145.203 07:12, 8 June 2008 (UTC)

 * Thanks for the info. StuRat 18:49, 9 June 2008 (UTC)

title: Talk:Primary mathematics/Fractions


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Time management/Time management project

This learning project helps people to manage their time.

Time Survey
We'll begin this project with an evaluation of how we use our time currently. This is most easily done through a time survey, where we review how we are using time now by tracking what we do.

There are several approaches to a time survery. One is to have a clock/watch that chimes every hour/half hour, and we stop for a minute and record what we are doing. The other way is record what you do as you change tasks, along with the time spent on the task. Both have their benefits, but pick one that you can stick with.

We don't need to record every minute of time, just our target times. So, if you are looking to manage time better at work, that is the time we focus on. If it's a better use of leisure time, we only have to focus on that.

We should record for a few days, so that we get a sense of daily routines and some patterns should start to emerge. A full week would be ideal, but some people can't keep up the recording process that long. Lastly, try to ensure that you are picking days that are close to your normal schedule. If your day includes something that is out of the ordinary, it will skew the results.

title: Time management/Time management project


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User talk:Bryant High School

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

 * Augustine is a rich, hot-blooded, highly complex and introspective personality, passionately Christian, but exquisitely and delicately human, sensitive and courageous, looking with reverence on Rome, possessed, with Virgil and Cicero, of a Roman love of authority and law, and an African touch of earth, yet ever withal having the nostalgia of the infinite. Within Augustine there struggles two personalities, a mystic, who could forego all forms... and fly straight - 'the alone to the Alone' - with a champion of ecclesiastical order, resolute to secure the rights of the Church.
 * John Neville Figgis in The Political Aspects of S. Augustine's 'City of God' (Gloucester, MA: Peter Smith, 1963)

The Setting
With these words we begin a look at the single most important theologian in the history of the Western Church and a significant philosopher in his own right. Augustine of Hippo was born in a village called Thagaste in what is today Algeria in the northernmost part of Africa. His parents, the Christian Saint Monica and the pagan Patricius, represent in a certain sense the world into which he was born. It was a world not quite Christianized, yet no longer pagan; a world in which mother Church was still in covert competition with the state for the allegiance of their children. And yet, just like Patricius, the empire had already turned to embrace Christianity on its deathbed.

The Child Is the Father of the Man
Augustine was an active child, competitive and smart, but lazy in his studies. He was much more interested in games and stealing pears from a neighbor's tree than in Latin grammar. He was brought up in his mother's faith and was almost baptized at the age of six when he was seriously ill. He recovered before the rites were administered, however, and his mother thought it best to postpone the cleansing of his sins in baptism until after he had a chance to get the worst of them out of the way in adolescence.

At the age of 17, after his father's death, Augustine left Thagaste for the big city of Carthage to study law. Like any number of students today, he left his mother's religion behind when he left the strictures of his home. He fell in lust and moved in with a girl who, a year later, presented him with a baby boy they named Adeodatus (lit., given by God). All his mother's worst fears, however, were realized when Augustine embraced Manichaeism, a syncretistic religion combining elements of Christianity, Zoroastrianism and Gnosticism.

Wouldn't you like to be a Manichee, too?
The chief attraction of Manichaeism for Augustine was its simple approach to the problem of theodicy, the conundrum that arises from accepting all three of these premises: God is omnipotent, God is good, evil exists. (You can accept any two of these premises with no problem, but to take all three requires some strange loops of logic.) The Manichaean system proposed moral dualism, the doctrine of two equally powerful, positive principles underlying all reality - one purely good and the other purely evil. Creation, then, is the cosmic battlefield between these two principles, and the destiny of individuals is determined by which of these principles they embrace. Augustine, being a philosophical materialist at this point, also appreciated that his new religion did not require any non-material beings, a concept he considered utter nonsense, such as the Christian God.

When in Rome...
After some years of teaching Latin rhetoric in Carthage, Augustine decided to move to Rome where the students supposedly were reputed to be not so unruly and disrespectful to their teachers. What he didn't realize, though, was that getting those polite Roman students to pay fees was like pulling dentia. They had the disconcerting habit of switching to another professor just as the teaching fees were due. Upon realizing this, Augustine moved on to Milan.

Country Roads, Take Me Home
Augustine's move from Carthage to Milan for professional reasons paralleled his spiritual journey from Manichaeism back to Christianity. This journey actually began before he left that famous North African city when he had the opportunity to meet with Faustus, a famous Manichaean bishop, and discovered that the logical inconsistencies of Manichaeism that had been troubling him could not be addressed satisfactorily even by one so far advanced. While working through his disillusionment, Augustine dabbled in astrology and flirted with Skepticism. This was the philosophy of the successors to Plato's Academy, beginning with Carneades, who held that certainty (or truth) exists, but can never be attained: the best that one can hope for is probable truth, which they then made their guide to moral action.

The Neo-Platonist
At Rome, Augustine discovered Neo-Platonism, particularly the writings of Plotinus. His exposure to these writings gave him a way of thinking about God as an immaterial being; about evil as privation, a negative principle; and about the soul as a rational (rather than material) substance.

God, grant me chastity...
Upon moving to Milan, Augustine came under the preaching of Ambrose, an experience which sent him back to a study of the scriptures he had learned as a child. This completed what Copleston called his intellectual conversion. Augustine's moral conversion took a little more work as we can see from his prayer at this time: "Give me chastity and self-control, but not just yet!" He was caught up in an anguish like what St. Paul described in Romans 7:21-24. He knew the right, but felt powerless to give himself over to it.

 * Augustine's mother, Monica, was in Milan at this time and she set out to help reform her son by arranging a marriage for him with a good family. So, in preparation for settling down and getting married, Augustine sent away the mother of his twelve-year-old son, with whom he had been living all those years.  Unfortunately, the required engagement period, which included waiting for the bride-to-be to come of age, became too much for him, and Augustine again took on a live-in girlfriend - all the while struggling with why he could not seem to make a commitment.

Take it and read it
It was in such a state of mind that Augustine heard the story of Victorinus, a famous professor of rhetoric from a previous generation - and also from Africa - who converted to Christianity late in life. This story moved Augustine to want to emulate his famous countryman, but it wasn't until he heard another story, quite by chance, that he achieved a moral breakthrough. While visiting at a friend's villa, Augustine encountered two guests who told him about Antony of Egypt, the third century Desert Father whose reputation for holiness was preserved by the monastic communities he had founded. This immediatedly precipitated a psychological and spiritual crisis in which Augustine, walking alone in his friend's garden, overheard a child playing some game and chanting in a sing-song voice: "Take it and read it."!" Accepting this as divine direction, Augustine picked up the scriptures and read where they opened onto Romans 13:13 - "let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy." (New Revised Standard Version)  This secured the conversion of Augustine's will, which is to say, his moral conversion.

The Rest of the Story
On Holy Saturday in 387, Augustine was baptized by Ambrose, along with his now fifteen-year-old son and a friend. He had put aside his most recent mistress and broken off his engagement, intending to return to Thagaste to found a monastic community there. Monica accompanied the three of them as far as Ostia on the Tyrrhenian seacoast, where she died before they could set sail. Then, shortly after they arrived in North Africa, Adeodatus also died - the gift of God now given back, a dedicated soul.

Over the next ten years, Augustine became a monk, a priest and a bishop - the latter two under duress. He accommodated himself to the needs of the church, but continued to live an ascetic life while serving as priest and bishop. He also wrote - voluminously. On 28 August 430, while the Vandals were besieging the city of Hippo, Augustine died, reciting the Penitential Psalms. Much of the city was eventually destroyed by the invaders, but, fortunately for us, Augustine's writings were spared.

Follow-up Assignment

 * Go to Fun Facts, choose "edit this page" tab and type in whatever facts you can remember from the reading.

 * }


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User talk:Loader

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

Welcome
Hello Xarthat Xio, and welcome to Wikiversity! If you need help, feel free to visit my talk page, or contact us and ask questions. After you leave a comment on a talk page, remember to sign and date; it helps everyone follow the threads of the discussion. The signature icon in the edit window makes it simple. To get started, you may
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Your account will be renamed
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Portal:Wiki/Wikimedia/Wikimedia Foundation

The Wikimedia Foundation is a non-profit organization that operates educational wikis such as Wikipedia, Wikibooks and Wikiversity.

Wikimedia Studies


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Materials Science and Engineering/Doctoral review questions/Daily Discussion Topics/01132008

Density of States and Fermi Function
$$g_c(E)=\frac{m_n* \sqrt{2 m_n*(E-E_c)}}{\pi^2 \hbar^3}, E \ge E_c$$

$$g_v(E)=\frac{m_p* \sqrt{2 m_p*(E_v-E)}}{\pi^2 \hbar^3}, E \le E_c$$

$$f(E)=\frac{1}{1+e^{(E-E_F)/kT}}$$

Carrier Concentration Relationships
$$n = N_C \frac{2}{\sqrt{\pi}} F_{1/2}(\eta_c)$$

$$p=N_V \frac{2}{\sqrt{\pi}}F_{1/2}(\eta_c)$$

$$N_C = 2 \left [ \frac{m_n* k T}{2 \pi \hbar^2} \right ]^{3/2}$$

$$N_V = 2 \left [ \frac{m_p* k T}{2 \pi \hbar^2} \right ]^{3/2}$$

$$n=N_C e^{(E_F - E_C)/kT}$$

$$p=N_v e^{E_V - E_F)/kT}$$

$$n=n_ie^{(E_F - E_i)/kT}$$

$$p=n_ie^{(E_i - E_F)/kT}$$

ni, np-Product, and Charge Neutrality
$$n_i = \sqrt{N_c N_v} e^{-E_G/2kT}$$

$$np = n_i^2$$

$$p-n+N_D-N_A\;$$

n,p, and Fermi Level Computational Relationships
$$n = \frac{N_D - N_A}{2} + \left [ \left ( \frac{N_D - N_A}{2} \right )^2 + n_i^2 \right ]^{1/2}$$

$$n \approx N_D$$

$$p \approx n_i^2 / N_D$$

$$p \approx N_A$$

$$N_A \gg N_D, N_A \gg n_i$$

$$n \approx n_i^2/N_A$$

$$E_i = \frac{E_c + E_v} {2} + \frac{3}{4}kT \ln \left ( \frac{m_p*}{m_n*} \right )$$

$$E_F - E_i = kT \ln(n/n_i) = - kT \ln (p/n_i)\;$$

$$N_D \gg N_A, N_D \gg n_i$$

 * $$E_F - E_i = kT \ln(N_D / n_i)\;$$

$$N_A \gg N_D, N_A \gg n_i$$

 * $$E_i - E_F = kT \ln (N_A/n_i)\;$$

Einstein Relationship
The Einstein relationship connects $$D$$ and $$\mu$$

The net carrier current needs to be zero in the case of equilibrium conditions

$$J_{N|drift} + J_{N|diff} = q \mu n E + q D_N \frac{dn}{dx} = 0$$

$$E = \frac{1}{q} \frac{dE_i}{dx}$$

$$n=n_ie^{(E_F - E_i)/kT}$$

The change of the Fermi energy with respect to position is 0, $$dE_F/dx = 0$$

$$\frac{dn}{dx} = - \frac{n_i}{kT} e^{(E_F - E_i)/kT} \frac{dE_i}{dx} = - \frac{q}{kT}nE$$

$$(qnE)\mu_n - (qnE) \frac{q}{kT}D_N = 0$$

The electric field, $$E$$, does not equal zero

$$\frac{D_N}{\mu_n} = \frac{kT}{q}$$ $$\frac{D_P}{\mu_p} = \frac{kT}{q}$$

The Built-in Potential (Vbi)
The electric field is related to the derivative of the potential with position

$$E = - \frac{dV}{dx}$$

$$- \int_{-x_p}^{x_n} E dx = \int_{V(-x_p)}^{V(x_n)} dV = V(x_n) - V(-x_p) = V_{bi}$$

The following is true under equilibrium

$$J_N = q \mu_n n E + q D_N \frac{dn}{dx}$$

Use the Einstein relationship

$$E = - \frac{D_N}{\mu_n} \frac{dn/dx}{n}$$

$$E = - \frac{kT}{q} \frac{dn/dx}{n}$$

$$V_{bi} = - \int_{-x_p}^{x_n} E dx$$

$$V_{bi} = \frac{kT}{q} \int_{n(-x_p)}^{n(x_n)} \frac{dn}{n}$$

$$V_{bi} = \frac{kT}{q} \ln \left [ \frac{n(x_n)}{n(-x_p)} \right ]$$

Consider nondegenerately doped step junction with $$N_D$$ and $$N_A$$ as the n- and p-side doping concentrations.

$$n(x_n) = N_D\;$$

$$n(-x_p) = \frac{n_i^2}{N_A}$$

$$V_{bi} = \frac{kT}{q} \ln \left ( \frac{N_A N_D}{n_i^2} \right )$$

LCAO
A linear combination of atomic orbitals or LCAO is a quantum superposition of atomic orbitals and a technique for calculating molecular orbitals in quantum chemistry [1]. In quantum mechanics, electron configurations of atoms are described as wavefunctions. In mathematical sense, these wave functions are the basis set of functions, the basis functions, which describe the electrons of a given atom. In chemical reactions, orbital wavefunctions are modified, i.e. the electron cloud shape is changed, according to the type of atoms participating in the chemical bond.

It was introduced in 1929 by Sir John Lennard-Jones with the description of bonding in the diatomic molecules of the first main row of the periodic table, but had been used earlier by Pauling for H2+.

A mathematical description is

 * $$\ \phi_i = c_1 \chi_1 + c_2 \chi_2 + c_3 \chi_3 + \cdots +c_n \chi_n$$

or

 * $$\ \phi_i = \sum_{r} c_{ri} \chi_r $$

where $$ \phi_i $$ is a molecular orbital represented as the sum of n atomic orbitals $$\chi_r$$ (chi), each multiplied by a corresponding coefficient $$c_r$$. The coefficients are the weights of the contributions of the n atomic orbitals to the molecular orbital.

The orbitals are thus expressed as linear combinations of basis functions, and the basis functions are one-electron functions centered on nuclei of the component atoms of the molecule. The atomic orbitals used are typically those of hydrogen-like atoms since these are known analytically i.e. Slater-type orbitals but other choices are possible like Gaussian functions from standard basis sets.

Tight-Binding
In the tight binding model, it is assumed that the full Hamiltonian $$H$$ of the system may be approximated by the Hamiltonian of an isolated atom centred at each lattice point. The atomic orbitals $$\psi_n$$, which are eigenfunctions of the single atom Hamiltonian $$H_{at}$$, are assumed to be very small at distances exceeding the lattice constant. This is what is meant by tight-binding. It is further assumed that any corrections to the atomic potential $$\Delta U$$, which are required to obtain the full Hamiltonian $$H$$ of the system, are appreciable only when the atomic orbitals are small. A solution to the time-independent single electron Schrödinger equation $$\Phi$$ is then assumed to be a linear combination of atomic orbitals $$\ {\psi}_n$$

 * $$\Phi(\vec{r}) = \sum_{n,\vec{R}} b_{n, \vec{R}}\ \psi_n(\vec{r}-\vec{R})$$

where n refers to the n-th atomic energy level and $$^$$ is an atomic site in the crystal lattice.

Using this approximate form for the wavefunction, and assuming only the m-th atomic energy level is important for the m-th energy band, the Bloch energies $$\varepsilon_m$$ are of the form

 * $$\varepsilon_m(\vec{k}) = E_m - {\beta_m + \sum_{\vec{R}\neq 0} \gamma_m(\vec{R}) e^{i \vec{k} \cdot \vec{R}}\over {b_{m,\vec{R}}} + \sum_{\vec{R}\neq 0} \alpha_m(\vec{R}) e^{i \vec{k} \cdot \vec{R}}}$$,

where $$E_m$$ is the energy of the $$m$$th atomic level,

 * $$ \beta_m = -\int \psi_m^*(\vec{r})\Delta U(\vec{r}) \Phi(\vec{r}) d\vec{r}$$,

 * $$ \alpha_m(\vec{R}) = \int \psi_m^*(\vec{r}) \Phi(\vec{r}-\vec{R}) d\vec{r}$$,

and

 * $$ \gamma_m(\vec{R}) = -\int \psi_m^*(\vec{r}) \Delta U(\vec{r}) \Phi(\vec{r}-\vec{R}) d\vec{r}$$

are the overlap integrals.

The tight-binding model is typically used for calculations of electronic band structure and energy gaps in the static regime. However, in combination with other methods such as the random phase approximation (RPA) model, the dynamic response of systems may also be studied.

Phase Diagram

Complex types of phase diagrams can be constructed, particularly when more than one pure component is present. In that case concentration becomes an important variable. Phase diagrams with more than two dimensions can be constructed that show the effect of more than two variables on the phase of a substance. Phase diagrams can use other variables in addition to or in place of temperature and pressure and composition, for example the strength of an applied electrical or magnetic field and they can also involve substances that take on more than just three states of matter.

One type of phase diagram plots temperature against the relative concentrations of two substances in a binary mixture called a binary phase diagram, as shown at right. Such a mixture can be either a solid solution, eutectic or peritectic, among others. These two types of mixtures result in very different graphs. A textbook example of a eutectic phase diagram is that of the olivine (forsterite and fayalite) system.

Another type of binary phase diagram is a boiling point diagram for a mixture of two components, i. e. chemical compounds. For two particular volatile components at a certain pressure such as atmospheric pressure, a boiling point diagram shows what vapor (gas) compositions are in equilibrium with given liquid compositions depending on temperature. In a typical binary boiling point diagram, temperature is plotted on a vertical axis and mixture composition on a horizontal axis.

A simple example diagram with hypothetical components 1 and 2 in a non-azeotropic mixture is shown at right. The fact that there are two separate curved lines joining the boiling points of the pure components means that the vapor composition is usually not the same as the liquid composition the vapor is in equilibrium with. See Vapor-Liquid Equilibrium for a fuller discussion.

In addition to the above mentioned types of phase diagrams, there are thousands of other possible combinations. Some of the major features of phase diagrams include congruent points, where a solid phase transforms directly into a liquid. There is also the peritectoid, a point where two solid phases combine into one solid phase during heating. The inverse of this, when one solid phase transforms into two solid phases during heating, is called the eutectoid.

External Link

 * A collection of about 150 alloy phase diagrams and some PT diagrams


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Flycatcher

Selecting the rod and components
Selecting the right components on your fly rod blank is an important part of building fly rods. For a discussion of component selection please see Flycatcher website and review the how to sections under each component within the rod builder section.

Getting ready
You want to build the very best fly rod you can. That means working in an optimal environment.

* Find a place that is quiet to work. The experience is meant to be savored! * Have a work surface long enough to handle the rod you are building * Have materials for emergency clean up: isopropyl rubbing alcohol, clean rags, etc. * Make sure your work area is well lit. Have a magnifier if it will help. * Have a comfortable chair to work from. You'll do a better job. * Have a very clean, dust-free and dry work area. Wet thread sealer is a dust magnet. * Inventory your parts before you start. Nothing worse than coming up short at the wrong time. * Have patience and enjoy the journey. It is part of the experience. * Enjoy yourself.

Finding the spine
A fly rod without the reel seat, grip and guides is called a rod blank. The rod blank is made of graphite fibers trapped in a plastic resin. It is constructed by wrapping sheets of this fiber impregnated resin around a tapered steel shaft called a mandrel. The resin wrapped mandrel is baked in an oven to melt the plastic resin and create a solid rod of graphite encased plastic. Rod blanks made in this way will have variations in stiffnes depending on which direction you bend the tip. This is due to inevitable inconsistencies in the manufacturing process. The point of maximum bend is called the spine of the rod. It is important for the rod builder to minimize the impact of these inconsistencies.

There are three ways to do this. The most accurate way is to buy the rod pre-marked for spine. Flycatcher Zero Balance™ uses computerized alignment to zero in on the spine of each rod section. If your rod is not pre-marked, it can be spined by holding the rod section on a table or the floor vertically with the thickest end on the floor. While holding firmly push down on the top of the rod section and note the direction it bends. The inside of the curve will approximate the spine. Do this with each section of rod blank that has enough flex to make it feasible and note the location on each section.

An alternative way is to lay the rod section flat on a table. Hold the thickest end down tight against the table and raise the thinnest end up. Roll the rod along the table while holding the end up. Feel how hard the rod pulls against your hand as you roll it and note the location where it feels to 'flex' the most. This point approximates the spine and is along the inside curve. Mark the location on the rod section. Preparing the reel seat

The reel seat inside diameter should be larger than the butt end of your rod blank. How much larger will differ depending on the rod blank and the reel seat. Before cementing the reel seat in place it is important to shim up the blank to get the reel seat to fit snuggly. This can be done with masking tape or fiberglass dry wall mesh tape. Wrap the rod with the tape in two locations: one nearest the butt but far enough from the end to clear the butt cap; and one nearest the grip. Build up enough tape so that the reel slides snuggly over the tape.

Wait until you have prepared the grip for installation before installing the reel seat. Preparing the grip

Cork grips are cored with a hole usually .25" in diameter. The cork will need to be cored out to fit the rod taper so that it both fits snugly and slides far enough up the rod to meet up with the reel seat. Use a rat tail file to core the cork. Take your time and check the fit often. Be careful to core the middle section of the cork without over-coring the ends (a common mistake). Once the grip can be pushed on to the rod blank within one inch of its final location you can stop. The rod epoxy will help it slide the last inch.

Downlocking reel seats butt up flush with the cork grip. Uplocking reel seats fit into the body of the grip. If you have an uplocking reel seat and your grip has not been cored out you will need to do that before installing the grip. Measure the outside diameter of the reel seat hood. Use a hole saw and portable drill to core the cork. Selecting the winding check

The winding check is a decorative cap on the tip facing end of the grip. Winding checks come in polyethelene, aluminum, and nickel silver. Polyethelene has some give to it, but aluminum and nickel silver checks need to be fitted individually to each rod.

Installing the reel seat, grip, and winding check
Using a 2-part epoxy designed for rod building (such as U-40), mix according to manufacturers recommendations. Make sure you mix thoroughly. Apply the epoxy to both the inside of the reel seat and along the rod surface. Make sure you fill the gap between the tape shims thoroughly. The mesh tape is particularly nice because you can apply the epoxy right through the tape shims to create an even better bond.

Slide the reel seat over the shims. Any excess epoxy that squeezes out can be easily wiped off with a clean towel and rubbing alcohol. If you were able to find the spine on the butt section, align the reel seat so that the reel (when attached) will run along the spine. Insert the butt cap into the reel seat making certain both the butt cap and reel seat are well epoxied.

Epoxy the rod blank in the area where the grip will be and continue up 1 inch beyond the where the top will rest. This will assure complete coverage of epoxy. Twist the grip as you slide it into place to make certain the expoxy gets good converage.

Finally, the winding check can simply be slipped over the end of the rod section and glued at the top of the grip using the same rod epoxy.

Allow the rod section to cure over night.

Preparing the guide feet
It is important that the feet on each of the guides are adjusted so that the wrapping thread covers them appropriately. Two things will assure this: beveling and flatness. To bevel the feet use a fine metal file. File each of the feet so that each one has a gentle slope for the thread to walk up. Then check each foot to make certain it sits flat against the rod. If the foot is bowed use a tack hammer to flatten the foot. The guide is now ready for assembly with the rod. Determining guide placement

There are guide placement tables available on various sites on the internet. Don't use them. Guide placement is highly dependent upon the action and taper of the individual rod. The best way to do guide placement is the get the rod blank already pre-marked for guide location based on Flycatcher's Zero Balance guide placement tool.

If you must place the guides yourself it is best to hand adjust the guides. Start by fixing the guides to the rod using masking tape. Be certain to place the center of the guides directly over the spine of the rod. String the rod with line and flex it. Take a look at the contour of the line along the rod. Starting at the top, move the guides up or down the rod to make the line contour match the rod contour as closely as possible. When you are satisfied, mark the locations for each guide in case one of the guides comes free of the rod blank during the next steps.

Installing the guides
Temporarily tape the guide in place allowing as much of the foot tab to show as possible. To wrap your thread it is best to keep the feed thread taught. To do this simply place your spool of thread behind a heavy book and run the thread through the middle of the book. The drag of pulling the thread through the book will keep the thread taught as you work it onto the rod blank.

Begin wrapping thread around the rod blank about 1/4inch from the end of the foot end. Wrap masking tape around the rod where the thread wrap is to begin. This will act a stop for the thread wrap making wrapping easier and assuring consistency. To begin, wrap the thread over the top of the rod around to the back and up over thread.

While holding the tag end against the rod, rotate the rod away from you, wrapping the thread around the rod several times.

Once the blank is wrapped with enough turns that the thread holds tight, cut the tag end off of the thread using a razor blade. With a thumbnail, work the threads up tight against each other around the entire circumference of the rod. Continue wrapping and pulling the threads up tight. Make certain that you do not accidentally overlap the threads as you wrap them.

Continue wrapping up to the guide foot and pulling the loops tight up against each other. At the guide foot make several wraps up over the foot BEFORE pulling the threads tight. This will help keep the loops from working themselves up under the foot.

When you are four or five wraps short of where the guide foot meets the guide body, insert a doubled over piece of thread under the thread wraps with the loop end in the direction of the wrap advancement. Continue wrapping up to the guide body.

Cut the wrapping thread leaving a 5 or 6 inch tail. Insert the tag end through the loop in the doubled over piece of thread.

Pull the doubled over thread back through the wrapped thread bringing the tag end of the wrapping thread with it.

With a razor blade, cut off the tag end of the wrapping thread as flush as possible to the wrapped thread. Take a (cigarette) lighter and melt any thread ends that are protruding from the wrap.

Finally, make certain your guides are all aligned on the rod. If they are not you should be able to gently rock the guide or shimmy it underneath the thread wrap to get it better aligned. Wrapping Ferrules

If you wish you may wrap the (female end) the ferrules of each rod section with thread. This is primarily a decorative move but it can add a nice touch if you like. It will (minimally) add weight to your rod, however. Wrapping the hook keep

Align your hook keeper with the guides on the rod and tape it in place directly above the grip. Wrap the hook keeper in exactly the same manner that you wrapped the guides. Installing tip top

The tip top is the top most guide on the rod. The tip top has a sleeve that fits over the end of the tip section of the rod. Use rod epoxy to glue the tip top to the rod. Make sure to feed some of the epoxy down into the sleeve before assembling the components. Also make certain to align the tip top with the other guides on the rod. Be careful that you place the rod on a flat surface with the tip loop facing down so that as the epoxy dries the tip does not rotate accidentally. Alternatively, there are fast drying (5 minute) epoxies that could be used.

You can add decorative thread wraps to the tip top if you like. Just remember that every little item adds weight to the rod.

Color preservation
Before you apply the epoxy sealer to your wrap, you might want to consider applying color preserver to the threads. Without color preserver the epoxy will soak in to the threads darkening them and providing a somewhat translucent look. Many people like the look so the choice is yours. Even with color preserver the threads will darken some.

Paint on two or three coats of color preserver allowing it to dry thoroughly between coatings. Multiple coatings is important because any area you may have inadvertantly missed will be highlighted through the wrap coat at a time when it is most difficult to fix.

Sealing the threads
Use a two part epoxy sealer specifically designed for sealing thread wraps. Flex Coat Lite is a good choice. You can use a high build or lite build coat and achieve excellent results with either one. Lite build sealers require multiple coats but they allow you to build up the layers more gradually controlling the thickness better, and they let you correct for imperfections between coats (such as a stray thread).

Before painting on the sealer it is important to create a drying fixture. The sealer that you put on the threads will pool to the floor facing side of the rod as it is drying. Turning the rod periodically will keep the sealer in an even layer over the threads.

To build a fixture get a cardboard box that is two feet across or so. Cut notches an inch or two deep in the middle of each end for the rod to rest in. Make sure that you can lay the rod in the notches in such a way as to not have the threads touching the cardboard. Make certain also that the notches are cut equally deep so the rod rests parallel to the floor. This will be your drying rack.

Mix the two part epoxy sealer according to the instructions from the manufacturer. Make sure the sealer is fully mixed and is cloud free or it won't set up properly. The epoxy should be room temperature or higher (72 degrees F) as should the room.

Throwaway brushes are fine to use to put on the epoxy. Extend the epoxy out beyond the threads by 1/8". It is best to use a small diameter artist brush to feather the edges of the coating. Work quickly but don't rush. These epoxies stay workable for a good 30 minutes or more.

Any air bubbles that may reside in the sealer should work themselves free as the rod sets but if it looks like this may be a problem, a hair dryer on warm/low can be used to coax the bubbles out.

With the rod in your drying rack, turn the rod 180 degrees every 5 to 10 minutes. Do this for the first hour. In the second hour turn the rod every 15 to 20 minutes. In the third hour turn the rod every 30 minutes. Let the rod cure for 12 to 24 hours before applying another coat. Sealant final coat

You can add multiple coats of thread sealer to the guides if you follow a couple rules. First, check the sealed threads for any protrusions that may exist. If there are any, slice them off with a sharp razor blade. Second, when applying an additional coat make certain that you completely cover the old coat. You cannot simply do touch up with this epoxy, it is critical that you do a complete coat.

At this stage a small amount of thread sealer can be applied to the location where the tip top mates with the rod in order to provide a smooth seamless transition (unless you already applied thread wrap to this section).

Dry the rod in the same manner as prior coats. Let the rod cure for several days so that the thread sealer cures good and hard. Finally

Once the rod has fully cured string some line and go fish.

title: Flycatcher


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Assistant teacher course/Instructors' guide/handout/Citizenship education

The handout is under the copyright of the Qualifications and Curriculum Authority; it can be found on page 44 (PDF page 46) of the Crick Report.

The handout may be reproduced for the purpose of research, private study, criticism or review, or by educational institutions solely for educational purposes, if full acknowledgement is given.


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User talk:Markwaldin~enwikiversity

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

And don't forget to explore Wikiversity with the links to your left. Be bold, and see you around Wikiversity! --JWSchmidt 04:57, 13 January 2008 (UTC)

Your account will be renamed
Hello,

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

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

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

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:38, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 06:15, 19 April 2015 (UTC)

title: User talk:Markwaldin~enwikiversity


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Assistant teacher course/Citizenship education

Inventing citizenship education
The participants should be given an opportunity to devise their own view of citizenship education

...

Class council
Classes that don't have their own class council should be advised that they may need a class council. Usually a class council is established by the class teacher but has its own set of officers or offices, which are speaker, secretary, rule monitor and time monitor. The offices are usually assigned for a single meeting of the class council or several but few meetings of the class council. Participation in a class council can be voluntary. If a class doesn't have a class council but a class representative the assistant teachers can ask the class representative to recommend or to establish a class council. All classes that receive assistant teachers should have a class council or a class representative in order to be able to make formal requests to representatives of the different assistant teacher groups. All classes that have assistant teachers as pupils should have a class council in order to be able to make formal requests to their own group or groups of assistant teachers, usually concerning qualification, disqualification and monitoring, and to be able to ratify the charter for a grade council.


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Talk:Psychiatric Liberation/History of Psychiatric Institutionalization

Needs to be rewritten--Recovery Psychology 07:00, 13 January 2008 (UTC)


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Recovery psychology/Quality of Life

“Recovery does not refer to an end product or result. It does not mean that one is ‘cured’ nor does it mean that one is simply stabilized or maintained in the community. Recovery often involves a transformation of the self wherein one both accepts one’s limitation and discovers a new world of possibility…recovery is a…way of life. It is an attitude and way of approaching the day’s challenges.”—Patricia Deegan from Conspiracy of Hope

Humanistic Psychology
The philosophy of Humanism has had it's influence on psychology; most prevalent in the development of Humanistic psychology which explores the human experience, as opposed to behaviorism that explores behavior and cognitivism which explores cognition. Humanistic Psychologyis a philosophical perspective of psychology based in humanistic ideology which affirms the inherent value and dignity of human beings. Such thinking in psychology as been expressed in the work of Rollo Mayand  Carl Rogers. Abraham Maslow theory that each human being strives to develop upward through a hierarchy of needs is useful in describing recovery. Each need corresponds to basic type of goal. At the physiological level of needs ones goal is concerned with getting out of the cold to some heat, or out the heat in to cold, the ability to breath oxygen, drink water or eat or even get sleep. At this level of need goals are directed at basic survival and not quality of life. The next level higher in this progression would be safety needs; goals here are focused on avoiding danger. These two lower levels of needs basic survival and safety may be greatly the concern of the homeless with psychological disorders. At the next higher progression would be the need for love and belonging, this need is addressed as a goal after basic survival and safety needs are met. The next step of higher needs would be the need for esteem or self-worth, this would be a bit difficult for persons with low self-esteem and other conditions associated with psychological disorders. Rising upward this hierarchy implies that the lower needs have been sufficiently satisfied or managed. The highest on the hierarchy of needs is self-actualization, which in terms of person recovering from a psychological disorder; may be the recovery as a thing in itself. Recovery, defense mechanisms, coping skills and adaptation may be occurring at all levels of this hierarchy; while disputably the "recovery does not mean destination" doctrine would disagree that persons with psychological disorders ever self-actualize. Todays trend in Behavioral/Mental health has been to be more Client-centered or Person-centered taking a more Person-Centered Psychological approach. From out of this more person-centered humanistic idealism came Positive psychology.Positive psychology often discusses the "Good Life" as it is called. The "Good Life" almost sounds like the "Finer things in life" that an actor portraying a snobby person in a movie or television show might say. By all means a person in recovery wants to achieve having a "good life" or "the finer things in life," and for some who are in recovery a positive attitude or positive way of thinking can be beneficial. This is where positive psychology differs from recovery, the study of happiness would be positive psychology where as recovery psychology must study the process of change from a state of anguish, misery or unhappiness (psychological disorder) to the state of happiness; with out the "got to keep up the Joneses" or "Good Life" ad nauseam. It requires less than dim awareness or even for a person of low intelligence quotient to perceive this "Good Life" talk to be about the favored, darlings, the Jet Set, or the more fortunate persons. Positive psychology should be considered stigmatizing and prejudicial, lacking cultural competency for persons with psychological disorders, when it is applied to persons in recovery. Members of the "recovery movement" who are psychologists such as Pat Deegan and Daniel Fisher have had their work published in the Journal of Humanistic Psychology

Quality of Life
The World Health Organization has conducted research in to Quality of Life. This concept has been applied in the subjects of sociology, criminology, and economics. It differs from the concept "standard of living" which is more subjective than objective. Quality of Life is measured in metric units called DALY's and QALY's. A DALY is the measurement of how a disease impacts a persons life in terms of disability. DALY is an acronym for Disability-adjusted life years. DALYS are seen has negative years of life quality as opposed to life expectancy. A QALY is a measurement of an ill persons Quality-adjusted life years, or reintegration or rehabilition from disability. When we discuss the issue of quality of life we begin to delve in to a controversial area. Who is to say what "quality" really is? Some will push the civil rights concept as their basis of quality of life, holding the view that freedom and liberty are the foundation of living a life worth living. While others may hold the view that a person who is incapable to taking care of themself needs to be institutionalized for their own protection. While both views may be "well intentioned" and focused on treating a person the most humane possible, there is great conflict between the two. For example, if a person is eating their own feces and screaming obscentities constantly can we determine the person to a quality life, if they are given the liberty to act any way that they feel suits them, and on the other hand if we restrict the persons right to behave how they see fit and redirect them to safer behavior, cleaner hygiene, and more effective social interaction with others are we imposing our values upon such a person or limiting their freedom. Does it hurt the person to help the person the way we believe they need to be helped? To some there is an association between Positive Psychology and the Recovery Movement. Positive psychology is a reconstituted version of CBT, which focuses on keeping happy people happy and really does not address psychological disorders; although there have been recent applications of it in psychiatric settings. Some authors feel that two are very compatible as if to say similar in some aspects but different in others. The tenets of positive psychology are similar to those of the recovery movement. The difference being that those being "positive" are too much like those who claim to be needing "counseling",  whom unintentionally or intentionally stigmatize persons with psychological disorders as being inferior, immoral or criminal; as if to say persons needing "counseling" or positive psychology do not have a psychological disorder.  Recovery implies acknowledging having something to recover from. While the latter only speaks of being happy as an alternative to having a disorder. Although positive psychology may serve as a preventative medicine psychology, it says little for persons whom may already be ill. SEE ALSOBroken Windows Theory Martin Seligman was the president of the APA, he is now considered the father of Positive psychology. In the past Seligman was known for experiments and studies in learned helplesness, which contributed to the understanding of clinical disorders. This philosophical approach called positive psychology is wrapped in writings such asAristotles'Nichomachean Ethics. One of the notable concepts discussed in Positive Psychology is Eudaimonia, which is a word Aristotle used to describe an idealistic "self-actualization." Positive psychology discusses issues of Life Satisfaction, Strengths and Quality of Life.

SEE ALSOPositive Psychology on Wikia

title: Recovery psychology/Quality of Life


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User:Barbara Shack~enwikiversity

I'm Barbara Shack. I have a great many interests. I did a course with the Open University studying psychology and general social science at undergraduate level. I feel this helped me to understand the Scientific method better.

I do a bit of creative writing from time to time. Here’s some of my poetry. Here’s a short story. The Fairies and Paddy of Rathmoor Farm

Currently I’m into Amateur astronomy. I 'm not the type of Amateur astronomer who points a home made telescope at the sky. In Birmingham where I live there is too much light pollution for that. I read up about astronomy and edit astronomy articles. I would very much welcome comments or critical review of my edits of these scientific articles by qualified physical scientists. Anyone who can improve the articles is welcome.

Wikinfo is a good idea as well as Wikipedia. It's good the two have different ways of doing things. Diversity aids choice as in Rational Choice Theory. RationalWiki and EvoWiki are new Wikis I also like. Both are cool and intelligent.

title: User:Barbara Shack~enwikiversity


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The universe as a false vacuum and quantum suicide

The universe as a false vacuum and quantum suicide

On Wikipedia there is the following article. Possibility that the universe is a false vacuum Some of it was taken from an earlier version of Chaotic inflation theory Is the article valid? In particular is the comparison with Quantum suicide and immortality valid? I wrote the material relating to that comparison. See Many worlds quantum mechanics


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Talk:Composition/Language and Music

maybe this could be changed to not being a subpage... and instead be it's own page in the main namespace. What are others' thoughts about that? --Remi 10:05, 13 January 2008 (UTC)

title: Talk:Composition/Language and Music