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Wilhelm Gesenius

Heinrich Friedrich Wilhelm Gesenius (3 February 1786 – 23 October 1842) was a German orientalist, lexicographer, Christian Hebraist, Lutheran theologian, Biblical scholar and critic.

Biography
Gesenius was born at Nordhausen. In 1803 he became a student of philosophy and theology at the University of Helmstedt, where Heinrich Henke was his most influential teacher; but the latter part of his university course was taken at Göttingen, where Johann Gottfried Eichhorn and Thomas Christian Tychsen were then at the height of their popularity. In 1806, shortly after graduation, he became Repetent and Privatdozent (or Magister legens) at Göttingen; and, as he was later proud to say, had August Neander for his first pupil in Hebrew language. On 8 February 1810 he became professor extraordinarius in theology, and on 16 June 1811 was promoted to ordinarius, at the University of Halle, where, in spite of many offers of high preferment elsewhere, he spent the rest of his life.

He taught with great regularity for over thirty years. He was a gifted lecturer whose lectures were so interesting that his lecture room was consistently filled; by 1810 his lectures were attended by more than 500 students – nearly half the student population of the university. The only interruptions occurred in 1813–1814, occasioned by the German War of Liberation (War of the Sixth Coalition), during which the university was closed, and those occasioned by two prolonged literary tours, first in 1820 to Paris, London and Oxford with his colleague Johann Karl Thilo (1794–1853) for the examination of rare oriental manuscripts, and in 1835 to England and the Netherlands in connection with his Phoenician studies. He became the most popular teacher of Hebrew and of Old Testament introduction and exegesis in Germany; during his later years his lectures were attended by nearly five hundred students. Among his pupils the most eminent were Peter von Bohlen, C. P. W. Gramberg, A. G. Hoffmann, Hermann Hupfeld, Emil Rödiger, J. C. F. Tuch, J. K. W. Vatke and Theodor Benfey.

His first Hebrew lexicon (with German text) was worked up during the winter of 1806–1807, and published a few years later by F. C. W. Vogel, whose printing house in Leipzig thereafter published all the editions of his lexicons. This was followed by a somewhat abridged version (about half the bulk of the first lexicon but with significant improvements) in 1815, which went to four German editions (each substantially larger and improved than its previous editions) and one Latin edition (although intended merely as a translation of the German edition, this too was a reworked revisions). His large lexicon of Biblical Hebrew and Chaldee (Aramaic) was first published in 1829, and its revision and expansion, under the editorship of Rödiger, continued after Gesenius's death until 1858. His textbook on Hebrew grammar first appeared, as a small book of a mere 202 pages, in 1813, and went through 13 editions in Gesenius's lifetime and as many afterward. He also published some smaller works, in German, on the grammatical anomalies found in the Hebrew text of the Old Testament. He also wrote extensively on the Samaritans and their version of the Pentateuch, and on the Phoenicians and their language, most notably with the publication of Scripturae Linguaeque Phoeniciae.

In 1827, after declining an invitation to take Eichhorn's place at Göttingen, Gesenius was made a Consistorialrat. In 1830 there were violent verbal attacks to which he, along with his friend and colleague Julius Wegscheider, were subjected by E. W. Hengstenberg and his party in the Evangelische Kirchenzeitung, on account of his rationalism and his lecture comments treating lightly the Biblical accounts of miracles. He was thereafter troubled with personal stresses; in 1833 he nearly died of lung disease, in 1835 three of his children died, and subsequently he was tormented by various physical complaints. His death in 1842 came after prolonged misery from gall stones. There is however some discrepancy as to how many of Gesenius's children died before their father.

Gesenius died at Halle and is buried near the university. According to tradition, theology students in Halle put stones on his grave as a token of respect every year before their examinations.

Gesenius takes much of the credit for having freed Semitic philology from the trammels of theological and religious prepossession, and for inaugurating the strictly scientific (and comparative) method which has since been so fruitful. As an exegete he exercised a powerful influence on theological investigation. He may also be considered as a founder of Phoenician studies. Gesenius was keenly aware of previous efforts at dictionaries of Biblical Hebrew (he provided an extensive survey of Hebrew lexicography in the 1823 edition of his Hebrew lexicon for schools ), and, compared to previous lexicons which had simply translated Hebrew expressions as whatever other versions (primarily the Septuagint and the Vulgate) had in the same verses, his own contribution to that field was the inclusion of insights obtained from the study of other languages, ancient and non-semitic. From his extensive body of work, the products most familiar to modern English-speaking readers are his Hebrew Grammar, best represented by an English translation of the 28th German edition, published by Oxford University Press in 1910, and his dictionary of Biblical Hebrew and Aramaic, known through a number of English translations, including the Gesenius's Hebrew and Chaldee Lexicon to the Old Testament Scriptures, a 1853 edition revised by Samuel Prideaux Tregelles and the Brown–Driver–Briggs, a 1907 edition revised by Francis Brown, Samuel Rolles Driver and Charles A. Briggs. As indicated by the title pages, the German editions of these works were carried forward by several revised editions, after Gesenius's death, by other scholars, most conspicuously Emil Rödiger. The newest edition is the 18th which was published in 2013.

Edward Robinson, an acquaintance of Gesenius, and his principal English translator and biographer, said of him,"So clear were his own conception, that he never uttered a sentence, no scarcely ever wrote one, which even the dullest intellect did not at once comprehend. In this respect, he may be said to stand out almost alone among modern German scholars. ... In all that fell within the proper sphere of his own researches, he never rested upon the authority of others, but investigated for himself, with all the minute accuracy and closeness of detail and unwearied industry for which German learning is celebrated. His one great object was philological truth. He had no preconceived theories, to the support of which he was at all hazards committed, and in connection with which only he sought for truth. These traits, combined with his extensive learning, inspired a confidence in his researches and opinions on topics connected with Hebrew philology, such as has been bestowed on few scholars."

Works

 * Versuch über die maltesische Sprache (1810).
 * Hebräisches Lesebuch (1814).
 * De Pentateuchi Samaritani origine, indole et auctoriate (1815).
 * Geschichte der hebräischen Sprache und Schrift (1815).
 * Hebräisch-deutsches Handwörterbuch, 2 vols. (1810–12). English translation by Leo (1825–1828).
 * Hebräisches und chaldäisches Handwörterbuch über das Alte Testament (1815; 18th ed. 2013). After the tenth edition chaldäisches was changed into aramäisches. Various editions of this work have been translated into English by Gibbs (1824, 1827, 1832), Robinson (1836, 1854), and Tregelles (1859).
 * Brown–Driver–Briggs (2nd ed. 1907; corrected impression 1963) is based on Gesenius's work.
 * Hebräische Grammatik (1813, 29th ed. 1929 by Gotthelf Bergsträsser [incomplete]). English translation by Arthur E. Cowley (2nd ed. 1910).
 * Ausführliches grammatisch-kritisches Lehrgebäude der hebräischen Sprache mit Vergleichung der verwandten Dialekte (1817).
 * De Samaritanorum theologia ex fontibus ineditis commentatio (1822).
 * Paläographische Studien über Phönizische und Punische Schrift (1835).
 * Scripturae Linguaeque Phoeniciae (1837).
 * Programma. Commentatio de Samaritanorum theologia (1824).
 * Carmina samaritana e Codicibus Londinensibus et Gothanis (1824).
 * Programma. De inscriptione phoenicio-graeca in Cyrenaica (1825).
 * Genesis, Hebraice ad optima exemplaria accuratissime expressa (1828).
 * Der Prophet Jesaia, 3 vols. (1820–21, 2nd ed. 1829).
 * Liber Job ad optima exemplaria accuratissime expressus (1829).
 * Thesaurus philologicus criticus linguae Hebraeae et Chaldaeae veteris testamenti, 3 vols. (started in 1829, completed posthumously by Emil Rödiger in 1858). Contains references to talmudic works and Jewish Bible commentators such as Rashi, Abraham ibn Ezra, David Kimhi.
 * Disputatio de inscriptione punico-libyca (1835).
 * De Bar Alio et Bar Bahlulo, 2 vols. (1834–39).
 * Über die Himjaritische Sprache und Schrift (1841).

Gesenius also contributed extensively to Ersch and Gruber's Encyclopädie, and enriched the German translation of Johann Ludwig Burckhardt's Travels in Syria and the Holy Land with valuable geographical notes. For many years he also edited the Halle Allgemeine Litteraturzeitung. A sketch of his life was published by Rudolf Haym in 1843 (Gesenius: eine Erinnerung für seine Freunde), and another by Hermann Gesenius, ''Wilhelm Gesenius, ein Erinnerungsblatt an den hundertjährigen Geburtstag am 3. Februar 1886'', in 1886.

title: Wilhelm Gesenius


text:
Johann Karl Wilhelm Vatke

Johann Karl Wilhelm Vatke, known as Wilhelm Vatke (March 14, 1806 – April 18, 1882) was a German Protestant theologian, born in Behnsdorf, near Magdeburg. After acting as Privatdozent in Berlin, he was appointed in 1837 professor extraordinarius.

Vatke was one of the founders of the newer Hexateuch criticism. In the same year in which David Strauss published his Life of Jesus, Vatke issued his book, Die Religion des Alten Testaments nach den kanonischen Büchern entwickelt, which contained the seeds of a revolution in the ideas held about the Old Testament. Since, however, his book was too philosophical to be popular, the author's theories were practically unnoticed for a generation, and the new ideas are now associated especially with the names of Abraham Kuenen and Julius Wellhausen.

His other works include: Die menschliche Freiheit in ihrem Verhältniss zur Sünde und zur göttlichen Gnade (1841), Historisch-kritische Einleitung in das Alte Testament (1886), and Religionsphilosophie (1888). See O Pfleiderer, Development of Theology (1890), and TK Cheyne, Founders of Old Testament Criticism (1893).

He died in Berlin.

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

title: Johann Karl Wilhelm Vatke


text:
Johann Ludwig Burckhardt

Johann Ludwig (also known as John Lewis, Jean Louis) Burckhardt (24 November 1784 – 15 October 1817) was a Swiss traveller, geographer and Orientalist. Burckhardt assumed the alias Sheikh Ibrahim Ibn Abdallah during his travels in Arabia. He wrote his letters in French and signed  Louis. He is best known for rediscovering two of the world's most famous examples of rock-cut architecture – the ruins of the ancient Nabataean city of Petra in Jordan and the temples of Abu Simbel in Egypt.

Youth and early travels
Burckhardt was born on 24 November 1784 in Lausanne, Switzerland to a wealthy Basel family of silk merchants, the Burckhardt family. His father was named Rudolf, son of Gedeon Burckhardt, an affluent silk ribbon manufacturer; his mother, Sara Rohner, was Rudolf's second wife following a brief marriage to the daughter of the mayor of Basel which ended in divorce. After studying at the universities of Leipzig and Göttingen, he travelled to England in the summer of 1806 with goal of obtaining employment in the civil service. Unsuccessful, he took employment with the African Association with the objective of resolving some of the problems of the course of the Niger River. The expedition called for an overland journey from Cairo to Timbuktu. To prepare for the journey, he attended Cambridge University and studied Arabic, science and medicine. At this time he also began to adopt Arabian costume. In 1809 he left England and travelled to Aleppo, Syria to perfect his Arabic and Muslim customs. En route to Syria, he stopped in Malta and learned of Ulrich Jasper Seetzen who had left Cairo in search of the lost city of Petra and had subsequently been murdered. Once in Syria, he adopted the alias Sheikh Ibrahim Ibn Abdallah to hide his true European identity. While in Syria, he investigated local languages and archaeological sites and became the first discoverer of Hittite or Luwian hieroglyphs. He suffered setbacks during his time in Syria having been robbed of his belongings more than once by people he had paid to guarantee his protection. After more than 2 years living and studying as a Muslim in Aleppo, he felt he could travel safely and not be questioned on his identity. To test his disguise, he made 3 journeys in the area of Syria, Lebanon, Palestine and Transjordan travelling as a poor Arab, sleeping on the ground and eating with camel drivers. With these trips being successful, he prepared to continue his journey to Cairo. He left Aleppo in early 1812 and headed south through Damascus, Ajloun, and Amman. In Kerak, he trusted his security to the local governor, Sheikh Youssef. The governor, under the guise of concern for his guest, liberated him of his most valuable belongings and then sent him south with an unscrupulous guide. The guide soon after took the remainder of his belongings and abandoned him in the desert. Burckhardt found a nearby Bedouin encampment and obtained a new guide and continued his journey south.

Discoveries and death

On the road to Cairo along the more dangerous inland route to Aqaba, Burckhardt encountered rumours of ancient ruins in a narrow valley near the supposed biblical tomb of Aaron, the brother of Moses. This region was the former Roman province of Arabia Petraea leading him to believe these were the ruins he had heard about in Malta. Telling his guide that he wished to sacrifice a goat at the tomb, he was led through the narrow valley where on 22 August 1812, he became the first modern European to lay eyes on the ancient Nabataean city of Petra:

"I was particularly desirous of visiting Wady Mousa, of the antiquities of which I had heard the country people speak in terms of great admiration... I hired a guide at Eldjy, to conduct me to Haroun's tomb... I was without protection in the midst of a desert where no traveller had ever before been seen… Future travellers may visit the spot under the protection of an armed force; the inhabitants will become more accustomed to the researches of strangers; and the antiquities of Wady Mousa will then be found to rank amongst the most curious remains of ancient art…

An excavated mausoleum came in view, the situation and beauty of which are calculated to make an extraordinary impression upon the traveller, after having traversed for nearly half an hour such a gloomy and almost subterraneous passage as I have described. The natives call this monument Kaszr Faraoun, or Pharaoh's castle; and pretend that it was the residence of a prince. But it was rather the sepulchre of a prince, and great must have been the opulence of a city, which could dedicate such monuments to the memory of its rulers...

In comparing the testimonies of the authors cited in Reland's Palastina, it appears very probable that the ruins in Wady Mousa are those of the ancient Petra, and it is remarkable that Eusebius says the tomb of Aaron was shewn near Petra. Of this at least I am persuaded, from all the information I procured, that there is no other ruin between the extremities of the Dead sea and Red sea, of sufficient importance to answer to that city. Whether or not I have discovered the remains of the capital of Arabia Petraea, I leave to the decision of Greek scholars."

He could not remain long at the ruins or take detailed notes due to his fears of being unmasked as a treasure-seeking infidel. Seeing no evidence of the name of the ruins, he could only speculate that they were in fact the ruins of Petra which he had been informed about on his journey to Syria. He continued his travels and after crossing the southern deserts of Transjordan and the Sinai Peninsula, he arrived at Cairo on 4 September 1812.

After spending four months in Cairo with no westbound caravans across the Sahara available, Burckhardt decided to journey up the Nile River to Upper Egypt and Nubia. He justified this to his employer with the argument that the information he would collect on African cultures would help him in his planned journey to west Africa. In January 1813, he departed Cairo travelling up the Nile river over land via donkey. He planned to reach Dongola in what is now modern-day Sudan. He was eventually blocked by hostile people less than 160 km from his goal near the third cataract of the Nile river. Journeying north, he came across the sand-choked ruins of the Great Temple of Ramesses II at Abu Simbel in March 1813. After considerable effort, he was unable to excavate the entrance to the temple. He later told his friend Giovanni Belzoni about the ruins and it was he who later returned in 1817 to excavate the temple. Burckhardt continued north to Esmé. He later made an additional trip to Nubia travelling as far as Shendi near the Pyramids of Meroë. From here his journey took him to the Red Sea, where he resolved to make the pilgrimage to Mecca as this would enhance his credentials as a Muslim on his passage to Timbuktu.

Burckhardt wrote of his travels in Egypt and Nubia, where he witnessed slave trading: "I frequently witnessed scenes of the most shameless indecency, which the traders, who were the principal actors, only laughed at. I may venture to state, that very few female slaves who have passed their tenth year, reach Egypt or Arabia in a state of virginity."

After crossing the Red Sea, he entered Jeddah on 18 July 1814 and became sick with dysentery for the first time in his travels. Here he proved his credentials as a Muslim and was permitted to travel to Mecca. He spent several months in Mecca performing the various rituals associated with the Hajj which was unheard of for a European. He wrote of his detailed observations of the city and the deportment and culture of the local inhabitants. His journals were a valuable source of information for the African explorer Richard Burton who also later travelled to Mecca a few decades later. He later made a side trip to Medina where he again became sick with dysentery and spent three months recovering. Departing Arabia, he arrived in a state of great exhaustion in the Sinai peninsula and travelled overland to Cairo, arriving on 24 June 1815.

Burckhardt witnessed the plague epidemics that ravaged the Hejaz and Egypt between 1812 and 1816. He wrote: "In five or six days after my arrival [in Yanbu] the mortality increased; forty or fifty persons died in a day, which, in a population of five or six thousand, was a terrible mortality."

Burckhardt spent the remaining two years of his life editing his journals and living modestly in Cairo while waiting and preparing for the caravan that would take him west across the Sahara to Timbuktu and the Niger river. He made a trip to Alexandria and another to Mount Sinai where he visited Saint Catherine's Monastery before returning to Cairo. In Cairo, he met and introduced The Great Belzoni to Henry Salt, the British consul to Egypt, who commissioned Belzoni to remove the colossal bust of Ramesses II from Thebes to the British Museum. He was again stricken with dysentery and died in Cairo on 15 October 1817, never having made his intended journey to the Niger. He was buried as a Muslim, and the tombstone over his grave bears the name that he assumed on his travels in Arabia.

He had from time to time carefully transmitted to England his journals and notes, and a copious series of letters, so very few details of his journeys have been lost. He bequeathed his collection of 800 volumes of oriental manuscripts to the library of Cambridge University.

Publications
His works were posthumously published by the African Association:
 * Travels in Nubia (to which is prefixed a biographical memoir) (1819)
 * Travels in Syria and the Holy Land (1822)
 * Travels in Arabia (1829)
 * Arabic Proverbs, or the Manners and Customs of the Modern Egyptians (1830)
 * Notes on the Bedouins and Wahábys (1830).

title: Johann Ludwig Burckhardt


text:
Social Security Trust Fund

The Federal Old-Age and Survivors Insurance Trust Fund and Federal Disability Insurance Trust Fund (collectively, the Social Security Trust Fund or Trust Funds) are trust funds that provide for payment of Social Security (Old-Age, Survivors, and Disability Insurance; OASDI) benefits administered by the United States Social Security Administration.

The Social Security Administration collects payroll taxes and uses the money collected to pay Old-Age, Survivors, and Disability Insurance benefits by way of trust funds. When the program runs a surplus, the excess funds increase the value of the Trust Fund. As of 2021, the Trust Fund contained (or alternatively, was owed) $2.908 trillion. The Trust Fund is required by law to be invested in non-marketable securities issued and guaranteed by the "full faith and credit" of the federal government. These securities earn a market rate of interest.

Excess funds are used by the government for non-Social Security purposes, creating the obligations to the Social Security Administration and thus program recipients. However, Congress could cut these obligations by altering the law. Trust Fund obligations are considered "intra-governmental" debt, a component of the "public" or "national" debt. As of December 2022 (estimated), the intragovernmental debt was $6.18 trillion of the $31.4 trillion national debt. Of this $6.18 trillion, $2.7 trillion is an obligation to the Social Security Administration.

According to the Social Security Trustees, who oversee the program and report on its financial condition, program costs are expected to exceed non-interest income from 2010 onward. However, due to interest (earned at a 3.6% rate in 2014) the program will run an overall surplus that adds to the fund through the end of 2019. Under current law, the securities in the Trust Fund represent a legal obligation the government must honor when program revenues are no longer sufficient to fully fund benefit payments. However, when the Trust Fund is used to cover program deficits in a given year, the Trust Fund balance is reduced. One projection scenario estimates that, by 2035, the Trust Fund could be exhausted. Thereafter, payroll taxes are projected to only cover approximately 83% of program obligations.

There have been various proposals to address this shortfall, including: reducing government expenditures, such as by raising the retirement age; tax increases; and, borrowing.

Structure
The "Social Security Trust Fund" comprises two separate funds that hold federal government debt obligations related to what are traditionally thought of as Social Security benefits. The larger of these funds is the Old-Age and Survivors Insurance (OASI) Trust Fund, which holds in trust special interest-bearing federal government securities bought with surplus OASI payroll tax revenues. The second, smaller fund is the Disability Insurance (DI) Trust Fund, which holds in trust more of the special interest-bearing federal government securities, bought with surplus DI payroll tax revenues.

The trust funds are "off-budget" and treated separately in certain ways from other federal spending, and other trust funds of the federal government. From the U.S. Code:

EXCLUSION OF SOCIAL SECURITY FROM ALL BUDGETS , title XIII, Sec. 13301(a), Nov. 5, 1990,, provided that: Notwithstanding any other provision of law, the receipts and disbursements of the Federal Old-Age and Survivors Insurance Trust Fund and the Federal Disability Insurance Trust Fund shall not be counted as new budget authority, outlays, receipts, or deficit or surplus for purposes of - (1) the budget of the United States Government as submitted by the President, (2) the congressional budget, or (3) the Balanced Budget and Emergency Deficit Control Act of 1985.

The trust funds run surpluses in that the amount paid in by current workers is more than the amount paid out to current beneficiaries. These surpluses are invested in special U.S. government securities, which are deposited into the trust funds. If the trust funds begin running deficits, meaning more in benefits are paid out than contributions paid in, the Social Security Administration is empowered to redeem the securities and use those funds to cover the deficit.

Governance
The Board of Trustees of the Trust Funds is composed of six members:

 * Secretary of the Treasury (the Managing Trustee),
 * Secretary of Labor,
 * Secretary of Health and Human Services,
 * Commissioner of Social Security, and
 * Two members appointed by the President and confirmed by the Senate for a term of four years.

The Board of Trustees holds the trust funds. The Managing Trustee is responsible for investing the funds, which has been delegated to the Bureau of the Fiscal Service.

History
The Social Security system is primarily a pay-as-you-go system, meaning that payments to current retirees come from current payments into the system. The program was initially established in 1935 in response to the Great Depression. The first to file for Social Security was Ida Mae Fuller in 1940. Fuller paid $24.75 in taxes during her three years working under the social security program, and drew an aggregate of $22,889 in benefits before passing at age 100. This represents a ratio of $925 in benefits for every dollar she paid into the program.

In 1977, President Jimmy Carter and the 95th Congress increased the FICA tax to fund Social Security, phased in gradually into the 1980s. In the early 1980s, financial projections of the Social Security Administration indicated near-term revenue from payroll taxes would not be sufficient to fully fund near-term benefits (thus raising the possibility of benefit cuts). The federal government appointed the National Commission on Social Security Reform, headed by Alan Greenspan (who had not yet been named Chairman of the Federal Reserve), to investigate what additional changes to federal law were necessary to shore up the fiscal health of the Social Security program. The Greenspan Commission projected that the system would be solvent for the entirety of its 75-year forecast period with certain recommendations. The changes to federal law enacted in 1983 and signed by President Reagan and pursuant to the recommendations of the Greenspan Commission advanced the time frame for previously scheduled payroll tax increases (though it raised slightly the payroll tax for the self-employed to equal the employer-employee rate), changed certain benefit calculations, and raised the retirement age to 67 by the year 2027. As of the end of calendar year 2010, the accumulated surplus in the Social Security Trust Fund stood at just over $2.6 trillion.

Social Security benefits are paid from a combination of social security payroll taxes paid by current workers and interest income earned by the Social Security Trust Fund. According to the projections of the Social Security Administration, the Trust Fund will continue to show net growth until 2022 because the interest generated by its bonds and the revenue from payroll taxes exceeds the amount needed to pay benefits. After 2022, without increases in Social Security taxes or cuts in benefits, the Fund is projected to decrease each year until being fully exhausted in 2034. At this point, if legislative action is not taken, the benefits would be reduced.

Recent activity and financial status
The 2015 Trustees Report Press Release (which covered 2014 statistics) stated:
 * "Income including interest to the combined OASDI Trust Funds amounted to $884 billion in 2014. ($756 billion in net contributions, $30 billion from taxation of benefits, $98 billion in interest, and less than $1 billion in reimbursements from the General Fund of the Treasury—almost exclusively resulting from the 2012 payroll tax legislation)
 * Total expenditures from the combined OASDI Trust Funds amounted to $859 billion in 2014.
 * Non-interest income fell below program costs in 2010 for the first time since 1983. Program costs are projected to exceed non-interest income throughout the remainder of the 75-year period.
 * The asset reserves of the combined OASDI Trust Funds increased by $25 billion in 2014 to a total of $2.79 trillion.
 * During 2014, an estimated 166 million people had earnings covered by Social Security and paid payroll taxes.
 * Social Security paid benefits of $848 billion in calendar year 2014. There were about 59 million beneficiaries at the end of the calendar year.
 * The cost of $6.1 billion to administer the program in 2014 was 0.7 percent of total expenditures.
 * The combined Trust Fund asset reserves earned interest at an effective annual rate of 3.6 percent in 2014."

Some basic equations for understanding the fund balance include:
 * Fund ending balance for a given year = Fund starting balance + program revenues + interest - program payouts
 * Program annual surplus (or deficit if negative) = program revenues + interest - program expenses
 * Program annual cash surplus (or deficit if negative) = program revenues - program expenses

"Program revenues" has several components, including payroll tax contributions, taxation of benefits, and an accounting entry to reflect recent payroll tax cuts during 2011 and 2012, to make the fund "whole" as if these tax cuts had not occurred. These all add to the program revenues.

During 2016, the initial balance as of January 1 was $2,780 billion. An additional $710 billion in payroll tax revenue and $87 billion in interest added to the Fund during 2016, while expenses of $776 billion were removed from the Fund, for a December 31, 2016 balance of $2,801 billion (i.e., $2,780 + $710 + $87 - $776 = $2,801).

In an annually issued report released in August 2021, the U.S. Treasury Department announced that the Old-Age and Survivors Trust Fund was projected to be able to pay scheduled benefits until 2033 while the Disability Insurance Trust Fund was projected to be able to pay its benefits through 2057 (and through 2034 when the funds were hypothetically combined), 1 year and 8 years earlier respectively than the previous report found. In June 2022, the Treasury Department issued an updated report for the Old-Age and Survivors Insurance and Disability Insurance Trust Funds with revised projections for their ability to pay scheduled benefits to 2034 and 2057 respectively and by 2035 when hypothetically combined due to accelerated recovery from the COVID-19 recession. In March 2023, the Treasury Department issued the annual trustees report for the Old-Age and Survivors Insurance and Disability Insurance Trust Funds with depletion date projections for the funds estimated at 2033 and 2097 respectively and by 2034 when combined.

In May 2024, the annual trustees report was released with depletion date projections for the funds estimated at 2033 and 2098 respectively and by 2035 when combined. The 1990 board of trustees annual report estimated the depletion date of the combined funds would be in 2043, the 2000 and 2010 annual reports estimated the depletion date of the combined funds would be in 2037, and the 2020 annual report estimated the depletion date of the combined funds would be in 2035. In a survey of 210 members of the American Economics Association published in November 2006, 85 percent agreed with the statement: "The gap between Social Security funds and expenditures will become unsustainably large within the next fifty years if current policies remain unchanged."

Under George W. Bush
On February 2, 2005, President George W. Bush made Social Security a prominent theme of his State of the Union Address. One consequence was increased public attention to the nature of the Social Security Trust Fund. Unlike a typical private pension plan, the Social Security Trust Fund does not hold any marketable assets to secure workers' paid-in contributions. Instead, it holds non-negotiable United States Treasury bonds and U.S. securities backed "by the full faith and credit of the U.S. government". The trust funds have been invested primarily in non-marketable Treasury debt, first, because the Social Security Act prohibits "prefunding" by investment in equities or corporate bonds and, second, because of a general desire to avoid large swings in the Treasuries market that would otherwise result if Social Security invested large sums of payroll tax receipts in marketable government bonds or redeemed these marketable government bonds to pay benefits.

The Office of Management and Budget has described the distinction as follows:

"These [Trust Fund] balances are available to finance future benefit payments and other Trust Fund expenditures – but only in a bookkeeping sense.... They do not consist of real economic assets that can be drawn down in the future to fund benefits. Instead, they are claims on the Treasury that, when redeemed, will have to be financed by raising taxes, borrowing from the public, or reducing benefits or other expenditures. The existence of large Trust Fund balances, therefore, does not, by itself, have any impact on the Government's ability to pay benefits."

Other public officials have argued that the trust funds do have financial or moral value, similar to the value of any other Treasury bill, note or bond. This confidence stems largely from the "full faith and credit" guarantee. "If one believes that the trust fund assets are worthless," argued former Representative Bill Archer, then similar reasoning implies that "Americans who have bought EE savings bonds should go home and burn them because they're worthless because the money has already been spent." At a Senate hearing in July 2001, Federal Reserve Chairman Alan Greenspan was asked whether the trust fund investments are "real" or merely an accounting device. He responded, "The crucial question: Are they ultimate claims on real resources?  And the answer is yes."

Like other U.S. government debt obligations, the government bonds held by the trust funds are guaranteed by the "full faith and credit" of the U.S. government. To escape paying either principal or interest on the "special" bonds held by the trust funds, the government would have to default on these obligations. This cannot be done by executive order or by the Social Security Administration. Congress would have to pass legislation to repudiate these particular government bonds. This action by Congress could involve some political risk and, because it involves the financial security of older Americans, seems unlikely.

An alternative to repudiating these bonds would be for Congress to simply cap Social Security spending at a level below that which would require the bonds to be redeemed. Again, this would be politically risky, but would not require a "default" on the bonds.

From the point of view of the Social Security trust funds, the holdings of "special" government bonds are an investment that returned 5.5% to the trust funds in 2005. The trust funds cannot resell these "special" government bonds on the secondary bond market, although the interest rate is determined based on market interest rates. Instead, the "specials" can be sold back to the government at face value, which is an advantage when interest rates are rising.

The week after his State of the Union speech, Bush downplayed the importance of the Trust Fund:

"Some in our country think that Social Security is a trust fund – in other words, there's a pile of money being accumulated. That's just simply not true. The money – payroll taxes going into the Social Security are spent. They're spent on benefits and they're spent on government programs. There is no trust."

These comments were criticized as "lay[ing] the groundwork for defaulting on almost two trillion dollars' worth of US Treasury bonds".

However, even right-leaning politicians have been inconsistent with the language they use when referencing Social Security. For example, Bush has referred to the system going "broke" in 2042. That date arises from the anticipated depletion of the Trust Fund, so Bush's language "seem[s] to suggest that there's something there that goes away in 2042." Specifically, in 2042 and for many decades thereafter, the Social Security system can continue to pay benefits, but benefit payments will be constrained by the revenue base from the 12.4% FICA (Social Security payroll) tax on wages. According to the Social Security trustees, continuing payroll tax revenues at the rate of 12.4% will enable Social Security to pay about 74% of promised benefits during the 2040s, with this ratio falling to about 70% by the end of the forecast period in 2080.

Under Barack Obama
In 2011 and 2012, the federal government temporarily extended the reduction in the employees' share of payroll taxes from 6.2% to 4.2% of compensation. The resulting shortfall was appropriated from the general Government funds. This increased public debt, but did not advance the year of depletion of the Trust Fund.

Under Joe Biden
Joe Biden's campaign platform proposed new payroll taxes for those making $400,000 or more per year (but after taking office, his tax proposal included only Medicare tax changes).

Overview
The Trust Fund represents a legal obligation of the federal government to program beneficiaries. Under current law, when the program goes into an annual cash deficit, the government has to seek alternate funding beyond the payroll taxes dedicated to the program to cover the shortfall. This reduces the trust fund balance to the extent this occurs. The program deficits are expected to exhaust the fund by 2034. Thereafter, since Social Security is only authorized to pay beneficiaries what it collects in payroll taxes dedicated to the program, program payouts will fall by an estimated 21%.

The trust fund is expected to peak in 2021 at approximately $3.0 trillion. If the parts of the budget outside of Social Security are in deficit, which the Congressional Budget Office and multiple budget expert panels assume for the foreseeable future, there are several implications:
 * Additional debt must be issued to investors to obtain the funding necessary to pay this obligation. This will increase "debt held by the public" while simultaneously reducing the "intragovernmental debt" represented by the trust fund.
 * CBO reported in 2015 that: "Continued growth in the debt might lead investors to doubt the government's willingness or ability to pay its obligations, which would require the government to pay much higher interest rates on its borrowing."
 * Other parts of the budget may be modified, with higher taxes and lower expenditures in other areas to fund Social Security.
 * Debate regarding whether the proper debt-to-GDP ratio for evaluating U.S. credit risk is the "debt held by the public" or "total debt" (i.e., debt held by the public plus intragovernmental debt) will be rendered moot, as the amounts will converge substantially.

On the other hand, if other parts of the budget are in surplus and program recipients can be paid from the general fund, then no additional debt need be issued. However, this scenario is highly unlikely.

Commentary
Some commentators believe that whether the trust fund is a fact or fiction comes down to whether the trust fund contributes to national savings or not. If $1 added to the fund increases national savings, or replaces borrowing from other lenders, by $1, the trust fund is real. If $1 added to the fund does not replace other borrowing or otherwise increase national savings, the trust fund is not "real". Some economic research argues that the trust funds have led to only a small to modest increase in national savings and that the bulk of the trust fund has been "spent". Others suggest a more significant savings effect.

title: Social Security Trust Fund


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Power Pad

The Power Pad (known in Japan as Family Trainer, and in Europe and briefly in the United States as Family Fun Fitness) is a floor mat game controller for the Nintendo Entertainment System. It is a gray mat with twelve pressure-sensors embedded between two layers of flexible plastic. It was originally developed by Bandai.

Bandai first released the accessory in 1986 as the Family Trainer pack for the Famicom in Japan, and later released in the United States. Nintendo released it in 1988 as the Power Pad, along with the game World Class Track Meet, which was a rebranding of an earlier game.

Overview
The Power Pad was originally released by Bandai as the Family Trainer in Japan in 1986, and as the  Family Fun Fitness both in North America and Europe in 1987 and 1988 respectively. In 1988, Nintendo acquired the rights from Bandai for the accessory in North America and renamed it the Power Pad, with the remaining Family Fun Fitness mats recalled from stores. Bandai retained the rights to the product outside of North America. The Power Pad sold 500,000 units in North America.

The Power Pad accessory is laid out in front of the video display for various games, generally plugged into the second NES controller port, with players stepping on the large buttons to control gameplay. There are two illustrated sides to the pad: Side A, which is rarely used, has eight buttons, while side B has twelve buttons numbered 1-12.

Games using the Power Pad often test players on their timing and coordination, memory, "running" speed, or allow them to play music with their steps. Games such as Dance Dance Revolution can trace the lineage of their control mechanisms back to the Power Pad (see dance pad).

Revival
In 2007, Namco Bandai Games announced that the Power Pad would see a reappearance for the original Wii. This version of the pad, called the Mat Controller, will also work in conjunction with the Wii Remote, and connects physically to the Wii console via its built-in GameCube controller ports. For later Wii models, it is incompatible as they drop the GameCube ports. It was released along with Active Life: Outdoor Challenge in North America (known as Family Trainer Athletic World in Japan and Family Trainer in Europe) in 2008. Its sequel Active Life: Extreme Challenge was released in 2009. A third game, Active Life: Explorer, was released in 2010.

Compatible games
The following is a list of all 11 video games which were created for use with the accessory. The games were developed by Human Entertainment except for the last three entries in the series. All but one of them were published by Bandai, though some were localized in North America by Nintendo.

title: Power Pad


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Pietism

Pietism, also known as Pietistic Lutheranism, is a movement within Lutheranism that combines its emphasis on biblical doctrine with an emphasis on individual piety and living a holy Christian life.

Although the movement is aligned with Lutheranism, it has had a tremendous impact on Protestantism worldwide, particularly in North America and Europe. Pietism originated in modern Germany in the late 17th century with the work of Philipp Spener, a Lutheran theologian whose emphasis on personal transformation through spiritual rebirth and renewal, individual devotion, and piety laid the foundations for the movement. Although Spener did not directly advocate the quietistic, legalistic, and semi-separatist practices of Pietism, they were more or less involved in the positions he assumed or the practices which he encouraged.

Pietism spread from Germany to Switzerland, the rest of German-speaking Europe, and to Scandinavia and the Baltics, where it was heavily influential, leaving a permanent mark on the region's dominant Lutheranism, with figures like Hans Nielsen Hauge in Norway, Peter Spaak and Carl Olof Rosenius in Sweden, Katarina Asplund in Finland, and Barbara von Krüdener in the Baltics, and to the rest of Europe. It was further taken to North America, primarily by German and Scandinavian immigrants. There, it influenced Protestants of other ethnic and other (non-Lutheran) denominational backgrounds, contributing to the 18th-century foundation of evangelicalism, an interdenominational movement within Protestantism that today has some 300 million followers.

In the middle of the 19th century, Lars Levi Laestadius spearheaded a Pietist revival in Scandinavia that upheld what came to be known as Laestadian Lutheran theology, which is adhered to today by the Laestadian Lutheran Churches as well as by several congregations within other mainstream Lutheran Churches, such as the Evangelical Lutheran Church of Finland. The Eielsen Synod and Association of Free Lutheran Congregations are Pietist Lutheran bodies that emerged in the Pietist Lutheran movement in Norway, which was spearheaded by Hans Nielsen Hauge. In 1900, the Church of the Lutheran Brethren was founded and it adheres to Pietist Lutheran theology, emphasizing a personal conversion experience. The Ethiopian Evangelical Church Mekane Yesus, a Lutheran denomination with a largely Pietistic following with some Presbyterian and Pentecostal influence and primarily based in Ethiopia and among the Ethiopian diaspora, is the largest individual member Lutheran denomination within the Lutheran World Federation.

Whereas Pietistic Lutherans stayed within the Lutheran tradition, adherents of a related movement known as Radical Pietism believed in separating from the established Lutheran Churches. Some of the theological tenets of Pietism also influenced other traditions of Protestantism, inspiring the Anglican priest John Wesley to begin the Methodist movement and Alexander Mack to begin the Anabaptist Schwarzenau Brethren movement.

The word pietism (in lower case spelling) is also used to refer to an "emphasis on devotional experience and practices", or an "affectation of devotion", "pious sentiment, especially of an exaggerated or affected nature", not necessarily connected with Lutheranism or even Christianity.

Beliefs
Pietistic Lutherans meet together in conventicles, "apart from Divine Service in order to mutually encourage piety". They believe "that any true Christian could point back in his or her life to an inner struggle with sin that culminated in a crisis and ultimately a decision to start a new, Christ-centered life." Pietistic Lutherans emphasize following "biblical divine commands of believers to live a holy life and to strive for holy living, or sanctification".

Germany

Pietism did not die out in the 18th century, but was alive and active in the American Deutscher Evangelischer Kirchenverein des Westens (German Evangelical Church Society of the West, based in Gravois, Missouri, later German Evangelical Synod of North America and still later the Evangelical and Reformed Church, a precursor of the United Church of Christ.) The church president from 1901 to 1914 was a pietist named Jakob Pister. Some vestiges of Pietism were still present in 1957 at the time of the formation of the United Church of Christ. In the 21st century Pietism is still alive in groups inside the Evangelical Church in Germany. These groups are called Landeskirchliche Gemeinschaften and emerged in the second half of the 19th century in the so-called Gemeinschaftsbewegung.

The 19th century saw a revival of confessional Lutheran doctrine, known as the neo-Lutheran movement. This movement focused on a reassertion of the identity of Lutherans as a distinct group within the broader community of Christians, with a renewed focus on the Lutheran Confessions as a key source of Lutheran doctrine. Associated with these changes was a renewed focus on traditional doctrine and liturgy, which paralleled the growth of Anglo-Catholicism in England.

Scandinavia

In Denmark, Pietistic Lutheranism became popular in 1703. There, the faithful were organized into conventicles that "met for prayer and Bible reading".

Pietistic Lutheranism entered Sweden in the 1600s after the writings of Johann Arndt, Philipp Jakob Spener, and August Hermann Francke became popular. Pietistic Lutheranism gained patronage under Archbishop Erik Benzelius, who encouraged the Pietistic Lutheran practices.

Laestadian Lutheranism, a form of Pietistic Lutheranism, continues to flourish in Scandinavia, where Church of Sweden priest Lars Levi Laestadius spearheaded the revival in the 19th century.

Forerunners
As the forerunners of the Pietists in the strict sense, certain voices had been heard bewailing the shortcomings of the church and advocating a revival of practical and devout Christianity. Amongst them were the Christian mystic Jakob Böhme (Behmen); Johann Arndt, whose work, True Christianity, became widely known and appreciated; Heinrich Müller, who described the font, the pulpit, the confessional, and the altar as "the four dumb idols of the Lutheran Church"; the theologian Johann Valentin Andrea, court chaplain of the Landgrave of Hesse; Schuppius, who sought to restore the Bible to its place in the pulpit; and Theophilus Grossgebauer (d. 1661) of Rostock, who from his pulpit and by his writings raised what he called "the alarm cry of a watchman in Sion".

Founding
The direct originator of the movement was Philipp Spener. Born at Rappoltsweiler in Alsace, now in France, on 13 January 1635, trained by a devout godmother who used books of devotion like Arndt's True Christianity, Spener was convinced of the necessity of a moral and religious reformation within German Lutheranism. He studied theology at Strasbourg, where the professors at the time (and especially Sebastian Schmidt) were more inclined to "practical" Christianity than to theological disputation. He afterwards spent a year in Geneva, and was powerfully influenced by the strict moral life and rigid ecclesiastical discipline prevalent there, and also by the preaching and the piety of the Waldensian professor Antoine Leger and the converted Jesuit preacher Jean de Labadie.

During a stay in Tübingen, Spener read Grossgebauer's Alarm Cry, and in 1666 he entered upon his first pastoral charge at Frankfurt with a profound opinion that the Christian life within Evangelical Lutheranism was being sacrificed to zeal for rigid Lutheran orthodoxy. Pietism, as a distinct movement in the German Church, began with religious meetings at Spener's house (collegia pietatis) where he repeated his sermons, expounded passages of the New Testament, and induced those present to join in conversation on religious questions. In 1675, Spener published his Pia desideria or Earnest Desire for a Reform of the True Evangelical Church, the title giving rise to the term "Pietists". This was originally a pejorative term given to the adherents of the movement by its enemies as a form of ridicule, like that of "Methodists" somewhat later in England.

In Pia desideria, Spener made six proposals as the best means of restoring the life of the church:

 * 1) The earnest and thorough study of the Bible in private meetings, ecclesiolae in ecclesia ("little churches within the church")
 * 2) The Christian priesthood being universal, the laity should share in the spiritual government of the church
 * 3) A knowledge of Christianity must be attended by the practice of it as its indispensable sign and supplement
 * 4) Instead of merely didactic, and often bitter, attacks on the heterodox and unbelievers, a sympathetic and kindly treatment of them
 * 5) A reorganization of the theological training of the universities, giving more prominence to the devotional life
 * 6) A different style of preaching, namely, in the place of pleasing rhetoric, the implanting of Christianity in the inner or new man, the soul of which is faith, and its effects the fruits of life

This work produced a great impression throughout Germany. While large numbers of orthodox Lutheran theologians and pastors were deeply offended by Spener's book, many other pastors immediately adopted Spener's proposals.

Early leaders
In 1686 Spener accepted an appointment to the court-chaplaincy at Dresden, which opened to him a wider though more difficult sphere of labor. In Leipzig, a society of young theologians was formed under his influence for the learned study and devout application of the Bible. Three magistrates belonging to that society, one of whom was August Hermann Francke, subsequently the founder of the famous orphanage at Halle (1695), commenced courses of expository lectures on the Scriptures of a practical and devotional character, and in the German language, which were zealously frequented by both students and townsmen. The lectures aroused the ill-will of the other theologians and pastors of Leipzig, and Francke and his friends left the city, and with the aid of Christian Thomasius and Spener founded the new University of Halle. The theological chairs in the new university were filled in complete conformity with Spener's proposals. The main difference between the new Pietistic Lutheran school and the orthodox Lutherans arose from the Pietists' conception of Christianity as chiefly consisting in a change of heart and consequent holiness of life. Orthodox Lutherans rejected this viewpoint as a gross simplification, stressing the need for the church and for sound theological underpinnings.

Spener died in 1705, but the movement, guided by Francke and fertilized from Halle, spread through the whole of Middle and North Germany. Among its greatest achievements, apart from the philanthropic institutions founded at Halle, were the revival of the Moravian Church in 1727 by Count von Zinzendorf, formerly a pupil in Francke's School for Young Noblemen in Halle, and the establishment of Protestant missions. In particular, Bartholomäus Ziegenbalg (10 July 1682 – 23 February 1719) became the first Pietist missionary to India.

Spener stressed the necessity of a new birth and separation of Christians from the world (see Asceticism). Many Pietists maintained that the new birth always had to be preceded by agonies of repentance, and that only a regenerated theologian could teach theology. The whole school shunned all common worldly amusements, such as dancing, the theatre, and public games. Some believe this led to a new form of justification by works. Its ecclesiolae in ecclesia also weakened the power and meaning of church organization. These Pietistic attitudes caused a counter-movement at the beginning of the 18th century; one leader was Valentin Ernst Löscher, superintendent at Dresden.

Establishment reaction
Authorities within state-endorsed Churches were suspicious of pietist doctrine which they often viewed as a social danger, as it "seemed either to generate an excess of evangelical fervor and so disturb the public tranquility or to promote a mysticism so nebulous as to obscure the imperatives of morality. A movement which cultivated religious feeling almost as an end itself". While some pietists (such as Francis Magny) held that "mysticism and the moral law went together", for others (like his pupil Françoise-Louise de la Tour) "pietist mysticism did less to reinforce the moral law than to take its place… the principle of 'guidance by inner light' was often a signal to follow the most intense of her inner sentiments… the supremacy of feeling over reason". Religious authorities could bring pressure on pietists, such as when they brought some of Magny's followers before the local consistory to answer questions about their unorthodox views or when they banished Magny from Vevey for heterodoxy in 1713. Likewise, pietism challenged the orthodoxy via new media and formats: Periodical journals gained importance versus the former pasquills and single thesis, traditional disputation was replaced by competitive debating, which tried to gain new knowledge instead of defending orthodox scholarship.

Later history
As a distinct movement, Pietism had its greatest strength by the middle of the 18th century; its very individualism in fact helped to prepare the way for the Enlightenment (Aufklärung), which took the church in an altogether different direction. Yet some claim that Pietism contributed largely to the revival of Biblical studies in Germany and to making religion once more an affair of the heart and of life and not merely of the intellect.

It likewise gave a new emphasis to the role of the laity in the church. Rudolf Sohm claimed that "It was the last great surge of the waves of the ecclesiastical movement begun by the Reformation; it was the completion and the final form of the Protestantism created by the Reformation. Then came a time when another intellectual power took possession of the minds of men." Dietrich Bonhoeffer of the German Confessing Church framed the same characterization in less positive terms when he called Pietism the last attempt to save Christianity as a religion: Given that for him religion was a negative term, more or less an opposite to revelation, this constitutes a rather scathing judgment. Bonhoeffer denounced the basic aim of Pietism, to produce a "desired piety" in a person, as unbiblical.

Pietism is considered the major influence that led to the creation of the "Evangelical Church of the Union" in Prussia in 1817. The King of Prussia ordered the Lutheran and Reformed churches in Prussia to unite; they took the name "Evangelical" as a name both groups had previously identified with. This union movement spread through many German lands in the 1800s. Pietism, with its looser attitude toward confessional theology, had opened the churches to the possibility of uniting. The unification of the two branches of German Protestantism sparked the Schism of the Old Lutherans. Many Lutherans, called Old Lutherans formed free churches or emigrated to the United States and Australia, where they formed bodies that would later become the Lutheran Church–Missouri Synod and the Lutheran Church of Australia, respectively. (Many immigrants to America, who agreed with the union movement, formed German Evangelical Lutheran and Reformed congregations, later combined into the Evangelical Synod of North America, which is now a part of the United Church of Christ.)

In the middle of the 19th century, Lars Levi Laestadius spearheaded a Pietist revival in Scandinavia that upheld what came to be known as Laestadian Lutheran theology, which is heralded today by the Laestadian Lutheran Church as well as by several congregations within mainstream Lutheran Churches, such as the Evangelical Lutheran Church of Finland and the Church of Sweden. After encountering a Sami woman who experienced a conversion, Laestadius had a similar experience that "transformed his life and defined his calling". As such, Laestadius "spend the rest of his life advancing his idea of Lutheran pietism, focusing his energies on marginalized groups in the northernmost regions of the Nordic countries". Laestadius called on his followers to embrace their Lutheran identity and as a result, Laestadian Lutherans have remained a part of the Evangelical Lutheran Church of Finland, the national Church in that country, with some Laestadian Lutherans being consecrated as bishops. In the United States, Laestadian Lutheran Churches were formed for Laestadian Pietists. Laestadian Lutherans observe the Lutheran sacraments, holding classical Lutheran theology on infant baptism and the real presence of Christ in the Eucharist, and also heavily emphasize Confession. Uniquely, Laestadian Lutherans "discourage watching television, attending movies, dancing, playing card games or games of chance, and drinking alcoholic beverages", as well as avoiding birth control—Laestadian Lutheran families usually have four to ten children. Laestadian Lutherans gather in a central location for weeks at a time for summer revival services in which many young adults find their future spouses.

R. J. Hollingdale, who translated Friedrich Nietzsche's Thus Spake Zarathustra into English, argued that a number of the themes of the work (especially amor fati) originated in the Lutheran Pietism of Nietzsche's childhood – Nietzsche's father, Carl Ludwig Nietzsche, was a Lutheran pastor who supported the Pietist movement.

In 1900, the Church of the Lutheran Brethren was founded and it adheres to Pietist Lutheran theology, emphasizing a personal conversion experience.

Pietistic Lutheran denominations
Pietistic Lutheranism influenced existing Lutheran denominations such as the Church of Norway and many Pietistic Lutherans have remained in them, though other Pietistic Lutherans have established their own Synods too. In the middle of the 19th century, Lars Levi Laestadius spearheaded a Pietist revival in Scandinavia that upheld what came to be known as Laestadian Lutheran theology, which is adhered to today by the Laestadian Lutheran Churches as well as by several congregations within other mainstream Lutheran Churches, such as the Evangelical Lutheran Church of Finland. The Eielsen Synod and Association of Free Lutheran Congregations are Pietist Lutheran bodies that emerged in the Pietist Lutheran movement in Norway, which was spearheaded by Hans Nielsen Hauge. In 1900, the Church of the Lutheran Brethren was founded and it adheres to Pietist Lutheran theology, emphasizing a personal conversion experience.

Radical Pietism
Radical Pietism are those Christian Churches who decided to break with denominational Lutheranism in order to emphasize certain teachings regarding holy living. Churches in the Radical Pietist movement include the Mennonite Brethren Church, Community of True Inspiration (Inspirationalists), the Baptist General Conference, members of the International Federation of Free Evangelical Churches (such as the Evangelical Covenant Church and the Evangelical Free Church), the Templers, the River Brethren (inclusive of the Brethren in Christ Church, the Calvary Holiness Church, the Old Order River Brethren and the United Zion Church), as well as the Schwarzenau Brethren (that include Old Order groups such as the Old Brethren German Baptist, Conservative groups such as the Dunkard Brethren Church, and mainline groups such as the Church of the Brethren).

Influence on the Methodists
As with Moravianism, Pietism was a major influence on John Wesley and others who began the Methodist movement in 18th-century Great Britain. John Wesley was influenced significantly by Moravians (e.g., Zinzendorf, Peter Boehler) and Pietists connected to Francke and Halle Pietism. The fruit of these Pietist influences can be seen in the modern American Methodists, especially those who are aligned with the Holiness movement.

Influence on religion in America
Pietism had an influence on religion in America, as many German immigrants settled in Pennsylvania, New York, and other areas. Its influence can be traced in certain sectors of Evangelicalism. Balmer says that:

"Evangelicalism itself, I believe, is a quintessentially North American phenomenon, deriving as it did from the confluence of Pietism, Presbyterianism, and the vestiges of Puritanism. Evangelicalism picked up the peculiar characteristics from each strain – warmhearted spirituality from the Pietists (for instance), doctrinal precisionism from the Presbyterians, and individualistic introspection from the Puritans – even as the North American context itself has profoundly shaped the various manifestations of evangelicalism: fundamentalism, neo-evangelicalism, the holiness movement, Pentecostalism, the charismatic movement, and various forms of African-American and Hispanic evangelicalism."

Influence on science
The Merton Thesis is an argument about the nature of early experimental science proposed by Robert K. Merton. Similar to Max Weber's famous claim on the link between Protestant ethic and the capitalist economy, Merton argued for a similar positive correlation between the rise of Protestant Pietism and early experimental science. The Merton Thesis has resulted in continuous debates.

Impact on party voting in United States and Great Britain
In the United States, Richard L. McCormick says, "In the nineteenth century voters whose religious heritage was pietistic or evangelical were prone to support the Whigs and, later, the Republicans." Paul Kleppner generalizes, "the more pietistic the group's outlook the more intensely Republican its partisan affiliation." McCormick notes that the key link between religious values and politics resulted from the "urge of evangelicals and Pietists to 'reach out and purge the world of sin'". Pietism became influential among Scandinavian Lutherans; additionally it affected other denominations in the United States, such as the Northern Methodists, Northern Baptists, Congregationalists, Presbyterians, Disciples of Christ, and some smaller groups. The great majority were based in the northern states; some of these groups in the South would rather support the Democrats.

In England in the late 19th and early 20th century, the Nonconformist Protestant denominations, such as the Methodists, Baptists and Congregationalists, formed the base of the Liberal Party. David Hempton states, "The Liberal Party was the main beneficiary of Methodist political loyalties."

Older works

 * Joachim Feller, Sonnet. In: Luctuosa desideria Quibus […] Martinum Bornium prosequebantur Quidam Patroni, Praeceptores atque Amici. Lipsiae [1689], pp. [2]–[3]. (Facsimile in: Reinhard Breymayer (Ed.): Luctuosa desideria. Tübingen 2008, pp. 24–25.) Here for the first time the newly detected source. – Less exactly cf. Martin Brecht: Geschichte des Pietismus, vol. I, p. 4.
 * Johann Georg Walch, Historische und theologische Einleitung in die Religionsstreitigkeiten der evangelisch-lutherischen Kirche (1730);
 * Friedrich August Tholuck, Geschichte des Pietismus und des ersten Stadiums der Aufklärung (1865);
 * Heinrich Schmid, Die Geschichte des Pietismus (1863);
 * Max Goebel, Geschichte des christlichen Lebens in der Rheinisch-Westfälischen Kirche (3 vols., 1849–1860).

The subject is dealt with at length in
 * Isaak August Dorner's and W Gass's Histories of Protestant theology.

Other works are:
 * Heinrich Heppe, Geschichte des Pietismus und der Mystik in der reformierten Kirche (1879), which is sympathetic;
 * Albrecht Ritschl, Geschichte des Pietismus (5 vols., 1880–1886), which is hostile; and
 * Eugen Sachsse, Ursprung und Wesen des Pietismus (1884).

See also
 * Friedrich Wilhelm Franz Nippold's article in Theol. Stud. und Kritiken (1882), pp. 347?392;
 * Hans von Schubert, Outlines of Church History, ch. xv. (Eng. trans., 1907); and
 * Carl Mirbt's article, "Pietismus," in Herzog-Hauck's Realencyklopädie für prot. Theologie u. Kirche, end of vol. xv.

The most extensive and current edition on Pietism is the four-volume edition in German, covering the entire movement in Europe and North America Im Auftrag der Historischen Kommission zur Erforschung des Pietismus herausgegeben von Martin Brecht, Klaus Deppermann, Ulrich Gäbler und Hartmut Lehmann (English: On behalf of the Historical Commission for the Study of pietism edited by Martin Brecht, Klaus Deppermann, Ulrich Gaebler and Hartmut Lehmann )
 * Geschichte des Pietismus (GdP)
 * Band 1: Der Pietismus vom siebzehnten bis zum frühen achtzehnten Jahrhundert. In Zusammenarbeit mit Johannes van den Berg, Klaus Deppermann, Johannes Friedrich Gerhard Goeters und Hans Schneider hg. von Martin Brecht. Goettingen 1993. / 584 p.
 * Band 2: Der Pietismus im achtzehnten Jahrhundert. In Zusammenarbeit mit Friedhelm Ackva, Johannes van den Berg, Rudolf Dellsperger, Johann Friedrich Gerhard Goeters, Manfred Jakubowski-Tiessen, Pentii Laasonen, Dietrich Meyer, Ingun Montgomery, Christian Peters, A. Gregg Roeber, Hans Schneider, Patrick Streiff und Horst Weigelt hg. von Martin Brecht und Klaus Deppermann. Goettingen 1995. / 826 p.
 * Band 3: Der Pietismus im neunzehnten und zwanzigsten Jahrhundert. In Zusammenarbeit mit Gustav Adolf Benrath, Eberhard Busch, Pavel Filipi, Arnd Götzelmann, Pentii Laasonen, Hartmut Lehmann, Mark A. Noll, Jörg Ohlemacher, Karl Rennstich und Horst Weigelt unter Mitwirkung von Martin Sallmann hg. von Ulrich Gäbler. Goettingen 2000. / 607 p.
 * Band 4: Glaubenswelt und Lebenswelten des Pietismus. In Zusammenarbeit mit Ruth Albrecht, Martin Brecht, Christian Bunners, Ulrich Gäbler, Andreas Gestrich, Horst Gundlach, Jan Harasimovicz, Manfred Jakubowski-Tiessen, Peter Kriedtke, Martin Kruse, Werner Koch, Markus Matthias, Thomas Müller Bahlke, Gerhard Schäfer (†), Hans-Jürgen Schrader, Walter Sparn, Udo Sträter, Rudolf von Thadden, Richard Trellner, Johannes Wallmann und Hermann Wellenreuther hg. von Hartmut Lehmann. Goettingen 2004. / 709 p.

title: Pietism


text:
Oligopsony

An oligopsony (from Greek ὀλίγοι (oligoi) "few" and ὀψωνία (opsōnia) "purchase") is a market form in which the number of buyers is small while the number of sellers in theory could be large. This typically happens in a market for inputs where numerous suppliers are competing to sell their product to a small number of (often large and powerful) buyers. It contrasts with an oligopoly, where there are many buyers but few sellers. An oligopsony is a form of imperfect competition.

The terms monopoly (one seller), monopsony (one buyer), and bilateral monopoly have a similar relationship.

Industry examples
In each of these cases, the buyers have a major advantage over the sellers. They can play off one supplier against another, thus lowering their costs. They can also dictate exact specifications to suppliers, for delivery schedules, quality, and (in the case of agricultural products) crop varieties. They also pass off much of the risks of overproduction, natural losses, and variations in cyclical demand to the suppliers.

Agriculture
One example of an oligopsony in the world economy is cocoa, where three firms (Cargill, Archer Daniels Midland, and Barry Callebaut) buy the vast majority of world cocoa bean production, mostly from small farmers in third-world countries. Likewise, American tobacco growers face an oligopsony of cigarette makers, where three companies (Altria, Brown & Williamson, and Lorillard Tobacco Company) buy almost 90% of all tobacco grown in the US and other countries.

Publishing
In U.S. publishing, five publishers known as the Big Five account for about two thirds of books published. Each of the companies runs a series of specialized imprints, which cater to different market segments and often carry the name of formerly independent publishers. Imprints create the illusion that there are many publishers, but imprints within each publisher co-ordinate to avoid competing with one another when they seek to acquire new books from authors.

Thus, authors have fewer truly-independent outlets for their work. That depresses advances paid to authors and creates pressure for authors to cater to the tastes of the publishers in order to ensure publication, reducing viewpoint diversity.

Retail
Over at least 30 years, supermarkets in developed economies around the world have acquired an increasing share of grocery markets. In doing so, they have increased their influence over suppliers—what food is grown and how it is processed and packaged—with impacts reaching deep into the lives and livelihoods of farmers and workers worldwide. In addition to increasing their market share with consumers, consolidation of suppliers means that retailers can exercise significant market power. In some countries, this has led to allegations of abuse, unethical and illegal conduct.

The situation in Australia is a good example since two retailers, Coles and Woolworths control 70% of the national food market.

title: Oligopsony


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August Hermann Francke

August Hermann Francke (22 March 1663 – 8 June 1727) was a German Lutheran clergyman, theologian, philanthropist, and Biblical scholar. His evangelistic fervour and pietism got him expelled as lecturer from the universities of Dresden and Leipzig and as deacon from Erfurt. In 1691 he found his calling at the University of Halle, where he turned towards the education of underprivileged children; he founded an orphan asylum, a Latin school, a German school (or burgher school), a Gynaeceum, the first Protestant higher girls school, and a seminary for training teachers. Francke's schools provided a prototype, which greatly influenced later German education.

Early life and education
Born in Lübeck in 1663, Francke was educated at the Illustrious Gymnasium in Gotha before he studied at the universities of Erfurt and Kiel — where he came under the influence of the Pietist Christian Kortholt — and finally University of Leipzig. During his student career he made a special study of Hebrew and Greek; and in order to learn Hebrew more thoroughly, he for some time put himself under the instructions of Ezra Edzardi at Hamburg. He graduated at Leipzig, where in 1685 he became a Privatdozent.

Career
A year later, with the help of his friend P. Anton, and with the approval and encouragement of Philipp Jakob Spener, he founded the Collegium Philobiblicum, at which a number of graduates met regularly for the systematic study of the Bible, philologically and practically. He next spent some months at Lüneburg as assistant or curate to the learned superintendent, Kaspar Hermann "K.C." Sandhagen, where his religious beliefs deepened. On leaving Lüneburg he spent some time in Hamburg, where he became a teacher in a private school, and made the acquaintance of Nikolaus Lange.

After a long visit to Spener, at that time a court preacher in Dresden, Francke returned to Leipzig in the spring of 1689, and began to give Bible lectures of an exegetical and practical kind, at the same time resuming the Collegium Philobiblicum of earlier days. He soon became popular as a lecturer; but the peculiarities of his teaching almost immediately aroused violent opposition on the part of the university authorities, and before the end of the year he was interdicted from lecturing on the grounds of his alleged Pietism. That was how Francke's name first came to be publicly associated with that of Spener, and with Pietism. Prohibited from lecturing in Leipzig, Francke in 1690 found work at Erfurt as "deacon" of one of the city churches. Here his evangelistic fervour attracted multitudes to his preaching, including Roman Catholics, but at the same time excited the anger of his opponents; and the result of their opposition was that after a ministry of fifteen months he was commanded by the civil authorities (27 September 1691) to leave Erfurt within forty-eight hours. That same year Spener was expelled from Dresden.

In December 1691, through Spener's influence, Francke accepted an invitation to fill the chair of Greek and oriental languages in the new University of Halle, which was at that time being organized by the elector Frederick III of Brandenburg; and at the same time, the chair having no salary attached to it, he was appointed pastor of Halle-Glaucha, in the immediate neighbourhood of Halle. He afterwards became professor of theology. Here, for the remaining thirty-six years of his life, he discharged the twofold office of pastor and professor with energy and success.

Schooling, 1695-1727
At the very outset of his labours, he had been profoundly impressed with a sense of his responsibility towards the numerous underprivileged children who were growing up around him in ignorance and crime. After a number of tentative plans, he resolved in 1695 to institute what is often called a "ragged school", supported by public charity. A one-room school was at first sufficient, but within a year it was found necessary to purchase a house, to which another was added in 1697.

In 1698, there were 100 orphans under his charge to be clothed and fed, besides 500 children who were taught as day scholars. The schools grew in importance and were later known as the Franckesche Stiftungen. The education given was strictly religious. Hebrew was included, while the Greek and Latin classics were neglected; the Homilies of Macarius took the place of Thucydides.

A chemist, whom Francke had visited on his deathbed, bequeathed to him the recipe for compounding certain medicines, which afterwards yielded an annual income of more than $20,000, and made the institution independent. Shortly after its founding, the institution comprised an orphan asylum, a Latin school, a German school (or burgher school), and a seminary for training teachers for these establishments. Although Francke's principal aim was religious instruction, he also taught natural science and physical exercises and manual trades. He ran an apothecary's shop and, having assisted his friend Carl Hildebrand von Canstein in founding the first modern Bible society, a printing press for publishing cheap copies of the Bible for mass distribution. At the time of Francke's death, the schools were frequented by more than 2,300 pupils. In 1698, he also founded the Gynaeceum, the first Protestant higher girls school, influenced by François Fénelon, whose work he had translated from French. Its curriculum was different from the orphanage school and the school lasted only until 1730.

In his university teaching as well, he gave great emphasis to religion. Even as professor of Greek, he had given great prominence in his lectures to the study of the Scriptures; but he found a much more congenial sphere when, in 1698, he was appointed to the chair of theology. Yet his first courses of lectures in that department were readings and expositions of the Old and New Testament; and to this, as also to hermeneutics, he always attached special importance, believing that for theology a sound exegesis was indispensable. "Theologus nascitur in scripturis", he used to say; but during his occupancy of the theological chair he lectured at various times upon other branches of theology also. Among his colleagues were Paul Anton, Joachim Lange and Johann Juncker — men who shared his beliefs.

Personal life and death
Franke died on 8 June 1727.

Legacy
Francke's schools provided a prototype, which greatly influenced later German education, particularly women's education. The Gynaeceum was followed by many Pietist girls schools in Germany, notably the Magdalenenstift in Altenburg and Johann Julius Hecker's Royal Elisabeth School in Berlin in 1747. In the 18th century, it became common with so called Töchterschule ('daughters' schools') in German cities, supported by the merchant class who wished for their daughters to be given elementary schooling, as well as girls' schools known as Mädchenpensionate.

Through his and his colleagues influence upon the students, Halle became a centre from which Pietism became very widely diffused over Germany. Under Francke's influence, Christian missionary efforts were greatly enhanced, zeal was aroused and recruits for Christian missions were gained, and Halle also became the centre for the Danish-Halle Mission to India.

Works
Francke's principal contributions to theological literature were: Manuductio ad Lectionem Scripturae Sacrae (1693); Praelectiones Hermeneuticae (1717); Commentatio de Scopo Librorum Veteris et Novi Testamenti (1724); and Lectiones Paraeneticae (1726-1736). The Manuductio was translated into English in 1813, under the title A Guide to the Reading and Study of the Holy Scriptures.

An account of his orphanage, entitled Segensvolle Fußstapfen, (1709), which subsequently passed through several editions, has also been partially translated, under the title The Footsteps of Divine Providence, or, The Bountiful Hand of Heaven Defraying the Expenses of Faith.

 * Francke, August Hermann (1704): August Hermann Franckes Schrift über eine Reform des Erziehungs- und Bildungswesens als Ausgangspunkt einer geistlichen und sozialen Neuordnung der Evangelischen Kirche des 18. Jahrhunderts: der Grosse Aufsatz. Mit einer quellenkundlichen Einführung. Hrsg. v. Otto Podczeck. Berlin. Akademie 1962.

title: August Hermann Francke


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Ring (film)

Ring (リング) is a 1998 Japanese supernatural psychological horror film directed by Hideo Nakata, based on the 1991 novel by Koji Suzuki. The film stars Nanako Matsushima, Miki Nakatani, and Hiroyuki Sanada, and follows a reporter who is racing to investigate the mystery behind a cursed video tape; whoever watches the tape dies seven days after doing so. The film is titled The Ring (stylized as the Ring) in English in Japan and released as Ringu in North America.

Production took approximately nine months. Ring and its sequel Spiral were released in Japan at the same time. After its release, Ring was a huge box office success in Japan and was acclaimed by critics. It inspired numerous follow-ups in the Ring franchise, popularized Japanese horror (or "J-horror") internationally, and triggered a trend of Western remakes of J-horror films, including the 2002 American film The Ring.

Plot
During a sleepover, high schoolers Tomoko and Masami discuss an urban legend about a video tape that curses its viewers to die in 7 days after a foreboding phone call. Tomoko then confesses that last week, she and her friends watched a strange videotape and received an inexplicable phone call afterward. They receive a false alarm phone call, and then Masami goes to the toilet. Tomoko witnesses the TV turn on by itself and is killed by an unseen presence.

Reiko Asakawa, Tomoko's aunt and a journalist investigating this urban legend, attends her funeral and learns that three of Tomoko's friends, who watched the tape with her, all died at the same time she did. Reiko finds an unmarked videotape in the resort cabin where the four stayed. It contains brief, seemingly unrelated scenes accompanied by screeching sounds, and ends with a shot of a well. After watching, Reiko sees an apparition and receives a phone call emitting the screeching sounds from the tape. Convinced she has been cursed, Reiko takes the tape and leaves the cabin.

Reiko enlists the help of her psychic ex-husband Ryūji Takayama. Examining a copy of the tape that Reiko made, the pair find a cryptic message spoken in an Ōshima dialect and prepare to go to Ōshima. Before departing, Reiko catches Yōichi, her son with Ryūji, watching the tape after being urged by "Tomoko".

In Ōshima, Reiko and Ryūji learn about Shizuko Yamamura, the woman in the tape. Before her suicide, Shizuko gained notoriety following a public demonstration of her psychic ability organized by ESP researcher Dr. Heihachiro Ikuma, with whom she had an affair. When confronting Shizuko's brother Takashi, the pair learn through a vision that during the demonstration, Shizuko's young daughter Sadako, whose name is hinted in the tape, psychically killed a journalist who decried Shizuko's abilities. After failing to track down Sadako, Reiko realizes that Ryūji never received a phone call after watching the tape as she did at the cabin in Izu.

Back at the cabin, Reiko and Ryūji find a sealed well in the crawlspace. Through another vision, they learn that Dr. Ikuma trapped Sadako inside the well. They conclude that Sadako remained alive and that the curse was born when a videotape "recorded" the rage she had projected. When draining the water, they find Sadako's remains. Reiko's 7-day deadline passes, and she remains alive, leading them to believe the curse is broken.

The next day, Ryūji's TV turns on by itself, showing the well at the end of the tape. Sadako's vengeful spirit staggers from the well and out of the TV, advancing toward Ryūji and killing him. Reiko, who had been trying to call Ryūji then, hears his last moments over the phone. Guided by an apparition, Reiko realizes that she unwittingly found the actual way to survive the curse: copying the tape and showing it to someone else within 7 days. Desperate to save Yōichi, Reiko drives to her father's home to show him the tape.

Cast

 * Nanako Matsushima as Reiko Asakawa, a journalist who investigates her niece's death and finds the cursed video tape.
 * Hiroyuki Sanada as Ryūji Takayama, Reiko's former husband, a former medical student turned university professor. He has a degree of sixth sense that detects supernatural auras.
 * Rikiya Ōtaka as Yōichi Asakawa, Reiko's young son who also has a sixth sense like his father.
 * Miki Nakatani as Mai Takano, Ryuji's student.
 * Yuko Takeuchi as Tomoko Ōishi, Reiko's niece who watches the cursed video tape and is amongst its first victims.
 * Hitomi Sato as Masami Kurahashi, Tomoko's best friend.
 * Daisuke Ban as Dr. Heihachiro Ikuma, Sadako's father who threw her down a well.
 * Rie Inō as Sadako Yamamura, a young woman with psychic powers who was thrown down a well where she died; her spirit lived on within a video tape.
 * Masako as Shizuko Yamamura, Sadako's mother. She too had psychic powers but a disastrous press demonstration led to her suicide.
 * Yōichi Numata as Takashi Yamamura, Sadako's uncle who runs an inn on Oshima Island.
 * Yutaka Matsushige as Yoshino, a journalist associate of Reiko.
 * Katsumi Muramatsu as Kōichi Asakawa, Reiko's father.

Themes and interpretations
Critics have discussed Ring's preoccupations with Japanese tradition's collision with modernity. Colette Balmain identifies: "In the figure of Sadako, Ring [utilises the] vengeful yūrei archetype of conventional Japanese horror". She argues how this traditional Japanese figure is expressed via a video tape which "embodies contemporary anxieties, in that it is technology through which the repressed past reasserts itself".

Ruth Goldberg argues that Ring expresses "ambivalence about motherhood". She reads Reiko as a mother who – due to the new potential for women's independence – neglects her "natural" role as martyred homemaker in pursuit of an independent identity, subsequently neglecting her child. Goldberg identifies a doubling effect whereby the unconscious conflicts of Reiko's family are expressed via the supernatural in the other family under Reiko's investigation.

Jay McRoy reads the ending hopefully: if the characters therapeutically understand their conflicts, they can live on. Balmain, however, is not optimistic; she reads the replication of the video as technology spreading, virus-like, throughout Japan.

Title
The film's title, Ring, can be interpreted in several ways, such as alluding to the never ending cyclical nature of the ring curse/virus. Another interpretation is that "ring" relates to the phone call which warns those that view the video tape that they will die in seven days, as well as to the view of the ring of light seen from the bottom of the well where Sadako's body was left to decompose.

Production
After the moderate success of the 1991 novel Ring by Koji Suzuki, Kadokawa Shoten decided to adapt it into a motion picture.

Screenwriter Hiroshi Takahashi and director Hideo Nakata collaborated to work on the script after reading Suzuki's novel and watching Fuji Television's 1995 made-for-TV film, directed by Chisui Takigawa. The broadcast version of the 1995 film was re-edited and released on home video under a new title, Ring: Kanzenban (lit. "Ring: The Complete Edition"; Nakata did not state which version of it he and Takahashi watched.

In their film script, Takashi and Nakata changed the protagonist's gender (from male to female), name (from Kazuyuki Asakawa to Reiko Asakawa), marital status (from married to divorced) and child's gender and name (from daughter Yoko to son Yoichi).

With the budget of US$1.5 million, the entire production took nine months and one week. According to director Nakata, the script and pre-production process took three or four months, shooting five weeks and post-production four months.

The special effects on the cursed video tape and some parts in the film were shot on a 35 mm film which was passed on to a laboratory in which a computer added a "grainy" effect. Extended visual effects were used in the scene in which the ghost of Sadako Yamamura climbs out of the television. First, they shot the kabuki actress Rie Inoo walking backwards in a jerky, exaggerated motion. They then played the film in reverse to portray an unnatural-looking walk for Sadako.

Release
Ring was released in Japan on January 31, 1998, where it was distributed by Toho. Upon release in Japan, Ring became the highest-grossing horror film in the country. The film was shown at the 1999 Fantasia Film Festival where it won the first place award for Best Feature in the Asian films section.

In the Philippines, the film was given limited releases as Ring: Circle of Evil on both December 4, 2002, and January 11, 2003, to coincide with the North American remake's release on January 17.

Box office
In Japan, the film earned a distribution income (rentals) of ¥1 billion in 1998, making it one of the top ten List of highest-grossing Japanese films of the year. The film grossed a total Japanese box office revenue of ¥1.7 billion (US$million).

Variety stated that Ring's "most notable success" has been in Hong Kong, where it became the biggest grosser during the first half of the year, beating popular American films such as The Matrix. On its 1999 Hong Kong release, Ring earned HK$31.2 million (US$4.03 million) during its two-month theatrical run making it Hong Kong's highest-grossing Japanese-language film. This record was later beaten by Stand By Me Doraemon in 2015. In Taiwan, where it released in 1999, the film grossed 50.83 million TWD (US$1.619 million).

In France, the film sold 94,257 tickets, equivalent to an estimated gross revenue of approximately € (US$). In South Korea, 56,983 tickets were sold in the capital city of Seoul, equivalent to an estimated gross revenue of approximately KRW (US$). The film also grossed $150,893 in Chile, the United Kingdom, Russia and New Zealand adding up to an estimated worldwide gross revenue of approximately $19,540,286.

Home media
Ring was released directly to home video in the United States and Canada by DreamWorks with English, Spanish, and French subtitles on March 4, 2003, under the transliterated title Ringu.

In the United Kingdom, it was watched by 390,000 viewers on television during the first half of 2005, making it the sixth most-watched foreign-language film on UK television during that period. Ring 2 also drew 360,000 viewers on UK television during the same period, adding up to a combined 750,000 UK television viewership for both Ring films during the first half of 2005.

To coincide with its 20th anniversary, Arrow Films under their Arrow Video imprint issued a Blu-ray Disc of Ring on March 18, 2019, in the UK and Ireland. Additionally, a Blu-ray box set featuring Ring, the sequels Spiral and Ring 2, and prequel Ring 0, was also released. The transfer features a 4K resolution restoration that was scanned from the film's original camera negative. The picture grading and restoration, which took place at Imagica Labs in Tokyo, was supervised and approved by Ring cinematographer Jun'ichirō Hayashi. Both Arrow's single Blu-ray Disc and Blu-ray box set were later released in the United States and Canada on October 29, again under the transliterated title Ringu.

Reception
The review aggregator website Rotten Tomatoes gives the film an approval rating of 98% based on 43 reviews, with a weighted average of 7.5 out of 10. The site's critical consensus reads: "Ringu combines supernatural elements with anxieties about modern technology in a truly frightening and unnerving way".

Sight & Sound critic Mark Kermode praised the film's "timeless terror", with its "combination of old folk devils and contemporary moral panics" which appeal to both teen and adult audiences alike. While Adam Smith of Empire Online finds the film "throttled by its over complexity, duff plotting and a distinct lack of actual action", Kermode emphasizes that "one is inclined to conclude that it is the telling, rather than the content of the tale, that is all-important". Variety agrees that the slow pace, with "its gradual evocation of evil lying await beneath the surface of normality", is one of the film's biggest strengths. Ring was listed as the twelfth best horror film of all time by The Guardian and also picked by Stuart Heritage in the same paper as the film that frightened him most.

Ring was ranked No. 69 in Empire magazine's "The 100 Best Films of World Cinema" in 2010. In the early 2010s, Time Out conducted a poll with several authors, directors, actors and critics who have worked within the horror genre to vote for their top horror films. Ring placed at number 61 on their top 100 list.

Influence
The international success of the Japanese films launched a revival of horror filmmaking in Japan that resulted in such pictures as Kiyoshi Kurosawa's 2001 film Pulse (known as Kairo (回路) in Japan), Takashi Shimizu's The Grudge (呪怨) (2000), Hideo Nakata's Dark Water (仄暗い水の底から), also based on a short story by Suzuki), and Higuchinsky's Uzumaki (2000, a.k.a. Vortex, based on the Junji Ito horror manga of the same name).

Influence on Western cinema
Ring had some influence on Western cinema and gained cult status in the West.

Throughout the 1980s and 1990s, Hollywood horror had largely been dominated by the slasher sub-genre, which relied on on-screen violence, shock tactics, and gore. Ring, whose release in Japan roughly coincided with The Blair Witch Project in the United States, helped to revitalise the genre by taking a more restrained approach to horror, leaving much of the terror to the audience's imagination. The film initiated global interest in Japanese cinema in general and Japanese horror cinema in particular, a renaissance which led to the coining of the term J-Horror in the West. This "New Asian Horror" resulted in further successful releases, such as Ju-on: The Grudge and Dark Water. In addition to Japanese productions this boom also managed to bring attention to similar films made in East Asia at the same time such as A Tale of Two Sisters from South Korea and The Eye from Hong Kong.

All of these films were later remade in English. Released in 2002, The Ring reached number 1 at the box office and grossed slightly more in Japan than the original. The original Ring grossed ¥1.7 billion in 1998, while The Ring remake grossed ¥1.75 billion in 2002.

Sequels and remakes
The original sequel was Spiral, released in 1998, but due to its poor reception, a new sequel, Ring 2, was released in 1999 which continued the storyline of this film. It was followed by a 2000 prequel, Ring 0: Birthday, followed by Sadako in 2019. Spiral in turn was followed by Sadako 3D in 2012 and Sadako 3D 2 in 2013. Another installment, Sadako DX, was released in 2022.

A television series, Ring: The Final Chapter, was made, with a similar storyline but many changes in characters and their backstories. A South Korean remake The Ring Virus was made in 1999, as well as an American remake, The Ring, in 2002.

title: Ring (film)