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Le Monde diplomatique

Le Monde diplomatique (meaning "The Diplomatic World", and shortened as Le Diplo in French) is a French monthly newspaper founded in 1954 offering analysis and opinion on politics, culture, and current affairs. there are 33 editions (9 digital-only) in 24 languages worldwide.

The publication is 51% owned by Le Monde diplomatique SA, a subsidiary company of Le Monde which grants it complete editorial autonomy. Politically it is part of the left that is critical of neoliberalism and has favoured alter-globalization since 1973.

1954–1989
Le Monde diplomatique was founded in 1954 by Hubert Beuve-Méry, founder and director of Le Monde, the French newspaper of record. Subtitled the "organ of diplomatic circles and of large international organisations, " 5,000 copies were distributed, comprising eight pages, dedicated to foreign policy and geopolitics. Its first editor-in-chief, François Honti, developed the newspaper as a scholarly reference journal. Honti attentively followed the birth of the Non-Aligned Movement, created out of the 1955 Bandung Conference, and the issues of the "Third World".

Claude Julien became the newspaper's second editor in January 1973. At that time, the circulation of Le Monde diplomatique had jumped from 5,000 to 50,000 copies, and would reach, with Micheline Paulet, 120,000 in under 20 years. Without renouncing its "Third-worldism" position, it extended the treatment of its subjects, concentrating on international economic and monetary problems, strategic relations, the Middle-East conflict, etc. One of the contributors was Samir Frangieh, a leftist Lebanese journalist.

Le Monde diplomatique took an independent stance, criticising both the neoliberal ideology of the left and conservative policies represented by UK Prime Minister Margaret Thatcher and US President Ronald Reagan in the 1980s.

1989–present
After the November 1989 Fall of the Berlin Wall following the dissolution of the Soviet Union, and the 1990-1991 Gulf War, the newspaper began to criticise what it described as an "American crusade". Ignacio Ramonet was elected director or editor-in-chief in January 1991, serving until 2008.

Under his leadership, Le Monde diplomatique analysed the post-Cold War world, paying specific attention to "ethnic" conflicts that arose in this period: the wars in former Yugoslavia, the 1994 Rwandan genocide, the conflicts in the Caucasus, etc., as well as to the new information technology.

Ramonet has also published books about the media and their relationship to national societies. As noted by François Cusset, French universities have not developed an interdisciplinary approach to media studies. He says that leftist journals including Le Monde Diplomatique have had an editorial approach that is committed to "critique of dominant media", both in terms of their roles in setting agendas and in enjoying status perks. Both Ramonet and his successor, Serge Halimi, published books that critiqued the media from outside academic circles.

The newspaper established financial and editorial independence from Le Monde in 1996, forming its own company. Le Monde owns 51%; the Friends of Le Monde diplomatique and Günter Holzmann Association, comprising the paper's staff, together own 49%.

In an editorial in January 1995, Ignacio Ramonet coined the term "pensée unique" ("single thought") to describe the supremacy of the neoliberal ideology. The newspaper supported the November–December 1995 general strike in France against Prime minister Alain Juppé's (RPR) plan to cut pensions.

Three years later, after a proposal in a 1997 editorial by Ramonet, Le Monde diplomatique took a founding role in the creation of ATTAC, an alter-globalisation NGO. It was founded to advocate the Tobin tax, and chapters have been started throughout the world. It now supports a variety of left-wing causes. The newspaper also took an important role in the organisation of the 2001 Porto Alegre World Social Forum.

After the Second Gulf War, started in 2003 under the George W. Bush administration, Le Monde diplomatique continued to criticise the US policy of "violent intervention" in the Middle East and the neoconservative project to "reshape" the so-called "Greater Middle East" region.

Ramonet devoted considerable space to reporting on Hugo Chávez, with whom he was said to have developed a close relationship, and his Bolivarian Revolution.

Ramonet was succeeded by Serge Halimi who had a PhD in political science from the University of California Berkeley. In 2018, LMD published a total of 37 print and online editions, in a total of 20 languages.

The August 2017 issue of the monthly was not marketed in Algeria. According to sources close to the distributor, the newspaper did not get permission to do so. Algerian authorities did not explain. The heads of the newspaper claim that it was "banned" from sale in the country because of a report by journalist Pierre Daum. He is best known for writing a book about the Harkis who stayed in Algeria after Independence, and about the difficult social and economic situation of some young Algerians.

Le Monde diplomatique SA
André Fontaine, the director of Le Monde, signed a 1989 convention with Claude Julien which guaranteed the monthly's autonomy. But it gained complete statutory, economic and financial independence in 1996 with the creation of Le Monde diplomatique SA. With a donation from Günter Holzmann, a German antifascist exiled before World War II to Bolivia, the monthly's employees acquired approximately one-quarter of the capital, while Les Amis du Monde diplomatique, a 1901 Law association of readers, bought another quarter.

Thus, since the end of 2000, the newspaper's employees and readers retain 49% of Le Monde diplomatique SA capital, largely above the control stock necessary to control the direction and editorial line of the Monde diplo. The remaining 51% is owned by Le Monde.

Criticism
Jean-Marie Colombani, former editor of the daily Le Monde, was attributed by Le Monde diplomatiques former director general Bernard Cassen as saying: "Le Monde diplomatique is a journal of opinion; Le Monde is a journal of opinions."

9/11 conspiracy theories
The Norwegian version of the July 2006 Le Monde diplomatique sparked interest when the editors ran, on their own initiative, a three-page main story on the September 11, 2001 attacks and summarised the various types of 9/11 conspiracy theories (which were not specifically endorsed by the newspaper, only reviewed).

In December 2006, the French version published an article by Alexander Cockburn, co-editor of CounterPunch, which strongly criticised the endorsement of conspiracy theories by the US left-wing, alleging that it was a sign of "theoretical emptiness." The Norwegian Le Monde diplomatique, did again however mark its difference from the mother edition by allowing David Ray Griffin's response to Cockburn to be published in their March 2007 issue.

Advertising
Although Le Monde diplomatique publishes few advertisements in order to retain its editorial independence, it has sometimes been criticised for the quantity and nature of the published advertisements In November and December 2003, two-page advertisements by IBM and a car manufacturer were placed. The issues of February and March 2004 contained advertisements by Microsoft in a "social" atmosphere with a picture of children, which led to agitation.

Communication
On February 2, 1995, the newspaper became the first in France to have a presence on the internet.

Le Monde diplomatique has a social media platform dedicated to Friends of Le Monde diplomatique.

The newspaper has the particularity of having very early on digitized on a single DVD-ROM, accessible for purchase, all the articles published in its edition in French since its foundation in 1954, German (same since 1995), English (same since 1996), Spanish (same since 1997), Italian (same since 1997) and Portuguese (same since 1999). Since then this voluminous archive has been converted into online access.

The monthly maintains an RSS feed and publishes on the social networks Facebook and Instagram.

Meat Atlas
Le Monde diplomatique co-publishes the Meat Atlas, which is an annual report on meat production and consumption.

Overseas
The Friends of Le Monde diplomatique are a London-based society that promotes the English edition. It organises regular talks at The Gallery in Cowcross Street, Farringdon.

title: Le Monde diplomatique


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Louisville, Belize

Louisville is a village in the Corozal District of the nation of Belize, located at 18.31667°N, -88.5°W. According to the 2000 census, it had a population of 655 people mainly from Maya Mestizo ancestry.

Some substantial artificial mounds at Louisville are the remains of an ancient city of the Maya civilization. The site seems to have been occupied from about 400 BC to about 950 AD. Excavations, made here by Dr. Thomas Gann in the mid-1930s, uncovered polychrome stucco portrait heads.

Much of the ancient remains were demolished to reuse stone and make fill for roads. Further investigations and excavations of Louisville were made in 2000.

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

title: Louisville, Belize


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War (band)

War (originally called Eric Burdon and War) is an American funk/rock/soul/Latin band from Long Beach, California, known for several hit songs (including "Spill the Wine", "The World Is a Ghetto", "The Cisco Kid", "Why Can't We Be Friends?", "Low Rider", and "Summer"). Formed in 1969, War is a musical crossover band that fuses elements of rock, funk, jazz, Latin, rhythm and blues, psychedelia, and reggae. According to music writer Colin Larkin, their "potent fusion of funk, R&B, rock and Latin styles produced a progressive soul sound", while Martin C. Strong calls them "one of the fiercest progressive soul combos of the '70s". Their album The World Is a Ghetto was Billboard's best-selling album of 1973. The band transcended racial and cultural barriers with a multi-ethnic line-up. War was subject to many line-up changes over the course of its existence, leaving member Leroy "Lonnie" Jordan as the only original member in the current line-up; four other members created a new group called the Lowrider Band.

1960s: Beginnings
In 1962, Howard E. Scott and Harold Brown formed a group called the Creators in Long Beach, California. Within a few years, they had added Charles Miller, Morris "B. B." Dickerson, and Lonnie Jordan to the lineup. Lee Oskar and Papa Dee Allen later joined as well. They all shared a love of diverse styles of music, which they had absorbed living in the racially mixed Los Angeles ghettos. The Creators recorded several singles on Dore Records while working with Tjay Contrelli, a saxophonist from the band Love. In 1968, the Creators became Nightshift (named because Brown worked nights at a steel yard) and started performing with Deacon Jones, a football player and singer.

The original War was conceived by record producer Jerry Goldstein ("My Boyfriend's Back", "Hang on Sloopy", "I Want Candy") and singer Eric Burdon (ex-lead singer of the British band the Animals). In 1969, Goldstein saw musicians who would eventually become War playing at the Rag Doll in North Hollywood, backing Deacon Jones, and he was attracted to the band's sound. Jordan claimed that the band's goal was to spread a message of brotherhood and harmony, using instruments and voices to speak out against racism, hunger, gangs, crimes, and turf wars, and promote hope and the spirit of brotherhood. Eric Burdon and War began playing live shows to audiences throughout Southern California before entering into the studio to record their debut album Eric Burdon Declares "War". The album's best known track, "Spill the Wine", was a hit and launched the band's career.

1970s: Height of popularity
Eric Burdon and War toured extensively across Europe and the United States. The subtitle of a 1970 review in the New Musical Express of their first UK gig in London's Hyde Park read: "Burdon and War: Best Live Band We've Ever Seen". Their show at Ronnie Scott's Club in London on September 16, 1970, is historically notable for being the last public performance for Jimi Hendrix, who joined them onstage for the last 35 minutes of Burdon and War's second set; a day later he was dead. A second Eric Burdon and War album, a two-disc set titled The Black-Man's Burdon was released in 1970. During the subsequent tour, Burdon collapsed on the stage during a concert, caused by an asthma attack, and the band continued the tour without him before Burdon left the band in the middle of its European tour. They finished the tour without him and returned to record their first album as War.

War (1971) met with only modest success, but later that year, the band released All Day Music which included the singles "All Day Music" and "Slippin' into Darkness". The latter single sold over one million copies, and was awarded a gold disc by the R.I.A.A. in June 1972. In 1972, they released The World Is a Ghetto which was even more successful. Its second single, "The Cisco Kid" shipped gold, and the album attained the number one spot on Billboard 200, and was Billboard magazine's Album of the Year as the best-selling album of 1973.

Deliver the Word (1973), the next album, contained the hits "Gypsy Man" and a studio version of "Me and Baby Brother" (previously issued as a live recording), which peaked at No. 8 and #15 on the Billboard chart. The album went on to sell nearly 2 million copies. The album Why Can't We Be Friends? was released in 1975. It included "Low Rider" and the title track, which were among the band's bigger hits.

In 1976, War released a greatest hits record that contained one new song "Summer", which, as a single, went gold and peaked at number 7 on the Billboard chart. Also released that year were Love Is All Around by Eric Burdon and War, containing mostly unreleased recordings from 1969 and 1970, and Platinum Jazz, a one-off album for jazz label Blue Note. The latter double album had cover art to match the greatest hits album, and was half new material and half compilation, focusing on (but not restricted to) instrumental music. The group continued to attain success with their next album Galaxy (1977), and its title single was inspired by Star Wars. War's next project was a soundtrack album for the movie Youngblood in 1978.

1980s: The Music Band
In 1979, following the departure of B. B. Dickerson during recording sessions for their next album (replaced by Luther Rabb on bass who completed the album), the band considered changing their name to The Music Band, but decided at the last minute to continue as War, and use "The Music Band" as the title of a series of albums. The series originally consisted of two studio albums (The Music Band, The Music Band 2, both in 1979) and a live album (The Music Band Live, 1980), but after the band left MCA in 1981 and had already made records for other labels, MCA expanded the series with a compilation (The Best of the Music Band, 1982) and a third original album of left-over material (The Music Band – Jazz, 1983).

The group lost another member when Charles Miller (saxophone) was murdered in 1980. He had already been replaced by Pat Rizzo (ex Sly and the Family Stone) in 1979. Other new members joining at this time were Alice Tweed Smith (credited as "Tweed Smith" and "Alice Tweed Smyth" on various albums) on percussion and vocals (giving the band its first female vocalist), and Ronnie Hammon as a third drummer.

After making the one-off single "Cinco de Mayo" for LAX Records in 1981 (Jerry Goldstein's own label, which also reissued Eric Burdon Declares "War" under the title Spill the Wine the same year), War signed with RCA Victor Records and recorded Outlaw (1982) which included the single plus additional singles "You Got the Power", "Outlaw", and "Just Because". It was followed by Life (is So Strange) (1983) from which the title track was also a single. War's records from 1979 to 1983 were not as successful as those from the preceding decade, and after the two RCA albums, the band's activities became sporadic. They did not record another full album until a decade later. The 1987 compilation album The Best of War ...and More included two new tracks, "Livin' in the Red" and "Whose Cadillac Is That?", and a remixed version of "Low Rider" (in addition to the original version). Papa Dee Allen died of a brain aneurysm which struck him onstage in 1988.

1990s: Reformations
Sampling of War by hip hop artists was prevalent enough to merit the compilation album Rap Declares War in 1992, which was sanctioned by the band. In 1993, War reformed with most surviving previous members (including original members Brown, Jordan, Oskar, and Scott, and later members Hammon and Rizzo), augmented by a large line-up of supporting musicians and still under the management and production of Jerry Goldstein, and released a new album, ☮ in 1994.

In 1996, the group attempted to gain independence from Goldstein, but were unable to do so under the name "War" which remains a trademark owned by Goldstein and Far Out Productions. In response, Brown, Oskar, Scott, and a returning B. B. Dickerson (who had not worked with War since 1979) adopted a name which referenced one of War's biggest hits: Lowrider Band. They have yet to record a studio album.

Lonnie Jordan opted to remain with Goldstein and create a new version of War with himself as the only original member. Some other musicians who had joined between 1983 and 1993 were also part of the new line-up. Both the "new" War and the Lowrider Band are currently active as live performance acts.

1996 also saw the release of a double CD compilation, Anthology (1970–1994), later updated in 2003 with a few track substitutions, as The Very Best of War. Another CD compilation from 1999, Grooves and Messages, included a second disc of remixes done by various producers.

21st century
On April 21, 2008, Eric Burdon performed "Spill the Wine" with War in concert at the London Royal Albert Hall, released as Greatest Hits Live on Avenue / Rhino Records, who also reissued much of War's back catalogue that year.

War were unsuccessfully nominated for induction into the Rock and Roll Hall of Fame in 2009 and 2014.

In 2014, War released a new studio album, Evolutionary as a double CD, the second disc being a reissue of their Greatest Hits album from 1976.

Current

 * Leroy "Lonnie" Jordan – keyboards, lead vocals (1969–present)
 * James Zota Baker – guitar, vocals (1998–2002, 2023–present)
 * Scott Martin – saxophone, flute (2017–present)
 * Stanley Behrens – harmonica (2011–present)
 * Sal Rodriguez – drums, percussion, vocals (1990–present)
 * David "Pug" Rodriguez – percussion, vocals (2011–present)
 * Marcos Reyes – percussion (1998–present)
 * Trevor Huxley – bass (2015–present)

Original

 * Eric Burdon – vocals (1969–1971, 2008)
 * Howard E. Scott – guitar, vocals (1969–1994)
 * Lee Oskar – harmonica and vocals (1969–1994)
 * Thomas "Papa Dee" Allen – percussion and vocals (1969–1988; died 1988)
 * Charles Miller – saxophone and vocals (1969–1979; died 1980)
 * B. B. Dickerson – bass and vocals (1969–1979; died 2021)
 * Leroy "Lonnie" Jordan – keyboards, vocals (1969–present)
 * Harold Ray Brown – drums and vocals (1969–1994)

Past

 * Ron Hammon – drums and percussion (1979–1996)
 * Pat Rizzo – saxophone, flute, and vocals (1979–1983, 1993–1995; died 2021)
 * Luther Rabb – bass and vocals (1979–1984; died 2006)
 * Alice Tweed Smith – percussion and vocals (1979–1981)
 * Ricky Green – bass and vocals (1984–1989)
 * Tetsuya "Tex" Nakamura – harmonica and vocals (1993–2006)
 * Rae Valentine – keyboards, percussion, and vocals (1993–2001)
 * Kerry Campbell – saxophone (1993–1998)
 * Charles Green – saxophone and flute (1993–1995)
 * J.B. Eckl – guitar and vocals (1994–1996)
 * Lance Ellis – saxophone and flute (1994–2020)
 * Smoky Greenwell – harmonica (1994–1996)
 * Sandro Alberto – guitar and vocals (1996–1998)
 * Richard Marquez – drums and percussion (1996–1997)
 * Kenny Hudson – percussion (1997–1998)
 * Fernando Harkless – saxophone (1998–2011)
 * Pancho Tomaselli – bass, vocals (2003–February 2015)
 * Mitch Kashmar – harmonica, vocals (2006–2011)
 * David Urquidi – saxophone, flute (2011–2017)
 * Stuart Ziff – guitar, vocals (2002–2023)

title: War (band)


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Progreso, Belize

Progreso is a village in the Corozal District of the nation of Belize.

Demographics
At the time of the 2010 census, Progreso had a population of 1,356. Of these, 87.8% were Mestizo, 4.9% Creole, 1.7% Mixed, 1.6% Mennonite, 1.3% East Indian, 0.8% Caucasian, 0.7% Yucatec Maya, 0.6% Ketchi Maya, 0.2% African, 0.1% Asian, 0.1% Garifuna, 0.1% Mopan Maya and 0.2% others.

In terms of languages spoken (multiple answers allowed), 97.3% spoke Spanish, 34.9% English, 3.2% Creole, 0.5% Yucatec Maya, 0.2% German and 0.1% Garifuna; 0.2% could not speak.

title: Progreso, Belize


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Meta-moderation system

Meta-moderation is a second level of comment moderation. A user is invited to rate a moderator's decision by being shown a post that was moderated up or down and marking whether the moderator acted fairly. This is used to improve the quality of moderation.

Slashdot and Kuro5hin are two websites with meta-moderation. The GameFAQs message boards used to have it.

title: Meta-moderation system


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Talk:Leo Brouwer

Computer translation
I have deleted the horrible computer-translated text titled LEO BROUWER, GENIUS & MUSIC. that an anonymous user placed here. LEO BROUWER does not deserve such treatment. If whoever placed it would be so kind of adding the link for that webpage (which I assume must be in Spanish language) in this talk page, I can gladly look at it, translate it, and add selected segments to the article on Leo Brouwer. Regards, --AVM 14:34, 27 October 2007 (UTC)

By looking at the so called mentioned 'tonal' scores - one could see that those are written in an open clef...(atonal clef) I'm rephrasing the questionable sentence.' The genre described really bugs me. I don't know what sense people have of his music in calling it Aleatoric or Folkloric. —Preceding unsigned comment added by 209.134.82.151 (talk) 06:46, 1 February 2011 (UTC)

'Selected works' versus 'List of compositions'
I wonder what the purpose is of such as long list of 'selected works' when there is a separate article 'List of compositions by Leo Brouwer' that is even shorter than the 'selected' list. I suggest the long list of selected works be removed from the main article and merged with the 'List of ...' article. – Aklein62 (talk) 16:30, 20 February 2016 (UTC)

 * I renamed this section to 'Selected Compositions' and trimmed this list down to a few works that have their own pages. Aside from two works, the rest of the list was already on the main article (List of compositions by Leo Brouwer). I added the two missing works to the main article. Varjo  Gr  Ay  Jay  20:22, 15 August 2019 (UTC)

External links modified
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Name pronunciation
Could someone add a pronunciation of the last name Brouwer. I know it causes difficulty for many people around the world. — Preceding unsigned comment added by 128.141.144.155 (talk) 13:25, 19 January 2018 (UTC)

title: Talk:Leo Brouwer


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Starland Vocal Band

Starland Vocal Band was an American pop band, known for "Afternoon Delight", one of the biggest-selling singles of 1976.

Career
The group began as Fat City, a husband/wife duo of Bill Danoff and Taffy Nivert.

Danoff and Nivert co-wrote the song "I Guess He'd Rather Be in Colorado" and then, with John Denver, "Take Me Home, Country Roads", which became a hit single in 1971 and became an official song of West Virginia in 2014. The duo recorded two albums as Fat City (Reincarnation, Welcome to Fat City), and two more as Bill & Taffy (Pass It On, Aces), all released from 1969 to 1974.

In the mid-1970s, Starland Vocal Band was formed and subsequently signed to Denver's label Windsong Records. Starland Vocal Band also included Jon Carroll (keyboards, guitar, vocals) and Margot Chapman (vocals). Carroll and Chapman also became a couple, marrying in 1978.

The group's debut album was the self-titled Starland Vocal Band and included "Afternoon Delight". The song was a US number one hit and the album also charted. They were nominated for four Grammy Awards in 1977 and won two: Best Arrangement for Voices and Best New Artist, the latter award over the group Boston. The song also reached number 18 on the UK Singles Chart. The follow-up album, Rear View Mirror, did not fare as well, with 13 weeks on the Billboard 200 and a peak of number 104.

The band hosted a variety show, The Starland Vocal Band Show, that ran on CBS for six weeks in the summer of 1977. David Letterman was a writer and regular on the show, which also featured Mark Russell, Jeff Altman, and Proctor and Bergman. April Kelly was a writer for the series.

Unable to match their previous success, the band broke up in 1981. Carroll and Chapman divorced later that year followed by Danoff and Nivert in 1982. All four members went on to pursue solo careers. They have remained on friendly terms, and in 1998 the group reunited for a few concerts, often featuring the children of the four original members as additional vocalists. In 2007, they appeared on a 1970s special on the New Jersey Network (NJN), singing "Afternoon Delight".

In 2010, Billboard named "Afternoon Delight" the 20th sexiest song of all time. Due to its success, the song was featured in such films as PCU, Anchorman, and Good Will Hunting, and TV show Glee.

Studio albums
A CD compilation album, Afternoon Delight: The Best of the Starland Vocal Band, was released in 1995 by K-tel. Also in 1995, Collectables released Afternoon Delight: A Golden Classics Edition which included all tracks from the first two albums.

Grammy Awards
The Grammy Awards are awarded annually by the National Academy of Recording Arts and Sciences. The band won two awards from four nominations.

 * rowspan=4|1977
 * Starland Vocal Band
 * Best New Artist
 * Won
 * rowspan=3|"Afternoon Delight"
 * Record of the Year
 * Nominated
 * Best Pop Performance by a Duo or Group with Vocals
 * Nominated
 * Best Arrangement for Voices (duo, group or chorus)
 * Won
 * Nominated
 * Best Arrangement for Voices (duo, group or chorus)
 * Won
 * Won

title: Starland Vocal Band


text:
Talk:Islamic philosophy

(random heading)
(inserted for readability Rursus dixit. ( m bork3 !) 08:26, 13 February 2010 (UTC))

umm u forgot to mention sayid muhamad baqir al sadr, or do you not consider him a philosopher

This article is excellent as far as it goes, but:
 * the vocabulary is intense
 * it's impossible for an historian or student to read without understanding all the philosophy
 * it lacks links to specific figures or concepts that are now in the wikipedia, e.g. Ibn Sina
 * It's using variant spellings, e.g. for Mutazilite
 * there seems to be no clue it exists in the article on general philosophy.
 * the term "Islamic" is hard to justify as not all this thought was strictly within the frame of Islam. It was carried out by Muslims, however, thus it can neutrally be called "Muslim philosophy" or more strictly "early Muslim philosophy.  There is already an article there that's easy for beginners and takes an historical perspective rather than looking at the exact influences on Islam,  undersatnding of Aristotle.

 * there are modern Islamic philosophers, like Ismail al-Faruqi and Nasr, who have specific modern programs, e.g. the Islamization of knowledge. If this article is to retain it's title, it would have to deal with those modern movements, and everything in between.
 * the title implies Islamic philosophy is some kind of dead end given what's in the article. Would we have an article on Christian philosophy and include everything said by Christians, whether it was about Christ or not?

We definitely need a convention for beginners' versus advanced articles.

 * I agree with every one of your comments and suggestions. What is here is only intended to be a "seed"; I hope that over time it can develop into a better article. It definately needs to be rewritten so that it is accessible to newcomers and beginners. It would be too much to do all of this at once, so perhaps it would be best to start by (A) standardizing the spelling to match other Wikipedia articles; (b) making the proper links to related Wikipedia articles, (C) writing a very general introduction.  Then anyone can work on improving the rest of the article one paragraph at a time. RK

Where did this article originally come from? Is it original work or is it from a book? It might be nice to see a reference or two unless it is completely original work (i.e. you wrote it without referring to any other text). Is it the same situation as in Talk:Islam and Judaism? Silver Maple
 * The author is likely gone, or else it might be copied from somewhere, as there is little evidence of this style of writing anywhere else in any article on Islam. As a general reference it would be better for us to adopt more like the historical style of articles like Asharite, early Muslim philosophy or the reference style of list of Islamic terms in Arabic, or the newsy style of modern Islamic philosophy or Islamic world.  Vocabulary reall should not be allowed to become a barrier to understanding, particularly on this much-misunderstood subject of Islam.  We need many more biographies of key figures in scientific history who HAPPEN TO BE Muslims, as these people really did create the scientific method and what we now call "history" as a social science.  It's shameful to treat Islamic philosophy as a dead subject, also, see modern Islamic philosophy.  I'd say that alone makes this one here not NPOV.

The current structure of articles about Islamic philosophy leaves a gap between 12th and 20th century. I refuse to beleieve nobody wrote anything philosophical in a large part of the world for seven centuries - but unfortunately I'm unable to fill the gap. Also, there seems to be nothing on local and language-based traditions like Arabian, Persian etc philosophy. :( --Oop 13:32, Oct 15, 2004 (UTC)

Put the bulk of the article in the classical period. Added the sections, "Formative Influences" and "Later Islamic Philosophy. It is difficuly to demark "Later Islamic Philosophy since some people include Ibn Khaldun in it also hence a rough demarcation can be eitehr 1200 or 1400 depedning upon the author. The modern period can ssafely be said to have started roughly from mid 1800 or so.--Vonaurum 00:19, 12 Dec 2004 (UTC)

Introduction
The introduction of this article is muddled and misrepresents Arabic philosophy by spending most of its time discussing whether or not it is is 'compatible'. Religion and philosophy outside of the western context, i.e. alive and well inside the Islamic world, is certainly a synthesis, and as such 'arabic philosophy' is not the same as 'analytic philosophy'. The two should not try and be reconciled in this article (at least in the intro) for there is a rich history of Arabic philosophy that is more crucial to the Islamic tradition, Arabic history, and the history of philosophy as well (more context is needed of how Plato and Aristotle's texts made their way into the Arabic world. —Preceding unsigned comment added by Pole to Pole (talk • contribs) 19:33, 13 December 2008 (UTC)

Agreed. It's not only out of place, it's terribly misleading. --18:11, 11 May 2010 (UTC)benoît —Preceding unsigned comment added by Quodvolat (talk • contribs)

Am I mistaken or does this make very little sense? :

"Islamic philosophy is a generic term that can be defined and used in different ways, it is the perception of Islam, so that philosophy is derived from the Islamic texts used in the creation of the universe and the life of the Creator-term vision can be offered. But there are other facts or wider Islamic religious texts without the need to be linked to the legitimacy of the Islamic empire, the shadow of the Arab-Islamic culture and Islamic civilization and philosophical concepts discussed in the context involves the use of all the work. Sometimes all the philosophical works of Muslim philosophers in the progress of Islamic philosophy. Islamic civilization has been under article onions and endeavor to provide a comprehensive view of all that philosophy, all of these studies when considering the difficulty of distinguishing between." — Preceding unsigned comment added by 182.185.2.99 (talk) 06:23, 31 August 2013 (UTC)

Err
The article says "Driven from the Islamic schools, Islamic philosophy found a refuge with the Jews, to whom belongs the honor of having transmitted it to the Christian world", which is a gross oversimplification, and largely inaccurate. It doesnt even mention Scot, who was not "the jews", nor was he Jewish (A catholic priest is what he was), yet Scot is unquestionably the most important figure in bringing the developing Islamic philosophy to the christian west (Granted.. he travelled would have been travelling east, but you know what I mean). I'm going to try and split it into sub-sections on the varying philosophies, and varying  philosophers and their teachings and writings, Feel free to correct any omissions or inacuracies, but please if you do not like it, do not revert it without letting me know firstly! Cheers. --Irishpunktom\talk 19:47, May 29, 2005 (UTC)

Move
Would this be better under the heading "Philosophy in Islam", or "Muslim Philosophy", because of a lot of the works of the Muslim Philosophers was considered non-islamic, even blasphemous. Just a thought that struck me. --Irishpunktom\talk 23:06, Jun 15, 2005 (UTC)

 * "Muslim Philosophy" would suggest that it is the philosophy of Islam. "Islamic" is preferred for denoting precisely the ambiguity you desire.  --RJC 1 July 2005 21:42 (UTC)

 * Both terms (Muslim Philosophy and Islamic Philosoph) can be encountered in literature (as we see fe in Further reading section) User:abdullah_mk

 * If they were attempting philosophy from an Islamic perspective then it is Islamic even if it has been considered blaspemous by others. In their times the Mu'tazila were respected but in time they became called blaspemous by the main groups... they are still Islamic. gren グレン 01:47, 4 August 2005 (UTC)

ALso, Ghazali's birth is listed here as 1005, but under his biograpgy it is 1058. Could someone clarify/rectify please?

Merge
There were and are non-Muslim Arabs and Muslim non-Arabs (Iqbal) .... I think a merge would be a horrible idea, we just need to keep the articles clean gren グレン 01:47, 4 August 2005 (UTC)

Wikify
I did a brief wikify/cleanup, but the links are not specific to the Islamic sections. Furthering wikification is required. freestylefrappe 23:42, September 6, 2005 (UTC)

Shortcomings
User:abdullah_mk
 * This article has considerable gaps even in clasical period. It almost completly lacks any reference to mysthical thought and post-Mutazalit Kalam thought (notably Ashari). Also description of Ghazali is rather scetchy and Ibn Taymyah is somehow missing. It likes any reference to clasical muslim political thought (like Nizam al-Mulk or Al-Mawardi) and Fiqh. The impact of Muslim philosophy on Western one could be more extensievly described too.
 * I don't understend sentence "Aristotle attempted to demonstrate the unity of God; but from the view which he maintained, that matter was eternal, it followed that God could not be the Creator of the world". Shouldn't it be rather "Aristotelian muslim thinkers ...."?
 * Section "Later Islamic philosophy" deals almost exclusivly with Iranian/Shia thought (Also in other paraghraphs some Iranian/Shia bias may be noticed, but at this point it is not serious problem)
 * Article lack any reference to Afghani, Abduh or Rashi Riza (and whole Hahda) or Seyd Ahmad Khan.
 * Shouldn't the terminology of this article be harmonized with that of the article Early Islamic philosophyor mayby both articles can be merged? I think in the latter one "Early" means "not-contemopary" ie. Classical and pre-classical

Error/Contradiction
Just briefly I would like to remind that that Ibn Sina, Al-Farabi, Ibn Rushd and others presented the Greek philosophy to the Muslim world. They did not brought up or did not contribute in a philosophy compatible with the Islamic beliefs and faith. The first attempts to the Islamic philosophy was Ilm-ul Kalam, as it is already mentioned in the article. But the main and early scholars who wrote on Islamic philosophy were Al-Ghazali, Fakhr al-Din al-Razi and some other scholars of Asharite school.Ariana310 12:08, 17 April 2007 (UTC)
 * There are different ideas about this issue. Some scholars believe Ibn Sina and Al-Farabi just presented the Greek philosophy to the Muslim world or added a few problems or ideas to it but others like Hanry Corbin believe especial philosophy has originated from Islamic thought, Ibn Sina and Al-Farabi are affected by it and it's not equal with Kalam. -- Sa.vakilian(t-c) 11:31, 13 July 2007 (UTC)

Contemporary Islamic philosophy: I deleted the statement "*In Southern/South East Europe the teachings of the skeptic Al-Ibn Theodorakis have found considerable favour.", because an Al-Ibn Theodorakis simply doesn`t exist. 91.61.199.103 (talk) 07:22, 4 August 2012 (UTC)

Wrong classification in Later Islamic philosophy section
Please pay attention to Later Islamic philosophy. There is written ''Post-classical Islamic philosophers are usually divided into two main categories according to their affiliation with the Sunni and Shia denominations. Of course, there are many contemporary philosophers and thinkers such as Professor Seyyed Hossein Nasr and Imam Musa Sadr who do not accept the importance of this classification. But there is a consensus that we can categorize this era according to the two main approaches.'' Where is the reliable source which supports the claimed consensus.-- Seyyed(t-c) 18:56, 23 November 2007 (UTC)

 * Due to the fact that "Post-classical Islamic philosophy" is a completely wrong title and classification is baseless, I remove "[edit] Later Islamic philosophy". Delete irrelevant and wrong information and merge rellevant parts in the article.-- Seyyed(t-c) 12:00, 28 December 2007 (UTC)

Orphaned references in Islamic philosophy
I check pages listed in Category:Pages with incorrect ref formatting to try to fix reference errors. One of the things I do is look for content for orphaned references in wikilinked articles. I have found content for some of Islamic philosophy's orphans, the problem is that I found more than one version. I can't determine which (if any) is correct for this article, so I am asking for a sentient editor to look it over and copy the correct ref content into this article.

Reference named "Britannica": From Inventions in medieval Islam: "Gunpowder." Encyclopædia Britannica. Encyclopaedia Britannica 2008 Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008. check From Avicenna:  From Ibn Khaldun: Encyclopædia Britannica, 15th ed., vol. 9, p. 148. From Iran: Encyclopædia Britannica23 January 2008 From God in Islam: "Allah." Encyclopædia Britannica. 2007. Encyclopædia Britannica  From Qur'an:  From Logic in Islamic philosophy: History of logic: Arabic logic, Encyclopædia Britannica. From Ja'far al-Sadiq: "Ja'far ibn Muhammad." Encyclopædia Britannica. 2007. Encyclopædia Britannica Online.

From Muhammad:

I apologize if any of the above are effectively identical; I am just a simple computer program, so I can't determine whether minor differences are significant or not. AnomieBOT ⚡ 00:11, 6 December 2008 (UTC)

the title
i suggest changing the title "islamic philosophy" to "philosophy in/of medieval Islam". the adjective "islamic" does not make sense for the same reason that "islamic mathematics, science, medicine,..." do not make any (linguistic and philosophical) sense.--Xashaiar (talk) 13:25, 16 December 2008 (UTC)

Transcendent school
—The discussion regarding Mulla Sadra's existentialism is beset by a rather prevalent misconception. The principality of existence does not mean that "existence precedes essence". Rather the question of princilpality refers to the question of which of the two, essence or existence, is real with the other being derivatory. So, when Mulla Sadra postulates the principality of existence, he does not state that there is a reality by the name of existence which comes into existence first (pardon the tautological expression) and then spawns another reality by the name of essence. Instead, essence is merely a mental construct, or more properly a mental abstraction (انتزاع) from the existential limits of the given existent. The mind, or the soul, abstracts the essence as it is affected by the existential limits of the existent. Existence is real. Essence is derivatory. The issue can be illustrated by an analogy: consider two men, one old and the other young. When you consider their relation by blood, you call them father and son. When you consider their relation in terms of learning and education, you might call them teacher and student. When you consider them in terms of their finanicial relationship, you might call one the provider and the other dependant. It isn't that there is a reality of the two men, the reality of the father and the son, the reality of the teacher and the student and the reality of the provider and the dependant. These are not separate realities albeit one preceding the other. There is only one reality (speaking on the level of the analogy): the two men. The other appellations are merely considerations of the different relations and limitations of the two men, which the mind abstracts from the simple reality of the two men. This is an issue widely understood in the circles where Islamic philosophy is still practiced. I hope this error is rectified since it lies at the core of all transcendent philosophy, and unless properly understood turns the whole edifice of the grand philosophical system of Mulla Sadra on its head. I might also add that we must be very cautious in our dealings with Islamic philosophy. It has hidden treasures which may still have a lot to offer for the modern man. But we must guard against allowing our studies in western philosophy (though they are worthy in their own right) to shroud the Islamic discourse in alien concepts. European existentialism, according to my limited understanding and studies, have very little to do with Mulla Sadra's conception of principality of existence. — Preceding unsigned comment added by QaziFaizan (talk • contribs) 21:37, 28 September 2009
 * I have limited understanding of either, but to me the identification of Mulla Sadra with existentialism (and with theosophy for that matter) is dodgy. I wonder if there aren't some artefacts of translation to blame here. --192.75.48.150 (talk) 21:32, 25 March 2013 (UTC)

Joined up thinking on hyperlinking
I would hope that there are many people that may wish to track down source materials related to issues such as philosophy and yet many of these people may, like me, have a rotten memory for names. Things get especially difficult when people who are featured in artlcles may be known by multiple names. To make things easier on folk like myself I have altered links in the Islamic Philosophy Article to read: Ibn Sina (Avicenna) and Ibn Rushd (Averroës) and further name references to read Ibn Sina (Avicenna) and Ibn Rushd (Averroës).

I thought about presenting the links Ibn Sina ('Avicenna') and Ibn Rushd ('Averroës') or even as Ibn Sina ("Avicenna") and Ibn Rushd ("Averroës"). My personal view is that the addition of the quotation marks might potentially pave the way for a "see what they have done to the names of our people" type reaction but now, looking at the single quotation mark result, it doesn't seem so bad to me. Its your religion and your philosophy and you can do as you think best. My suggestion is that a convention may be agreed upon and followed in respect to the use of all hyperlinks related to all relevant Wikipedia articles and that this is done with respect to all relevant languages.

I hope these thoughts are welcome. —Preceding unsigned comment added by Gregkaye (talk • contribs) 07:29, 30 September 2009 (UTC)

References that by necessity require the use of the western name might read: 'Avicenna' (Ibn Sina) - 'Avicenna' (Ibn Sina)

Gregkaye (talk) 09:40, 30 September 2009 (UTC)

Abu Hanifa
There is a disputed quotation from "Abu Hanifa" in "Criticism" section. The statement claims that Abu Hanifa said this:

"these are the statements of philosophers. Stick to the athaar (narrations) and the path of the Salaf, and beware of all newly invented affairs, for verily they are innovations."

This quotation from a source called "Dhammul-Kalaam" is no way neutral. Abu Hanifa himself uses logic for developing his school of thought and advises to use mind to inquire and learn. It's impossible for Abu Hanifa to voice such a bigotted comment. It's apparently an attack on the reputation of Abu Hanifa. It's not neutral nor the source is reliable. It's an opinion about Abu Hanifa which perverts facts and ridicules the reader.

should be removed.

--78.162.183.110 (talk) 10:16, 6 October 2009 (UTC)

Good-faith scribble in the intro
Someone made an addition in the intro, that I reverted, and that properly belong to here:
 * [A Note, by Syed Hasan Shahid Bukhari.]

 * I have only one comment to make regarding the Subject of this Paper and it Is, That "Philosophy is Considered Insanity, in the Lord's known Word ... Therefore, the very Premise, that there is anything like "Islamic Philosophy" in Islam, is False.

 * What we do have, is the usual. In, that there have been Muslims in History, who in following Ibne Rusd, Sina and similar others, influenced by the Greeks, did adopt the Greek mode of Cognition, as the means of communicating in the distinct mode of Reason. The Qadiani, devised a totally new Interpretation of Islam, based on the Method of "Rational Interpretation of the Divine."

 * (concluded)

Syed Hasan Shahid Bukhari: I believe you're wrong for the simple reason that western philosophers claim they have borrowed heavily from islamic philosophers. Rursus dixit. ( m bork3 !) 08:32, 13 February 2010 (UTC)

 * I retract that standing point (for not reading you carefully enough, pardon!), and instead attain the standing point: I believe you're wrong because islam provides ittihad, enabling a kind of specific reasoning that created room for philosophy and science. "Islamic" in this context means, "of the islamic culture". Rursus dixit. ( m bork3 !) 08:47, 13 February 2010 (UTC)

Definition
First paragraph in section Definition needs a total rewrite. It defines an outside-of-religion context. It is philosophically flawed, since it seemingly presumes that philosophy is a thought tradition independent of religion and culture. The real reality is that there are always clashes and frictions between various thought traditions in a culture, but at the same time they cross-fertilize each other. Natural science is, from a cultural perspective, just another thought traditions, except it is an extraordinarily thought productive one, since it's purpose is thought production, where the thoughts are usable. Rursus dixit. ( m bork3 !) 09:31, 13 February 2010 (UTC)

consistency
Either use 'Ibn Sina' or 'Avicenna' but not both. — Preceding unsigned comment added by 70.79.143.139 (talk) 05:28, 5 March 2015 (UTC)

Division of Main Schools With Separate Systems
Whilst the articles exist separately for the Mutazali, Ashari, and Maturidi philosophies should we not have some basic information in the Early Islamic philosophy section and then reference the articles for further information?

Also Kalam, and Falsifa should not be under Early Islamic philosophy but should rather be under some heading like "Elements of Islamic Philosophy" etc etc, because they are categories of IP and not IP itself.

I also think the school of Abu Hanifa should be mentioned since it builds on the principles of Istihsan and reason. — Preceding unsigned comment added by Al-Fakhr (talk • contribs) 07:53, 16 January 2016 (UTC)

Muslims opposed to philosophy
Added the following to the introduction section as something should be said about opposition to philosophy:

On the other hand, according to IslamQA.info (supervised by Shaykh Muhammad Saalih al-Munajjid of Saudi Arabia) "The terminology of Islamic philosophy did not emerge as a branch of knowledge that is taught in the curriculum of Islamic studies until it was introduced by Shaykh Mustafa ‘Abd al-Razzaaq – the Shaykh of al-Azhar – as a reaction to western attacks on Islam based on the idea that Islam has no philosophy. But the fact of the matter is that philosophy is an alien entity in the body of Islam. ... The majority of fuqaha’ [experts in fiqh] have stated that it is haraam to study philosophy."

(The fatwa seems a little ambiguous to me as to what exactly the philosophy is that it is condemning. It starts out saying there are four branches of philosophy including Geometry and Mathematics, Logic, Natural sciences, but it is not clear that some of these are halal and some haram. But whatever its lack of clarity, the source, IslamQA is very heavily used and shouldn't be ignored IMHO. ) --BoogaLouie (talk) 16:09, 27 November 2016 (UTC)

Will add more from IslamQA.info to the article later. --BoogaLouie (talk) 21:49, 29 November 2016 (UTC)

 * There's a lot of ambiguity here. Opposition to philosophy could mean any of the following:

 * 1) Opposition to raising any philosophical issues at all, on the ground that one should obey and not question
 * 2) Opposition to the medieval school of falsafa: Aristotle as commented on by Farabi, Avicenna, Averroes et al, on the ground that it is right to ask the questions but they got the answer wrong
 * 3) Opposition to the teaching of modern Western philosophy, on the ground that it leads to atheism and scepticism.

 * An Ash'ari, for example, is clearly opposed to "philosophy" in sense 2, but the issues he discusses are clearly philosophical. --Sir Myles na Gopaleen (the da) (talk) 11:13, 30 November 2016 (UTC)

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title: Talk:Islamic philosophy


text:
Xaibe

Xaibe is a small rural settlement in the country of Belize mainly consisting of people from the Yucatec Maya ethnicity. It is located in Corozal District. The name Xaibe literally means 'crossroads'. The people of the Maya civilization often traversed across the village to reach other Maya villages. The population of the village is very small. The last available data of the population of Xaibe in 2010 revealed that it had a modest population of approximately 1,575 people. There is, however, evidence of the fact that the people belonging to the Maya civilization resided in the Xaibe village. These people then gradually shifted to Mexico, just across the border at the time of the Caste War of Yucatán. The village is known for celebrating the Maya tradition Hanal Pixan which means "food for the souls" also known as Day of the Dead.

Demographics
At the time of the 2010 census, Xaibe had a population of 1,575. Of these, 96.2% were Mestizo, 1.5% Mixed, 0.6% Creole, 0.5% Mennonite, 0.3% Caucasian, 0.3% East Indian, 0.3% Ketchi Maya, 0.1% Asian, 0.1% Mopan Maya, 0.1% Yucatec Maya and 0.1% others.

In terms of languages spoken (multiple answers allowed), 98.4% spoke Spanish, 59.7% English, 7.9% Creole, 4.4% Yucatec Maya, 0.2% German, 0.2% Ketchi Maya, 0.2% Mopan Maya, 0.1% Mandarin or Cantonese and 0.1% other languages; 0.1% could not speak.

Disasters
Because of its location on the Caribbean coastline, it is vulnerable to tropical cyclones; Hurricane Janet and Hurricane Dean, both Category 5 storms, made landfall near Xaibe village in 1955 and 2007 respectively. The village was badly damaged by Hurricane Janet in 1955 and was substantially rebuilt.

Access
The nearest airports to the region include the San Pedro International Airport which is only 3 mi (4.82 km) away, the Philip S. W. Goldson International Airport being 60 mi (96.5 km) far and the Chetumal International Airport located 10 mi(16.09 km) away at neighboring country Mexico. The cities and towns close to Xaibe are Xcanluum, Patchakan, Chan Chen, Carolina, Calcutta, San Antonio, Ranchito and San Andres. Xaibe is also located only 2.5 mi (4 km) from the District's Capital, Corozal Town located at the Corozal bay.

Education
There is only one school located within the village limits: Xaibe Roman Catholic School (Xaibe R.C. School). The school has three main divisions: Infant Division, Middle Division, and Upper Division. Infant Division is divided into Infant I, Infant II, and Standard I, where kids from five to seven years old attend. Middle Division comprises Standard II and Standard III. Students from eight to ten years old attend. Upper Division comprises Standard IV, Standard V, and Standard VI, which are for students from eleven to thirteen years of age. At this last level students start to prepare for their Primary School Examination (PSE) for primary school graduation.

Politics
The village as a whole has repeatedly voted the UDP village council, headed by Luciano Noh, for over 6 years and community affairs have – according to nearly all residents – worked well under the current council. However, as is the case throughout Belize, finances are getting tighter and employment opportunities scarcer, and villagers from Xaibe are not immune to ‘feeling the pinch’. Shop-keepers complain of heightened competition between vendors, a situation made worse by the overall decreasing demand for goods as more villagers are forced to rely on contraband Mexican goods solely to be able to provide for themselves and their families as inflation continues to afflict rural communities throughout our country.

Economy
The majority of villagers made their wealth during the climax of the sugar cane industry, and villagers are grateful to the past economy for having provided houses and land which, in today's tight times, would be impossible to acquire. However, the labour force of Xaibe today has forcibly become more fluid, adjusting to new industries and job vacancies that will at least provide a bare minimum salary, such as at the nearby Fruta Bomba papaya farm, and in the retail and service industry in the Free Zone and border Casinos. For those who have not been able to secure employment locally, many have left the village to join more promising tourist industries in the Cayes and elsewhere in the country, although the current economic crisis is warranting many of these to suffer un- (or under-) employment too.

Climate
The climate in Xaibe is subtropical, similar to that in central or south Florida. In winter, temperatures may drop to the high 50s F at night, but there's never a frost. In spring and summer, the thermometer may hit the low 90s at midday and drop only to the 70s at night.

title: Xaibe


text:
User talk:Guerby

Please edit at the top and follow the template, thanks!

Guerby 21:42 Jan 22, 2003 (UTC) -- template

Guerby 08:11 Feb 9, 2003 (UTC) Thanks for the links.

[anonymous->http://www.wikipedia.org/w/wiki.phtml?title=Special:Contributions&target=142.177.75.66] 01:27 Feb 8, 2003

Recommendation: go through the list of economics articles in depth, which covers aspects of economics that go far beyond the typical neoclassical views, and is quite good about balancing the claims. Then, when you update pages on the countries and their economies, include specific links to the issue. E.g. if a country follows a non-laissez-faire agricultural policy or investment policy, you can link directly to those articles where the merits of such deviations from globalist dogma are described. And, if a country seeks some form of moral purchasing restrictions on say local governments such as municipalities, or writes its Tax, Trade and Tariff or money supply rulers based on measuring well-being, you can make reference to that without having to get into all the ideological dogmas from 'left' and 'right'.

Be specific. That's the best cure for dogma and overgeneralizations.

Economy Discussion
I'd like to find a place to discuss the pro-ultra-liberal stance of the Economy section of each country pages, I'd rather discuss first than do a quite inpolite IMHO massive edit (I'm new here :). Either there's a liberal government in place and all is well in the best possible world eg:Spain, or

the government is not liberal and it's horrible eg:France. Obvious problem The Unemployment rate evolution is not in accordance with the article "predictions". I checked and it's general for all countries. According to the charter, I would suggest to discuss this in the general Economy section instead of polluting each country page with an obviously biased paragraph. Any suggestion? Thanks in advance. -- Guerby 22:02 Jan 22, 2003 (UTC)
 * Glad to see someone new has an interest in the economy pages -- many of them are somewhat outdated -- we need more resident economists! So what exactly do you think needs doing? Obviously, much of the factual information needs updating, employment figures, etc, and we can account for predictions on these, and note that they were wrong where this is the case... But we need to be more careful in suggesting or implying reasons, because we want to write from the neutral point of view (if you haven't read about that, best to do so now!). --Sam 22:20 Jan 22, 2003 (UTC)

 * Yes I read it and this was my inspiration, here is the quote "2. An encyclopedia article should not argue that laissez-faire capitalism is the best social system. (I happen to believe this, by the way.) It should instead present the arguments of the advocates of that point of view, and the arguments of the people who disagree with that point of view. ". Time to apply this one :). For data, the OCDE provides a lot of it on its web site (and in france the INSEE with quite encyclopedic content :) -- Guerby 22:31 Jan 22, 2003 (UTC)

 * The sections are usually taken from the CIA factbook, so, while the data is probably correct, the implications may be from the point of view of that agency.--AN 22:24 Jan 22, 2003 (UTC)

 * I'm not talking to the factbook page (which is quite neutral) but of the little Economy paragraph in each country page. My proposed action would be to just suppress the biased sentences. -- Guerby 22:31 Jan 22, 2003 (UTC)
 * That should definately always be done, by default. So yeah. Go ahead! Be bold! That is actually the best advice we can give right now: just go ahead and make the changes; if someone disagrees, they will tell you. But removing bias is something few will disagree with -- if they do, it's only because they don't think it's bias.
 * Just do it TM . -- Sam
 * Don't forget to also take a look at the larger "Economy of..." page. The 'little paragraph' is just a part taken from that page, there will probably be more pro-capitalist/anti-socialist statements there. To show people what Guerby means, the French page now says "France has shied away from cutting exceptionally generous social welfare benefits or the enormous state bureaucracy, preferring to pare defense spending and raise taxes to keep the deficit down."

I commited my crime :). Is it ok to move the discussion above to my personal page? -- Guerby 19:37 Jan 23, 2003 (UTC)

Stephen Gilbert 13:21 Jan 25, 2003 (UTC) -- Hi Guerby. I move the economics conversation from the Village pump to here. I'm not sure how it fits into your template, so I'll leave that to you. ;-).

Tarquin 21:37 Jan 22, 2003 (UTC) -- Economy isn't one of my subjects -- the best place to ask might be the Village pump page. Or you could just go ahead and make changes :-)

Tarquin 20:44 Jan 22, 2003 (UTC) -- Hi there! Welcome to wikipedia. Au fait... on a aussi une antenne francophone: http://fr.wikipedia.org/wiki/Accueil :-)

Tssss, not here :)

-

WikiProject France
Hello! We are a group of editors working to improve the quality of France related articles. You look like someone who might be interested in joining us in the France WikiProject and so I thought I'd drop you a line and invite you! We'd love to have you in our project :-) STTW (talk)  14:48, 14 January 2007 (UTC)
 * That is great, so when you are done with writing in the european tribune, could you announce it on the Wikipedia talk:WikiProject France. Happy editing, STTW (talk)  06:33, 18 January 2007 (UTC)

Actual final consumption of households
This is an automated message from CorenSearchBot. I have performed a web search with the contents of Actual final consumption of households, and it appears to include a substantial copy of. For legal reasons, we cannot accept copyrighted text or images borrowed from other web sites or printed material; such additions will be deleted. You may use external websites as a source of information, but not as a source of sentences.

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"Java is not the origin of bytecode"
so what are the orgins of that name (as opposed to "format")?

HenkeB (talk) 16:37, 10 June 2008 (UTC)

RMS? HenkeB (talk) 08:32, 11 June 2008 (UTC)

Interesting read (as I'm in language design)! However, I still feel that the widespread usage of that term (i.e. outside some narrow academic circles) originated with Java - before that, it was "p-code" and "p-code interpreter" instead of "bytecodes" and "virtual machine". I'm not going to change the article though. HenkeB (talk) 01:55, 17 June 2008 (UTC)

I didn't aim at the language smalltalk, but at the word "bytecode", that's certainly not the same thing. I can't remember I ever heard (or read) it before I heard about Java. The same goes for the handful of programmers I have asked. That's all. HenkeB (talk) 22:57, 20 June 2008 (UTC)

title: User talk:Guerby


text:
Patchakán

Patchakán is a town in Corozal District, in northern Belize. The name Patchacan means "behind the shavanna" in Yucatec Maya.

Demographics
At the time of the 2010 census, Patchakán had a population of 1,374. Of these, 93.2% were Mestizo, 3.9% Mixed, 1.2% Yucatec Maya, 0.7% Caucasian, 0.7% Creole, 0.2% Ketchi Maya, 0.1% African and 0.1% Mennonite.

In terms of languages spoken (multiple answers allowed), 98.9% spoke Spanish, 52.8% English, 7.9% Yucatec Maya, 1.5% Creole, 0.1% German and 0.1% Ketchi Maya; 0.1% could not speak.

title: Patchakán


text:
Little Belize

Little Belize is a colony of conservative Plautdietsch-speaking "Russian" Mennonites, known as "Old Colony Mennonites", in the Corozal District of Belize. It is part of the Corozal South East constituency. Little Belize is located east of Progresso at an elevation of 1 meter above sea level. Because the Mennonite colony is close to Progresso, it is sometimes called "Progresso".

According to the 2000 census, the population of Little Belize was 2,059 people. In 2010 the population had grown to 2,650 people in 427 households. Of these, 98.8% were Mennonite, 0.8% Mestizo, 0.2% Mixed, 0.1% Yucatec Maya and 0.1% Ketchi Maya.

In terms of languages spoken (multiple answers allowed), 98.3% spoke German, 19.5% Spanish, 4.5% English and 0.2% Garifuna; 0.3% could not speak.

In 2017 population has reached 2,830 people. Little Belize is the second most populous Mennonite settlement in the country, after Shipyard.

title: Little Belize


text:
Chunox

Chunox is a village located in the Corozal District of Belize, with a population of 1,143 people. It is primarily an agricultural community surrounded by sugar cane fields, and is located on the east bank of Laguna Seca. The official language is English, but most residents speak Spanish due to their Maya Mestizo ancestry. St. Viator Vocational High School serves the village. There are several Maya residential mound groups in Chunox from the Classic Period. Copper Bank, a fishing village, is situated across the lagoon from Chunox.

Demographics
At the time of the 2010 census, Chunox had a population of 1,375. Of these, 95.1% were Mestizo, 1.3% Mixed, 1.1% African, 1.0% Creole, 0.7% Ketchi Maya, 0.2% Caucasian, 0.2% Mennonite, 0.1% Mopan Maya and 0.1% others.

In terms of languages spoken (multiple answers allowed), 98.9% spoke Spanish, 24.0% English, 1.3% Creole, 0.2% Yucatec Maya and 0.1% German; 0.3% could not speak.

title: Chunox