text:
Product

Product may refer to:

Business

 * Product (business), an item that can be offered to a market to satisfy the desire or need of a customer.
 * Product (project management), a deliverable or set of deliverables that contribute to a business solution

Mathematics

 * Product (mathematics)

Algebra

 * Direct product

Set theory

 * Cartesian product of sets

Group theory

 * Direct product of groups
 * Semidirect product
 * Product of group subsets
 * Wreath product
 * Free product
 * Zappa–Szép product (or knit product), a generalization of the direct and semidirect products

Ring theory

 * Product of rings
 * Ideal operations, for product of ideals

Linear algebra

 * Scalar multiplication
 * Matrix multiplication
 * Inner product, on an inner product space
 * Exterior product or wedge product
 * Multiplication of vectors:
 * Dot product
 * Cross product
 * Seven-dimensional cross product
 * Triple product, in vector calculus
 * Tensor product

Topology

 * Product topology

Algebraic topology

 * Cap product
 * Cup product
 * Slant product

Homotopy theory

 * Smash product
 * Wedge sum (or wedge product)

Category theory

 * Internal product, in a monoidal category
 * Product (category theory), a generalization of mathematical products
 * Fibre product or pullback
 * Coproduct or pushout

Probability theory

 * Wick product of random variables

Graph theory

 * Graph product

Music

 * Product (Brand X album), 1979
 * Product (De Press album), 1982
 * Product (Sophie album), 2015
 * Product, a three-CD compilation set by Buzzcocks

Other uses

 * Product (chemistry), the species formed from chemical reactions
 * Hairstyling product, such as hairspray or hair gel, generally referred to as simply "product"

title: Product


text:
Canada Act 1982

The Canada Act 1982 (1982 c. 11; Loi de 1982 sur le Canada) is an act of the Parliament of the United Kingdom and one of the enactments which make up the Constitution of Canada. It was enacted at the request of the Senate and House of Commons of Canada to patriate Canada's constitution, ending the power of the British Parliament to amend the constitution. The act also formally ended the "request and consent" provisions of the Statute of Westminster 1931 in relation to Canada, whereby the British parliament had a general power to pass laws extending to Canada at its own request.

Annexed as Schedule B to the act is the text of the Constitution Act, 1982, in both of Canada's official languages (i.e. English and French). Because of the requirements of official bilingualism, the body of the Canada Act itself is also set out in French in Schedule A to the act, which is declared by s. 3 to have "the same authority in Canada as the English version thereof".

History
Canada's modern political history as a union of previously separate provinces began with the British North America Act, 1867 (officially called the Constitution Act, 1867, in Canada). This act combined the Province of Canada (now Ontario and Quebec) with Nova Scotia and New Brunswick into a Dominion within the British Empire. Canada adopted a Westminster-style government with a Parliament of Canada. A governor general fulfilled the constitutional duties of the British sovereign on Canadian soil. Similar arrangements applied within each province.

Despite this autonomy, the United Kingdom still had the power to legislate for Canada, and Canada was thus still legally a self-governing British dominion. The Statute of Westminster 1931 restricted the British Parliament's power to legislate for Canada, unless the Dominion requested and consented to Imperial legislation. This had the effect of increasing Canada's sovereignty. The British North America (No. 2) Act, 1949, was also passed by the British Parliament, giving the Parliament of Canada significant constitutional amending powers.

However, with Canada's agreement at the time, under s. 7(1) of the Statute of Westminster, the British Parliament also retained the power to amend the key Canadian constitutional statutes, namely the British North America Acts. In effect, an act of the British Parliament was required to make certain changes to the Canadian constitution. Delay in the patriation of the Canadian constitution was due in large part to the lack of agreement concerning a method for amending the constitution that would be acceptable to all of the provinces, particularly Quebec.

Enactment
The Canada Act 1982 was passed by the Parliament of the United Kingdom in response to the request from the Canadian Senate and House of Commons to end Britain's authority and transfer the authority for amending the Constitution of Canada to the federal and provincial governments. After unpromising negotiations with the provincial governments, Prime Minister Pierre Trudeau announced that the federal government would unilaterally patriate the Constitution from Britain. Manitoba, Newfoundland and Quebec responded by posing references to the provincial courts of appeal, challenging the federal government's power to seek unilateral amendments from Britain. In September 1981, the Supreme Court of Canada ruled in the Patriation Reference that provincial consent was not legally necessary, but to do so without substantial consent would be contrary to a longstanding constitutional convention. Trudeau succeeded in convincing nine provinces out of ten to consent to patriation by agreeing to the addition of a Notwithstanding Clause to limit the application of the Canadian Charter of Rights and Freedoms as a result of discussions during a First Ministers' conference and other minor changes in November 1981.

There was little opposition from the British government to passing the act, with 44 members of Parliament (MPs) voting against the act, less than 10 percent of the House of Commons. Citing concerns over Canada's past mistreatment of Quebec and Indigenous peoples (as recalled with frustration by Jean Chrétien in his memoirs Straight from the Heart), 24 Conservative and 16 Labour MPs voted against the act. However, new research into documents of the Margaret Thatcher government indicate that Britain had serious concerns about the inclusion of the Canadian Charter of Rights and Freedoms within the Canada Act. Part of this concern stemmed from letters of protest the British received about it from provincial actors, but also because the Charter undermined the principle of parliamentary supremacy, which until that time had always been a core feature of every government practising the Westminster system.

Through section 2 of the Canada Act 1982, the United Kingdom ended its involvement with further amendments to the Canadian constitution. Amendments to the Constitution now must be made under the various amending formulas set out in Part V of the Constitution Act, 1982.

Proclamation
The Canada Act 1982 received royal assent on March 29 in London, but it did not take full effect immediately. Canada's Constitution Act, 1982, was proclaimed in force by Elizabeth II as Queen of Canada on April 17 on Parliament Hill in Ottawa. The proclamation marked the end of a long process and efforts by many successive governments to patriate the Constitution. The proclamation brought into force the new amending formula, ending any role for the British Parliament in Canadian law, and implemented the Canadian Charter of Rights and Freedoms.

The monarch's constitutional powers and roles over Canada were not affected by the act. Canada has complete sovereignty as an independent country, however, and the King's role as monarch of Canada is separate from his role as the British monarch or the monarch of any of the other Commonwealth realms. Canada, like other Commonwealth realms, retains the King as head of state.

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

title: Canada Act 1982


text:
Jean Dubuffet

Jean Philippe Arthur Dubuffet (31 July 1901 – 12 May 1985) was a French painter and sculptor of the Ecole de Paris (School of Paris). His idealistic approach to aesthetics embraced so-called "low art" and eschewed traditional standards of beauty in favor of what he believed to be a more authentic and humanistic approach to image-making. He is perhaps best known for founding the art movement art brut, and for the collection of works—Collection de l'art brut—that this movement spawned. Dubuffet enjoyed a prolific art career, both in France and in America, and was featured in many exhibitions throughout his lifetime.

Early life
Dubuffet was born in Le Havre to a family of wholesale wine merchants who were part of the wealthy bourgeoisie. His childhood friends included the writers Raymond Queneau and Georges Limbour. He moved to Paris in 1918 to study painting at the Académie Julian, becoming close friends with the artists Juan Gris, André Masson, and Fernand Léger. Six months later, upon finding academic training to be distasteful, he left the Académie to study independently. During this time, Dubuffet developed many other interests, including free noise music, poetry, and the study of ancient and modern languages. Dubuffet also traveled to Italy and Brazil, and upon returning to Le Havre in 1925, he married for the first time and went on to start a small wine business in Paris. He took up painting again in 1934 when he made a large series of portraits in which he emphasized the vogues in art history. But again he stopped, developing his wine business at Bercy during the German Occupation of France. Years later, in an autobiographical text, he boasted about having made substantial profits by supplying wine to the Wehrmacht.

Early work
In 1942, Dubuffet decided to devote himself again to art. He often chose subjects for his works from everyday life, such as people sitting in the Paris Métro or walking in the country. Dubuffet painted with strong, unbroken colors, recalling the palette of Fauvism, as well as the Brucke painters, with their juxtaposing and discordant patches of color. Many of his works featured an individual or individuals placed in a very cramped space, which had a distinct psychological impact on viewers. In 1943, the writer George Limbour, a friend of Dubuffet from childhood, took Jean Paulhan to the artist's studio. Dubuffet's work at that time was unknown. Paulhan was impressed and the meeting proved to be a turning point for Dubuffet. His first solo show came in October 1944, at the Galerie Rene Drouin in Paris. This marked Dubuffet's third attempt to become an established artist.

In 1945, Dubuffet attended and was strongly impressed by a show in Paris of Jean Fautrier's paintings in which he recognized meaningful art which expressed directly and purely the depth of a person. Emulating Fautrier, Dubuffet started to use thick oil paint mixed with materials such as mud, sand, coal dust, pebbles, pieces of glass, string, straw, plaster, gravel, cement, and tar. This allowed him to abandon the traditional method of applying oil paint to canvas with a brush; instead, Dubuffet created a paste into which he could create physical marks, such as scratches and slash marks. The impasto technique of mixing and applying paint was best manifested in Dubuffet's series 'Hautes Pâtes' or Thick Impastoes, which he exhibited at his second major exhibition, entitled Microbolus Macadam & Cie/Hautes Pates in 1946 at the Galérie René Drouin. His use of crude materials and the irony that he infused into many of his works incited a significant amount of backlash from critics, who accused Dubuffet of 'anarchy' and 'scraping the dustbin'. He did receive some positive feedback as well—Clement Greenberg took notice of Dubuffet's work and wrote that '[f]rom a distance, Dubuffet seems the most original painter to have come out of the School of Paris since Miro...' Greenberg went on to say that 'Dubuffet is perhaps the one new painter of real importance to have appeared on the scene in Paris in the last decade.' Indeed, Dubuffet was very prolific in the United States in the year following his first exhibition in New York (1951).

After 1946, Dubuffet started a series of portraits, with his own friends Henri Michaux, Francis Ponge, George Limbour, Jean Paulhan and Pierre Matisse serving as 'models'. He painted these portraits in the same thick materials, and in a manner deliberately anti-psychological and anti-personal, as Dubuffet expressed himself. A few years later he approached the surrealist group in 1948, then the College of Pataphysique in 1954. He was friendly with the French playwright, actor and theater director Antonin Artaud, he admired and supported the writer Louis-Ferdinand Céline and was strongly connected with the artistic circle around the surrealist André Masson. In 1944 he started an important relationship with the resistance-fighter and French writer and publisher Jean Paulhan who was also strongly fighting against "intellectual terrorism", as he called it.

Reception in America
Dubuffet achieved very rapid success in the American art market, largely due to his inclusion in the Pierre Matisse exhibition in 1946. His association with Matisse proved to be very beneficial. Matisse was a very influential dealer of contemporary European Art in America, and was known for strongly supporting the School of Paris artists. Dubuffet's work was placed among the likes of Picasso, Braque, and Rouault at the gallery exhibit, and he was one of only two young artists to be honored in this manner. A Newsweek article dubbed Dubuffet the 'darling of Parisian avant-garde circles,' and Greenberg wrote positively about Dubuffet's three canvases in a review of the exhibit. In 1947 Dubuffet had his first solo exhibition in America, in the same gallery as the Matisse exhibition. Reviews were largely favorable, and this resulted in Dubuffet having at least an annual, if not a biannual exhibition at that gallery.

Due to his participation in a steady stream of art exhibitions within his first few years in New York, Dubuffet became a constant presence in the American art world. Dubuffet's association with the School of Paris provided him with a unique vehicle to reach American audiences, even though he dissociated himself from most of the ideals of the school, and reacted very strongly against the 'great traditions of painting.' Americans were intrigued by Dubuffet's simultaneous roots in the established French vanguard and his work, which was such a strong reaction against his background. Many painters of the New York school at this time were also trying to seek status within the avant-garde tradition, and drew influence from Dubuffet's work. His reception in America was very closely linked to and dependent upon the New York art world's desire to create its own avant-garde environment.

Specific examples of American artists interested in Dubuffet’s art were Alfonso Ossorio and Joseph Glasco. At the end of 1949, while Pierre Matisse was preparing Dubuffet’s January 1950 show, Alfonso Ossorio had traveled to Paris to meet Dubuffet and buy some of his paintings. Then in 1950, at Ossorio’s urging, his young friend Joseph Glasco left New York for Paris to meet Dubuffet. Glasco credited this encounter as having had an influence on his own art, and Dubuffet frequently asked about “Pollock and Glasco” in his letters to Ossorio.

Transition to art brut

Between 1947 and 1949, Dubuffet took three separate trips to Algeria—a French colony at the time—in order to find further artistic inspiration. In this sense, Dubuffet is very similar to other artists such as Delacroix, Matisse, and Fromentin. However, the art that Dubuffet produced while he was there was very specific insofar as it recalled Post-War French ethnography in light of decolonization. Dubuffet was fascinated by the nomadic nature of the tribes in Algeria—he admired the ephemeral quality of their existence, in that they did not stay in any one particular area for long, and were constantly shifting. The impermanence of this kind of movement attracted Dubuffet and became a facet of art brut. In June 1948, Dubuffet, along with Jean Paulhan, Andre Breton, Charles Ratton, Michel Tapie, and Henri-Pierre Roche, officially established La Compagnie de l'art brut in Paris. This association was dedicated to the discovery, documentation and exhibition of art brut. Dubuffet later amassed his own collection of such art, including artists Aloïse Corbaz and Adolf Wölfli. This collection is now housed at the Collection de l'art brut in Lausanne, Switzerland. His art brut collection is often referred to as a "museum without walls", as it transcended national and ethnic boundaries, and effectively broke down barriers between nationalities and cultures.

Influenced by Hans Prinzhorn's book Artistry of the Mentally Ill, Dubuffet coined the term art brut (meaning "raw art", often referred to as 'outsider art') for art produced by non-professionals working outside aesthetic norms, such as art by psychiatric patients, prisoners, and children. Dubuffet felt that the simple life of the everyday human being contained more art and poetry than did academic art, or great painting. He found the latter to be isolating, mundane, and pretentious, and wrote in his Prospectus aux amateurs de tout genre that his aim was 'not the mere gratification of a handful of specialists, but rather the man in the street when he comes home from work....it is the man in the street whom I feel closest to, with whom I want to make friends and enter into confidence, and he is the one I want to please and enchant by means of my work.' To that end, Dubuffet began to search for an art form in which everyone could participate and by which everyone could be entertained. He sought to create an art as free from intellectual concerns as Art Brut, and as a result, his work often appears primitive and childlike. His form is often compared to wall scratchings and children's art. Nonetheless, Dubuffet appeared to be quite erudite when it came to writing about his own work. According to prominent art critic Hilton Kramer, "There is only one thing wrong with the essays Dubuffet has written on his own work: their dazzling intellectual finesse makes nonsense of his claim to a free and untutored primitivism. They show us a mandarin literary personality, full of chic phrases and up-to-date ideas, that is quite the opposite of the naive visionary."

Artistic style
Dubuffet's art primarily features the resourceful exploitation of unorthodox materials. Many of Dubuffet's works are painted in oil paint using an impasto thickened by materials such as sand, tar and straw, giving the work an unusually textured surface. Dubuffet was the first artist to use this type of thickened paste, called bitumen. Additionally, in his earlier paintings, Dubuffet dismissed the concept of perspective in favor of a more direct, two-dimensional presentation of space. Instead, Dubuffet created the illusion of perspective by crudely overlapping objects within the picture plane. This method most directly contributed to the cramped effect of his works.

From 1962 he produced a series of works in which he limited himself to the colours red, white, black, and blue. Towards the end of the 1960s he turned increasingly to sculpture, producing works in polystyrene which he then painted with vinyl paint.

Dubuffet has influenced Linda Naeff.

Other enterprises
In late 1960–1961, Dubuffet began experimenting with music and sound and made several recordings with the Danish painter Asger Jorn, a founding member of the avant-garde movement COBRA. The same period he started making sculpture, but in a very not-sculptural way. As his medium he preferred to use the ordinary materials as papier-mâché and for all the light medium polystyrene, in which he could model very fast and switch easily from one work to another, as sketches on paper. At the end of the 1960s he started to create his large sculpture-habitations, such as 'Tour aux figures', 'Jardin d'Hiver' and 'Villa Falbala' in which people can wander, stay, and contemplate. In 1969 ensued an acquaintance between him and the French Outsider Art artist Jacques Soisson.

In 1974 Dubuffet created Jardin d'émail: a very large outdoor painted sculpture designed for the Kröller-Müller Museum.

In 1978 Dubuffet collaborated with American composer and musician Jasun Martz to create the record album artwork for Martz's avant-garde symphony entitled The Pillory. The much written about drawing has been reproduced internationally in three different editions on tens-of-thousands of record albums and compact discs. A detail of the drawing is also featured on Martz's second symphony (2005), The Pillory/The Battle, performed by The Intercontinental Philharmonic Orchestra and Royal Choir.

Death
Dubuffet died from emphysema in Paris on 12 May 1985.

Exhibitions
The Fondation Jean Dubuffet collects and exhibits his work.

The following is a chronological list of exhibits featuring Dubuffet, along with the number of his works displayed at each exhibit.

 * 1944: Galerie Rene Drouin, Paris
 * 1946: Galerie Rene Drouin, Paris
 * 1951: Pierre Matisse Gallery, New York 29 works
 * 1955: Institute of Contemporary Arts, London 56 works
 * 1957: Stadtisches Museum, Leverkusen 87 works
 * 1958: Arthur Tooth and Sons, London 31 works
 * 1959: Pierre Matisse Gallery, New York 77 works
 * 1960: Arthur Tooth and Sons, London 40 works
 * 1960: Kestner-Gesellschaft, Hanover 88 works
 * 1960: Musee des Arts Decoratifs, Paris 402 works
 * 1960: Hanover Gallery, London 27 works
 * 1962: Museum of Modern Art, New York 85 works
 * 1962: Robert Fraser Gallery, London 60 works
 * 1963: Galleria Marlborough, Rome 68 works
 * 1964: Robert Fraser Gallery, London 18 works
 * 1964: Palazzo Grassi, Venice 107 works
 * 1964-5: Stedelijk Museum, Amsterdam 198 works
 * 1964-5: Galerie Jeanne Bucher, Paris 18 works
 * 1964-5: Galerie Claude Bernard, Paris 46 works
 * 1965: Galerie Beyeler, Basel 88 works
 * 1965: Gimpel Hanover Galerie, Zurich 34 works
 * 1966: Institute of Contemporary Arts, London 76 works
 * 1966: Robert Fraser Gallery, London 13 works
 * 2001: Jean Dubuffet: Exposition du centenaire, Centre Pompidou, Paris
 * 2019: Jean Dubuffet: un barbare en Europe MuCEM, Marseille, France
 * 2021: Jean Dubuffet: Brutal Beauty, Barbican Art Gallery, London

Notable works

 * Cows and Groomers (August 1943)
 * The Cow with the Subtile Nose (1954)
 * Group of Four Trees (1972)
 * La Chiffonnière (1978)
 * Monument au Fantôme (1977)
 * Monument with Standing Beast (1984)

Auction record
In June 2019, Christie's set an auction record when the artist's work Cérémonie (Ceremony) sold for $11.1 million.

In April 2021, Jean Dubuffet's La féconde journée (1976), was auctioned for £3.6 million in a contemporary art auction in London.

Catalogue Raisonné

 * Catalogue des travaux de Jean Dubuffet, Fascicule I-XXXVIII, Pauvert: Paris, 1965–1991
 * Webel, Sophie, L’Œuvre gravé et les livres illustrés par Jean Dubuffet. Catalogue raisonné. Lebon: Paris 1991

Writings

 * Jean Dubuffet, Prospectus et tous écrits suivants, Tome I, II, Paris 1967; Tome III, IV, Gallimard: Paris 1995
 * Jean Dubuffet,  Asphyxiating Culture and other Writings. New York: Four Walls Eight Windows, 1986 ISBN 0-941423-09-3

Principal studies

 * George Limbour, L'Art brut de Jean Dubuffet (Tableau bon levain à vous de cuire la pâte), Paris, Éditions Galerie René Drouin, 1953.
 * Michel Ragon, Dubuffet, New York: Grove Press, 1959 (Translated from French by Haakon Chevalier.)
 * Peter Selz, The Work of Jean Dubuffet, New York: The Museum of Modern Art, 1962
 * Max Loreau, Jean Dubuffet, délits déportements lieux de haut jeu, Paris: Weber, 1971
 * Andreas Franzke, Jean Dubuffet, Basel: Beyeler, 1976 (Translated from German by Joachim Neugröschel.)
 * Andreas Franzke, Jean Dubuffet, New York: Harry N. Abrams, Inc. 1981 (Translated from German by Erich Wolf.) ISBN 0-81090-815-8
 * Michel Thévoz, Jean Dubuffet, Geneva: Albert Skira, 1986
 * Mildred Glimcher, Jean Dubuffet: Towards an Alternative Reality. New York: Pace Gallery 1987 ISBN 0-89659-782-2
 * Mechthild Haas, Jean Dubuffet, Berlin: Reimer, 1997 (German) ISBN 3-49601-176-9
 * Jean Dubuffet, Paris: Centre Georges Pompidou, 2001 ISBN 2-84426-093-4
 * Laurent Danchin, Jean Dubuffet, New York: Vilo International, 2001 ISBN 2-87939-240-3
 * Jean Dubuffet: Trace of an Adventure, ed. by Agnes Husslein-Arco, Munich: Prestel, 2003 ISBN 3-7913-2998-7
 * Michael Krajewski, Jean Dubuffet. Studien zu seinem Fruehwerk und zur Vorgeschichte des Art brut, Osnabrueck: Der andere Verlag, 2004 ISBN 3-89959-168-2
 * Marianne Jakobi, Julien Dieudonné, Dubuffet, Paris, Perrin, 2007, ISBN 978-2-262-02089-7.

title: Jean Dubuffet


text:
Talk:Delusional disorder

Recent edits
The recent reworking of the page to be a copy of the DSM-IV-TR criteria seems a little unnecessary. I don't think the page needs to list the DSM criteria verbatim, largely because there is more than one diagnostic system in the world and many conceptions of the disorder (some of which are included in the referenced listed). A link to the full criteria should be enough. Also, the criteria is not meant to be encyclopedic and reads poorly as an encyclopedia article.

I propose to return the page to something a little simpler and easier to read, keep the references (although with referenced properly, it is not clear where the prevalence information etc is from) and link to the full criteria (e.g. here).

- Vaughan 20:41, 28 Dec 2004 (UTC)

 * It isn't until item seven that we get the idea that the idea is "unlikely" -- Until then, you're describing someone who is merely passionate about an idea.Scott Adler (talk) 02:19, 11 March 2008 (UTC)

indicators of a delusion
Yikes, isn't it scary how closely that parallels with religious conviction? —Preceding unsigned comment added by 138.251.31.49 (talk) 11:51, 6 December 2007 (UTC)

very glad to see I am not the only one who thought that.... is there any sholarly research around the delusion vs spiritual faith definition... one quality seems to further reinforce this striking parallel? how do mental health specialist practically make a difference between a faith and a delusion? is it a simple question of frequency or number of follower or is there something else? —Preceding unsigned comment added by 38.98.7.26 (talk) 03:02, 9 September 2010 (UTC)
 * it all depends on the scale of the problems resulting from someone's belief and whether they present a danger to themself or others 213.208.145.170 (talk) 14:23, 14 March 2019 (UTC)

Funny
when belief without any base is called delusion than our world is full of insane people.

Most of the population of the world is religious,some believe in horoscopes,4 leaf clowers anyone,Jihad heck even maths is delusional.Infinitry? I really think that his article if not this entire disorder should be classified. I suggest putting it a into a low class article.

There should be a limit here or else all of us should go to the psychiatry. The entire human mind was,has always been delusional."Lets kill some ppl cuz that will give us rain"Mayans or Aztecs anyone?

Imho,this is too biased.

I don't understand how Psychiatry can be taken seriously if they label something like this as a disorder. May as well say the entire world population suffers from this so called disorder because everybody believes in some sort of superstition. It has been even demonstrated recently that even atheists believe in immortality of a soul at least deep down below. You cant describe a natural common feature of human mind as a disorder. This is rediculous!

"It's mass madness you manics!" Or a page of hypocrisy? There needs to be section that offers the explanation that atheist materialism is a delusion perpetuated by deluded sanctimonious materialists who want all of humanity defined and encapsulated in a materialist statist state cult. — Preceding unsigned comment added by 92.27.7.218 (talk) 10:50, 19 March 2020 (UTC)

conspiracism
This behavior coincides remarkably with conspiracism! I'll look for some RS. Does anyone have any? Johnnyt471 (talk) 00:57, 22 April 2008 (UTC)

use of medical language regarding mental health
In the article on Delusional Disorder, there is some language that follows a "medical model," e.g. referring to the person with the disorder as "patient" and using a tone that implies a certain derogatory attitude toward the individual with the disorder. It would be more current, and some would say more respectful, to say "individual" rather than "patient."

As for the other issue of overall tone, perhaps one thing that might be helpful is to provide more context for what causes someone with a bizarre idea to become diagnosed with Delusional Disorder. The article hints at the basic premise that a person only develops a disorder when their "symptoms" begin to cause a serious problem for them, interrupting their lives and/or relationships to a degree that is painful for the individual or dangerous to themselves or others. Stating that principle outright could be useful here.

Lastly, a section on treatment would be great. The central issues involved in Delusional Disorder are varied, but can include a severe trauma history, a threatened sense of self (the delusions are, in any case, deeply tied to the individual's sense of self), and possible physiological causes (severe nutritional deficits, specifically those caused by untreated celiac disease, can lead in some cases to psychosis - the Johns Hopkins Gazette, 2.23.04 ran an article entitled "SPH Scientists Find Link Between Digestive Disorder and Schizophrenia"). Given these underlying issues, a referral to a primary care doctor would be advisable, as well as perhaps Dialectical Behavioral Therapy (DBT) to help the individual develop increased skills to manage emotions as well as increased mindfulness skills to assist with insight.

ClinicalSocialWork (talk) 18:50, 23 April 2008 (UTC) ClinicalSocialWork

claim that religous ideas are delusional
you need more relible sources before entering into a discussion about whether common religious belief are considered delusions...hence the tag added today Earlypsychosis (talk) 07:53, 11 June 2009 (UTC)

 * So glad someone else has already brought this up ... I was reading this article with a bit of a smirk on my face, because the pattern of religious expression which so many people exhibit exactly fits the symptoms described. —Preceding unsigned comment added by 68.225.91.186 (talk) 05:22, 12 June 2009 (UTC)

 * hang on a minute. Many people do experience delusions with strong religious themes. my objection to the previous edits was the implication that mainstream religion was a delusion.  Earlypsychosis (talk) 11:35, 14 June 2009 (UTC)

 * Added a clarifying section to the delusions section - firmly held unshakeable beliefs in the face of apparent evidence to the contrary are not classified as delusions if they are in keeping with the patient's social, cultural or religious background - e.g. belief in witchcraft, voodoo or the evil eye amongst certain african and carribean populations, or belief in Jesus/Mohammed/Shiva for mainstream religions. Little Professor (talk) 13:56, 17 July 2009 (UTC)

 * is that all? your clarifying fact seems awfully slim and subjective. Is that the SOLE difference between a religious faith and a Delusion lies in whether the patient holds the same belief as people around him? so a person who would have espoused on its own a religion different from the one of his "background" is classified as suffering from delusion disorder? how about the first christian surrounded by pagan romans? or the first protestant in a strongly catholic surrounding? and the same goes on and on for anyone who innovate or change in the domain of belief....

seems to me that this "clarification" just reinforce the fact that all religions do qualify as delusion under this definition —Preceding unsigned comment added by 38.98.7.26 (talk) 03:13, 9 September 2010 (UTC)

== disorder, as opposed to the concept of delusion. Earlypsychosis (talk) 22:20, 24 June 2009 (UTC)

Support
Apart from their delusions, people with delusional disorder may continue to socialize and function in a normal manner and their behavior does not necessarily generally seem odd.[4] However, the preoccupation with delusional ideas can be disruptive to their overall lives. Indeed, many religionists would then be classified as such sufferers. -》 We need to rephrase it or else further explain the religion vs. delusion disorder difference.
 * 1) I have looked up this section after finding this in lead:

Oppose

 * 1) I tend to disagree. Delusions occur in many psychiatric disorders - schizophrenia, psychotic depression, many manic episodes, schizoaffective disorder, and dementia. Also, many of these conditions are more commonly seen than Delusional Disorder. Delusional disorder is a specific DSM diagnosis to describe a longitudinal condition which is much less episodic than schizophrenia. It is not just mild schizophrenia. Still it is good to discuss these things. Casliber (talk · contribs) 00:14, 25 June 2009 (UTC)
 * 2) Per Casliber. Somebody with paranoid schizophrenia would have delusions, but that doesn't imply they have a delusional disorder, which is a different condition. PhilKnight (talk) 12:08, 17 July 2009 (UTC)
 * 3) Oppose. Delusional disorder should not be merged with delusions any more than schoziphrenia or bipolar disorder should. Delusions can occur in many different illnesses, not just delusional disorder. Little Professor (talk) 13:51, 17 July 2009 (UTC)
 * 4) Oppose. Little Professor said it perfectly. Delusional disorder is a specific psychiatric diagnosis (both ICD and DSM-IV). A delusion is a symptom that is common to a wide range of psychiatric disorders. As the proposed merger clearly isn't viable, I'm going to remove the merger tags. Dgf32 (talk) 17:36, 26 July 2009 (UTC)

A merger may not be worthwhile but there is tons of info in the Delusion article which is a duplicate of Delusional disorder and can be removed. --Penbat (talk) 08:39, 20 November 2009 (UTC)

Erotomania
This is only a small point, but I'm pretty sure that a diagnosis of erotomania is not dependent on the delusion being centred around someone famous, although it can be. Could this be appropriately changed? 92RedRevolver (talk) 23:54, 5 July 2011 (UTC)

Intro copied from Oxford Handbook of Psychiatry
"Delusional disorder is an uncommon psychiatric condition in which patients present with circumscribed symptoms of non-bizarre delusions, but with the absence of prominent hallucinations and no thought disorder, mood disorder, or significant flattening of affect"

Whilst it is referenced surely it should either be quoted or reworded? 85.210.142.183 (talk) 20:20, 27 September 2012 (UTC)
 * You are quite right! Please feel fre to reword.  Lova Falk     talk   18:17, 28 September 2012 (UTC)

People with Delusions and Bertrand Russell's Teapot
Bertrand Russell supposed, that there were teapots, which orbited in the solar system (possibly, between Jupiter and Saturn, but anyone with an ounce of common sense will see, that the location does not matter). Anyhow, if someone remains, "coherent, sensible and reasonable" and if there is no hard evidence which indicates, that they are delusional, how, in fact, are we to determine that they are delusional? Of course, we are to rely upon the psychiatrist's political, social and other prejudices, under the rubric of, 'expert opinion' or 'expertise'. However, those with common sense should realize, that the upshot of this is that there are many thousands of, perfectly, sane people detained under psychiatric legislation, who should not be there, due to the complete lack of any objective evidence. Significant consideration might yield someone to conclude, that psychiatry is NOT a science or an objective basis, for detaining people. Psychiatry (given its politicisation) has become somewhat of a tool, for the rich and the powerful, for maintaining social control. Of course, law based social control is accepted by many, but subjective social control at a whim is called Totalitarianism. Even, if you disagree with this, you will have difficulty disagreeing with Bertrand Russell's teapot analogy - how, exactly, in the absence of EVIDENCE are you going to prove Joe Blogs, sectioned off in a psychiatric prison, is delusional? We are not talking about obvious, 'delusions', such as little green men, but, ahem, "coherent, sensible and reasonable", delusions (of course!). Psychiatry and Orwellian speak do go, well together.

ASavantDude (talk) 17:37, 1 April 2016 (UTC)

Please rephrase it, getting rid of OR, if you want to help us here.

Example of delusional disorder
Hi Everyone,

Here's an article about someone's life influenced by another person with delusional disorder: The Story of a Weird World I Was Warned Never to Tell. The story is told by a woman named Pauline Dakin whose mother was influenced by someone with the disorder. Pauline's mother believed organized crime or mafia was hunting them or spying on them because a church minister called Stan Sears convinced her mother it was happening. Years later Pauline Dakin came to believe Sears suffered from the disorder after speaking to psychiatrists about what happened in her life.

Jeffrey Walton (talk) 07:32, 6 May 2020 (UTC)

title: Talk:Delusional disorder


text:
Dart

Dart or DART may refer to:

Arts, entertainment and media

 * Dart, the equipment in the game of darts
 * Dart (comics), an Image Comics superhero
 * Dart, a character from G.I. Joe
 * Dart, a Thomas & Friends railway engine character
 * Dart Feld, protagonist in the video game The Legend of Dragoon
 * Dart (poetry collection), a 2002 collection by British poet Alice Oswald
 * Dart (sewing), a fold sewn into the fabric of a garment

Businesses and organizations

 * Dart (commercial vehicle), a former manufacturer of commercial vehicles in Iowa
 * Dart Container, a US cup and container manufacturer
 * Dart Container Line, a shipping consortium that operated from 1969 to 1981
 * Dart Drug, a former US drug-store chain
 * Dart Group, a British airline and industrial holding company
 * Dart Industries, a US drug-store group founded by Justin Whitlock Dart
 * Dart Music, a digital music aggregator based in Tennessee
 * Dart National Bank, a private bank in Michigan
 * Direct Action and Research Training Center, a community organizing network in several states of the US
 * Disaster Assistance and Rescue Team, a Singapore Civil Defence Force team
 * Disaster Assistance Response Team, a Canadian Forces team

Places

 * Cape Dart, a cape on Siple Island, Marie Byrd Land
 * Dart Island, an island off the coast of Tasmania
 * Dart River (disambiguation)

Biology

 * Love dart, an object created by hermaphroditic snails and slugs during courtship
 * Dart, some moth species in the family Noctuidae
 * Potanthus, a genus of skipper butterflies commonly known as darts

Computing

 * Dart (programming language), a client-focused programming language from Google targeting multiple platforms
 * Microsoft Diagnostics and Recovery Toolset (DaRT), a suite of diagnosis and recovery software
 * Dynamic Analysis and Replanning Tool (DART), a U.S. military artificial intelligence program
 * DART for Publishers, now Google Ad Manager

Mathematics

 * Dart, a concave kite in geometry

Space

 * DART (satellite), a former NASA spacecraft launched 2005
 * Double Asteroid Redirection Test, a NASA planetary defense mission that intentionally impacted a space probe onto an asteroid in 2022

Technology

 * DART radiative transfer model, a 3D radiative transfer model used in remote sensing
 * Deep-ocean Assessment and Reporting of Tsunamis, a component of an enhanced tsunami warning system
 * Direct analysis in real time (DART), an ion source used in mass spectrometry
 * Diversity arrays technology (DArT), a technology used in molecular genetics

Transport

 * Dart (ship), a list of ships with the name Dart
 * Dart, an 1863 South Devon Railway Eagle class locomotive
 * Dart charge, the charging system for the Dartford Crossing of the River Thames near London

Aircraft

 * Dart (rocketry), a free-flying top of a sounding rocket
 * Dart Aircraft, a 1930s British aircraft manufacturer
 * Culver Dart, a 1930s American light aircraft
 * Blackburn Dart, a 1920s British biplane
 * Paraavis Dart, a Russian paraglider
 * Rolls-Royce Dart, a turboprop engine

Missiles and weapons

 * Dart (missile), a projectile weapon with pointed tip
 * SSM-A-23 Dart, a 1950s American anti-tank missile
 * Sea Dart, a modern British surface-to-air missile
 * Paper dart, another name for a paper plane
 * Dart gun (disambiguation)

Public transport

 * Bucks County Transport DART, a bus transit system in Bucks County, Pennsylvania, US
 * Dallas Area Rapid Transit, a Texas transit agency
 * Dar Rapid Transit Agency, a bus rapid transit system in Dar es Salaam, Tanzania
 * DART First State, a transit system in Delaware, US
 * Des Moines Area Regional Transit, Iowa, US
 * Dial-a-Ride Transit, a form of public transport in the UK
 * Dixie Area Rapid Transit, the former name of SunTran in Utah, US
 * Doncaster Area Rapid Transit, a section of SmartBus routes in Melbourne, Australia
 * Dublin Area Rapid Transit, a railway network in Ireland
 * Luton DART, a rail shuttle serving Luton Airport, United Kingdom

Road vehicles

 * Daimler Dart, a British sports car produced 1959–1964
 * Dennis Dart, a bus chassis model
 * Dodge Dart, an American car produced 1960–1976
 * Dodge Dart (PF), an American car produced 2013–2016
 * Goggomobil Dart, an Australian microcar produced 1959–1961

Other

 * Dart (surname) (people named Dart)

title: Dart


text:
Hugh MacDonald (poet)

Hugh MacDonald (born 1945) is a Canadian poet and children's writer and editor who lives in Montague, Prince Edward Island. Among his many awards are the L.M. Montgomery Children's Literature Award, 1990 and the 2004 Award for Distinguished Contribution to the Literary Arts on Prince Edward Island. He was appointed Poet Laureate for Prince Edward Island effective 1 January 2010 by the provincial legislature for a period of three years.

Works

 * Chung Lee Loves Lobsters – 1992
 * Looking for Mother – 1995
 * The Digging of Deep Wells – 1997
 * Tossed Like Weeds from the Garden – 1999
 * Landmarks: An Anthology of New Atlantic Canadian Poetry of the Land ed. with Brent MacLaine – 2001
 * A Bountiful Harvest: 15 Years of the Island Literary Awards – 2002
 * Cold Against the Heart – 2003
 * Letting Go: An Anthology of Loss and Survival – 2005
 * Murder at Mussel Cove – 2005
 * Crosby and Me – 2010
 * Chung Lee Loves Lobsters – 2011
 * This is a Love Song – 2011
 * I is for Island: A Prince Edward Island Alphabet – 2012
 * The Last Wild Boy – 2013
 * Morgan's Boat Ride −2014
 * And All The Stars Shall fall-2017

title: Hugh MacDonald (poet)


text:
Jake MacDonald

Jake MacDonald (1949 – January 30, 2020) was a Canadian author. MacDonald produced eight books and several hundred articles in Canadian magazines.

Born in Winnipeg, Manitoba, MacDonald was an alumnus of St. Paul's High School, Winnipeg, Class of 1967. MacDonald received a BA in English from the University of Manitoba in 1971. After graduation, MacDonald was a carpenter and fishing guide before becoming a full-time writer.

Over twenty-five years he produced ten books of both fiction and non-fiction, numerous short-stories and about two hundred stories for many of Canada's leading publications, including The Globe and Mail, Outdoor Canada, Canadian Geographic, Maclean's, Cottage Life, Canadian Business and The Walrus. His writing netted over twenty-five awards. The memoir Houseboat Chronicles: Notes from a Life in Shield Country won three awards across the country, including the Pearson Writers' Trust Prize for Nonfiction in 2002.

His 1997 young adult novel Juliana and the Medicine Fish was made into a feature film in 2015. In 2019, his first play The Cottage was staged at Royal Manitoba Theatre Centre's John Hirsch Mainstage. Also in 2019, MacDonald won the Winnipeg Arts Council "Making a Mark Award."

MacDonald died on January 30, 2020, after a fall in a home that he was building in Puerto Vallarta. He was 70.

Works

 * Indian River - 1981
 * The Bridge Out of Town - 1986
 * Two Tickets to Paradise - 1990
 * Raised by the River - 1992
 * Juliana and the Medicine Fish - 1997
 * The Lake: An Illustrated History of Manitobans' Cottage Country - 2001
 * Houseboat Chronicles: Notes from a Life in Shield Country - 2002
 * With the Boys: Field Notes on Being a Guy - 2005
 * Grizzlyville: Adventures in Bear Country - 2009
 * Casting Quiet Waters: Reflections on Life and Fishing (edited) - 2014

title: Jake MacDonald


text:
Edessa

Edessa (Ἔδεσσα) was an ancient city (polis) in Upper Mesopotamia, in what is now Urfa or Şanlıurfa, Turkey. It was founded during the Hellenistic period by King Seleucus I Nicator ((r. 305 – 281)), founder of the Seleucid Empire. It later became capital of the Kingdom of Osroene, and continued as capital of the Roman province of Osroene. In Late Antiquity, it became a prominent center of Christian learning and seat of the Catechetical School of Edessa. During the Crusades, it was the capital of the County of Edessa.

The city was situated on the banks of the Daysan River (Σκίρτος; Scirtus; Kara Koyun), a tributary of the Khabur, and was defended by Şanlıurfa Castle, the high central citadel.

Ancient Edessa is the predecessor of modern Urfa (Şanlıurfa; Riha; الرُّهَا; Ուռհա), in Şanlıurfa Province, Turkey. Modern names of the city are likely derived from Urhay or Orhay, the site's Syriac name before the re-foundation of the settlement by Seleucus I Nicator. After the defeat of the Seleucids in the Seleucid–Parthian Wars, Edessa became capital of the Kingdom of Osroene, with a mixed Syriac and Hellenistic culture. The origin of the name of Osroene itself is probably related to Orhay.

The Roman Republic began exercising political influence over the Kingdom of Osroene and its capital Edessa from 69 BC. It became a Roman colonia in 212 or 213, though there continued to be local kings of Osroene until 243 or 248. In Late Antiquity, Edessa was an important city on the Roman–Persian frontier with the Sasanian Empire. It resisted the attack of Shapur I ((r. 240 – 270)) in his third invasion of Roman territory. The 260 Battle of Edessa saw Shapur defeat the Roman emperor Valerian ((r. 253 – 260)) and capture him alive, an unprecedented disaster for the Roman state. The Late Antique Laterculus Veronensis names Edessa as the capital of the Roman province of Osroene. The Roman soldier and Latin historian Ammianus Marcellinus described the city's formidable fortifications and how in 359 it successfully resisted the attack of Shapur II ((r. 309 – 379)).

The city was a centre of Greek and Syriac theological and philosophical thought, hosting the famed School of Edessa. Edessa remained in Roman hands until its capture by the Persians during the Byzantine–Sasanian War of 602–628, an event recorded by the Greek Chronicon Paschale as occurring in 609. Roman control was restored by the 627 and 628 victories of Heraclius ((r. 610 – 641)) in the Byzantine–Sasanian War, but the city was lost by the Romans again in 638, to the Rashidun Caliphate during the Muslim conquest of the Levant. It did not return to the Romans' control until the Byzantine Empire temporarily recovered the city in the mid-10th century after a number of failed attempts.

The Byzantine Empire regained control in 1031, though it did not remain under their rule long and changed hands several times before the end of the century. The County of Edessa, one of the Crusader states set up after the success of the First Crusade, was centred on the city, the crusaders having seized the city from the Seljuks. The county survived until the 1144 Siege of Edessa, in which Imad al-Din Zengi, founder of the Zengid dynasty, captured the city and, according to Matthew of Edessa, killed many of the Edessenes. The Turkic Zengid dynasty's lands were eventually absorbed by the Ottoman Empire in 1517 after the 1514 Battle of Chaldiran.

Names
The earliest name of the city was Admaʾ (red)(also written Adme, Admi, Admum; אדמא), recorded in Assyrian cuneiform in the second millennium BC. It is recorded in Syriac as ܐܕܡܐ Adme.

The ancient town was refounded as a Hellenistic military settlement by Seleucus I Nicator in c. 303 BC, and named Edessa after the ancient capital of Macedonia, perhaps due to its abundant water, just like its Macedonian namesake. It was later renamed Callirrhoe or Antiochia on the Callirhoe (Ἀντιόχεια ἡ ἐπὶ Καλλιρρόης; Antiochia ad Callirhoem) in the 2nd century BC (found on Edessan coins struck by Antiochus IV Epiphanes, r. 175–164 BC).

After Antiochus IV's reign, the name of the city reverted to Edessa, in Greek, and also appears in Armenian as Urha or Ourha (Ուռհա), in Aramaic (Syriac) as Urhay or Orhay, in local Neo-Aramaic (Turoyo) as Urhoy, in Arabic as ar-Ruhā (الرُّهَا), in the Kurdish languages as Riha, Latinized as Rohais, and finally adopted into Turkish as Urfa or Şanlıurfa ("Glorious Urfa"), its present name. This originally Aramaic and Syriac name for the city may have been derived from the Persian name Khosrow.

It was re-named Justinopolis during the Byzantine period in the early 6th century. According to some Jewish and Muslim traditions, it is the location of Ur of the Chaldees, the birthplace of Abraham.

Geography
Edessa was situated on a ridge in the middle of a ring of hills surrounded by a fertile plain, and was therefore considered to be favourably situated. The ridge in turn was an extension of Mount Masius, part of the Taurus Mountains of southern Asia Minor. The city was located at a crossroads; the east–west highway from Zeugma on the Euphrates to the Tigris, and the north–south route from Samosata (modern-day Samsat) to the Euphrates via Carrhae (modern-day Harran) met at the ridge where Edessa was located.

Antiquity
In the second half of the second century BC, as the Seleucid Empire disintegrated during wars with Parthia (145–129 BC), Edessa became the capital of the Abgarid dynasty, who founded the kingdom of Osroene (also known as Edessa). This kingdom was established by Arabs from the northern Arabian Peninsula and lasted nearly four centuries (c. 132 BC to A.D. 214), under twenty-eight rulers, who sometimes called themselves "king" on their coinage. Edessa was at first more or less under the protectorate of the Parthians, then of Tigranes of Armenia, Edessa was Armenian Mesopotamia's capital city, then from the time of Pompey under the Roman Empire. Following its capture and sack by Trajan, the Romans even occupied Edessa from 116 to 118, although its sympathies towards the Parthians led to Lucius Verus pillaging the city later in the 2nd century.

Christianity is attested in Edessa in the 2nd century; the gnostic Bardaisan was a native of the city and a philosopher at its court. From 212 to 214 the kingdom was a Roman province.

The Roman emperor Caracalla was assassinated on the road from Edessa to Carrhae (now Harran) by one of his guards in 217. Edessa became one of the frontier cities of the province of Osroene and lay close to the border of the Sasanian Empire. The Battle of Edessa took place between the Roman armies under the command of the emperor Valerian and the Sasanian forces under emperor Shapur I in 260. The Roman army was defeated and captured in its entirety by the Persian forces, including Valerian himself, an event which had never previously happened.

The literary language of the tribes that had founded this kingdom was Aramaic, from which Syriac developed. Traces of Hellenistic culture were soon overwhelmed in Edessa, which employed Syriac legends on coinage, with the exception of the client king Abgar IX (179–214), and there is a corresponding lack of Greek public inscriptions.

Late Antiquity
According to the Chronicle of Edessa, a Syriac chronicle written after 540, the cathedral church of Edessa was founded immediately after the end of the Diocletianic Persecution and the 313 Letter of Licinius, which ended the general persecution of Christians in the Roman Empire. The cathedral church was dedicated to the Holy Wisdom. Around 23 different monasteries and churches are known to have existed in the city, with at least as many again just outside town; these attracted many pilgrims. Eusebius of Caesarea even claimed in his Church History that "the whole city" was "devoted to the name of Christ" in the early 4th century; in fact the city had at least some pagan inhabitants into the early 5th century, as well as Jewish ones.

Eusebius also claimed to quote the Letter of Abgar to Jesus and the Letter of Jesus to Abgar in the state archives of Edessa, foundational texts of the Abgar Legend.

Egeria, a high-status Roman lady and author, visited Edessa in 384 on her way to Jerusalem; she saw a martyrium of Thomas the Apostle and the text of the Letter of Jesus inscribed on the city walls, said to protect the city. She saw a longer version of the Letters than she was previously familiar with, and was assured that the holy words had repelled a Persian assault on the city. According to the Chronicle of Edessa, in 394 the relics of Saint Thomas were translated into the great Church of St Thomas and in 442 they were encased in a silver casket. According to the late-6th-century Frankish hagiographer and bishop Gregory of Tours, the relics had themselves been brought from India, while in Edessa an annual fair (and alleviation of customs duties) was held at the church in July in the saint's honour (the feast of St Thomas was observed on 3 July) during which, Gregory alleged, water would appear in shallow wells and flies disappeared. According to Joshua the Stylite, a shrine to some martyred saints was built outside the city walls in 346 or 347.

A more elaborate version of the Abgar Legend is recorded in the early 5th-century Syriac Doctrine of Addai, purportedly based on the state archives of Edessa, and including both a pseudepigraphal letter from Abgar V to Tiberius ((r. 14 – 37)) and the emperor's supposed reply. This text is the earliest to allege that a painting (or icon) of Jesus was enclosed with the reply to Abgar and that the city of Edessa was prophesied never to fall. According to this text, Edessenes were early adopters of Christianity; the inhabitants of the neighbouring city of Carrhae (Harran), by contrast, were pagans. According to the Chronicle of Edessa, the early 5th-century theologian and bishop Rabbula built a church dedicated to Saint Stephen in a building that had been a synagogue. The city was a site of major unrest in 449 due to an attempt to depose its bishop, Ibas.

When Nisibis (Nusaybin) was ceded to the Sasanian Empire along with Arzanene, Moxoene, Zabdicene, Rehimena and Corduene in 363, Ephrem the Syrian left his native town for Edessa, where he founded the celebrated School of Edessa. This school, largely attended by the Christian youth of Persia, and closely watched by Rabbula, the friend of Cyril of Alexandria, on account of its Nestorian tendencies, reached its highest development under bishop Ibas, famous through the Three-Chapter Controversy, was temporarily closed in 457, and finally in 489, by command of Emperor Zeno and Bishop Cyrus, when the teachers and students of the School of Edessa repaired to Nisibis and became chief writers of the Church of the East. Miaphysitism prospered at Edessa after the Arab conquest.

Under the Sassanian emperor Kavad I ((r. 488 – 531)), the Sasanids attacked Edessa. According to Joshua the Stylite the shrine outside the walls set up in the 340s was burnt by his troops.

Edessa was rebuilt by Justin I ((r. 518 – 527)), and renamed Justinopolis after him. The Greek historian Procopius, in his Persian Wars, describes the inscription of the Letter of Jesus 's text on the city gates of Edessa, which he stated made the defences impregnable.

An unsuccessful Sasanian siege occurred in 544. The city was taken in 609 by the Sasanian Empire, and retaken by Heraclius, but lost to the Muslim army under the Rashidun Caliphate during the Muslim conquest of the Levant in 638.

Early Christian centre

The precise date of the introduction of Christianity into Edessa is not known. However, there is no doubt that even before AD 190 Christianity had spread vigorously within Edessa and its surroundings and that shortly after the royal house joined the church.

According to a legend first reported by Eusebius in the fourth century, King Abgar V was converted by Thaddeus of Edessa (Addai), who was one of the seventy-two disciples, sent to him by "Judas, who is also called Thomas". However, various sources confirm that the Abgar who embraced the Christian faith was Abgar IX. Under him Christianity became the official religion of the kingdom.

Addai was succeeded by Aggai, then by Saint Mari, who was ordained about 200 by Serapion of Antioch. Thence came to us in the second century the famous Peshitta, or Syriac translation of the Old Testament; also Tatian's Diatessaron, which was compiled about 172 and in common use until Rabbula, Bishop of Edessa (412–435), forbade its use. Among the illustrious disciples of the School of Edessa, Bardaisan (154–222), a schoolfellow of Abgar IX, deserves special mention for his role in creating Christian religious poetry, and whose teaching was continued by his son Harmonius and his disciples.

A Christian council was held at Edessa as early as 197. In 201 the city was devastated by a great flood, and the Christian church was destroyed. In 232 the relics of the apostle Thomas were brought from Mylapore, India, on which occasion his Syriac Acts were written. Under Roman domination many martyrs suffered at Edessa: Sharbel and Barsamya, under Decius; Sts. Gûrja, Shâmôna, Habib, and others under Diocletian. In the meanwhile Christian priests from Edessa had evangelized Eastern Mesopotamia and Persia, and established the first Churches in the Sasanian Empire. Atillâtiâ, Bishop of Edessa, assisted at the First Council of Nicaea (325). The Peregrinatio Silviae (or Etheriae) gives an account of the many sanctuaries at Edessa about 388.

As metropolis of Osroene, Edessa had eleven suffragan sees. Michel Le Quien mentions thirty-five bishops of Edessa, but his list is incomplete.

The Eastern Orthodox episcopate seems to have disappeared after the 11th century. Of its Jacobite bishops, twenty-nine are mentioned by Le Quien (II, 1429 sqq.), many others in the Revue de l'Orient chrétien (VI, 195), some in Zeitschrift der deutschen morgenländischen Gesellschaft (1899), 261 sqq. Moreover, Nestorian bishops are said to have resided at Edessa as early as the 6th century.

Islamic rule
The Armenian chronicler Sebeos, bishop of Bagratid Armenia writing in the 660s, gives the earliest narrative accounts of Islam in any language today. Sebeos writes of a Jewish delegation going to an Arab city (possibly Medina) after the Byzantines conquered Edessa:

"Twelve peoples [representing] all the tribes of the Jews assembled at the city of Edessa. When they saw that the Iranian troops had departed ... Thus Heraclius, emperor of the Byzantines, gave the order to besiege it. (625) ... So they departed, taking the road through the desert to Tachkastan to the sons of Ishmael. [The Jews] called [the Arabs] to their aid and familiarized them with the relationship they had through the books of the [Old] Testament. Although [the Arabs] were convinced of their close relationship, they were unable to get a consensus from their multitude, for they were divided from each other by religion. In that period a certain one of them, a man of the sons of Ishmael named Mahmet, a merchant, became prominent. A sermon about the Way of Truth, supposedly at God's command, was revealed to them... he ordered them all to assemble together and to unite in faith... He said: "God promised that country to Abraham and to his son after him, for eternity. And what had been promised was fulfilled during that time when [God] loved Israel. Now, however, you are the sons of Abraham, and God shall fulfill the promise made to Abraham and his son on you. Only love the God of Abraham, and go and take the country which God gave to your father, Abraham. No one can successfully resist you in war, since God is with you."

Muslim tradition tells of a similar account, known as the second pledge at al-Aqabah. Sebeos' account suggests that Muhammad was actually leading a joint venture toward Palestine, instead of a Jewish-Arab alliance against the Meccan pagans toward the south.

Middle Ages
The Byzantine Empire often tried to retake Edessa, especially under Romanos I Lekapenos, who obtained from the inhabitants the "Image of Edessa", an ancient portrait of Christ, and solemnly transferred it to Constantinople, August 16, 944. This was the final great achievement of Romanus's reign. This venerable and famous image, which was certainly at Edessa in 544, and of which there is an ancient copy in the Vatican Library, was looted and brought to the West by the Republic of Venice in 1207 following the Fourth Crusade. The city was ruled shortly thereafter by Marwanids. In 1031 Edessa was given up to the Byzantines under George Maniakes by its Arab governor. It was retaken by the Arabs, and then successively held by the Romans, the Armenians, the Seljuq dynasty (1087), an Armenian named Thoros who gained independence from the Turks (1094), and the Crusaders (1098), who established there the County of Edessa and kept the city until 1144, when it was again captured by Imad ad-Din Zengi, and most of its inhabitants were allegedly slaughtered together with the Latin archbishop. These events are known to us chiefly through the Armenian historian Matthew, who had been born at Edessa. In 1144 the city had an Armenian population of 47,000. In 1146, the city was briefly recaptured by the crusaders and lost after a few days. In the words of Steven Runciman, "the whole Christian population was driven into exile [and t]he great city, which claimed to be the oldest Christian commonwealth in the world, was left empty and desolate, and has never recovered to this day."

The Ayyubid Sultanate's leader Saladin acquired the town from the Zengids in 1182. During Ayyubid rule, Edessa had a population of approximately 24,000. The Sultanate of Rûm took Edessa in June 1234, but sometime in late 1234 or 1235, the Ayyubid sultan Al-Kamil re-acquired it. After Edessa had been recaptured, Al-Kamil ordered the destruction of its Citadel. Not long after, the Mongols had made their presence known in Edessa in 1244. Later, the Ilkhanate sent troops to Edessa in 1260 at which point the town voluntarily submitted to them. The populace of Edessa were thus saved from being massacred by the Mongols. Edessa was also held by the Mamluk Sultanate, and the Aq Qoyunlu.

Subsequent history
Edessa was subsequently controlled by the Safavid dynasty, and from 1517 to 1918 the Ottoman Empire.

Under the Ottomans in 1518, the population of Edessa was estimated at a mere 5,500; likely due to the Ottoman–Persian Wars. By 1566, though, the population had risen to an estimated 14,000 citizens. In 1890, the population of Edessa consisted of 55,000, of which the Muslim population made up 40,835.

Syriac literature
The oldest known dated Syriac manuscripts (AD 411 and 462), containing Greek patristic texts, come from Edessa.

Following are some of the famous individuals connected with Edessa:
 * 1) Jacob Baradaeus, an ardent Miaphysite who preserved the (Oriental) Orthodox church after the persecution subsequent to the Chalcedonian controversy Jacobites
 * 2) Jacob, Bishop of Edessa, a prolific writer (d. 708);
 * 3) Theophilus, an astronomer, who translated into Syriac verse Homer's Iliad and Odyssey;
 * 4) Stephen Bar Sudaïli, monk and pantheist, to whom was owing, in Palestine, the last crisis of Origenism in the 6th century
 * 5) The anonymous author of the Chronicon Edessenum (Chronicle of Edessa), compiled in 540
 * 6) The anonymous writer of the story of "The Man of God", in the 5th century, which gave rise to the legend of St. Alexius, also known as Alexius of Rome (because exiled Eastern monks brought his cult and bones to Rome in the 10th century).
 * 7) Basil bar Shumna (d. c. 1170) bishop who wrote a chronicle of the city's history (now lost)
 * 8) Cyrus of Edessa, 6th century Syriac Christian writer
 * 9) John bar Aphtonia, a key figure in the transmission of Greek thought and literary culture into a Syriac milieu
 * 10) Thaddeus of Edessa, Christian saint and one of the seventy disciples of Jesus
 * 11) Maurelius of Voghenza, Syrian priest

title: Edessa


text:
Krypton (disambiguation)

Krypton is a chemical element with symbol Kr and atomic number 36.

Krypton may also refer to:

 * Krypton (comics), a fictional planet and the birthplace of Kal-El, better known as Superman
 * Krypton (TV series), a series for SyFy following Superman's grandfather
 * Kh-31, also known as AS-17 "Krypton", a Russian anti-radar missile
 * Krypton (band), a Romanian pop-rock band
 * Krypton (programming language), a frame-based computer programming language
 * Krypton, Kentucky

Crypton may refer to:
 * Crypton (fabric), a patented stain prevention fabric treatment
 * CRYPTON, a block cipher in cryptography
 * Crypton, deprecated name for mitosome, an organelle in biology
 * Crypton transposon, a family of DNA transposons
 * Crypton (particle), a theoretical sub-atomic particle
 * Crypton Future Media, a Japanese company
 * Crypton (framework), a cryptographic web framework
 * Crypton Engineering, a defunct Italian motor racing team

title: Krypton (disambiguation)


text:
User talk:Zarquan42

Discuss amongst yourselves.

title: User talk:Zarquan42


text:
Lawrence Eagleburger

Lawrence Sidney Eagleburger (August 1, 1930 – June 4, 2011) was an American statesman and career diplomat, who served briefly as the secretary of state under President George H. W. Bush from December 1992 to January 1993, one of the shortest terms in modern history. Previously, he had served in lesser capacities under Presidents Richard Nixon, Jimmy Carter, and Ronald Reagan, and as deputy secretary of state to James Baker under George H. W. Bush. Eagleburger is the only career Foreign Service Officer to have served as secretary of state. He was also Deputy Assistant Secretary of Defense (international security affairs) from January to May 1973. As a career member of the United States Senior Foreign Service, he attained the rank of Career Ambassador on April 12, 1984.

Early life and education
Eagleburger was born in Milwaukee, Wisconsin, the son of Helen, an elementary school teacher, and Leon Sidney Eagleburger, a medical doctor. He graduated from Jacobs High School in Stevens Point, Wisconsin, then attended Stevens Point State College (now the University of Wisconsin–Stevens Point), before earning his bachelor's and master's degrees from the University of Wisconsin. During his time at Wisconsin, he joined Alpha Sigma Phi fraternity.

He was also a member of the Board of Visitors at the College of William & Mary from 1996 to 2000 and from 2002 to 2006.

Eagleburger also served in the United States Army (1952–1954), attaining the rank of first lieutenant.

Governmental career
In 1957, Eagleburger joined the United States Foreign Service, and served in various posts in embassies, consulates, and the Department of State. From 1961 to 1965 he served as a staffer at the U.S. Embassy in Belgrade, Yugoslavia. He was known as the person who handled the Skopje 1963 earthquake crisis, and managed the first US-Soviet humanitarian cooperation, after which he was nicknamed Lawrence of Macedonia.

Starting in 1969, he served in the Nixon administration as an assistant to National Security Advisor Henry Kissinger. He stayed in this appointment until 1971; thereafter he took on several positions, including advisor to the U.S. Mission to NATO in Brussels, and, following Kissinger's appointment as secretary of state, a number of additional posts in the State Department and deputy assistant secretary of defense (1971–73).

Following Nixon's resignation, he briefly left government service. He was then named the executive secretary to the secretary of state from 1975 to 1977, and subsequently was appointed as ambassador to Yugoslavia by President Jimmy Carter, a post he held from 1977 to 1980. While working as Executive Secretary to Kissinger in 1975 he carried out secret talks with the Cubans in New York City.

From May 14, 1981, to January 26, 1982, Eagleburger was assistant secretary of state for European affairs. In 1982, Reagan appointed him as undersecretary of state for political affairs (the State Department's third-ranking position), a position he held for several years. He attained the rank of Career Ambassador in the Senior Foreign Service on April 12, 1984. He then became president of Kissinger Associates, a consultancy firm which provided firms with advice on international politics. In 1989, President George H. W. Bush appointed him deputy secretary of state (the department's second-ranking position); he also served as the President's primary advisor for affairs relating to the quickly disintegrating Yugoslavia. On August 23, 1992, James Baker resigned as secretary of state (to manage Bush's unsuccessful re-election campaign), and Eagleburger served as acting secretary of state until Bush gave him a recess appointment for the remainder of the Bush administration.

His period as advisor for Yugoslavian affairs from 1989 to 1992 was controversial as he gained a reputation for being a strong Serbian partisan. This perceived partisanship led the European press to dub him Lawrence of Serbia (a reference to Lawrence of Arabia). Eagleburger had controversial ties to Yugoslavia both in promoting loans to Yugoslavia as a government official and later serving on the board of a Yugoslav-government-owned LBS Bank (Ljubljanska Banka) as well as with Yugo Motors, USA. About one-quarter of LBS Bank's business came from Banca Nazionale del Lavoro, whose Atlanta branch was instrumental in diverting U.S. agricultural loans to arms purchases by Saddam Hussein.

In 1991, President Bush awarded him the Presidential Citizens Medal. He was a member of the board of directors of the International Republican Institute.

International Commission on Holocaust-Era Insurance Claims
Eagleburger became chairman of the International Commission on Holocaust Era Insurance Claims, or ICHEIC, which was set up in 1998. The purpose of the commission was to resolve unpaid Nazi-era insurance claims for survivors of the Holocaust. In 2005, Eagleburger announced that the ICHEIC was offering approximately 16 million dollars to Holocaust victims and their heirs, noting as he did so the research ability of the ICHEIC staff which allowed them to evaluate claims from companies which no longer existed. In the years prior to this there had been some controversy about the commission, including reports that it was over-budgeted and too slow, and that insurance companies which had previously agreed to work with the ICHEIC had failed to disclose policyholder lists. Eagleburger responded to these accusations by saying, among other things, that it was difficult to work quickly when many of the claimants lacked basic information such as the name of the insurance company involved.

Stance on Middle Eastern conflict
After serving in the Foreign Service for 27 years, Eagleburger retained an interest in foreign policy and was a familiar figure on current events talk shows. He caused some discussion with public comments about President George W. Bush's foreign policy. In August 2002, Eagleburger questioned the timing of possible military action in Iraq, saying, "I am not at all convinced now that this is something we have to do this very moment." He did indicate he believed that Iraqi regime change could be a legitimate U.S. endeavor at some point, but that at that time he did not believe the administration was fully prepared for such a conflict. In April 2003, following warnings by the Bush administration to the government of Syria, Eagleburger condemned the possibility of military action in Syria or Iran, saying that public opinion would not support such a move and that "If President Bush were to try it now, even I would feel he should be skinned alive."

On January 5, 2006, he participated in a meeting at the White House of former Secretaries of Defense and State to discuss United States foreign policy with Bush administration officials. On November 10, 2006 it was announced that he would replace Secretary of Defense designate Robert Gates in the Iraq Study Group.

After the election of Iranian president Mahmoud Ahmadinejad, Eagleburger seemed to think that Iran was moving in a direction which may at some point call for military action, saying in an interview that while "we should try everything else we can first", at some point it would probably be necessary to use force to ensure that Iran did not obtain or use nuclear weapons.

He was chairman of the board of trustees for The Forum for International Policy, and a member of the Washington Institute for Near East Policy (WINEP) Board of Advisors.

2008 presidential election
Before the Republican primaries, Eagleburger endorsed John McCain for president. In an NPR interview on October 30, 2008, he described McCain's running-mate Sarah Palin as "not prepared" for top office. He also stated that many vice presidents have not been ready. The next day, in an interview on Fox News, he retracted his comments about Palin.

On October 30, 2008, on the Fox News Channel, Eagleburger referred to Democratic presidential nominee Barack Obama as a "charlatan", citing his fundraising methods and other aspects of his presidential campaign.

Death
Eagleburger died of pneumonia at the University of Virginia Medical Center in Charlottesville, Virginia, on June 4, 2011. He was 80 years old and had lived outside Charlottesville since 1990. He is survived by his three sons.

President Barack Obama described Eagleburger as a "distinguished diplomat and public servant who devoted his life to the security of our nation and to strengthening our ties with allies and partners." Former President George H. W. Bush described Eagleburger as "a tireless patriot, principled to the core, selflessly devoted to America and his duty." Vice President Joe Biden remarked "The post-Cold War world [...] is more stable and secure because of Eagleburger's service." "Larry believed in the strength of America's values, and he fought for them around the world," said Secretary of State Hillary Clinton.

Lawrence and his wife Marlene Ann are both interred at Arlington National Cemetery.

Personal life
He had three sons, all of whom are named Lawrence Eagleburger, though they have different middle names (Scott, Andrew and Jason). When discussing his decision to give his three children the same first name, Eagleburger stated "It was ego," adding "and secondly, I wanted to screw up the Social Security system."

His eldest son is from his first marriage, which ended in divorce. The younger two are from his second marriage, which was to Marlene Ann Heinemann from 1966 until her death in 2010.

title: Lawrence Eagleburger


text:
Talk:Gothic language

ddj
Current version of the article shows IPA value /ɟː/ for ddj with no citation in the phonemic inventory. I'm informed by someone who understands the issue but doesn't edit Wikipedia that linguist Henry Smith Jr wrote in a 1941 article, "The Verschärfung in Germanic", in favour of [ddʒ], that Hjalmar Petersen in 2002, article "Verschärfung in Old Norse and Gothic", argues for a development of [jj] > [(ɣ)ɣj] > [ððj] for it, and that apparently Crimean Gothic shows "d" as a correspondence. I am completely unfamiliar with Gothic, but someone who understands should read the articles and edit this section... For now I've a few "citation needed"s in place. - Ser be etre shi (talk) 01:27, 13 August 2023 (UTC)

 * It would be good to find some more recent research on this. Unfortunately Miller's 2019 "Oxford Gothic Grammar" in his discussion of Verschärfung (p.53 ff.) doesn't give an IPA transcription. Pfold (talk) 09:19, 13 August 2023 (UTC)

"thy"
Shouldn't we be translating "theins" as the modern "your" rather than the archaic "thy"? (This goes for the whole gamut of "thou" related forms too)--Ermenrich (talk) 17:00, 1 December 2023 (UTC)
 * I would keep "thy" to show it is a 2nd person singluar form and not a numberless 2nd person. --Pfold (talk) 18:09, 1 December 2023 (UTC)
 * I understand that reasoning, but I don't think the average reader knows that "thou" is an explicitly singular pronoun.--Ermenrich (talk) 18:12, 1 December 2023 (UTC)
 * Don't feel strongly about it! --Pfold (talk) 10:14, 2 December 2023 (UTC)

IU?
The alphabet section lists the diphthongal pronunciation as a widely-accepted probability, yet the phonology section a few paragraphs down states it as indisputable fact. How loud is the dissenting crowd? Would it be giving undue emphasis to change "/iu/ is a falling diphthong" to something like "/iu/ is probably a falling diphthong (see Alphabet and transliteration section above)"? Wiljahelmaz (talk) 13:04, 2 December 2023 (UTC)

 * If nobody has a problem with it, then I'm going to make the change. Wiljahelmaz (talk) 05:57, 3 April 2024 (UTC)

Wrong transliteration of two diphthongs
The phonetic transliteration of the two diphthongs ái and áu as, respectively, /ɛː/ and /ɔː/ was a too glaring mistake, so I changed them to the correct phonetic sounds /ái/ and /áu/. That is the way I learnt it back in the seventies (Grammar of the Gothic Language, Joseph Wright, and I take that things have not changed at all since then. I would like to refer the author of this article to Wright's unsurpassed book, to be found at: https://jtauber.github.io/gothica/wright-1910-grammar/html/chapter01.html. 111snwi (talk) 11:51, 31 January 2024 (UTC)
 * Well, given the advances in the understanding of phonology since 1910, not to mention 113 years of further research into Gothic -- Wright was an old-fashined neo-grammarian, don't forget -- I don't think it is reasonable to simply "take it that things haven't changed". Sure, the question is still pertinent, but Miller's Oxford Gothic Grammar (2019) explains p.35 why these spellings represent monophthongs, with the introductory statement, "It is generally agreed that". Rauch's 2011 book came to the same conclusion. --Pfold (talk) 13:01, 31 January 2024 (UTC)
 * Note also that our article was already citing Wright (1910), pointing to a note later in that book (here in the online version) where he seems to be accepting the monophthongal interpretation as at least a plausible interpretation. Fut.Perf. ☼ 13:08, 31 January 2024 (UTC)
 * "It is generally assumed that the phonetic value of ai and au in Visigothic was diphthongal if these graphemes go back to PGM ăĭ and ăŭ (which they not always do), but this is not certain. They may have had the phonetic values ē and ō, in which case they had been monophthongized (Van Bree 1987, 25–26).
 * If they were diphthongal, they were in any case monophonematic diphthongs (Van Bree 1987, 100, 105). It is seen as implausible that they were monophthongized, considering the alternations which may occur within a paradigm, e.g., in taujan—tawida ‘make—made’ (Van Loon 1986, 46), but this argument is not totally convincing. There is a lot of evidence from loanwords in Provençal and Spanish that attest to the late survival of diphthongs in Visigothic (Dietz 1999)", Amsterdamer Beiträge zur älteren Germanistik 77 (2017), 616–636.
 * For the benefit of future readers, it might be proper to add a footnote to the two transliterations to elucidate the underlying problem. 111snwi (talk) 15:23, 31 January 2024 (UTC)
 * For what it's worth, there's also the assumed borrowing of Proto-Slavic *xlě̀bъ (perhaps /xlæ̀ːbu/) from Gothic hláifs~hláibis (implying, perhaps, monophthongal [hl̥ɛːɸs̠~hl̥ɛːβis̠]). Wiljahelmaz (talk) 05:35, 3 April 2024 (UTC)

/ɡ/ vs. /ɣ/ in initial position
Does anyone have a source for the statement that /ɡ/ is stopped initially? The page merely states that it happened "like the other Germanic languages", but which, and when? The date of the /ɣ-/ > /ɡ-/ shift is dated c. 10th century in OE, pre-8th century in OHG, sources aren't clear if it happened yet in 12th-century ON, and it still hasn't happened in 21st-century Dutch. How does this apply to 4th-century Gothic? With no clear reason to think otherwise, wouldn't it be more reasonable to infer the original PGmc condition of initial frication?

Of course, the entire section on consonant phonology has but one source, pertaining only to ⟨ggw⟩, so I haven't been able to do much additional reading. Wiljahelmaz (talk) 07:02, 3 April 2024 (UTC)

title: Talk:Gothic language


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Talk:Krypton (programming language)

Untitled
I moved the page from plain KRYPTON to KRYPTON (programming language) for two reasons I will amend any links. RB-Ex-MrPolo 19:21, 31 Jul 2003 (UTC)
 * to reduce ambiguity with Krypton (element) and Krypton (planet)
 * in line with the principles of disambiguity - see Wikpedia:Disambiguity

 * But KRYPTON is in all caps - that is sufficient for disambiguation because the element and planet would never be in all caps. --mav 20:14, 31 Jul 2003 (UTC)
 * Yes - but this point is not appreciated by search engines. According to WP:D, the primary topic should be given priority. The programming language is far too obscure to eclipse a chemical element. I moved KRYPTON back to KRYPTON (programming language). zaiken 01:05, 8 December 2010 (UTC) — Preceding unsigned comment added by Zaiken (talk • contribs)

title: Talk:Krypton (programming language)


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Didier Van Cauwelaert

Didier Van Cauwelaert (born 29 July 1960) is a French author of Belgian descent who was born in Nice. In 1994 his novel Un Aller simple won the Prix Goncourt.

In 1997 he was awarded the Grand prix du théâtre de l’Académie française.

Works

 * Vingt ans et des poussières (1982)
 * Poisson d'amour (1984)
 * Les vacances du fantôme (1986)
 * L'orange amère (1988)
 * Un objet en souffrance (1991)
 * Cheyenne (1993)
 * Un aller simple (1994) / One-Way (2003)
 * La vie interdite (1997)
 * Corps étranger (1998)
 * La demi-pensionnaire (1999)
 * L'éducation d'une fée (2000)
 * L'Apparition (2001)
 * Rencontre sous X (2002)
 * Amour (2002)
 * Hors de moi / Out of My Head (2003), used as the basis for the 2011 motion picture Unknown.
 * L'évangile de Jimmy (2004)
 * Attirances (2005)
 * Cloner le Christ ? (2005)
 * Le père adopté (2007)
 * La nuit dernière au XVe siècle (2008)
 * Les témoins de la mariée (2010)
 * Le journal intime d'un arbre (2011)
 * La femme de nos vies (2013)
 * Le Principe de Pauline (2014)
 * Jules (2015)
 * On dirait nous (2016)
 * Le Retour de Jules (2017)
 * J'ai perdu Albert (2018)
 * La personne de confiance (2019)
 * L'inconnue du 17 mars (2020)
 * Le pouvoir des animaux (2021)

Filmography

 * 1992: My Wife's Girlfriends
 * 2018: J'ai perdu Albert

title: Didier Van Cauwelaert


text:
File:NorthernBankNI20.jpg

Northern Ireland Northern Bank £20 illo

title: File:NorthernBankNI20.jpg


text:
Talk:Prince Maurice of Teck

Untitled
Page originally asserted that he is buried "at Frogmore, the British Royal Family's mausoleum in Windsor." He does not seem to be on Yvonne Demoskoff's list of people buried at Frogmore, but is listed as buried elsewhere. -- Someone else 19:27, 31 Jul 2003 (UTC)

useless article
what is the justification for existence of this article? All the relevant encyclopedic information (if such exists at all) can go to his parents' articles. 217.140.193.123 5 July 2005 09:35 (UTC)

title: Talk:Prince Maurice of Teck


text:
Pascal Quignard

Pascal Quignard (born 23 April 1948) is a French writer born in Verneuil-sur-Avre, Eure. In 2002 his novel Les Ombres errantes (The Roving Shadows) won the Prix Goncourt, France's top literary prize. Terrasse à Rome (A Terrace in Rome), received the French Academy prize in 2000. In 1980 Carus had been awarded the Prix des Critiques. He also won the 2023 Prix Formentor.

Among Quignard's most commented-upon works are his eighty-four "Little Treatises" (Petits traités), first published in 1990 by Maeght. But his most popular book is probably All the World's Mornings (Tous les matins du monde), about 17th-century viola de gamba player Marin Marais and his teacher, Sainte-Colombe, which was adapted for the screen in 1991, by director Alain Corneau. Quignard wrote the screenplay of the film, in collaboration with Corneau. Tous les matins du monde, starring Jean-Pierre Marielle, Gérard Depardieu and son Guillaume Depardieu, was a tremendous success in France and sold 2 million tickets in the first year. It was subsequently distributed in 31 countries, and released in 1992 in the United States. The soundtrack was certified platinum (500,000 copies) and contributed to musician Jordi Savall’s international celebrity. Quignard has also translated works from the Latin (Porcius Latro), Chinese (Kong-souen Long), and Greek (Lycophron).

Novels, novellas, récit

 * Le Lecteur (Gallimard, 1976)
 * Carus (Gallimard, 1979)
 * Les Tablettes de buis d’Apronenia Avitia (Gallimard, 1984). On Wooden Tablets: Apronenia Avitia, trans. Bruce X (Burning Deck, 2001)
 * Le Salon du Wurtemberg (Gallimard, 1986). The Salon in Württemberg, trans. Barbara Bray (Grove Weidenfeld, 1991)
 * Les Escaliers de Chambord (Gallimard, 1989)
 * Tous les matins du monde (Gallimard, 1991). All the World's Mornings, trans. James Kirkup (Graywolf Press, 1993)
 * L'Amour conjugal (Patrice Trigano, 1994)
 * L'Occupation américaine (Seuil, 1994)

 * Dernier Royaume (Last Kingdom) series (1997–ongoing):
 * Les Ombres errantes (Grasset, 2002). The Roving Shadows, trans. Chris Turner (Seagull Books, 2011)
 * Sur le jadis (Grasset, 2002). The Fount of Time, trans. Chris Turner (Seagull Books, 2021)
 * Abîmes (Grasset, 2002). Abysses, trans. Chris Turner (Seagull Books, 2015)
 * Les Paradisiaques (Grasset, 2005)
 * Sordidissimes (Grasset, 2005)
 * La Barque silencieuse (Le Seuil, 2009). The Silent Crossing, trans. Chris Turner (Seagull Books, 2013)
 * Les Désarçonnés (Grasset, 2012). The Unsaddled, trans. John Taylor (Seagull Books, 2023)
 * Vie secrète (Gallimard, 1997)
 * Mourir de penser (Grasset, 2014). Dying of Thinking, trans. John Taylor (Seagull Books, 2024)
 * L'Enfant d'Ingolstadt (Grasset, 2018)
 * L'Homme aux trois lettres (Grasset, 2020)
 * Les Heures heureuses (Albin Michel, 2023)

 * Terrasse à Rome (Gallimard, 2000). A Terrace in Rome, trans. Douglas Penick and Charles Ré (Wakefield Press, 2016)
 * Requiem (Galilée, 2006)
 * Villa Amalia (Gallimard, 2006). Villa Amalia, trans. Chris Turner (Seagull Books, 2018)
 * Le Petit Cupidon (Galilée, 2006)
 * Les Solidarités mystérieuses (Gallimard, 2011). Mysterious Solidarities, trans. Chris Turner (Seagull Books, 2021)
 * Les Larmes (Grasset, 2016). The Tears, trans. Chris Turner (Seagull Books, 2023)
 * Dans ce jardin qu'on aimait (Grasset, 2017)
 * L'Amour, la Mer (Gallimard, 2022)

Short stories

 * Éthelrude et Wolframm (Galilée, 2006)
 * Le Secret du domaine, illustrations by Jean Garonnaire (Éditions de l’Amitié, 1980). Reprinted in 2006 under the title L'Enfant au visage couleur de la mort
 * Triomphe du temps (Galilée, 2006)
 * Princesse Vieille Reine (Galilée, 2015)
 * Le Chant du marais (Chandeigne, 2016)

Essays and other

 * L'Être du balbutiement (Mercure de France, 1969)
 * La Parole de la Délie : essai sur Maurice Scève (Mercure de France, 1974)
 * Michel Deguy (Seghers, 1975)
 * Sarx (Maeght, 1977). Sarx, trans. Keith Waldrop (Burning Deck Press, 1997)

 * Petits traités (Little Treatises) series (1981–90):
 * Petits traités, Book I (Clivages, 1981)
 * Petits traités, Book II (Clivages, 1983)
 * Petits traités, Book III (Clivages, 1984)
 * Petits traités, Books I to VIII (Maeght, 1990)

 * Le Vœu de silence: essai sur Louis-René des Forêts (éditions Fata Morgana, 1985)
 * Albucius (POL, 1990). Albucius, trans. Bruce Boone (The Lapis Press, 1992)
 * Le Sexe et l'Effroi (Gallimard, 1994). Sex and Terror, trans. Chris Turner (Seagull Books, 2011)
 * La Haine de la musique (Calmann-Lévy, 1996). The Hatred of Music, trans. Matthew Amos and Fredrik Rönnbäck (Yale University Press, 2016)
 * La Nuit sexuelle (Flammarion, 2007). The Sexual Night, trans. Chris Turner (Seagull Books, 2015)
 * La Réponse à Lord Chandos (Éditions Galilée, 2020). The Answer to Lord Chandos, trans. Stéphanie Boulard and Timothy Lavenz (Wakefield Press, 2024)

Books translated in English

 * The Salon in Württemberg, trans. Barbara Bray (Grove Weidenfeld, 1991)
 * Albucius, trans. Bruce Boone (The Lapis Press, 1992)
 * All the World's Mornings, trans. James Kirkup (Graywolf Press, 1993)
 * Sarx, trans. Keith Waldrop (Burning Deck Press, 1997)
 * On Wooden, 1997 Tablets: Apronenia Avitia (Burning Deck Press, 2001)
 * The Roving Shadows, trans. Chris Turner (Seagull Books, 2011)
 * Sex and Terror, trans. Chris Turner (Seagull Books, 2011)
 * The Silent Crossing, trans. Chris Turner (Seagull Books, 2013)
 * Abysses, trans. Chris Turner (Seagull Books, 2015)
 * The Sexual Night, trans. Chris Turner (Seagull Books, 2015)
 * A Terrace in Rome, trans. Douglas Penick and Charles Ré (Wakefield Press, 2016)
 * The Hatred of Music, trans. Matthew Amos and Fredrik Rönnbäck (Yale University Press, 2016)
 * Villa Amalia, trans. Chris Turner (Seagull Books, 2018)
 * Mysterious Solidarities, trans. Chris Turner (Seagull Books, 2021)
 * The Fount of Time, trans. Chris Turner (Seagull Books, 2021)
 * The Tears, trans. Chris Turner (Seagull Books, 2023)
 * The Unsaddled, trans. John Taylor (Seagull Books, 2023)
 * Dying of Thinking, trans. John Taylor (Seagull Books, 2024)

Awards and honours

 * 1980: Prix des Critiques, for Carus
 * 1991: Prix de la langue française
 * 1998: Grand prix de littérature de la SGDL, for Vie secrète
 * 1998: Grand prix du roman de la Ville de Paris
 * 2000: Grand Prix du roman de l'Académie française, for Terrasse à Rome
 * 2000: Prix de la Fondation Prince Pierre de Monaco
 * 2002: Prix Goncourt, for Les Ombres errantes
 * 2006: Grand prix Jean Giono, for Villa Amalia
 * 2023: Prix Formentor for his body of work

title: Pascal Quignard


text:
File:UlsterBank20.jpg

Ulster Bank £20

title: File:UlsterBank20.jpg


text:
Gotha (disambiguation)

Gotha is a town in Thuringia, Germany.

Gotha may also refer to:

Places

 * Gotha (district), in Thuringia, Germany
 * Gotha, Ethiopia
 * Gotha, Florida, a town in the United States
 * Gotha, Minnesota, an unincorporated community in the United States
 * Saxe-Gotha, a former Thuringian duchy
 * Saxe-Gotha-Altenburg, a former Thuringian duchy
 * Saxe-Coburg and Gotha, a former Thuringian duchy

Other

 * 1346 Gotha, a main belt asteroid
 * Almanach de Gotha, an annual directory of European nobility
 * Gotha (video game), a strategy game for Sega Saturn
 * Gotha Observatory, astronomical observatory in Gotha, Germany
 * Gothaer Waggonfabrik, a manufacturer of rolling stock, and formerly also aircraft; notably a series of World War I, heavy bombers
 * Gotha G.I
 * Gotha G.II
 * Gotha G.III
 * Gotha G.IV
 * Gotha G.V
 * Gotha Raids, a name for the World War I air raids carried out against Great Britain using Gotha bombers
 * Gotha Program (1875), party program for the creation of today's German Social Democratic Party (SPD)

title: Gotha (disambiguation)