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Flag of Brazil

The national flag of Brazil (bandeira do Brasil), is a blue disc depicting a starry sky (which includes the Southern Cross) spanned by a curved band inscribed with the national motto "Ordem e Progresso" ("Order and Progress"), within a yellow rhombus, on a green field. It was officially adopted on 19 November 1889 — four days after the Proclamation of the Republic, to replace the flag of the Empire of Brazil. The concept was the work of Raimundo Teixeira Mendes, with the collaboration of, and Décio Villares.

The green field and yellow rhombus from the previous imperial flag were preserved (though slightly modified in hue and shape). In the imperial flag, the green represented the House of Braganza of Pedro I, the first Emperor of Brazil, while the yellow represented the House of Habsburg of his wife, Empress Maria Leopoldina. A blue circle with white five-pointed stars replaced the arms of the Empire of Brazil — its position in the flag reflects the sky over the city of Rio de Janeiro on 15 November 1889. The motto Ordem e Progresso is derived from Auguste Comte's motto of positivism: "L'amour pour principe et l'ordre pour base; le progrès pour but" ("Love as a principle and order as the basis; progress as the goal").

Each star, corresponding to a Brazilian Federal Unit, is sized in proportion relative to its geographic size, and, according to Brazilian Law, the flag must be updated in case of the creation or extinction of a state. At the time the flag was first adopted in 1889, it had 21 stars. It then received one more star in 1960 (representing the state of Guanabara), then another in 1968 (representing Acre), and finally four more stars in 1992 (representing Amapá, Roraima, Rondônia and Tocantins), totaling 27 stars in its current version.

Colonial Brazil (1500–1815)
The Portuguese territories in the Americas, corresponding roughly to what is now Brazil, never had their own official flag, since Portuguese tradition encouraged hoisting the flag of the Kingdom of Portugal in all territories of the Portuguese Crown.

The first Brazilian vexillological symbols were private maritime flags used by Portuguese merchant ships that sailed to Brazil. A flag with green and white stripes was used until 1692. The green and white colors represented the House of Braganza and the national colours of Portugal. In 1692, that flag was no longer used by ships that sailed to Brazil and became the flag of the merchant vessels in coastal Portugal. In 1692, a new flag was introduced for merchant vessels sailing to Brazil. The new flag had a white field with a golden armillary sphere. The armillary sphere had served as the personal emblem of King Manuel I of Portugal (reigned 1494–1521). During his reign Portuguese ships used it widely, and eventually it became a national emblem of Portugal and, more specifically, of the Portuguese empire. A similar flag was introduced for the Portuguese ships that sailed to India, but with a red armillary sphere. Despite representing the entire Portuguese empire, the armillary sphere began to be used more extensively in Brazil – the largest and most developed colony at the time – not only in maritime flags, but also on coins and other media. It eventually became the unofficial ensign of Brazil.

United Kingdom of Portugal, Brazil, and the Algarves (1815–1822)
In 1815, Brazil was elevated to the rank of kingdom, and the kingdoms of Portugal, Brazil and the Algarves were united as a single state – the United Kingdom of Portugal, Brazil and the Algarves. The Charter Act of 1816 established the insignia of the new kingdom. It specified that the arms of the Kingdom of Brazil was to be composed of a gold armillary sphere on a blue field. During this time, the flag of Brazil was the flag of the United Kingdom of Portugal, Brazil, and the Algarves.

Empire of Brazil (1822–1889)
The flag of Brazil was designed by Jean-Baptiste Debret as the Royal Standard of the Prince Royal of the United Kingdom of Portugal, Brazil and the Algarves, Pedro I.

After the Brazilian Declaration of Independence, and with the coronation of Pedro I as Emperor of Brazil, the Royal Standard was modified to become the flag of the Empire of Brazil. The new flag featured the imperial coat of arms within a yellow rhombus, on a green field. The green and yellow colors represented the dynastic houses of Pedro I and his consort Maria Leopoldina of Austria.

The imperial flag was slightly modified during the reign of Pedro II, when an extra star was added to the imperial arms to conform to the new territorial organization of the country.

Republic of Brazil (1889–present)
Upon the proclamation of the Republic, one of the civilian leaders of the movement, the jurist Ruy Barbosa, proposed a design for the nation's new flag strongly inspired by the flag of the United States. It was flown from 15 to 19 November 1889, when marshal Deodoro da Fonseca (acting as provisional president of Brazil) vetoed the design, citing concerns that it looked too similar to the flag of another country.

Fonseca suggested that the flag of the new republic should resemble the old imperial flag. This was intended to underscore continuity of national unity during the transition from a constitutional monarchy to a republic. Raimundo Teixeira Mendes presented a project in which the imperial coat of arms was replaced by a blue celestial globe and the positivist motto. It was presented to Fonseca, who promptly accepted. The flag was designed by a group formed by Raimundo Teixeira Mendes, Miguel Lemos, Manuel Pereira Reis and Décio Villares. It was officially adopted on 19 November 1889.

The flag has been modified on three occasions to add additional stars intended to reflect newly created states: 1960 (22 stars), 1968 (23 stars) and 1992 (27 stars). In contrast to many other national flags with elements representing political subdivisions, modifications to the flag of Brazil were not always made promptly upon political reorganisation, resulting in multi-year periods of history where there was a mismatch between the number of stars and the number of states and federal districts. The most recent modification was made on 11 May 1992, with the addition of four stars to the celestial globe (representing states created between 1982 and 1991), and a slight change in the stars' positions was made to match the astronomical coordinates correctly.

Design
Decree No. 4, issued on 19 November 1889, legally replaced the flag used under the constitutional monarchy with the new national flag. The last change was held on 11 May 1992, Law No. 8.421, altered the celestial globe with the addition of six stars.

Construction
The precise positions of the 27 stars on the globe make the Brazilian flag one of the most complicated national flags to construct. The official design is defined by Law No. 5,700, issued on 1 September 1971. The flag's length is twenty modules and the width, fourteen, translating into an aspect ratio of 10:7. The distance of the vertices of the yellow rhombus to the outer frame is a module and seven-tenths (1.7 m). The blue circle in the middle of the yellow rhombus has a radius of three and a half modules (3.5 m). The center of the arcs of the white band is two modules (2 m) to the left of the meeting point of the extended vertical diameter of the circle with the base of the outer frame. The radius of the lower arc of the white band is eight modules (8m) and the radius of the upper arc of the white band is eight and a half modules (8.5 m). The width of the white band is a half of a module (0.5 m).

The caption "Ordem e Progresso" is written in green letters. The letter P lies on the vertical diameter of the circle. The letters of the word "Ordem" and the word "Progresso" are a third of a module (0.33 m) tall. The width of these letters is three-tenths of a module (0.30 m). The conjunction E has a height of three-tenths of a module (0.30 m) and a width of a quarter of a module (0.25 m).

The stars are of five different sizes: first, second, third, fourth and fifth magnitudes. They are drawn within circles whose diameters are: three-tenths of a module (0.30 m) for the first magnitude, a quarter of a module (0.25 m) for the second magnitude; a fifth of a module (0.20 m) for the third magnitude, a seventh of a module (0.14 m) for the fourth magnitude, and a tenth of a module (0.10 m) for the fifth magnitude.

Stars

Paulo Araújo Duarte of the Federal University of Santa Catarina claims that "the creators of our republican flag intended to represent the stars in the sky at Rio de Janeiro at 8:30 in the morning on 15 November 1889, the moment at which the constellation of the Southern Cross was on the meridian of Rio de Janeiro and the longer arm [of the cross] was vertical". Another article, citing "O Céu da Bandeira (The Sky of the Flag)", by J. R. V. Costa, says the exact time was actually 08:37. This last article includes the flag's designer's explanation of his intentions regarding the stars. According to Brazil's national act number 5,700 of 1 September 1971, the flag portrays the stars as they would be seen by an imaginary observer an infinite distance above Rio de Janeiro standing outside the firmament in which the stars are meant to be placed (i.e. as found on a celestial globe). Thus Beta Crucis appears to the right of the constellation and Delta Crucis to the left, in mirror image of the way they actually appear in the sky (and, coincidentally, the way they appear on the Brazilian coat of arms).

The star Spica is the only one above the white band; it symbolises part of Brazilian territory in the northern hemisphere (and the State of Pará).

The Sigma Octantis (south pole star) is small, but all the other stars turn around it. Its unique position in the sky of the southern hemisphere represents the stability of the Federal District in the Brazilian union.

The shining star in constellation represent the size of territory of the state in the Brazilian region (constellation).

The flag of Brazil contains 27 stars, representing the Brazilian states and the Federal District. The constellation of the Southern Cross is on the meridian (indicated by the number 6 in the diagram). To the south of it is Polaris Australis (Sigma Octantis, numbered 7), representing the Federal District. A single star lies above the band, representing the large northern state of Pará, which straddles the equator.

The band with its motto appears roughly coincident with the ecliptic, as in the armillary symbol of Manuel I of Portugal and colonial Brazil, or otherwise the celestial equator, while none of the stars symbolized lie north of these lines. Some interpretations of the band also identify it with the Amazon River.

Stars and states
The stars depicted on the flag and the states they represent are:

 * Brazil's original Federal District was created in 1889 from the former Neutral Municipality covering the then-capital city of Rio de Janeiro, and represented on the flag by the star Sigma Octantis (Polaris Australis). In 1960, to correspond with the creation of the new capital, Brasília, the Federal District was reconstituted on new territory carved out of the state of Goiás, bordering the Minas Gerais state; it continued to be represented on the flag by Sigma Octantis. The former Federal District became the new state of Guanabara and a new star, Alphard, was added to the flag to represent it. Guanabara was eliminated as a separate state in 1975; however, Alphard was not removed from the flag and from 1975 to 1979 it represented no state. When the new state of Mato Grosso do Sul was created in 1979, it was assigned Alphard.

Colours
The specific shades of colors used in the flag are not specified in any legal document. The values listed below can be found in the files available for download from the Brazilian government website:

Proposed design alterations
In 2021, the movement "Amor na Bandeira" (in English, Love in the Flag) proposed to update the flag's motto from "Ordem e Progresso" to "Amor, Ordem e Progresso" (Love, Order and Progress), in allusion to the motto of positivism "L'amour pour principe et l'ordre pour base; le progrès pour but" (Love as a principle and order as the basis; progress as the goal), formulated by the French philosopher Augusto Comte, which inspired the original motto in the flag. One of the main proponents of the movement was the politician Eduardo Suplicy, who had previously supported bill PL 2179/2003 by Deputy Chico Alencar, which had the same goal. That 2003 bill also aimed to change the expression on the Brazilian flag to Love, Order and Progress.

Flag protocol
Federal Law No. 5,700, issued on 1 September 1971, defines the flag protocol in Brazil. The flag must be permanently hoisted at the Praça dos Três Poderes in Brasília. The flag must be raised and lowered daily at the presidential palaces (Palácio do Planalto and Palácio da Alvorada); ministries; National Congress; Supreme Federal Tribunal; Supreme Court of Justice; seats of the Executive, Legislative and Judicial branches; diplomatic missions; Federal, state and local institutions; and merchant navy units. When a flag is no longer fit to use, it must be delivered to a military facility to be burned during a special ceremony on 19 November ("Flag Day").

The flag must be flown at half-staff when the President decrees official mourning. In addition, state and local governments may decree official mourning with the death of a mayor or governor. When the flag is displayed at half-staff, prior to raising or lowering it, the flag must be raised to the top of the flagpole and then lowered to the halfway mark. When the flag is being carried in procession, a black crape ribbon must be tied to the top of the mast.

A foreign flag may only be flown with a Brazilian Flag along its right side. The only exceptions are when the foreign flag is displayed in an embassy or consulate and in prize-giving ceremonies of sport competitions won by foreign athletes. When multiple flags are raised or lowered simultaneously, the Brazilian Flag must be the first to reach the top of the flagpole and the last to reach the bottom.

Flag anthem
The Brazilian Flag Anthem (Hino à Bandeira Nacional) is a song dedicated to the country's flag. It is performed on 19 November (Flag Day). The Portuguese lyrics were written by poet Olavo Bilac, and the music composed by Francisco Braga.

Governmental flags
The president and vice president are also represented by their own flag. The is a dark green rectangle (ratio 2:3) holding the national coat of arms on its center. It is usually hoisted at the President's official residence, the Palácio da Alvorada, and at the President's workplace, the Palácio do Planalto. It is also displayed on the presidential car, as small-sized flags. The is a yellow rectangle (ratio 2:3) with twenty-three blue stars disposed in a cross dividing the flag into four equal quadrants, with the coat of arms in the middle of the upper left quadrant.

Military flags
Some of the branches of the Brazilian military also have their own flags.

Naval jack
The Brazilian naval jack (jaque) is a rectangular flag (ratio 3:4) bearing 21 white stars on a dark blue field – a horizontal row of 13 and a vertical column of 9, orthogonally displayed.

Previous flags
The list below identifies previous flags used in Brazil.

Rejected flags
The best-known rejected flags are listed below. Several projects were heavily inspired by the green-yellow Imperial Flag, while a black-white-red pattern was also proposed. Those colours would represent the major groups of Brazilian population, red being the natives, white the European settlers and immigrants and black the Africans.

title: Flag of Brazil


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Talk:Waldorf School

Links to external sites
While criticism of Waldorf education is of course sometimes legitimate, consider suspect any organizations associated with the critic Dan Dugan, who is perhaps the chief organizer against Waldorf Schools. See"Audio McCarthyism" a six-page article from "Stereophile" magazine, which presents Dugan as a user of McCarthyite deception and smear tactics.

Talk about smear tactics! The Stereophile article has nothing to do with Waldorf education--it's a hysterical reaction to my busting of consumer fraud in the "high end" hi-fi business. The above paragraph is by Sune Nordwall, himself hysterical about anybody having the gall to criticize his cult's school. -Dan Dugan

'''The personalities of Dan Dugan and Sune Nordwall are not relevant to maintaining the article on Waldorf Schools. This is pure ad-hominem argument. Note that a warning that a person or organization is presenting false or misleading information about the subject may be appropriate, if accompanied by specific evidence of same, which could then be discussed. In the absence of that I intend to edit this irrelevant discussion out after allowing time for objection. (This comment and others in bold are by Abd.)'''

Links: Waldorf Critics and Waldorf Survivors offer very personal views of individual schools by individuals who have been overly challenged by some aspect of Waldorf Education. No two Waldorf schools are identical in nature and the experiences of individuals vary.

The individuals running these sites have very subjective and negative views on waldorf education.

The sure do, I'm one of them. What's interesting is the problems that crop up at Waldorf schools all over the world. These indicate systemic problems. -Dan Dugan

'''The last two paragraphs add nothing to the discussion. the first one simply repeats what was in the paragraph before, only with more highly charged language, and the second, while a little more relevant, still lacks specifics, and could be said about nearly any social movement.'''

Parents considering Waldorf for their children are encouraged to meet the individual teachers at the prospective Waldorf/Steiner school they would attend.

'''This should practically go without saying, and should apply to any form of education. It seems innocuous enough, however.'''

See also:

www.waldorfworld.net/waldorflist (posted by 68.42.193.141)

So, are you saying that Waldorf advocacy sites are not very subjective? I think that people contemplating sending their kids to a Waldorf school should consider arguments from both sides. Rosemary Amey 05:21, 28 May 2004 (UTC)

'''A better article will make this easier, though it is a little bit of black-and-white thinking to imagine that the issue of Waldorf education has only two sides! Let's work on the article to give it a true NPOV.'''

Copyright. Is that information copyrighted? Perl 13:59, 20 Mar 2004 (UTC)

Good question. Such a lengthy quote seems out of place in an encyclopedia article. Rosemary Amey 05:21, 28 May 2004 (UTC)

'''The pro-Waldorf quotes, aside from possible copyright issues, do seem out-of-place in an encyclopedia article. Perhaps a reference to Waldorf testimonials would be in order, rather than actually quoting them.'''

Just as a note: Mr. Dugan in the comment above assumes that it is me, Sune Nordwall, who wrote the comment on Mr. Dugan and the Stereophile article above. That is not correct. I have not participated in this talk until I did for the first time yesterday, 29 July, 2005.

I have one question: Does there exist a stated Wikipedia policy requesting truthfulness of sites linked to as informational sources on subjects? Thanks, Sune Nordwall, Co-webmaster of WaldorfAnswers 30 July 2005

Racism?
First off- I am not anti-Waldorf, I have a lot of respect for the Waldorf system- in particular the associated Camphill communities (a Scottish, special-needs variant of Waldorf schools)

As somebody thinking about sending a child to a Waldorf school, I would like some clarification on what role racist theory plays in the ethos of Waldorf education. I have, for example, seen the following quote in a number of articles on the internet (from an interview with Rudolf Steiner in "German Weekly" 1888).

"You see, when we really study science and history, we must conclude that if people become increasingly strong, they will also become increasingly stupid. If the blonds and blue-eyed people die out, the human race will become increasingly dense if men do not arrive at a form of intelligence that is independent of blondness. Blond hair actually bestows intelligence. ... It is indeed true that the more the fair individuals die out the more will the instinctive wisdom of humans vanish."

There also appear to be several more references to African people being "sub-races".

Although Waldorf schools appear to be progressive, caring, gentle places, I cant help thinking that they appear to be a little "aryan" (emphasis on german culture, predominance of caucasian children).

I know that there is perhaps no simple answer to these questions, but it would be nice to get some answers from individuals who are neither extremely "pro" or "anti" the Waldorf system.

For some comments in detail on the points mentioned, see Some comments on a libelous article on Waldorf education in Salon.com

Sune Nordwall Co-webmaster of WaldorfAnswers 29 July, 2005

Not Racist
Hello, I'm a Waldorf homeschooler who researched these accusations of racism when I first started. It just didn't seem to jive with the holistic beauty of the education. SO anyway, you asked, so I'm trying to respond.

Steiner was using a whole different definition of race -- meaning the entire human "race" is passing through different stages. This was all based in the work of a popular Theosophist (is that the term?) at the time. Steiner later rejected the whole teminology and used the new term "cultural epoch" to apply to the same idea.

I found two articles that helped me with the racism/anti-semitic accusations, the first very factual, and the second seems to be from a very personal viewpoint. I hope they help you decide. Here are the links: http://www.defendingsteiner.com/misconceptions/index.php http://www.coulee-de-serrant.com/steinerangl.htm Best wishes

Yes, Racist
The articles posted anonymously above are a very convoluted defenses of the "context" which his remarks were made in. In fact the defense is undermined by the fact that he made a few other racist remarks between 1920 and 1923 which I found at http://lists.topica.com/lists/waldorf-critics/read/message.html?sort=&mid=1717610469

''“[T]he representative people for the development of the consciousness soul, hence for what matters particularly in our age, is the Anglo-Saxon nation. The Anglo-Saxon people are those who through their whole organization are predisposed to develop the consciousness soul to a special degree. The prominent position occupied by the Anglo-Saxon nation in our time is indeed due to the fact that this nation is especially suited for the development of the consciousness soul.”'' (Steiner, 1921, Materialism and the Task of Anthroposophy. Trans. Maria St. Goar. Hudson, NY: Anthroposophic Press, 1987. p. 195)

''“No doubt about it, the soul becomes corrupted through using the French language. . .It is also possible at the present time that the French will even ruin their own blood, the very element which has kept their language going as a corpse. That is a terrible thing the French people are doing to other people, the frightful cultural brutality of transplanting black people to Europe. It affects France itself worst of all. This has an incredibly strong effect on the blood, the race. This will substantially add to French decadence. The French nation will be weakened as a race.”'' (Steiner, Conferences with the Teachers of the Waldorf School in Stuttgart 1922 to 1923: Volume Three: Being the end of the Fourth Year. Trans. Pauline Wehrle. Forest Row, U.K.: Steiner Schools Fellowship Publications, 1988. pp. 87-88)

''“The most characteristic sign of the time is the belief that when a group of individuals have set up some trashy proposition as a general program – such as the unity of all men regardless of race, nation or color, and so forth – something has been accomplished. Nothing has been accomplished except to throw sand into people’s eyes. Something real is attained only when we note the differences and realize what world conditions are.”'' (Steiner, 1920, Spiritual Science as a Foundation for Social Forms. Trans. Maria St. Goar. Ed. Alan Howard. New York: Anthroposophic Press, 1986. p. 122)

Sqgl (talk) 07:53, 6 June 2013 (UTC)sqgl

Why is this link inluded in this article?
http://www.stereophile.com/asweseeit/107/

Is the above link really relevant? The linked article relates to a rather esoteric debate about hifi cables from 1992. It contains no references, direct or indirect to Waldorf education. It does however show that somebody once disagreed with "Dan Dugan's" (no suggestion that it is the Dan Dugan) ideas about stereo systems.

Why is this link inluded in an article about Waldorf schools?

 * The link was included as other research has shown that it is the same D. Dugan, and in other venues his language and tactics regarding Waldorf Education have been similar.

 * This seems like an ad-hominem arguement to me. Dugan may be an idiot- but are the points he make idiotic? In order to counter his criticisms it is necessary to publish them together with critiques of the points he raises by observers. By censoring and defaming Dugan, you merely lend him more credibility.--Fergie 10:14, 13 May 2005 (UTC)

Inappropriate

 * Waldorf schools' pedagogy and practice have often been widely hailed for their creativity and intelligent design, not only by satisfied parents, but by independent educational experts.

Which is followed by two supporting quotes. As an encyclopedia, Wikipedia should strive not to promote any entity. I do not doubt that those quotes are true, and that it is factual to say that Waldorf schools have been positively "hailed." But, while the existence of those quotes is factual, the quotes' meaning is not. They present what are, from any eye, opinions, not facts. As Wikipedia pledges to be free of ads and to contain only factual information, those opinions should be removed. ✈ James C. 03:51, 2005 Apr 25 (UTC)

P.S. Granted, I am a deviant. I also believe the vast majority of sentences starting with "many believe" should also be removed. POV should not apply to mere personal opinions, but also those widely held.

 * This is not only your opinion, it is the collective opinion of wikipedians- see the wikipedia styleguide section on this
 * --Fergie 08:37, 25 Apr 2005 (UTC)

Federal Lawsuit
A lawsuit challenging the some "Waldorf methods" public (state supported) elementary schools in California has been on going for several years. The organization filing the lawsuit (PLANS) has the website of http://www.waldorfcritics.org/active/critics.html. The idea of the lawsuit doesn't belong in the article for sure, but I think it is instructive of how contentious some of the people posting to this topic can be. While I know that the Wikipedia trys to have neutral evaluations of topics, I think it will be hard in this case unless the administrators take the ability to edit the article away.

Minor change
I changed the obviously biased "independent experts and satisfied parents widely" part to "adherents", in the interest of pursuing NPOV. I hope I didn't offend anybody.

Two questions
First, why does it say this article may be biased when it seems to contain both positive and critical information? I can't seem to find any information on it.

Second, as a homeschooler in a growing Waldorf homeschool movement, I would like to see the name of this article changed to 'Waldorf Education' with 'Waldorf School' being a redirect that takes you there. Waldorf is a big part of schools, homeschools, special communities for the disabled, etc.

Points on Soccer, Uniforms and Teachers' min age removed by 24.195.107.120
24.195.107.120 removed the following from the article as untrue.

As a Steiner parent of 12 years in the UK I know them all to be true. Would anyone else support them. Lumos3 12:47, 29 July 2005 (UTC)

 * There is no school uniform but a dress code is enforced which bans clothing with text or pictures and designer clothing.

 * Football (soccer) is banned at most schools except for the oldest children. The reason usually given for this is that it leads to an imbalance of the childs physical skills towards the feet rather than the hands.

 * Teachers are expected to have had some life experience before taking up a post and there is no minimum age. — Preceding unsigned comment added by 212.159.45.121 (talk) 21:41, 24 March 2015 (UTC)

The person deleting them responds:

"As a Steiner parent of 12 years in the UK I know them all to be true."

They may very well have been true at HIS school! But that does not make them true in general.

I explained my deletions as follows:

1. There generally is no dress code "which bans clothing with text or pictures and designer clothing".

I add: Some schools may tell students to not wear offensive clothing. But banning "designer clothing" is plain ridiculous! Some schools may have dress codes. Most don't!

2. Football (soccer) is not banned at most schools.

I add: It may be banned at some schools, but certainly not at most. A true statement would be that it is not played much.

3. There is no minimum age of 28 for teacher.

Nothing to add to that! I've worked in the movement for decades and this is simply nonsense! Rudolf Grosse, a previous director of the Pedagogical Section in Dornach, started teaching at a Steiner schools when he was 21.

4. Teachers are not expected to have had some life experience before taking up a post, although this is looked upon favourably.

The problem with this page is that the content belies the fact that Waldorf schools are all autonomous. There is common practice, but that's about as far as it goes. This common practice should be described accurately, however.

I hope some editor at Wikipedia is interested in not having spurious information appear on these pages.

Detlef Hardorp, European Council for Steiner Waldorf Education (www.ecswe.org)

P.S.: I only deleted that which was clearly incorrect in the generality claimed. This does not imply that the rest of the text is correct as it stands. I certainly won't be bothered to work on a text in any detail when all the input gets undone a few hours later!

 * I have direct experience of 4 different schools in the UK and contact with other parents at 3 more and these rules seem universal here. I know of no school that does not follow them.
 * When you contribute to Wikipedia the text is not yours its the encyclopaedia’s. You must be prepared to see it changed around and to argue your points here to arrive at a consensus. But please dont be discouraged its well worth the effort.

Lumos3 16:49, 29 July 2005 (UTC)

History
Edited the brief history today to better reflect the circumstances and motivations at the time. The first Waldorf school was certainly not started for Emil Molt; he was simply a catalyst in the process, generously providing necessary funding for the building and operational expenses. See for example the book review of "Emil Molt and the Beginnings of the Waldorf School Movement". Waldorf pegagogy had nothing to do with World War I other than timing. Steiner's objectives were to provide schooling that would be:
 * 1. Inclusive - of all social classes and both genders (i.e. co-educational);
 * 2. Broad (generic) - 12 years of common learning for all trades and vocations;
 * 3. Balanced - developing the body, soul and mind equally (balance of physical, artistic and intellectual activities); and
 * 4. Timely - in accordance with how children naturally develop (seven-year cycles).

All of these objectives were major innovations at the time. The last two parts are tied in with his anthroposophy as much as it is the theoretical basis for them. As most schools have since adopted the first two ideas, it is the balance and timeliness of Waldorf pedagogy that sets it apart from other methods.

Rename this page?
Hello, I mentioned in "Two questions" above that I felt that this page should be renamed "Waldorf Education." Waldorf schools are just one part of the education movement which includes homeschooling, special education, and child care -- these don't occur in schools. Thus I suggested and am now going to officially request a renaming (with a redirect page at "Waldorf Schools"). Does anyone object?

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

title: Talk:Waldorf School


text:
Thomas Abbt

Thomas Abbt (25 November 1738 – 3 November 1766) was a German mathematician and writer.

Biography
Born in Ulm as the son of a wig-maker, Abbt visited a secondary school in Ulm, then moved in 1756 to study theology, philosophy and mathematics at the University of Halle, receiving a Magister degree in 1758. In 1760 he was appointed as an associate professor of philosophy at the University of Frankfurt (Oder), where he wrote his most well-known work Vom Tode für's Vaterland (1761).

This highly patriotic tract thematises Frederick II's defeat at Kunersdorf. It also drew the attention of the editors of the famous Literaturbriefe (Literary Letters), started by Gotthold Ephraim Lessing. He contributed a large number of historical, political, esthetical and philosophical essays. Abbt was a fervent admirer of Lessing and seconded his educational, prosaic style of writing.

In autumn 1761 he was appointed as full professor of mathematics in Rinteln. In 1763, he entered a competition that was sponsored by the Berlin Academy for an essay on the application of mathematical proofs to metaphysics. Among the competitors were Moses Mendelssohn, who won, and Immanuel Kant. While in Rinteln, Abbt wrote his other famous work, Vom Verdienste (1765).

He travelled for nine months to France, where he was able to speak with Voltaire in Ferney. He also climbed in the Alps of Savoy. This travel and the disapproval of the life at the university raised his urge to trade the Theory for the Life.

While dealing with the idea to become a historian, he was offered in 1765 at the same time a professorship at the University of Marburg and a post as Councillor of the Court at the court of Count Wilhelm von Schaumburg-Lippe. He decided for the latter. The count was highly interested in the plans of Thomas Abbt, which included a history of Maximilian and a translation of Sallust among others.

However, in 1766, the twenty-seven-year-old Abbt suddenly died of an intestinal illness in Bückeburg. Of him Herder wrote that he "died for Germany and for his language too early!"

About Abbt
Thomas Abbt wanted to grapple the exigencies of German social and intellectual life in a novel fashion. His work was an early attempt to create a space in which it became possible for individuals to think, talk, and act in reference to a larger socio-political whole. As Abbt finished up his studies, he took his professorship at the University of Frankfurt in 1760, where he began to work on "Dying for the Fatherland" in 1761.

A lot of Abbt's work was an attempt to get the public life in the German society to act more for the good of the country, where he tries to motivate the people that anyone can be great. Even though he tries to motivate the people of Germany with words, Abbt is convinced that we have no one in Germany who equals his talent or can not even compare someone else to his writing. As he was concerned between the human heart and social utility, Abbt continued his word and his patriotism had a way to a fairly wide range of philosophy. He insisted on grounding moral discussion in the common understanding of the mass of human kind.

Abbt's writing is much different from normal writing, everything he writes, he has a goal within it to send a message. He envisions a type of writing that leaves a lasting impression on the reader, as he tries to make the reader go into his or her resolution and action. His writing is clear that he writes with the literature of an awakening, as he tries to motivate his readers to make a lasting and meaningful impact on the world, which is a big part on why he wrote "On Dying for the Fatherland".

Abbt's beliefs
In his writings he likes to express that there is an enlightened judgement for moral behavior and discussion. Within moral behavior, comes equality and Abbt emphasizes how the great women of the world are made of the same stuff as the great men. He believes that women should be relevant members of the informal public sphere, as it will bring good-heartedness and good-will. This is where here pushes for equality as he believes all help is needed, no matter what gender. Abbt also emphasizes that true religion is very strong, not a weakness, which will help transition things into a common good. As he believes that greatness is generally "in-born", it makes him less interested in reducing everyone to the same level, and would rather show how everyone can contribute.

He argued that patriotism in modern monarchies could be grounded in an aesthetic passion of enthusiasm generated through sensuous examples of great virtue. As Abbt believes this, he wants people in Germany to love their country and defend it as he wants everyone to do something good and impactful to benefit their homeland or "fatherland".

Understanding Abbt's writing
Abbt was a different type of writer in his time, his primary audience was the middle and higher orders in Germany. After his death in 1770, he was honored for his writing on "Problem of Publikum", where he described and taught pure virtue along with innocence. This writing of his began to evolve as it was looked at as a vision which seemed to hold unlimited promise. In understanding Abbts writing, it is important to realize that there was a relationship between the German public sphere and the Enlightenment discourse within it. His vision of the informal public sphere existing more or less independently of government based on natural, human impulses, resonates with Shaftesbury in this regard.

In Abbt's book "On Dying for the Fatherland", he attempts to show a sense of public-spiritedness among his fellowship in every order. The love for a Fatherland is a big message that Abbt writes, where he writes for a stronger impetus to sacrifice, then it is a desire for honor, and Abbt tries to show how that is possible. It is hard to pick up certain points in his writing, as explained, but Abbt makes connections by numerous rhetorical flourishes and examples drawn from history within social orders in monarchical society, reorienting citizenship around a political virtue. He wants his readers to be able to take what he is saying from this book and take action in becoming a stronger community or whole. Abbt argues that love of fatherland is a greater spring to action in polity; to enable souls in a polity by honoring the love of fatherland. With more souls taking actions, the stronger and more love the fatherland will feel, which could lead them to be more successful. This was a main message throughout the book, as he wanted to show a new way of thinking between individuals and society.

The example of King fighting for his country on the battlefield that Abbt wrote about was to inspire monarchical subjects to follow his example as well as regenerate patriotism. He wrote as a pervasive patriotic culture of remembrance and emulation of dead heroes.

Who influenced or was influenced by Abbt
Aufklärer like Abbt were concerned with nurturing a healthy social organism with their own individual development and emancipation. Other writers and philosophers such as Prussian philosopher Immanuel Kant tried tying "Enlightenment" directly to "Problem of Publikum", but found difficulty in the isolated individual. This project was begun by Abbt, which was carried on by Immanuel Kant and Johann Gottfried Herder who had different thoughts on it. Herder differed from Kant's more rationalist project, but the statues of the "Problem of Publikum" was a problem of the Aufklärer and of modern German history.

In the early 1760s Abbt and Moses Mendelssohn had been engaged in a translation of Shaftesbury, as they express their interest in the "public" as the measure of all "true" virtue. Alexander Pope has an impact on Abbt through his visions of world and society as an ordered whole, which helped influence him to write "On Dying for the Fatherland". Abbt argues that Pope's teaching point to him was "the principle that makes us obedient to the creator, and into citizens of the whole world". Certain principles that Abbt wanted to take away from Pope were that he wanted the German people to either take leadership or make sure they obey their leader, in the good for their country. In Abbt's short life, the figure of Frederick the Great looms over the text in this regard as Abbt admired him very much. He was then able to rise to the top of German academic life, to a position of an enlightened administration, as he "died for Germany and for his language too early" as he was looked at as a true positive influential model to the German society.

Main message sent to his readers
Between Abbt's two famous works of "On Dying for the Fatherland (1761) and "On Merit" (1765), he tries to "overcome the basic German problem of a fragmented public sphere with enlightened argument designed to lead readers to locate themselves and their well-being in an enlarged societal frame." As he tried to fix this German problem within the public, his enlightened argument is pointed at people in leadership positions or people that have the opportunity to make a difference, in doing something positive for their community around them.

Abbt wrote that Germans lack a common interest, as he asks about the "volk" even though you are not supposed to ask about the "volk" as you are supposed to let it be as it has to pay for its dues. But, he wanted to show his readers what not to do by mentioning them.

The main message he wanted to get to his readers in "On Dying for the Fatherland", was to rouse fellow-citizenship to sacrificial duty for their Fatherland. Just like "The Merit", this novel brings readers a sense of their place or role in a larger society. Abbt emphasizes the equality of all members of society, as it is a common theme that also leads into "The Merit". He keeps this common theme present because he believes that the characteristics of great women, are found in great men as well, which helps influence his readers to take positive actions. Another main message from the novel of "On Dying for the Fatherland" was to sacrifice duty to their fatherland, reading in context of the Seven Years' War. This war had a large impact on Abbt, as it occurred while he made his most famous wiritngs, and was a present event for a quarter of his lifetime. The Seven Years' War was also an event that influenced Abbt's writing, especially "On Dying for the Fatherland", which is why he discusses protecting your homeland so much, along with encouraging people to take action in making positive impacts. He wanted to bring his readers to a sense of their place or role in the larger societal whole, by inspiring virtuous action based. Abbt's purpose was to help the reader see the presence of a fatherland in "well-ordered monarchies".

As Abbt reassures the reader that there is no reason to worry about dissolution of the corporate orders in the novel, "On Dying for the Fatherland" the readers have their own reasons for being that will continue to justify their existence. He also touches base a lot on citizenship, as he describes that in a state of war that nothing during the war takes away from their bonds. Abbt, Moses Mendelssohn, and Shaftesbury wanted to emphasize the social solidarity to the readers to make sure that if their readers are taking their writing seriously, that they will take action in creating a psychological sense of unity in groups or classes.

Abbt receiving recognition
Abbt was honored for being the writer of "The Publikum" and a teacher of virtue and innocence, where people understood his points and listened to them. He took Professorship in Philosophy in 1760, which is when he wrote famous novel, "On Dying for the Fatherland", brought Abbt a lot of instant recognition. After writing it, he came into contact with Aufklärer and Moses Mendelssohn, who asked him to become a regular contributor to the "letters concerning the newest literature". In accepting this offer, Abbt's work became more public and often more present to readers eyes, where he could have easier access in influencing people. This novel also gave him the title of a full professorship in mathematics at the University of Rinteln.

In 1765, when Abbt published his famous and most important work of "The Merit", it brought interest from Margrave of Schaumburg-Lippe the enlightened Prince at the time offered Abbt a position in court. He accepted this offer and spent the last year of his life working with the Prince. The Prince bestowed on him the office on counsellor of the court, regency, and consistory of Buckeburgh. The Margrave of Schaumburg-Lippe caused Abbt to be interred, with great pomp, in his private chapel, and honoured his tomb by an affecting epitaph from his own pen.

In Abbt's life he rose to the top of German academics at such a young age which moved to a position of enlightened administration and free scholarly activity. He had so much going for him at the age of 28 as he could have influenced so many more people and learned much more if it were not for the sudden illness that led to his death.

References and sources

 * References

 * Sources
 * Allgemeine Deutsche Biographie - online version at Wikisource
 * Eva Piirimäe, "Dying for the fatherland: Thomas Abbt's theory of aesthetic patriotism," History of European Ideas, 35,2 (2009), 194–208.

title: Thomas Abbt


text:
Safety-critical system

A safety-critical system or life-critical system is a system whose failure or malfunction may result in one (or more) of the following outcomes:

 * death or serious injury to people
 * loss or severe damage to equipment/property
 * environmental harm

A safety-related system (or sometimes safety-involved system) comprises everything (hardware, software, and human aspects) needed to perform one or more safety functions, in which failure would cause a significant increase in the safety risk for the people or environment involved. Safety-related systems are those that do not have full responsibility for controlling hazards such as loss of life, severe injury or severe environmental damage. The malfunction of a safety-involved system would only be that hazardous in conjunction with the failure of other systems or human error. Some safety organizations provide guidance on safety-related systems, for example the Health and Safety Executive in the United Kingdom.

Risks of this sort are usually managed with the methods and tools of safety engineering. A safety-critical system is designed to lose less than one life per billion (109) hours of operation. Typical design methods include probabilistic risk assessment, a method that combines failure mode and effects analysis (FMEA) with fault tree analysis. Safety-critical systems are increasingly computer-based.

Safety-critical systems are a concept often used together with the Swiss cheese model to represent (usually in a bow-tie diagram) how a threat can escalate to a major accident through the failure of multiple critical barriers. This use has become common especially in the domain of process safety, in particular when applied to oil and gas drilling and production both for illustrative purposes and to support other processes, such as asset integrity management and incident investigation.

Reliability regimes
Several reliability regimes for safety-critical systems exist:

 * Fail-operational systems continue to operate when their control systems fail. Examples of these include elevators, the gas thermostats in most home furnaces, and passively safe nuclear reactors. Fail-operational mode is sometimes unsafe. Nuclear weapons launch-on-loss-of-communications was rejected as a control system for the U.S. nuclear forces because it is fail-operational: a loss of communications would cause launch, so this mode of operation was considered too risky. This is contrasted with the fail-deadly behavior of the Perimeter system built during the Soviet era.
 * Fail-soft systems are able to continue operating on an interim basis with reduced efficiency in case of failure. Most spare tires are an example of this: They usually come with certain restrictions (e.g. a speed restriction) and lead to lower fuel economy. Another example is the "Safe Mode" found in most Windows operating systems.
 * Fail-safe systems become safe when they cannot operate. Many medical systems fall into this category. For example, an infusion pump can fail, and as long as it alerts the nurse and ceases pumping, it will not threaten the loss of life because its safety interval is long enough to permit a human response. In a similar vein, an industrial or domestic burner controller can fail, but must fail in a safe mode (i.e. turn combustion off when they detect faults). Famously, nuclear weapon systems that launch-on-command are fail-safe, because if the communications systems fail, launch cannot be commanded. Railway signaling is designed to be fail-safe.
 * Fail-secure systems maintain maximum security when they cannot operate. For example, while fail-safe electronic doors unlock during power failures, fail-secure ones will lock, keeping an area secure.
 * Fail-Passive systems continue to operate in the event of a system failure. An example includes an aircraft autopilot. In the event of a failure, the aircraft would remain in a controllable state and allow the pilot to take over and complete the journey and perform a safe landing.
 * Fault-tolerant systems avoid service failure when faults are introduced to the system. An example may include control systems for ordinary nuclear reactors. The normal method to tolerate faults is to have several computers continually test the parts of a system, and switch on hot spares for failing subsystems. As long as faulty subsystems are replaced or repaired at normal maintenance intervals, these systems are considered safe. The computers, power supplies and control terminals used by human beings must all be duplicated in these systems in some fashion.

Software engineering for safety-critical systems
Software engineering for safety-critical systems is particularly difficult. There are three aspects which can be applied to aid the engineering software for life-critical systems. First is process engineering and management. Secondly, selecting the appropriate tools and environment for the system. This allows the system developer to effectively test the system by emulation and observe its effectiveness. Thirdly, address any legal and regulatory requirements, such as Federal Aviation Administration requirements for aviation. By setting a standard for which a system is required to be developed under, it forces the designers to stick to the requirements. The avionics industry has succeeded in producing standard methods for producing life-critical avionics software. Similar standards exist for industry, in general, (IEC 61508) and automotive (ISO 26262), medical (IEC 62304) and nuclear (IEC 61513) industries specifically. The standard approach is to carefully code, inspect, document, test, verify and analyze the system. Another approach is to certify a production system, a compiler, and then generate the system's code from specifications. Another approach uses formal methods to generate proofs that the code meets requirements. All of these approaches improve the software quality in safety-critical systems by testing or eliminating manual steps in the development process, because people make mistakes, and these mistakes are the most common cause of potential life-threatening errors.

Infrastructure

 * Circuit breaker
 * Emergency services dispatch systems
 * Electricity generation, transmission and distribution
 * Fire alarm
 * Fire sprinkler
 * Fuse (electrical)
 * Fuse (hydraulic)
 * Life support systems
 * Telecommunications

Medicine
The technology requirements can go beyond avoidance of failure, and can even facilitate medical intensive care (which deals with healing patients), and also life support (which is for stabilizing patients).
 * Heart-lung machines
 * Mechanical ventilation systems
 * Infusion pumps and Insulin pumps
 * Radiation therapy machines
 * Robotic surgery machines
 * Defibrillator machines
 * Pacemaker devices
 * Dialysis machines
 * Devices that electronically monitor vital functions (electrography; especially, electrocardiography, ECG or EKG, and electroencephalography, EEG)
 * Medical imaging devices (X-ray, computerized tomography- CT or CAT, different magnetic resonance imaging- MRI- techniques, positron emission tomography- PET)
 * Even healthcare information systems have significant safety implications

===Nuclear engineering ===
 * Nuclear reactor control systems

===Oil and gas production ===

 * Process containment
 * Well integrity
 * Hull integrity (for floating production storage and offloading)
 * Jacket and topside structures
 * Lifting equipment
 * Helidecks
 * Mooring systems
 * Fire and gas detection
 * Critical instrumented functions (process shutdown, emergency shutdown)
 * Actuated isolation valves
 * Pressure relief devices
 * Blowdown valves and flare system
 * Drilling well control (blowout preventer, mud and cement)
 * Ventilation and heating, ventilation, and air conditioning
 * Drainage systems
 * Ballast systems
 * Hull cargo tanks inerting system
 * Heading control
 * Ignition prevention (Ex certified electrical equipment, insulated hot surfaces, etc.)
 * Firewater pumps
 * Firewater and foam distribution piping
 * Firewater and foam monitors
 * Deluge valves
 * Gaseous fire suppression systems
 * Firewater hydrants
 * Passive fire protection
 * Temporary Refuge
 * Escape routes
 * Lifeboats and liferafts
 * Personal survival equipment (e.g., lifejackets)

Recreation

 * Amusement rides
 * Climbing equipment
 * Parachutes
 * Scuba equipment
 * Diving rebreather
 * Dive computer (depending on use)

Transport
====Railway ====
 * Railway signalling and control systems
 * Platform detection to control train doors
 * Automatic train stop

Automotive

 * Airbag systems
 * Braking systems
 * Seat belts
 * Power Steering systems
 * Advanced driver-assistance systems
 * Electronic throttle control
 * Battery management system for hybrids and electric vehicles
 * Electric park brake
 * Shift by wire systems
 * Drive by wire systems
 * Park by wire

====Aviation ====
 * Air traffic control systems
 * Avionics, particularly fly-by-wire systems
 * Radio navigation (Receiver Autonomous Integrity Monitoring)
 * Engine control systems
 * Aircrew life support systems
 * Flight planning to determine fuel requirements for a flight

====Spaceflight ====
 * Human spaceflight vehicles
 * Rocket range launch safety systems
 * Launch vehicle safety
 * Crew rescue systems
 * Crew transfer systems

title: Safety-critical system


text:
Talk:2000s in film

Untitled
let me know about hindi films

- isn't Labyrinth_(film) a film belonging to 1986 and not 2000s?

Film trends
Should there be something about the massive trend in Hollywood towards releasing sequels (Live Free or Die Hard, Indiana Jones and the Kingdom of the Crystal Skull), prequels (Star Wars), remakes (War of the Worlds, The Invasion, The Manchurian Candidate), reboots (The Sum of All Fears, Batman Begins, Casino Royale) or adaptations (Transformers and Dukes of Hazzard from TV, X-Men, Spiderman, Iron Man from comics, Lord of the Rings from novels), rather than original work? And most of these are throwbacks to earlier decades, not simply a continuation of films or products from the nineties. Seems like a retro trend in filmmaking that's worth mentioning in my opinon. 147.9.201.154 (talk) 21:04, 6 May 2008 (UTC)
 * I agree! 2000s in film is remakes in film. We just have to find some good sources for that. Ran4 (talk) 09:35, 8 August 2008 (UTC)
 * Also the trend for reboots - is this something that has happened more in 2000s? (Indeed, have there been any reboots in film before 2000?) Mdwh (talk) 22:42, 4 January 2011 (UTC)
 * Done. 143.44.196.78 (talk) 19:52, 9 November 2023 (UTC)

Early 2000s direct-to-video animated sequels produced by DisneyToon Studios
Any theatrical releases of animated features were produced by Walt Disney Feature Animation in the early 2000s, but not included direct-to-video animated sequels produced by DisneyToon Studios (such as The Little Mermaid II and Cinderella II), the first Disney animated film to be first theatrical release in the 2000s decade was Fantasia 2000 (1999), the sequel to the 1940 classic Fantasia. — Preceding unsigned comment added by 174.0.238.12 (talk) 23:50, 15 June 2016 (UTC)

Complex magazine 100 best movies of decade
Can we add top 100 movies of 2000s by Complex magazine with top 5 as 1. Anchorman: The Legend of Ron Burgundy 2. Iron man 3. 28 days later 4. The 40 Year-Old Virgin 5. City of God Ashokkumar47 (talk) 05:54, 2 December 2018 (UTC)

title: Talk:2000s in film


text:
Abdallah ibn Al-Aftas

Abd Allah ibn Muhammad ibn Maslama (عبد الله بن محمد بن مسلمه ابن الأفطس) (c. ? – c. 1045), surnamed Ibn al-Aftas, was the founder of the Aftasid dynasty of the taifa of Badajoz, in what was then Al-Andalus. He was a miknasa berber from the Córdoba region. Ibn al-Aftas became the vizier of Sabur al-Saqlabi, a former slave of Caliph al-Hakam II, who became prince of the lower march of the former Caliphate of Cordoba. On the death of Sabur in 1022, Ibn al-Aftas seized power, and Badajoz under his leadership, became the capital of a principality centered on Guadiana and extending over central Portugal. He was a prominent military tactician and was surnamed "Al-Mansur" (the victorious). He died about 1045 AD.

title: Abdallah ibn Al-Aftas


text:
Haslev

Haslev is a railway town in the southern part of the island of Zealand, Denmark, located about 60 km southwest of Copenhagen. It has a population of 12,488 (1 January 2024), and is the largest town in Faxe Municipality in Region Zealand.

Haslev has six public schools: two boarding schools, a folk high school, a technical school, a college of education, and a sixth-form college.

The estates and castles of Gisselfeld and Bregentved are close to Haslev.

History
Haslev started out being a small village named Hasle with a few houses and streets surrounding the church. It is mentioned for the first time in 1328 as Haslæ and in the Bishop of Roskilde's Urbarium 1370-80 as Hasle and Haslæ. The name was later changed to Haslev to avoid confusion with other similar town names in Denmark.

In 1870, the railway line passing Haslev town was inaugurated. At that time, Haslev had only 653 inhabitants. A street named Jernbanegade (Railway Street) was paved, to connect the church with the newly built train station. In the years that followed, the street became the main street of the town with shops, banks and so forth. In 1911, the town had 3,668 inhabitants. In the 1980s, a square in the middle of the street was constructed.

During the 20th century Haslev grew rapidly, becoming a center for the Church Association for the Inner Mission in Denmark. The latter built a folk high school, sixth-form college (with a boarding school) among others. In the 1970s and 1980s, the schools became independent of the founding association. Today, there are only few remains of the Inner Mission in Haslev.

In the early 1970s and onwards, an entrepreneur named Ole Christiansen founded whole new neighbourhoods of one-family houses with an attached garden at a low expense. This encouraged many families from all over Zealand, and especially Copenhagen, to move to Haslev.

Nobel-Prize winner Jens Christian Skou studied at Haslev Gymnasium (college) in his youth. In 1997, he received the Nobel Prize in Chemistry for his discovery of Na+,K+-ATPase

Prior to 1 January 2007, Haslev was a town in Haslev Municipality (kommune). On 1 January 2007 Haslev as the result of Kommunalreformen ("The Municipal Reform" of 2007), became a town in Faxe municipality.

Transport
Haslev is served by Haslev railway station which is connected to Køge and Næstved and the rest of the Danish rail network by the Little South railway line. Busses run from the station to neighbouring towns, villages and areas.

European road E47 passes a short distance east of Haslev.

Notable people

 * Carl Emil Moltke (1773 at Bregentved – 1858) a Danish diplomat and landowner
 * Emilie Ulrich (1872 in Frerslev – 1952) a Danish soprano who sang leading roles at the Royal Danish Opera from 1894 until 1917
 * Marianne Christiansen (born 1963 in Haslev) is a Lutheran Bishop in the Church of Denmark in the Diocese of Haderslev
 * Jesper Bodilsen (born 1970 in Haslev) a Danish jazz double bassist
 * Anders Egholm (born 1983 in Haslev) a Danish professional football defender, who plays for SønderjyskE
 * Jonas Eika (born 1991) a Danish writer.

title: Haslev