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Carolina chickadee

The Carolina chickadee (Poecile carolinensis) is a small passerine bird in the tit family Paridae.

Taxonomy
The Carolina chickadee was often placed in the genus Parus with most other tits, but mtDNA cytochrome b sequence data and morphology suggest that separating Poecile more adequately expresses these birds' relationships. The American Ornithologists' Union has been treating Poecile as distinct genus since 1998. Although it and the black-capped chickadee most likely diverged about 2.5 million years ago, the birds still hybridize in the areas where their ranges overlap. The offspring of mated pairs of hybrid chickadees suffer from lower hatching success, and a male bias sex ratio, consistent with Haldane's rule.

Description
Adults are 11.5 – long with a weight of 9 –, and have a black cap and bib with white sides to the face. Their underparts are white with rusty brown on the flanks; their back is gray. They have a short dark bill, short wings and a moderately long tail. Very similar to the black-capped chickadee, the Carolina chickadee is distinguished by the slightly browner wing with the greater coverts brown (not whitish fringed) and the white fringing on the secondary feathers slightly less conspicuous; the tail is also slightly shorter and more square-ended. Without calls, visual distinction between the two species is very difficult even with an excellent view.

Eggs are about 1.5 cm (0.6 in) long and 1.1 cm (0.4 in) wide. Eggs are white with areas of reddish-brown ranging from dots to small blotches.

Vocalization
The calls and song between the Carolina chickadee and the black-capped chickadee differ subtly to an experienced ear: the Carolina chickadee's chick-a-dee call is faster and higher pitched than that of the black-capped chickadee, and the Carolina chickadee has a four note fee-bee-fee-bay song, whereas the black-capped omits the high notes.

The most famous call is the familiar chick-a-dee-dee-dee, which gave this bird its name. Its song is fee-bee-fee-bay.

Distribution and habitat
Their breeding habitat is mixed or deciduous forests in the United States from New Jersey and Pennsylvania west to southern Kansas and south to Florida and Texas; there is a gap in the range at high altitudes in the Appalachian Mountains where they are replaced by their otherwise more northern relative, the black-capped chickadee.

They are permanent residents, not usually moving south even in severe winter weather.

Diet
These birds hop along tree branches searching for insects, sometimes hanging upside down or hovering; they may make short flights to catch insects in the air. Insects form a large part of their diet, especially in summer; seeds and berries become important in winter. They sometimes hammer seeds on a tree or shrub to open them; they also will store seeds for later use. Carolina chickadees commonly make use of feeders.

Behavior
During the fall migration and winter, chickadees often flock together in flocks of 8–10 birds. Each of the birds in a flock has a rank; while highly ranked birds will remain on the flock's territory for breeding, lower-ranked birds must find new breeding territory. Many other species of birds, including titmice, nuthatches, and warblers can often be found foraging in these flocks. Mixed flocks occur about 50% of the time. Mixed flocks stay together because the chickadees call out whenever they find a good source of food. This calling out forms cohesion for the group, allowing the other birds to find food more efficiently.

Carolina chickadees actively defend individual spaces of 2–5 ft (0.6–1.5 m) apart; if another bird encroaches on these spaces, the dominant bird may make gargle calls. At feeders, these birds will usually take a seed and fly to a branch isolated from other birds to eat it.

These birds usually sleep in cavities, though they may sleep in branches. Different members of a flock will sleep in the same cavity from night to night. While females usually sleep in the nest cavity, males will normally sleep on a nearby branch.

Breeding
They nest in a hole in a tree; the pair excavates the nest, using a natural cavity or sometimes an old woodpecker nest. They may interbreed with black-capped chickadees where the ranges overlap, which can make identification even more difficult. The female will build the nest out of moss and strips of bark; she will then line it with hair or plant fibers. Clutches are usually made up of 3–10 eggs with an incubation period of 12–16 days. The nestling period is usually 16–19 days.

Temperature regulation
Carolina chickadees are able to lower their body temperatures to induce an intentional state of hypothermia called torpor. They do this to conserve energy during extremely cold winters. In extreme cold weather conditions they look for cavities where they can hide in and spend up to fifteen hours at a time in torpor. During this time they are awake but unresponsive; they should not be picked up and handled at this time because the stress of being held may cause death.

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title: Carolina chickadee


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Fetlar

Fetlar is one of the North Isles of Shetland, Scotland, with a usually resident population of 61 at the time of the 2011 census. Its main settlement is Houbie on the south coast, home to the Fetlar Interpretive Centre. Other settlements include Aith, Funzie, Herra and Tresta. Fetlar is the fourth-largest island of Shetland and has an area of just over 4000 ha.

History
One of the strange features of Fetlar is a huge wall that goes across the island known as the Funzie Girt or Finnigirt Dyke. It is thought to date from the Mesolithic period. So sharp was the division between the two halves of the island that the Norse talked of East and West Isle separately.

Another attraction on the island is the Gothic Brough Lodge, built by Arthur Nicolson in about 1820, and which is undergoing restoration by the Brough Lodge Trust. The Fetlar sheepdog trials take place annually, normally in July. The Fetlar Foy, once very popular with Shetlanders and tourists alike, took place at midsummer on the Links at Tresta where folk were entertained with music, food and drink.

Famous son
Its most famous son was Sir William Watson Cheyne Bt FRS FRCS, a close associate of Lord Lister and one of the pioneers of antiseptics. He was professor of surgery at King's College London, President of the Royal College of Surgeons of England and wrote many books on medical treatments. He was made a baronet for services to medicine in 1908, and later was an MP—first for the Universities of Edinburgh and St Andrews, and then for the Combined Scottish Universities—between 1917 and 1922. He was lord-lieutenant of the Shetland Islands from 1919 to 1930. Cheyne died on 19 April 1932.

Fetlar was home to the Society of Our Lady of the Isles, an Anglican religious order for women, until it moved to Unst in 2015.

Fishing and shipwrecks
The island has a long tradition of fishing. According to Guinness World Records, in August 2012 what was then the oldest message in a bottle, released in June 1914, was found by Andrew Leaper, skipper of the Copious, coincidentally the same fishing vessel involved in a previous record recovery in 2006. The bottle, and Mr Leaper's World Record certificate, have been donated to the Fetlar Interpretative Centre. Fetlar also has an international selection of shipwrecks including Danish, Dutch, German, English and Soviet vessels.

Geography and geology
Fetlar has a very complex geology, including gneiss in the west, metamorphosed gabbro and phyllite, and kaolin. There is also antigorite and steatite here. Talc was mined here. The east of the island is part of the Shetland ophiolite complex (a section of the Earth's oceanic crust and the underlying upper mantle that has been uplifted and exposed above sea level).

Fetlar is surrounded by a number of small islands, particularly in the sound between it and Unst. These include to the north: Daaey, Haaf Gruney, Sound Gruney, Urie Lingey and Uyea; and to the west: Hascosay and Linga.

It is separated from Hascosay and Yell by Colgrave Sound. Much further to the south are the Out Skerries and Whalsay.

Etymology
There are three island names in Shetland of unknown and possibly pre-Celtic origin: Fetlar, Unst and Yell. The earliest recorded forms of these three names do carry Norse meanings: Fetlar is the plural of fetill and means "shoulder-straps", Omstr is "corn-stack", and í Ála is from ál meaning "deep furrow". However, these descriptions are hardly obvious ones as island names, and are probably adaptations of a pre-Norse language. This may have been Pictish but there is no clear evidence for this. Haswell-Smith suggests a meaning of "prosperous land" and that the island's name may mean "two islands strapped together" by the Funzie Girt. It was recorded as "Fötilør" in 1490, and as "Pheodor Oy" in 1654.

Nature and conservation
Fetlar's wildlife is as varied as its geology. For example, over two hundred species of wild flower have been identified here. The island is known as "The Garden of Shetland", due to its highly fertile soil.

The northern part of Fetlar is a RSPB reserve, home to several important breeding species including Arctic skuas and Eurasian whimbrels. The Lamb Hoga peninsula and nearby Haaf Gruney have some of the largest colonies of European storm petrel. In total the island supports 20,000 individual seabirds, including nationally important populations of Arctic skua, Northern fulmar, great skua, Arctic tern and red-necked phalarope. Of greatest importance are red-necked phalaropes, for which the Loch of Funzie is the most important breeding site in the United Kingdom, and for a while during the 1990s was the only breeding site in the country. A pair of snowy owls famously bred here in the 1960s and early 1970s, they lasted until the 1980s but are no longer present. However, a snowy owl was spotted on Fetlar in October 2018.

Fetlar, and the seas around it, hold several overlapping conservation designations:
 * The North Fetlar Special Area of Conservation (SAC) covers 1585 ha of the island, and protects the islands dry heaths and base-rich fens.
 * The Fetlar Special Protection Area (SPA), covers 16965 ha of the island and surrounding seas due to the importance of this habitat for many species of seabirds.
 * The Fetlar to Haroldswick Nature Conservation Marine Protected Area protects 21600 ha of sea. It completely surrounds Fetlar, and extends to cover all sea between the islands and the neighbouring islands of Yell and Unst from the Colgrave Sound to Haroldswick.

Infrastructure
Ferries sail daily from Hamars Ness on Fetlar to Gutcher on Yell, and to Belmont on Unst. A new breakwater and berthing facility was added at Hamars Ness, and was officially opened on 1 December 2012.

There is a communications tower on Fetlar at: 60°36'5.39"N, 0°55'35.44"W. Fetlar is "Under Evaluation" for superfast broadband according to Digital Scotland.

Fetlar has a small airstrip with a gravel runway. There are no longer scheduled air services to the island.

Community development
Fetlar Developments Ltd (FDL), a company limited by guarantee and a registered charity, was set up by the community to counter the depopulation of the island, which had fallen to just 48 in early 2009, when the 2001 total had been 86. The development company continue to work towards securing a sustainable future for the island both socially and economically.

Work to install three wind turbines in a Community wind energy project began in December 2015.

School
In 2009 there were 3 primary pupils and 1 nursery pupil at Fetlar primary school, situated at Baela near Houbie.

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The History of Sexuality

The History of Sexuality (L'Histoire de la sexualité) is a four-volume study of sexuality in the Western world by the French historian and philosopher Michel Foucault, in which the author examines the emergence of "sexuality" as a discursive object and separate sphere of life and argues that the notion that every individual has a sexuality is a relatively recent development in Western societies. The first volume, The Will to Knowledge (La volonté de savoir), was first published in 1976; an English translation appeared in 1978. The Use of Pleasure (L'usage des plaisirs), and The Care of the Self (Le souci de soi), were published in 1984. The fourth volume, Confessions of the Flesh (Les aveux de la chair), was published posthumously in 2018.

In Volume 1, Foucault criticizes the "repressive hypothesis": the idea that western society suppressed sexuality from the 17th to the mid-20th century due to the rise of capitalism and bourgeois society. Foucault argues that discourse on sexuality in fact proliferated during this period, during which experts began to examine sexuality in a scientific manner, encouraging people to confess their sexual feelings and actions. According to Foucault, in the 18th and 19th centuries society took an increasing interest in sexualities that did not fit within the marital bond: the "world of perversion" that includes the sexuality of children, the mentally ill, the criminal and the homosexual, while by the 19th century, sexuality was being readily explored both through confession and scientific enquiry. In Volume 2 and Volume 3, Foucault addresses the role of sex in Greek and Roman antiquity.

The book received a mixed reception, with some reviewers praising it and others criticizing Foucault's scholarship.

Part I: We "Other Victorians"
In Part One, Foucault discusses the "repressive hypothesis", the widespread belief among late 20th-century westerners that sexuality, and the open discussion of sex, was socially repressed during the late 17th, 18th, 19th and early 20th centuries, a by-product of the rise of capitalism and bourgeois society, before the partial liberation of sexuality in modern times. Arguing that sexuality was never truly repressed, Foucault asks why modern westerners believe the hypothesis, noting that in portraying past sexuality as repressed, it provides a basis for the idea that in rejecting past moral systems, future sexuality can be free and uninhibited, a "...garden of earthly delights". The title of the section is inspired by Steven Marcus's book The Other Victorians: A Study of Sexuality and Pornography in Mid-Nineteenth-Century England.

Part II: The Repressive Hypothesis
In Part Two, Foucault notes that from the 17th century to the 1970s, there had actually been a "...veritable discursive explosion" in the discussion of sex, albeit using an "...authorized vocabulary" that codified where one could talk about it, when one could talk about it, and with whom. He argues that this desire to talk so enthusiastically about sex in the western world stems from the Counter-Reformation, when the Roman Catholic Church called for its followers to confess their sinful desires as well as their actions. As evidence for the obsession of talking about sex, he highlights the publication of the book My Secret Life, anonymously written in the late 19th century and detailing the sex life of a Victorian gentleman. Indeed, Foucault states that at the start of the 18th century, there was an emergence of "...a political, economic, and technical incitement to talk about sex,"...with self-appointed experts speaking both moralistically and rationally on sex, the latter sort trying to categorize it. He notes that in that century, governments became increasingly aware that they were not merely having to manage "subjects" or "a people" but a "population", and that because of this they had to concern themselves with such topics as birth and death rates, marriage, and contraception, thereby increasing their interest and changing their discourse on sexuality.

Foucault argues that prior to the 18th century, discourse on sexuality focuses on the productive role of the married couple, which is monitored by both canonical and civil law. In the 18th and 19th centuries, he argues, society ceases discussing the sex lives of married couples, instead taking an increasing interest in sexualities that did not fit within this union; the "world of perversion" that includes the sexuality of children, the mentally ill, the criminal and the homosexual. He notes that this had three major effects on society. Firstly, there was increasing categorization of these "perverts"; where previously a man who engaged in same-sex activities would be labeled as an individual who succumbed to the sin of sodomy, now they would be categorised into a new "species," that of homosexual. Secondly, Foucault argues that the labeling of perverts conveyed a sense of "pleasure and power" on to both those studying sexuality and the perverts themselves. Thirdly, he argues that bourgeois society exhibited "blatant and fragmented perversion," readily engaging in perversity but regulating where it could take place.

Part III: Scientia Sexualis
In part three, Foucault explores the development of the scientific study of sex, the attempt to unearth the "truth" of sex, a phenomenon which Foucault argues is peculiar to the West. In contrast to the West's sexual science, Foucault introduces the ars erotica, which he states has only existed in Ancient and Eastern societies. Furthermore, he argues that this scientia sexualis has repeatedly been used for political purposes, being utilized in the name of "public hygiene" to support state racism. Returning to the influence of Catholic confession, he looks at the relationship between the one confessing and the authoritarian figure that he confesses to, arguing that as Roman Catholicism was eclipsed in much of Western and Northern Europe following the Reformation, the concept of confession survived and became more widespread, entering into the relationship between parent and child, patient and psychiatrist and student and educator. By the 19th century, he maintains, the "truth" of sexuality was being readily explored both through confession and scientific enquiry. Foucault proceeds to examine how the confession of sexuality then comes to be "constituted in scientific terms," arguing that scientists begin to trace the cause of all aspects of human psychology and society to sexual factors.

Part IV: The Deployment of Sexuality
In part four, Foucault explores the question as to why western society wishes to seek for the "truth" of sex. Foucault argues for the need to develop an "analytics" of power through which to understand sex. Highlighting that power controls sex by laying down rules for others to follow, he discusses how power demands obedience through domination, submission, and subjugation, and also how power masks its true intentions by disguising itself as beneficial. As an example, he highlights the manner in which the feudal absolute monarchies of historical Europe, themselves a form of power, disguised their intentions by claiming that they were necessary to maintain law, order, and peace. As a leftover concept from the days of feudalism, Foucault argues that westerners still view power as emanating from law, but he rejects this, stressing the need to "construct an analytics of power that no longer takes law as a model and a code," and announcing that a different form of power governs sexuality. "We must," Foucault states, "at the same time conceive of sex without the law, and power without the king."

Foucault explains that he does not mean power as the domination or subjugation exerted on society by the government or the state. Rather, power should be understood "as the multiplicity of force relations immanent in the sphere in which they operate." In this way, he argues, "Power is everywhere . . . because it comes from everywhere," emanating from all social relationships and being imposed throughout society bottom-up rather than top-down. Foucault criticizes Wilhelm Reich, writing that while an important "historico-political" critique of sexual repression formed around Reich, "the very possibility of its success was tied to the fact that it always unfolded within the deployment of sexuality, and not outside or against it." According to Foucault, that sexual behavior in western societies was able to change in many ways "without any of the promises or political conditions predicted by Reich being realized" demonstrates that the "antirepressive" struggle is "a tactical shift and reversal in the great deployment of sexuality."

Part V: Right of Death and Power over Life
In part five, Foucault asserts that the motivations for power over life and death have changed. As in feudal times the "right to life" was more or less a "right to death" because sovereign powers were able to decide when a person died. This has changed to a "right to live," as sovereign states are more concerned about the power of how people live. Power becomes about how to foster life. For example, a state decides to execute someone as a safe guard to society not as justified, as it once was, as vengeful justice. This new emphasis on power over life is called Biopower and comes in two forms. First, Foucault says it is "centered on the body as a machine: its disciplining, the optimization of its capabilities, the extortion of its forces, the parallel increase of its usefulness and its docility, its integration into systems of efficient and economic controls." The second form, Foucault argues, emerged later and focuses on the "species body, the body imbued with the mechanics of life and serving as the basis of the biological processes: propagation, births and mortality, the level of health, life expectancy and longevity, with all the conditions that cause these to vary." Biopower, it is argued, is the source of the rise of capitalism, as states became interested in regulating and normalizing power over life and not as concerned about punishing and condemning actions.

Volume II: The Use of Pleasure
In this volume, Foucault discusses "the manner in which sexual activity was problematized by philosophers and doctors in classical Greek culture of the fourth century B. C.". Exploring works of Greek philosophers such as Seneca, Xenophon, Plato, and many more, Foucault explains the aim of this volume to unravel the process of the structuralization of sexuality as an ethical practice in Greek culture. To do so, the book inspects four Greek practices: dietetics to understand the relation of the self with the body, economics as the management of marriage and households, erotics to explore the codes of conduct between men and boys, and finally, the understanding of true love in philosophy. For Foucault, this exploration of Greek practices illustrates an "history of the desiring subject", which is crucial for understanding the modern construction of sexuality.

Volume III: The Care of the Self
In this volume, Foucault discusses texts such as the Oneirocritica, (The Interpretation of Dreams), of Artemidorus. Other authors whose work is discussed include Galen, Plutarch, and Pseudo-Lucian. Foucault describes the Oneirocritica as a "point of reference" for his work, one that exemplifies a common way of thinking.

Volume IV: Confessions of the Flesh
In this draft version of the fourth volume, published and translated after his death, Foucault traces the adoption and adaptation by early Christian societies of earlier pre-Christian ideas of pleasure. He discusses Saint Augustine of Hippo.

Publication history
Three volumes of The History of Sexuality were published before Foucault's death in 1984. The first volume, The Will to Knowledge (previously known as An Introduction in English—Histoire de la sexualité, 1: la volonté de savoir in French) was published in France in 1976, and translated in 1977, focusing primarily on the last two centuries, and the functioning of sexuality as an analytics of power related to the emergence of a science of sexuality, and the emergence of biopower in the West. The work was a further development of the account of the "interaction of knowledge" and power Foucault provided in Discipline and Punish (1975).

According to Arnold Davidson, the back cover of the first volume announced that there would be five forthcoming volumes: Volume 2, The Flesh and the Body, would "concern the prehistory of our modern experience of sexuality, concentrating on the problematization of sex in early Christianity"; Volume 3, The Children's Crusade, would discuss "the sexuality of children, especially the problem of childhood masturbation"; Volume 4, Woman, Mother, Hysteric, would discuss "the specific ways in which sexuality had been invested in the female body"; Volume 5, Perverts, was "planned to investigate exactly what the title named"; and Volume 6, Population and Races, was to examine "the way in which treatises, both theoretical and practical, on the topics of population and race were linked to the history" of "biopolitics." Foucault subsequently abandoned this plan, with only the second volume of this original plan emerging as posthumous volume four.

The second two volumes, The Use of Pleasure (Histoire de la sexualité, II: l'usage des plaisirs) and The Care of the Self (Histoire de la sexualité, III: le souci de soi) dealt with the role of sex in Greek and Roman antiquity. The latter volume deals considerably with the ancient technological development of the hypomnema which was used to establish a permanent relationship to oneself. Both were published in 1984, the year of Foucault's death, the second volume being translated in 1985, and the third in 1986.

The fourth volume, Confessions of the Flesh was published posthumously in 2018. Emerging from the planned second volume of his original scheme for the Histoire, the theme of the book were developed in his lecture series from 1979 to 1980 where Foucault extended his analysis of government and biopolitics to its "...wider sense of techniques and procedures designed to direct the behaviour of men", which involved a new consideration of the "...examination of conscience" and confession in early Christian literature. These themes of early Christian literature seemed to dominate Foucault's work, alongside his study of Greek and Roman literature, until the end of his life. The planned fourth volume of The History of Sexuality was accordingly entitled Confessions of the Flesh (Les aveux de la chair), addressing Christianity.

Foucault's death in 1984 left the work incomplete, and the publication was delayed due to the restrictions of Foucault's estate. The volume was almost finished at the time of his death, and a copy was held in the Foucault archive. The work first became available to researchers when both handwritten and typed manuscripts of Confessions of the Flesh were sold by Daniel Defert, Foucault's partner, to the National Library of France in 2013 as part of the Foucault archive. Foucault's family decided that as the material was already partially accessible, it should be published for everyone to read. It was edited and finally published in February 2018, despite Foucault explicitly disallowing posthumous publication of his works, and was published in English for the first time by Penguin in Feb 2021, translated by Robert Hurley who had translated Penguin's earlier volumes in the series, and was released straight into their Penguin Classics imprint.

Reception
The reception of The History of Sexuality among scholars and academics has been mixed.

Scientific and academic journals
The cultural anthropologist and sociologist Stephen O. Murray wrote in the Archives of Sexual Behavior that a passage of The History of Sexuality in which Foucault discussed how European medical discourse of the late 19th century had classified homosexuals had "clouded the minds" of many social historical theorists and researchers, who had produced a "voluminous discourse" that ignored how homosexuals had been classified before the late 19th century or non-European cultures. The philosopher Alan Soble wrote in the Journal of Sex Research that The History of Sexuality "caused a thunderstorm among philosophers, historians, and other theorists of sex". He credited Foucault with inspiring "genealogical" studies "informed by the heuristic idea that not only are patterns of sexual desire and behavior socially engineered ... but also that the concepts of our sexual discourse are equally socially constructed" and with influencing "gender studies, feminism, Queer Theory, and the debate about the resemblance and continuity, or lack of it, between ancient and contemporary homoeroticism". He credited Simone de Beauvoir with anticipating Foucault's view that patterns of sexual desire and behavior are socially determined.

Evaluations in books, 1976–1989
The historian Jane Caplan called The History of Sexuality "certainly the most ambitious and interesting recent attempt to analyse the relations between the production of concepts and the history of society in the field of sexuality", but criticized Foucault for using an "undifferentiated concept" of speech and an imprecise notion of "power". The gay rights activist Dennis Altman described Foucault's work as representative of the position that homosexuals emerged as a social category in 18th and 19th century western Europe in The Homosexualization of America (1982). The feminist Germaine Greer wrote that Foucault rightly argues that, "what we have all along taken as the breaking-through of a silence and the long delayed giving of due attention to human sexuality was in fact the promotion of human sexuality, indeed, the creation of an internal focus for the individual's preoccupations." The historian Peter Gay wrote that Foucault is right to raise questions about the "repressive hypothesis", but that "his procedure is anecdotal and almost wholly unencumbered by facts; using his accustomed technique (reminiscent of the principle underlying Oscar Wilde's humor) of turning accepted ideas upside down, he turns out to be right in part for his private reasons." The philosopher José Guilherme Merquior suggested in Foucault (1985) that Foucault's views about sexual repression are preferable to those of Reich, Herbert Marcuse, and their followers in that they have provide more accurate descriptions and that Foucault is supported by "the latest historiographic research on bourgeois sex". Merquior considered the second two volumes of The History of Sexuality to be of higher scholarly quality than the first, and found Foucault to be "original and insightful" in his discussion of the Roman Emperor Marcus Aurelius and other Stoics in The Care of the Self. However, he found the details of Foucault's views open to question, and suggested that Foucault's discussion of Greek pederasty is less illuminating than that of Kenneth Dover, despite Foucault's references to Dover's Greek Homosexuality (1978).

The philosopher Roger Scruton rejected Foucault's claim that sexual morality is culturally relative in Sexual Desire (1986). He also criticized Foucault for assuming that there could be societies in which a "problematisation" of the sexual did not occur. Scruton concluded that, "No history of thought could show the 'problematisation' of sexual experience to be peculiar to certain specific social formations: it is characteristic of personal experience generally, and therefore of every genuine social order." The philosopher Peter Dews argued in Logics of Disintegration that Foucault's rejection of the repressive hypothesis is more apparent than real, and that the hypothesis is not "abolished, but simply displaced" in The History of Sexuality, as shown for example by Foucault's persistent references to "the body and its pleasures" and to ars erotica. The classicist Page duBois called The Use of Pleasure "one of the most exciting new books" in classical studies and "an important contribution to the history of sexuality", but added that Foucault "takes for granted, and thus 'authorizes,' exactly what needs to be explained: the philosophical establishment of the autonomous male subject". The historian Patricia O'Brien wrote that Foucault was "without expertise" in dealing with antiquity, and that The History of Sexuality lacks the "methodological rigor" of Foucault's earlier works, especially Discipline and Punish.

Evaluations in books, 1990–present
The philosopher Judith Butler argued in Gender Trouble (1990) that the theory of power Foucault expounds in the first volume of The History of Sexuality is to some extent contradicted by Foucault's subsequent discussion of the journals of Herculine Barbin, a 19th-century French intersex person: whereas in the former work Foucault asserts that sexuality is coextensive with power, in Herculine Barbin he "fails to recognize the concrete relations of power that both construct and condemn Herculine's sexuality", instead romanticizing Barbin's world of pleasure as the "happy limbo of a non-identity", and expressing views akin to those of Marcuse. Butler further argued that this conflict is evident within The History of Sexuality, noting that Foucault refers there to "bucolic" and "innocent" sexual pleasures that exist prior to the imposition of "regulative strategies".

The classicist David M. Halperin claimed in One Hundred Years of Homosexuality (1990) that the appearance of the English translation of the first volume of Foucault's work in 1978, together with the publication of Dover's Greek Homosexuality the same year, marked the beginning of a "new era in the study of the history of sexuality". He suggested that The History of Sexuality may be "the most important contribution to the history of Western morality" since Friedrich Nietzsche's On the Genealogy of Morality (1887). The critic Camille Paglia rejected Halperin's views, calling The History of Sexuality a "disaster". Paglia wrote that much of The History of Sexuality is "fantasy, unsupported by the ancient or modern historical record", and that it "is acknowledged even by Foucault's admirers to be his weakest work". The economist Richard Posner described The History of Sexuality as, "a remarkable fusion of philosophy and intellectual history" in Sex and Reason (1992), adding that the book is lucidly written.

Diana Hamer wrote in the anthology The Sexual Imagination From Acker to Zola (1993) that The History of Sexuality is Foucault's best-known work on sexuality. The historian Michael Mason wrote that in The History of Sexuality, Foucault presents what amounts to an argument "against the possibility of making historical connections between beliefs about sex and sexual practices", but that the argument is only acceptable if one accepts the need to shift attention from "sexuality" to "sex" in thinking about the sexual culture of the last three centuries, and that Foucault does not make a case for such a need. The critic Alexander Welsh criticized Foucault for failing to place Sigmund Freud in the context of 19th century thought and culture. The classicist Walter Burkert called Foucault's work the leading example of the position that sexuality takes different forms in different civilizations and is therefore a cultural construct. The historian Roy Porter called The History of Sexuality, "a brilliant enterprise, astonishingly bold, shocking even, in its subversion of conventional explanatory frameworks, chronologies, and evaluations, and in its proposed alternatives." Porter credited Foucault with discrediting the view, proposed for example by Marcuse in Eros and Civilization (1955), that "industrialization demanded erotic austerity." The philosopher Martha Nussbaum wrote that the claim that homosexuality is a cultural construction is associated more with Foucault's The History of Sexuality than with any other work.

The classicist Bruce Thornton wrote that The Use of Pleasure was, "usually quite readable, surveying the ancient evidence to make some good observations about the various techniques developed to control passion", but faulted Foucault for limiting his scope to "fourth-century medical and philosophical works". The philosopher Arnold Davidson wrote that while "Foucault's interpretation of the culture of the self in late antiquity is sometimes too narrow and therefore misleading", this is a defect of "interpretation" rather than of "conceptualization." Davidson argued that, "Foucault's conceptualization of ethics as the self's relationship to itself provides us with a framework of enormous depth and subtlety" and "allows us to grasp aspects of ancient thought that would otherwise remain occluded."

The psychoanalyst Joel Whitebook argued that while Foucault proposes that "bodies and pleasures" should be the rallying point against "the deployment of sexuality", "bodies and pleasures", like other Foucauldian terms, is a notion with "little content." Whitebook, who endorsed Dews' assessment of Foucault's work, found Foucault's views to be comparable to those of Marcuse and suggested that Foucault was indebted to Marcuse. In 2005, Scruton dismissed The History of Sexuality as "mendacious", and called his book Sexual Desire (1986) an answer to Foucault's work. Romana Byrne criticized Foucault's argument that the scientia sexualis belongs to modern Western culture while the ars erotica belongs only to Eastern and Ancient societies, arguing that a form of ars erotica has been evident in Western society since at least the eighteenth century.

Scruton wrote in 2015 that, contrary to Foucault's claims, the ancient texts Foucault examines in The Use of Pleasure are not primarily about sexual pleasure. Nevertheless, he found the second two volumes of The History of Sexuality more scholarly than Foucault's previous work. Scruton concluded, of the work in general, that it creates an impression of a "normalized" Foucault: "His command of the French language, his fascination with ancient texts and the by-ways of history, his flamboyant imagination and beautiful style - all have been put, at last, to a proper use, in order to describe the human condition respectfully, and to cease to look for the secret 'structures' beneath its smile."

title: The History of Sexuality


text: Wikipedia talk:WikiProject Primates/genus taxobox example


text:
New Brunswick Route 95

Route 95 is a 14.5 km provincial highway in New Brunswick, which connects Interstate 95 (I-95) at the Houlton–Woodstock Border Crossing near Houlton, Maine, United States to New Brunswick Route 2 (the Trans-Canada Highway) in Woodstock, New Brunswick, Canada.

Prior to the construction of Route 95, the connection between the two cities was served by Route 5. In 2007 the New Brunswick government completed a roadworks project to turn Route 95 into a full freeway for its entire length.

Route description
Route 95 begins at the Houlton–Woodstock Border Crossing on the Maine–New Brunswick border as an extension of I-95. The border between the two countries also marks the border between the Eastern Time Zone and the Atlantic Time Zone. The highway travels northeast through woodlands as it approaches its first interchange with Route 540 via a hybrid diamond interchange/partial cloverleaf interchange, providing access to the towns of Richmond Corner and Belleville. Continuing east, the highway crosses over Plymouth Road before intersecting an eastbound exit for Vivglenn Road, which connects to Route 555. The final exit on the highway is a trumpet interchange with Route 2, which is the main route of the Trans-Canada Highway through the province, in Woodstock.

History
A road linking Houlton to Woodstock has existed since at least 1927. It was numbered Route 5 in 1938.

In 1951, this designation was removed. The current Route 95 was constructed in the late 1970s and numbered Route 95 by 1981. The new highway bypassed the original alignment of Route 5, which is now numbered Route 555. By 1989, the intersection between Route 95 and Route 2 was converted into an interchange. In 2007, the New Brunswick Department of Transportation completed a 33 million construction project, turning Route 95 from a two-lane undivided highway to a grade-separated four lane freeway. The Province has contracted with Brun-Way Highway Operations to provide maintenance for the highway until 2023.

title: New Brunswick Route 95


text:
Tone name

In tonal languages, tone names are the names given to the tones these languages use.
 * In contemporary standard Chinese (Mandarin), the tones are numbered from 1 to 4. They are descended from but not identical to the historical four tones of Middle Chinese, namely level, rising , departing , and entering , each split into yin  and yang  registers, and the categories of high and low syllables.
 * Standard Vietnamese has six tones, known as ngang, sắc, huyền, hỏi, ngã, and nặng tones.
 * Thai has five phonemic tones: mid, low, falling, high and rising, sometimes referred to in older reference works as rectus, gravis, circumflexus, altus and demissus, respectively. The table shows an example of both the phonemic tones and their phonetic realization, in the IPA.

title: Tone name


text:
Burgred of Mercia

Burgred (also Burhred or Burghred; Old English: Burhræd) was an Anglo-Saxon king of Mercia from 852 to 874.

Family
Burgred became king of Mercia in 852, and may have been related to his predecessor Beorhtwulf. After Easter in 853, Burgred married Æthelswith, daughter of Æthelwulf, king of the West Saxons. The marriage was celebrated at the royal villa of Chippenham in Wessex.

Life
In 853 Burgred sent messengers to Æthelwulf, king of the West Saxons, seeking his help to subjugate the Welsh, who lived between Mercia and the western sea, as they were rebelling against his rule. Immediately King Æthelwulf advanced with Burgred against the Welsh, and successfully repressed the rebellion.

Twelve years after Burgred's success against the Welsh, in 865, the Great Heathen Army arrived. Following its successful campaigns against East Anglia and Northumbria it advanced through Mercia, arriving in Nottingham in 867. Burgred then appealed to his brothers-in-law King Æthelred of Wessex and Alfred for assistance against them. The armies of Wessex and Mercia did no serious fighting as Burgred paid the invaders off. In 874 the march of the Vikings from Lindsey to Repton drove Burgred from his kingdom.

After Burgred left, the Vikings appointed a Mercian Ceolwulf to replace him, demanding oaths of loyalty to them. Burgred retired to Rome and died there. He was buried, according to the Anglo-Saxon Chronicle, "in the church of Sancta Maria, in the school of the English nation" (now Santo Spirito in Sassia) in Rome.

Single coins from the reign of Burgred continue to be found but Burgred coins within hoards are less common. In 1998 a hoard with Burgred coins was found by the Birmingham University Field Archaeology Unit near Banbury Castle.

title: Burgred of Mercia


text:
Tangshan

Tangshan is a coastal, industrial prefecture-level city in the northeast of Hebei province. It is located in the eastern part of Hebei Province and the northeastern part of the North China Plain. It is located in the central area of the Bohai Rim and serves as the main traffic corridor to the Northeast. The city faces the Bohai Sea in the south, the Yan Mountains in the north, Qinhuangdao across the Luan River to the east, and Tianjin to the west.

Much of the city's development is thanks to the industrialization, beginning in 1870, when Kailuan Group established coal mines in the region. It's the birthplace of China's first standard-gauge railway, the first railway plant, the first steam locomotive, and the first cement factory. It was hailed as China's "cradle of industrialization". Even today, Tangshan is a hub of steel, energy, chemical, and ceramics production. Ping opera, which originated from the city's Luanzhou county, is one of the five most popular Chinese operas.

The city has also become known for the 1976 Tangshan earthquake which measured 7.8 on the Richter scale, flattened much of the city, and killed at least 255,000 residents according to official estimates. The city has since been rebuilt, has become a tourist attraction, and is among the 10 largest ports in China.

The city of Tangshan is approximately 149 km east by south east of Beijing and 110 km northwest of Tianjin. Tangshan's prefecture population was 7,717,983 at the 2020 census, with 3,687,607 in the built-up (or metro) area made of the 7 urban core districts.

Etymology
Tangshan is named after Dacheng Hill (大城山), which was called Mount Tang (唐山), in the middle of the city.

In A.D. 645, Li Shimin, an emperor of Tang dynasty and his army were stationed at Dacheng Hill on his way back from the Korean Peninsula. Unfortunately, Caofei, his beloved concubine, died there. In order to commemorate her, he named the mountain with the name of the empire — Tang. Later, the city took the name of the mountain.

Early history
Tangshan has a long history, with ancient humans living in the area as early as 4,000 years ago. It fell within the territory of the Guzhu Kingdom (1600BC) at the time of the Shang dynasty and later became a part of the State of Yan, one of the seven Warring States (403 – 221BC). During the Han dynasty (206BC – 220AD) it became part of the ancient province of Youzhou. It was under the jurisdiction of Zhili province and Zunhua State successively during the Qing dynasty.

Tang, Ming and Qing dynasties
Tangshan was a village at the time of the Tang dynasty (619–907) and developed further in agriculture, oil exploitation and ceramics during the Ming dynasty (1368–1644).

During the Hundred Days' Reform in the late Qing dynasty, the Kaiping Mining Administration was established in the third year of the Guangxu Emperor (1877). In 1878, Qiaotun town was established at Tangshan and renamed Tangshan Town in 1889. In 1938, Tangshan City was formally founded. The administrative system of Tangshan during the Republic of China Republican era continued to follow the Qing system. In 1929, Zhili Province changed its name to Hebei Province. On January28, 1939, because of Tangshan's special economic and political position, the East Hebei Autonomous Government established Tangshan City which was initially called “Tangshan Municipal Government” and later changed to “Tangshan Municipal Office”. After Japan surrendered in 1945, the Chinese Nationalist Party in Peking (now known as Beijing) took over the political control of Tangshan from Japan and set up an Administration Inspectors Office. In April 1946, it was decided at the 132nd Meeting of the Chinese Communist Party Hebei Provincial Committee to set up Tangshan City and on May5 of the same year, the Tangshan Municipal government was founded.

People's Republic
After the establishment of the People's Republic of China on October1, 1949, Tangshan remained a provincially administered municipality with 12 areas under its jurisdiction. In March 1955, it was decided at the 2nd session of the first People's Congress of Tangshan City to change Tangshan Municipal people's government to Tangshan people's committee without changing its administration areas.

On April28, 1958, the State Council approved the establishment of Tangshan prefecture. On August29, 1958, it was decided at the Seventh Session of the first People's Congress of Hebei Province to move the Tangshan Commissioner Office from Changli County to Tangshan City.

The CPC Central Committee decided to designate Tangshan city as one of the 45 cities open to the world on June3, 1959. On June 8, 1959, the CPC Hebei Provincial Committee and the Hebei Provincial People's Congress decided to combine the Tangshan Commissioners Office and the Tangshan People's Committee into the Tangshan People's Committee. On April2, 1960, the State Council officially approved the abolition of Tangshan prefecture. Qinhuangdao city, Qian'an, Changli, Laoting, Baodi, Yutian, Jixian County and Zunhua which were formerly administered by Tangshan Prefecture were incorporated into the Tangshan Municipality. Luanxian County, Fengrun County (formerly a district) and Baigezhuang Farm were also incorporated into Tangshan Municipality. Meanwhile, Tangshan became a provincially administered municipality.

On May23, 1961, the State Council approved the reinstatement of Tangshan prefecture, which was adopted at the 14th Meeting of the Hebei Provincial People's Committee on June3, 1959. Tangshan prefecture and Tangshan municipality were separated again and Tangshan turned into a specially administered municipality.

The Tangshan Municipal Revolutionary Committee affiliated to the Revolutionary Committee of Tangshan Region was set up on January6, 1968. On March 11, 1978, Tangshan turned to be a provincially administered municipality.

In October 1982, it was decided at the Seventh People's Congress of Tangshan city to abolish the Tangshan Municipal Revolutionary Committee and set up the Tangshan Municipal People's Government.

The State Council approved the move on March 3, 1983, and thereafter implemented the city-governing-county system. On May13, 1983, the Hebei Provincial People's Government announced the cancellation of the Civic Administration office of Tangshan region, which ceased operation on May15, 1983.

On December15, 1984, the State Council approved Tangshan city as one of 13 national “comparatively big” cities.

1976 Tangshan earthquake
Tangshan suffered an earthquake of magnitude 7.8 (7.5 according to official reports) at 3:42am on July28, 1976, which resulted in many casualties. The official death toll was 255,000, but many experts believe that the actual number of fatalities was two to three times that number, making it the most destructive earthquake in modern history. As a result of the earthquake, most of the town had to be rebuilt. The earthquake was depicted in the 2010 movie Aftershock.

Geography
Tangshan is located in the central section of the Bohai Economic Rim, facing the Bohai Sea to the south. Lying on the North China Plain, Tangshan is adjacent to the Yan Mountains to the north, borders the Luan River and Qinhuangdao to the east, and to the west and southwest borders Tianjin. Because of its location in the northeast of Hebei, it is a strategic area and a corridor linking two China's north and northeast regions. The largest river in the prefecture is the Luan River.

Climate
Tangshan has a monsoon-influenced, humid continental climate (Köppen Dwa), with cold and very dry winters, and hot, rainy summers. Spring and autumn are short with some rainfall. The monthly 24-hour average temperature in January is −3.6 °C, and 26.9 °C in July, and the annual mean is 12.8 °C. Close to 60% of the annual precipitation of 590 mm falls in July and August alone. The frost-free period lasts 180−190 days, and the area receives 2,600−2,900 hours of sunshine annually.

Air pollution
As air pollution in China has worsened in recent years, reports suggest cities in Hebei among the most polluted in the country, with Tangshan being no exception. According to a survey made by "Global voices China" in February 2013, 7 cities in Hebei including Xingtai, Shijiazhuang, Baoding, Handan, Langfang, Hengshui and Tangshan, are among China's 10 most polluted cities.

Economy
Tangshan is an important heavy industrial city in North China. Its output include machinery, motor vehicles, chemicals, textiles, glass, petroleum products, and cement. It has been a coal-mining center since late Qing dynasty, as Guangdong merchant Tong King-sing opened the first coal mine using modern techniques in Kaiping in 1877. Since the construction of the Caofeidian Project, it has hosted large iron and steel plants, chemical projects, and electricity plants. It is China's largest steel-producing city. Tangshan is also called the "porcelain capital of North China."

Modern industry in China first arose in Tangshan. The second railway in China – after the abortive Woosung Railway in Shanghai – was the six-mile track laid between Hsukochuang and Tangshan which opened in 1881; this eventually grew into the Imperial Railroad of North China and China's modern Jingshan and Jingha Railways. The first fire-resistant material manufactory and the first and largest cement manufactory were constructed in Tangshan as well.

Tangshan has experienced near-constant GDP growth in recent years, but has slowed down in the latter-half of the 2010s. In 2008, the GDP of Tangshan was ¥353.747 billion, which nearly doubled to ¥612.121 billion by 2013, and grew further to ¥695.500 billion in 2018. Tangshan's GDP was ranked the 26th largest among Chinese cities according to data from 2017. The city's exports were valued at $7.109 billion in 2016. Government figures for 2017 show that the city's economy was largely dominated by the secondary industry, contributing ¥408.14 billion to the city's economy.

Industrial zone

 * Caofeidian New Zone.

Demographics
Government data from 2017 shows that 7.897 million people live in Tangshan, of which, 61.64% live in an urban area. The city's residents had a mean disposable income of ¥27,786, which was ¥36,415 among urban residents.

Ethnic composition
Tangshan, like many other locations in China, is largely Han Chinese, who account for 95.25% of the city's population. In Zunhua City, there are 3 ethnic townships and ethnic towns. The following table shows the city's ethnic breakdown:

Administration
The prefecture-level city of Tangshan administers 14 county-level divisions including 7 districts, 4 counties and 3 county-level cities.

Universities and colleges

 * North China University of Science and Technology (formerly named Hebei United University), which was co-established by Hebei Polytechnic University and North China Coal Medical College in May 2010
 * Tangshan Normal University
 * Tangshan College
 * Hebei University of Science and Technology Tangshan Branch

High schools

 * Tangshan No.1 high school (founded 1902), one of the most famous high schools in China
 * Hebei Tangshan Foreign Language School

Specialty

 * Diet
 * Wanlixiang roast rhicken (萬里香燒雞)
 * Chessboard pancake (棋子燒餠)
 * Honey sugar candy (蜂蜜麻糖)
 * Peanut crisp (花生酥糖)
 * Big gezhe (大格摺)
 * Small gezhe (小格摺)
 * Dried fruits
 * Chinese chestnut (板栗)
 * Walnut

Traditional arts

 * Ping opera, or Pingju, one of the most popular operas in China
 * Tangshan Shadow Play (唐山皮影)
 * Laoting drums (樂亭大鼓)

Tourism

 * Eastern Qing tombs
 * Anti-Seismic Monument, located in Anti-Seismic Square
 * Tangshan Nanhu Park (Lunan District)
 * Kailuan National Mine Park (Lunan District)
 * Tangshan science and Technology Museum (Lubei District)

Religion

 * Datang Xingguo Chan Temple, a Buddhist temple
 * Jingzhong Mountain, a joint religious shrine for the believers of Confucianism, Buddhism, and Taoism, respectively.
 * Two Christian churches.

Transport
As of 2017, Tangshan has 18,000 kilometers of roads, of which, 16,000 were in rural areas. The city's roads served 410 million tons of freight, and the city's port served 570 million tons. As of 2023, Tangshan is the largest city in China without an operating or planned metro system.

Air

 * Tangshan Sannühe Airport, 20 km from the city center, in Fengrun District

Rail

 * Beijing–Harbin Railway
 * Tianjin–Shanhaiguan Railway
 * Beijing-Qinhuangdao Railway
 * Tianjin-Shanxi Railway

Roads

 * China National Highway 102, in the south of Fengrun District
 * China National Highway 112, ring road encircling Beijing, traversing the west side of Tangshan's urban area
 * China National Highway 205, which runs along the eastern and southern front of the urban area
 * G1 Beijing–Harbin Expressway, on the northern side of the urban area
 * G25 Changchun–Shenzhen Expressway, on the western side of the urban area

Notable people

 * Li Dazhao - early founder and leader of Chinese Communist Party
 * Jiang Wen - a contemporary director and actor
 * Cao Xueqin - author of Dream of the Red Chamber
 * Liu Wenjin - classical Chinese music composer
 * Zhang Tielin - Chinese-born British actor
 * Zhao Lijian - Chinese spokesman of the Ministry of Foreign Affairs
 * Gao Yuanyuan - Chinese actress and model
 * Tseng Cheng - businessman and philanthropist
 * Wu Guiying - Chinese Communist Party Secretary of Changsha
 * Zhang Xudong - General of the PLA and former commander of the Western Theater Command
 * Fu Zhenghua - Former politician and Minister of Justice

title: Tangshan


text:
Talk:Der er et yndigt land

Untitled
Why two translations, one of which we claim is "possibly more accurate"? Jwrosenzweig 17:57, 20 Feb 2004 (UTC)

 * Maybe you should call the second translation "alternative"? Here is a brand new German version: Der er et yndigt land :-) - Arne List 09:15, 2 Apr 2004 (UTC)

Kæmper
In this context, "kæmper"" means warriors, from "at kæmpe", to fight.

--Klausok 20:16, 24 March 2007 (UTC)

Kæmper means giants, not warriors, i have never encountered one instance where kæmper means warriors, stop babbling —Preceding unsigned comment added by 83.88.161.118 (talk) 05:12, 7 February 2009 (UTC)

But I have, and I am Danish. Kæmpe is sometimes giant and sometimes to fight. The word is still in use in ex. the word "forkæmper". Ex: http://www.dr.dk/Nyheder/Penge/2010/06/02/093651.htm?rss=true --87.50.88.27 (talk) 11:20, 12 June 2010 (UTC)
 * Kæmper definetly refers to warriors in this context. Yes, it usually means giants in -modern- danish, but it may just as well be used to mean warrior, even today. "En kæmpe" is always one giant, but when used in plural it may be either -- only the context (and a healthy knowledge of how Danes actually speak) will reveal what is meant. — Preceding unsigned comment added by 212.130.79.38 (talk) 15:19, 29 October 2015 (UTC)

Anthem competion
I was thinking about adding some information on the competion for the national anthem. Originally Oegenslager didn't participate, and another song called "Danmark, Danmark, Danmark" won, but the song was so widely disliked that the managers asked Oegenslager directly to contribute a song, and then pronounced it the new winner. I am just not sure were to put it, or if there are any online references to the story. Carewolf (talk) 10:22, 22 September 2008 (UTC)

Literal translations contain several errors
I noticed that the "literal" translation contain several errors: the first and second stanzas, for example, is translated as

There is a lovely country it stands with broad beeches near the salty eastern beach :| It winds itself in hill, valley, it is called old Denmark and it is Freja's hall :|

This should be

There is a lovely country it stands with broad beeches near salty eastern beach :| It winds itself in hill, valley, it's name is old Denmark and it is Freja's hall :|

Personally, I would prefer

There is a lovely country it stands with broad beeches near salty eastern beach :| It winds itself in hill, valley, it's name is old Denmark and it is the hall of Freja :|

but both are equally valid. — Preceding unsigned comment added by 212.130.79.38 (talk) 15:26, 29 October 2015 (UTC)

External links modified
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Kæmper
Several time the translations of "kæmper" has been changed from "warriors" to "giants". While this is indeed the only meaning of the word today, it is not the intended meaning here.--Klausok (talk) 08:08, 26 February 2018 (UTC)

Surely "warriors" would be "kæmpere" and not "kæmper"? — Preceding unsigned comment added by 165.23.18.180 (talk) 01:06, 10 January 2023 (UTC)

 * If you read Saxo in translations from the 19th century, you will find "kæmpeloven", meaning the regulations of the royal hird. There is also the expression, rarely seen these days, "end lever de gamle kæmper", the old warriors still live, which refers to manly behaviour, not size.
 * "Kæmpere" I have never seen. It occurs in compounds, e.g. "nævekæmpere", fist fighters, but not as a seperate word. Klausok (talk) 04:34, 10 January 2023 (UTC)
 * I've never heard of this before and I haven't been able to find any confirmations of this claim on my own. Do you have any concrete citations?
 * I've only ever seen "kæmper" either as a single fighter, i.e. "en kæmper" or as multiple giants, i.e. "en flok kæmper."
 * And, as stated, multiple fighters being "kæmpere." 206.209.15.101 (talk) 17:06, 26 January 2023 (UTC)
 * Here is the "kæmpe" entry in Ordbog over det danske sprog.
 * https://ordnet.dk/ods/ordbog?query=k%C3%A6mpe Klausok (talk) 09:44, 30 January 2023 (UTC)

Music
There are two typographical errors in the transcription of the melody. The second note of both the sixth and seventh bars should be a G-sharp, not an F-sharp. It would make no sense to have a notated accidental F-sharp when F-sharp is in the key signature, and I have verified the actual melody here. and here, where it is available for free download.

AviJacobson (talk) 20:22, 17 August 2019 (UTC)

IPA
Following on from discussions on User talk:SUM1, I understand that certain elements like stops must be transliterated a certain way. However, the issue remains that perfectly reasonable fixes keep getting reverted in the IPA. Number one is, as I elaborated on User talk:SUM1, the key simply cannot account for all use cases. It's supposed to be a guide, and that's highlighted here when we are dealing with a song. Every performance of the song rings out a full [ən] in the word salten, not [sæltn̩]. This, and fixes like this, cannot be retained for the sake of sheer accuracy. Just listen to performances, like this. There is also no reason to revert syllable breaks, especially in a song. · • SUM1 • ·   (talk) 08:28, 17 January 2022 (UTC)

title: Talk:Der er et yndigt land


text:
Talk:Punch-bug

Hey, this article already exists over at slugbug. -Branddobbe 17:57, Feb 20, 2004 (UTC)
 * Oh, okay. I'll merge them. -- Djinn112 18:25, Feb 20, 2004 (UTC)

title: Talk:Punch-bug


text: Talk:1931 in sports

title: Talk:1931 in sports


text:
Public holidays in India

Public Holidays in India also known as Government Holidays colloquially, consist of a variety of cultural, nationalistic, and religious holidays that are legislated in India at the union or state levels.

Being a culturally diverse country, there are many festivals celebrated in various regions across the country. There are only three national holidays declared by Government of India: Republic Day (26 January), Independence Day (15 August), and Gandhi Jayanti (2 October). Apart from this, certain holidays which are celebrated nationally are declared centrally by the Union Government. Additionally, various state governments and union territories designate additional holidays on local festivals or days of importance as holidays as per section 25 of the Negotiable Instruments Act, 1881.

National holidays
National holidays are mandatory holidays declared by Government of India which is applicable for all states and union territories of India.

Central holidays
In addition to the three fixed national holidays, Union Government of India declares additional days as holidays which are largely followed by central government offices and affiliates. In addition to designated fixed holidays, few other days are designated optional from which select number of days can be chosen according to individual convenience.

State holidays
In addition to the above, various state governments and union territories designate additional holidays on local festivals or days of importance as holidays as per section 25 of the Negotiable Instruments Act, 1881.

Others
Banks have specific holidays according to the various states or union territories in addition to every second and fourth Saturdays of the month. Schools, colleges and other educational institutions have specific term holidays according to the state or board.

title: Public holidays in India


text:
Tone contour

A tone contour or contour tone is a tone in a tonal language which shifts from one pitch to another over the course of the syllable or word. Tone contours are especially common in East Asia, Southeast Asia, West Africa, Nilo-Saharan languages, Khoisan languages, Oto-Manguean languages and some languages of South America.

Contours
When the pitch descends, the contour is called a falling tone; when it ascends, a rising tone; when it descends and then returns, a dipping or falling-rising tone; and when it ascends and then returns, it is called a peaking or rising-falling tone. A tone in a contour-tone language which remains at approximately an even pitch is called a level tone. Tones which are too short to exhibit much of a contour, typically because of a final plosive consonant, may be called checked, abrupt, clipped, or stopped tones.

It has been theorized that the relative timing of a contour tone is not distinctive. That is, in some accents or languages a falling tone might fall at the end and in others it might fall at the beginning, but that such differences would not be distinctive. However, in Dinka it is reported that the phonemic falling tone falls late (impressionistically high level + fall, ) while the falling allophone of the low tone starts early (impressionistically fall + low level, ).

Lexical tones more complex than dipping (falling–rising) or peaking (rising–falling) are quite rare, perhaps nonexistent, though prosody may produce such effects. The Old Xiang dialect of Qiyang is reported to have two "double contour" lexical tones, high and low fall–rise–fall, or perhaps high falling – low falling and low falling – high falling: and  (4232 and 2142). The report did not determine if the final fall was lexical or merely the declination typically seen at the ends of prosodic units, so these may actually be dipping tones.

Transcription

 * Diacritics such as falling ⟨â⟩, rising ⟨ǎ⟩, dipping ⟨a᷉⟩, peaking ⟨a᷈⟩, high falling ⟨a᷇⟩, low falling ⟨a᷆⟩, high rising ⟨a᷄⟩ and low rising ⟨a᷅⟩. Or the simpler register tones, where diacritics such as high $⟨á⟩$, mid $⟨ā⟩$, and low $⟨à⟩$ are usually sufficient for transcription. (These are also used for high, mid, and low level contour tones.)
 * Tone letters such as mid level ⟨˧⟩, high falling ⟨˥˩⟩, low falling ⟨˨˩⟩, mid rising ⟨˧˥⟩, low rising ⟨˩˧⟩, dipping ⟨˨˩˦⟩, and peaking ⟨˧˦˩⟩.
 * Numerical substitutions for tone letters. The seven tones above would be written $⟨33⟩$, $⟨51⟩$, $⟨21⟩$, $⟨35⟩$, $⟨13⟩$, $⟨214⟩$, $⟨341⟩$, for an Asian language, or $⟨3⟩$, $⟨15⟩$, $⟨45⟩$, $⟨31⟩$, $⟨53⟩$, $⟨452⟩$, $⟨325⟩$, for an African or American language. (The doubling of the numeral in $⟨33⟩$ in the Asian example is used to disambiguate a mid level tone from a "tone 3" (3rd tone), which in general is not at pitch level 3.)
 * Different spelling for the same vowel with different tones in systems like Latinxua Sin Wenz, Gwoyeu Romatzyh, Modern Literal Taiwanese etc. Compare Gwoyeu Romatzyh with Hanyu Pinyin (in parentheses): bai (bāi), bair (bái), bae (bǎi), bay (bài).

title: Tone contour


text:
Talk:Vaihinger

Undoubtedly some restless person will have put this page on Votes for deletion by the end of the day. I propose the other course of action and would ask 64.105.210.74 to turn this into a useful and "encyclopaedic" biography. All you have to do is have a look at some other Wikipedia biographies, and you'll soon get the hang of it. All the best,  18:00, 20 Feb 2004 (UTC)

 * I considered adding it to VfD since it is actually a close copyvio since the excerpt and intro are verbatum from the web site. That could be argued either way though.  I agree that it should be expanded or rewritten. - Texture 18:20, 20 Feb 2004 (UTC)

title: Talk:Vaihinger


text:
Talk:Destiny

Wiki Education Foundation-supported course assignment
This article was the subject of a Wiki Education Foundation-supported course assignment, between 16 August 2021 and 10 December 2021. Further details are available on the course page. Peer reviewers: Briirb.

Above undated message substituted from Template:Dashboard.wikiedu.org assignment by PrimeBOT (talk) 19:23, 16 January 2022 (UTC)

fate and destiny
Fate is distinct from destiny, and fate should not redirect to destiny. Fate can be a function of determinism and mathematical probability distributions. Destiny can be a function of free will and mathematical probability distributions. Anyone with me here ? 69.253.243.188 (talk) 03:40, 13 April 2012 (UTC)

Our destiny is going to eventuate and we will have to live or suffer the consequences and delight of whatever eventuates. I personally hold to a strong Christian conviction and am happy to hold to that. A friend has a website Your destiny Your Choice which may help with some of your decisions. Hopefulluy I can post her web address. ydyc.org it's worth a visit. — Preceding unsigned comment added by Roynicho (talk • contribs) 04:17, 8 March 2013 (UTC)

'Fatelike' maths/art
I removed this from the "Fate vs Destiny" section - it lacks references, is almost impenetrable, looks suspiciously like OR, and in any case is in the wrong place. If you can find sources and a better place for it, feel free to re-insert. "Fate can involve things which are bound within and subject to larger networks. A set of mathematical functions arranged in a grid and interacting in defined ways is Fatelike.  Likewise the individual statues in a larger work of counterpoint art are aesthetically Fated within the work.  In each case Fate is external to every individual component, but integral to the network.  Every component acts as Fate for every other component.  The entire world can be seen as existing within such a network, a kind of mythical spiderweb controlled by unseen forces." 81.107.39.2 (talk) 20:09, 11 February 2010 (UTC)

i think its a misnomer to think of fate as being controlled by hidden forces. while it is, by necessity, hidden, it cannot be controlled because that would imply an intelligence with free will, which undermines the notion of fate. rather, i would think of it as a necessary companion, like an environment to the life form. Thank you. Natmanprime (talk) 00:52, 14 March 2012 (UTC)

Fate Paradox
If a fresh clone of a person woke up in a completely identical room to the origional person at the same time and both rooms had an identical complex puzzle in the middle which can be solved various different ways, would both the clone and the origional solve the puzzle making the exact same moves?

Another test involving the same situation is using a computer rather than a puzzle. The computer will ask the exact same questions that require a sentence to reply. Will both the clone and the origional type in the exact same sentence word for word?

If they do, then it is proof that humans are operating on pre-defined fate like machines, rather than randomness or freethought.

I would say their responses would be different, because what makes us unique is our unique positions in space-time. environments prompt our responses, and the environment is fate. the only way to make the clones the same would be for them to actually be the same person! thank u Natmanprime (talk) 01:04, 14 March 2012 (UTC)

In response to this Fate Paradox stated above, it has been established that a clone is merely the biological double of a person, and can never have the same personality or psyche. Yes the clone starts out with same propensities or capacities as the original person. However, the clone, "born" at a different time (and perhaps a different place)and under a different set of circumstances has not experienced the same temporal(time)environment and perhaps not even the same geographical and socio-cultural environment, hence the clone has not experienced the same events, especially the definitive early childhood events, or interacted with the same significant people --parents, teachers, religious figures, friends, lovers, enemies, etc., which have shaped the original person's personality, attitudes, likes, dislikes, habits, behavior patterns, etc. The clone does not possess the same memories, mental references, mental associations, fears, hopes, wishes, dreams as the original person. The music that plays in the memories of the clone and the original person are different, the tunes, fragrances/scents/aromas, tastes, visual and tactile sensations that trigger one's memories to re-live certain sad or happy times in one's life are different in the clone and the original person. A clone who came into existence in 1980 has not experienced the same "Zeitgeist" (Spirit of the Times) as, say, an original person born in 1950 who came of age in the turbulent 1960s; the clone at 16 yrs old (in 1996)is a very different teenager than the original person at 16 (in 1966). That is, if indeed the clone has actually undergone the normal life-cycle process from infancy through childood, adolescence and the various phases of adulthood. If so, the younger clone is not a younger version of the older original person (except for biological similarities).They are each unique, non-similar beings. If the clone, on the other hand has not gone through the normal maturation process and is created as a fully adult being or as a rapid-biological-development being then the clone is totally or near-totally a person without a past, without memories, a being with no childhood experience, perhaps somewhat like an amnesia victim. In either case, the "soul" of the original person and the "soul" of the clone (by "soul" I mean the "psyche") are totally different. The clone and the original therefore would not respond in exactly the same ways. -- Yusuf (Sept. 21, 2006)

But the question was whether they would behave the same if they were in fact identical, or if it were possible to make people identical even if (the question never states this, but the implication is clear) a "perfect" technology were used to "perfectly" transfer the life experience of the original into the clone. Meanwhile the Question Asker elaborated upon the issue as it existed and/or naturally arose, bringing it to it's full form as a question, without attempting to provide personal insight, let alone venture an answer. I don't say this as an insult. Both of you are behaving like forces of Fate. I can see everyone on this discussion page doing the same. Even though I know I must be fulfilling some role/purpose here, I'm still blind to what that is. -TheTechnodrome(5/7/2008)

Can anybody help me get hold of a coupe of ancient Greek tragedy stories where fate plays a big role? It would be very nice of you, as I need it for a project I am doing. I am sorry if this is the wrong place. 80.213.189.129 11:28, 21 August 2006 (UTC)

I removed the following from the article:
 * "In the Albanian language there is no future tense as such: futurity is expressed by an idiom that may be loosely translated "there is a Will that..." (Albanian speakers please make this more precise)"

I don't quite understand what is meant by that. I am an Albanian native speaker, and we do have a future tense like french. For example: I will go to school tomorrow. translates to Unë do shkoj në shkollë nesër. Are you talking about the do? Why would this not be a future tense? I can give more clarifications, if the above sentence is explained a bit more. Dori | Talk 18:01, Feb 20, 2004 (UTC)

 * Thank you for clarifying. Wetman 21:34, 20 Feb 2004 (UTC)

Redlinked header
This has been moved here: :"Fate" is also the name of a short story by P. G. Wodehouse. Destiny is probably also a combined candy bar and video game. --Wetman 4 July 2005 20:09 (UTC)

Difference between fate and destiny
Should destiny and fate be more clearly defined, as either split into two separate articles or have the differences stated out in a subheading?
 * Yes. I have seen little agreement though on which of each should be defined in what manner. I can't do it myself since it is too close to my OR. Would you volunteer to do so? Zeusnoos 00:59, 22 September 2006 (UTC)

I simply added the idea that fate is the finality of events up to now, and destiny the inevitable events that will come to happen. —Preceding unsigned comment added by 130.215.241.212 (talk) 08:26, 13 December 2007 (UTC)

I really don't like this section: there is really only one sentance describing the actuall difference and it is very difficult to understand. I had to read it many times before I understood it. 124.191.82.150 (talk) 07:08, 27 September 2008 (UTC)

"Spiritual Science says"
There is nothing to discuss. Please read wikipedia guidelines concerning citing works and NPOV editing. Also read articles on science and see if the 'spiritual science' you claim falls in the category of pseudoscience. Percentage claims about nebulous concepts certainly fall in this category. Besides, the history of your edits are a line of spamming the pages with your own website. This is good grounds for RfC or being blocked. Zeusnoos 13:45, 15 August 2006 (UTC)

Disagree - your interpretation of science is biased: read article on spiritual science. Have requested mediation. Knowledge for All 21:54, 15 August 2006 (UTC)

Lol. Spiritual Science. I laugh at the very name. BirdValiant 01:19, 20 August 2006 (UTC)

both a defense of belief and a defense of factuality

 * the article Spiritual science exists, so obviously the consensus is that at least it's worthy of an article. However, I have a couple things to bring up about the use of that website as a reference.  Since 'spiritually evolved persons' (according to that website) are also called 'saints' I would have to class at least their version of spiritual science as a belief system or religion rather than a 'science' per se.  Also their  methodology page, here, clearly makes a distinction between what they term 'modern science' and 'spiritual science': Modern science, again from their website, uses the Scientific method  which they loosely describe on the page, and Spiritual science according to the page uses 'spiritually evolved persons' (saints) asking questions.  In their words the entire process, which I am contrasting with Scientific method is that:

 * 1)a "spiritually evolved person asks a question" and
 * 2)"definitive and absolute answers are perceived immediately"

 * so the site itself contrasts (their version of) Spiritual science with Modern science. It's clearly a belief system, on a par with religious belief systems.  I think that if we include information from that website, it has to be clear that this is a belief and not science, and that in the case of using numerical percentages of what portion of human lives are "ruled by destiny" it would be have to be emphasized that this data essentially came from the equivalent of prayer or direct revelation. I'm not about beating folks up for their beliefs on either side of any issue, but we have to recognise the distinction between belief and data.  It might be just as useful to use the quote "when you believe in things you don't understand... it's superstition."

 * Clearly the concept of destiny is very closely tied to belief. I don't think an expression of what people believe it out of place in this article, but we should definitely not state those beliefs as facts.  A clear distinction needs to be made between "X is a fact" and "X is a belief held by Y" in all articles.  Regardless that the belief in destiny is a belief we can still strive for factuality in an article on destiny. User:Pedant 21:59, 20 August 2006 (UTC)

Oldest sense of Destiny... bullet??
"A sense of destiny in its oldest human sense is still detectable in the soldier's fatalistic image of the "bullet that has your name on it" or the moment when your number "comes up." "

This seems absurd to me. Destiny as a concept surely is older than the concept of bullets and lotteries. In fact I would quibble with any assertion of "the oldest" sense of destiny. I'd think it would be far preferable to have a quote from an ancient poet referring to destiny or fate, rather than an unsupportable assertion as above. Comments? User:Pedant 20:46, 17 August 2006 (UTC)

 * More clearly expressed as now emended above?--Wetman 01:29, 20 August 2006 (UTC)
 * Oh yeah that's a great edit! Good work there, it keeps the sense of the original and removes the anachronism, brilliant refactor job, I wholeheartedly support that change User:Pedant 21:31, 20 August 2006 (UTC)

kashour —Preceding unsigned comment added by 188.52.125.29 (talk) 16:31, 12 July 2009 (UTC)

Philosophy
Wessam Reda 02:12, 4 October 2006 (UTC)

God created us to be tested by the most we scare of, for those who keep their patience and prayers to get the most they dream of, and those who don't the most they hate. Watch your thoughts, they make your destiny!

Sandy and who??
The article currently says, "Destiny is summed up by three words...Sandy and Tony." What??

It doesn't any more, I took it out, it was a vandalism.

what if everything we did was controled and predetermined by a force greater than ourselves? what if every random thing we said, every item we choose to fix and eat, everything had already been picked? how would that idea, widespread, chang reality? please answer.

it is irrelevant how it affects reality, since reality is ever changing. So really, it wont matter because it is one grain in a desert of change. —Preceding unsigned comment added by 71.184.171.66 (talk) 23:14, 23 April 2008 (UTC)

Heidegger/Nietzsche
I removed the points in the lead section about a change in the meaning of "destiny" due to Heidegger's and Nietzsche's philosophies. The lead section is not the place to discuss such debated views; Nietzsche, Kierkegaard, Jaspers, Sartre et al can be discussed in a sub-section if someone is willing to write one. If a distinction between fate and destiny needs to be made in the lead section, it should be done by assessing the matter in general (and with sufficient citations) - not by uncritically stating disputed views related to a somewhat marginal academic discourse. —Preceding unsigned comment added by 80.221.53.44 (talk) 21:12, 11 May 2009 (UTC)

Nothing about Hinduism?
Hinduism has very well worked out concept of destiny in fate with karma. I have noticed various citations from different cultures and it may make sense to add one view putting light on that aspect also. See Karma in Hinduism.Atmapuri (talk) 17:26, 19 June 2009 (UTC)

Can destiny be a form of time?
Destiny may be a form of time. The more time passing the greater chances of ones destiny being fulfilled.(DeatedDestinyTuMorn,Oct6th2009 21stCent.by Dr. Edson Andre' Johnson D.D.ULC>)Edsonbrasil (talk) 18:34, 6 October 2009 (UTC)

Manifest Destiny
The paragraph which mentions the American concept of Manifest Destiny does not convey the philosophy of that ideology correctly at all. Manifest Destiny refers to the geographic western expansion of the United States westward across North America. The USA was destined to assimilate all the land between its colonial origins on the east coast and the Pacific Ocean. — Preceding unsigned comment added by 193.48.136.25 (talk) 23:27, 16 June 2011 (UTC)

Fate (game)
Why does "Fate (game)" redirect to this page? — Preceding unsigned comment added by 118.209.128.163 (talk) 11:53, 16 October 2011 (UTC)

"believers of it are possed by the devil."
"In a recent acredited research project conducted at University of California, fate was determined to be largely hokum, and believers of it are possed by the devil."

Hopefully there are no objections to this line being removed. — Preceding unsigned comment added by Crsini (talk • contribs) 20:21, 9 February 2013 (UTC)

'Father Abraham' Lincoln and "4 score and 7 years ago, our fathers..." proves destiny
This article needs to make reference to how Lincoln was commonly referred to as 'Father Abraham' in a comparison to the Biblical Abraham. The famous 1862 Stephen Foster song We Are Coming, Father Abra'am is the BIGGEST example of this. Lincoln used his connection to "Father Abraham" when he famously began his Gettysburg Address with "4 score and 7 years ago, our fathers...". This was a quote from Genesis 16:16 of the King James Bible, "Abram was 4 score and 6 years old when Hagar the slave woman bore his son Ishmael" (paraphrased). The fact that Lincoln was the 16th president at 1600 Pennsylvania Ave. appears to be a proof of destiny. - Benjamin Franklin 75.74.157.29 (talk) 16:05, 12 February 2014 (UTC)
 * Nonsense.108.24.200.163 (talk) 14:03, 9 April 2019 (UTC)Benjamin Frankland

Kismet
Kismet is linked to this page (from Moirai), but not mentioned on this page.

Destiny in politics
I started this new section, but at present it's mostly a list of quotations. Calling a man-made event a 'political earthquake' or similar inanimate metaphor implies that the  circumstances are beyond human control, and therefore no one can be held responsible. But that's a cop-out. There may be research in this area worth bringing in to this section. Any ideas? Crawiki (talk) 18:43, 3 March 2019 (UTC)

After all, the ultimate 'political earthquake' would be nuclear holocaust, which nobody wants. Crawiki (talk) 18:48, 3 March 2019 (UTC)

Religion section: Add reference to Babylon's Enuma Elish
From the Babylonian creation epic Enuma Elish, toward the end of the first of six tablets: "Let your commands prevail over all the Anunnaki [that is, those who gave to mankind their destinies]. She gave him the Tablet of Destinies... (Saying) 'Your order may not be changed; let the utterance of your mouth be firm.'" from the full text in the Ancient History Encylcopedia. Many similar references in Tablet 2, which ends: "Lord of the gods, Destiny of the great gods... proclaim for me an exalted destiny... And let me, with my utterance, decree destinies instead of you. Whatever I instigate must not be changed, nor may my command be nullified or altered." I'm the one who added the Babylonian bullet, so I don't want my own hands too much on this point in the article. Might someone else add this Enuma Elish reference? Bob Enyart, Denver KGOV radio host (talk) 22:11, 27 August 2019 (UTC)

title: Talk:Destiny