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Alfred Gwynne Vanderbilt

Alfred Gwynne Vanderbilt Sr. (October 20, 1877 – May 7, 1915) was an American businessman and member of the Vanderbilt family. A sportsman, he participated in and pioneered a number of related endeavors. He died in the sinking of the RMS Lusitania.

Early life
Vanderbilt was born in New York City, the third son of Cornelius Vanderbilt II (1843–1899) and Alice Claypoole Gwynne (1845–1934). His siblings were Alice Gwynne Vanderbilt (1869–1874), William Henry Vanderbilt II (1870–1892), Cornelius "Neily" Vanderbilt III (1873–1942), Gertrude Vanderbilt (1875–1942), Reginald Claypoole Vanderbilt (1880–1925) and Gladys Moore Vanderbilt (1886–1965).

Alfred Vanderbilt attended the St. Paul's School in Concord, New Hampshire, and Yale University (Class of 1899), where he was a member of Skull and Bones. Soon after graduation, Vanderbilt, with a party of friends, started on a tour of the world which was to have lasted two years. When the group reached Japan on September 12, 1899, he received news of his father's sudden death and hastened home as speedily as possible to find himself, by his father's will, the head of his branch of the family.

His eldest brother, William, had died in 1892 at age 22, and their father had disinherited Alfred's second-oldest brother Neily due to his marriage to Grace Wilson, a young debutante of whom the elder Vanderbilts strongly disapproved for a variety of reasons. Alfred received the largest share of his father's estate, though it was also divided among his sisters and his younger brother, Reginald.

Career
Soon after his return to New York, Vanderbilt began working as a clerk in the offices of the New York Central Railroad as preparation for entering into the councils of the company as one of its principal owners. Subsequently, he was chosen a director in other companies as well, among them the Fulton Chain Railway Company, Fulton Navigation Company, Raquette Lake Railway Company, Raquette Lake Transportation Company, and the Plaza Bank of New York.

Vanderbilt was a good judge of real estate values and projected several important enterprises. On the site of the former residence of the Vanderbilt family and on several adjacent plots, he built the Vanderbilt Hotel at Park Avenue and 34th Street, New York, which he made his city home.

Among Vanderbilt's many holdings were positions in the New York Central Railroad, Beech Creek Railroad, Lake Shore and Michigan Southern Railway, Michigan Central Railroad and Pittsburgh and Lake Erie Railroad as well as the Pullman Company.

Personal life
On January 11, 1901, Vanderbilt married Ellen ("Elsie") Tuck French, in Newport, Rhode Island. She was the daughter of Francis Ormond French (1837–1893) and his wife Ellen Tuck (1838–1915), and was close friends with Vanderbilt's sister, Gertrude Vanderbilt Whitney, who was married to Harry Payne Whitney. Later that same year, on November 24, 1901, Elsie gave birth to their only child: William Henry Vanderbilt III (1901–1981), later governor of Rhode Island.

In March 1908, Elsie moved to the home of her brother, Amos Tuck French, in Tuxedo Park, New York. Shortly thereafter, a scandal erupted in April 1908 after Elsie filed for divorce, alleging adultery with Agnes O'Brien Ruíz, the wife of the Cuban attaché in Washington, D. C. The publicity, which caused splits over whom to support, ultimately led Agnes Ruíz to commit suicide in 1909. Elsie, who remarried, died in Newport on February 27, 1948. Vanderbilt spent considerable time in London after the divorce, and he remarried there, on December 17, 1911, to the wealthy American divorcée Margaret Mary Emerson (1886–1960). She was the daughter of Captain Isaac Edward Emerson (1859–1931) and Emily Askew Dunn (1854–1921), and was heiress to the Bromo-Seltzer fortune. Margaret had been married from 1902 to 1910 to Dr. Smith Hollins McKim (d. 1932), a wealthy physician of Baltimore. Together, Alfred and Margaret had two children: Alfred Gwynne Vanderbilt Jr. (1912–1999), a businessman and racehorse breeder, and George Washington Vanderbilt III (1914–1961), a yachtsman and scientific explorer.

After Alfred's death aboard the Lusitania in 1915, Margaret bought a 316-acre estate in Lenox, Massachusetts, with a 47-room mansion. She remarried twice, first on June 12, 1918, in Lenox to Raymond T. Baker (1875–1935), a politician with whom she had a daughter, Gloria Baker (1920–1975). The claim for Alfred's estate was put forward by Margaret, who by that point was already remarried. Estimates as to the size of the Estate vary, with many sources using the 1917 Appraisal of the Estate in the Surrogate's Court of New York, which put the net value of the estate in the State of New York, after the payment of all debts and funeral and administration expenses, at $15,594,836.32. In 1964, Edwin Hoyt's book The Vanderbilts and their Fortunes records the total size of Alfred's estate at $26,375,000, exclusive of the $6,000,000 he gifted to his brother Cornelius Vanderbilt III following their father's death, and the $10,000,000 his first wife received after their divorce. From this amount, $8,000,000 was left to Alfred's second wife Margaret ($5,100,930 of this in New York), $500,000 to his brother Reginald, $5,000,000 and the Oakland Farm Estate to Alfred's oldest son William H. Vanderbilt III, with the residuary estate being split between his two younger sons Alfred G. Vanderbilt Jr and George Washington Vanderbilt III, whose shares were estimated at $2,553,204 in 1917.

Contemporary newspaper articles reporting on the 1917 appraisal of Alfred's estate in the State of New York report that Alfred's gross estate was valued at $16,769,314, in addition to a Trust Fund valued at $4,612,086, with a net value of approximately $15,594,000; from this his oldest son William H. Vanderbilt III received the $4,612,086 in Trust, as well as a life interest in $400,000, and the Medal which Congress had gifted to Cornelius 'the Commodore' Vanderbilt I which had been passed first to William Henry Vanderbilt, Cornelius Vanderbilt II, and then to Alfred.

By the terms of Alfred's will, Margaret and his three sons would inherit $1,180,098.18. In addition, for their maintenance and for the support and comfort of his widow and children, he expended and contributed approximately $300,000 annually.

Interests
Vanderbilt was a sportsman, and he particularly enjoyed fox hunting and coaching. In the late 19th century, he and a number of other millionaires, such as James Hazen Hyde practiced the old English coaching techniques of the early 19th century. Meeting near Holland House in London, the coaching group would take their vehicle for a one-day, two-day, or longer trip along chosen routes through several counties, going to prearranged inns and hotels along the routes. Vanderbilt would frequently drive the coach, in perfectly appareled suit, a coachman or groom. He is recorded as a regular guest at the Burford Bridge Hotel near Box Hill in Surrey where, when driving from London to Brighton, he would stop to take lunch and to collect telegrams. He loved the outdoor experience.

Vanderbilt was a member of the Coaching Club of New York and his coach, which was named Venture, was custom built in 1903 by coachbuilders Brewster & Co. The coach, actually a "heavy park drag – made road style" was restored by the Preservation Society of Newport County and is on display at The Breakers.

In 1902, he bought Great Camp Sagamore, on Sagamore Lake in the Adirondacks, from William West Durant. He expanded and improved the property to include flush toilets, a sewer system, and hot and cold running water. He later added a hydroelectric plant and an outdoor bowling alley with an ingenious system for retrieving the balls. Other amenities included a tennis court, a croquet lawn, a 100,000 gallon reservoir, and a working farm.

In 1908, he donated $100,000 to build the Mary Street YMCA (today the Vanderbilt Hotel) in Newport, Rhode Island, in memory of his father Cornelius Vanderbilt II (1843–1899). Ground breaking was on August 31, 1908, with the cornerstone laid on November 19, 1908, by Vanderbilt. The dedication was on January 1, 1910.

RMS Lusitania
On May 1, 1915, Vanderbilt boarded the RMS Lusitania bound for Liverpool as a first class passenger. It was a business trip, and he traveled with only his valet, Ronald Denyer, leaving his family at home in New York.

On May 7, off the coast of County Cork, Ireland, German U-boat, SMU U-20 (Germany) torpedoed the ship, triggering a secondary explosion that sank the giant ocean liner within 18 minutes. Vanderbilt and Denyer helped others into lifeboats, and then Vanderbilt gave his lifejacket to save a female passenger. Vanderbilt had promised the young mother of a small baby that he would locate an extra lifevest for her. Failing to do so, he offered her his own life vest, which he proceeded to tie on to her himself, since she was holding her infant child in her arms at the time. Many considered his actions especially noble since he could not swim and he knew there were no other lifevests or lifeboats available. Because of his fame, several people on the Lusitania who survived the tragedy were observing him while events unfolded at the time, and so they took note of his actions. He and Denyer were among the 1,199 passengers who did not survive the incident. His body was never recovered.

There has been some historical confusion as to which member of the Vanderbilt family was booked on the Titanic in 1912 and recent studies have determined that his uncle George Washington Vanderbilt II was actually booked to travel on the Titanic along with his wife Edith and daughter Cornelia, not Alfred Vanderbilt.

Legacy
A memorial was erected on the A24 London to Worthing Road in Holmwood, just south of Dorking. The inscription reads, "In Memory of Alfred Gwynne Vanderbilt, a gallant gentleman and a fine sportsman who perished in the Lusitania May 7th 1915. This stone is erected on his favorite road by a few of his British coaching friends and admirers".

A memorial fountain to Vanderbilt is in Vanderbilt Park on Broadway in Newport, Rhode Island, where many members of the Vanderbilt family spent their summers. The memorial reads: "To the Memory of Alfred Gwynne Vanderbilt, who perished on the S.S. Lusitania in the Thirty-eighth year of his age May 7, 1915. Erected by fifty of his friends."

Children
By Elsie French Vanderbilt:
 * William Henry Vanderbilt III, Governor of Rhode Island and business executive.

By Margaret E. McKim Vanderbilt
 * Alfred Gwynne Vanderbilt Jr., naval officer, Silver Star recipient, horse breeder and President of Belmont Park.
 * George Washington Vanderbilt III, naval officer, explorer and scientist.

title: Alfred Gwynne Vanderbilt


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Throw pillow

A throw pillow, or toss pillow, is a small, decorative soft furnishing item made from a wide range of textiles including cotton, linen, silk, leather, microfibre, suede, chenille, and velvet. Throw pillows are commonly used in interior design and come in various shapes, sizes, and decorative elements such as tassels and piped edges. The most common throw pillow designs are square and range from 16 to 24 inches. In the UK, a throw pillow is more commonly referred to as a scatter cushion.

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

title: Throw pillow


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Alfred Gwynne Vanderbilt Jr.

Alfred Gwynne Vanderbilt Jr. (September 22, 1912 – November 12, 1999) was a British-born member of the prominent Vanderbilt railroad family, and a noted figure of American thoroughbred horse racing. He was the youngest-ever member of The Jockey Club, president of Belmont Racetrack, New York, and Pimlico Race Course, Baltimore, and chairman of the board of the New York Racing Association. In World War II, he was decorated for bravery in the South Pacific.

Noted family; early years
Vanderbilt was a son of the first Alfred Gwynne Vanderbilt, who died a hero in the sinking of the RMS Lusitania. His mother, Margaret Emerson (daughter of the Bromo-Seltzer inventor Isaac Edward Emerson), was one of America's wealthiest women and most sought-after hostesses, operating at least seven large estates around the country. His grandfather, Cornelius Vanderbilt II, had been one of America's most revered businessmen; his great-grandfather, William Henry Vanderbilt had been the richest man in the world. "Commodore" Cornelius Vanderbilt started the family fortune in shipping and railroads as the founder of the New York Central Railroad and builder of Grand Central Depot (built 1869–1871), the precursor to Grand Central Terminal, built on approximately the same location, and completed in 1913. Contemporary newspaper articles covering the 1917 appraisal of his father's estate in the New York Surrogate's Court report that he received $2,553,204 from his father's estate, from which he would receive the income, with 25% of his share to vest on his 21st, 25th, 30th, and 35th birthdays.

Alfred Gwynne Vanderbilt Jr. was born to American parents in London, England. He was educated at St. Paul's School and at Yale, where he entered with the class of 1935, but did not graduate. His mother, Margaret Emerson (1884–1960), gave him a 600-acre (2.4 km2) horse farm in Glyndon, Maryland, called Sagamore Farm, for his 21st birthday, and it was in thoroughbred horse racing that he made his mark. The Vanderbilt family had by then given up control of most of their former railroad interests. Alfred G. Vanderbilt was President of Belmont Racetrack in New York and was the principal owner and president of Pimlico Race Course in Baltimore.

When he was called into service for World War II, he captained a PT boat in the South Pacific, earning the Silver Star for bravery. He was promoted to lieutenant, junior grade on March 2, 1944. On his discharge, he returned to racing in a major way.

Thoroughbred racing
Vanderbilt was one of the original members of the Westchester Racing Association and a driving force behind thoroughbred racing in America for most of the 20th century. His mother, Margaret Emerson, took him to his first race, the Preakness Stakes, in 1922. He often said, "After that, I was hooked." On his 21st birthday, his mother gifted him Sagamore Farm, her racing operation in Reisterstown, Maryland, which had been left to her by her father, Isaac Emerson, who was the inventor of Bromo-Seltzer and founder of the Emerson Drug Company, which later became Warner-Lambert.

Vanderbilt personally oversaw the breeding and training of his stable. He bought Pimlico Race Course and was President of Pimlico twice, the first time when he was 20. As a stable owner, his first major acquisition was Discovery, one of the great handicap horses of the age who became his foundation sire.

Vanderbilt was elected to The Jockey Club as the youngest member in its history in 1935 and eventually campaigned four national champions: Discovery, Next Move, Bed O' Roses and Native Dancer. During the late 1930s and early 1940s, he owned and ran Pimlico Racetrack outside Baltimore and arranged the famous match race between Seabiscuit and War Admiral in 1938. He was President of Belmont Park and Pimlico at the same time before joining the Navy. During the Second World War, he captained a PT boat in the South Pacific and was awarded the Silver Star for bravery under fire. He then returned to racing, bringing his greatest champion, Native Dancer, to the track in 1952. Native Dancer won all 9 starts as a 2-year-old and was named Horse of the Year. He won every start as a three-year-old too, except the Kentucky Derby, which he lost by a head to Cain Hoy Stable's Dark Star. However, Native Dancer was named 3-year-old Male Champion and was Horse of the Year again in his 4th year. All told, he won 21 of 22 starts, with the single second-place finish in the 1953 Kentucky Derby his only career loss. Many consider the Grey Ghost of Sagamore to have been the first Thoroughbred television star, and TV Guide ranked him as a top icon of the era".

Vanderbilt continued racing throughout his life and served as chairman of the board of the New York Racing Association from 1971 to 1975. The New York Turf Writers voted him "The Man Who Did The Most for Racing" a record four times, posthumously renaming the award in his honor.

Personal life
Vanderbilt was married three times. His first marriage was in 1938 to Manuela Mercedes Hudson (1920–1978), a niece of racehorse owner Charles S. Howard. The couple separated and began living apart in December 1940. Before their divorce in 1942, they were the parents of:

 * Wendy Maria Vanderbilt (1939–2016), an artist who married Orin Lehman (1920–2008), the long-serving commissioner of the New York State Office of Parks and Recreation.

His second marriage was on October 13, 1945, to Jeanne Lourdes Murray (1919–2013), a sister of Catherine Murray di Montezemolo and granddaughter of Thomas E. Murray. Before their divorce in 1956, they were the parents of:

 * Heidi Murray Vanderbilt (1948–2021), who married Jones Harris (b. 1929), the son of actors Ruth Gordon and Jed Harris, in 1971. They had a son named Jack Harris in 1972. Heidi made her Broadway debut in 1965 in Gordon's A Very Rich Woman, along with Katharine Houghton. She published her first novel, The Scar Rule, on her 72nd birthday.
 * Alfred Gwynne Vanderbilt III (b. 1949), who married Alison Campbell Platten in 1971. He is the father of screenwriter James Vanderbilt.

In 1957, he married for the third time to Jean Harvey (b. 1937) of the Cudahy meat-packing empire. Before their eventual divorce in 1975, they were the parents of:

 * Nicholas Harvey Vanderbilt (1958–1984), who went missing on Mount Robson in British Columbia, and was presumed dead.
 * Victoria Emerson Vanderbilt (b. 1959), who married James Weiss.
 * Michael Daggett Vanderbilt (b. 1967), who was born in Saratoga Springs, New York.

He died November 12, 1999, at his home in Mill Neck, New York after attending the morning racehorse workouts, two months after his 87th birthday. He was buried in the Vanderbilt Mausoleum on Staten Island, New York.

In popular culture
In the early 1950s, he was a regular panelist on the NBC game show Who Said That? along with H. V. Kaltenborn, Boris Karloff, and American actress Dagmar.

title: Alfred Gwynne Vanderbilt Jr.


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Colorfulness

Colorfulness, chroma and saturation are attributes of perceived color relating to chromatic intensity. As defined formally by the International Commission on Illumination (CIE) they respectively describe three different aspects of chromatic intensity, but the terms are often used loosely and interchangeably in contexts where these aspects are not clearly distinguished. The precise meanings of the terms vary by what other functions they are dependent on.

 * Colorfulness is the "attribute of a visual perception according to which the perceived color of an area appears to be more or less chromatic (Any color that is absent of white, grey, or black)". The colorfulness evoked by an object depends not only on its spectral reflectance but also on the strength of the illumination, and increases with the latter unless the brightness is very high (Hunt effect).
 * Chroma is the "colorfulness of an area judged as a proportion of the brightness of a similarly illuminated area that appears white or highly transmitting". As a result, chroma is mostly only dependent on the spectral properties, and as such is seen to describe the object color. It is how different from a grey of the same lightness such an object color appears to be.
 * Saturation is the "colorfulness of an area judged in proportion to its brightness", which in effect is the perceived freedom from whitishness of the light coming from the area. An object with a given spectral reflectance exhibits approximately constant saturation for all levels of illumination, unless the brightness is very high.

As colorfulness, chroma, and saturation are defined as attributes of perception, they can not be physically measured as such, but they can be quantified in relation to psychometric scales intended to be perceptually even—for example, the chroma scales of the Munsell system. While the chroma and lightness of an object are its colorfulness and brightness judged in proportion to the same thing ("the brightness of a similarly illuminated area that appears white or highly transmitting"), the saturation of the light coming from that object is in effect the chroma of the object judged in proportion to its lightness. On a Munsell hue page, lines of uniform saturation thus tend to radiate from near the black point, while lines of uniform chroma are vertical.

Chroma
The naïve definition of saturation does not specify its response function. In the CIE XYZ and RGB color spaces, the saturation is defined in terms of additive color mixing, and has the property of being proportional to any scaling centered at white or the white point illuminant. However, both color spaces are non-linear in terms of psychovisually perceived color differences. It is also possible — and sometimes desirable — to define a saturation-like quantity that is linearized in term of the psychovisual perception.

In the CIE 1976 LAB and LUV color spaces, the unnormalized chroma is the radial component of the cylindrical coordinate CIE LCh (lightness, chroma, hue) representation of the LAB and LUV color spaces, also denoted as CIE LCh(ab) or CIE LCh for short, and CIE LCh(uv). The transformation of $$(a, b)$$ to $$\left(C_{ab}, h_{ab}\right)$$ is given by: $$C_{ab}^* = \sqrt{a^{*2} + b^{*2}}$$ $$h_{ab} = \operatorname{atan2}\left({b^\star},{a^\star}\right)$$ and analogously for CIE LCh(uv).

The chroma in the CIE LCh(ab) and CIE LCh(uv) coordinates has the advantage of being more psychovisually linear, yet they are non-linear in terms of linear component color mixing. And therefore, chroma in CIE 1976 Lab and LUV color spaces is very much different from the traditional sense of "saturation".

In color appearance models
Another, psychovisually even more accurate, but also more complex method to obtain or specify the saturation is to use a color appearance model like CIECAM02. Here, the chroma color appearance parameter might (depending on the color appearance model) be intertwined with e.g. the physical brightness of the illumination or the characteristics of the emitting/reflecting surface, which is more sensible psychovisually.

The CIECAM02 chroma $$C,$$ for example, is computed from a lightness $$J$$ in addition to a naively evaluated color magnitude $$t.$$ In addition, a colorfulness $$M$$ parameter exists alongside the chroma $$C.$$ It is defined as $$M = CF_B^{0.25},$$ where $$F_L$$ is dependent on the viewing condition.

Saturation
The saturation of a color is determined by a combination of light intensity and how much it is distributed across the spectrum of different wavelengths. The purest (most saturated) color is achieved by using just one wavelength at a high intensity, such as in laser light. If the intensity drops, then as a result the saturation drops. To desaturate a color of given intensity in a subtractive system (such as watercolor), one can add white, black, gray, or the hue's complement.

Various correlates of saturation follow.

CIELUV and CIELAB
In CIELUV, saturation is equal to the chroma normalized by the lightness: $$s_{uv} = \frac{C^*_{uv}}{L^*} = 13 \sqrt{(u' - u'_n)^2 + (v' - v'_n)^2}$$ where $$\left(u_n, v_n\right)$$ is the chromaticity of the white point, and chroma is defined below.

By analogy, in CIELAB this would yield: $$s_{ab} = \frac{C^*_{ab}}{L^*} = \frac{\sqrt{{a^*}^2 + {b^*}^2}}{L^*}$$

The CIE has not formally recommended this equation since CIELAB has no chromaticity diagram, and this definition therefore lacks direct connection with older concepts of saturation. Nevertheless, this equation provides a reasonable predictor of saturation, and demonstrates that adjusting the lightness in CIELAB while holding (a*, b*) fixed does affect the saturation.

But the following verbal definition of Manfred Richter and the corresponding formula proposed by Eva Lübbe are in agreement with the human perception of saturation: Saturation is the proportion of pure chromatic color in the total color sensation. $$S_{ab} = \frac{C^*_{ab}}{\sqrt{{C^*_{ab} }^2 + {L^*}^2}} 100\%$$ where $$S_{ab}$$ is the saturation, $$L^*$$ the lightness and $$C^*_{ab}$$ is the chroma of the color.

CIECAM02
In CIECAM02, saturation equals the square root of the colorfulness divided by the brightness: $$s = \sqrt\frac{M}{Q}$$

This definition is inspired by experimental work done with the intention of remedying CIECAM97s's poor performance. $$M$$ is proportional to the chroma $$C,$$ thus the CIECAM02 definition bears some similarity to the CIELUV definition.

HSL and HSV
Saturation is also one of three coordinates in the HSL and HSV color spaces. However, in the HSL color space saturation exists independently of lightness. That is, both a very light color a very dark color can be heavily saturated in HSL; whereas in the previous definitions—as well as in the HSV color space—colors approaching white all feature low saturation.

Excitation purity

The excitation purity (purity for short) of a stimulus is the difference from the illuminant's white point to the furthest point on the chromaticity diagram with the same dominant wavelength; using the CIE 1931 color space: $$p_e = \sqrt{\frac{\left(x - x_n\right)^2 + \left(y - y_n\right)^2}{\left(x_I - x_n\right)^2 + \left(y_I - y_n\right)^2}}$$ where $$\left(x_n, y_n\right)$$ is the chromaticity of the white point and $$\left(x_I, y_I\right)$$ is the point on the perimeter whose line segment to the white point contains the chromaticity of the stimulus. Different color spaces, such as CIELAB or CIELUV may be used, and will yield different results.

title: Colorfulness


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Talk:Mr. Prospector

Probably the best version of this would eliminate repeated links while linking to all horses' names since the lists of winners in race articles already link to them,but I did it the way I did it. (Also perhaps put the sons in birth order to the extent possible?)--Louis E./12.144.5.2/le@put.com

 * Here's a suggestion, can we remove the comment abuot his Triple Crown Winners in the opening paragraph, since below we list his descendants that have won Triple Crown races? We can see that Pegasus won the 2000 KY Derby, but there were horses before him that won the KY Derby that came from Mr. Prospector. Seems to be a "bias", though it could just be what was put in before the family tree was added. --Figgie123

 * Uhm, "Coaching Club American Oaks" is not a Triple Crown race, and this family tree states that it is showing Triple Crown winners, not other race winners. If we add non-Triple Crown races to this, it will go on forever... --Figgie123

Messy
Considering that quite a lot of effort has gone in to this it's a real mess structurally, and there are way too many unreferenced statements along with head-slappingly obvious remarks like the one about being descended from the Darley Arabian. I'm not sure that Funny Cide is a good example to use when discussing Mr P's enduring legacy. I'm going to have a crack at improving it without taking out anything important. Like I said, some people have put a lot of time into this, but it needs knocking into shape.Tigerboy1966 (talk) 23:28, 14 October 2011 (UTC)

title: Talk:Mr. Prospector


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Webbing stretcher

A webbing stretcher is an upholstery tool used to stretch webbing.

Chair upholstery
Traditional chairs are constructed of an open wooden frame, with their seat often supported by interwoven jute or cotton herringbone webbing. Stuffing is placed upon this, enclosed between hessian, then batting over this and finally the cover fabric. To provide a taut and long-lasting seat, the webbing must be tightened into place. The webbing material must also resist yielding over time, hence the use of a dense herringbone weave, rather than the cheaper hessian webbings also used in upholstery. Where wire springs are to be placed over the webbing, the more abrasion-resistant cotton webbing is used rather than jute.

Modern webbings
In the 1950s, an elastic rubber or 'Pirelli' webbing became popular. This is made of black rubber, with an internal canvas reinforcement. This webbing is applied by hand and is not tensioned, the elasticity of the rubber being sufficient. It is attached by metal clips, fitting into grooves in the frame. As the webbing is elastic it is only used in parallel strips, rather than being interweaved: friction between these elastic webs moving over each other would soon abrade their edges.

Traditional stretchers
When the webbing is attached, it is fastened at one end, stretched into place and then held in place with tacks.

Tensioning is done with a simple wooden lever, the webbing stretcher. This looks like a bat or paddle with a simple handle, a locating groove along the opposing edge and a slot in the centre. The webbing is held in place by placing a loop through the slot and locking it with a wooden dowel pin. This pin is usually attached to the stretcher with a short chain or string. Using chain avoids the inconvenient twisting tendency of string.

In use, the grooved edge is located over a convenient edge of the frame to act as the fulcrum of a lever and the stretcher is levered outwards. As the handle is further away from the fulcrum than the slot, there is a mechanical advantage of about 3:1 in the tensioning force that can be generated, compared to simply pulling.

Stretchers are sold commercially, usually made of beech. Many upholsterers make their own though, from workshop offcuts.

Stretcher pliers
Plier-type stretchers are sometimes used, particularly with leather strapping that is too short to allow a loop through a traditional stretcher. These have wide ridged jaws to grip the end of a webbing. A protrusion on one jaw acts as the fulcrum of a lever, to give a powerful tensioning force.

American or 'gooseneck' stretchers
These are mostly used by direct pulling, rather than levering. A wooden or plastic block has a row of sharp raised point to grip the webbing by piercing it. The block is either held and pushed to tension the webbing, or a turned wooden handle on a gooseneck wire is used to pull it. The other edge of the block is sometimes padded to avoiding marking the frame, but is not as effective a lever as the traditional grooved type. As this type of stretcher is usually used by pulling rather than levering, it tends to leave the webbing slacker than traditionally expected. The pins can also damage the webbing, if used to apply an adequate force. This type is commonly used for making cheap furniture, where rubber webs are stapled permanently into place. As rubber only requires a low tension, they are adequate for this.

title: Webbing stretcher


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Kajto

Kajto (pronounced ) is a musical group from the Dutch province of Friesland performing acoustic folk music and balfolk in Esperanto drawing from the Frisian musical traditions of sea shanties, rounds and dances. Many of their songs are musical settings of Esperanto poetry, including works by Poul Thorsen, William Auld and Julio Baghy.

Kajto (meaning "kite" in Esperanto) was the name adopted by the Frisian folk group Kat yn 't Seil in 1988 for their performances of Esperanto material. For most of their history Kat yn 't Seil and Kajto were identical ensembles performing different repertoires under different names.

The group has performed extensively at Esperanto conventions and events, mostly in Europe, but also in North America and Australia, and released five albums on the label Vinilkosmo as a quartet and one as a duo. They have been described as one of the best known pop-folk groups in the Esperanto-speaking community, or Esperantujo, and have been praised for their tight arrangements. In 2004 the group was honored with the Franz Alois Meiners Culture Award (FAME Kulturpremio), which carries considerable prestige within the Esperanto community.

Until about 2007, Kajto consisted of the following members:
 * Nanne Kalma (voice, guitar, mandolin, harmonica, violin)
 * Marita Kruijswijk (voice, shawm, recorder)
 * Ankie van der Meer (voice, guitar, banjo)
 * Marian Nesse (voice, accordion)

The group no longer performs as a quartet; however, Nanne Kalma and Ankie van der Meer continue to perform under the name Kajto as a duo.

Former Kajto members Marita Kruijswijk and Marian Nesse have formed a new Esperanto folk group, Kapriol'! with Rutger Dijkstra and Ad Bos. Kapriol'! continues to perform some material from the repertoire of the original Kajto quartet.

Discography

 * Kajto (1989) "Kite"
 * Procesio Multkolora (1991) "Colorful Procession"
 * Tohuvabohuo (1993) "Tohu wa Bohu"
 * Masko (1999) "Mask"
 * Lokomotivo Rulu Nun! (2004) "Now, Locomotive, Run!"
 * Duopo (2011) "A Pair"

The song "Ansero – Vanelo" was included in the compilation Vinilkosmo kompil' 1 (1995).

The album Masko was included in Vinilkosmo's Kolekto 2000.

title: Kajto


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Talk:Colorado Senate

Article name, 2004–2005
Shouldn't these articles be at, for example, List of Colorado state Senators? RickK 02:38, 19 May 2004 (UTC)

 * I agree that the title should say "state senators" or perhaps more clearly List of members of the current Colorado State Senate or perhaps just Members of the Colorado State Senate (the word "list" implies an open-ended quality, and the current members of the senate are a finite group--presumably you will not keep a member's name on the list after they leave office. older ≠ wiser 18:40, 19 May 2004 (UTC)

 * (moved from the village pump)
 * I agree with the proposed renaming. If not, there should at least be a "see also" to an article with the US Senators from these states. MK 17:57, 19 May 2004 (UTC)

 * I like older/wiser's proposal. RickK 19:01, 19 May 2004 (UTC)
 * (end moved discussion)

 * I'm moving this article to "List of members of the Colorado State Senate" so it can match the List of members of the Colorado State House of Representatives. "List of" is a standard name format for the Wikipedia.  -- Reinyday, 02:07, 23 August 2005 (UTC)

Article name, 2007
In keeping with articles on the vast majority of state legislatures, I propose moving this page to Colorado State Senate and moving List of members of the Colorado State House of Representatives to Colorado State House of Representatives. That way, the page could include more information like that contained in Michigan Senate or Arizona House of Representatives. Any thoughts? -- Lincolnite 11:16, 7 November 2007 (UTC)
 * In the absence of any objections, I have moved the pages. -- Lincolnite (talk) 11:41, 18 November 2007 (UTC)

Detailed election results
There are detailed results of every Canadian election, at least those of the last couple of decades, showing the results for every candidate in every electoral district. Why can't I find such details in Wikipedia of state legislative elections? All I can find, when I do a search for 2014 elections Colorado is federal information - the state's reps in the House and Senate and the votes for President. Not the results for the state general assembly members. GBC (talk) 00:37, 11 March 2017 (UTC)
 * Colorado election results are available here. Jeffrey Beall (talk) 11:50, 11 March 2017 (UTC).

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title: Talk:Colorado Senate


text: User talk:210.81.195.250

title: User talk:210.81.195.250


text:
Deli

Deli may refer to:
 * Delicatessen, a shop selling specially prepared food, or food prepared by such a shop
 * Sultanate of Deli, a former sultanate in North Sumatra, Indonesia
 * Corned beef
 * Pastrami

People

 * Dilara Soley Deli (born 2002), Germany-born Azerbaijani and Turkish women's footballer

Places

 * Deli, Boyer-Ahmad, a village in Kohgiluyeh and Boyer-Ahmad Province, Iran
 * Deli, Chaharmahal and Bakhtiari, a village in Chaharmahal and Bakhtiari Province, Iran
 * Deli, Isfahan, a village in Isfahan Province, Iran
 * Deli, Izeh, a village in Khuzestan Province, Iran
 * Deli, Kohgiluyeh, a village in Kohgiluyeh and Boyer-Ahmad Province, Iran
 * Deli Serdang Regency, a regency in the province of North Sumatra, Indonesia
 * Deli Zal Beyg, a village in Lorestan Province, Iran
 * Deli, a town in Sumatra developed for tobacco commerce that became Medan

Other uses

 * Deli (company), a global office supply company based in China
 * Deli (Ottoman troops), a designation for irregular troops in the later Ottoman Empire
 * Deli (Mor ve Ötesi song), Eurovision Song Contest 2008 entry of Turkey
 * Deli (Ice Spice song), 2023
 * Budapest Déli station, a railway station in Hungary

title: Deli


text:
Talk:Nursery Cryme

more Genre issues
A user is adding "Heavy Metal" as genre. I have never heard Genesis described them as such. It's happening on a few Genesis pages. I have asked them to take it to the talk page MrMarmite (talk) 23:32, 10 February 2017 (UTC)
 * Sounds like either vandalism or someone clueless - even the most aggressive bits of "The Musical Box" have a folk element in the background, and "For Absent Friends" is about as Metal as Lemmy sitting down to have tea and scones at a vicarage party. Ritchie333 (talk) (cont)  23:39, 27 January 2018 (UTC)

Trespass release contradiction
This article states June 1970 with a source, but a different source is listed which claims October 1970 in its respective article. Which is it?  danny music editor  oops 13:56, 1 May 2018 (UTC)
 * It was recorded in June 1970 (before Ant quit) and released in October 1970 (after Phil joined). Simples. Ritchie333 (talk) (cont)  16:04, 1 May 2018 (UTC)
 * I can't believe I didn't notice that.  danny music editor  oops 19:40, 1 May 2018 (UTC)

Slamacis
Can you adjudicate on this edit? I went to get my vinyl copy of the album to check but it's disappeared :-( Ritchie333 (talk) (cont)  13:34, 12 June 2020 (UTC)

 * Please read up on Salmacis and Hermaphroditus, or simply read or listen to the lyrics of the song, instead of reverting my correction of a blatant and obvious error. 71.216.250.182 (talk) 21:32, 12 June 2020 (UTC)

 * As I said above, I can't do that because my vinyl copy of Nursery Cryme that I've had for about 30 years has gone walkabouts. I don't have the DVD source in question (did add it?) All I wanted was a source of information, in the words of Willard Duncan Vandiver - "I'm from Missouri. You've got to show me". Ritchie333 (talk)  (cont)  22:31, 12 June 2020 (UTC)

 * You can listen to The Fountain of Salmacis on youtube - the live version is epic. You can read the lyrics by searching Google for "The Fountain of Salmacis lyrics" You can read about Salmacis and Hermaphroditus in their wiki articles or many, many other sources. 71.216.250.182 (talk) 02:48, 13 June 2020 (UTC)

title: Talk:Nursery Cryme


text: User talk:64.186.227.106

title: User talk:64.186.227.106


text:
Dynamite Hack

Dynamite Hack is an American post-grunge band formed in Austin, Texas in 1997, taking its name from a line in the film Caddyshack, in which Carl Spackler (Bill Murray) describes the marijuana he is smoking as "dynamite hack" to Ty Webb (Chevy Chase).

They are best known for their cover of "Boyz-n-the-Hood", an acoustic re-imagining of the rap single by Eazy-E. The song was the first single from their 2000 album Superfast and peaked at No. 12 on the Billboard Modern Rock Tracks chart. In its wake, the group recorded a full-length album, titled Superfast, which was released locally in January 2000 and remixed for national distribution by Universal that summer. The single was also used in the tribute to rap Take a Bite Outta Rhyme: A Rock Tribute to Rap

According to their Facebook page, Dynamite Hack was expected to release their "lost" second album How to Break Up a Band in the summer of 2011. A new track "My Gun" can also be streamed on that page.

The single, "Sunshine", from the album How to Break Up a Band was released on 7/11/11 with 4 non-album bonus tracks.

A country EP, entitled Beardsley Mitchell, was released in 2015.

Their newest album Loaded with Cobras was released in February 2019.

Members

 * Mark Morris (guitar/vocals),
 * Chad Robinson (bass/vocals),
 * Mike Vlahakis (guitar),
 * Emily Morris (guest vocals),
 * John Henniger (drums on Pillowhead),
 * Chase Texas (drums on Superfast),
 * Tripp Wiggins (live drummer),
 * Kyle Schneider (drums),

Discography

 * Pillowhead (1998)
 * Superfast (2000)
 * Sunshine (Single/EP) (July 11th, 2011)
 * How to Break Up a Band (2011)
 * Beardsley Mitchell EP (2015)
 * Loaded With Cobras (February 15th, 2019)

title: Dynamite Hack


text:
Upholstery regulator

An upholstery regulator is an upholstery tool that smooths irregularities in the stuffing beneath the coverings.

While it looks similar to a needle, it is heavier. Like needles, the regulator comes in various gauges and lengths. Upholsterers use it to poke through the multiple layers to adjust the stuffing before putting the final cover in place.

A related tool is the stuffing iron, which upholsterers use to push the stuffing into the curves and corners of furniture. It has a narrow piece of steel with one toothed edge to grab loose stuffing and place it in hard-to-reach spots.

title: Upholstery regulator


text:
Talk:Post-secondary education

I'm not familiar with any usage of the phrase "post-secondary education" which excludes university and higher education, as this article describes. Can someone else confirm this usage, or is it best merged with tertiary education or some other related article? -- Rbellin 02:47, 19 May 2004 (UTC)

In Australia Post-Secondary usually refers to trade/vocational and hospitality/service industry training, in contrast with Tertiary Education which normally refers to studies undertaken toward the award of an undergraduate degree. Another distinction (at least historically) in Australia was that Post-secondary was often entered from Year 10 where Tertiary was usually entered after completing a Year 12 leaving certificate. Alex Law 01:31, 6 November 2005 (UTC)

"Tertiary" = "post-secondary"
For uses of "tertiary education" to mean all education past secondary – Colleges of F.E., undergraduate courses, graduate courses, etc. – see Australia, Greece, Mauritius, new Zealand, Trinidad & Tobago, the, theWorld Bank, and this journal).  See also the Analytic Quality Glossary definition and description (which also includes reference to the "third-level" synonym),

I've merged the maetrial from the "tertiary education" article, and redirected it here. --Mel Etitis ( Μελ Ετητης ) 10:48, 15 April 2006 (UTC)

Merger Proposal
Given that all the good information from Tertiary_education is here, and that I'm proposing that that page merge with this one. GumbyProf: "I'm about ideas, but I'm not always about good ideas." 20:55, 14 October 2007 (UTC)

title: Talk:Post-secondary education


text:
User:Cleduc

ca:Usuari:Cleduc cs:Wikipedista:Cleduc da:Bruger:Cleduc de:Benutzer:Cleduc

es:Usuario:Cleduc fr:Utilisateur:Cleduc it:Utente:Cleduc ja:%E5%88%A9%E7%94%A8%E8%80%85:Cleduc ko:사용자:Cleduc nl:Gebruiker:Cleduc no:Bruker:Cleduc pl:Wikipedysta:Cleduc pt:Usu%C3%A1rio:Cleduc ru:Участник:Cleduc simple:User:Cleduc sv:Användare:Cleduc zh:User:Cleduc zh-min-nan:User:Cleduc

title: User:Cleduc


text:
Talk:Hope

Untitled
Does anyone know who inserted the link http://en.wikipedia.org/w/index.php?title=Anything_is_possible_when_it_means_everything&action=edit&redlink=1 at the bottom of the See Also section, since there was no page for that subject (Anything is possible when it means everything)?

Hansika says Hope does not implie despair. It is evidence of the true spirt of humanity. It is an understand that "the world as it is, is not what it must be." Think about it. —Preceding unsigned comment added by 76.184.129.123 (talk) 02:28, 27 July 2008 (UTC)

word
what's the word called?: having hope but nothing happen. not despair.50.68.1.4 (talk) 19:34, 30 May 2017 (UTC)

Proposed Revisions to Hope as a Psychological Construct
Bibliography to be used for proposed revisions to Hope as a Psychological Construct

Themes to be discussed: History of Hope in Psychology Types of hope Measuring hope Hope vs. positive psychology Hope Theory Trait hope

Cited works to use:

“Psychology of Hope: You Can Get Here from There” Charles R. Snyder, 1994.

Snyder, C. R., Harris, C., Anderson, J. R., Holleran, S. A., Irving, L. M., Sigmon, S. T., et al. (1991). The will and the ways: Development and validation of an individual-differences measure of hope. Journal of Personality and Social Psychology, 60, 570 –585.

Snyder, C. R., Rand, K. L., & Sigmon, D. R. (2002). Hope Theory: A member of the positive psychology family. In C. R. Snyder & S. J. Lopez (Eds.), Handbook of positive psychology (pp. 257–276). New York: Oxford University Press

http://psycnet.apa.org.suproxy.su.edu/journals/psp/95/5/1045.pdf

http://onlinelibrary.wiley.com/doi/10.1002/(SICI)1097-4679(199905)55:5%3C539::AID-JCLP2%3E3.0.CO;2-G/pdf

Jnet teller (talk) 17:36, 23 February 2012 (UTC)

Dictionary intro
Why the hell does despair link to hope? They couldn't be more different. The top part seems too much like a dictionary definition. --IYY 02:48, 19 May 2004 (UTC)
 * A short dictionary definition can be a good way to start an article.

 * The Christian theology seems unnecessary. --Tony Sidaway|Talk 21:56, 7 Jan 2005 (UTC)
 * Not at all, the Christian idea of hope has been a component of our civilization for almost two thousand years now, the Christian idea of hope is a very large part of a a very large religion, it has probably effected our conceptions and ideas of "hope" in more ways than we shall ever know.

I added source [52] to the Christianity section.

 * The whole hope is an emotion while optimism is based on reason seems like an empty assertion. Hope can't be based in reason?  Optimism is?  I personally think of them as the reverse.  Regardless, I'd suggest just cutting it -- or, drop the part that compares it to optimism, and simply suggest different types of hope.  (1) Hope based in reason (ex:  Even though it looks like we're going to lose the battle, I have hope for victory because we have a gifted general who has won countless battles in the past, against all odds), (2) Hope based in emotion (ex:  Even though it looks like we're going to lose the battle, I have hope for victory -- I know it's against all odds, I just feel so strongly about it), etc.

 * I have no problem with including the significance of hope in Christian ideology, but I believe you should do a little bit more research into the subject before taking on the task of writing a wiki page on it. Don't you think the concept of hope is important in most of the world's religions? I'd suggest including a much broader statement about hope in religion without mentioning any one in particular or at the very least you should include references to religions other than Christianity. This will ensure that the article does not read as biased towards any particular religion. —Preceding unsigned comment added by 142.36.252.246 (talk) 19:02, 6 January 2010 (UTC)

Cleanup
This page has unclosed parentheses and spelling errors. Also consider rewording "believing that something is possible," as the sentence technically restricts hope to 'believing in an impossibility.' The list of examples is a bit odd. Agreed this page is a cluttered and confused collage. Does it have hope? — Preceding unsigned comment added by 197.186.155.253 (talk) 15:46, 14 December 2017 (UTC) .
 * I fixed the spelling and parentheses. Still needs rewording. —ERcheck @ 23:57, 30 January 2006 (UTC)
 * Looks fine to me.....after removing the immortality. You see, as a Christian that is basically what a Christian hopes for.--Shark Fin 101 20:47, 10 February 2006 (UTC)

Laugerso (talk) 21:08, 29 September 2021 (UTC)I will replace the 2nd image. It has too much wording and information that might get confusing. I got confused because there are many words in that image. Hope is one of those, but it's way down a super long list. UPDATE: I didn't change the image, I reviewed it and I think it helps people understand the emotions related to hope.

Hope, Spiritual and not purely emotional
In Christianity, particularly Catholicism, as mentioned above faith, hope, and charity are believed to be the three theological virtues. A virtue is inherently not an emotion, but something spiritual. I think all Christians would argue that faith and love are not emotions but spiritual graces given by God, which are accepted by each individual and hence choices also. I think would be argue for hope. If there are those that believe this view not to coincide with others' definitions than please resond. Otherwise, I believe the emotional definition be combined with a spiritual one, and also that the paragraph:
 * "Hope is subordinate to faith, in that while hope is emotional, faith carries a divinely-inspired and informed form of positive belief. Hope is typically contrasted with despair, but despair may also refer to a crisis of faith, or otherwise an ignorance thereof. Hence, when used in religious context, hope carries a connotation being aware of spiritual truth. (In some religions, despair itself is considered to be a sin; see Hope (virtue))."

be changed, since it fails to describe the relation between hope and faith. I would argue that hope is not subordinate to faith, but that both are equal in that one without the other is lacking. Also, that hope is not emotional, but divinely-inspired.--Francis419jn655 23:21, 25 October 2006 (UTC)

Hope bashing, Derrick Jensen
In "Endgame, Vol. 1: The Problem of Civilization" (and also in several talks and interviews, some on the internet, Derrick Jensen describes hope as: "a longing for a future condition over which you have no agency". Now, what that means is that I don't hope I'm going to eat tomorrow. I'm going to do it. On the other hand when I'm on a plane, I don't hope it'll crash. I have no agency over that. Derrick Jensen also says that he doesn't hope that salmon doesn't go extinct, because he'll do whatever it takes to make sure salmon survive. What he means with all this is that we're too oven not taking action or taking responsability the way we should and can take. We hope too much for things we have the powers to change. Yet we're too lazy or whatever to take this responsability. I'm not sure if we should take it in to the main article or not or where. Anybody? termi 22:41, 14. Feb. 2007 (CEST)

 * In Judaism the line between human agency and hope is not so clearly drawn. In Pirke Avot (Sayings of the Fathers) - a 2nd century Jewish work - Rabbi Tarfon is quoted as saying "You are not required to complete the task, yet you are not free to withdraw from it." (Pirke Avot 2:21).  Hope is what motivates us to act even when we know we are not in complete control.  This hope can take many forms:  the hope that others will have the same vision and join in, the hope that good eventually wins, the hope that one will become a better person through doing even if the intended goal is never reached, the hope that one's small act fits into a larger whole, and yes, sometimes the hope of assistance from a transcendent being.  However, this assistance is not one-sided.  In Judaism, hope is often understood as a reciprocal relationship between G-d and human beings.  In Marc Gellman's children's story "Partners" from Does G-d have a big toe?, G-d tells human beings they are G-d's partners. When the first humans ask what that means, G-d explains that 'A partner is someone you work with on a big thing that neither of you can do alone. If you have a partner, it means that you can never give up, because your partner is depending on you.'. Later when the angels ask if creation is done yet, G-d says "Go ask my partners".  Egfrank 06:58, 8 April 2007 (UTC)

 * I've been doing a bit more research and I don't think Jensen's definition fits very well with the Christian understanding of hope either. One of the classic Christian definitions comes from Romans 8:25 "Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience." (RSV)  Here hope is defined in terms of seen and unseen, not agency.  On first reading, the word "wait" would seem to imply passivity and hence lack of agency.  However,  if we take the verse in context, we discover that the preceding verses describe the entire creation in travail, i.e. in the throughs (sp?) of labor.    Labor is a very active and involved form of suffering and the unseen thing, a baby, will never come to light without some very active involvement of the mother.  Once again, it appears that hope is understood as human involvement in the face of uncertainty.

 * So I guess my question is, where is Derrick Jensen getting his definition of hope from? Egfrank 08:20, 8 April 2007 (UTC)
 * I'm sure Derrick isn't getting his definition from Christianity. I think it's safe to say that he gets it from how people generally use it. "I hope I win the lottery.", and all the other examples given. To throw another aspect in, in Spanish, the verb for "to hope" is "esperar". This verb is also used for "to wish" and "to wait", both passive actions. Murderbike 20:15, 1 September 2007 (UTC)

I have deleted the section from the first bullet point as it is a rambling example which does nothing to define hope —Preceding unsigned comment added by 80.0.57.109 (talk) 00:34, 12 October 2007 (UTC) . Forgot to sign in - I did this edit —Preceding unsigned comment added by MarkHewis (talk • contribs) 00:41, 12 October 2007 (UTC)

I think the statement in the introductory bullet points "But hope and optimism are both based in unrealistic belief or fantasy," is biased and un called for. To suggest that hope and optimism are founded in the unreal is to suggest that only suffering and the negative are real - which is not true. In fact, hope is founded in what one believes to be true and real: that things will improve. For this reason I am deleting that phrase from the article. —Preceding unsigned comment added by Collinista (talk • contribs) 09:50, 3 October 2008 (UTC)

True Hope: A desired expectation viewed by the soul through the minds eye of a future event that SHALL find completion. (Cross)10.28.2010 Compare Hope and Wish: (a wish can yeild an out come opposite to the desired expectation)   (Cross)10.28.2010  —Preceding unsigned comment added by 166.128.157.87 (talk) 04:04, 29 October 2010 (UTC)

On Irony
Don't you arguing bastards think it's a little depressing to have the first thing in the "Hope" article be a dispute-box? 76.90.141.94 18:38, 27 October 2007 (UTC)

 * Oh, and how exactly is this observation helpful? Wikipedia isn't the place to cure depression. Be Bold and do something about it. Oh, and I'd be nice if you signed your posts too. Richardpaez (talk) 04:01, 13 April 2008 (UTC)

 * And I'd bet "Richard Paez" is just a box full of sunshine in real life... definitely a man qualified to edit an article about Hope 72.223.69.113 (talk) 00:54, 23 January 2010 (UTC)

Specific philosophers
I'm wondering if the relation between hope (a universal human condition, to my understanding) and the theoretical concept of Utopia being made in this article isn't a case of indirect original research. I'm also wondering if the Seligman reference, with the allusive reference to how he "strongly criticizes the role of churches", without any elaboration on how that affects the concept of hope as elaborated on in this article, isn't productive. Comments or thoughts? Richardpaez (talk) 03:57, 13 April 2008 (UTC)

Bad Internal Link
"Perseverance", cited on the artice, section 1, links to "endurance", an article in which no mention of perseverance is made - at least in the sence expected to be found when linking from a page like "hope". I don't know how to correct this, so I hope the people who can get to read this message. —Preceding unsigned comment added by 81.31.190.249 (talk) 04:56, 13 April 2008 (UTC)

On hope, affect and utopia
I think that we need to have clearly in mind that the notion of hope has at least two spheres of production of meanings and effects. 1) When it is oriented toward the future, more as an expectative, desire or projection in which there is more "passivity" if one can say it. For instance, the last entry suggesting that "in adverse situations, hope may be worse than hopelessness" is clearly putting hope in the future, as something that can be rationalized, expected, with "true" or "false expectations". 2) When it is not oriented towards the future, when it is rooted in the present, when it cannot be organized or based on reason, when hope is considered in this way it is more perceived as a possibility, as an opening, as an affect and less considered as a feeling. Brian Massumi says that affect-hope “is more like being right where you are — more intensely”. Because of all this I made the connection between hope and utopia, I think Bloch should be considered and his "Principle of hope" too. His project was to trace the roots of a socialist society, however, he showed the inter-connection of these utopian bits presented in everyday life with a hope rooted in the present. —Preceding unsigned comment added by Rafuel (talk • contribs) 01:51, 17 April 2008 (UTC)

Who put Obama in here?
Jerks. His chances are better than that. - And he did, now I hope he gets removed from office one way or another.
 * I noticed that too and cut the link. —Preceding unsigned comment added by 69.14.16.254 (talk) 00:13, 16 June 2008 (UTC)

Hope and Ideology
I noticed that the meaning of hope will often change depending on a person's ideology. For instance, if you read Marxist or Globalist texts, the word hope will often be associated to Revolution or the creation of a New World Order. Whereas in Center or Right-minded people, the word tends to remain linked with religion, personal goals and general patriotism. ADM (talk) 09:30, 2 April 2009 (UTC)

Hope...and Despair

Why is there an article about hope but no article about despair? Gune (talk) 02:17, 3 April 2010 (UTC)

Despair
Despair redirects to Hope? Is this some kind of sick joke? MrBook (talk) 14:11, 21 October 2011 (UTC)

Agreed. Having despair redirect to hope is purely biased based & lacking any objectivity. That's an odd place to find censorship. — Preceding unsigned comment added by 174.60.141.245 (talk) 07:11, 14 November 2011 (UTC)

Yea, this is strange to have Despair redirect to this page. Someone needs to fix this. The idea of despair has a long history, and has special importance in the Catholic Church. It seems like someone has an agenda redirecting it here. --74.194.47.247 (talk) 17:30, 6 December 2011 (UTC)

TYPO?
I believe her name is spelled Dr. Barbara Fredrickson not Dr. Barbara Frederickson.

"In Leadership"
This entire section appears to be a poorly-written advertisement for Mattox's book. I think the whole thing should go. Failing that, it needs to be moved somewhere far further down in the article befitting its non-significance, and needs to be re-written into coherence. --66.117.193.162 (talk) 17:28, 1 November 2013 (UTC)

Rewrite request
Page contains far too much original research to continue to make minor fixes. Article must be redone. Would typically ask for Deletion, but subject is too notable to exclude. Too much bias, too much made-up stuff, opinions, tone problems, plenty of dirty weaseling, questionable content, the list goes goes on. Even the redirects are bad.I want somebody to completely redo this article, because if the concept of 'Hope' were not so notable, there would be no hope for this article! Mr. Guye (talk) 02:51, 7 March 2014 (UTC)
 * You may be right that the article is doomed beyond repair. A couple more days of "slash and burn" may hopefully produce something that can serve as a new starting point however - hopefully! Jacobisq (talk) 11:02, 24 May 2014 (UTC)
 * Have shortened it by some 8000 bytes, as well as adding some new (and sourced ) material. See also still needs doing however, and it certainly needs another total going-over at some point... Jacobisq (talk) 10:45, 25 May 2014 (UTC)

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 * Added archive http://web.archive.org/web/20120402102757/http://bible-library.com/hope to http://bible-library.com/hope
 * Added archive http://web.archive.org/web/20120220170115/http://www.unc.edu:80/peplab/barb_fredrickson_page.html to http://www.unc.edu/peplab/barb_fredrickson_page.html

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No mention in articleOfMiricles,per se, A goal of hope?
No ention if Mricles Being at least beliveing they have happenedby Prayer,Hope,wishing? Thanks! Eddson storms (talk) 21:54, 20 January 2017 (UTC)

Hope as a Factor for Psychological Well-Being
In a study, "hope was found to be the second most predictive variable after gratitude in predicting psychological well-being. Hope basically means that individuals have motivation about the goals to be reached and that they can make plans to achieve their goals. In this sense, it is expected that having a mission to be accomplished, having the motivation to reach these goals, and making plans that can help to reach these goals will make a meaningful contribution to the life of the individual; and thus, increase well-being. In this research, when hope entered into the regression model, it contributes 10% to the explained variance alone. This indicates that hope is one of the important variables closely related to well-being. Relationship between hope and well-being is one of the well-studied subjects in the literature. In this context, in McCullough’s (2002) conceptualization of the relationship between hope and gratitude, it is argued that people having more hope and gratitude generally appreciate their past as positive and pursue more meaningful goals for future. Besides, gratitude as appreciating others’ positive contributions may facilitate the felling of hope. In another research on graduate students conducted by Uzun Ozer and Tezer (2008), the results have shown that there is a significant difference in the positive effect levels between individuals whose level of hope is high and low. Similarly, in a study on undergraduate students conducted by Dursun (2012); it has been stated that hope is a significant predictor of individuals’ subjective well-being levels."  — Preceding unsigned comment added by Laugerso (talk • contribs) 22:52, 17 November 2021 (UTC)

Adding More to the Religious Perspective of Hope
As I read over this article, I noticed a lack of information about the religious perspective of hope. I believe it could be more developed. Perhaps some inspiration could be taken from the Wikipedia entry on Faith. At the very least we should add more information about other religions, such as what hope looks like in Islam or Buddhism. I am new to Wikipedia, but I hope this is helpful! ZoeyWill (talk) 05:18, 3 May 2022 (UTC)

Wikipedia Ambassador Program course assignment
This article is the subject of an educational assignment at Shenandoah University supported by WikiProject Psychology and the Wikipedia Ambassador Program during the 2012 Q1 term. Further details are available on the course page.

The above message was substituted from by PrimeBOT (talk) on 15:53, 2 January 2023 (UTC)

Hope meaning please 🙏
Whatsapp no 03255405878 37.111.128.146 (talk) 09:56, 21 March 2024 (UTC)

title: Talk:Hope