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Arnhem Land

Arnhem Land is a historical region of the Northern Territory of Australia. It is located in the north-eastern corner of the territory and is around 500 km from the territorial capital, Darwin. In 1623, Dutch East India Company captain Willem Joosten van Colster (or Coolsteerdt) sailed into the Gulf of Carpentaria and Cape Arnhem is named after his ship, the Arnhem, which itself was named after the city of Arnhem in the Netherlands.

The area covers about 97,000 km2 and has an estimated population of 16,000, of whom 12,000 are Aboriginal and Torres Strait Islander people. Two regions are often distinguished as East Arnhem (Land) and West Arnhem (Land). The region's service hub is Nhulunbuy, 600 km east of Darwin, set up in the early 1970s as a mining town for bauxite. Other major population centres are Yirrkala (just outside Nhulunbuy), Gunbalanya (formerly Oenpelli), Ramingining, and Maningrida.

A substantial proportion of the population, which is mostly Aboriginal, lives on small outstations or homelands. This outstation movement started in the early 1980s. Many Aboriginal groups moved to usually very small settlements on their traditional lands, often to escape the problems of the larger towns. These population groups have very little Western cultural influence, and Arnhem Land is arguably one of the last areas in Australia that could be seen as a completely separate country. Many of the region's leaders have called and continue to call for a treaty that would allow the Yolŋu to operate under their own traditional laws.

In 2013–14, the entire region contributed around A$1.3 billion or 7 percent to the Northern Territory's gross state product, mainly through bauxite mining.

In 2019, it was announced that NASA had chosen Arnhem Land as the location for a space launch facility, the Arnhem Space Centre. On 27 June 2022, NASA launched the first rocket there, the first rocket launch from a commercial spaceport outside the US, and two further launches followed within weeks.

History
The Yolŋu culture in East Arnhem Land is one of the oldest living cultures on Earth, at around 60,000 years old. DNA studies have confirmed that "Aboriginal Australians are one of the oldest living populations in the world, certainly the oldest outside of Africa"; their descendants left the African continent 75,000 years ago. They may have the oldest continuous culture on earth. Oral histories comprising complex narratives have been passed down through hundreds of generations, and the Aboriginal rock art, dated by modern techniques, shows continuity of their culture.

Arnhem Land is the location of the oldest-known stone axe of its kind, which scholars believe to be 35,500 years old.

Prehistoric warfare
Rock art depicting what may be acts of violence between hunter-gatherers in Arnhem land has been tentatively dated to 10,000 years ago.

Makassan contact
At least since the 18th century (and probably earlier) Muslim traders from Makassar of Sulawesi visited Arnhem Land each year to trade, harvest, and process sea cucumbers or trepang. This marine animal is highly prized in Chinese cuisine, for folk medicine, and as an aphrodisiac.

This Makassan contact with Australia is the first recorded example of interaction between the inhabitants of the Australian continent and their Asian neighbours.

This contact had a major effect on local Aboriginal Australians. The Makassans exchanged goods such as cloth, tobacco, knives, rice, and alcohol for the right to trepang coastal waters and employ local labour. Makassar pidgin became a lingua franca along the north coast among several indigenous Australian groups who were brought into greater contact with each other by the seafaring Makassan culture.

These traders from the southwest corner of Sulawesi also introduced the word balanda for white people, long before western explorers set foot on the coasts of northern Australia. In Arnhem Land, the word is still widely used today to refer to white Australians. The Dutch started settling in Sulawesi Island in the early 17th century.

Archaeological remains of Makassar contact, including trepang processing plants (drying, smoking) from the 18th and 19th centuries, are still found at Australian locations such as Port Essington and Groote Eylandt. The Makassans also planted tamarind trees (native to Madagascar and East Africa). After processing, the sea cucumbers were traded by the Makassans to Southern China.

In 2014, an 18th-century Chinese coin was found in the remote area of Wessel Islands off the coast on a beach on Elcho Island during a historical expedition. The coin was found near previously known Makassan trepanger fishing sites where several other Dutch coins have been discovered nearby, but never a Chinese coin. The coin was probably made in Beijing around 1735.

Florida Station
In 1884, 10,000 square miles of Arnhem Land was sold by the colonial British government to cattle grazier, John Arthur Macartney. The property was called Florida Station and Macartney stocked it with cattle overlanded from Queensland. Monsoonal flooding, disease and strong resistance from the local Aboriginal population resulted in Florida Station being abandoned by Macartney in 1893. The first manager of the property, Jim Randell, bolted a swivel cannon to the verandah of the homestead to keep the Indigenous people away, while Jack Watson, the last manager of the property, reportedly "wiped out a lot" of "the blacks" living on the coast at Blue Mud Bay. During the period of Watson's management, another large massacre is recorded to have happened at Mirki on the north coast of Florida Station. The Yolngu people today remember this massacre where many people including children were shot dead.

Eastern and African Cold Storage Supply Company
From 1903 to 1908, the property rights of much of Arnhem Land were held by the Eastern and African Cold Storage Supply Company. This Anglo-Australian consortium leased the region under the name of Arafura cattle station and attempted to construct a massive cattle raising and meat production industry. The company employed roving gangs of armed men to shoot the resident Aboriginal population.

Land rights
In 1971, the Gove land rights case (Milirrpum v Nabalco Pty Ltd) was the first litigation on native title in Australia, and the first significant legal case for Aboriginal land rights in Australia.

Geography
The area is from Port Roper on the Gulf of Carpentaria around the coast to the East Alligator River, where it adjoins Kakadu National Park. The major centres are Jabiru on the Kakadu National Park border, Maningrida at the Liverpool River mouth, and Nhulunbuy (also known as Gove) in the far north-east, on the Gove Peninsula. Gove is the site of large-scale bauxite mining with an associated alumina refinery. Its administrative centre is the town of Nhulunbuy, the fourth-largest population centre in the Northern Territory.

The climate of Arnhem Land is tropical monsoon with a wet and dry season. The temperature has little seasonal variation; however, it can range from overnight lows of 15 C in the dry season (April to September) to daily highs of 33 C in the wet season (October to March).

Indigenous population and culture
In 1931, an area of 96,000 km2 was proclaimed as an Aboriginal reserve, named Arnhem Land Aboriginal Reserve. the Land Trust held about 100,000 km2 as Aboriginal freehold land (with the exception of mining leases); it remains one of the largest parcels of Aboriginal-owned land in Australia and is perhaps best known for its isolation, the art of its people, and the strong continuing traditions of its Aboriginal inhabitants.

Arnhem Land is composed of many different Aboriginal countries and language groups. North-east Arnhem Land is home to the Yolngu people, one of the largest Indigenous groups in Australia, who have succeeded in maintaining a vigorous traditional culture, and whose name for this area is Miwatj. In West Arnhem Land, large groups include the Bininj people and the Maung people of the Goulburn Islands.

In 2018, Kathy Guthadjaka AM (also known as Gotha) was awarded 'NT Senior Australian of the Year.' Guthadjaka has conducted academic research into Aboriginal languages, knowledge, and culture.

Economy
In 2013–14, the entire region contributed around A$1.3 billion or 7% to the Northern Territory's gross state product, mainly through bauxite mining.

In 2019, it was announced that NASA had chosen Arnhem Land as the location for a space launch facility. The Arnhem Space Centre was built near Nhulunbuy, employing mostly local labour, and on 27 June 2022, NASA launched the first rocket there, which was the first rocket launch from a commercial spaceport outside the US. Two further launches followed, the third on 11 July. Other space companies are interested in using the rocket launch pad, and NASA confirmed that it will use the facility again in the future.

Film
The 2006 film Ten Canoes captures life in Arnhem Land through a story tapping into the Aboriginal mythic past; it was co-directed by one of the indigenous cast members. The film and the documentary about the making of the film, The Balanda and the Bark Canoes, give a remarkable testimony to the indigenous struggle to keep their culture alive – or rather revive it in the wake of considerable relative modernisation and influence of white (balanda) cultural imposition.

High Ground (2020 film), a 2020 feature film directed by Stephen Maxwell Johnson, based on historical fact and reflecting the history and culture of Yolngu people, was filmed in Arnhem land.

Art
The Aboriginal community of Yirrkala, just outside Nhulunbuy, is internationally known for bark paintings, promoting the rights of Indigenous Australians, and as the origin of the yidaki, or didgeridoo. The community of Gunbalanya (previously known as Oenpelli) in Western Arnhem Land is also notable for bark painting. The indigenous inhabitants also create temporary sand sculptures as part of their sacred rituals.

Arnhem Land is also notable for Aboriginal rock art, some examples of which can be found at Ubirr Rock, Injalak Hill, and in the Canon Hill area. Some of these record the early years of European explorers and settlers, sometimes in such detail that Martini–Henry rifles can be identified. They also depict axes, and detailed paintings of aircraft and ships. One remote shelter, several hundred kilometres from Darwin, has a painting of the wharf at Darwin, including building and boats, and Europeans with hats and pipes, some apparently without hands (which they have in their trouser pockets). Near the East Alligator River crossing, a figure was painted of a man carrying a gun and wearing his hair in long pigtails down his back, characteristic of the Chinese labourers brought to Darwin in the late 19th century.

One Yolngu prehistoric stone arrangement at Maccasans Beach near Yirrkala shows the layout of the Makassan praus used for trepang (sea cucumber) fishing in the area. This was a legacy of Yolngu trade links with the people on the Indonesian island of Sulawesi. The trading relationship antedated European settlement by some 200 years.

Aboriginal artists in Arnhem Land are primarily represented by Aboriginal Art Centres, nonprofit, community-owned organisations. In East Arnhem Land, primarily Yolngu Matha-speaking artists are promoted by Buku-Larrnggay Mulka in Yirrkala, Bula'bula Arts in Ramingining, Elcho Island Arts and Crafts on Elcho Island, Gapuwiyak Culture and Arts in Gapuwiyak and Milingimbi Art and Culture on Milingimbi Island. In Central Arnhem Land, Maningrida Arts & Culture in Maningrida promotes the work of a diverse range of Kuninjku, Burarra, and Gurrgoni artists, amongst others. In West Arnhem Land, Injalak Arts in Gunbalanya represents mainly Kunwinjku artists. Ngukurr Arts is located on the Roper River in Southern Arnhem Land. Art is also produced on the many islands of Arnhem Land, and there are art centres on the Anindilyakwa speaking Groote Eylandt (Anindilyakwa Art) and the Maung speaking Goulburn Islands (Mardbalk Arts & Crafts).

Homelands
Arnhem Land is also known for embracing the homeland movement, sometimes referred to as the outstation movement. For many decades prior to 1970, the East Arnhem Land Yolngu people lived on mission stations, such as Yirrkala. From April 1972, Yolngu families began moving away, back to their traditional clan lands. This was instigated by Yolngu people, before there was government support for the outstation movement. The people cleared land for airstrips and built their own houses from local timber, with the help of non-Indigenous people from the mission. The elders of the clans aimed to determine their own futures, basing their societies on Yolngu law, while living and raising their children on their lands in a sustainable and self-sufficient way. In 1985, Laynhapuy Homelands Aboriginal Corporation (LHAC), an Aboriginal corporation, was established to assist the homelands.

Homelands are tiny communities where members of related clan groups live on their traditional land, living according to Yolngu rom (law). There are benefits to the people to be living in these homelands, including: "*Homelands people have a strong connection to their land, and maintain their traditional language and cultural values. They choose to live on their traditional land to maintain this strong spiritual connection, social wellbeing, and to provide a positive future for their children and their families by staying away from widespread problems in large communities.
 * By living on their traditional land, homelands people retain a degree of autonomy. They are empowered to manage their own land, resources and affairs.
 * They have the power to make decisions affecting their lives, and reduce their dependence on government."

Homelands also reduce pressure on other Indigenous communities, which are already suffering from problems in the housing, health and education services areas.

In the early 21st century, a focus governments about the "viability" of the homelands has caused tensions and uncertainty within the Arnhem Land community.

In September 2008, then Darwin correspondent for The Age, Lindsay Murdoch, wrote: "Elders tell of their fears that Yolngu culture and society will not survive if clans cannot continue to live on and access their land through homelands. They warn that if services are cut, many of the 800 people in the Laynhapuy homelands will be forced to move to towns such as Yirrkala on the Gove Peninsula, creating new law and order problems, while those who stay will be severely disadvantaged."

In response to changes made by the Northern Territory government surrounding reduced support for the homelands in 2009, the Indigenous leader Patrick Dodson criticised the Northern Territory Government's controversial new policy on remote Aboriginal communities, describing it as a "die on the vine" plan that will "slowly but surely" kill indigenous culture.

Born in the 1930s, Dr Gawirrin Gumana AO is a leader of the Dhalwangu clan, renowned for his artwork and knowledge of traditional culture and law. In May 2009, he had the following to say about the significance of the homelands to his people: ":'We want to stay on our own land. We have our culture, we have our law, we have our land rights, we have our painting and carving, we have our stories from our old people, not only my people, but everyone, all Dhuwa and Yirritja, we are not making this up.
 * I want you to listen to me Government.
 * I know you have got the money to help our Homelands. But you also know there is money to be made from Aboriginal land.
 * You should trust me, and you should help us to live here, on our land, for my people.
 * I am talking for all Yolŋu now.
 * So if you can't trust me Government, if you can't help me Government, come and shoot me, because I will die here before I let this happen.'"

Despite facing government concerns and policy confusion, a number of people have developed commercial enterprises that have centred on using the best elements of their homelands. Indigenous tourism ventures incorporating the controlled use of homelands are now showing signs of success for a select number of Yolngu.

Communities

 * Gan Gan, aka Gangan, is a remote inland riverside community, in the traditional lands of the Dhalwaŋu people. There are several well-known artists in the community, notably Malaluba Gumana, Nongirrnga Marawili, Gawarrin Gumana and Garawan Wanambi. Gan Gan is also the site of an event known as the Gan Gan massacre that occurred in 1911, when over 30 men, women and children were killed by colonial police and settlers.
 * Cannon Hill - family outstation

title: Arnhem Land


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Saser Kangri

Saser Kangri (or Sasir Kangri) is a mountain in India. It is the highest peak in the Saser Muztagh, the easternmost subrange of the Karakoram range. Sasir Kangri is located within Ladakh.

Saser Kangri massif
The Saser Kangri massif consists of six named peaks:

This massif lies toward the northwestern end of the Saser Muztagh, at the head of the North Shukpa Kunchang Glacier, a major glacier which drains the eastern slopes of the group. The Sakang and Pukpoche Glaciers head on the western side of the group, and drain into the Nubra River.

Climbing history
Early exploration and climbing attempts of Saser Kangri occurred on the western side, from the Nubra Valley; this is lower, more populated, and hence more easily accessible than the eastern side, which faces the Tibetan Plateau. Early European exploration included a visit in 1909 by explorer T. G. Longstaff, along with Arthur Neve and A. M. Slingsby. However, visits and failed climbing attempts by multiple groups on the western side over the period 1922-1970 showed that the western side was surprisingly difficult.

In 1973, an expedition of members of the Indo-Tibetan Border Police finally succeeded in making the first ascent of the peak, by a very different route. They approached the peak from the southeast, via the upper Shyok Valley and the North Shukpa Kunchang Glacier, a long and difficult journey. Only in 1987 did climbers succeed in ascending this peak from the western side: an Indian-British team led by V.Pandey and LS successfully climbed the peak in conjunction with the first ascent of Saser Kangri IV.

Saser Kangri II West was first climbed in 1984 by an Indo-Japanese team, who at the time, had believed the peak to be higher than Saser Kangri II East and only subsequently was it determined to be the lower of the two. Saser Kangri II East was first climbed by Mark Richey, Steve Swenson, and Freddie Wilkinson on August 24, 2011. Until then it was the world's second highest unclimbed mountain after Gangkhar Puensum, and they won a 2012 Piolet d'Or for their ascent.

Saser Kangri III was first climbed by an Indo-Tibetan Border Police expedition in 1986 using an eastern approach. The summit party consisted of the climbers: Budhiman, Neema Dorjee, Sher Singh, Tajwer Singh, Phurba Sherpa and Chhewang Somanla.

Pemba Sherpa (45) of Darjeeling, India went missing after falling down into a crevasse on Saser Kangri IV on 13 July 2018. He was climbing the peak Saser Kangri IV (7416m) with a team of climbers led by Basanta Singha Roy from West Bengal and another team from Pune, India. On his way down from summit, Pemba fell down into a crevasse before reaching Camp-1 at an altitude of 5750m. No rescue effort has yielded any results; he remains inside the crevasse.
 * Accident on Saser Kangri IV (2018)

Recovery Attempt: A sustained effort of recovery process was carried out by Indian Armed Forces composed of soldiers from the ITBP (Indo-Tibetan Border Police) and Siachen Battle School between 15 July and 31 July. Indian Army from SBS reached the site on 24 July. Despite interruptions due to inclement weather, they did manage to go down as far as possible until the crevasse became too narrow to negotiate. Their efforts proved unsuccessful and they did not find any trace of Pemba Sherpa, but they did manage to recover his loaded rucksack weighing about 35 kg.

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

title: Saser Kangri


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ERC (human resources organization)

ERC is Northeast Ohio's largest organization providing Human Resources and workplace programs, practices, training and consulting. ERC also hosts the NorthCoast 99 program and sponsors the ERC Health insurance program. It is not uncommon for the media to quote ERC in their stories when looking for an authority on the subject. ERC's mission is to assist organizations in attracting, retaining, and motivating top performing employees.

ERC was founded in July, 1920 as the American Plan Association of Cleveland. One of the organization’s main goals was to promote open shop employment instead of the common closed shop practice, which meant an employer was either union or non-union, but could not hire some of each. Another early goal was to help reduce the number of strikes locally, and the organization claimed it was at least partially responsible for reducing the number of strikes in Cleveland from 41 in 1920 to 21 in 1922. In 1920 Cleveland had been one of the only large cities in the US without a general employer’s association, yet by 1922 the APA of Cleveland had grown to be one of the largest such organizations in the country. In 1930 the organization was renamed The Associated Industries of Cleveland, and in 1986 the name Employer's Resource Council was coined. The organization is now more commonly referred to simply as ERC.

ERC is a currently membership organization. Members of ERC receive access to salary, wage and benefits survey data, an HR Help Desk, online HR resources and tools, networking opportunities and cost savings through a network of preferred partners. ERC also offers employee and job training locally and nationally including Supervisory Training, Management, Leadership, HR topics, Soft Skills, Computer/Software, and Technical training.

title: ERC (human resources organization)


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Talk:Panpsychism

Variations on panpsychism
Qualitative Panpsychism

Qualitative Panpsychism
A conglomerate of ideas from various philosophers, qualitative panpsychism has no single proponent. It basically states that 1.) subjectivity is a quality of reality not just mentality, 2.) the experience of "what it is like to be something" is expressed on a qualitative continuum from a very poor experience on one end (such as in the case of rocks etc.) to an exceedingly rich experience on the other (such as in the case of humans or even angelic beings or God).

Supporters and opponents of panpsychism
I think that an enormous list of supporters and opponents of panpsychism is not a good thing for this article: it is already most of the length of the article, the opponents section is much less thorough than the supporters section, there is no criteria in sight for how long the lists could grow, and the reader will get little from such long lists.

Furthermore, I dispute that David Chalmers, C. S. Peirce and Thomas Nagel are panpsychists.

I've deleted the lists and pasted them below. I think the idea of a "Thinkers on panpsychism" is a good one, but it needs to be an annotated list to be valuable to this entry.

 * Gee, I think the list of famous historical (and contemporary) supporters and opponents of panpsychism is fascinating to someone like myself (who didn't know until recently that panpsychism -- which I have believed in for some years was an accepted concept with a word for it!).  To say it is already "most of the length of the article" is nonsense, unless you're counting vertical height.  Usually when people discuss the "length of an article" they are talking about a concept more like the number of words, not vertical height.  If this is such a problem, the names could be formatted horizontally instead of vertically.  (But it's not a problem, so please leave the list vertical!)

 * Sure, annotation would add to the value of the list of names. But I cannot see why "it needs to be annotated" to be valuable to this entry.  Learning about any doctrine or belief is enhanced when one learns who the supporters of that doctrine or belief have been.

 * I definitely vote for restoring the names back into the article.Daqu 18:38, 6 November 2006 (UTC)

 * Then, make it into a table, you can't delete valuable information as you please. Your reasoning is insufficient and silly. I will restore this list in due time. Who cares whether you dispute that Chalmers is panpsychist? Exa (talk)  —Preceding undated comment added 00:24, 1 February 2012 (UTC).

Supporters of panpsychism

 * Anaxagoras
 * Thales
 * Plotinus
 * Henri Bergson
 * David Bohm
 * Giordano Bruno
 * Fritjof Capra
 * David Chalmers
 * William Kingdon Clifford
 * Freeman Dyson
 * Gustav Fechner
 * David Ray Griffin
 * Ernst Haeckel
 * Charles Hartshorne
 * Gerardus Heymans
 * William James
 * A. Kozlov
 * Gottfried Leibniz
 * Rudolf Hermann Lotze
 * William Lycan — Preceding unsigned comment added by Qphilo (talk • contribs) 06:21, 29 April 2014 (UTC)
 * Thomas Nagel
 * Friedrich Paulsen
 * Charles Peirce
 * Morton Prince
 * Josiah Royce
 * Friedrich Schelling
 * Ferdinand C. S. Schiller
 * David Skrbina
 * Baruch Spinoza
 * Timothy L.S. Sprigge
 * Galen Strawson
 * Eduard von Hartmann
 * Alfred North Whitehead
 * Ken Wilber
 * Sewall Wright
 * Wilhelm Wundt
 * Gary Zukav
 * James Ward (psychologist)
 * Charles Augustus Strong
 * Bernardino Varisco
 * Thomas Davidson (philosopher)
 * Rudolf Christoph Eucken

Detractors from panpsychism

 * Empedocles
 * Democritus
 * C. D. Broad
 * Patricia Churchland
 * Paul Churchland
 * Daniel Dennett
 * Jaegwon Kim
 * Colin McGinn
 * C. Lloyd Morgan
 * Karl Popper
 * John Searle
 * B. F. Skinner

Chalmers, Nagel, and Peirce
Although Chalmers sometimes seems to resent his association with panpsychism, he is known in the field as arguing a viewpoint supportive of panpsychism. I will need to hunt it down, but I have read a paper or something he wrote where he, somewhat begrudgingly if I'm not mistaken, affirms that his views support (at least they do not contradict) the basic premise of panpsychism (I will go hunting for this when time permits). The main thrust of his work could be summarized as the defense of the idea that consciousness is a non-reducible dimension of the universe. That view is at the very least, sympathetic towards and fully compatible with panpsychism. I say all of this with a caveat - I do not think that Chalmers' overall philosophical point is to promote panpsychism per se, just that his arguments support panpsychism. Of course, I respect the choice to interpret Chalmers as being non-panpsychist, but the generally accepted reading of his work is that it is supportive of panpsychism. I'll finish with a quote from his annotated bibliography. This annotation is a summary of his own work:

 * "There are no strong arguments against panpsychism, and good reason to take it seriously"

Although it is possible that Nagel has since recanted his arguments favoring panpsychism, he did write an article entitled "Panpsychism" (in Mortal Questions (1979)) that presents arguments in favor of panpsychism. This article is oft-cited in conteporary debates as being a defense of Panpsychism.

As for Peirce, at the moment I can't seem to find the support I used for his inclusion on the "pro" list, although, I did develop both lists with support (but I am not beyond making a complete mistake here). I will update the discussion if I get around to finding it (and if it's findable).

I'm not arguing at this point for any modification of the article as it is, I am only responding to the remover of the lists that he would disagree that Chalmers' and Nagel's views are panpsychist. I have planned for some time to expand this article (which I created), although I have not found the time yet. If the article were, in the future, to contain a section about contemporary thought on Panpsychism, both Chalmers and Nagel are essential citations, as they are in other articles (see the Stanford Encylclopedia one). --mporch 00:21, 17 Sep 2004 (UTC)

 * Chalmers: it does go to support my suggestion that we shouldn't haven an unannotated list of supporters and opponents -- clearly one cannot simply put Chalmers on a lits of suppporters. My understanding of Chalmers is that he claims that a proper understanding of consciousness would have big implications for our understanding of physics, but that he would agree with such an enlightened materialism.
 * Nagel: Good information; I don't have reason to disupte what you say here.
 * Peirce: I could imagine that at some time Peirce did support such a philosophy, but it doen't fit well with what I understand of his mature philosophy. Charles Stewart 07:59, 20 Sep 2004 (UTC)

 * I agree with your removal of the list. I think it's useful to keep it here for research.
 * --mporch 10:57, 20 Sep 2004 (UTC)

Jung and Campbell
I would not classify Jung or Campbell as promoting (or denying for that matter) panpsychism. They both promote versions of the idea that there is a universal human subconscious (their views are in a certain sense, the same, since Campbell basically uses Jung as a theoretical framework). This view is not the basic idea of panpsychism, which is the idea that everything, particularly, non-human things are conscious in one form or another. Moreover, none of the varieties (monads vs. universal consciousness, for example) of panpsychic views include the idea that there is some sort of "subconscious" aspect to conscious things. The idea of the subconscious is a psychoanalytic idea that has basically nothing whatsoever to do with the philosophical idea of panpsychism (which does not detract from its potential value, it is just irrelevant to this article). Putting Jung's and Campbell's ideas into this article both confuses the idea of panpsychism and confuses the understanding of Jung's and Campbell's ideas. Neither of these individuals were on either list that I compiled (which were removed and placed above) because their ideas are simply not viewpoints on panpsychism either pro or con. Their names do not come up in direct connection to debates about panpsychism. I don't necessarily oppose the removal of the lists from the main article (thanks for keeping them here), but I do oppose replacing them with what is irrelevant and confusing information. If consensus for this removal is acheived, this section should be removed.--mporch 00:21, 17 Sep 2004 (UTC)

 * In fact both names were on the list that I deleted; I removed them from the list I pasted above because I had expanded on both names. Otherwise I agree with what you said above; what I wrote did not assert that either thinker was panpsychist, although certainly some have drawn such conculsions from both thinkers writings.  I would have no problem with what I wrote being removed to the comments section.  Charles Stewart 07:59, 20 Sep 2004 (UTC)

 * Woops - well, my mistake then. I must have put them on before for some reason, but now I've made a pretty good argument against them being there.  Once again, I agree with further research and elaborating their relationship to panpsychism.
 * --mporch 10:57, 20 Sep 2004 (UTC)

Idealism, Hegel, and Schopenhauer
Idealism is not necessarily the same as panpsychism, as is stated in the article. However, idealism is compatible with panpsychism in contrast with materialism, which is not. So, idealist philosophers do not necessarily explicitly argue in favor of panpsychism. Neither Hegel nor Schopenhauer (who by some reckonings is actually anti-idealist) are cited as supporting or opposing panpsychism. This is why they were not included in either list that I had compiled. I believe that arguments could be made that both Hegel's and Schopenhauer's philosophies are compatible with panpsychism, to my knowledge, neither of them explicitly comment on it. I feel somewhat ambivalent about the idealism section as it is. Clearly, idealism as a whole is compatible with panpsychism, but it would be unfortunate to confuse the two. Certainly the relationship between the two should be fleshed out as the article matures. I am not sure that citing Hegel and Schopenhauer is necessarily adding to the understanding with out further explanation. I don't suggest making a particular change to the article at this time. I just wanted to get further the discussion. --mporch 00:21, 17 Sep 2004 (UTC)

 * Again both were on the list I removed. Charles Stewart 07:59, 20 Sep 2004 (UTC)

 * Once again, my bad.
 * --mporch 10:57, 20 Sep 2004 (UTC)

I rewrote the whole article. I'm a total newbie in Wiki, and I hope nobody gets angered. I hope I made the article better. Let the discussion continue. Jussi Hirvi 18. July 2005

I've updated all relevant information on hylopathism's relation to panpsychism. I also wrote a new article on hyle which has some bearing on discussions of panpsychism.

I also included a very brief discussion of Chalmers' Philosophical Zombie, since I have found that criticism (or other discussion) of this thought experiment is highly relevant to the philosophy of the mind in general, and particularly both to panpsychism and hylopathism in that in both ideologies the concept of mentality is ill-defined, which is also the downfall of Chalmers' argument.

Tastyummy 20:16, 10 August 2006 (UTC)

Epistemology
I think it should be discussed somewhere in the article that most of the thinkers who discuss panpsychism are only making an epistemological claim that we can't know panpsychism is false. (And any argument against it would seem to be an argument from ignorance: I know these things have mental properties. I don't know if those things have mental properties.  Therefore, they don't (or probably don't).)  Some of these people also suggest that panpsychism accords with their intuitions. Hardly anyone actively argues for it as a metaphysical view. KSchutte 17:48, 12 March 2006 (UTC)

Consciousness and sentience
The first paragraph, in defining panpsychism informally, makes a point of distinguishing consciousness from sentience (where it mentions that some forms of panpsychism involve the belief that the universe is sentient, but not necessarily conscious).

The problem here is that, though the word "sentience" is not particularly ambiguous, the word "consciousness" is used in a wide variety of different ways -- and one of those ways is pretty much synonymous with "sentience".

I propose that that either the use of the word "consciousness" be avoided, or that the intended meaning of the word "consciousness" be made much more precise -- even in this informal definition in the first paragraph. (Unfortunately, I am not the right person to do this, because I know very little about panpsychism.  But I do know when the meaning of a passage is unclear.)Daqu 15:21, 5 November 2006 (UTC)

Free will
I feel surprised there is no mention in this article of the implications of panpsychism for free will. For starters, this is a very good paper by Peter Ells (who is also, incidently, a wikipedian, though inactive) on a theory of naturalistic, libertarian free-will based on panpsychism. I would request people here to have a look at it and consider updating the article accordingly. Thanks.  Amit @  Talk  13:05, 16 September 2007 (UTC)

In relation to other metaphysical positions
Notice the fourth paragraph of the section headed "In relation to other metaphysical positions" contradicts itself quite blatantly when discussing whether "weak" emergence is compatible or necessary for panpsychism:

"No form of panpsychism attributes full, human-style consciousness to the fundamental constituents of the universe therefore all version need a certain amount of emergence — that is, weak emergence, in which more sophisticated versions of basic properties emerge at a higher level. No version of panpsychism requires strong emergence ... Thus, 'weak emergence' would be incompatible with any non-physicalism, such as psychism (including panpsychism); whereas 'strong emergence' would support non-physicalism, such as psychism (including panpsychism)."

Per the article and as a panpsychist myself, the first assertion that panpsychism only requires weak emergence is the correct position; requiring strong emergence would be incompatible with panpsychism. —Preceding unsigned comment added by Perthro (talk • contribs) 15:48, 15 December 2008 (UTC)

I agree wholeheartedly with your comment that there is a paragraph in this section which both blatantly contradicts a previous (correct) assertion and that whoever inserted the paragraph plainly does not understand the contemporary talk about the strong and weak varieties of emergence or how they're related to materialisms and nonmaterialisms. I am familiar with the quoted paper from which the bulk of the paragraph in question was drawn and the inserter of the quote appears to have both misunderstood and grossly overstated the author's case, arriving at precisely the opposite conclusion of what they should have. I have thus removed most of the misleading paragraph which is as follows:

"Strong emergence, if it exists, can be used to reject the physicalist picture of the world as fundamentally incomplete. By contrast, weak emergence can be used to support the physicalist picture of the world". Thus, "weak emergence" would be incompatible with any non-physicalism, such as psychism (including panpsychism); whereas "strong emergence" would support non-physicalism, such as psychism (including panpsychism). Furthermore, because "strong emergence" has a holistic outlook, it is particularly amenable to universalist holistic panpsychism ("one single mind that unites everything that is" as "universal soul" etc. of Neo-platonic metaphysics).

Knowing how wikipedia functions, and knowing the nature of the proponents of panpsychism (being one myself), I have some confidence that the eliminated section will be reinserted. However that would be a mistake for the above-mentioned reasons which serve to show that the eliminated paragraph misinforms the entry-reader and undermines their ability to understand what panpsychism is. —Preceding unsigned comment added by 72.204.147.57 (talk) 15:44, 15 June 2010 (UTC)

Nagel's argument, discussed later in the page, includes as its second premise: '(2) "Nonreductionism", or the view that mental properties cannot be reduced to physical properties.' Weak emergence is reductionism; at very least that's what the wikipedia article says on the specific topic, though admittedly the article is rather short. I thought the point of panpsychism is that there isn't any emerging being done in the first place; there is consciousness 'everywhere', and the changes in "material" circumstances relate to changes in "conscious" circumstances, without necessarily requiring the 'panpsychist' to take a definite view on the 'substantial nature'/'ontological makeup' of, and relationship between these two principally distinguishable 'aspects' of our world. — Preceding unsigned comment added by 90.206.38.36 (talk) 02:24, 17 January 2012 (UTC)

The discussion there is bland and possibly from a dualist point of view, it is not true that "reductive physicalism is incompatible with panpsychism", whatever makes you feel that way, I cannot fathom. However, that would be an argument, not a certainty. I most certainly disagree with the presentation of that as fact. In fact, I must edit it to reflect that it is *not* a fact. You can add references to support that point of view later. By the way, "emergentism" is just another variety of middle age superstition and so is "non-reductionism". Exa (talk) —Preceding undated comment added 18:51, 31 January 2012 (UTC).

If the discussion in the 'arguments for panpsychism' section is 'bland' perhaps you should consider rewriting it, or at least suggest some direction for improvement. While your comment that "emergentism is just another variety of... superstition" might have some basis (since emergentists don't offer a mechanism or causal means by which the emergent properties 'arrive' in the world ("it's suspiciously like magic")), I don't think that you could say that about "non-reductionism". There is an extensive literature on the topic, and an adequate reduction of first person phenomena to third person activity is yet to have been achieved. Of course, favouring a materialist metaphysic will incline you to believe that reductionism must, somehow, be possible. But given that such a reduction has not been achieved, it seems little more than a superstition to presume that it will be. One might argue, from a metaphysical presumption of materialism, that it must be possible to achieve such a reduction, but the arguments that first person phenomena are irreducible to a third person material world can be made from a metaphysical neutral position; they are epistemic arguments - they do not require that 'we have already subscribed to dualism' in the way that arguments for reductionism depend on our presuming materialism. — Preceding unsigned comment added by 139.133.7.37 (talk) 18:44, 24 February 2012 (UTC)

Detailed understanding?
''Another criticism is that we have a detailed understanding of how cognition — thought, memory, etc — work in terms of the functioning and structure of the brain. If the matter that the brain is made of already has cognitive abilities simply by virtue of being matter, then cognition is somehow being done twice over.''
 * This is news to me. Just looking at the article on memory, I see the following: "Overall, the physiological mechanisms behind memory are poorly understood.[7]"  Perhaps this paragraph should be removed? Viriditas (talk) 09:43, 19 February 2009 (UTC)

Dubious
I've put a "dubious" tag on the following quote from the article: "Another criticism is that we have a detailed understanding of how cognition — thought, memory, etc — work in terms of the functioning and structure of the brain."

Aside the fact that this assertion is unsourced (as an existing "citation needed" tag already indicates), as someone who has studied neuroscience I can say unequivocally that this statement is false. The first thing any neuroscience professor tells an ambitious student is "at the end of the day we really have no clue how the brain works". We can probe and prod the brain to say "hey, this part lights up on the screen when we show this sort of image to the subject"; we can dissect individual neurons to determine what conditions cause them to fire; we can model them on computers as neural networks and perform interesting "brain-like" tasks such as associative memory and "learning". But this is all a far cry from "a detailed understanding of how cognition - thought, memory, etc - work in terms of the functioning and structure of the brain." Mbarbier (talk) 17:24, 8 June 2010 (UTC)

 * Ha, I should have just looked at the section right above this one. Mbarbier (talk) 17:25, 8 June 2010 (UTC)

Update on the article
Hello, i am very educated on pansychism. For the pansychism article i am going to be updating it in a few weeks. I will add alot of information to the article including a section on the history of panpsychism. I find the current article very slim in content, really it does not have enough information on it!! I hope to change that. 86.10.119.131 (talk) 17:13, 6 December 2010 (UTC)

Better definition
This is a much better definition of panpsychism rather than what is currently on the article:

panpsychism: In philosophy (also called pampsychism), the theory that all matter, or all nature, is itself psychical, or has a psychical aspect; that atoms and molecules, as well as plants and animals, have a rudimentary life of sensation, feeling, and impulse that bears the same relation to their movements just as the psychical life of human beings does to their objective activities.

Perhaps this definition should be added?

86.10.119.131 (talk) 13:33, 17 December 2010 (UTC)

Here are the definitions of a number of words: Perhaps some of this can be added to the article?

 * Panpsychism (also known as pampsychism) is the view that all parts of matter involve mind.
 * Hylozoism is the philosophical conjecture that all or some material things possess life, or that all life is inseparable from matter.
 * Animism is the belief in souls, which may, depending on your religious preference, be present in animals, plants, and objects, and people.
 * Panexperientialism credits all entities with phenomenal consciousness but not necessarily with cognition.
 * Panprotoexperientialism is a weaker form of panexperientialism, crediting entities only with latent consciousness.
 * Quantum Animism attributes spirit, mind, or mentality only to quantum-realm particles.
 * Vitalism invokes a non-physical "élan vital" or "life spark."
 * Neo-Psychism is a new term coined to detach itself from traditional panpsychism and its connotations.
 * Hylopathism is the belief that some or all matter is sentient or that properties of matter in general give rise to subjective experience.
 * Idealism is the philosophical theory which maintains that experience is ultimately based on mental activity.

86.10.119.131 (talk) 20:00, 17 December 2010 (UTC)

Dzogchen
I've toned the last section down a bit, but it still seems POVish. Sheer ignorance prevents me doing more.1Z (talk) 13:24, 27 February 2011 (UTC)

Neutral Monism
Spinoza didn't introduce neutral monism, he introduced dual aspect theory. They are different, principally in that in neutral monism the mental and physical are both separable and reducible to the underlying neutral substrate. So the sentence "varieties of monism that don't presuppose (like materialism and idealism do) that mind and matter are fundamentally separable. An example is neutral monism" is wrong.Aarghdvaark (talk) 14:24, 15 July 2011 (UTC)

Neutral monism is widely linked to Dual Aspect theory, because the two Aspects, mind and matter, are presumably aspects of something, which must be in itself neutral between mind and matter. 1Z (talk) 17:10, 22 May 2013 (UTC)

Panexperientialism and Panprotexperientialism
..have been sideline in the current version of the article, although it is the only page dealing with them on WP and they are immportant in contemporary philosophy. Gregg Rosenberg needs to be mentioned vis a vis intrinsic properties. 1Z (talk) 17:10, 22 May 2013 (UTC)

And the links are broken, and Panprotexperientialism has been misspelt as panprotpsychism...this is a considerable step back from previous version of the page. The history (particularly ancient) of the topic has been expanded at the expense of contemporary relevance. 1Z (talk) 17:14, 22 May 2013 (UTC)

The See Also section
..is much too long. Most of the links are already mentioned in the article. 1Z (talk) 17:10, 22 May 2013 (UTC)

Dogen
The article claims that Dogens "fences, walls, tiles, and pebbles are also mind" is panpsychist. This is likely wrong and the quoted source is probably not representative. Dogen uses "fences and walls, tiles and pebbles" usually to refers to the concept of things people have created in their minds. This is the reasons why they indeed _are_ mind. This is different from stating that the objects themselves have mind without being conceived by humans (or possibly animals),

Further Reading Addition
Please discuss why Fideler's book Restoring the Soul of the World belongs in Further Reading in this article on panpsychism. It is not the subject of the book. Thus its relevance must be argued for, and why it is more relevant than other books that are about panpsychism. Dazedbythebell (talk) 11:46, 21 May 2015 (UTC)
 * As there has been no discussion I am removing the book from Further Reading for the second time. Note that creating new user names to appear to avert edit warring is not a good strategy. Dazedbythebell (talk) 18:07, 21 May 2015 (UTC)

New book: The Assemblage Brain: Sense Making in Neuroculture
New book: The Assemblage Brain: Sense Making in Neuroculture by Tony D. Sampson, 2017, University of Minnesota Press. Per Chronicle of Higher Education, "Draws on Deleuze and Guattari to defend a vision of the brain that emerges from the non-locationist tradition of panpsychism." Jodi.a.schneider (talk) 16:12, 13 March 2017 (UTC)

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Panpsychism is a part of the series on God?
Why is that so? Panpsychism is a theory about consciousness that doesn't necessitate any particular view on the existence or non-existence of a deity (or deities). It seems that it has been confused with pantheism, which is a different view altogether. Could someone explain? Thank you! NinoK21 (talk) 18:03, 23 Oct 2018 (UTC)
 * This sounds like a question for the people who run that template more than for here. I'll post there directing them to it. --Pfhorrest (talk) 02:32, 24 October 2018 (UTC)

Religion or Analytic Philosophy?
This page can't seem to decide. The second sentence in the lede points to this problem. "Panpsychists see themselves as minds in a world of mind." This is not an acceptable sentence, especially for the lede, in an analytic philosophy page. But if we are talking about Buddhism, for instance, it makes perfect sense. I'm not sure how to fix that. My first instinct is to cut the sentence altogether. I think it would work to have the lede talk about the general notion of panpsychism, just the definition of the word. Then subsections could branch out into the philosophical v religious takes on it. DolyaIskrina (talk) 02:10, 5 May 2019 (UTC)

 * I agree, the page does seem torn between the two. I don't know that Wikipedia has a highly specific guideline for this kind of question (though it might). Therefore, since the two uses seem too closely related to have separate pages, it's probably appropriate to keep the split focus and emphasize the two angles in proportion to their emphasis in reliable sources, according to WP:DUE. Based on sources I've read on the topic and those cited on this page I would say that means a much heavier emphasis on analytic philosophy than religion. With that in mind, I would agree with nixing the sentence you mentioned, as well as the word "primordial" in the first sentence. The lede already mentions Stoicism, Taoism, Vedanta, and Mahayana, after all.

 * Then as you said other perspectives can be discussed further down. For starters, Eastern philosophy already has a section, though it may need some work. I'm also thinking of changing the section on its relationship to holism (which based on its article is only distantly related) to a section on its relationship to pantheism (which is basically what the section already covers). That section could also note important differences between panpsychism and pantheism. I'm not sure if religion needs any treatment beyond that, though I'm open to suggestions. --Gazelle55 (talk) 06:24, 6 May 2019 (UTC)

Quantum physics
In the “arguments for panpsychism” section it mentions that quantum physics has been used to justify panpsychism but doesn’t elaborate further. Does anyone know enough about quantum theory to elaborate on what those arguments are? A.gee.dizzle (talk) 10:40, 1 September 2020 (UTC)

 * I don't have the background myself, unfortunately (which is why I left it as is after removing unsourced material). My understanding is that there is some diversity in the arguments made, so for example Whitehead and Bohm use different arguments, which will make it more complicated. Hopefully another editor can weigh in. I also think there needs to be some criticism cited there as this is far from mainstream in physics. Gazelle55 (talk) 20:48, 1 September 2020 (UTC)

Quantum physics is above my weight class, but I’ll take a look at the sources and see if I can parse it. I am also aware of some criticisms I could include A.gee.dizzle (talk) 23:29, 1 September 2020 (UTC)

 * The usual use of quantum physics for such purposes is to say "quantum!" and rely on everybody being impressed and not asking any further. Of course there is no valid connection, just the idea that the two things are probably connected because they are both difficult to understand. It's a bluff. --Hob Gadling (talk) 11:33, 23 August 2021 (UTC)

See also: allow or disallow links already cited in the article
Dear ,

You point to MOS:SEEALSO, which says "As a general rule, the "See also" section should not repeat links that appear in the article's body". But it also says that "Whether a link belongs in the "See also" section is ultimately a matter of editorial judgment and common sense". It seems to me that in many cases, these two recommendations are in conflict. But let's look at the case at hand:

(A) Do you agree that Philosophy of mind, Anima mundi, and Microcosm-macrocosm analogy are, among all Wikipedia articles, some of the most closely related to Panpsychism?

(B) Do you agree that a significant amount of readers will, when they reach the end of the article, be looking for another article to read, and take a look at the 'see also' section for pointers?

(C) Do you agree that some of those readers who reach the end of the article will not have clicked the three links mentioned above, and not have all of them clearly in mind anymore when looking at the 'see also' section for another article to read?

(Cbis) Do you agree that some other readers who reach the end of the article will not have read all of it, and may, e.g., have skipped the first half of the article (in which the three links mentioned above appear)?

(D) If you agree with all of the above, how does it make sense to you to point these readers who reached the end of the article to articles like Mythopoeic thought or Transpersonal psychology, but not to Philosophy of mind et al.? Both Mythopoeic thought and Transpersonal psychology are marginally related, and as such probably do deserve their place in the 'see also' section, but why only point readers looking for more information to the less relevant articles?

In what is probably the most recent RfC on the subject, those who defended the guideline you quote wrote the following:

The guideline says "As a general rule", so if a link is particularly important and helpful to the reader, it can be repeated in See also. But if this [sc. this guideline] is removed entirely, people will add whatever links they want to draw attention to.

The point of the guideline is to make sure the See also section doesn't get too long, so we're supposed to use it sparingly. If something really is an excellent link to repeat, then you can do it. Note that editors may differ in their interpretion of "excellent", of course. We used to have an editor who would go around removing See alsos, no matter how helpful. He would either incorporate them into the text or remove them. That was a nuisance, but I've not seen anyone do that in a systematic way for years.

The way I see it, the links in the article body are most often associated with some sort of context or description. The links in the "See also" section are most often not. [...] So, the rule prevents the section from becoming a list of indiscriminate items.

Even if this rule is lifted, I will continue removing those "See also" links that I had removed in the past, only this time I will cite WP:REPEATLINK. And there is a reason to it too: I have never removed a link from "See also" whose existence improved the article despite this "rule". MOS is a guideline and I treat it that way.

[...] If the restriction is lifted, then I don't see a natural limitation. In a biographical article that describes a person's associations with many other people over decades, all of them wikilinked, what would keep others from thinking "Hey, he worked with X, we should suggest to readers that they also see X", with the "see also" section ultimately containing dozens of links and thereby rendering the section fairly useless as a means of focus on especially related topics.

It seems to me that those who (successfully) defended the guideline primarily see it as a way to avoid editorial discussions on what to include or exclude from a 'see also' section. Moreover, some of them do not even intend to follow it when it is not in line with their editorial view, but want to keep it only because they like to use it when it is in line with their editorial view. But, as I see it, this rationale is in deep conflict with the spirit of Wikipedia, which favors discussion over the bureaucratic application of rules.

But perhaps their views are not relevant. I wonder, what is your rationale for removing the links from the 'see also' section? Apaugasma (talk|contribs) 10:59, 6 February 2021 (UTC)
 * If you feel that this article requires special consideration, then do as you wish. Editor2020 (talk) 17:51, 6 February 2021 (UTC)
 * Thank you for your magnanimity! Apaugasma (talk|contribs) 23:03, 6 February 2021 (UTC)

Very confused page
Most of this page - especially the history - is about idealism. You could argue that it’s referring to cosmopanpsychism, but panpsychism typically refers to constituent panpsychism. Very few (if any) of the people listed in the history would see subatomic particles as having their own subjective experience in the way most panpsychists do. Instead they would see physical properties as a representation of mental processes or forms (right back to Plato and his analogy of the cave), which is idealism rather than panpsychism. Whitehead and Russell perhaps don’t fit neatly into either, but in general the article reflects poor understanding of the difference of the metaphysical differences between the two.

To explain the key difference, idealism sees phenomenal consciousness as the irreducible substance of the universe, whereas panpsychism sees consciousness as a fundamental property of matter. Cosmopanpsychism is in effect equivalent to idealism, but to take this to suggest that panpsychism is the same as idealism (as - in effect - this article does) will just confuse people. Simonadams (talk) 10:39, 23 August 2021 (UTC)

 * Hi,, it seems to me that the relationship between the two is not well defined. There is a subsection in this article on the relationship to idealism, and I discovered when writing it that different sources carve up the intellectual territory differently between the two terms. If you have more sources that discuss the relationship between the two, absolutely please add them to that section. As far as historical figures, since they didn't use either term for themselves in many cases, we have to stick with how reliable sources describe them. If reliable sources say they are not panpsychists, but rather idealists, feel free to be bold and correct the article. I do think some writers have wound up on this page who probably don't belong here but I haven't gotten around to fixing that. Gazelle55 (talk) 03:41, 2 December 2021 (UTC)

Hi Gazelle55. I fully appreciate the challenges, especially when retrospectively applying terms that didn’t exist at the time. It’s a self reinforcing problem that causes the meaning of terms to change over time. In reality most modern “panpsychists” just bolt consciousness onto physicalism, which is very different to the older view where matter itself is an expression of something more fundamental.

There are “Objective Idealism” page which arguably should just be scrapped and replaced with the “Idealism” page. I don’t have the time to make a worthwhile proposal for these things at present, but I may come back to it next year if no one else has picked up the gauntlet! Simonadams (talk) 00:21, 6 December 2021 (UTC)

Typo: I seem to have deleted some text … “ There are OTHER AREAS THAT COULD DO WITH A TIDY UP SUCH AS THE “Objective Idealism” page …” Simonadams (talk) 00:24, 6 December 2021 (UTC)

 * , yeah you're right that having consciousness as an extra to matter (like Chalmers and maybe Goff) is much different from consciousness being the most fundamental (like Kastrup, say). If we can find sources to make the contrast clearer that would be good cause I see your point that conflating them isn't ideal (apologies for the pun lol). I think maybe this is what Meixner is getting at when he distinguishes between dualistic panpsychism and idealistic panpsychism... but so far I think he is cited only briefly. Also, I agree the objective idealism page is pretty bad now but I do think it's valuable to have as a contrast to Berkeley's subjective idealism. If you ever do have time to make a more detailed proposal for what to do with it please tag me as I'm interested to help! Gazelle55 (talk) 19:57, 27 February 2022 (UTC)

Philip Goff
Section 2.6 of this article should mention Philip Goff, who has defended a panpsychist Weltanschauung in his book "Galileo's Error". YTKJ (talk) 20:49, 14 May 2022 (UTC)

title: Talk:Panpsychism


text:
La Salle University

La Salle University is a private, Catholic university in Philadelphia, Pennsylvania. The university was founded in 1863 by the Institute of the Brothers of the Christian Schools and named for St. Jean-Baptiste de La Salle.

History

La Salle College was founded in March 1863 as an all-male college by Brother Teliow and Archbishop James Wood of the Archdiocese of Philadelphia. It was first located at St. Michael's Parish on N. 2nd Street in the Olde Kensington section of Philadelphia. La Salle soon moved to the building vacated by St. Joseph's College at 1234 Filbert Street in Center City, Philadelphia. In 1886, due to the development of the Center City district, La Salle moved to a third location, the former mansion of Michael Bouvier, the great-great-grandfather of Jacqueline Kennedy Onassis, at 1240 North Broad Street. Due to space constraints, in 1930 La Salle moved to its current campus at the intersection of 20th Street and Olney Avenue in the Logan neighborhood of the city. The new location had a suburban feel with ample land, but was linked to the city by trolleys and the newly constructed Broad Street Subway.

The 1930s proved to be a tumultuous decade for La Salle, which was nearly bankrupt after being unable to sell the 1240 North Broad Street property. The main academic building on campus, College Hall was unable to be finished due to a lack of funds, and the college nearly closed in the late 1930s. The college's closing was prevented by a 75th Anniversary Fund Drive in 1938, spearheaded by Philadelphia businessman John McCarthy. Funds raised from this drive also enabled La Salle to purchase a tract of land to the east of 19th Street, where Philadelphia had intended to build a city college.

La Salle nearly closed again due to a lack of students during World War II, and the football team was disbanded due to a lack of players, but the college experienced a period of growth in the late 1940s. Several new buildings were constructed in the 1940s and 1950s, including a new library, student union, and a science building. It was also during this time that the first student residence halls were constructed at La Salle, mostly on land purchased from the former Belfield Country Club. Additional student housing was provided by purchasing or renting local homes, such as the house known as "The Mansion", on David and Logan Blain's Belfield Estate. During the 1960s, the high school section moved out due to the lack of space after many years of sharing the same campus with the College.

La Salle admitted women to its regular classes in 1970, becoming a fully co-educational institution. A year later, La Salle opened Olney Hall, its main academic building. It also continued to expand its property throughout the 1970s and 1980s, buying land along Chew Avenue in the Germantown section of the city, along with the Belfield Estate in 1984, and to the south of main-campus, the orphanage run by the Sisters of St. Basil the Great. It was also during this era, in 1984, that La Salle was granted University status. In 2007, La Salle acquired the former Germantown Hospital, now West Campus, and constructed The Shoppes at La Salle shopping center across the street in 2008. The construction of the Shoppes at La Salle and addition of The Fresh Grocer ended a decades-long food desert in Germantown.

In October 2015, La Salle inaugurated its first lay person and first woman president, Colleen Hanycz, former president of Brescia University College. In 2015, Hanycz led consolidation and prioritization efforts, ultimately firing a couple dozen prominent staff members and administrators. The university even cut six undergraduate majors, which were mostly in the foreign language department. However, just a year after her arrival, the school stated that it would decrease tuition by 29 percent. The reasoning for the significant tuition cut was to make La Salle more attractive and accessible for students from more diverse socioeconomic backgrounds.

Governance
The university is led by its board of trustees headed by a president and chair. The president serves one or more 5–year terms. , there have been 29 Presidents. Students are represented through a democratically elected student government. The La Salle Students' Government Association sits on numerous committees led by staff and administrators, including some board meetings. La Salle's student government is a founding member of the American Student Government Association. The president's office, formerly located in the historic Peale House, is now in College Hall, the former business school building.

Academics
Within La Salle is the College of Professional and Continuing Studies and its three Schools: Arts & Sciences, Business Administration, and Nursing & Health Sciences. Communication, Nursing, and Education are the largest majors at La Salle. Courses in the programs may be offered in traditional, online, or hybrid formats.

Tuition and financial aid
In the Fall 2017 semester, La Salle University decreased its tuition by 29%, citing affordability for all students and a "renaissance" at the school. Even prior to the tuition reduction, La Salle was recognized for its value.

Admissions
Undergraduate fall enrollment declined from more than 4,500 in 2012 to 3,900 in 2018.

The average GPA for an admitted student at La Salle is a 3.35 on a 4.0 scale. Its acceptance rate is labeled as "moderately difficult" and admits about 75 percent of students who apply. La Salle requires SAT or ACT scores and an essay for admission. La Salle also uses the common application for prospective students in the United States.

According to The New York Times, the median family income of a student from La Salle is about $91,000 per year. 40 percent of La Salle students come from families in the top 20 percent of income. 37.1 percent come from families in the bottom 60 percent of income (<$65,000 per year). Less than 1 percent come from families in the top 1 percent of income ($650k+).

Athletics
La Salle University's 20 varsity sports teams, known as the Explorers, compete in the NCAA's Division I. La Salle is a member of the Atlantic 10 Conference (A-10) and the historic Philadelphia Big 5, an informal association of Philadelphia sports programs. As a member of the Big 5, the Explorers historically played against Temple University, the University of Pennsylvania, Villanova University and Saint Joseph's University at least once a year at the Palestra. Starting in 2023–24, with the retooling of the Big 5 into the Big 5 Classic and the formal addition of Drexel University to the rivalry, La Salle is only guaranteed games with Drexel and Temple, plus one game against one of the other three teams. (The Explorers' two A-10 games against Saint Joseph's are not part of the Classic.) They have won eleven titles. La Salle has sent 16 athletes to the Olympic a total of 22 times. La Salle athletes have won a total of six Olympic medals (four gold, and two bronze) and have appeared in eleven Olympic Games.

La Salle's teams have won two national championships: The 1954 NCAA Men's Division I Basketball Tournament and the 1980 Division II AIAW Field Hockey Championship. The school also won the 1952 National Invitation Tournament. La Salle's major historic rival has been the Hawks of Saint Joseph's University, especially in men's basketball. Not only are both universities situated in Philadelphia, but they are also both Catholic, private institutions.

The name "Explorer" derives from a 1931 mistake made by a sportswriter. The writer thought the university was named after the French explorer Sieur de La Salle, when in fact it is named after St. Jean-Baptiste de La Salle and was officially chosen in a student contest during the spring of 1932.

In 2016, La Salle University changed its tagline from "Never Stop Exploring" to "Explorers are Never Lost".

Men's basketball

The program has been rated the 53rd "Greatest College Basketball Program of All-Time" by Street & Smith's magazine and 71st by the ESPN College Basketball Encyclopedia.

La Salle has won one National Championship, one National Invitation Tournament Championship, and advanced to two Final Fours. The Explorers have also made 12 NCAA Tournament appearances, won eight Philadelphia Big 5 city championships, and four Metro Atlantic Athletic Conference Championships. The program is one of only two schools (with Houston) to have two players in the top 25 in all-time NCAA scoring - Lionel Simmons and Michael Brooks. It's also had three National Players of the Year - only Duke University and Ohio State have had more.

La Salle's last successful run in the NCAA Tournament a surprising run in 2013 when La Salle went to the Sweet Sixteen as an underdog. The Explorers pulled off surprise upsets, beating ranked Kansas State and Ole Miss.

La Salle also has an extensive history of players who played professional basketball, including Michael Brooks, (1980 College Player of the Year), Joe Bryant (father of Kobe Bryant), Rasual Butler (formerly with the Washington Wizards), Larry Cannon, Ken Durrett, Tom Gola, (NBA Hall of Fame inductee and 1955 College Player of the Year), and Tim Legler (current basketball analyst for ESPN and 4th all-time in NBA three-point shooting percentage).

The Explorers play in Tom Gola Arena as their main home stadium and The Palestra for Philadelphia Big 5 games.

Campus
La Salle moved to its fourth and present location in 1931. The campus is located in part on Belfield, the estate of Charles Willson Peale, the Revolutionary War patriot and painter famous for his portraits of the founding fathers, most notably, George Washington. The first to occupy the land of the Belfield after the passing of the famously known painter, Charles Wilson Peale, was William Logan Fisher. Fisher was born to the family of Thomas Fisher and Sarah Logan; Sarah had inherited the northeastern portion of Stenton. Fisher's roots lay deeply in La Salle's history as he owned the land that is now South Campus. After living there, Fisher gave this land to his daughter Sarah Logan Fisher and her husband William Wister. The home belonged to the Wisters until 1984 when La Salle University purchased the land. What once was the home of a famous artist, and later affluent family , is the current office of the University president.

La Salle's campus is located in the Logan, Philadelphia-Ogontz/Belfield neighborhood of Philadelphia. In May 2007, La Salle created their West Campus after buying a portion of Germantown Hospital in the Germantown neighborhood of the city. La Salle's campus is divided into 3 parts: North, South, and West campus. Both the North and South parts of campus are located in the Logan, Philadelphia-Belfield area of Philadelphia, and the western portion of campus (west of Wister Street) is located in the Germantown, Philadelphia neighborhood of the city.

La Salle University Art Museum
The La Salle Art Museum is located in the basement of Olney Hall and houses a collection of European and American art from the Renaissance to the present. The museum also owns a number of special collections including Japanese prints. The art museum is also home to the Walking Madonna, one of four by the British artist Dame Elisabeth Frink. Frink created the sculpture in 1981, the other Walking Madonna sculptures remain in England, with one in Salisbury and the other in Frink's garden at her home. In early 2018, the university announced plans to sell forty-six artworks from the La Salle University Art Museum to "help fund teaching and learning initiatives in its new strategic plan". Selling art to fund the university is controversial in the art community and the plan was criticized by artists and museum groups.

Student housing
In 2011, St. Basil's Court was considered by DormSplash.com as the best dorm in the country. St. Basil's Court is mostly home to honors students, athletes, and upperclassmen.

Living styles vary by location. In North Residence Halls and St. Neumann, men and women live in the same building but on different floors. In St. Basil's, men and women live on the same floors but on different sides of the hall. In the St. Miguel Townhouses and Apartments, men and women live with the same gender in their own living space with a kitchen and bathrooms. In 2016, students voted to have gender-neutral housing in the St. Miguel Townhouses, which would make La Salle the only Catholic university in the country to facilitate co-ed living. This issue caused controversy in Catholic circles across the United States since it is traditional for Catholic school residence halls to be completely separated by gender. La Salle also has individual unit gender-neutral bathrooms in some of their residence halls.

Expansion

La Salle has spent about $75 million in renovations going back to 2005. In the Fall of 2005, the $26 million first phase of this master plan was completed with the construction of Tree Tops Cafe (dining hall) and St. Basil Court (Residence Hall). St. Basil's houses approximately 430 students. Three of the building's wings feature "suites", in which four students share two bedrooms and one bathroom. The fourth wing's rooms have the traditional one-room for housing two students with communal bathrooms. The facilities have lounges, study rooms, and special purpose rooms.

A $2.5 million athletic field renovation was completed in the Fall of 2006.

In May 2007, the university purchased adjacent Germantown Hospital for $10 million. The 24 acre acquired has become "West Campus", and increased the campus size by 25 percent. A $15 million shopping center and supermarket complex opened in Fall 2008 across from the Germantown Hospital. The Shoppes at La Salle was formerly home to the university's softball field and other recreational areas. The renovated Holroyd Science Center was completed in Fall 2009 and a new business school opened in West Campus in January 2016.

In the summer of 2016, McShain Hall in the middle of campus was torn down and replaced with more green space. The new quad was named after its donor, the Hansen family.

A satellite campus and Conference Center in Newtown, Bucks County, Pennsylvania, the La Salle University Bucks County Center, offers graduate courses in various disciplines, undergraduate courses in nursing, and continuing education courses. The Conference Center comprises fifteen instructional rooms with seating capacities ranging from 20 to 40, along with four computer laboratories with 100 workstations. La Salle offers M.B.A. and Clinical-Counseling Psychology Master of Arts classes at the Plymouth Meeting Metroplex Corporate Center in Montgomery County, Pennsylvania.

In the fall of 2016, La Salle changed its motto from "Never Stop Exploring" to "Explorers are Never Lost". The change reflected a new brand campaign, coinciding with the announcement that La Salle would decrease tuition by more than 29 percent.

Student life
Students at La Salle are offered many opportunities to participate at different degrees and in many different ways. There are several organizations and a student programming center whose mission is primarily to plan activities (games, movie nights, bus trips, etc.) for the students of La Salle University. The Communication Department operates La Salle 56, a cable TV educational-access television station available to 300,000 subscribers. The university also has a student-run radio station, WEXP and a student-run weekly newspaper, The Collegian, along with over 100 other intramurals, clubs, and NCAA Division I sports offered. La Salle University offers a number of student services, including non-remedial tutoring, a women's center, career advising and placement services, health services, and health insurance. La Salle also offers campus safety and security services like 24-hour foot and vehicle patrols, late night transport/escort service, 24-hour emergency telephones, lighted pathways/sidewalks, controlled dormitory access (key, security card, etc.). Alcohol is permitted for students of legal age, making La Salle one of the few Catholic wet campuses. La Salle is also an LGBTQ-friendly Catholic university.

Demographics
About 55 percent of the students live in college-owned, -operated or -affiliated housing and 45 percent of students live off campus near the university or commute from home. The gender distribution is about 37 percent male students and 63 percent female students. Of La Salle students, about 35 percent have cars on campus. It has a total undergraduate enrollment of about 3,947, its setting is urban, and the campus size is 133 acres.

La Salle TV
La Salle TV is a student run, public, educational, and government access (PEG) cable television station that offers an Educational-access television channel run by La Salle and carried within Philadelphia's city limits on the Comcast cable system. The station reaches over 300,000 homes and serves La Salle students and its neighbors with educational and entertaining programs. The station also serves as a hands-on teaching facility for students interested in the communication field. In 2009, La Salle 56 officially changed their name to La Salle TV due to a recent agreement with Verizon to carry the student television station. La Salle University gained the cable channel in 1991 as part of the franchise agreements between cable providers and the city of Philadelphia. The student television station is a main component of the Communication Department, which uses the department's technical facility and allows use students majoring in communication. Notable station alumni include Meredith Marakovits.

La Salle TV features a variety of student-produced programs, including collegiate sports, entertainment, and social issues. Original student films are broadcast in addition to interviews with local and national authors, actors, musicians, athletes, and television personalities. During the academic year when the majority of new programming is produced, each show is assigned a specific timeslot. Two-hour station masters containing non-dated material fill the remaining time. The hours between 8:00pm and 12:00am are used mainly for new La Salle-produced programs.

The Collegian
The Collegian published its first issue on March 16, 1931. It is the only on-campus newspaper for La Salle. It is published weekly every Thursday throughout the school year. The newspaper is written, edited, and produced by La Salle students underneath a faculty adviser. The newspaper is not independent, meaning that it has restrictions placed by the University on what it can publish. Restrictions are placed by the Division of Student Affairs and sometimes the President's Office.

WEXP
WEXP is a college radio station with a freeform radio format. It previously broadcast on 1600 and 530 AM in the Philadelphia-area before becoming an Internet radio-only station.

WEXP opened its studio in 1972. Initially, the radio station could only be heard inside the Student Union building. However, with the advent of computers in every dorm, where AM radios became scarcer to find, the station chose to embark on an Internet-only focus, setting up a partnership with live365 beginning in the fourth quarter of 2002. The shift in focus re-energized the station by recruiting more members and boosting listenership both on campus and across the country.

Greek life
One of the aspects of La Salle's social scene are its fraternities and sororities. In total, La Salle has fourteen Greek life organizations: Ten traditional fraternities and sororities, two Divine Nine (historically black) organizations, and two co-educational fraternities.

Fraternities
La Salle has six chartered fraternities, five of which are nationally recognized. Sigma Phi Lambda—not to be confused with Sigma Phi Lambda, the nationally recognized sorority founded in Austin, Texas—is the only unrecognized national fraternity on La Salle's campus. Sigma Phi Lambda, however, was La Salle University's first and oldest fraternity.

Sororities
La Salle's Greek life community consists of six sororities. Sororities were incorporated at La Salle after 1970, once the school started admitting women. Five La Salle sororities are nationally recognized: Alpha Sigma Tau, Gamma Phi Beta, Delta Phi Epsilon, Phi Mu, and Zeta Phi Beta. Alpha Theta Alpha's only charter is at La Salle University, where the sorority originally began. Alpha Theta Alpha was La Salle University's first sorority.

Co-educational fraternities
In addition, La Salle also offers two co-educational fraternities: a business fraternity, Delta Sigma Pi, and a community service fraternity, Epsilon Sigma Alpha.

University ministry and service
La Salle's religiously-affiliated University Ministry and Service (UMAS) program offers student ministry and community service opportunities for students. Regardless of religious affiliation, La Salle students can participate in more than a dozen weekly service and volunteer projects in Philadelphia including working at food banks, homeless shelters, the Special Olympics, and more. La Salle holds mass once a day, every week. Their Sunday liturgy has high student involvement through student ministers.

Students can also participate in service trips, known as Lasallian Immersion and Volunteer Experiences (LIVE). Service trips occur domestically and internationally. Domestic service trips include going to Habitat for Humanity programs, working in Harlan, Kentucky in Appalachia, and even going to local locations like Camden, New Jersey. International service trip volunteers go to Kenya, the Dominican Republic, Haiti, Honduras, and more. Each student's trip is subsidized by the school and by their own fundraising initiatives.

Notable alumni
La Salle alumni have earned numerous accolades, scholarships, and titles including an Emmy award, a Pulitzer Prize, six Olympic gold medals, a Marshall scholarship, about one-hundred Fulbright scholarships, and more. La Salle has three alumni currently serving in the United States House of Representatives along with about a dozen representatives in the Pennsylvania General Assembly and one on the Philadelphia City Council.

title: La Salle University


text:
User:Hyphenator

A "hyphenator" is one who hyphenates; e.g., an editor.

Hyphenator 04:14, 3 May 2004 (UTC)

title: User:Hyphenator


text:
Alfred Hitchcock's Mystery Magazine

Alfred Hitchcock's Mystery Magazine (AHMM) is a bi-monthly digest size fiction magazine specializing in crime and detective fiction. AHMM is named for Alfred Hitchcock, the famed director of suspense films and television.

History
AHMM was founded in 1956 by HSD Publications, which licensed the use of the director's name. Though there was no formal connection with the television show, stories published in the magazine were sometimes adapted by the producers of Alfred Hitchcock Presents, and later, The Alfred Hitchcock Hour. A few writers, such as Henry Slesar, wrote for both. Other contributors during the magazine’s early years included Evan Hunter (under the pen name Ed McBain), Ed Lacy, Bill Pronzini, Jim Thompson, Donald E. Westlake and Charles Willeford (who briefly worked for the magazine). Pat Hitchcock, Alfred's daughter, also briefly worked for the magazine.

In 1975, AHMM was acquired by Davis Publications, which later sold the magazine along with its sister publication, Ellery Queen's Mystery Magazine to Dell Magazines in 1992.

Since 2002, it has been edited by Linda Landrigan.

After EQMM, AHMM is the second-longest-running mystery fiction magazine. In 2006, the magazine celebrated its 50th anniversary with the publication of the anthology Alfred Hitchcock’s Mystery Magazine Presents Fifty Years of Crime and Suspense.

In 2007, AHMM joined with The Wolfe Pack, a society founded in 1978 to celebrate the Nero Wolfe stories of Rex Stout, to sponsor the Black Orchid Novella Contest for stories in the "classic detective” style of Stout’s Nero Wolfe.

Owners

 * HSD Publications (1956-1975)
 * Davis Publications (1975-1992)
 * Dell Magazines (1992-Present)

Editors

 * William Manners (1956-August 1961)
 * Lisa Belknap (September 1961-December 1962)
 * Richard E. Decker (January 1963-September 1964)
 * G.F. Foster (October 1964-May 1967)
 * Ernest M. Hutter (June 1967-February 1976)
 * Eleanor Regis Sullivan (1975-1981)
 * Cathleen Jordan (1981-2002)
 * Linda Landrigan (2002-Present)

Content
Each issue contains original works of short crime or mystery fiction, as well as a book review column "Booked & Printed”, a puzzle, a "Mysterious Photograph” story contest, and a "Mystery Classic" reprint.

Authors
Over its history AHMM has published short fiction by noted mystery novelists such as Robert Bloch, Lawrence Block, G. K. Chesterton, Ron Goulart, Dorothy L. Sayers, and Donald E. Westlake. The magazine has also regularly featured such short story specialists as John H. Dirckx, Kenneth Gavrell, Edward D. Hoch, Jack Ritchie, and Stephen Wasylyk.

Many writers have published their first mystery story in AHMM, including Mitch Alderman, Doug Allyn, Gregory Fallis, Steve Hockensmith, Martin Limón, D. A. McGuire, J. R. Parsons and I. J. Parker.

In recent years, regular contributors have also included Rhys Bowen, Jan Burke, O'Neil De Noux, John F. Dobbyn, Joan Druett, Brendan DuBois, Loren D. Estleman, David Edgerley Gates, Toni Kelner, R. T. Lawton, Robert Lopresti, Beverle Graves Myers, Jas R. Petrin, Anthony Rainone, Stephen Ross, Gilbert M. Stack, Marianne Wilski Strong, Steven Torres, Elaine Viets, James Lincoln Warren, Sarah Weinman, Mike Wiecek and Angela Zeman.

Awards
AHMM stories have won almost every major mystery award, including the Edgar Allan Poe Award for Best Short Story, presented by the Mystery Writers of America; the Robert L. Fish Award for Best First Short Story; the Agatha Award for Best Short Story, presented at the Malice Domestic conference; and the Shamus Award for Best P. I. Short Story, presented by the Private-Eye Writers of America.

title: Alfred Hitchcock's Mystery Magazine


text: Talk:Luftwaffe

title: Talk:Luftwaffe


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Talk:AS-201

Helium in Combustion Chamber?
I believe there is an article somewhere that claims that the rocket motors needed to be throttlable and Rocketdyne suggested injecting helium along w/ the fuel/oxidizer.Longinus876 (talk) 20:17, 18 September 2016 (UTC)
 * Whatever unspecified "article somewhere" you are talking about cannot at all be relevant to AS-201. The Apollo Lunar Module Descent Propulsion System was the only Apollo engine which required throttling. Rocketdyne was a potential competitor for this engine and proposed using helium to throttle the engine with a constant propellant flow, but they lost the competition to Aerojet General, which employed a more conventional design using valves to modulate the propellant flow.
 * Again, this does not apply to AS-201, which tested the Command/Service Module, not the Lunar Module. Also, an ironic note is struck by the fact that helium unintentionally leaked into the Service Module engine on this flight, interfering with its performance. Doesn't sound like a very good idea at all. JustinTime55 (talk) 15:41, 19 September 2016 (UTC)

External links modified
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title: Talk:AS-201


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Grand Upright Music, Ltd. v. Warner Bros. Records Inc.

Grand Upright Music, Ltd v. Warner Bros. Records Inc., 780 F. Supp. 182 (S.D.N.Y. 1991), was a copyright case heard by the United States District Court for the Southern District of New York. Songwriter Gilbert O'Sullivan sued rapper Biz Markie after Markie sampled O'Sullivan's song "Alone Again (Naturally)". The court ruled that sampling without permission constitutes copyright infringement. The judgment changed the hip hop music industry, requiring that any future music sampling be approved by the original copyright owners.

Case
Rapper Biz Markie had sampled a portion of the song "Alone Again (Naturally)" by singer-songwriter Gilbert O'Sullivan in the track "Alone Again" from Markie's third album, I Need a Haircut. Markie and his production and recording companies were listed as co-defendants with Warner Bros. in the subsequent lawsuit.

Judge Kevin Thomas Duffy granted an injunction against the defendant, Warner Bros. Records, despite Warner Bros.' claim that Grand Upright did not own a valid copyright in the sampled song. Warner Bros. denied that Grand Upright owned the copyright to the song, though Grand Upright produced documentation that O'Sullivan had transferred title to them, and O'Sullivan himself testified to that regard. It also appears that the defendants unsuccessfully urged the court to take note of how common unapproved sampling was in the industry, because the court noted that "the defendants...would have this court believe that stealing is rampant in the music business and, for that reason, their conduct here should be excused."

The decision received some criticism for stating that "the most persuasive evidence that the copyrights are valid and owned by the plaintiff" was that Warner Bros. had previously attempted to obtain permission to use the song. However, this would not legally establish that Grand Upright was in fact the owner, but only that Warner Bros. believed that the song was copyrighted by someone, which would make their infringement knowing and willful. As Grand Upright had provided evidence that specifically established the copyright was theirs, the ruling did not hinge on this point, however.

The court wrote that "it is clear that the defendants knew that they were violating the plaintiff's rights as well as the rights of others. Their only aim was to sell thousands upon thousands of records. This callous disregard for the law and for the rights of others requires not only the preliminary injunction sought by the plaintiff but also sterner measures." The judge referred the matter to a United States Attorney for criminal prosecution, though no criminal charges were filed.

Judge Duffy has been accused of bias in admonishing the defense and referring the defense for criminal prosecution. Such criticism points out that Duffy's written opinion begins with one of the biblical ten commandments, "Thou shalt not steal." According to The Copyright Infringement Project of UCLA Law and Columbia Law School, Judge Duffy's opinion in Grand Upright v. Warner demonstrates "an iffy understanding on the part of this judge of the facts and issues before him in this case."

Impact on music
The court case had a major effect on hip hop music. Sample clearance fees prohibited the use of more than one or two samples for most recordings, with some mechanical rights holders demanding up to 100% of royalties. As each sample had to be cleared to avoid legal action, records such as those produced by the Bomb Squad for Public Enemy, which use dozens of samples, became prohibitively expensive to produce. According to Pitchfork, "Overnight it became forbiddingly difficult and expensive to incorporate even a handful of samples into a new beat ... Producers scaled back their creations, often augmenting one choice groove with a bevy of instrumental embellishments."

As a result, interpolation (replaying the requested sample using new instrumentalists, using the newly recorded version and simply paying the songwriters—and not the artist or the label—for use of the composition) became prevalent in the industry, especially in the work of Dr. Dre. As early as 1989, Dr. Dre's production was styled around fewer samples per track, studio instrumentation, and sampling artists such as Parliament-Funkadelic who were amenable to having their music sampled.

"Alone Again" is not available on current releases of Markie's Haircut album. His next album was entitled All Samples Cleared!


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Talk:Oliver North

MAINCORE
Shouldn't North's connection with the FEMA MainCore database be mentioned in this article, if only briefly? 173.88.246.138 (talk) 04:00, 15 May 2023 (UTC)

Convictions were vacated?
What does this mean? Is it some sort of US legal jargon? Please explain. 2001:8003:3020:1C00:44B5:64F:37BB:7639 (talk) 07:04, 4 August 2023 (UTC)
 * You are correct that it is US legal jargon. It is similar to a pardon in some ways, but the prosecution reserves the right to retry the case if they choose. Details here. Cullen328 (talk) 07:14, 4 August 2023 (UTC)

title: Talk:Oliver North