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Wikipedia talk:N degrees of separation

This article survived a vote for deletion, the archive of which can be found at Votes for deletion/N degrees of separation.

Lets use this page for questions and comments. Lets put a line in-between new discussions in order to separate the discussion leaving the page easier to navigate and cleaner looking. Update: for some time I was using the Cologne Blue skin which did not include a line break after the main heading, so the line break isn't necessary any more, sorry and thanks!!!

Long or Short
Hey. Question, what is the goal? The shortest path possible? And are categories allowed to be used? - RoyBoy [∞] 05:10, 3 Feb 2005 (UTC)

 * Hmm, thank you for raising this question. The goal depends on whatever you choose I guess! My idea for this page was also inspired by the six degrees of separation experiment that was replicated and announced that there are certainly alot more than six degrees of separation between any given number of people. So, if you want to find the shortest path between two randomly generated pages, the longest path, or just the most interesting I leave that up to you and all fellow Wikipedians. I may want to move this page out of the Department of FUn and into another home, but i have not as of yet found a home. Any suggestions, refer them to either this or my talk page. Jaberwocky6669 20:14, Feb 3, 2005 (UTC)

How about it's a contest
Is anyone interested in making it a bit of a contest. In my little mind there would be an administrator who posts two random pages at a given time and date, then the first person to post the shortest path wins. Winner posts the next two random pages at the next given date and time. It could be one per day, per week, whatever. Just a thought... --Iwonderandiwander 07:39, 5 Feb 2005 (UTC)

 * Are you an administrator? I like it, let's go for it! Jaberwocky6669 16:00, Feb 5, 2005 (UTC)

Random generation
I have read before about random numbers. What I found was that a string of random numbers chosen by a human and a string chosen by a computer are very different things. The human chosen string jumps wildly all over the place, and the computer chosen string is quite similiar with repeating numnbers and numbers that are not far from each other. I wonder if the random page generator chooses pages that are similiar to each other? So far, the pages that have been generated at the project page have been in the same general vicinity of each other. The first randomly generated page and the second are british related articles. Which brings to mind my question, what exactly is random? Jaberwocky6669 04:19, Feb 9, 2005 (UTC)

Categories
I can't object to using categories to reach the goal, because it still shows that two seemingly topics are in fact closely related. Jaberwocky6669 20:34, Feb 9, 2005 (UTC)

Suggestions
Okay, so this seems kind of fun, it's moving along. I have a couple of suggestions, let me know what you think. --Iwonderandiwander 08:02, 21 Feb 2005 (UTC)
 * 1) We ought to break the game page up with headings, so the current challenge is easy to get to.
 * 2) Besides having fun, the point is to improve the Wikipedia. To that end, when there's something that you think ought to link somewhere and it doesn't, then finish the challenge, then go back and add the link or clarify the offending article.
 * 3) I object to using categories and dates as paths, but that's just me. I'm not interested in making that kind of rules.
 * 4) We should rewrite the rules summary at the top of the page. It doesn't make much sense to the point that we've developed the game.
 * I agree totally and as a matter of fact just before I read this I thought about the heading idea too. Just a few nights ago I wikified a link (see: Fastnet Rock). I do think categories make it way too easy, but i have went that path before. Maybe we should make some goals extra challenging and state whether categories and dates are allowed or not.  Also, I have been looking over the summary at the top of the page.  If you want to help just change some stuff around, and we'll see.  Jaberwocky6669 20:06, Feb 21, 2005 (UTC)

Hmm, Should I...?
Rearrange all of the entries in order to make the newest entry appear at the top???? Jaberwocky6669 04:13, Mar 18, 2005 (UTC)

 * No. siafu 04:40, 18 Mar 2005 (UTC)

 * Why not? Jaberwocky6669 20:46, Mar 18, 2005 (UTC)

 * Leave it like it is; there are unfinished entries throughout that others are invited to finish; it's better if one has to scroll through them to get to the newest entry, lest they be forgotten. siafu 20:58, 18 Mar 2005 (UTC)

nitpick
hm, the title is wrong. it should either be "N degrees of separation" or "Nth degree of separation". (you may also want to consider removing the article space redirect). Nice idea, though, but I thought there was an automatic tool to do this, somewhere offsite? dab (ᛏ) 08:55, 28 Mar 2005 (UTC)
 * ah, I found its traces on google, it used to be at  (e.g.) http://kohl.wikimedia.org/kates-tools/sixdeg.action?from=Firefox&to=Safari

but seems to be offline now. dab (ᛏ) 08:57, 28 Mar 2005 (UTC)

 * Thank you for bringing the name to my attention. If I change it will that affect the other links that already point to the page?? Oh, I almost forgot, what is the article space? Jaberwocky6669 09:10, Mar 28, 2005 (UTC)

 * Broken links shouldn't be a problem, since the old page Nth degrees of separation should redirect to the new one (N degrees of separation. In addition, the links can then be changed. In fact, I'll go ahead and move the page now, since there don't seem to be any objections. The article space is the main space; the page http://en.wikipedia.org/Nth degrees of separation (in the article namespace) redirects here to http://en.wikipedia.org/Wikipedia:Nth degrees of separation. Pages in the Wikipedia namespace have "Wikipedia:" before the title. — Knowledge Seeker দ 08:06, 31 Mar 2005 (UTC)

 * Page moved from Nth degrees of separation to N degrees of separation. The old page redirects here. All links have been updated. — Knowledge Seeker দ 08:26, 31 Mar 2005 (UTC)

 * Here it is: http://download2.wikimedia.org/tools/six_degrees (useful for checking, not to replace the fun of the game, obviously). fabiform | talk 15:12, 28 Mar 2005 (UTC)

 * Awesome! I'm glad this thing exists!  I doubt that I would have to check the validity of someones game though...  Jaberwocky6669 17:11, Mar 28, 2005 (UTC)

Newest idea
Now as the page has grown past my initial expectations I wonder if I would benefit from archiving the old entries? Any ideas, comments? Jaberwocky6669 09:18, Mar 28, 2005 (UTC)

Muppet
As in, I am a one. Sorry, I misunderstood the rules, and thought that it was enough that there be a link between the one page and another in either direction. Of course that's not true, you have to be able to go from one to the other following the links. Belly Button fluff links to Autralia, but not the other way round, funnily enough. :) So I've moved some of the ones I finished back to the main page and removed my links. Foolish boy. --Bwmodular 11:21, 5 Apr 2005 (UTC)

 * Hey man, don't worry about it. It's no problem.  But just for the future, don't remove rounds that you've completed to the archive page, let me do that.  Jaberwocky6669 20:25, Apr 5, 2005 (UTC)

Update!
Recently someone provided the link to [Six Degrees of Wikipedia]. It is a search engine that will find the shortest distance between two pages. I will use it from now on whenever I wish to check to see if a certain path truly is the shortest. You can use it too of course anytime and anywhere. I guess someone could always come along and use it cheat with and ruin the fun for everyone else, but it's no matter they would get bored after long anyways. Jaberwocky6669 20:30, Apr 5, 2005 (UTC)

Orphans
A recent entry (Cloud N. Candy --> Caruse Mille-Rêves) features an orphaned page. (Caruse Mille-Rêves) I think this means that you can't complete this one without editing another page to link to the orphan. Is that correct? --Bwmodular 12:47, 6 Apr 2005 (UTC)

Ah, I see. Well, as long as the links are relevant links then it's fine. The purpose of this page is to be both useful and fun! Thanks for pointing that out. I will be on the lookout for that in the future... Jaberwocky6669 18:33, Apr 6, 2005 (UTC)

Cheating
Couldn't you just put a link there, call it one degree, and it be good? Or am i hitting the sake too hard? --MilesProwler 16:41, 2 August 2005 (UTC)

Lists
I say that Lists are out too, not just dates and cats. =) Penwhale | Blast the Penwhale 23:05, 8 September 2005 (UTC)

 * Up until now everyone overlooked the lists. Good point! Jaberwocky6669 23:26, September 8, 2005 (UTC)

 * Because the one I provided -can- be done w/o using a list. The current solution uses a list. =) -- Penwhale | Blast the Penwhale 15:43, 9 September 2005 (UTC)

 * guess the main question is: did you have fun? Jaberwocky6669 16:49, September 9, 2005 (UTC)

Template:N Degrees
How could I create a template that would allow anyone to simply add this code to a page:

Which would then display as:

== --> ==  *Start: Start (example)   *Goal: Goal (example)  Contributed by: ~ --> -->  -->  -->  Finished by:

I have a good idea how to go about making a template but I'm stumped on how to make it display the start and goal. Jaberwocky6669 00:39, 3 October 2005 (UTC)

 * It could work, perhaps we should look at some other templates and figure out how we can do something like this. Perhaps look at the copyvio template would help. --Penwhale | Blast the Penwhale 08:30, 3 October 2005 (UTC)

Ahh, looking at the copyvio template I believe that it could be done like this:

Jaberwocky6669 14:15, 3 October 2005 (UTC)

So, I will try this and see if it works:

==((start)) --> ((goal))==  *Start: ((start))   *Goal: ((goal))  Contributed by: ~ --> -->  -->  -->  Finished by:

Template test:

{| style="text-align:center; border:2px solid #C0FFC0; background-color:#FFBF00;"
 * - padding:1em;padding-top:0.5em;"
 * style="font-size: 110%"|

Example -->
Contributed by: --> -->  -->  --> Finished by:
 * Start: Example
 * Goal:

 * }

Dammit!!!! Jaberwocky6669 00:31, 4 October 2005 (UTC)

 * Those double parentheses you're using are actually supposed to be double braces. RSpeer 00:45, 4 October 2005 (UTC)

 * Ahh, thanks man! Appreciate it... now I'll try that... Jaberwocky6669 00:52, 4 October 2005 (UTC)

Success!!!!!!!!!!!!!!!!!!!! Jaberwocky6669 | ☎ 02:25, 14 October 2005 (UTC)

{| style="text-align:center; border:2px solid #C0FFC0; background-color:#FFBF00;"
 * - padding:1em;padding-top:0.5em;"
 * style="font-size: 110%"|

Example -->
Contributed by: --> -->  -->  --> Finished by:
 * Start: Example
 * Goal:

 * }

Ambiguity
Are the rules for this ambiguous? I would love to change them and make them better for everyone. In fact, you could change them! Go ahead, be bold, I won't tell anyone. Jaberwocky6669 | ☎ 17:03, 19 October 2005 (UTC)

title: Wikipedia talk:N degrees of separation


text:
Lemonade Joe

Lemonade Joe, or the Horse Opera (Limonádový Joe aneb Koňská opera) is a 1964 Czechoslovak musical comedy film, directed by Oldřich Lipský and written by Jiří Brdečka, based on his novel and stage play.

A parody of the American Western, the film centers on a clean-living, soft-drink-selling gunfighter who takes on a town full of whiskey-swilling cowboys. The name of the eponymous hero is a pun, since the Czech word for a soft drink, limonáda, can also be used figuratively in reference to a cheap, sentimental love-story.

Plot
In the frontier town of Stetson City, Arizona, in 1885, business is booming at the Trigger Whisky Saloon. Tornado Lou, the local chanteuse, regales the saloon-goers with a sultry ballad ("Když v báru houstne dým"), while the saloon owner Doug Badman tries in vain to woo her. Two evangelists, Ezra Goodman and his daughter Winnifred, enter the bar attempting to drum up interest in their temperance movement, but the saloon's hard-drinking cowboys scorn them. Into the fracas steps a stranger: Lemonade Joe, a lone cowboy singing the praises of Kolaloka, a non-alcoholic soft drink (in Czech, limonáda, hence the name; the name is throughout the film pronounced phonetically yoh-eh, as a tongue-in-cheek hommage to a practice common among the Czech fans of Wild West novels at the time). His superior gunfighting skill quickly convinces the saloon-goers of the benefits of teetotalism. Before long, Joe and the Goodmans have joined forces, Joe has begun courting Winnifred, and all the cowboys in Stetson City have transferred their loyalty to the cathedral-like God Bless Kolaloka Saloon ("Arizóna, to je pravých mužů zóna").

Doug Badman's business is saved by the arrival of his brother Horace, alias "Hogofogo, the Master Criminal of the Wild West". In a dramatic public appearance, Hogofogo convinces the Kolaloka customers to go back to Trigger Whisky, and soon the old saloon is back in business ("Whisky to je moje gusto"). Joe, unaware of the developments, is riding on the prairie ("Sou fár tů jů áj méj") until, thanks to a mirage, he discovers that Hogofogo has his own designs on Winnifred. Joe saves Winnifred from his clutches, but in the ensuing fight, his account book falls to the ground. Reading it, Winnifred discovers the truth: Joe is not the selfless hero he appears, but rather a traveling salesman for Kolalok & Son, makers of Kolaloka. Delighted at the news, Winnifred pledges her love for Joe. However, the chanteuse Tornado Lou has also fallen for Joe, imagining him as the ideal lover who will make her "different, better."

Joe returns to Trigger Whisky Saloon, where, in another display of fighting skill, he wins the customers back to Kolaloka once again ("Můj bóže, můj bóže"). Hogofogo, in disguise, attempts to shoot Joe, but Joe instead engages him in a gunfighting chase through the town, trying to force him into signing a testimonial in favor of Kolaloka. Though Hogofogo seems momentarily to have the upper hand ("Horácova polka"), Tornado Lou attacks Hogofogo and saves Joe's life. Joe, too commercially oriented to understand her devotion, spurns her advances. In misery, she vows to help the Badmans lure Joe to his death. Their plan begins with Hogofogo, now disguised as a blind piano tuner ("Horácův pohřební blues"), kidnapping Winnifred as a bait to lure Joe to Dead Man's Valley ("Balada Mexico Kida"). There, the Badmans' henchmen, led by Grimpo, capture him and torture him, but Lou has a change of heart and saves his life again, reuniting him with Winnifred. Meanwhile, Hogofogo waits for his henchmen to deliver Winnifred to his room. Instead, Joe appears and forces him to sign the testimonial. Hogofogo, taking advantage of Joe's aversion to spirits, ambushes him with a volley of gunshot and leaves him dead.

Hogofogo tracks Winnifred down to the Stetson City cemetery, where he attempts once again to kidnap her. When the now-moral Tornado Lou stops him, he kills her; in revenge, Doug Badman kills Hogofogo, and in his death throes, Hogofogo kills Doug. Just as he is about to shoot Winnifred, Lemonade Joe enters alive and well; surveying the three dead bodies, he notices their birthmarks and discovers that they are his long-lost siblings. He revives them with the same medicine that has just brought him back to life: the miraculous soft drink Kolaloka. Joe's father—none other than Mr. Kolalok himself, owner of Kolalok & Son—enters just in time for a happy ending, in which villains and heroes alike agree to work together and merge their businesses to create a new drink, Whiskola. The entire Kolalok family, including the newly married Winnifred and Joe, ride off into the sunset in a stagecoach as the population of Stetson City cheer.

Cast

 * Karel Fiala as Lemonade Joe, salesman for Kolalok & Son
 * Rudolf Deyl Jr. as Doug Badman, owner of Trigger Whisky Saloon
 * Miloš Kopecký as Horace Badman, alias "Hogofogo"
 * Květa Fialová as Tornado Lou, the Arizona Warbler
 * Olga Schoberová as Winnifred Goodman
 * Bohuš Záhorský as Ezra Goodman, Winnifred's father
 * Josef Hlinomaz as Gunslinger Grimpo
 * Karel Effa as Pancho Kid, gunslinger
 * Waldemar Matuška as Coyotte Kid, gunslinger
 * Eman Fiala as Pianist
 * Vladimír Menšík as Barman #1
 * Jiří Lír as Barman #2
 * Jiří Steimar as Mr. Kolalok, Joe's Father

Themes
Lemonade Joe is, most prominently, a parody of clichés found in American Westerns. In addition, it includes a running satire of American capitalism and cultural imperialism—values embodied by the soft drink Kolaloka, the name of which is a clear parody of Coca-Cola. (In the earliest version of the Lemonade Joe stories, the drink was called Kolakoka, an even more unambiguous reference.) However, it is highly ambiguous whether the satire is intended as a serious critique of the capitalist system; indeed, values officially promoted in Eastern European countries of the time are implicitly satirized as well, with the plot culminating in a reconciliation and compromise between the two. The film's screenwriter, Jiří Brdečka, wrote that his main satiric target was the undertone of commercialism running through classic American westerns, explaining that the satire:

"...was not addressed to the myth (that is myth of the West) but rather to the abuse of this myth. Hypocritically moral gunman, ensuring his popularity by consumption of lemonade – that is an illustration of business with a myth."

Numerous scholars have commented on the film's multiple layers of thematic parody. The historian Peter Bischoff suggested that, while the film seems to parody the American capitalist system, it also functions as a thinly disguised critique of communism. The academician Anikó Imre noted that "by ridiculing the racist and sexist framework of the Western genre," Lemonade Joe also implicitly satirizes the rigid ideology of the Soviet government in the 1960s. The cultural anthropologist Cynthia Miller concludes that the film "both glorifies and mocks the wonders of capitalist enterprise, and in so doing, creates a meeting ground between Maysian [i.e. Karl May-like] celebration and contemporary Soviet denunciation of all things West."

Filming
The Stetson City facades were built at the Czech film studios at Barrandov. Location shooting was done near Karlštejn Castle, in a former quarry that had been nicknamed "Amerika" since the nineteenth century for its similarity to the American West. An authentic Smith & Wesson gun, used as a prop by Joe, was borrowed from a local museum and restored especially for the film.

In creating a filming style, director Oldrich Lipský was inspired by silent comedy films, from which he borrowed numerous effects, including film tinting, slow motion, and fast motion. Brdečka's experience as an animator, often in collaboration with Jiří Trnka, led to several effects and ideas derived from animation being incorporated into the film, including animated smoke rings and dotted lines for bullet paths, freeze frames for dramatic effect, and even a reference to the Acme Corporation from the Looney Tunes cartoons.

The film includes specific parodic tributes to Western silent film actors such as William S. Hart and Tom Mix, as well as "singing cowboy" stars like Gene Autry, Tex Ritter, and Fred Scott. The film also evokes numerous other films, including Louis Feuillade's silent film serials, the 1911 Jack Conway Western Arizona Bill, and the works of John Ford, including My Darling Clementine. Tornado Lou's character suggests Marlene Dietrich's character in another classic Western film, Destry Rides Again, and Hogofogo is likely modeled on John Carradine's character in Stagecoach (1939).

Music
The film's score matches the eclecticism of the story's sources, including honky-tonk piano pieces as well as traditional jazz and other genres. Joe's songs were dubbed by the "Golden Voice of Prague," Karel Gott, and the popular singer Waldemar Matuška was cast for a small role including a solo.

Release and reception
Lemonade Joe was released in Czechoslovakia on 16 October 1964. In the same year, the film was widely released in other Soviet bloc countries (including Cuba, where it became the first Western shown on screen since the Cuban government's 1961 ban on Hollywood Westerns). In Czechoslovakia, it was the best-selling film of the 1960s.

Czech critical reactions were mostly positive, although several critics, such as Otakar Váňa, felt that the second half was too slow-moving and too sharp in its political satire. Some reviews expressed disappointment that the film's parodic content would largely be lost on Czechoslovak audiences, since American Westerns were rarely screened.

The film enjoys a near-iconic status in the Czech Republic as well as a considerable cult following, and Henry Fonda was reportedly among its foreign admirers. The film was selected as the Czechoslovakia entry for the Best Foreign Language Film at the 37th Academy Awards, but was not accepted as a nominee.

Legacy
In the mid-1980s, when Mikhail Gorbachev introduced measures to limit Soviet alcohol consumption, critics nicknamed him "Lemonade Joe" in a nod to the film.

Bulgarian middle-distance runner Atanas Atanasov was nicknamed "Joko" throughout his career, derived from combining his Bulgarian name with the "Lemonade Joe" protagonist. The nickname also extended to his son, long jumper Nikolay Atanasov.

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

title: Lemonade Joe


text:
Shaggy parasol

Shaggy parasol is the common name for three closely related species of mushroom, Chlorophyllum rhacodes, C. olivieri and C. brunneum, found in North America, Europe and Southern Africa (the latter species is also found in Australia).

Taxonomy
Chlorophyllum rhacodes, C. olivieri and C. brunneum were formerly known as Macrolepiota rhacodes or Lepiota rhacodes, but the name was changed on the basis of molecular phylogenetic evidence demonstrating a closer relationship to Chlorophyllum molybdites than to Macrolepiota procera. The subspecies Macrolepiota rhacodes var. brunneum was also elevated to species status as Chlorophyllum brunneum. Chlorophyllum olivieri is a closely related species that is also eaten as the "Shaggy Parasol".

Many reference works spell the epithet "rachodes" rather than "rhacodes". The spelling "rachodes" was used by Vittadini when he first published the species in 1835, but was erroneous as the Greek word rhakos 'piece of cloth' should be transcribed as rhacos. Index Fungorum keeps to the original author's spelling, "rachodes".

Description
The shaggy parasol is a large and conspicuous agaric, with thick brown scales and protuberances on its fleshy white cap. The gills and spore print are both white in colour. Its stipe is slender, but bulbous at the base, is coloured uniformly and bears no patterns. It is fleshy, and a reddish, or maroon discoloration occurs and a pungent odour is evolved when it is cut. The egg-shaped caps become wider and flatter as they mature.

The stipe of C. brunneum grows to 5 to 20 cm tall and has a diameter of 2 to 3 centimetres. The cap grows to 6 to 20 cm across.

Edibility

The shaggy parasol is popularly praised as an edible mushroom. However, it contains toxins which can cause gastric upsets and some individuals show a strong allergic response even after cooking.

While Chlorophyllum rhacodes and C. olivieri are considered edible everywhere, Chlorophyllum brunneum is considered toxic in some European countries, as it causes severe gastric upset, even though no concrete toxin was found in this mushroom.

Furthermore, young shaggy parasols look identical to the poisonous Chlorophyllum molybdites (the mushroom that causes the most poisonings in North America yearly). Checking for a white spore print is essential as C. molybdites' print is green (older specimens having slightly green gills). As a result, this mushroom is not recommended for inexperienced hunters.

Similar species
The shaggy parasol is similar in appearance to the similarly edible parasol mushroom, Macrolepiota procera. The latter grows considerably larger however, and is more likely to be found in the open than C. rhacodes which prefers more shade and dislikes open pastures and fields. Another distinguishing feature is that C. rhacodes lacks the brown bands that are on the stem of M. procera.

title: Shaggy parasol


text: User talk:67.125.141.198

title: User talk:67.125.141.198


text: Category:1930s in rail transport

title: Category:1930s in rail transport


text:
Demented Are Go

Demented Are Go (DAG aka Demented Are Go!) are a Welsh psychobilly band that was formed around 1982 near Cardiff, Wales. They were one of the earliest in the initial wave of bands to mix punk rock with rockabilly, and as a result, are considered to be highly influential to the psychobilly scene. The band often claims their name originated from the phrase "Demon teds are go!" as an adaptation of the phrase "Thunderbirds are go!" from the Thunderbirds TV series. Psychobilly is often associated with horror.

Formation
Demented Are Go formed in Penarth, South Wales, near Cardiff. Initially, the band was disorganized, with Mark Phillips or "Sparky" playing drums, Ant Thomas singing, Richard Jones playing bass, and Steve Jordan, playing rhythm guitar with a gold-top Les Paul. The band's image was represented by Jones' red dyed hair and Jordan's leather trousers. Dick Thomas, a veteran musician of the punk-pub rock circuits, joined the band in early 1983 and proceeded to reshuffle the line-up (Thomas moved to drums and Phillips sang vocals), taught the bass player how to play his instrument, and, otherwise, consolidated the overall band.

Early recordings
After six weeks of rehearsals, the band's first gig was third on the bill to a line-up of Crass-type anarchist bands at the Sea Lion in Penarth and was met with good reception. Several years of playing everything from working men's clubs in the Rhondda to the red-light district in Hamburg, turning up at the Klub Foot twenty minutes after they were due on stage.

They recorded two songs for their first release on a 1984 compilation, Hell's Bent on Rockin' from Nervous Records, a well-known record label in the psychobilly scene. At this point Jones and Jordan Had been replaced by Gavin Evans on guitar and Ed Fleming on bass. These tracks were engineered and co-produced by Paul "Doc" Stewart at Village Way Recording. Evans and Fleming left in late 1984, the line-up then incorporated multi-instrumentalist Ray Thompson, who had been working with Dick on various side projects since 1983.

In Sickness & In Health
In 1986, they released their first album, In Sickness & In Health, on ID Records, which was recorded in less than 24 hours with 90% first takes, with Ray Thompson on bass. The core members at this time remained Mark, Ant and Dick.

The band moved to London in 1986 in an attempt to be closer to regular work. Ray's departure left a difficult hole to fill, which resulted in what became known as the "Month of a Thousand Bass Players", it was actually closer to a year, which involved getting ANYONE who knew how to play a Bass to fill the slot. Dick left in 1987, after continuing frustration with the direction which the band was taking. Undeterred, the then new double-bass player and songwriter, Graeme Grant, recruited Lex "Luther" (at Dick's last Klubfoot gig) to replace Dick, who incidentally coached Lex to bring him up to speed with the band's material. In 1988, this was followed with the second full-length album, Kicked Out of Hell that reached high positions in the "indie" charts, in both the United Kingdom (UK) and abroad.

The band began extensively touring Europe and gained both a psychobilly and punk rock following. At this point, the lead singer, Phillips, started frequently using psychoactive drugs, such as LSD (lysergic acid diethylamide), and alcohol. Graeme and Luthor both left the band at the end of 1989, with the latter rejoining the band shortly after. Billy Favata replaced Graeme on double bass, but later moved to America while Graeme would eventually return to bass duties in 1992.

The Day the Earth Spat Blood
In 1989, the band was back in the studio with a new line-up. Joining Sparky and stalwart drummer Ant, were Mike Pannell on guitar, Billy Favata on double bass and Simon Cohen on fiddle. When the sound engineer asked, "Can I hear your first song?" he was greeted with the reply, "Ok. We're just going to write it." The result – written, recorded and mixed in three days – was the EP The Day the Earth Spat Blood (Link Records).[1] The album has since become something of an underground classic with Cohen's cover artwork being used by footwear brand Dr. Martens to adorn a range of boots in 2016 – some twenty-seven years after the album was first released. The album was a departure from Demented's first two psychobilly albums and fused elements of rockabilly, hard rock, bluegrass and experimentation. Consequently, the group released the album under the title 'Demented Are Go presents – The Demon Teds.' The volatile line-up performed around Britain and played dates in Holland and Germany. Pannell left in 1990, going on to play with Something Shocking (Fury Records), Rose Tinted Spectacles, Soulteros and the Royal Scumbag Orchestra (Heroe de la Guitarra Records).

Orgasmic Nightmare
The group too then signed to psychobilly label Fury Records in 1991, writing and recording their next full-length album Orgasmic Nightmare, which contained input from their former bassist. Demented would tour almost constantly for the next two years.

Tangenital Madness on a Pleasant Side of Hell
A second album for Fury Records, Tangenital Madness on a Pleasant Side of Hell, was recorded in 1993, followed by two tours in Japan. The band was infamous for Sparky showing up to Japanese performances naked and doing strange things with a rubber fish. During a tour in Germany in spring 1995, the band broke up due to Sparky's deteriorating mental state.

Reformation – I Wanna See You Bleed!
In 1996, Demented Are Go re-formed to release the EP I Wanna See You Bleed! for Hell Razor Records (this would be Graeme's last recording with the band). The band then toured the west coast of the United States|U.S. in 1997. They would again be known more for their wild stage show, which included on-stage sex with a vacuum cleaner. At the end of 1997, Graeme Grant left the band, due to other commitments, but before leaving, he recruited Stan Standen on guitar to replace Lex.

Hellucifernation
The band released the full-length album, Hellucifernation, on Crazy Love Records in 1999. However, a European tour for the record's release was cancelled due to the re-emergence of Phillips' mental health issues. The band considered breaking up, but were offered a headline gig in New Jersey, United States (US), and decided to give Phillips a second try. Upon arrival in the US, Phillips first caused trouble at a hotel by cross-dressing and partaking in illicit drug use; he then set fire to a surrounding woodland at the music venue. After the band's soundcheck, the members visited a nearby shopping mall, where Phillips pinched a young girl's behind; as she was 16 years old, Phillips was consequently arrested, in a silver dress and purple boots, and charged with molesting a minor. Unable to pay the USD$60,000 bail amount, the rest of the band returned to England, leaving Phillips in custody in the US.

Hellbilly Storm
After serving a month in prison and payment of a US$100 fine, Phillips returned to England. Lex Luther re-joined the band, along with drummer Criss Damage and Paul "Choppy" Lambourne on double bass. The band played two US tours, recorded a live album (with Kelvin Klump replacing Lambourne on double bass), ...Live at the Galaxy, on Crazy Love Records, and appeared at numerous European festivals.

In May 2002, Demented Are Go! performed at the first Wreckers Ball festival in Southern California. Following the festival, Demented Are Go! performed on a 2-week tour booked by So Cal psychobilly label HairBall8 Records to promote the Kicked Outta Purgatory compilation. During the summer of 2003, Phillips was arrested numerous times on tour, resulting in further line-up changes. The band continued touring, including a successful Japanese tour and another tour of the US; the US tour was led by Phillips, and included psychobilly scene stalwarts, Tony "Strangy" Gilmore (double bass) and Philip "Doyley" Doyle (guitar), until September 2005. Following the US tour, the band members separated again.

During a month-long break, a new album, Hellbilly Storm, was released on German label, People Like You Records. The line-up on this recording was Phillips, Strangy, Doyley, Criss Damage, Stan, Lex Luther, and special guests, Charlie Harper and Country Woman.

At the beginning of a 2006 US tour, Phillips was detained by US immigration authorities due to his criminal history; he was subsequently sent back to England. Following the cancellation of the US tour, Demented Are Go played shows in Europe.

In 2012 the album Welcome back to Insanity Hall was released, featuring the line-up of Phillips (vocals), Criss Damage (drums) with newcomers Holger Grothe Dag (guitar) and Grischa Dördelmann (double bass). In 2013, Criss Damage would be replaced on drums by Gaybeul Gualdi.

Studio albums

 * In Sickness & In Health (ID Records – NOSE 9) – 1986
 * Kicked Out of Hell (ID Records – NOSE 21) – 1988
 * The Day the Earth Spat Blood (Link Records – LINK MLP 084) – 1989
 * Orgasmic Nightmare (Fury Records – F3016) – 1991
 * Tangenital Madness on a Pleasant Side of Hell (Fury Records – DAGLP1) – 1993
 * Hellucifernation (Crazy Love Records) – 1999
 * Hellbilly Storm (People Like You Records) – 2005
 * Welcome back to Insanity Hall (People Like You Records) – 2012

Singles

 * "Holy Hack Jack" (12" single) (ID Records – EYE T8) – 1986
 * "Marijuana" (7" single) (Fury Records) – 1993
 * "German Tour Single" (Limited edition 7" of 1000 copies) (Pin Up Records – Pin Up 95032) – 1995
 * "I Wanna See You Bleed!!" (10" single) – Scandal Records 1996
 * "Demons of the Swamp" (Limited edition 7" of 1000 copies) (Krueger Records – BZH666) – 1997
 * "Daddy's Making Monsters" (7" single) (Crazy Love Records) – 1999
 * "Hotrod Vampires" / "Out of Control" (7" single) (People Like U Records) – 2005
 * "Lucky Charm" / "Another thing coming" (7" single) (People Like U Records) – 2012

Compilations

 * The Best of Demented Are Go (Dojo Records) – 1993
 * Satan's Rejects 1: The Very Best of Demented Are Go (Anagram Records) – 1997
 * Satan's Rejects 2: The Very Best of Demented Are Go (Harry May Records) – 1999
 * I Wanna See You Bleed!! (Remastered with live and demo tracks) (Hell Razer Records) – 2000

Live albums

 * Sick Sick Sick (ID Records – NOSE 15) 1987
 * Live and Rockin (Link Records – LINL LP 116) – 1990
 * Go Go Demented (Link Records – LRMO 5) – 1990
 * Live in Japan (Tombstone Records – TOMB-DISK 705/2) – 1993
 * Who Put Grandma Under the Stairs (Receiver Records) – 1996
 * Stomping at the Klubfoot (Mayo Records) – 2002
 * Live at the Galaxy (Crazy Love Records) – 2003

Current members

 * Mark "Sparky" Phillips (vocals 1982–present)
 * Holger Dag (guitar 2012–present)
 * Grischa (double bass 2006–present)
 * Gaybeul Gualdi (drums 2013–present)

Former members

 * Gavin Evans (guitar 1984)
 * Dick Thomas (guitar 1982–1986)
 * "Lex" Luthor Taylor (guitar 1985–89, 1990–97, 1999–2005)
 * Mike Pannell (guitar 1989–90)
 * Stan Standen (guitar 1997–2000, 2002–2010)
 * Philip Doyle (guitar, 2003–05)
 * Tony Biggs (double bass 1985–86)
 * Ray Thompson (bass 1986)
 * Graeme Grant (double bass 1988,1993)
 * Billy Favata (double bass 1989–91)
 * Paul "Choppy" Lambourne (double bass)
 * Kelvin Klump (double bass, 2003)
 * Tony "Strangy" Gilmore (double bass, 2003–05)
 * Rockin' Rick Tanner (double bass 2006)
 * Rockin' Rick Tanner (double bass 2006)

 * Ant Thomas (drums 1982–1999)
 * Criss Damage (drums 2001–04, 2010–13)

title: Demented Are Go


text:
Ice hockey statistics

The following are statistics commonly tracked in ice hockey.

Team statistics

 * STK – winning or losing streak
 * GD – Goal Difference (used as standings tie breaker)
 * GP – Games played – Number of games the team has played
 * W – Wins – Games the team has won in regulation.
 * L –  Losses – Games the team has lost in regulation.
 * T – Ties – Games that have ended in a tie (Note: The NHL no longer uses ties. Instead games are determined by OT or SO.)
 * OTL – Overtime losses – Games the team has lost in overtime
 * SOL – Shootout losses – Games the team has lost in a shootout (Note: Many leagues, most notably the NHL, do not separate overtime losses and shootout losses, including all losses past regulation in the overtime losses statistic.)
 * P or PTS – Points – Team points, calculated from W, OTW, OTL, L, SOL and SOW. As 2 points for a W, 2 points for an OTW or SOW, 1 point for a T or OTL or SOL, and zero for a L.
 * GF – Goals for – Number of goals the team has scored
 * GA – Goals against – Number of goals scored against the team
 * OTW – Overtime Win
 * SOW – Shoot Out Win
 * ROW – Regulation plus Overtime Wins, not including shootouts. Used as a secondary tie-breaker.

Individual statistics

 * GP – Games played – Number of games the player has set foot on the ice in the current season.
 * G – Goals – Total number of goals the player has scored in the current season.
 * A – Assists – Number of goals the player has assisted in the current season.
 * P or PTS – Points – Scoring points, calculated as the sum of G and A.
 * S – Shots on Goal – Total number of shots taken on net in the current season.
 * PN – Penalties – Number of penalties the player has been assessed.
 * PIM – Penalty Infraction Minutes, Penalties in minutes, or Penalty Minutes – Number of penalty minutes the player has been assessed. For statistical purposes, ten minutes are recorded for a game misconduct, gross misconduct, or match penalty.
 * PPG – Power play goals – Number of goals the player has scored while his team was on the power play.
 * PPA – Power play assists – Number of goals the player has assisted in while his team was on the power play.
 * SHG – Shorthanded goals – Number of goals the player has scored while his team was shorthanded.
 * SHA – Shorthanded assists – Number of goals the player has assisted in while his team was shorthanded.
 * GWG – Game-winning goals – Number of game-winning goals the player has scored (a goal is considered game winning when the team would win the game without scoring any more goals, for example, the winning team's third goal in a 5–2 win).
 * GTG – Game-tying goals – Number of game-tying goals (that is, the last goal scored in a tie game) the player has scored.
 * ENG – Empty net goals – Number of goals scored on an empty net.
 * OTG – Overtime goals – Number of goals scored after regulation time ends in a tie.
 * +/- or P/M – Plus/minus – The number of team even strength or shorthanded goals for minus the number of team even strength or shorthanded goals against while the player is on the ice (see plus/minus).
 * TOI (or TOT) – Time on ice – Total time on ice in the current season.
 * ATOI – Average time on ice – The average amount of time the player spent on the ice in the games he played (total time on ice divided by games played)
 * HIT or H or HT – Hits – Intentionally initiated contact with the player possessing the puck that causes that player to lose possession of the puck. Loss of possession may or may not involve a turnover. If the contact results in a penalty, no hit is awarded.
 * AAV – Average Annual Value – It's computed by dividing the contract's total value by its duration or term and then applying that amount to the team's salary cap. For instance, a player's AAV would be five million dollars if he signed a four-year, $20 million contract.
 * Some other terms that are used somewhat less often include faceoff wins (FW, FOW), faceoff losses (FL, FOL), faceoff win percentage (FW%, FO%), takeaways (TK, TKA), giveaways (GV, GVA), shots on goal (SOG), missed shots (MS, SM), blocked shots (BS, BKS, BLK), shifts (SHF, SHFT), power play time on ice (PP, PP TOI), short-handed time on ice (SH, SH TOI), even-strength time on ice (EV, EV TOI).

Goaltender statistics

 * GP, G, A – Same as player statistics. Note: +/- is not recorded for goaltenders.
 * GS – Games started – The number of games the goaltender has started the current season.
 * MIN – Total number of minutes the goaltender has been on the ice the current season.
 * GA – Goals against – Number of goals scored against the goaltender the current season.
 * GAA – Goals against average – Mean goals-per-60 minutes scored on the goaltender (see goals against average)
 * W – Wins – Games the goaltender has won the current season.
 * L – Losses – Games the goaltender has lost (A goaltender is credited with a win or loss when he is either on the ice when – or was pulled for an extra attacker immediately before – the game-winning goal was scored).
 * T – Ties – Games the goaltender has tied (a goaltender is credited with a tie when he was on the ice for – or was pulled for an extra attacker immediately before – the game-tying goal was scored. In the case of 0–0 ties, the starting goaltender is credited with the tie).
 * SOG – Total number of shots on goal the goaltender has faced in the current season.
 * SV – Saves – Number of shots on goal the goaltender has saved in the current season.
 * SVP, SV%, or PCT – Save percentage – Percentage of the total shots faced the goaltender has saved (see save percentage)
 * SO – Shutouts – Number of games where the goaltender had no goals against him and was the only goaltender from his team to play in the game
 * ENG – Empty net goals – Number of goals scored while the goaltender was off the ice for an extra attacker

title: Ice hockey statistics


text:
Talk:Astronomical spectroscopy

Nebulium
Why does Nebulium get redirected here? -- 222.152.240.178 20:21, 2005 Feb 3

 * Because it explains what nebulium is -- see the section on nebulae, or search for "nebulium". (It didn't seem to warrant its own article, and fitted better here, as an interim stage in the development of spectroscopy.) -- JTN 20:29, 2005 Feb 3 (UTC)

WikiProject class rating
This article was automatically assessed because at least one WikiProject had rated the article as start, and the rating on other projects was brought up to start class. BetacommandBot 09:44, 10 November 2007 (UTC)

Only optical
This article is only about optical spectroscopy. Some info about radio spectroscopy (21 cm line, interstellar molecules, etc) needs to be added. Hobbema (talk) 22:30, 5 April 2012 (UTC)

 * Agreed (though I don't know enough to do it). Here's a list of important rf spectral lines. —JerryFriedman  (Talk) 22:50, 5 April 2012 (UTC)

Major Revisions to this article
Hello, I'm a 4th-year physics w/ astrophysics student. For my final-year project I've been tasked with bringing a physics-related article on Wikipedia from stub/start class to at least B if not GA class. I have chosen Astronomical spectroscopy as it is one of my primary interests. As I work on the article I may ask for feedback and/or suggestions on improvements. Cheers. Primefac (talk) 16:32, 14 October 2013 (UTC)

 * Basic Structure
 * History - from Fraunhofer's first experiments to modern spectroscopy
 * Underlying Physics - not a full copy of the main spectroscopy page (obviously), but enough to understand what's going on
 * Radio
 * Optical
 * X-ray — Preceding unsigned comment added by Primefac (talk • contribs) 12:08, 17 October 2013 (UTC)
 * Uses in astronomy
 * Stars
 * Elements in them
 * Binary Stars (use of Doppler shift to determine size/orbits)
 * Distance/recession velocities of individual stars
 * Link to galaxies (next section)
 * Galaxies
 * Determining their age
 * Determining composition (i.e. type of stars in it)
 * Non-luminous bodies
 * Nebulae
 * Asteroids
 * Comets
 * Planets/planetoids — Preceding unsigned comment added by Primefac (talk • contribs) 11:47, 16 October 2013 (UTC)

 * My experience is that "History" sections are tough. If you already have a couple good references that you can summarize, I'd stick with that. It's very easy to get bogged down in finding the right balance between accuracy and coverage. I like your idea of presenting the physics of spectroscopy in an astronomical context. The main spectroscopy article had to try and be quite general. It may be possible to make things clearer here by making them specific to astronomical objects. On an administrative note, it's good practice to "sign" posts on talk pages by using four tildes. ronningt (talk) 12:41, 17 October 2013 (UTC)

 * I once added a paragraph on the mechanism of absorption-line spectra from stars. You can see the last version here—after than someone changed it to disagree with the sources, and later someone removed it.  I think I may have overemphasized the difference from ordinary absorption-line spectra, and it's only one part of astronomical spectroscopy, but you may still find it useful.

 * I think your outline looks good, but in my opinion, a section at the begining on "underlying physics" should be as accessible as possible. A more technical discussion might be good at the end.  —JerryFriedman  (Talk) 17:16, 18 October 2013 (UTC)

Comments from Modest Genius
I was asked by to provide some comments on this article, which is apparently being edited as part of a university project. This isn't (yet) a GA review, but I hope the following points help. I don't have time to read the whole thing in detail and tag up every issue, but here are some general comments: I'd like to reiterate that this is a very big topic which requires knowledge of a lot of overlapping fields. Many entire textbooks have been written on this! It's a lot to ask of an undergraduate project. If you have access to a university library, useful sources could be Astronomical Spectrographs and their History by Hearnshaw and Astrophysical Techniques by Kitchin. I'll try to take a closer look at some point; good luck! Modest Genius talk 22:16, 2 December 2013 (UTC)
 * This is a huge topic; as a project I would have chosen something more self-contained!
 * It will be a challenge to cover the topic both comprehensively and accessibly (without getting bogged down in details). It actually does a pretty good job of this. Resist the temptation to add more details to areas which have a decent treatment already, and concentrate on improving the breadth of coverage.
 * Almost every section and/or subsection is going to be covered in more depth elsewhere. So you're going to need more extensive use of summary style. For example, Doppler shift, redshift, Fraunhofer lines etc. already exist; don't duplicate that material, just summarise it in a couple of paragraphs and direct readers to those articles using main etc.
 * Unfortunately some of the things you need to summarise don't have very good articles on Wikipedia (whilst others do). You should still use summary style in the expectation that those articles will expand and improve, but you won't be able to just grab bits of text out of them.
 * I think it would help to have a further top-level split, above the existing sections. That would be between 1. Theory and background 2. Wavelengths and instruments, and 3. Scientific results / types of object.
 * If you follow the suggestion above, part 3 is currently the best bit, with a good coverage of different types of object and what has been learnt about them from spectroscopy. I suggest a rough size order: solar system, then stars, then ISM, then galaxies. Two areas that are missing, at the opposite ends of the scale, are solar spectroscopy and spectroscopy of the intergalactic medium.
 * Part 1 would hold e.g. the Doppler material, and I think it should have more general background on spectroscopy i.e. describe it as splitting up light into colours, again in summary style. A few paragraphs is all that's needed, but enough to set the scene for the reader. It could then discuss chemical elements, Fraunhofer lines, temperature/luminosity etc.
 * Part 2 needs the most expansion. In particular, I strongly disagree with the statement 'Astronomical spectroscopy can be broken down into three major bands: optical, radio, and x-ray.' That misses out UV, infrared, and sub-mm astronomy entirely. You should add sections on all of those, again in summary style, and fill out the currently blank X-ray section.
 * Part 2 would also benefit from some discussion of particular instruments used. For example, in UV I would expect to see some mention of UV satellites/instruments such as FUSE or STIS (without the jargon acronyms of course). Similarly when discussing optical spectroscopy you could mention the objective prism, echelle spectrograph and integral field spectrograph.
 * The discussion of the ISM is a bit confused. You state that the ISM causes absorption lines (you could add the diffuse interstellar bands here), but then all the following discussion is about molecules found by their radio emission. Molecular astrophysics could also be used.

Rotate first photo 90 degrees clockwise (right)
Is on its side...this photo should be rotated 90 degrees to the right.--James Carlisle (talk) 04:12, 12 May 2014 (UTC)James Carlisle
 * Wow, surprised I never noticed that. I've put in a request to have the image rotated, should be done in a few hours. Primefac (talk) 08:57, 12 May 2014 (UTC)

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title: Talk:Astronomical spectroscopy


text: Category:1920s in rail transport

title: Category:1920s in rail transport


text:
Catholic social teaching

Catholic social teaching (CST) is an area of Catholic doctrine which is concerned with human dignity and the common good in society. It addresses oppression, the role of the state, subsidiarity, social organization, social justice, and wealth distribution. CST's foundations are considered to have been laid by Pope Leo XIII's 1891 encyclical, Rerum novarum, which advocated distributism. Its roots can be traced to Catholic theologians such as Thomas Aquinas and Augustine of Hippo. CST is also derived from the Bible and cultures of the ancient Near East.

According to Pope John Paul II, the foundation of social justice "rests on the threefold cornerstones of human dignity, solidarity and subsidiarity". According to Pope Benedict XVI, its purpose "is simply to help purify reason and to contribute, here and now, to the acknowledgment and attainment of what is just ... [The church] has to play her part through rational argument and she has to reawaken the spiritual energy without which justice ... cannot prevail and prosper." Pope Francis, according to Cardinal Walter Kasper, has made mercy "the key word of his pontificate ... (while) Scholastic theology has neglected this topic and turned it into a mere subordinate theme of justice."

Catholic social teaching is critical of modern social and political ideologies of the left and of the right, such as liberalism, communism, anarchism, feminism, atheism, socialism, fascism, capitalism, and Nazism, which have been condemned by several popes since the late nineteenth century. It has tried to strike a balance between respect for human liberty (including the right to private property and subsidiarity) and concern for society, including the weakest and poorest. It is explicitly anti-capitalist and anti-socialist, with John Paul II stressing the incompatibility of Catholic doctrine with capitalism:

"Catholic social doctrine is not a surrogate for capitalism. In fact, although decisively condemning 'socialism', the church, since Leo XIII's Rerum Novarum, has always distanced itself from capitalistic ideology, holding it responsible for grave social injustices. In Quadragesimo Anno Pius XI, for his part, used clear and strong words to stigmatize the international imperialism of money."

History
Catholic social doctrine is rooted in the social teachings of the New Testament, the Church Fathers, the Old Testament, and Hebrew scriptures. The church responded to historical conditions in medieval and early modern Europe with philosophical and theological teachings on social justice which considered the nature of humanity, society, economy, and politics. During the era of mass politics and industrialization, Catholic social teaching needed to account for "the social question": the social dislocation, economic suffering, and political turbulence which arose from modernization. Since the early 19th century, a number of Catholic thinkers responded to the revolutionary tide begun by the French Revolution and the Napoleonic era. A new synthesis of Catholic natural law primarily influenced by the writings of Thomas Aquinas, combined with the new social sciences of politics and economics, was embraced by the Vatican by the middle of the century; however, it took several decades for this synthesis to become established in Catholic social teaching. Pope Leo XIII, in a series of encyclicals spanning 20 years, formalized the modern approach to Catholic social teaching which combines evangelical teachings on love with natural law and social-scientific arguments about what constitutes human prosperity. These principles have been consistently reiterated by later popes over the subsequent century and more.

Rerum novarum
The publication of Leo XIII's encyclical, Rerum novarum, on 15 May 1891 began the development of a body of social teaching in the Catholic Church. It was written when the once-agrarian populations of Italy and western Europe were undergoing rapid urbanisation in newly-industrialized cities, with many living in squalor and poverty. Similar trends developed in the Americas. Pius IX (Leo's predecessor) had seen the end of church control of the Papal States, and become isolated in the Vatican. Pius had railed against the unification of Italy during the Risorgimento, which consumed the last years of his pontificate, and lost the faith of the Romans, who voted to join the newly-integrated Italy in 1870. Scholars have written that Leo, when he became pope without being temporal ruler of three million mainly-rural subjects, saw that the new industrial working class was the responsibility of the church; Rerum novarum was a response to the competition of communism, which analyzed in works such as Das Kapital and The Communist Manifesto the social conditions facing the industrialized poor. Rerum novarum begins by saying that "some opportune remedy must be found quickly for the misery and wretchedness pressing so unjustly on the majority of the working class ... so that a small number of very rich men have been able to lay upon the teeming masses of the labouring poor a yoke little better than that of slavery itself."

Leo wanted to reject the solutions offered by communism: "[T]hose who deny these rights [private ownership] do not perceive that they are defrauding man of what his own labour has produced." He declared a "most sacred law of nature" that humans have the right to private ownership, inheritable property, and providing for their children "all that is needful to enable them to keep themselves decently"; the "main tenet of socialism, community of goods, must be utterly rejected".

He disputed a central idea of communism: that class war was inevitable, and rich and poor were inexorably driven to conflict. Leo stressed the need for justice as central to religion, with the church the most powerful intermediary to achieve justice and peace. That justice relied on the equality of rich and poor, and extended to all citizens of a country. It went beyond the principle that "the interests of all, whether high or low, are equal", to include a demand that "public administration must duly and solicitously provide for the welfare and the comfort of the working classes".

Leo elevated the family from the concepts of serfdom and economic interest (or collectivism) by giving its interests, moral authority and importance "at least equal rights with the State". The state would be guilty of a "pernicious error" if it exercised intimate control of a family. But "extreme necessity" should "be met by public aid" when a family was in need – the pre-eminence of the needs, protection and independence of a family unit was central to the teaching of the encyclical.

He stressed the equity of the employer-employee relationship. There should be shown "respect in every man for his dignity as a person", balanced with proper performance of "the work which has been freely and equitably agreed upon"; "capital cannot do without labour, nor labour without capital".

Where the rights of the poor and the worker are in jeopardy, they must be especially protected; the rich and powerful have other means of protecting their interests. The state must legislate to protect workers from low pay, over-long working hours or over-taxing work, and avail themselves of the protection provided by trade unions.

Reaction
The encyclical was followed in parts of Italy with the creation of social movements which advocated the alleviation of local social concerns. Members of the church became involved in worker-support campaigns, for example a campaign for cotton workers. Financial and moral support for a strike which began on 22 September 1909 in Bergamo (known as the "fifty-day strike") was provided by Bishop Giacomo Maria Radini-Tedeschi and Father Angelo Roncalli (eventually to become Pope John XXIII), who saw the need for "pastoral modernity" in the church.

Support for social movements became unpopular, however, when Pope Pius X replaced Leo in 1903. Catholic involvement in Italian political life had been banned under previous popes; Pius allowed a network of spies to identify and report on supporters of social and political movements, and subjected them to questions, apostolic visits and pressures to desist.

Rerum novarum dealt with persons, systems and structures, the three co-ordinates of the modern promotion of justice and peace now integral to the church's mission. It was followed by a number of encyclicals and messages on social issues; forms of Catholic action developed worldwide, and social ethics was taught in schools and seminaries. To mark the 40th anniversary of Rerum novarum, Pope Pius XI issued Quadragesimo anno expanding on some of its themes.

Pope John XXIII
During the post–Second World War period, attention turned to the problems of social and economic development and international relations. Pope John XXIII released Mater et magistra, subtitled "Christianity and Social Progress", on 15 May 1961. The encyclical expanded the church's social doctrine to cover relations between rich and poor nations, examining the obligation of rich countries to assist poor countries while respecting their cultures, and the threat of global economic imbalance to world peace. John expanded further on this on 11 April 1963 in Pacem in terris (Peace on Earth), the first encyclical addressed to Catholics and non-Catholics. In it, he linked the establishment of world peace to the laying of a foundation consisting of proper rights and responsibilities between individuals, social groups, and states from the local to the international level. John exhorted Catholics to understand and apply social teachings:

"Once again we exhort our people to take an active part in public life, and to contribute towards the attainment of the common good of the entire human family as well as to that of their own country. They should endeavour, therefore, in the light of the Faith and with the strength of love, to ensure that the various institutions—whether economic, social, cultural or political in purpose—should be such as not to create obstacles, but rather to facilitate or render less arduous people's perfectioning of themselves both in the natural order as well as in the supernatural."

The encyclical, issued at the height of the Cold War, also denounced the nuclear arms race and called for a stronger United Nations.

Second Vatican Council
The primary document from the Second Vatican Council concerning social teachings is Gaudium et spes, the Pastoral Constitution on the Church and the Modern World, which is considered one of the council's chief accomplishments. Unlike earlier documents, the constitution (by the bishops) covered a range of issues governing the relationship of social concerns and Christian action. It asserts the fundamental dignity of each person, declaring the church's solidarity with those who suffer and those who comfort the suffering:

"The joys and the hopes, the griefs and the anxieties of the people of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ."

Other conciliar documents, such as Dignitatis humanae (drafted largely by American Jesuit John Courtney Murray) also apply to the church's present-day social teachings on freedom.

Pope Paul VI
Pope Paul VI noted disparities in wealth and development between the industrialized West and the Third World in his 1967 encyclical, Populorum progressio (The Development of Peoples). The encyclical asserted that free international trade alone was inadequate to correct these disparities, and supported the role of international organizations in correcting them. Paul called on rich nations to meet their moral obligation to poor nations, pointing out the relationship between development and peace. The church did not intend to take sides, but to promote basic human dignity: "There can be no progress towards the complete development of individuals without the simultaneous development of all humanity in the spirit of solidarity".

"Experienced in human affairs, the Church ... 'seeks but a solitary goal: to carry forward the work of Christ Himself under the lead of the befriending Spirit.' ... But, since the Church lives in history, she ought to 'scrutinize the signs of the times and interpret them in the light of the Gospel.' Sharing the noblest aspirations of men and women and suffering when she sees them not satisfied, she wishes to help them attain their full flowing, and that is why she offers all people what she possesses as her characteristic attribute: a global vision of man and of the human race."

The May 1971 apostolic letter Octogesima adveniens addressed the challenge of urbanization and urban poverty, stressing the personal responsibility of Christians to respond to injustice. For the tenth anniversary of the Second Vatican Council on 26 October 1975, Paul issued Evangelii nuntiandi (Evangelization in the Modern World). In it, he said that combating injustice was an essential component of modern evangelism.

Pope John Paul II
Pope John Paul II continued his predecessors' work of developing Catholic social doctrine. Of particular importance were his 1981 encyclical, Laborem exercens, and Centesimus annus in 1991.

"On one hand there is a growing moral sensitivity alert to the value of every individual as a human being without any distinction of race, nationality, religion, political opinion, or social class. On the other hand these proclamations are contradicted in practice. How can these solemn affirmations be reconciled with the widespread attacks on human life and the refusal to accept those who are weak, needy, elderly, or just conceived? These attacks go directly against respect for life; they threaten the very meaning of democratic coexistence, and our cities risk becoming societies of people who are rejected, marginalized, uprooted, and oppressed, instead of communities of 'people living together'."

Not endorsing a political agenda, the church holds that this teaching applies in the public (political) realm as well as the private. Laborem exercens qualifies private ownership in relation to the common use of goods to which all people are entitled. The church "has always understood this right within the broader context of the right common to all to use the goods of the whole creation: the right to private property is subordinated to the right to common use, to the fact that goods are meant for everyone." Many of these concepts were reiterated in Centesimus annus, issued on the 100th anniversary of Rerum novarum, and critiquing socialism and unfettered capitalism. The 2005 publication of the Compendium of the Social Doctrine of the Church, a work entrusted to the Pontifical Council for Justice and Peace, was another milestone of John Paul's papacy.

Pope Benedict XVI
Pope Benedict XVI's 2009 encyclical Caritas in veritate added perspectives to social teaching (including the relationships with charity and truth), and suggested the need for a strong "world political authority" to deal with humanity's most-pressing challenges and problems. This concept has been controversial, particularly among right-of-center U.S. Catholic thinkers who are suspicious or disdainful of supranational and international organizations such as the United Nations. The concept was developed in a 2011 note from the Pontifical Council for Justice and Peace, "Towards reforming the International Financial and Monetary Systems in the context of World Political Authority".

In Caritas in veritate, Benedict set Paul VI's social encyclical Populorum progressio as a new point of reference for Catholic social thought in the 21st century. The scholar Thomas D. Williams wrote "by honouring Populorum progressio with the title of 'the Rerum novarum of the present age,' Benedict meant to elevate Populorum Progressio, conferring on it a paradigmatic status not dissimilar to that enjoyed by Rerum novarum throughout the twentieth century." Williams said that the reason for the elevation was that Populorum progressio, "for all its real deficiencies, effected an important conceptual shift in Catholic social thinking, by moving from the worker question (with its attendant concerns of just wages, private property, working environment, and labour associations) to the broader and richer social benchmark of integral human development."

Pope Benedict has criticized capitalism, characterizing it as a system which recognizes no duties or obligations towards human beings and crediting it with creating a destructive type of individualism which "encourages selfishness, as men are concerned exclusively with what they should receive from society and unconcerned with what they can or should contribute to it." Catholic teaching recognizes the common good as a key requirement for prosperity; capitalism disregards it for the pursuit of profit, leading to exploitation and the erosion of moral limitations. Benedict was concerned about the role of charity in capitalism, criticizing capitalism for its indifference towards charity and for its discouraging respect for the interests of others in favour of one's own self-interest. He blamed capitalism for an increasing alienation and anomie in modern societies, citing the prevalence of drugs, alcohol, and "deceptive illusions of happiness" as evidence of this alienation. Benedict described this alienation as stemming from capitalism's self-centred emphasis, "where individuals act in their own self-interest, seeking the satisfaction of their own wants - man is not concerned with his fellow man, except insofar as he may be instrumental in satisfying his wants."

Pope Francis
Pope Francis described mercy as "the very substance of the Gospel of Jesus", and asked theologians to reflect this in their work. He emphasized the importance of mercy, declaring 2016 an Extraordinary Jubilee of Mercy. From 8 December 2015 to 20 November 2016, Francis wanted church members "to place the sacrament of God's mercy—which is the sacrament of penance and reconciliation—into the central pastoral life for the Church."

In his apostolic exhortation Evangelii gaudium, Francis said: "It is vital that government leaders and financial leaders take heed and broaden their horizons, working to ensure that all citizens have dignified work, education and healthcare." He affirmed "the right of states" to intervene in the economy to promote "the common good":

"While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules."

Francis has warned about the "idolatry of money":

"[S]ome people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system."

In his second encyclical, Laudato si', Francis makes a "biting critique of consumerism and irresponsible development with a plea for swift and unified global action" to combat environmental degradation and climate change. According to Daniel Schwindt, "[S]ome writers seem to suggest (as is common among persons who've never taken the time to read the encyclicals themselves), that Pope Francis' Laudato Si represents some new venture on the part of the Church—a departure from its customary range of subject matter." But, Schwindt argues, Francis' approach to climate change, however, continues that of his predecessor. Pope Benedict XVI wrote,

"The order of creation demands that a priority be given to those human activities that do not cause irreversible damage to nature, but which instead are woven into the social, cultural, and religious fabric of the different communities. In this way, a sober balance is achieved between consumption and the sustainability of resources."

Francis' apostolic exhortation Gaudete et exsultate emphasized the call to perfect charity, based on the "service of your brothers and sisters" (No. 14) and the church's social-teaching tradition.

Principles
No official canon of principles or documents exists.

Human dignity
Human dignity is a principle of Catholic social thought. According to the church's catechism, "Being in the image of God, the human individual possesses the dignity of a person, who is not just something, but someone. He is capable of self-knowledge, of self-possession, and of freely giving himself and entering into communion with other persons. And he is called by grace to a covenant with his Creator, to offer him a response of faith and love that no other creature can give."

Subsidiarity
Subsidiarity in Catholic social thought originated with Wilhelm Emmanuel von Ketteler, Bishop of Mainz in the mid-to-late 19th century, and was incorporated into Pope Pius XI's encyclical Quadragesimo anno:

"Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them."

It was written forty years after Rerum novarum – like a number of modern social encyclicals, during the intensifying struggle between communism and capitalism. Promulgated in 1931, Quadragesimo anno is a response to German Nazism, Soviet communism, and Western European and American capitalism. The primary author of the 1931 encyclical's "subsidiarity" section was the German Jesuit and economist Oswald von Nell-Breuning.

Gregory Beabout suggests that subsidiarity also draws upon an older concept: the Roman military term subsidium. Beabout writes, "the role of the subsidium (literally, to sit behind) is to lend help and support in case of need." In Beabout's etymology, subsidiarity indicates that the higher social unit ought to "sit behind" the lower one to lend help and support as needed. According to another etymological interpretation, subsidiarity means "to 'seat' ('sid') a service down ('sub') as close to the need for that service as is feasible". Either interpretation indicates a hermeneutic of subsidiarity, in which the higher social body's rights and responsibilities for action are predicated on their assistance to (and empowerment of) the lower.

Francis McHugh says that in addition to the "vertical" dimension of subsidiarity, there is also a "horizontal" dimension which "calls for a diversity of semi-autonomous social, economic, and cultural spheres". Quadragesimo anno presents these "spheres" as occupying the space between individual and state:

"... things have come to such a pass through the evil of what we have termed 'individualism' that, following upon the overthrow and near extinction of that rich social life which was once highly developed through associations of various kinds, there remain virtually only individuals and the State. This is to the great harm of the State itself; for, with a structure of social governance lost, and with the taking over of all the burdens which the wrecked associations once bore. the State has been overwhelmed and crushed by almost infinite tasks and duties."

These associations, or "lesser societies", are encouraged because they are the vehicle by which society functions most effectively and corresponds most closely with human dignity. Examples of these associations include the family, unions, nonprofit organizations, religious congregations, and corporations of all sizes.

Subsidiarity charts a course between individualism and collectivism by locating the responsibilities and privileges of social life in the smallest unit of organization at which they will function. Larger social bodies (the state or others) are permitted and required to intervene only when smaller ones cannot carry out the tasks themselves. Such intervention must be temporary, empowering the smaller social body to carry out such functions on its own.

Solidarity and the common good
Solidarity is a firm, persevering determination to commit oneself to the common good, not merely "vague compassion or shallow distress at the misfortunes of others". Flowing from faith, it is fundamental to the Christian view of social and political organization. Each person is connected to (and dependent on) all humanity, collectively and individually.

Charity
According to Caritas in veritate, "charity is at the heart of the Church". Every responsibility and every commitment spelt out by that doctrine is derived from charity, which according to Jesus is the synthesis of the entire Law (Matthew 22:36–40). It gives substance to the relationship with God and neighbour, and is the principle of micro-relationships and relationships with friends, family members and small groups.

The church chose the concept of "charity in truth" to avoid a degeneration into sentimentality in which love becomes empty. In a culture without truth, there is a risk of losing love. Prey to subjective emotions and opinions, the word love is abused and distorted to the point where it means its opposite. Truth frees charity from an emotionalism which deprives it of relational and social content, and of a fideism that deprives it of human and universal breathing space. In truth, charity reflects the personal and public dimensions of faith in God and the Bible.

Distributism and social justice
Distributism is a school of economic and social thought developed by the Catholic thinkers G.K. Chesterton and Hilaire Belloc. It holds that social and economic structures should promote social justice, which is best served by a broad distribution of ownership. Distributists cite Rerum novarum:

"We have seen that this great labour question cannot be solved save by assuming as a principle that private ownership must be held sacred and inviolable. The law, therefore, should favour ownership, and its policy should be to induce as many as possible of the people to become owners."

This principle is used as a basis for progressive tax rates, anti-monopoly laws and economic cooperatives, including credit unions. Rerum novarum, Quadragesimo anno and Centesimus annus advocate a just distribution of income and wealth. In Caritas in veritate, Pope Benedict XVI used the term "redistribution" eight times (all positively).

Key themes
Although there is no official list of key themes, the United States Conference of Catholic Bishops (USCCB) has identified the seven key themes of Catholic social teaching. Other sources identify more (or fewer) themes, based on their reading of key documents of the social magisterium.

Sanctity of human life and dignity of the person
The foundation of Catholic social teaching is the sanctity of human life. Catholics believe in an inherent human dignity, from conception to death, and human life must be valued above material possessions. Pope John Paul II wrote and spoke on the inviolability of human life and dignity in his encyclical, Evangelium Vitae, ("The Gospel of Life").

Catholics oppose acts considered attacks and affronts to human life, including abortion, fornication (including contraception), capital punishment, euthanasia, genocide, torture, the direct and intentional targeting of noncombatants in war, and every deliberate taking of innocent human life. In the Second Vatican Council's Pastoral Constitution on the Church in the Modern World, Gaudium et spes ("Joy and Hope"), "from the moment of its conception life must be guarded with the greatest care." The church did not historically oppose war in all circumstances, and Catholic moral theology has generally emphasized just war theory since the mid-third century. However, Francis' encyclical Fratelli Tutti says that in light of modern weapons of mass destruction, it is increasingly harder to meet the criteria of a just war; the encyclical calls for an end to war. The post–Vatican II Catechism of the Catholic Church said about capital punishment:

"The traditional teaching of the Church does not exclude, presupposing full ascertainment of the identity and responsibility of the offender, recourse to the death penalty, when this is the only practicable way to defend the lives of human beings effectively against the aggressor. 'If, instead, bloodless means are sufficient to defend against the aggressor and to protect the safety of persons, public authority should limit itself to such means, because they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person. 'Today, in fact, given the means at the State's disposal to effectively repress crime by rendering inoffensive the one who has committed it, without depriving him definitively of the possibility of redeeming himself, cases of absolute necessity for suppression of the offender 'today ... are very rare, if not practically non-existent.' [John Paul II, Evangelium Vitae 56.].'"

Applying this argument to the United States, in 2005 the USCCB launched "a major Catholic campaign to end the use of the death penalty." In 2018, Pope Francis amended the catechism to oppose all uses of the death penalty in the modern world (but not calling it intrinsically evil).

Believing that men and women are made in the image and likeness of God, Catholic doctrine teaches respect for all humans based on an inherent dignity. According to John Paul II, every human person "is called to a fullness of life which far exceeds the dimensions of his earthly existence, because it consists in sharing the very life of God." Catholics oppose racial prejudice and other forms of discrimination. In 2007, the USCCB wrote:

"Catholic teaching about the dignity of life calls us ... to prevent genocide and attacks against noncombatants; to oppose racism; and to overcome poverty and suffering. Nations are called to protect the right to life by seeking effective ways to combat evil and terror without resorting to armed conflicts except as a last resort, always seeking first to resolve disputes by peaceful means. We revere the lives of children in the womb, the lives of persons dying in war and from starvation, and indeed the lives of all human beings as children of God."

A belief in the inherent dignity of the human person requires basic human needs to be adequately met, including food, health care, and shelter. The bishops have seen this as a basis for supporting social-welfare programmes and governmental economic policies which promote the equitable distribution of income and access to essential goods and services.

Call to families and communities and pursuing the common good
According to the Book of Genesis, God said: "It is not good for the man to be alone". The church teaches that man is a sacred and a social person, and families are the basic units of society. It advocates a complementarian view of marriage, family life, and religious leadership. Full human development takes place in relationship to others. The family is a sanctuary for the creation and nurturing of children. Families form communities, communities form states, and each person is part of the human family. How these communities organize themselves politically, economically and socially is of the utmost importance. Each institution must be judged by how much it enhances, or detracts from, the life and dignity of humanity.

Catholic social teaching opposes collectivist approaches (such as communism), unrestricted laissez-faire policies, and the notion that a free market automatically produces social justice. The state has a positive moral role to play, since no society will achieve a just and equitable distribution of resources with a totally free market. All people have a right to participate in the economic, political, and cultural life of society and, under the principle of subsidiarity, state functions should be carried out at the lowest practical level. Catholic social teaching values the role of intermediary organizations such as labour unions, community organizations, fraternal groups and parish churches.

Rights and responsibilities about social justice
Every person has a fundamental right to life and to the necessities of life. The right to exercise religious freedom publicly and privately by individuals and institutions and freedom of conscience need to be defended. The right to freely express religious beliefs protects all other rights.

The church supports private property, and teaches that "every man has by nature the right to possess property as his own." The right to private property is not absolute, however, and is limited by the concepts of "universal destiny of the goods of the earth" and of social mortgage. It is moral and just for Catholics to destroy property used in an evil way by others, or for the state to redistribute wealth from those who have unjustly hoarded it.

Corresponding to these rights are duties and responsibilities to one another, to one's family, and to the larger society. Rights should be understood and exercised in a moral framework rooted in the dignity of the human person and social justice. Those who have more have a greater responsibility to contribute to the common good than those who have less.

The encyclical Laborem exercens (1981) by Pope John Paul II describes work as key to the social question and a vocation. Work includes every form of action by which the world is transformed, shaped or maintained by humans; through work, fulfillment is achieved. To fulfill themselves, people must cooperate and work together to create a common good. Justice is the state of social harmony in which the actions of each person best serve the common good.

According to natural law, freedom is the empowerment of good. Free people have responsibilities; in human relationships, this implies responsibilities towards each other. The Catholic bishops of England and Wales said in "The Common Good" (1996), "The study of the evolution of human rights shows that they all flow from the one fundamental right: the right to life. From this derives the right to a society which makes life more truly human: religious liberty, decent work, housing, health care, freedom of speech, education, and the right to raise and provide for a family" (section 37). The right to life means that every person has a responsibility to help sustain and develop the lives of others.

The Ten Commandments reflect natural law as it applies to humanity. The first three are the foundation: the love, worship and sanctity of God, and the building of people around God. The other seven commandments deal with the love of humanity, describing the ways in which people must serve the common good (Exodus 20:3–17). Jesus summarized the commandments with a New Commandment: "Love one another, as I have loved you" (John 13:34, 15:9–17). The mystery of Jesus is that of love. In a homily to government leaders and politicians, Pope John Paul II said:

"Man's relationship with God is not one of fear, of slavery or oppression; rather, it is a relationship of serene trust born of a free choice motivated by love... By his Law God does not intend to coerce man's will, but rather to set it free it from everything that could compromise its authentic dignity and its full realization."

Human rights according to the catechism
The catechism of the Catholic Church explains that every person is equal to others and has human rights. It lists a number of them, including the right to life, vote, to follow one's conscience, to criticize those in authority, civil disobedience, to enjoy the goods of the earth, to private property, to contribute to society, self-defense, to regulate the production and sale of weapons, to discontinue medical procedures, to immigrate, to choose a job and state of life, to respect and a good reputation, to privacy, to know and live by the truth, to educate one's children, to choose their school, and to freedom of religion and studying the Catholic faith.

According to the church, the right to life is fundamental. Pope John Paul II wrote in Evangelium Vitae: "...the first of the fundamental rights, the right to life... the fundamental right and source of all other rights which is the right to life, a right belonging to every individual."

Option for the poor
Jesus taught that at the Last Judgement, God will ask each person what they did to help the poor and needy: "Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me." This is reflected in the church's canon law: "The Christian faithful are also obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor from their own resources."

In words, prayers and deeds, people must demonstrate solidarity and compassion towards the poor; public policy must emphasize the option for the poor. The moral test of a society is how it treats its most vulnerable members, and the poor have the most urgent moral claim on a nation's conscience.

Pope Benedict XVI taught that "love for widows and orphans, prisoners, and the sick and needy of every kind, is as essential as the ministry of the sacraments and preaching of the Gospel". According to the church, this preferential option for the poor and vulnerable includes all who are marginalized: unborn children, persons with disabilities, the elderly and terminally ill, and victims of injustice and oppression.

Dignity of work
Society must pursue economic justice, and the economy must serve people. Employers must not "look upon their work people as their bondsmen, but ... respect in every man his dignity as a person ennobled by Christian character." Employers contribute to the common good through the goods or services they provide, and by creating jobs which uphold the dignity and rights of workers.

Workers have a right to work, to earn a living wage, and to form trade unions to protect their interests. All workers have a right to productive work, to decent and fair wages, and to safe working conditions. Workers also have responsibilities: to provide a fair day's work for a fair day's pay, to treat employers and co-workers with respect, and to work in ways which contribute to the common good. Workers must perform the work they have agreed to do.

In 1933, the Catholic Worker Movement was founded by Dorothy Day and Peter Maurin. It was committed to nonviolence, voluntary poverty, prayer, and hospitality for the marginalized and poorest in society. There are over 185 Catholic Worker communities around the world who advocate against injustice, war, racial prejudice, and violence.

Solidarity and earthly goods
Pope John Paul II wrote in the 1987 encyclical Sollicitudo rei socialis, "Solidarity is undoubtedly a Christian virtue. It seeks to go beyond itself to total gratuity, forgiveness, and reconciliation. It leads to a new vision of the unity of humankind, a reflection of God's triune intimate life." A person must be their brother's keeper, although they may be separated by distance, language or culture. Jesus taught that people must love their neighbors as themselves, and the parable of the Good Samaritan shows that compassion should extend to all people. Solidarity includes the scriptural call to welcome the stranger, including immigrants seeking work, a safe home, education for their children, and a decent life for their families.

Solidarity at the international level primarily concerns the Global South, and the church has habitually insisted that loans be forgiven as needed. Charity to individuals or groups must be accompanied by transforming unjust political, economic and social structures. The world and its goods were created for the use and benefit of all God's creatures, as reflected in social justice and limits on private property.

Care for God's creation
A Catholic vision of justice is more comprehensive than civil equity, encompassing right relationships among all members of God's creation. Earthly goods are available for humanity to use under a social mortgage which entails responsibility to protect the environment as a gift from God, intended to benefit everyone. Man was given dominion over creation as a steward, rather than an exploiter.

Catholic social teaching recognizes that the poor are the most vulnerable to environmental impact and endure disproportional hardship when natural areas are exploited or damaged. US bishops established an environmental justice programme to assist parishes and dioceses who wanted to conduct education, outreach and advocacy of these issues. The US Conference of Catholic Bishops Environmental Justice Program (EJP) calls Catholics to a deeper respect for God's creation and engages parishes in activities that deal with environmental problems, particularly those affecting the poor.

Encyclicals and other official documents

 * Rerum novarum (1891), encyclical of Pope Leo XIII;
 * Singulari Quadam (1912), encyclical of Pope Pius X;
 * Quadragesimo anno (1931), encyclical of Pope Pius XI;
 * Divini Redemptoris (1937), encyclical of Pope Pius XI;
 * Fulgens radiatur (1947), encyclical of Pope Pius XII;
 * Exsul Familia (1952), apostolic constitution of Pope Pius XII;
 * Mater et magistra (1961), encyclical of Pope John XIII;
 * Pacem in terris (1963), encyclical of Pope John XIII;
 * Dignitatis humanae (1965), declaration of the Second Council of the Vatican;
 * Gaudium et spes (1965), constitution of the Second Council of the Vatican;
 * Populorum progressio (1967), encyclical of Pope Paul VI;
 * Humanae vitae (1968), encyclical of Pope Paul VI;
 * Octogesima adveniens (1971), apostolic letter of Pope Paul VI;
 * Laborem exercens (1981), encyclical of Pope John Paul II;
 * Sollicitudo rei socialis (1987), encyclical of Pope John Paul II;
 * Centesimus annus (1991), encyclical of Pope John Paul II;
 * Evangelium vitae (1995), encyclical of Pope John Paul II;
 * Compendium of the Social Doctrine of the Church (2004);
 * Deus caritas est (2005), encyclical of Pope Benedict XVI;
 * Caritas in veritate (2009), encyclical of Pope Benedict XVI;
 * Evangelii gaudium (2013), apostolic exhortation of Pope Francis;
 * Laudato si' (2015), encyclical of Pope Francis;
 * Gaudete et exsultate (2018), apostolic exhortation of Pope Francis;
 * Fratelli tutti (2020), encyclical of Pope Francis.

Holy See
Several teams in the Holy See are dedicated to social issues. The Pontifical Council for Justice and Peace is tasked with promoting "justice and peace in the world, in the light of the Gospel and of the social teaching of the Church." It works to clarify, expand on, and develop new teachings in the areas of peace, justice, and human rights. The council also collaborates with local and international Catholic organizations working in those areas, and with the social welfare organs of the United Nations through the Secretariat of State. The Pontifical Council Cor Unum is the Holy See's primary group devoted to charitable works, and supervises the activities of Caritas Internationalis. It also operates the John Paul II Foundation for the Sahel and the Populorum Progressio Foundation. The Pontifical Academy of Social Sciences promotes the study of the social sciences. The academy works with a number of dicasteries, particularly the Council for Justice and Peace, to develop the church's social teachings. The Holy See has established the World Movement of Christian Workers as the church's organization for working men and women to advance Catholic social initiatives.

Europe and the Americas
Christian democracy (a political movement in a number of European and Latin American countries) is influenced by Catholic social teaching, which has also influenced other political movements worldwide. Subsidiarity (which originated in Rerum novarum) was established in European Union law by the Treaty of Maastricht, which was signed on 7 February 1992 and enacted on 1 November 1993. Progressio Ireland, a nongovernmental development organization based in Dublin, was founded on the principles of Catholic social teaching. It works to achieve sustainable development and the eradication of poverty in the world's underdeveloped nations. Mondragon Cooperative Corporation, a cooperative based in Mondragón, Spain, was also founded on the principles of Catholic social teaching. Pax Romana is active worldwide, particularly in Europe, the Americas, and Africa. Choosing the Common Good was published by the Catholic Bishops' Conference of England and Wales before the 2010 United Kingdom general election.

title: Catholic social teaching


text: User talk:12.109.105.51

title: User talk:12.109.105.51


text: Category:1910s in rail transport

title: Category:1910s in rail transport


text:
Slaughter House Gang

The Slaughter House Gang, known as the Slaughter Housers, were a prominent street gang in New York's Fourth Ward during the late 1840s to the mid-1860s.

The Slaughter Housers, known for their violent muggings and murder, were infamous for luring an unsuspecting victim into a local dive bar where he would be robbed and sometimes murdered. However, if the victim refused to enter, the gang would follow the victim until passing a window where a woman would dump a bucket of ash, blinding the victim, and he would be attacked and pushed into a cellar door. The victim would then be robbed of everything of value, including his clothes, and thrown onto the street. The leading member of the gang was George Leese, a known river pirate and mugger involved in staging Fourth Ward illegal bare-knuckle prize fights. The Slaughter Housers remained the dominant gang in the Fourth Ward until after the American Civil War when police finally managed to drive the gang from the neighborhood.

title: Slaughter House Gang