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Royal Welsh Regiment

The Royal Welsh Regiment was an infantry regiment of the Territorial Army in the United Kingdom. It existed from 1999, until it was re-designated as the 3rd Battalion, The Royal Welsh in 2006.

History
The regiment was formed in 1999 as part of the restructuring of the TA by the amalgamation of the two Welsh TA battalions, namely: 3rd (Volunteer) Battalion, Royal Welch Fusiliers; and 2nd (Volunteer) Battalion, Royal Regiment of Wales Its initial structure was as follows:
 * HQ Company, at Maindy Barracks, Cardiff
 * A (Royal Welch Fusiliers) Company, at Wrexham and Queensferry (from HQ and A Companies, 3rd Battalion, Royal Welch Fusiliers)
 * B (Royal Regiment of Wales) Company, at Swansea (from A Company, 2nd Battalion, Royal Regiment of Wales)
 * C (Royal Regiment of Wales) Company, at Maindy Barracks, Cardiff and Pontypridd (from HQ and C Companies, 2nd Battalion, Royal Regiment of Wales)
 * D (Royal Welch Fusiliers) Company, at Colwyn Bay and Caernarfon (from B and D Companies, 3rd Battalion, Royal Welch Fusiliers)

No new cap badge was created for this regiment, soldiers wore their former regimental cap badge or were badged according to the company they joined.

3rd Battalion, Royal Welsh
As part of the restructuring of the infantry announced in 2004, the Royal Welsh Regiment became the TA battalion of the new amalgamated regiment of Wales, the Royal Welsh, on the 1 March 2006.

Companies and platoons reported in December 2020 include:
 * Headquarters Company, at Maindy Barracks, Cardiff
 * Corps of Drums at Raglan Barracks, Newport
 * B Company, at Swansea
 * Platoon, at Aberystwyth
 * C Company, at Pontypridd
 * Mortar Platoon, at Merthyr Tydfil
 * D Company, at Colwyn Bay
 * Anti-Tank Platoon, at Hightown Barracks, Wrexham

title: Royal Welsh Regiment


text:
The Expression of the Emotions in Man and Animals

The Expression of the Emotions in Man and Animals is Charles Darwin's third major work of evolutionary theory, following On the Origin of Species (1859) and The Descent of Man, and Selection in Relation to Sex (1871). Initially intended as a chapter in Descent of Man, Expression grew in length and was published separately in 1872. Darwin explores the biological aspects of emotional behaviour and the animal origins of human characteristics like smiling and frowning, shrugging shoulders, lifting eyebrows in surprise, and baring teeth in an angry sneer.

A German translation of Expression appeared in 1872, and Dutch and French versions followed in 1873 and 1874. Though Expression has never been out of print since its first publication, it has also been described as Darwin's "forgotten masterpiece". Psychologist Paul Ekman has argued that Expression is the foundational text for modern scientific psychology.

Before Darwin, human emotional life had posed problems to the traditional philosophical categories of mind and body. Darwin's interest in the subject can be traced to his time as an Edinburgh medical student and the 1824 edition of Anatomy and Philosophy of Expression by Charles Bell, which argued for a spiritual dimension to the subject. In contrast, Darwin's biological approach links emotions to their origins in animal behaviour, allowing cultural factors only an auxiliary role in shaping the expression of emotion. This biological emphasis highlights six different emotional states: happiness, sadness, fear, anger, surprise, and disgust. It also appreciates the universal nature of expression, implying a shared evolutionary heritage for the entire human species. Darwin points to the importance of emotional communication with children in their psychological development.

Darwin sought out the opinions of some leading psychiatrists, notably James Crichton-Browne, in preparation for the book, which forms his main contribution to psychology.

The book introduces several innovations: Darwin circulated a questionnaire (which may have been inspired by his cousin, Francis Galton) during his preparatory research; simple psychology experiments on the recognition of emotions with his friends and family; and (borrowing from Duchenne de Boulogne, a physician at the Salpêtrière Hospital) the use of photography in his presentation of scientific information. Darwin was warned that including the photographs would "make a hole in the profits" of the book.

Expression is considered an important landmark in the history of book illustration.

Background
In the weeks before Queen Victoria's coronation in 1838, Charles Darwin sought medical advice for his mysterious physical symptoms. He traveled to Scotland for rest and a "geologising expedition" but also revisited the old haunts of his undergraduate days. On the day of the coronation, 28 June 1838, Darwin was in Edinburgh. Two weeks later, he opened a private notebook—Notebook M—for philosophical and psychological commentary and, over the next three months, filled it with his thoughts about possible interactions of hereditary influences with the psychological aspects of life. Darwin made his first attempt at autobiography in August 1838.

Darwin fully grasps his conception of natural selection towards the end of September 1838, after encountering the sixth edition of Essay on Population (1826) by Thomas Malthus. Unlike in Notebook D and Notebook N, Malthus and his essay are not mentioned in Notebook M.

In Notebook M, Darwin writes about conversations with his father—a successful doctor with a special interest in psychiatric problems—about recurring patterns of behavior in successive generations of his patients' families. Howard E. Gruber comments that these passages hint about the motor expression of emotions and thought, while the main emphasis is on the continuity between sane and insane.

Darwin was concerned about the materialistic drift in his thinking and the suspicions this might arouse in early Victorian England. At the time, he was mentally preparing for marriage with his cousin Emma Wedgwood, who held firm Christian beliefs. On 21 September 1838, Notebook M discloses a "confusing" dream where Darwin found himself involved in a public execution; the corpse had come to life and joked about Darwin not running away and facing death like a hero.

Darwin assembled the central features of his evolutionary theory while developing an appreciation of human behavior and family life. During this period, Darwin experienced significant emotional turmoil.

A detailed discussion of the significance of Notebook M can be found in Paul H. Barrett's Metaphysics, Materialism and the Evolution of Mind – Early Writings of Charles Darwin (1980).

Development of the text in 1866–1872
In public management, Darwin understood that his evolutionary theory's relevance to human emotional life could draw a hostile response.

While preparing the text of The Variation of Animals and Plants Under Domestication in 1866, Darwin began to explore topics related to human ancestry, sexual selection, and emotional life. After his initial correspondence with the psychiatrist James Crichton-Browne, Darwin set aside his material concerning emotional expression to complete Descent of Man, which covered human ancestry and sexual selection. He finished work on The Descent of Man on 15 January 1871. Two days later, he began work on The Expression of the Emotions in Man and Animals and completed most of the text within four months; progress then slowed because of work required on the sixth (and final) edition of The Origin of Species and criticism from St. George Jackson Mivart. Darwin finished his work on the proofs on 22 August 1872.

Darwin brings his evolutionary theory close to behavioural science in Expression, although several commentators have perceived spectral Lamarckism within its text.

Universal nature of expression
In the book, Darwin notes the universal nature of expressions: "The young and the old of widely different races, both with man and animals, express the same state of mind by the same movements." This connection of mental states to the neurological organisation of movement, suggested by the shared etymological roots in movement of motive and emotion, is central to Darwin's understanding of emotion.

Darwin displayed several biographical links between his psychological life and locomotion: taking long, solitary walks around Shrewsbury after his mother died in 1817; in his seashore rambles near Edinburgh with the Lamarckian evolutionist Robert Edmond Grant in 1826 and 1827;  and in laying out sandwalk, his "thinking path", at Down House in Kent in 1846. These aspects of Darwin's personal life are discussed in the psychoanalytic biography Charles Darwin, A Biography (1990) by John Bowlby.

Darwin contrasts his idea of a shared human and animal ancestry to the ideas of Charles Bell, which are aligned with natural theology. Bell claimed that facial muscles were designed to express uniquely human feelings. In the fifth edition of The Anatomy and Philosophy of Expression (1865), Bell stated: "Expression is to passion what language is to thought." In Expression, Darwin reformulates the issues at play: "The force of language is much aided by the expressive movements of the face and body", hinting at a neurological connection between language and psychomotor function.

Darwin's sources on emotional expression
Darwin attended debates about psychology at the Plinian Society in December 1826 and March 1827 as a medical student at Edinburgh University. These were prompted by the publication of the second edition of Charles Bell's Anatomy and Philosophy of Expression (1824). In his presentations, the phrenologist William A.F. Browne ridiculed Bell's theological explanations, pointing instead to the similarities of human and animal biology. Both meetings ended in uproar. Darwin revisits these debates 45 years later and recruits Duchenne de Boulogne's Mécanisme de la physionomie humaine. He shifts the debate from philosophical to scientific discourse and highlights the social value of facial expression over vocalisations, tears, and posture.

Darwin's response to Bell's natural theology is discussed in Lucy Hartley's Physiognomy and the Meaning of Expression in Nineteenth Century Culture (2001).

In the composition of the book, Darwin drew on worldwide responses to his research and findings:

 * His questionnaire (circulated in the early months of 1867) concerning emotional expression in different ethnic groups
 * Anthropological memories from his time on HMS Beagle
 * Conversations with livestock breeders and pigeon fanciers
 * Observations on his infant son William Erasmus Darwin (A Biographical Sketch of an Infant, published in 1877 in the philosophical journal Mind), his family's dogs and cats, and the orangutans at London Zoo
 * Simple psychology experiments with members of his family concerning the recognition of emotional expression
 * The neurological insights of Duchenne de Boulogne, a physician at the Salpêtrière asylum in Paris
 * Hundreds of photographs of actors, babies, and children
 * Descriptions of psychiatric patients in West Riding Pauper Lunatic Asylum in Wakefield

As a result of his domestic psychology experiments, Darwin reduced the number of commonly observed emotions from Duchenne's calculation of more than sixty facial expressions to six "core" expressions: anger, fear, surprise, disgust, happiness, and sadness.

Darwin corresponded with James Crichton-Browne, the son of the phrenologist William A. F. Browne and the then medical director of West Riding Pauper Lunatic Asylum. At the time, Crichton-Browne was publishing The West Riding Lunatic Asylum Medical Reports. Recognising the significant contributions of Crichton-Browne, Darwin suggested to him that Expression "ought to be called by Darwin and Browne?"

Darwin also drew on his personal experience of the symptoms of bereavement and studied the text of Henry Maudsley's 1870 Gulstonian Lectures on Body And Mind.

Darwin considered other approaches to the study of emotions, such as their depiction in the arts—as discussed by the actor Henry Siddons in his Practical Illustrations of Rhetorical Gesture and Action (1807) and by the anatomist Robert Knox in his Manual of Artistic Anatomy (1852)—but abandoned the approaches as unreliable. Only a few sections in Expression mention deception.

Structure

Expression opens with three chapters (1–3) entitled "General Principles of Expression", where Darwin introduces three principles:

 * 1) "The principle of serviceable associated Habits" – describes how initially voluntary actions constitute complex expressions of emotion by association of habit.
 * 2) "The principle of Antithesis" – explains how opposite mental states induce directly opposing movements.
 * 3) "The principle of actions due to the constitution of the Nervous System, independently from the first of the Will, and independently to a certain extent of Habit" – discusses the interplay between physiological reactions (e.g., sweating, muscle trembling, blushing) and emotional experiences.

In the following chapters (4–6), Darwin presents his findings on modes of emotional expression peculiar to particular species, including humans.

Chapters 7–8 contain Darwin's observations on "low spirits" (anxiety, grief, dejection, and despair) and "high spirits" (joy, love, tender feelings, and devotion). Darwin claims that high spirits, exemplified by joy, find their purest expression in laughter.

Subsequent chapters (9–13) discuss various emotions and their expression. In his discussion of the emotion "disgust", Darwin notes its close links to the sense of smell and conjectures an association with offensive odours. In chapter 13 (which highlights the emotional states of self-attention, shame, shyness, modesty, and blushing), Darwin describes blushing as "the most peculiar and the most human of all expressions".

Darwin closes the book with chapter 14, where he summarises his central argument, demonstrating how human emotions link mental states with bodily movement. He posits that these expressions are genetically determined and derive from purposeful actions observed in animals. He comments on the book's implications, proposing a single origin for the entire human species, with universal human expressions. Darwin emphasises the social value of expression, especially the emotional communication between mother and child.

Illustrations

Because of the limited printing techniques of the 1800s, photographs were usually tipped into the pages of books. This process was expensive and labour-intensive since each photograph had to be printed and tipped in individually. Darwin proposed using heliotype to print the photographs to his publisher—John Murray—believing it would be cheaper. It allowed the illustrations to be bound directly with the pages of text, and the printing plates could be reused, which reduced costs.

The printing company Darwin chose for the photographs proved to be expensive. Robert F. Cooke, John Murray III's cousin and partner in his publishing company, expressed concern about the increasing production costs and warned Darwin that including the photographs "will make a terrible hole in the profits of each edition". Darwin proceeded with the printing process, and most of Expression was illustrated by photographic prints—with seven heliotype plates; figures 19–21 were printed using woodcuts.

The published book contains the work of several artists:

 * Engravings of the Darwin family's domestic pets by the zoological illustrator T. W. Wood
 * Drawings and sketches by Briton Rivière, A. May, and Joseph Wolf
 * Portraits by the Swedish photographer Oscar Rejlander
 * Anatomical diagrams by Charles Bell and Friedrich Henle
 * Illustrative quotations from Mécanisme de la physionomie humaine(1862) by the French neurologist Duchenne de Boulogne(1806–1875).

Darwin received dozens of photographs of psychiatric patients from James Crichton-Browne but only included one—photoengraved by James Davis Cooper—titled "Figure 19". It depicts a patient under the care of Dr James Gilchrist at the Southern Counties Asylum.

Publication
Darwin concluded work on the book with a sense of relief. The proofs, tackled by his daughter Henrietta ("Ettie") and son Leo, required a major revision, which made Darwin "sick of the subject and myself, and the world".

Expression was published by John Murray on 26 November 1872 as a sequel to The Descent of Man and was expected to reach a broad audience in mid-Victorian England. It quickly sold almost 7,000 copies.

A revised edition was published by Darwin's son in 1890, excluding several revisions suggested by Darwin; these were not published until the 1999 edition, edited by Paul Ekman.

Contemporary
A review in the January 1873 Quarterly Journal of Science concluded that "although some parts are a little tedious, from the amount of minute detail required, there is throughout so much of acute observation and amusing anecdote as to render it perhaps more attractive to general readers than any of Mr. Darwin's previous work".

On 24 January 1895, James Crichton-Browne delivered the lecture "On Emotional Expression" in Dumfries, Scotland, presenting some of his reservations about Darwin's views. He argued for a greater role for the higher cortical centres in regulating emotional responses and discussed gender differences in emotional expression.

Modern
In a 1998 review of Expression, edited by Paul Ekman, Eric Korn argues in the London Review of Books that Margaret Mead and her followers had claimed and subverted the book before Ekman reinterpreted it. Korn notes that Ekman collected evidence supporting Darwin's views on the universality of human expression of emotions, indirectly challenging Mead's views. Korn challenges Ekman's calling Expression "Darwin's lost masterpiece", pointing out that the book has never been out of print since 1872.

The editors of the Mead Project website comment that Expression is among the most enduring contributions of 19th-century psychology and argue that although the book lays its foundation on an arguable interpretation of the nature of expression, its ideas continue to influence discussions on emotional experience. The editors cite John Dewey's comments on the book, writing that Darwin's arguments are "wrong but... compelling".

In 2003, the New York Academy of Sciences published Emotions Inside Out: 130 Years after Darwin's The Expression of the Emotions in Man and Animals, a collection of 37 papers (edited by Paul Ekman) with recent research on the subject.

Psychology
George Romanes (1848–1894), an advocate of Darwin in comparative psychology, died prematurely, diminishing Darwin's impact on academic psychology. Darwin's impact was exacerbated by Wilhelm Wundt's dimensional approach to emotions and the widespread influence of behaviourism during the 20th century.

Psychoanalysis
Sigmund Freud's early publications on the symptoms of hysteria (with his influential concept of unconscious emotional conflict) acknowledged debts to Darwin's work on emotional expression.

"All these sensations and innervations belong to the field of The Expression of the Emotions, which, as Darwin (1872) has taught us, consists of actions which originally had a meaning and served a purpose. These may now for the most part have become so much weakened that the expression of them in words seems to us to be only a figurative picture of them, whereas in all probability the description was once meant literally; and hysteria is right in restoring the original meaning of the words...."

In 1905, Arthur Mitchell, a psychiatrist and former deputy to William A.F. Browne in the Scottish Lunacy Commission, published About Dreaming, Laughing and Blushing, linking some of Darwin's concerns with psychoanalysis. Psychiatrist John Bowlby extensively references Darwin's ideas in his presentations on attachment theory.

Darwin's impact on psychoanalysis is discussed in detail by Lucille Ritvo in Darwin's Influence on Freud: A Tale of Two Sciences (1990).

Evolutionary psychology
William James followed up Darwin's ideas in his What Is An Emotion? (1884). In the James–Lange theory of emotions, James develops Darwin's emphasis on the physical aspects, like the autonomically mediated components of emotions.

In Bodily Changes in Pain, Hunger, Fear and Rage (1915) by Walter Cannon, Cannon introduces the phrase fight-or-flight response, formulating emotions in terms of strategies for interpersonal behaviour and how these emotions are amplified in groups or crowds—herd behavior. Psychological theories of emotion have also been set out in the Two-factor theory of emotion, put forth by Schachter and Singer, the Papez–Maclean hypothesis, and the theory of constructed emotion.

Theories on psychosomatic factors in personality were elaborated by psychiatrist Ernst Kretschmer; neurologist Paul Schilder, with his notion of body image in The Image and Appearance of the Human Body: Studies in the Constructive Energies of the Psyche (1950); and in the theory on somatotypology proposed by William Herbert Sheldon in the 1940s—now largely discredited. Zoologist Desmond Morris further explored the biological aspects of human emotions in his illustrated scientific book Manwatching (1978), and recent research has confirmed that while cultural factors are critical to determining gestures, genetic factors are crucial to forming facial expressions.

Biological illustration
The detailed approach to illustrating biological subjects continued in contributions through various subjects: photographer Eadweard Muybridge's work on animal locomotion, which influenced the development of cinematography; Scottish naturalist James Bell Pettigrew studies on animal locomotion, documented in his works Animal Locomotion, or, Walking, Swimming and Flying, with a dissertation on Aeronautics (1874) and Design in Nature (1908); the illustrated and controversial works of evolutionary biologist Ernst Haeckel; and to a lesser extent, in On Growth and Form (1917) by D'Arcy Thompson.

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


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Talk:Ripple

Untitled
What of the metaphorical conotation of ripple?

This page should be replaced by a ripple disambiguation page, along with the 3 stubs.

What's it called? Ripple, lawd! What's the deal?  Might not be real!
I am interested in the Ripple that figured prominantly in the TV series "Sanford & Son" as an alcoholic beverage. Was it a brand name of an actual product (e.g. Thunderbird) or was it a satire of fortified wines in general and their typical consumers? The website Bumwines seems to think it existed -- http://www.bumwine.com/others.html -- but has no real info.

Ripple wine was definately real!!! I grew up in the 70's and enjoyed many bottles of frutiflavored cheap RIPPLE wine. Ripple wine appeared in many of the shoulder bags carried into Rock Concerts of the day. —Preceding unsigned comment added by 172.129.120.161 (talk) 19:45, 6 September 2010 (UTC)

Alfat
Jwheehe Jdje Ieie 23.88.213.123 (talk) 02:49, 12 June 2024 (UTC)

title: Talk:Ripple


text:
La Ciotat

La Ciotat (La Ciutat ; in Mistralian spelling La Ciéutat; 'the City') is a commune in the Bouches-du-Rhône department in the Provence-Alpes-Côte d'Azur region in Southern France. It is the southeasternmost commune of the Aix-Marseille-Provence Metropolis. La Ciotat is located at about 25 km (15.5 mi) to the east of Marseille, at an equal distance from Toulon.

History
The name La Ciutat, meaning 'the City' in Occitan (Provençal) and Catalan, became prominent in the 15th century.

La Ciotat was the setting of one of the first projected motion pictures, L'Arrivée d'un train en gare de La Ciotat filmed by the Lumière brothers in 1895. According to the Institut Lumière, before its Paris premiere, the film was shown to invited audiences in several French cities, including La Ciotat.

Another three of the earliest Lumière films, Partie de cartes, L'Arroseur arrosé (the first known filmed comedy), and Repas de bébé, were also filmed in La Ciotat in 1895, at the Villa du Clos des Plages, the summer residence of the Lumière Brothers. In 1904 the Lumiere Brothers also developed their first colour photographs in La Ciotat.

In 1907 Jules Le Noir invented the game of pétanque in La Ciotat, and the first tournament was held there in 1910. The history of the game is documented in the Musée Ciotaden.

Observatoire des Libertés, a French cultural organisation, criticised the authorities for not enforcing the 1994 Toubon Law which says that public advertisements must be written in French. The commune was displaying a billboard promoting "Happy days a La Ciotat".

Commerce
La Ciotat has a large number of offices uptown. These offices are a major source of employment and income for the local people through the transport, catering and other services they require. Also, business travelers to La Ciotat drive the local hotel business, which otherwise depends mainly on the tourism season.

The centre has shopping malls along with branches of Carrefour and McDonald's. Route 10 passes through the city centre on its way downtown from La Ciotat station.

Transport
The primary mode of transport into La Ciotat is the train station, which is a ten minutes drive from the city centre. The SNCF train service between Marseille and Toulon stops at La Ciotat, almost every hour during the day except for the mid-day one-hour break.

Most parts of La Ciotat are covered by its public transport bus service. Although buses are not very frequent, given the small population of the city they serve their purpose. The train station is serviced by route no. 10, 21 and 40 which all go to the La Ciotat downtown station by different routes. Peak time of bus operations are from 8am to 5pm when people are working in the uptown offices of La Ciotat. After 8pm, buses cease their operation. Same is the case on weekends when buses are rare even at the train station.

Although taxis are available in La Ciotat, it is rare to hail one on the street and usually they have to be called. Taxis are also hard to hire before 7am and after 8pm. Most call taxis are operated by individuals and are not registered with a central call service number.

The dynamics of public transport change during the summer when La Ciotat is visited by scores of tourists. At that time, more taxis service the area and buses operate more frequently.

Route des Crêtes
Cap Canaille 394 metres (1,293 feet), between La Ciotat and Cassis, is one of the highest maritime bluffs in Europe. The route des crêtes is a coastal road between the two towns that passes over this cliff.

Beach
La Ciotat has an artificial sand beach because of its rocky location. The beach is located downtown and is at walking distance from local market, the ship yards and the main bus station. The beach faces the Alps mountain regions on one side and the uphill commercial area on the other side. Most hotels, restaurants and bars in La Ciotat are located on the same street.

Sport
La Ciotat has a football club, ES La Ciotat, which plays at the Stade Jean Bouissou.

The game of pétanque was invented in La Ciotat in 1907.

Miscellaneous
The municipal park of La Ciotat, the Parc du Mugel, located on the Anse deu Petit Mugel, is classified as one of the Remarkable Gardens of France by the Ministry of Culture. Sheltered by the massive rock called "Le Bec D'Aigle" (the eagle's beak), 155 meters high, it contains both a botanical garden of tropical plants and a nature preserve of native Provençal plants, covering the hillside below the rock.

The town has an annual film festival in early June called the 'Cinestival', and usually revolves around a specific topic. It also has two other annual film related festivals, with a scriptwriter festival in April and an associated film conference 'Berceau du cinema' around two weeks after Cinestival.

Twin towns and sister cities
La Ciotat is twinned with:
 * 🏴 Bridgwater, England, United Kingdom, since 1957
 * 🇸🇮 Kranj, Slovenia, since 1958
 * 🇩🇪 Singen, Germany, since 1958
 * 🇮🇹 Torre Annunziata, Italy, since 2006

title: La Ciotat


text:
John B. Cobb

John Boswell Cobb Jr. (born February 9, 1925) is an American theologian, philosopher, and environmentalist. He is often regarded as the preeminent scholar in the field of process philosophy and process theology, the school of thought associated with the philosophy of Alfred North Whitehead. Cobb is the author of more than fifty books. In 2014, Cobb was elected to the prestigious American Academy of Arts and Sciences.

A unifying theme of Cobb's work is his emphasis on ecological interdependence—the idea that every part of the ecosystem is reliant on all the other parts. Cobb has argued that humanity's most urgent task is to preserve the world on which it lives and depends, an idea which his primary influence, Whitehead, described as "world-loyalty".

Cobb is well known for his transdisciplinary approach, integrating insights from many different areas of study and bringing different specialized disciplines into fruitful communication. Because of his broad-minded interest and approach, Cobb has been influential in a wide range of disciplines, including theology, ecology, economics, biology, and social ethics.

In 1971, he wrote the first single-author book in environmental ethics, ''Is It Too Late? A Theology of Ecology'', which argued for the relevance of religious thought in approaching the ecological crisis. In 1989, he co-authored the book For the Common Good: Redirecting the Economy Toward Community, Environment, and a Sustainable Future, which critiqued global economics and advocated for a sustainable, ecology-based economics. He has written extensively on religious pluralism and interfaith dialogue, particularly between Buddhism and Christianity, as well as the need to reconcile religion and science.

Cobb is the co-founder and co-director of the Center for Process Studies in Claremont, California. The Center for Process Studies remains the leading Whitehead-related institute, and has witnessed the launch of more than thirty related centers at academic institutions throughout the world, including twenty-three centers in China.

Biography
John Cobb was born in Kobe, Japan, on 9 February 1925, to parents who were Methodist missionaries. Until age 15, he lived primarily in Kobe and Hiroshima and received most of his early education in the multi-ethnic Canadian Academy in Kobe, to which he attributes the beginnings of his pluralistic outlook.

In 1940, Cobb moved to Georgia, US, to finish high school. He found himself both bewildered and disgusted by the pervasive racism in the region, particularly the demonization of the Japanese. Seeing how the same events could be presented in such different ways based on the country in which he was living, Cobb became ever-more counter-cultural and critical of the dominant views in churches, media, universities, and government.

After his graduation from high school, Cobb attended Emory College in Oxford, Georgia, before joining the US Army in 1943. He was chosen for the Japanese language program, which was filled mainly with Jewish and Catholic intellectuals who helped make him aware of the narrow, parochial nature of his Georgia Protestantism. Cobb served in the occupation of Japan, then returned to the United States and left the army soon afterward. He then entered an interdepartmental program at the University of Chicago in 1947. There, he set out to test his faith by learning the modern world's objections to Christianity. His faith did not come out intact.

"I was determined to expose my faith to the worst the world could offer. Within six months of such exposure my faith was shattered ... God, who had been my constant companion and Lord up to that point, simply evaporated, and my prayers bounced back from the ceiling unheard." Hoping to reconstruct a Christian faith more compatible with scientific and historical knowledge, Cobb entered the University of Chicago Divinity School. He was successful in restoring his personal faith primarily with the help of Richard McKeon, Daniel Day Williams, and Charles Hartshorne. McKeon introduced Cobb to philosophical relativism, while Hartshorne and Williams taught him Whiteheadian process philosophy and process theology. Alfred North Whitehead's thought became the central theme of Cobb's own work.

After receiving his Doctor of Philosophy degree from the University of Chicago under the supervision of Charles Hartshorne in 1952, he spent three years teaching at Young Harris College in north Georgia, while also serving as part-time pastor to a six-church circuit and establishing a seventh congregation in the area. Ernest Cadman Colwell, formerly president of the University of Chicago, brought Cobb to Emory University in Georgia to teach in the new graduate institute for liberal arts. In 1958, Cobb followed Colwell to Claremont, California, where he was named Ingraham Professor of Theology at Claremont School of Theology and Avery Professor of Religion at Claremont Graduate University. He established the Process Studies journal with Lewis S. Ford in 1971 and co-founded the Center for Process Studies with David Ray Griffin in 1973, making Claremont the center of Whiteheadian process thought. Twenty-five years later, together with Herman Greene, he organized the International Process Network. This organization holds biennial conferences, the tenth of which will be taking place in Claremont in 2015.

During his career, Cobb has also served as Visiting Professor at Harvard Divinity School, University of Chicago Divinity School, Vanderbilt Divinity School, Iliff School of Theology, Rikkyo University in Japan, and the University of Mainz in Germany. He has received six honorary doctorates.

Transdisciplinary work
Although Cobb is most often described as a theologian, the overarching tendency of his thought has been toward the integration of many different areas of knowledge, employing Alfred North Whitehead's transdisciplinary philosophical framework as his guiding insight. As a result, Cobb has done work in a broad range of fields.

Philosophy of education
Cobb has consistently opposed the splitting of education and knowledge into discrete and insulated disciplines and departments. He believes that the university model encourages excessive abstraction because each specialized area of study defines its own frame of reference and then tends to ignore the others, discouraging interdisciplinary dialogue and inhibiting a broad understanding of the world.

To combat these problems, Cobb argues that discrete "disciplines" in general—and theology in particular—need to re-emerge from their mutual academic isolation. Theology should once again be tied to ethical questions and practical, everyday concerns, as well as a theoretical understanding of the world. In service to this vision, Cobb has consistently sought to integrate knowledge from biology, physics, economics, and other disciplines into his theological and philosophical work.

Constructive postmodern philosophy
Cobb was convinced that Alfred North Whitehead was right in viewing both nature and human beings as more than just purposeless machines. Rather than seeing nature as purely mechanical and human consciousness as a strange exception which must be explained away, Whiteheadian naturalism went in the opposite direction by arguing that subjective experience of the world should inform a view of the rest of nature as more than just mechanical. In short, nature should be seen as having a subjective and purposive aspect that deserves attention.

Speaking to this need of moving beyond classically "modern" ideas, in the 1960s Cobb was the first to label Whiteheadian thought as "postmodern". Later, when deconstructionists began to describe their thought as "postmodern", Whiteheadians changed their own label to "constructive postmodernism".

Like its deconstructionist counterpart, constructive postmodernism arose partly in response to dissatisfaction with Cartesian mind–matter dualism, which viewed matter as an inert machine and the human mind as wholly different in nature. While modern science has uncovered voluminous evidence against this idea, Cobb argues that dualistic assumptions continue to persist:

"On the whole, dualism was accepted by the general culture. To this day it shapes the structure of the university, with its division between the sciences and the humanities. Most people, whether they articulate it or not, view the world given to them in sight and touch as material, while they consider themselves to transcend that purely material status."

While deconstructionists have concluded that we must abandon any further attempts to create a comprehensive vision of the world, Cobb and other constructive postmodernists believe that metaphysics and comprehensive world-models are possible and still needed. In particular, they have argued for a new Whiteheadian metaphysics based on events rather than substances. In this formulation, it is incorrect to say that a person or thing ("substance") has a fundamental identity that remains constant, and that any changes to the person or thing are secondary to what it is. Instead, each moment in a person's life ("event") is seen as a new actuality, thus asserting that continual change and transformation are fundamental, while static identities are far less important. This view more easily reconciles itself with certain findings of modern science, such as evolution and wave–particle duality.

Environmental ethics
Ecological themes have been pervasive in Cobb's work since 1969, when he turned his attention to the ecological crisis. He became convinced that environmental issues constituted humanity's most pressing problem. Cobb writes:

"During the seventies my sense of the theological vocation changed. I did not lose interest in developing the Christian tradition so as to render it intelligible, convincing, and illuminating in a changing context. But I did reject the compartmentalization of my discipline of 'constructive theology,' especially in its separation from ethics, and more generally in its isolation from other academic disciplines ... I was persuaded that no problem could be more critical than that of a decent survival of a humanity that threatened to destroy itself by exhausting and polluting its natural context."

Cobb went on to write the first single-author book in environmental ethics, ''Is It Too Late? A Theology of Ecology'', in 1971. In the book, he argued for an ecological worldview that acknowledges the continuity between human beings and other living things, as well as their mutual dependence. He also proposed that Christianity specifically needed to appropriate knowledge from the biological sciences in order to undercut its anthropocentrism (human-centeredness) and devaluation of the non-human world.

Critique of growth-oriented economics
Cobb's economic critiques arose as a natural extension of his interest in ecological issues. He recognized that he could not write about an ecological, sustainable, and just society without including discussion of economics.

As part of his investigation into why economic policies so frequently worsened the ecological situation, in the 1980s Cobb decided to re-evaluate gross national product and gross domestic product as measures of economic progress. Together with his son, Clifford Cobb, he developed an alternative model, the Index of Sustainable Economic Welfare, which sought to "consolidate economic, environmental, and social elements into a common framework to show net progress." The name of the metric would later change to genuine progress indicator. A recent (2013) article has shown that global GPI per capita peaked in 1978, meaning that the social and environmental costs of economic growth have outweighed the benefits since that time.

Cobb also co-authored a book with Herman Daly in 1989 entitled For the Common Good: Redirecting the Economy Toward Community, Environment, and a Sustainable Future, which outlined policy changes intended to create a society based on community and ecological balance. In 1992, For the Common Good earned Cobb and Daly the Grawemeyer Award for Ideas Improving World Order.

In recent years, Cobb has described growth-oriented economic systems as the "prime example of corruption" in American culture and religion: "Since the rise of modern economics, Christians have been forced to give up their criticism of greed, because the economists said 'greed is good, and if you really want to help people, be as greedy as possible.'" Cobb sees such values as being in direct opposition with the message of Jesus, which in many places explicitly criticizes the accumulation of wealth. Because of Christianity's widespread acceptance of such economic values, Cobb sees Christians as far less confident in proclaiming the values of Jesus.

Biology and religion
Along with Whitehead, Cobb has sought to reconcile science and religion in places where they appear to conflict, as well as to encourage religion to make use of scientific insights and vice versa.

In the area of religion and biology, he co-wrote The Liberation of Life: From the Cell to the Community with Australian geneticist Charles Birch in 1981. The book critiqued the dominant biological model of mechanism, arguing that it leads to the study of organisms in abstraction from their environments. Cobb and Birch argue instead for an "ecological model" which draws no sharp lines between the living and non-living, or between an organism and its environment. The book also argues for an idea of evolution in which adaptive behavior can lead to genetic changes. Cobb and Birch stress that a species "co-evolves with its environment" and that in this way intelligent purpose plays a role in evolution:

"Evolution is not a process of ruthless competition directed to some goal of ever-increasing power or complexity. Such an attitude, by failing to be adaptive, is, in fact, not conducive to evolutionary success. A species co-evolves with its environment.  Equally, there is no stable, harmonious nature to whose wisdom humanity should simply submit.  Intelligent purpose plays a role in adaptive behaviour, and as environments change its role is increased."

The Liberation of Life stresses that all life (not just human life) is purposeful and that it aims for the realization of richer experience. Cobb and Birch develop the idea of "trusting life" as a religious impulse, rather than attempting to achieve a settled, perfected social structure that does not allow for change and evolution.

Religious pluralism and interreligious dialogue
Cobb has participated in extensive interreligious and interfaith dialogue, most notably with Masao Abe, a Japanese Buddhist of the Kyoto School of philosophy. Cobb's explicit aim was to gain ideas and insights from other religions with an eye toward augmenting and "universalizing" Christianity. Cobb writes:

"... it is the mission of Christianity to become a universal faith in the sense of taking into itself the alien truths that others have realized. This is no mere matter of addition. It is instead a matter of creative transformation. An untransformed Christianity, that is, a Christianity limited to its own parochial traditions, cannot fulfill its mission of realizing the universal meaning of Jesus Christ." In short, Cobb does not conceive of dialogue as useful primarily to convert or be converted, but rather as useful in order to transform both parties mutually, allowing for a broadening of ideas and a reimagining of each faith in order that they might better face the challenges of the modern world.

Cobb has also been active in formulating his own theories of religious pluralism, partly in response to another Claremont Graduate University professor, John Hick. Cobb's pluralism has sometimes been identified as a kind of "deep" pluralism or, alternately, as a "complementary" pluralism. He believes that there are actually three distinct religious ultimates: (1) God, (2) Creativity/Emptiness/Nothingness/Being-itself, and (3) the cosmos/universe. Cobb believes that all of these elements are necessary and present in some form in every religion but that different faiths tend to stress one ultimate over the others. Viewed in this way, different religions may be seen to complement each other by providing insight into different religious ultimates. Cobb's pluralism thus avoids the criticism of conflating religions that are actually very different (for instance, Buddhism and Christianity) while still affirming the possible truths of both.

Revitalizing Christianity in a pluralistic world
Cobb believed that through at least the nineteenth century and the first half of the twentieth century, American Protestant theology had been largely derivative from European (specifically German) theology. In the late 1950s, Cobb and Claremont professor James Robinson decided that the time had come to end this one-sidedness and move to authentic dialogue between American and European theologians. To establish real mutuality, they organized a series of conferences of leading theologians in Germany and the United States and published a series of volumes called "New Frontiers in Theology."

After writing several books surveying contemporary forms of Protestantism, Cobb turned in the mid-1960s to more original work which sought to bring Alfred North Whitehead's ideas into the contemporary American Protestant scene. Cobb aimed to reconstruct a Christian vision that was more compatible with modern knowledge and more ready to engage with today's pluralistic world. He did this in a number of ways.

For one, Cobb has stressed the problems inherent in what he calls the "substantialist" worldview—ultimately derived from Classical Greek philosophy—that still dominates Christian theology, as well as most of western thought. This "substantialist" way of thinking necessitates a mind–matter dualism, in which matter and mind are two fundamentally different kinds of entities. It also encourages seeing relations between entities as being unimportant to what the entity is "in itself". In contrast to this view, Cobb follows Whitehead in attributing primacy to events and processes rather than substances. In this Whiteheadian view, nothing is contained within its own sharp boundaries. In fact, the way in which a thing relates to other things is what makes it "what it is". Cobb writes:

"If the substantialist view is abandoned, a quite different picture emerges. Each occasion of human experience is constituted not only by its incorporation of the cellular occasions of its body but also by its incorporation of aspects of other people. That is, people internally relate to one another. Hence, the character of one's being, moment by moment, is affected by the health and happiness of one's neighbors."

For Cobb, this metaphysics of process is better-aligned with the Bible, which stresses history, community, and the importance of one's neighbors.

Also, instead of turning further inward to preserve a cohesive Christian community, Cobb turned outward in order to discover truths that Christianity may not yet possess. This is in direct opposition to those who feel that Christianity as a religious system is absolutely final, complete, and free of error. Cobb has not only turned to other religions (most notably Buddhism) in order to supplement Christian ideas and systems, but also to other disciplines, including biology, physics, and economics.

In fact, Cobb has not shied away even from re-imaging what is now regarded as the "traditional" Christian notion of God. He does not believe that God is omnipotent in the sense of having unilateral control over all events, since Cobb sees reconciling total coercive power with love and goodness to be an impossible task. Instead, all creatures are viewed as having some degree of freedom that God cannot override. Cobb solves the problem of evil by denying God's omnipotence, stressing instead that God's power is persuasive rather than coercive, that God can influence creatures but not determine what they become or do. For Cobb, God's role is to liberate and empower.

Against traditional theism, Cobb has also denied the idea that God is immutable (unchanging) and impassible (unfeeling). Instead, he stresses that God is affected and changed by the actions of creatures, both human and otherwise. For Cobb, the idea that God experiences and changes does not mean that God is imperfect—quite the contrary. Instead, God is seen as experiencing with all beings, and hence understanding and empathizing with all beings, becoming "the fellow sufferer who understands." Cobb argues that this idea of God is more compatible with the Bible, in which Jesus suffers and dies.

Additionally, Cobb's theology has argued against the idea of salvation as a singular, binary event in which one is either saved or not saved for all time. Rather than seeing one's time in the world as a test of one's morality in order to enter a heavenly realm, Cobb sees salvation as the continual striving to transform and perfect our experience in this world. Cobb's idea of salvation focuses less on moral categories and more on aesthetic categories—such as a preference for intense experience over dull experience, or beauty rather than ugliness. Cobb writes:

"If morality is bound up with contributing to others, the crucial question is: What is to be contributed? One contribution might be making them more moral, and that is fine. But finally, true morality cannot aim simply at the spread of morality. It must aim at the wellbeing of those it tries to help in some broader sense. For process thought that must be the perfection of their experience inclusively."

Cobb admits that the idea of morality being subservient to aesthetics is "shocking to many Christians", yet he argues that there must be more to life than simply being morally good or morally bad and that aesthetic categories fulfill this function specifically because they are defined as goods in themselves.

Within the last twenty years, Cobb has become increasingly distressed by the popular identification of Christianity with the religious right and the weak response of mainstream Protestants. To encourage a stronger response, he organized Progressive Christians Uniting with the Episcopal priest George Regas in 1996, chaired its reflection committee, and edited a number of its books. As the perceived gap between the policies of the American government and Christian teaching grew wider, these books moved beyond simply reformist proposals. The last of these was entitled Resistance: The New Role of Progressive Christians.

In his 2010 book, Spiritual Bankruptcy: A Prophetic Call to Action, Cobb argued against both religiousness and secularism, claiming that what is needed is the secularization of the wisdom traditions.

The influence of Cobb's thought in China
Process philosophy in the tradition of Alfred North Whitehead is often considered a primarily American philosophical movement, but it has spread globally and has been of particular interest to Chinese thinkers. As one of process philosophy's leading figures, Cobb has taken a leadership role in bringing process thought to the East, most specifically to help China develop a more ecological civilization—a goal which the current Chinese government has written into its constitution.

With Zhihe Wang, Cobb founded the Institute for Postmodern Development of China (IPDC) in 2005, and currently serves on its board of directors. Through the IPDC, Cobb helps to coordinate the work of twenty-three collaborative centers in China, as well as to organize annual conferences on ecological civilization.

Institutions founded
Cobb has founded numerous non-profit organizations throughout his career.

In 1973, Cobb co-founded the Center for Process Studies with David Ray Griffin as a faculty research center of the Claremont School of Theology, and currently still serves as its Co-Director. The Center for Process Studies is the leading institute on the process philosophy and process theology inspired by Alfred North Whitehead, Charles Hartshorne, and others.

In 1996, Cobb co-founded the Claremont Consultation with George Regas in an effort to organize and mobilize progressive Christian communities. In 2003, the organization's name was changed to Progressive Christians Uniting. PCU today describes itself as "a social justice and faith organization dedicated to amplifying hope and actions individuals can take that lead to a more compassionate and just world."

In 2005, Cobb was the founding President of the Institute for the Postmodern Development of China. The IPDC works to promote new modes of development in China and the West, drawing from both classical Chinese philosophy and constructive forms of Western thought in order to address practical problems associated with economic growth, social change, and globalization. Cobb continues to work on the IPDC's board of directors.

In 2013, Cobb was a founding board member of Process Century Press, an academic press dedicated to transdisciplinary applications of process thought. He remains on PCP's advisory board.

In 2014, Cobb was the founding chairperson of the board for Pando Populus, an LA-based non-profit organization that seeks to enact a more ecologically balanced way of life in the LA area. Cobb remains on Pando Populus' board of directors.

In 2015, Cobb was a founding board member of the Institute for Ecological Civilization (EcoCiv), a non-profit organization which seeks to enact "a fully sustainable human society in harmony with surrounding ecosystems and communities of life." Cobb remains on EcoCiv's board of directors.

In 2019, Cobb led the formation and was a founding board member of the Claremont Institute for Process Studies, a non-profit organization that aims to "promote a process-relational worldview to advance wisdom, harmony, and the common good" by engaging "in local initiatives and cultivates compassionate communities to bring about an ecological civilization." One year later, the organization was renamed the Cobb Institute to honor his life, leadership, and influence, and to better align its work and mission with its name. Cobb continues to be an active board member and guiding influence.

In 2021, several individuals supportive of Cobb's works on environmental issues celebrated his 97th birthday by establishing the Living Earth Movement. The nonprofit organization's two-fold mission is to get the U.S. and China to cooperate for the sake of all life on this planet and to promote the foundations for a new kind of ecological civilization in which humans would learn to value and cooperate with the rest of the ecosphere.

Books written

 * Varieties of Protestantism, 1960
 * Living Options in Protestant Theology, 1962 (online edition)
 * A Christian Natural Theology, 1965 (online edition)
 * The Structure of Christian Existence, 1967 (online edition)
 * God and the World, 1969
 * Is It Too Late? A Theology of Ecology, 1971 (revised edition, 1995)
 * Liberal Christianity at the Crossroads, 1973 (online edition)
 * Christ in a Pluralistic Age, 1975
 * with David Ray Griffin, Process Theology: An Introductory Exposition, 1976, ISBN 0-664-24743-1
 * Theology and Pastoral Care, 1977
 * with Charles Birch, The Liberation of Life: from the Cell to the Community, 1981
 * Process Theology as Political Theology, 1982 (online edition)
 * Beyond Dialogue: Toward a Mutual Transformation of Christianity and Buddhism, 1982
 * with David Tracy, Talking About God, 1983 (online edition)
 * Praying for Jennifer, 1985
 * with Joseph Hough, Christian Identity and Theological Education, 1985
 * with Beardslee, Lull, Pregeant, Weeden, and Woodbridge, Biblical Preaching on the Death of Jesus, 1989
 * with Herman Daly, For the Common Good: Redirecting the Economy Toward Community, Environment, and a Sustainable Future, 1989 (revised edition, 1994) which won the 1992 University of Louisville Grawemeyer Award for Ideas Improving World Order.
 * Doubting Thomas, 1990, ISBN 0-8245-1033-X (online edition)
 * with Leonard Swidler, Paul Knitter, and Monika Helwig, Death or Dialogue, 1990
 * Matters of Life and Death, 1991
 * Can Christ Become Good News Again?, 1991
 * Sustainability, 1992
 * Becoming a Thinking Christian, 1993
 * Lay Theology, 1994, ISBN 0-8272-2122-3
 * Sustaining the Common Good, 1994, ISBN 0-8298-1010-2
 * Grace and Responsibility, 1995
 * Reclaiming the Church, 1997, ISBN 0-664-25720-8
 * The Earthist Challenge to Economism: A Theological Critique of the World Bank, 1999, ISBN 0-312-21838-9
 * Transforming Christianity and the World: A Way Beyond Absolutism and Relativism, 1999, ISBN 1-57075-271-0
 * Postmodernism and Public Policy: Reframing Religion, Culture, Education, Sexuality, Class, Race, Politics, and the Economy, 2002, ISBN 0-7914-5166-6
 * The Process Perspective: Frequently Asked Questions About Process Theology (edited by Jeanyne B. Slettom), 2003, ISBN 0-8272-2999-2
 * Romans (with David J. Lull), 2005
 * with Bruce Epperly and Paul Nancarrow, The Call of the Spirit: Process Spirituality in a Relational World, 2005
 * A Christian Natural Theology, Second Edition, 2007
 * Whitehead Word Book: A Glossary with Alphabetical Index to Technical Terms in Process and Reality, 2008 ISBN 978-0-9742459-6-6
 * Spiritual Bankruptcy: A Prophetic Call to Action, 2010
 * The Process Perspective II (edited by Jeanyne B. Slettom), 2011
 * Theological Reminiscences, 2014
 * Jesus' Abba – The God Who Has Not Failed, 2015
 * China and Ecological Civilization: John B. Cobb, Jr. in conversation with Andre Vltchek, 2019, ISBN 978-6025095450
 * Confessions, John B. Cobb, Jr. 2023

Books edited

 * with James Robinson, The Later Heidegger and Theology, 1963
 * with James Robinson, The New Hermeneutic, 1964
 * with James Robinson, Theology as History, 1967
 * The Theology of Altizer: Critique and Response, 1971
 * with David Ray Griffin, Mind in Nature, 1977 (online edition)
 * with Widick Schroeder, Process Philosophy and Social Thought, 1981
 * with Franklin Gamwell, Existence and Actuality: Conversations with Charles Hartshorne, 1984 (online edition)
 * Christian Faith and Religious Diversity: Mobilization for the Human Family, 2002, ISBN 0-8006-3483-7
 * with Christopher Ives, The Emptying God: A Buddhist-Jewish-Christian Conversation, Wipf & Stock Publishers, 2005, ISBN 1-59752-421-2
 * with Kevin Barrett and Sandra Lubarsky, 9/11 & American Empire: Christians, Jews, and Muslims Speak Out, 2006, ISBN 1-56656-660-6
 * Resistance: The New Role of Progressive Christians. Louisville, Kentucky: Westminster John Knox Press, 2008. ISBN 978-0-664-23287-0
 * Back to Darwin, 2008
 * Dialogue Comes of Age, 2010
 * Religions in the Making: Whitehead and the Wisdom Traditions of the World, 2012
 * with Ignacio Castuera, For Our Common Home: Process-Relational Responses to Laudato Si', 2015
 * with Wm. Andrew Schwartz, Putting Philosophy to Work: Toward an Ecological Civilization, 2018

Articles
For a list of Cobb's published articles through 2010, see the list at The Center for Process Studies.

title: John B. Cobb


text:
St Anthony's F.C.

St Anthony's Football Club is a Scottish non-league football club based in Glasgow. Nicknamed the Ants, they play in green-and-white hooped kits and currently operate in the.

History
Founded in 1902, they were members of the Scottish Junior Football Association from that time until 2020 when all local clubs moved to the new West of Scotland Football League, becoming part of the senior football pyramid for the first time.

St Anthony's were originally based in the heart of Govan and then played at two grounds on either side of the Moorepark neighbourhood close to Ibrox Stadium, home of Rangers, until the 1990s; however, the Ants have strong cultural ties to Celtic, having originated via the local branch of the League of the Cross Catholic abstinence society which drew much of its membership from the Irish immigrant community. Since 1999 their home ground is McKenna Park in Shieldhall, directly north of the M8 motorway (the road was built through Cardonald Park and so the ground is often referred to as being located in the Cardonald district, although it lies on the other side of the motorway).

The team reached the final of the Scottish Junior Cup on two occasions (1919 and 1925) but never lifted the trophy. They won honours in the Scottish Junior League up to 1922 when they joined the more prestigious Glasgow League, remaining with that group in the subsequent decades through the Intermediate, Central and West Region eras, into the 21st century. They were West of Scotland Junior Cup winners in 1938, but never seriously challenged for major honours after World War II.

Notable former players
The following players all represented Scotland at full international level after stepping up to Senior football direct from St. Anthony's:
 * Bobbie Bruce – Aberdeen and Middlesbrough
 * Ginger Dunn – Hibernian and Everton; One of the 1928 Wembley Wizards
 * Bobby Evans – 535 first-team appearances for Celtic, 48 Scotland caps and inducted to the Scottish Football Hall of Fame in 2008; Also played for Chelsea
 * John Gilchrist – Celtic
 * Tommy McInally – Celtic
 * John Reid McKay – Celtic, Blackburn Rovers and Middlesbrough

The following former St Anthony's players played for clubs in the Scottish Football League and/or English Football League:

 * Billy Craig – Celtic
 * John Duffy – Celtic, Arbroath, Southend United
 * George Ferguson – Celtic
 * Willie Gallacher – Celtic, Falkirk, Ayr United, St Johnstone
 * Peter Lamb – Celtic, Alloa Athletic
 * Matt Lynch – Celtic
 * John Murphy – Heart of Midlothian, Motherwell, Kilmarnock
 * Willie O'Neill – Celtic, Carlisle United
 * Norman Thomson – Dumbarton, Hibernian and nine English Football League clubs
 * Johnny Quigley – Nottingham Forest, Huddersfield Town, Bristol City, Mansfield Town
 * Dixie Kilcullen - Govan legend

title: St Anthony's F.C.


text:
Lorenzo Antonetti

Lorenzo Antonetti (31 July 1922 – 10 April 2013) was a Cardinal in the Catholic Church, who held several positions in the Vatican diplomatic service.

Early life and ordination
Antonetti was born on 31 July 1922 in Romagnano Sesia, Italy. On 26 May 1945, at the age of 22, Antonetti was ordained priest in Novara, Italy. He did pastoral ministry in diocese of Novara in 1946. He was sent to Rome for further studies from 1947 to 1951 at the Pontifical University of St. Thomas Aquinas, Angelicum, where he obtained a doctorate in theology and later at the Pontifical Gregorian University also in Rome where he was awarded a doctorate in canon law.

He was admitted to the elite Pontifical Ecclesiastical Academy to study diplomacy. He joined the Vatican Secretariat of State in 1951 and served as an attaché and later secretary in nunciature in Lebanon from 1952 to 1955. He was the secretary in nunciature in Venezuela from 1956 to 1959. He worked in the section of Extraordinary Affairs, Secretariat of State, from 1959 to 1963. He was appointed counselor in nunciature in France where he served from 1963 to 1967. He was appointed Domestic Prelate of His Holiness on 18 August 1964. He was counselor in apostolic delegation in the United States in 1968. He was appointed Titular Archbishop of Rusellae on 23 February 1968, aged 45.

Apostolic nuncio
Antonetti was named Apostolic Nuncio to Honduras and Nicaragua on 23 February 1968. He was then appointed as Apostolic Pro-Nuncio to the Democratic Republic of Congo (then Zaire) on 29 June 1973 where he remained until he became the Official of State, Roman Curia (appointed 15 June 1977).

Finally, he served as the Apostolic Nuncio to France to which he was appointed on 23 September 1988 and where he remained until 1995. In 1995 Pope John Paul II gave him the position of Pro-President of Administration of the Patrimony of the Apostolic See, Roman Curia, losing the "pro-" upon elevation to cardinal.

Curia
Pope John Paul II created him Cardinal-Deacon of Saint Agnes in Agone on 21 February 1998. He retired as president of the Administration of the Patrimony of the Apostolic See in November 1998 becoming President Emeritus of Administration of the Patrimony of the Apostolic See.

On 1 March 2008 Antonetti was elevated to Cardinal-Priest.

He died in Novara on 10 April 2013.

title: Lorenzo Antonetti


text:
Wikipedia:Articles for deletion/Brock Affair

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete. – ABCD 23:00, 18 Apr 2005 (UTC)

Brock Affair
Delete this one sentence sub-stub, not because of its sub-stubbiness, but because the event (which I had to research myself since the info isn't in the artice) concerns a minor local incident of no greater significance. Joyous 11:14, Apr 7, 2005 (UTC)

 * Delete, perhaps transwiki to wikinews Dsmdgold 13:07, Apr 7, 2005 (UTC)
 * Delete as now written. If expanded, transwiki to Wikinews.  RickK 21:26, Apr 7, 2005 (UTC)

 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


text:
Naresuan University

Naresuan University (NU; มหาวิทยาลัยนเรศวร,, ) is a public university in Phitsanulok Province, northern Thailand. It was established as a separate university on 29 July 1990, the 400th anniversary of the start of the reign of Phitsanulok-born King Naresuan the Great. A courtyard with a statue of King Naresuan is on the campus grounds and students regularly pay their respects before it. The university has about 20,000 full-time students.

History
On 18 January 1964, the Ministry of Education resolved to create branches of the Bangkok's College of Education in each region of the country. On 25 January 1967, the Phitsanulok campus was established as the fourth branch of the College of Education and was meant to serve mainly the northern provinces.

In 1974 the College of Education was upgraded to university status and was named Srinakharinwirot University. Originally, only the third and fourth years of university study were offered at Phitsanulok, and students were admitted by competitive examination after completing the curriculum at one of the nation's associate degree level teacher training colleges. In 1976, the first and second years were added. Other majors besides education were gradually included, and in 1990 the Phitsanulok campus became independent of Srinakarinwirot University. It was designated "Naresuan University" during the celebrations of the 400th anniversary of King Naresuan the Great's ascension to the throne.

Naresuan University has a second campus in Phayao, which opened in 1999 and was upgraded to university level and named "University of Phayao" in 2010. It also offers extension courses across the country at nine education centers, including Bangkok.

Ranking
In September 2006, Naresuan University was ranked as "Very Good" in a study conducted on Thai universities by the Commission on Higher Education and 5th in the uniRank 2017 Thai University Ranking.

Faculties
The university has 16 faculties, organized into three clusters:

 * The Health Sciences Cluster
 * Faculty of Allied Health Sciences
 * Faculty of Dentistry
 * Faculty of Medical Science
 * Faculty of Medicine
 * Naresuan University Hospital
 * Faculty of Nursing
 * Faculty of Pharmaceutical Sciences
 * Faculty of Public Health
 * The Social Sciences Cluster
 * Faculty of Education
 * Faculty of Humanities
 * Faculty of Law
 * Faculty of Business Economics and Communications
 * Faculty of Social Sciences
 * The Science & Technology Cluster
 * Faculty of Agriculture, Natural Resources & Environment
 * Faculty of Architecture
 * Faculty of Engineering
 * Faculty of Science
 * Faculty of Logistics and Digital Supply Chain

Other schools, colleges and institutes organized by Naresuan University:
 * School of Renewable Energy Technology (SERT)
 * Naresuan University International College (NUIC)
 * Graduate School
 * Naresuan Institute for Community Empowerment (NICE)
 * Institute of Research and Development Administration (IRDA)
 * Center of ASEAN Community Studies (CACS)

Naresuan University Art and Culture Gallery
The Naresuan University Art and Culture Gallery holds over 100 artistic works by culturally significant Thai artists.

Malaysia

 * Universiti Tunku Abdul Rahman

Philippines

 * San Sebastian College - Recoletos

title: Naresuan University


text:
Wikipedia:Simplified ruleset

Wikipedia is a free, volunteer-created encyclopedia, consisting of articles written in a particular style. Wikipedia is a continuous process with no end. If you write something good, it could be around for weeks, months, or even years and read all over the world. It might also be improved or incorporated into new revisions by other editors. Part of the fun and challenge of editing here is watching what happens to your contributions over time.

The Wikipedia community continues to evolve as well. Over time, policies and customs have developed as millions of editors learn from each other how to create balanced, well-sourced, informative articles, and how to work together and resolve conflicts. This page offers essentials to help you write well and avoid needless fights.

The bedrock of Wikipedia is reliable sources of information—scholarly and media publishers with a reputation for being accurate. Wikipedia does not have its own views on what is "correct", but tries to summarize what good sources have said, presenting differing views objectively and without bias. All statements should be realistically checkable from their sources: cite where you found information. With reliable sources at the center of what we do, editors' original ideas, interpretations, and research are not appropriate here.

Don't worry if you don't understand everything at first. And don't hesitate to ask questions. As time goes on, you'll learn how to be a great contributor on Wikipedia!

Core principles
While in theory anything can be changed, the community up to this point has been built on certain principles. Much thought has been put into them, and they are unlikely to change in the future. They've worked for us so far, so give them a chance to work before attempting radical reform or leaving the project.
 * 1) Five pillars: The foundations of the Wikipedia community are summarized in 5 simple ideas: Wikipedia is an online encyclopedia; it has a neutral point of view; it is free content that anyone can edit and distribute; all Wikipedians should interact in a respectful and civil manner; and Wikipedia does not have firm rules.
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Creating and editing articles

 * 1) Neutral point of view: Write from a neutral point of view. Make a fair representation of the world as reliable sources describe it. All articles should be balanced to convey an impression of the various points of view on a subject. Some views may get more attention than others, depending on the attention they receive in reliable sources. Wikipedia has no "opinion" of its own; it just accurately summarizes reliable sources.
 * 2) Verifiability: Articles should contain only material that has been published by reliable sources. These are sources with a reputation for fact-checking and accuracy, like newspapers, academic journals, and books. Even if something is true our standards require it be published in a reliable source before it can be included. Editors should cite reliable sources for any material that is controversial or challenged, otherwise it may be removed by any editor. The obligation to provide a reliable source is on whoever wants to include material.
 * 3) No original research: Articles may not contain previously unpublished arguments, concepts, data, or theories, nor any new analysis or synthesis of them if it advances a position. In other words, you can't make a point that hasn't already been directly made somewhere else in a reliable source. You can summarize, but it has to be based in the sources.
 * 4) Be bold in updating pages! Go ahead, it's a wiki! No mistake can break Wikipedia, because any edit can be undone. Encourage others, including those who disagree with you, to likewise be bold! If you find yourself disagreeing with someone's boldness, or they with yours, discuss it on the talk page. That's it.

Getting along with other editors

 * 1) Be civil to other users at all times. If you have a criticism, comment about content and specific edits—don't make negative remarks about other editors as people.
 * 2) Assume good faith: Please try to consider the person on the other end of the discussion as a thinking, rational being who is trying to positively contribute to Wikipedia. Even if you're convinced that they're an [insert insult of your choice], still pretend that they're acting in good faith. Ninety percent of the time you'll find that they actually are acting in good faith (and the other ten percent of the time a negative attitude won't help anyway). Be gracious. Be liberal in what you accept, be conservative in what you do. Try to accommodate other people's quirks as best you can, while trying to be as polite and straightforward as possible.
 * 3) Discuss contentious changes on a talk page: Mutual respect is the guiding behavioral principle of Wikipedia. Although everyone knows that their contributions may be edited by others, it is easier to accept changes when you understand the reasons for them. Discussing changes on the article's talk page before you make them can help reach consensus even faster, especially on controversial subjects. We have all the time in the world, so always make an effort to explain changes to other editors, and feel free to ask them to do the same.
 * 4) Undo others' edits with care: Undoing someone's work is a powerful tool, hence the three-revert rule that an editor should never undo the same content more than three times in twenty-four hours (ideally, even less). Try not to revert changes which are not obvious vandalism. If you really can't stand something, revert once, with an edit summary like "I disagree, I'll explain why on Talk", and immediately open a discussion on the accompanying talk page to discuss. If someone reverts your edits, do not just add them back without attempting discussion.
 * 5) Try to understand why your article or edit was deleted: Many topics do not meet our inclusion guidelines. Some of the same bad article ideas show up and get deleted frequently through processes such as articles for deletion, proposed deletion and speedy deletion. New editors may benefit from the Articles for creation helper. Other contributions are often just not neutral or just not well-sourced. In general, finding better, more reliable sources and summarizing them neutrally is almost always the best response.
 * 6) Resolve disputes: Disagreements are common but they need not be confrontational. Find out what others think about an issue and try to address it, and reach agreement with them. If you still disagree, seek input from other editors informally, or through a third opinion, mediation, or an open request for comment.

Working efficiently together

 * 1) Use clear edit summaries to allow others to understand your thinking—and even you may need a reminder months later. Please state what you changed and why. If the explanation is too long, use the Talk page.
 * 2) Sign your posts on talk pages (using , which changes to your username plus a timestamp when you hit "publish changes"). But don't sign in articles themselves.
 * 3) Preview your changes with the show preview button before saving. Follow-on edits fixing errors in earlier edits clutter the page's history, which makes it hard for others to see what, overall, you changed.
 * 4) Use noticeboards to get input: Certain kinds of issues have designated noticeboard where editors often discuss related topics. If you are unsure what to do, or run into conflict with another editor, use them. WP:NPOVN is for neutrality issues, WP:RSN is for reliable sources, WP:ANI is for specific issues needing administrator input; others are listed at the noticeboard page and at the bottom of this page as well.
 * 5) Join the community: Find out what's going on in the community. The Community Portal is a good starting place, where you can find ongoing community discussions, the weekly Wikipedia newspaper, and plenty of tasks that need work. There are also mailing lists which feature project and organization-wide discussions, and internet relay chat for a variety of topics.  WikiProjects are places editors gather to work on specific areas of the encyclopedia; they're also good places to ask for input. New ideas are often put forth at the Village pump, and hot-topics at Jimbo's talk page.
 * 6) Ask for help: You are almost surely not the first person to have a particular question, idea or problem. You can ask for help anytime by placing help me on any talk page along with an explanation of your problem. Great places for assistance are the Teahouse (for new editors), the Help Desk (for more experienced editors), and live help chat. Also, WP:Questions and WP:FAQ for the most common areas and queries.

More information

 * Help:Introduction – Wikipedia's main tutorial for aspiring contributors
 * Contributing to Wikipedia – a page that provides information and resources on the basics needed to use, comment on, and contribute to Wikipedia.
 * List of policies – a comprehensive descriptive list of policies.
 * List of guidelines – a comprehensive descriptive list of guidelines.
 * Manual of Style contents – a comprehensive descriptive list of the pages which make up the Manual of Style.
 * Community standards and advice – a quick directory of community norms and related guidance essays.
 * Advice pages – about advice pages written by WikiProjects.
 * About you – advice if you are the subject of, or mentioned in, a Wikipedia article

Related essays

 * Simplified Manual of Style
 * Dos and don'ts
 * The rules are principles
 * Reasonability Rule
 * Wikipedia in Brief
 * Trifecta
 * Writing better articles

title: Wikipedia:Simplified ruleset


text: Category:Gabonese writers

title: Category:Gabonese writers