text:
Talk:John Thomas (Christadelphian)

General
I have edited and expanded this article by incorporating information about John Thomas from the Christadelphians page. Two external links have been removed, because they contain information about the Christadelphians, not specifically about John Thomas, and are therefore better suited for the Christadelphian page. A link to an article about Christadelphian history has been added RJB 16:30, 7 Apr 2005 (UTC)

I have deleted both external links. The first gave no other information than was already contained in the article; the second was a link to a general site, not specificially to Thomas's works. RJB 22:12, 10 February 2006 (UTC)

Added some internal links (to try to direct people to other articles to help explain certain terms, etc., in this article). Removed external link to a Dawn Christadelphian website (again, a general page (about who the Christadelphians are), not specificially a link to Thomas' works, etc.), and added "Also see" section to direct people to more information about Christadelphians and Thomas' work. Woofboy 14:30, 13 February 2007 (UTC)

Unnecessary deletions/reversions
Recently there have been a series of what I would consider unnecessary deletions of text from this article, from the "Legacy" section. Perhaps we could talk about the issue(s) here, instead of descending into a "deletion war". Woofboy (talk) 16:34, 8 December 2007 (UTC)

Thomas' Legacy
I have added a very brief mention of Thomas' predictions re Israel and Great Britain. As the article stood it only mentioned those minor events that did not come to pass. I would like to add more to this section when I have time as Bro. Thomas was right on the mark regarding several key events and nations that are now proven in history to us (Turkey, US, Russia, etc). Wintrlnd (talk) 17:43, 22 January 2008 (UTC)

'have seemed to prove accurate'
What's this supposed to mean?

However, Thomas' expositions on a future state of Israel and the role Great Britain would play in it's statehood[9] have seemed to prove accurate.

--Taiwan boi (talk) 13:35, 27 January 2008 (UTC)

 * It is a reference to Thomas' writings about Israel and the UK in books such as Elpis Israel. Prior to that little addition, the article didn't give any mention to his writings on a future Jewish state. Without mention of this, the article hardly gave justice to Thomas's legacy.  If you feel the sentence is awkward it is because I was trying to keep the language objective.  I would like to expand on it a bit but have been busy. Wintrlnd (talk) 00:18, 28 January 2008 (UTC)

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title: Talk:John Thomas (Christadelphian)


text: User talk:81.197.63.208

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

title: User talk:81.197.63.208


text:
Meanings of minor planet names: 71001–72000

71001–71100

 * 71001 Natspasoc || || The National Space Society (NSS), an international space advocacy non-profit organization, was established in the United States on 1986 Mar. 8, from the merger of two space advocacy organizations, the National Space Institute, founded by Wernher von Braun, and the L5 Society, based on the concepts of Gerard K. O'Neill. || ·
 * }
 * }

71101–71200

 * -bgcolor=#f2f2f2
 * colspan=4 align=center | There are no named minor planets in this number range
 * }

71201–71300

 * -id=282
 * 71282 Holuby || || Jozef Ludovít Holuby (1836–1923) was a Slovak Lutheran priest, writer, revivalist, botanist and ethnographer. He obtained an honorary doctorate of natural sciences at the Faculty of Natural Sciences at Charles University in Prague in 1922. || ·
 * }

71301–71400

 * -bgcolor=#f2f2f2
 * colspan=4 align=center | There are no named minor planets in this number range
 * }

71401–71500

 * -id=445
 * 71445 Marc || || Marc Y. Wasserman (born 1973), son of the American astronomer Lawrence H. Wasserman who discovered this minor planet. At the time of this citation, Marc was a fellow in clinical neurophysiology at Loyola University Medical Center in Maywood, Illinois. || ·
 * -id=461
 * 71461 Chowmeeyee || || Chow Mee Yee (1960–2005) was a classmate of the discoverer Bill Yeung at the Pui Ching Middle School in Hong Kong. || ·
 * -id=480
 * 71480 Roberthatt || || Robert Hatt (1902–1989), Director of the Cranbrook Institute of Science in Bloomfield Hills, Michigan (1935–1967). A Fellow in the Zoological Society of London, the New York Zoological Society, and the American Museum of Natural History, his research on the mammals of the U.S. resulted in many scholarly publications. || ·
 * -id=482
 * 71482 Jennamarie || || Jennifer Marie Mayhew (born 1981), a Cayuga-Canadian and wife of the discovering astronomer with the Spacewatch programme. Born in Ontario, she is now a resident in Texas and renowned for her generosity, as a teenager helped disabled children ride horses. Named by her husband of six years, though absent in the military for most of that time, to recognize all families who are separated by war. || ·
 * -id=483
 * 71483 Dickgottfried || || Richard "Dick" Gottfried (born 1939) is retired from Sigma Aldrich Corp. and St. Josephs Hospital (Tucson, AZ), and is currently active with the Tucson Gem and Mineral Show. He is an amateur paleontologist with a collection that is meticulously catalogued and researched beyond the usual "amateur" quality and ability. || ·
 * -id=485
 * 71485 Brettman || || Orville Brettman (born 1947) was exposed to astronomy at the age of 14. He joined the Association of Lunar & Planetary Observers and was a founding member of the Elgin Astronomical Society (Illinois). He became involved with the Astronomical League and was President of the League from 1980 to 1982. || ·
 * -id=489
 * 71489 Dynamocamp || || "Dynamo Camp" is the Italian location of the Hole in the Wall Association, a non-profit organisation that works around the world to promote and operate free summer camps specially designed for children with serious and chronic illnesses. This special camp is located in the Tuscany region near the San Marcello Pistoiese Observatory.  || 71489·
 * }

71501–71600

 * -id=538
 * 71538 Robertfried || || Robert E. Fried (1930–2003), a former airline pilot, who was inspired by Patrick Moore to build his own 16-inch telescope. Fried did professional quality photometry on variable stars from his Braeside Observatory, eventually located in Flagstaff, Arizona. He served as President of the Astronomical League from 1974 to 1975 and 1977 to 1978. || ·
 * -id=539
 * 71539 VanZandt || || Rollin P. VanZandt (1911–1994), known as "Van" to most, was very active in the Astronomical League as an advocate for professional-amateur collaborations during the 1970s. || ·
 * -id=555
 * 71555 Manuecharpentier || || Emmanuelle Marie Charpentier (b. 1968), a French professor of microbiology, genetics and biochemistry at the Max Planck Institute for Infection Biology, Berlin || ·
 * -id=556
 * 71556 Page || || Gary L. Page (born 1947) is an American physicist and astrophysicist at the George Mason University, Fairfax, Virginia, who investigates the presence and effects of non-baryonic matter in the Solar System (Src, Src). || ·
 * }

71601–71700

 * -id=615
 * 71615 Ramakers || || Theo Ramakers (born 1943) is Assistant Coordinator for the Association of Lunar and Planetary Observers (ALPO) Solar Section. He has been instrumental in organizing the large database of tens of thousands of images and observations from amateur astronomers around the world, making them available on the ALPO website. || ·
 * -id=669
 * 71669 Dodsonprince || || Helen Dodson Prince (1905–2002) was an astronomer known for her work on solar flares at the University of Michigan and the McMath-Hulbert Observatory. She was the Observatory's associate director and received the Annie Jump Cannon Award in 1955. || ·
 * }

71701–71800

 * -id=783
 * 71783 Izeryna || || The Izera Dark Sky Park was established in the Jizera Mountains, around the border between the Czech Republic and Poland, in 2009. The name was derived from oread Izerina, a patroness of the region, and from the mineral izeryn that is a local type of ilmenite with a color resembling the darkness of the sky in the park. || ·
 * }

71801–71900

 * -id=855
 * 71855 Incamajorca || || Inca is the second most important municipality on the island of Mallorca. || ·
 * -id=885
 * 71885 Denning || 2000 WD || William Frederick Denning (1848–1931) was a British amateur astronomer and renowned for his visual study of the heights and velocities of meteors and for his catalogues of meteor radiants. He also maintained an interest in Jupiter's red spot and discovered five comets, two of them of short period. || ·
 * }

71901–72000

 * -id=971
 * 71971 Lindaketcham || || Linda Ketcham (born 1944) made a generous grant of land space for the construction and operation of Sugarloaf Mountain Observatory in South Deerfield, Massachusetts. || ·
 * }


text: User talk:68.50.100.240

title: User talk:68.50.100.240


text:
LMI

LMI may refer to:
 * LaMia (ICAO airline code: LMI), former Bolivian charter airline
 * Lenders mortgage insurance
 * Leo Minor (IAU: LMi), a constellation in the northern celestial hemisphere
 * Liberty Media International, a media-company in the United States of America
 * Linear matrix inequality
 * Linux Mark Institute
 * Lisp Machines, Inc.
 * Lista Monumentelor Istorice, the National Register of Historic Monuments in Romania
 * Liverpool Medical Institution
 * Local Management Interface, a frame-relay term
 * Log management and intelligence, in computer systems management
 * Logic Masters India, the Indian representative of the World Puzzle Federation
 * Logistics Management Institute, a consultancy dedicated to improving the business of government
 * Logistics Management Institute, a U.S. management consulting firm in Tyson's Corner, Virginia
 * Low and Moderate Income; see Transit-oriented development

title: LMI


text:
Barley malt syrup

Barley malt syrup is an unrefined sweetener, processed by extraction from sprouted, malted, barley.

Barley malt syrup contains approximately 65 percent maltose, 30 percent complex carbohydrates, and 3 percent storage protein (prolamin glycoprotein). Malt syrup is dark brown, thick, sticky, and possesses a strong distinctive flavor described as "malty". It is about half as sweet as refined white sugar. Barley malt syrup is sometimes used in combination with other natural sweeteners to lend a malt flavor. Also called "barley malt extract" (or just malt syrup), though there are instances of mislabeling "extract" where additional grains or corn syrup are in production.

Barley malt extract is also sold in powdered form, used in the bread and baked good industry for browning and flavoring, in cereal manufacture to add malt flavor, and in place of or addition to malted milk in malted drinks and candy. Adding barley malt syrup to yeast dough increases fermentation as a result of the enzymes in the malt, thus quickening the proofing process.

Barley malt syrup has a long history, and was one of the primary sweeteners (along with honey) in use in China in the years 1000 BCE – 1000 CE. Qimin Yaoshu, a classic 6th century Chinese text, contains notes on the extraction of malt syrup and maltose from common household grains. Barley malt syrup continues to be used in traditional Chinese sweets, such as Chinese cotton candy.

Sugar rationing in the US during World War I led to the first commercial malt syrup production in the 1920s.

Malt loaf is another product that makes use of barley malt syrup.

title: Barley malt syrup


text:
User:Tzeck~enwiki

Hello, everybody! My name is Tzetzo and I was born in the small but beautiful town of Lovech, Bulgaria. I finished the Language Gymnasium in my born town with first language German and second - English and now I'm a student in the University of Aachen, Germany, subject Communication Science. I'm mainly active in the Bulgarian Wikipedia, but I can help here, too. My most favourite topics are rock music, football (the European version), literature, history and stuff about Bulgaria. If you want to leave me a message you can do this on my Discussion page in the Bulgarian or English Wikipedia, in Bulgarian, German or English. Or just send me an e-mail to:
 * tzeck_files@mail.bg

My contributions

 * Hipodil, a whole article
 * Alkoholen delirium, Nekuf ujas, nekuf at, S gol v rukata..., Nadurveni vuglishta, Hipodil's albums
 * Music of Bulgaria, samll changes, adding some bands
 * Lovech, in process of writting
 * Ossam
 * Stoichkov, dutch rock band
 * PFC Litex Lovech, my favourite football team
 * Epizod, bulgarian rock band

My Website

 * Tzeck Files - everything about me, my friends, my interests and hobbies, humor stuff, downloads and many more...

&

title: User:Tzeck~enwiki


text:
Theology of the Body

Theology of the Body is the topic of a series of 129 lectures given by Pope John Paul II during his Wednesday audiences in St. Peter's Square and the Paul VI Audience Hall between September 5, 1979, and November 28, 1984. It constitutes an analysis on human sexuality. The complete addresses were later compiled and expanded upon in many of John Paul's encyclicals, letters, and exhortations.

In Theology of the Body, John Paul II intends to establish an adequate anthropology in which the human body reveals God. He examines man and woman before the Fall, after it, and at the resurrection of the dead. He also contemplates the sexual complementarity of man and woman. He explores the nature of marriage, celibacy and virginity, and expands on the teachings in Humanae vitae on contraception. According to author Christopher West, the central thesis of John Paul's Theology of the Body is that "the body, and it alone, is capable of making visible what is invisible: the spiritual and the divine. It was created to transfer into the visible reality of the world, the mystery hidden since time immemorial in God, and thus to be a sign of it."

At present the Theology of the Body has been widely used and included in the curriculum of the Marriage Preparation Course in the Catholic dioceses of the United States.

Preceding developments in the history of ideas
The series of addresses were given as a reflection on the creation of man as male and female, as a sexual being. They sought to respond to certain “distorted ideas and attitudes” fundamental to the sexual revolution. Pope John Paul II addresses how the common understanding of the human body which analyzes it as a mechanism leads to objectification, that is, a loss of understanding of its intrinsic, personal meaning. Pope John Paul's thought is influenced by his earlier philosophical interests including the phenomenological approaches of Edmund Husserl and Max Scheler, and especially by the philosophical action theory of Thomas Aquinas which analyzes human acts in the context of what is done, freely chosen, and felt, while presupposing that those acts are made possible due to the substantial union of soul and matter as required by hylomorphism. Key pre-papal writings on these topics include Love and Responsibility, The Acting Person, and various papers collected in Person and Community. These themes are continued in John Paul II's theological anthropology, which analyzes the nature of human beings in relation to God. The Theology of the Body presents an interpretation of the fundamental significance of the body, and in particular of sexual differentiation and complementarity, one which aims to challenge common contemporary philosophical views. Nevertheless, the pope's personalistic phenomenology is "echoing what he learned from St. John of the Cross" and is "in harmony with St. Thomas Aquinas".

Francis Bacon
Francis Bacon was an early empiricist who focused on problems of knowledge. In his Great Instauration, he argued that the current state of knowledge is immature and not advancing. His purpose was for the human mind to have authority over nature through understanding and knowledge. Bacon argued against Aristotle's final and formal cause, stating that "the final cause rather corrupts than advances the sciences." He thought that focusing on formal causality is an impediment to knowledge, because power is gained by focusing on matter that is observable and experienced, not just a figment of the mind. His emphasis on power over nature contributed to the rise of an understanding of nature as mechanism and the claim that true knowledge of nature is that expressed by mechanical laws. Pope John Paul II saw Bacon's conception of knowledge and its proper object as the beginning of the split between person and body, which is his goal to reconcile.

René Descartes
René Descartes furthered a mathematical approach to philosophy and epistemology through skepticism and rationalism, emphasizing the practical value of power over nature. In his Discourse on Method, Descartes said, “we can find a practical [philosophy], by which knowing the nature and behavior of fire, water, air, stars, the heavens, and all the other bodies which surround us…we can employ these entities for all the purposes for which they are suited, and so make ourselves the masters and possessors of nature”. In addition to the importance of power over nature, Descartes (like Bacon) insisted upon dismissing final cause, stating that “the entire class of causes which people customarily derive from a thing’s ‘end,’ I judge to be utterly useless”.

Descartes’ practical philosophy also proposed a dualism between the mind and the physical body, based on the belief that they are two distinct substances. The body is matter that is spatially extended, whereas the mind is the substance that thinks and contains the rational soul. Pope John Paul II responded to this dualism in his Letter to Families in 1994: “It is typical of rationalism to make a radical contrast in man between spirit and body, between body and spirit. But man is a person in the unity of his body and his spirit. The body can never be reduced to mere matter”. Pope John Paul II maintained that the stark Cartesian opposition between body and spirit leads to human sexuality as an area for manipulation and exploitation, rather than wonder and unity as he addresses in the Theology of the Body lectures.

Immanuel Kant
Pope John Paul II admitted that the work of Immanuel Kant was the “starting ground” of many of his reflections. Kant, like Bacon and Descartes, believed that natural science can only progress through the mathematical-materialist determinist study of nature. However, Kant saw danger in those laws of nature if God is excluded because morality and religion are called into question. Kant's solution to that danger was to insist that theoretical reason is limited in regards to morality and religion. Reason and sense-data should not be used to try to answer the question of God. Kant stated, “I had to do away with knowledge to make room for faith”. That faith led to the development of Kant's personalism. In his Critique of Pure Reason, Kant said, “the conviction [of faith] is not a logical but a moral certainty; and because it rests on subjective bases (of the moral attitude), I must not even say, It is morally certain that there is a God, etc., but I must say, I am morally certain, etc." That ideology allows each person to choose their own terms for reality and morality, because they cannot be argued against using theoretical reason.

Kant's personalism extends from faith and applies to moral dignity, autonomy, and freedom. Pope John Paul II agreed with some aspects of personalism but criticized Kant as believing in “anti-trinitarian personalism,” which removes the relational character of the Trinity to focus on an autonomous self. Kant's views on the autonomous self placed each human's conscience acting as a personal “lawmaker” for subjective morality, but John Paul II argued that a human's conscience cannot create moral norms, rather it must discover them in objective truth.

The difference between Kant's view and Pope John Paul II's view of personalism is made clear throughout the Theology of the Body in arguments about sex, marriage, and polygamy. Kant had two principles of sexual ethics: that one must not “enjoy” another person solely for pleasure and that sexual union involves giving oneself to another. Pope John Paul II agreed on those principles, yet disagreed on the meaning and reasoning behind the principles. Kant believed that people lose their autonomy and dignity in sexual acts, because they are reduced to things being used for pleasure. Marriage resolves that by giving the spouses “lifelong mutual possession of their sexual characteristics”. However, Kant's explanation of marriage still does not transform the objectifying nature of sex, it merely permits it as legal. On the other hand, Pope John Paul II explains the sexual act in marriage as fulfillment of the natural law of spousal love. Rather than objectifying and depersonalizing, it is enriching for a person because it is a sincere gift of the self in love. Pope John Paul II highlights conjugal love, whereas Kant does not acknowledge it.

John of the Cross
Pope John Paul II's basic beliefs on love, when he was establishing his Theology of the Body, was derived from Saint John of the Cross (San Juan de la Cruz), a Spanish mystic and Doctor of the Church. Karol Wojtyla—before he became Pope John Paul II—defended his doctoral dissertation, later translated in a book titled Faith According to Saint John of the Cross, in June 1948 at the future Pontifical University of Saint Thomas Aquinas. In that work, John of the Cross's influence is shown in his belief that relationship with God is a unifying process in which its elements actuated dynamically. Other influence is that he values love over faith, and that love "draws the person into a real ontological and psychological union with God".

The "Sanjuanist triangle" of love consists of three points: 1) Love is self-giving; 2) Filial love to God and conjugal love in marriage are the self-giving paradigm; 3) Relationship between the Father, the Son, and the Holy Spirit within the Trinity is the model of self-giving love. Through pure love, a person experiences God in the "mutual exchange of self-donation".

Thomas Petri O.P. writes, "We may also note Wojtyla's observation that for John of the Cross, God is objective but not objectivizable to the intellect, which naturally lends itself to the personalistic norm that will eventually hold pride of place in Wojtyla's thought. Like the person of God, no human person can ever be a mere object of our actions but must be understood in relationship."

Delivery
Theology of the Body is the topic of a series of 129 lectures given by Pope John Paul II during his Wednesday audiences in St. Peter's Square and the Paul VI Audience Hall between September 5, 1979 and November 28, 1984. It constitutes an analysis on human sexuality, and is considered as the first major teaching of his pontificate. Denis Read, O.C.D. says that, by means of the Theology of the Body, "John Paul II gave the Church the beginning of a mystical philosophy of life." The complete addresses were later compiled and expanded upon in many of John Paul's encyclicals, letters, and exhortations.

The delivery of the Theology of the Body series did have interruptions. For example, the Wednesday audiences were devoted to other topics during the Holy Year of Redemption in 1983.

Topics
The work covers such topics as the unified corporeal and spiritual qualities of the human person; the origins, history and destiny of humanity; the deepest desires of the human heart and the way to experience true happiness and freedom; the truth about man's need and desire for loving communion derived from the revealed understanding of humanity in the image of a Triune Creator; the truth about God's original design for human sexuality and thus the dignity of the human person, how it was distorted through sin, and how it has been restored and renewed through the redemption of Jesus Christ; and Catholic teachings about the sacramentality of marriage.

The central thesis of John Paul's Theology of the Body, according to author Christopher West, is that "the body, and it alone, is capable of making visible what is invisible: the spiritual and the divine. It was created to transfer into the visible reality of the world, the mystery hidden since time immemorial in God, and thus to be a sign of it."

The work consists of two halves and five cycles. The first half, entitled "The Words of Christ" consists of three cycles in which John Paul II establishes an "adequate anthropology." Cycle 1 looks at the human person as we were created to be "in the beginning" (original man); Cycle 2 addresses human life after original sin, unredeemed and redeemed (historical man). Cycle 3 treats the reality of our life at the end of time when Christ comes back again and history reaches its fulfillment (eschatological man). John Paul II also places his reflections on virginity for the kingdom within the context of Cycle 3. In the second half, entitled "The Sacrament" (which refers to the sacrament of marriage), John Paul II addresses the sacramentality of marriage in Cycle 4 and the responsible transmission of human life in Cycle 5.

Some consider the very first encyclical of Pope Benedict XVI, Deus caritas est (God is Love), with its exposition of the relation between agape and eros, to be the culmination of John Paul II's Theology of the Body. For John Paul II's theology, eros has an inherent nuptial meaning but that its role is a sustaining theme for the body if logic is followed.

Man and woman "in the beginning"
In this first cycle, beginning on September 5, 1979, Pope John Paul II discusses Christ's answer to the Pharisees when they ask him about whether a man can divorce his wife. Christ responds "He said to them: Because Moses by reason of the hardness of your heart permitted you to put away your wives: but from the beginning it was not so". John Paul II draws attention to how Christ's response calls the Pharisees to harken back to the beginning, to the created world before the fall of man and original sin. The pope dives into the experience of original man through the book of Genesis, and identifies two unique experiences: original solitude, and original unity. Original solitude is the experience of Adam, prior to Eve, when he realizes that through naming the animals there is something intrinsically different about himself. He is unable to find a suitable partner. This self-realization of a dignity before God higher than the rest of creation is original solitude. Original unity is drawn from man's first encounter with woman, where he exclaims "This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man". Prior the Fall, the pope accounts, man and woman's desire for one another was perfectly oriented in a Sacramental way that pointed them toward God's ultimate plan for humanity: the marriage of Christ the bridegroom with his bride the Church. Throughout Sacred Scripture, the most common reference that Christ uses when speaking of heaven is that of a wedding feast. Thus, marriage is intended to be a union that draws us deeper into the mystery of our creation and provides a foretaste of the heavenly marriage between Christ and his Church, where man and woman are no longer given in marriage. In heaven, the eternal wedding feast, men and women have now arrived at their ultimate destination and no longer have need of the Sacrament (or sign) of marriage.

Man and woman after the Fall
This second cycle focuses on Christ's remarks on adultery in the Sermon on the Mount : "You have heard that it was said to them of old: Thou shalt not commit adultery. But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart."Pope John Paul II explains this as looking at another person, even at his/her own partner, to desire them in a reductive way, that is they are viewed as merely an object of desire. Pope John Paul II says this seems to be a key passage for theology of the body.

Man and woman after the Resurrection of the Dead
The third cycle analyzes Christ's answer to the Sadducees when they come to him and ask him about a woman who had married seven brothers.

Celibacy and virginity
The fourth cycle is a meditation on celibacy and virginity.

Pope John Paul II stated that continence for the sake of the Kingdom is not opposed to marriage. He noted that when arguing with the Pharisees about whether is it licit to divorce and Jesus' disciples inferred that it was better not to marry, Jesus did not address whether it was expedient or not to marry, but pointed out that there are "eunuchs" and some are so willingly for the sake of the kingdom of heaven.

Sacrament of marriage
The fifth cycle discusses the sacrament of marriage.

Contraception
Pope John Paul II began his discussion of contraception on 11 July 1984 with the 114th lecture in this series. This section of the lecture series, the sixth and final part, is largely a reflection on Humanae vitae, the 1968 encyclical of Pope Paul VI. In it, John Paul continued his emphasis on the design of the human body revealing God's truths. It is explained and reaffirmed that the fundamental structure of males and females, which causes sexual intercourse between them to result in both greater intimacy and the capability of generating new life, demonstrates a morally inseparable connection between these two functions.

The authority of the Magisterium (teaching authority of the Church and those who hold the office) to interpret the divine intention (in this context, through the structure of the body), is emphasized. Although not all of the Church's teachings on sexuality are present in a literal reading of the biblical text, John Paul gives examples of how they are part of longstanding Church tradition — a tradition that was created in the context of scriptural teachings.

The ability of the human body to express truth through the sexual union of married couples is acclaimed. The moral wrongness of using artificial means to manipulate such a significant aspect of the created body is explained. Dominion over outside forces, and also self-mastery through discipline, are integral human drives. However, the language expressed by bodies, in this context the language expressed during sexual intercourse, is so damaged by the use of artificial contraception that the conjugal act "ceases to be an act of love... [or] communion of persons" but rather is a mere bodily union.

On the other hand, the licitness of natural family planning (NFP) methods is held to be evident from the structure of the human body, which has natural periods of fertility and infertility. The morality of these methods was literally designed into the body, and use of them, unlike use of artificial contraception, can actually improve the dialog between couples which is expressed through the language of the body. Throughout these speeches the main emphasis is on the intrinsic goodness of the marital act. The power of love between spouses is said to both lead to and be nourished by the moral use of the conjugal act. Thus, moral exercise of sexual intercourse uses the form of the body to reveal the love of God toward Creation.

While following the rules of NFP does not guarantee a truly spiritual sexual relationship between husband and wife, understanding the theology that makes NFP acceptable can foster the maturity needed by the couple to attain that level of spirituality, living life by the Holy Spirit. Also, Pope John Paul II warns couples against "lowering the number of births in their family below the morally correct level." Responsible parenthood is greatly encouraged, however it is emphasized that while this sometimes means limiting family size, responsible parenthood can also mandate couples to increase their family size. This is because of the good that children bring not only to their immediate family, but also to their society and Church.

The seriousness of a couple's decision to maintain or increase their family size is discussed. John Paul refers to Gaudium et spes, a document issued by the Second Vatican Council, which emphasizes the importance of couples' having their conscience guided by the law of God. The difficulty inherent in and endurance required to consciously regulate births with these methods is discussed, although largely in the context of the integral part played by the burdens of life as Christians follow the "hard way" through the "narrow gate". In fact, the kind of discipline necessary to practice periodic continence is claimed to impart licit conjugal acts with deeper meaning, as well as bringing out the ability of a married couple to express love through non-sexual acts.

John Paul states many other benefits claimed for moral use of NFP, some from Humanae vitae. These include an increase of marital peace, less spousal selfishness, increased and more positive influence over their children (5 September 1984), and increased dignity of person through following the law of God. Use of NFP is also said to increase appreciation of children, by fostering respect for what is created by God.

By Pope John Paul II
Pope John Paul II's last book, Memory and Identity, mentions the importance of the Thomistic philosophy and theology of the prominent doctor of the Catholic Church St. Thomas Aquinas to come to a deeper understanding of the Pope's personalist (phenomenological) presentation of Humanae vitae in his Theology of the Body catechesis, since he saw the limitations of a strictly phenomenological approach. He wrote: "If we wish to speak rationally about good and evil, we have to return to St. Thomas Aquinas, that is, to the philosophy of being. With the phenomenological method, for example, we can study experiences of morality, religion, or simply what it is to be human, and draw from them a significant enrichment of our knowledge. Yet we must not forget that all these analyses implicitly presuppose the reality of the Absolute Being and also the reality of being human, that is, being a creature. If we do not set out from such 'realist' presuppositions, we end up in a vacuum."

By George Weigel
George Weigel has described Theology of the Body as "one of the boldest reconfigurations of Catholic theology in centuries." He goes on to say it is a "kind of theological time bomb set to go off with dramatic consequences, sometime in the third millennium of the Church." Weigel believes that it has barely begun to "shape the Church's theology, preaching, and religious education" but when it does "it will compel a dramatic development of thinking about virtually every major theme in the Creed."

Weigel also realizes major obstacles to the theology of the body. The Pope is very hard to read and understand: "The density of John Paul's material is one factor. A secondary literature capable of translating John Paul's thought into accessible categories and vocabulary is badly needed." And, Weigel believes, the dominant liberal views on such issues as women's rights, birth control, abortion and divorce are also obstacles to the "theology of the body" becoming known or accepted.

Many of Weigel's concerns with respect to being able to understand the set of Wednesday General Audiences on the Theology of the Body have been addressed in the new translation, Man and Woman He Created Them: A Theology of the Body (2006, Michael Waldstein, translator). One of the drawbacks of the prior English-language versions is that different translators were used at varying times over the long period that the Audience talks were given. Hence, it happened occasionally that the same term would be translated differently from one talk to the other. The new translation has corrected that problem in addition to being confirmed by having had access to John Paul's original notes in Polish, rather than merely the Italian used in the Audience talks.

By Christopher West
In his Theology of the Body Explained Christopher West, who has been teaching John Paul's theology of the body since the late 1990s, wrote, "John Paul's TOB is most often cast as an extended catechesis on marriage and sexual love. It certainly is that, but it is also so much more. Through the mystery of the Incarnate person and the biblical analogy of spousal love, John Paul II's catechesis illumines the entirety of God's plan for human life from origin to eschaton with a splendid supernatural light."

Philosopher-theologian Alice von Hildebrand, widow of 20th century philosopher-theologian Dietrich von Hildebrand, stated that West "misunderstood the authentic Catholic tradition", promotes a "hyper-sexualized approach", "puts too much emphasis on the body in a culture in which everything is body-centered", has an "infatuation with pop culture and rock and roll" which "is a long way from the austere spirit of the New Testament", and uses "loose language". Alice cited Dr David Schindler's "critique of West" that West used "phallic symbolism to describe the Easter candle". Alice contrasts West and Dietrich.

By John Cornwell
In his account of the reign of John Paul II, author John Cornwell says of the Theology of the Body: "This work, which constitutes, in the view of some keen papal supporters, John Paul's vital legacy to the world, has been perhaps his least influential."

By Charles Curran
Dissident Catholic moral theologian Charles E. Curran, writing in his book The Moral Theology of Pope John Paul II, says the pope's Wednesday audiences are unlikely to have been understood by many of those present at the time: "Quite frankly, the talks do not seem appropriate for the occasion. They are somewhat theoretical and too detailed for a general audience. In addition, because each individual talk is part of a larger whole, it is difficult to understand the full meaning of any short talk without seeing the whole picture. I am sure that most of those in attendance at the audiences did not follow what the pope was saying." Curran also makes the point that such talks have "little or no importance from the viewpoint of authoritative teaching," and that the pope appears to be unaware of contemporary biblical scholarship and makes no mention of any contemporary scholars of any type.

Curran also believes the Theology of the Body "clearly cannot serve as a theology for all persons and all bodies", and that "there are many people for whom the 'nuptial meaning' of the body he develops are not appropriate. As with many utopias, the elderly are missing. But also most obviously the unmarried - people who are single, people who are widowed, and homosexuals. The pope at one point tries to show how virginity and celibacy can be understood within the terms of his ideas about the 'nuptial meaning' of the body, but these arguments are unconvincing." On the positive side, Curran says the pope "strongly supports the equality of men and women in marriage and expressly opposes any subordination of the woman to the man."

Thomas Petri, O.P. says, "Charles Curran can be excused for his criticism to the contrary since it was made before the publication of Waldstein's translation."

By Kenneth L. Woodward
The religion editor for Newsweek, Kenneth L. Woodward, has described John Paul's Theology of the Body as "a highly romantic and unrealistic view of human sexuality".

By Sebastian Moore, OSB
Benedictine Sebastian Moore, a controversial Catholic moral theologian who often criticizes some Catholic teachings, expresses his disagreement openly with the Theology of the Body. Moore criticizes what he regards as a lack of connection to real people in their real lives. Specifically he notes that while the pope reflects on the essential incompleteness of the body in its maleness and femaleness and on the mystery of the union of two in one flesh, he does not talk specifically about the various concrete experiences of the sexual act itself. Moore also argues that in his protracted discussion of the "shame" of Adam and Eve in the Garden of Eden when they become aware of their nakedness, the pope fundamentally misunderstands what the story is saying. In the Genesis account, according to Moore, "it is shame that sets the stage for lust", but "in the pope's account, it is the other way round: lust generates shame."

By Georg Schelbert
Theologian Georg Schelbert, of the University of Fribourg in Switzerland, is critical of the Theology of the Body for its highly selective use of Scripture. Schelbert argues that it is clear that the biblical stories of the patriarchs in the Old Testament clearly permit polygamy, in contradiction of John Paul's statement that polygamy "directly rejects the plan of God as revealed in the beginning." He also notes that, in John Paul's discussion of divorce, "not a single word is said about the so-called Pauline privilege (or about the extension of that privilege, which for a long time was falsely called 'Petrine') which relaxes these rigorous conclusions".

title: Theology of the Body


text: User talk:68.154.32.100

title: User talk:68.154.32.100


text:
Motobu Chōki

Motobu Chōki (本部 朝基) was an Okinawan karate master and founder of Motobu-ryū. He was born into a branch of the Ryukyuan royal family, and at the age of 12, he and his older brother Motobu Chōyū were invited by Ankō Itosu to be taught karate.

Motobu also studied karate under Sakuma, Matsumura Sōkon, and Kōsaku Matsumora. He excelled especially in kumite and was already known throughout Okinawa in his twenties. As he grew up, he came to be regarded as the best in Okinawa in terms of practical karate techniques. He is reported to have been very agile, which gained him the nickname Motobu no Saru ("Motobu the Monkey").

Motobu later moved to mainland Japan, and at the age of 52, he beat a foreign boxer in Kyoto, Japan, and his name became instantly known throughout the country. He distanced himself from the modernization trend in karate, focusing only on kata Naihanchi and concentrating on kumite practice.

Early life and training
Motobu Chōki was born in 1870 in Shuri Akahira, the capital of the Ryukyu Kingdom, the third son of father Chōshin and mother Ushi. His father, Prince Motobu Chōshin (Motobu Aji Chōsin) was a descendant of Shō Kōshin, aka Prince Motobu Chōhei (1655 - 1687), the sixth son of Shō Shitsu (1629–1668), the King of Ryukyu. The Motobu family was one of the cadet branches of the Ryukyuan royal family called the Motobu Udun ("Motobu Palace") and was one of the most prominent families in Okinawa.

He studied karate primarily under Ankō Itosu (1831 - 1915), Sōkon Matsumura (1809 - 1899), Sakuma, and Kōsaku Matsumora (1829 - 1898), but also occasionally under Kunjan Pēchin and Kuniyoshi Shinkichi. He studied under Itosu for seven or eight years. With the abolition of the Ryukyu Kingdom, these teachers lost their jobs and became impoverished. The Motobu family was wealthy because they received income from the Japanese government as a member of the former royal family. Therefore, the Motobu family employed them as karate teachers and assisted them.

Motobu was taught Naihanchi and Channan (the original form of Pinan) by Itosu. However, under Itosu's tutelage, Motobu found it difficult to defeat his older brother, Motobu Chōyū, in kumite. Therefore, he secretly continued his training under Sōkon Matsumura and Sakuma from Shuri, and by the time he was over 20 years old, he was confident that he could defeat his brother in kumite.

From the age of 19 or 20, Motobu, along with his older brother Chōyū and his friend Kentsū Yabu, began studying under Kōsaku Matsumora. He was taught by Matsumora, especially irikumi, an ancient form of kumite, and Matsumora praised him as being very talented in the martial arts. Yabu was a good friend of Motobu's and they practiced karate together throughout their lives.

Motobu famously emphasized Naihanchi kata, but also taught Seisan, Passai, and Shirokuma (White Bear). There is a theory that Shirokuma is Channan because of its resemblance to Pinan. Furthermore, he taught Wanshū and Jitte.

The boxing match
Around 1921, Motobu moved to Osaka, Japan. In November 1922, a friend convinced Motobu to enter a "boxing vs judo" match which was taking place. These matches were popular at the time, and often pitted a visiting foreign boxer against a jujutsu or judo man. According to an account of the fight from a 1925 King magazine article, Motobu is said to have entered into a challenge match with a tall, burly foreign boxer called George. Motobu, on the other hand, recalls that the boxer was John "somebody." According to research by Charles. G. Goodin, director of the Hawaii Karate Museum, the boxer was likely to be the Estonian Jaan Kentel.

Early rounds involved evasion by the smaller man. Motobu recalls the boxer fought very sluggishly. Taking advantage of this, after a few rounds, according to the account, Motobu moved in on the taller, larger boxer and knocked him out with a single hand strike to the head. Motobu was then 52 years old.

The King article detailed Motobu's surprising victory, although the illustrations clearly show Funakoshi Gichin as the Okinawan fighter in question. The two were often at odds in their opinions about how karate ought to be taught and used.

Motobu-ryū Karate
The popularity generated by this unexpected victory propelled both Motobu and karate to a degree of fame that neither had previously known in Japan. In 1923, he opened a karate dojo in Osaka. Among his students at that time were Tatsuo Yamada and Sannosuke Ueshima. In 1926, he published his first book, Okinawa Kenpo Karate-jutsu Kumite-hen (Kumite Edition of Okinawa Kenpō Karate Art). This is the oldest book on kumite, and the 12 kumite drills presented in this book are still passed down in Motobu-ryū today.

Around 1927, Motobu moved to Tokyo to establish the Daidōkan dojo and also became the first Shihan of the karate club at Toyo University. Regular students at the dojo at that time included Higaonna Kamesuke and Marukawa Kenji. In addition, his guest students were Yasuhiro Konishi, Hironori Ōtsuka, and boxer champion "Piston" Horiguchi.

Motobu had no small amount of difficulty in teaching karate in terms of language. He moved to mainland Japan after the age of 50, so he was forced to teach exclusively in the Okinawan dialect at the dojo. As a result, those who were not pleased with his success spread a rumor that he was illiterate. This rumor has been largely discredited by the existence of samples of Motobu's handwriting, which is in a clear and literate hand. In a Tsunami video production on Motobu-ryū, Motobu Chōsei comments that his father's language difficulties may have been motivated more by protest at being a displaced member (by the Japanese annexation of Okinawa) of the Ryukyuan aristocracy than by inability.

In the fall of 1936, Motobu temporarily closed his Daidōkan dojo in Tokyo and returned to Okinawa. He then attended a roundtable meeting of karate grand masters held in Naha on October 25. He stayed in Okinawa for a while and returned to Osaka the following year. There he began teaching karate to his son Motobu Chōsei. Motobu occasionally traveled to Tokyo to teach karate, but due to deteriorating health he closed his dojo in the fall of 1941 and returned to Osaka. In June 1942 he taught karate briefly at the Tottori Agriculture High School (present-day Tottori University Faculty of Agriculture).

Return to Okinawa
After moving to mainland Japan, Motobu occasionally returned to Okinawa for short periods of time. In late 1926 and 1927, Motobu returned briefly to Okinawa. On January 7, 1927, Motobu demonstrated wood-board breaking and kumite in front of Kanō Jigorō, the founder of judo, who was visiting Okinawa. He was introduced as "Okinawa's Number One" in kumite and was greatly admired by Kanō.

In late 1936, Motobu returned briefly to Okinawa again and attended a roundtable discussion of karate masters in Naha on October 25. In November, he also attended a roundtable discussion organized by young Okinawan karate practitioners. Motobu was invited as the most practical karate master.

In late 1942, Motobu returned to Okinawa, hoping to die in his hometown. He died in April 1944.

Motobu's legacy and notable students
Motobu Chōki's third son, Chōsei Motobu (1925- ), still teaches the style that his father passed on to him. As a point of reference, it is important to distinguish between the "Motobu-ryū" which Chōsei teaches, and "Motobu Udundi", the unique style of the Motobu family, which bears a resemblance to aikijutsu. Now Chōsei Motobu is the second Sōke of Motobu-ryū and the 14th Sōke of Motobu Udundi.

Motobu's karate is characterized by its emphasis on kumite as well as kata. He learned kakidi (kakede in Japanese), an ancient form of kumite from Sakuma and Kōsaku Matsumora, and it is practiced at Motobu-ryū to this day. He also favored kumite matches based on this kakidi form, called kakidamishi (kakedameshi in Japanese). kakidamishi is often mistaken for brawling, but it was a rules-based kumite match.

Motobu published a series of kumite drills in 1926. These are among the earliest kumite drills. In these drills, Motobu drew on the theory of Naihanchi kata, which he emphasized, as well as on his experience in practicing kakidi and kakidamishi.

Below are some of his ideas regarding the kata:

 * "The position of the legs and hips in Naifuanchin (the old name for Naihanchi) no Kata is the basics of karate."
 * "Twisting to the left or right from the Naifuanchin stance will give you the stance used in a real confrontation. Twisting one's way of thinking about Naifuanchin left and right, the various meanings in each movement of the kata will also become clear."
 * "The blocking hand must be able to become the attacking hand in an instant. Blocking with one hand and then countering with the other is not true bujutsu. Real bujutsu presses forward and blocks and counters in the same motion."

Motobu trained many students who went on to become noteworthy practitioners of karate in their own right, including:

 * Nakamura Shigeru, founder of Okinawa Kenpo
 * Tatsuo Yamada, founder of Nihon Kenpo Karate-dō
 * Sannosuke Ueshima, founder of Kushin-ryū
 * Yasuhiro Konishi, founder of Shindō jinen-ryū
 * Kōsei Kokuba (Japanese: Yukimori Kuniba), founder of Seishin Kai
 * Hironori Ōtsuka, founder of Wadō-ryū
 * Tatsuo Shimabuku, founder of Isshin-ryū
 * Shōshin Nagamine, founder of Matsubayashi-ryū
 * Katsuya Miyahira, founder of Shōrin-ryū Shidōkan

Historical sites
The family tomb is the Motobu Udun Tomb in Ganeko, Ginowan. On February 25, 2021, the Motobu Udun Tomb was designated a cultural property historical site by Ginowan City in recognition of its high value as a material that unravels the relationship between Ginowan District and royal descendants at that time. It has since become a major spot for karate tourist visiting from all over the world.

title: Motobu Chōki


text:
Readiness for enhanced spiritual well-being

The nursing diagnosis readiness for enhanced spiritual well-being is defined as an "ability to experience and integrate meaning and purpose in life through a person's connectedness with self, others, art, music, literature, nature, or a power greater than oneself." (Anonymous, 2002, p. 68) and was approved by NANDA in 2002.

Defining characteristics
A person with this diagnosis may:

 * Having an enhanced desire for hope;
 * Feel that there is meaning and purpose to their life;
 * Have a sense of peace or serenity;
 * Surrender love;
 * Be forgiving towards themself, and request forgiveness of others;
 * Have a satisfying philosophy of life;
 * Experience joy, courage, or heightened coping;
 * Pray or meditate;
 * Connect with others;
 * Provide service to others;
 * Experience connections with nature;
 * Experience connections with or a desire to create art, music, or literature, particularly of a religious or spiritual nature;
 * Experience a connection with a power greater than oneself;
 * Report mystical experiences;
 * Participate in religious activities.


text:
Trickle charging

Trickle charging means charging a fully charged battery at a rate equal to its self-discharge rate, thus enabling the battery to remain at its fully charged level; this state occurs almost exclusively when the battery is not loaded, as trickle charging will not keep a battery charged if current is being drawn by a load. A battery under continuous float voltage charging is said to be float-charging.

For lead–acid batteries under no-load float charging (such as in SLI batteries), trickle charging happens naturally at the end-of-charge, when the lead–acid battery internal resistance to the charging current increases enough to reduce additional charging current to a trickle, hence the name. In such cases, the trickle charging equals the energy expended by the lead–acid battery splitting the water in the electrolyte into hydrogen and oxygen gases.

Other battery chemistries, such as lithium-ion battery technology, cannot be safely trickle charged. In that case, supervisory circuits (sometimes called battery management systems) adjust electrical conditions during charging to match the requirements of the battery chemistry. For Li-ion batteries generally, and for some variants especially, failure to accommodate the limitations of the chemistry and electro-chemistry of a cell, with regard to trickle charging after reaching a fully charged state, can lead to overheating and fire or explosion.

title: Trickle charging


text: User talk:66.11.70.70

title: User talk:66.11.70.70


text: User talk:62.109.92.67

title: User talk:62.109.92.67


text: Template:Saturn automobile timeline 1991 to 2010


text:
Kurobe River

The Kurobe River (黒部川) is a river in Toyama Prefecture, Japan. The river is 86 km in length and has a watershed of 689 km2.

The river rises from Mount Washiba in the Hida Mountains and carves the deep valley known as the Kurobe Gorge. It comes out of the mountains at Unazuki and forms an alluvial fan which directly sinks into the Sea of Japan.

Tributary

 * Kuronagi River

title: Kurobe River


text:
User talk:HochauerW

Welcome to the English Wikipedia!
Hi, and welcome to the English Wikipedia! Great photos! And no, ich bin nicht müde um diese Zeit.

All the best,  22:17, Apr 7, 2005 (UTC)

Stift Melk
Kudos for your very nice photo of Melk Abbey. Could you please tag it with some licence information? All is needed is something like.

Also, if you think about uploading some more of these very nice photos, consider uploading them to commons (see for instance Stift Melk). David.Monniaux 21:05, 2 May 2005 (UTC)

Photographs
As mentioned above, please provide a license for Image:Duernstein wachau.JPG, Image:Krems danube.jpg, and all other images you have uploaded. If you don't, they will be deleted. Thanks! - SCEhard T 05:06, 1 December 2005 (UTC)

Image:Wappen noe.png listed for deletion
An image or media file that you uploaded, Image:Wappen noe.png, has been listed at Images and media for deletion. Please look there to see why this is (you may have to search for the title of the image to find its entry), if you are interested in it not being deleted. Thank you. Admrb♉ltz (T | C) 00:19, 23 January 2006 (UTC)

Image copyright problem with Image:Mauer melk pan.jpg
Thanks for uploading Image:Mauer melk pan.jpg. However, the image may soon be deleted unless we can determine the copyright holder and copyright status. The Wikimedia Foundation is very careful about the images included in Wikipedia because of copyright law (see Wikipedia's Copyright policy).

The copyright holder is usually the creator, the creator's employer, or the last person who was transferred ownership rights. Copyright information on images is signified using copyright templates. The three basic license types on Wikipedia are open content, public domain, and fair use. Find the appropriate template in Image copyright tags and place it on the image page like this:.

Please signify the copyright information on any other images you have uploaded or will upload. Remember that images without this important information can be deleted by an administrator. If you have any questions, feel free to contact me. Thank you. BRossow 16:09, 17 February 2006 (UTC)

title: User talk:HochauerW


text:
The Monkey's Uncle

The Monkey's Uncle is a 1965 American comedy film starring Tommy Kirk as genius college student Merlin Jones and Annette Funicello (former Mouseketeer from The Mickey Mouse Club) as his girlfriend, Jennifer. The title plays on the idiom "monkey's uncle" and refers to a chimpanzee named Stanley, Merlin's legal "nephew" (because of a legal arrangement resulting from an experiment to raise Stanley as a human) who otherwise has little relevance to the plot. Jones invents a man-powered airplane and a sleep-learning system. The film is a sequel to 1964's The Misadventures of Merlin Jones.

Plot
The film starts in court, where Merlin Jones legally adopts his monkey, Stanley.

Midvale College is told that a wealthy man, Mr. Astorbilt, will give a large donation, but he has a strange request—he challenges the school to build a man-powered flying machine. If they succeed by a certain date, they get the donation, otherwise it will go to a rival school.

Jones designs a lightweight airplane, powered by a propeller driven by bicycle pedals. Recognizing that even his football-jock friends won't be strong enough for such a feat, he develops a strength elixir (based on adrenaline), which should give the power that a man would need to get off the ground.

To get the jocks' support, he creates "an honest way to cheat", adapting the recently discovered sleep-learning method to help them pass a particularly hard history course. Once the jocks are asleep, a timer starts a phonograph player, with the sound of Merlin's girlfriend, Jennifer, reading their lessons to them. However, this backfires in class—asked to give an oral report, the jocks speak, but Jennifer's voice comes out. It eventually works out in the students' favor.

Jones gets the jocks' help, and the great day comes. The pilot drinks the elixir, then pedals off into the sky, winning the contest, but the "wealthy donor" is last seen fleeing from men in white coats, who want to take him back to the local mental hospital.

Cast

 * Tommy Kirk as Merlin Jones
 * Annette Funicello as Jennifer
 * Leon Ames as Judge Holmsby
 * Arthur O'Connell as Darius Green III
 * Frank Faylen as Mr. Dearborne
 * Leon Tyler as Leon
 * Norm Grabowski as Norman
 * Cheryl Miller as Lisa
 * Connie Gilchrist as Mrs. Gossett
 * Alan Hewitt as Professor Shattuck
 * Gage Clarke as College President
 * Mark Goddard as Haywood
 * Harry Holcombe as Regent
 * Alexander Lockwood as Regent
 * Harry Antrim as Regent
 * Brian Wilson as himself
 * Carl Wilson as himself
 * Dennis Wilson as himself
 * Al Jardine as himself
 * Mike Love as himself

Production notes
The Misadventures of Merlin Jones had been a surprise hit, earning over $4 million in rentals for Disney and prompting a sequel. The film was announced in March 1964.

This production marks both Tommy Kirk's and Annette Funicello's last film for the studio. Mark Goddard, who plays Haywood (and is best known as Major Don West on television's Lost in Space), made his feature film debut in this film.

The screen credit for writing reads, "Screenplay by Tom and Helen August", which were pseudonyms used by Alfred Lewis Levitt and Helen Levitt, two writers who were blacklisted. The home-video release of the film restored the Levitts' credits.

Funicello (billed as "Annette") performs the title track with The Beach Boys over the opening credits. The song was written by the Disney song writing duo, Richard M. Sherman and Robert B. Sherman. Funicello recalled: "They were just beginning. They were wonderful guys and I feel fortunate that I was kind of in on the ground floor. We even worked together performing at Disneyland. Little did any of us know how successful they would become!" She did not know whose idea it had been to bring in the Beach Boys but felt it was "a stroke of brilliance. As silly as the song is in places, it really does rock and with the Beach Boys' amazing four-part harmonies, I could sing it without echo." She regarded singing with the group as the highlight of her film career at Disney.

Shortly after making the film, Funicello married her agent. This would be the last film she made for Disney until Lots of Luck in 1985.

Music
The title song, written by the Sherman Brothers, is performed by Funicello, with the Beach Boys providing background vocals. This song was covered in 2006 by Devo 2.0 on the album Disneymania, Volume 4.

Critical
Richard F. Shepard of The New York Times described The Monkey's Uncle as "an amusing film made with artless artfulness... It all falls into bright, colorful and innocuous non sequitur and, in an hour and a half, you are through, mildly diverted and unburdened by message." Variety noted that the film, "like its predecessor, depends on gimmicks and some nutty situations, which provide mild amusement." Margaret Harford of the Los Angeles Times said that the film "disappoints as a lineal descendant of Disney's Absent Minded Professor but it can hardly miss with the young set." The Monthly Film Bulletin wrote that the film was "perhaps slightly funnier for being less extravagant than its predecessor".

Box office
The film was a box-office success, and earned $4,000,000.

title: The Monkey's Uncle


text: User talk:64.241.138.2

title: User talk:64.241.138.2


text:
User:Halidecyphon/planned pages

 * Dampit
 * Skavsta Airport
 * Great Copper Mountain or Stora Kopparberg in Falun
 * Single Rope Technique

title: User:Halidecyphon/planned pages


text:
Talk:Tzaraath

Comment
The "Tzaraas as reward" section is meant to include the midrash about the Jews' entering the Land, finding houses with tzaraas, and tearing them down to find treasure hidden in the walls.  —msh210 16:43, 7 Apr 2005 (UTC)

Replaced poorly supported version with new version and gave sources
Here are the two key pargraphs I added:

According to Dr. Harold Spinka, M.D., and Wycliff Bible Encyclopedia Biblical leprosy describes a number of conditions. Dr. Spinka states that besides including the modern leprosy, Biblical leprosy can also include various skin conditions, syphilis, small pox, and not merely the disease leprosy as we understood today (experts appear divided on whether Biblical leprosy includes modern leprosy, see Wycliffe Bible Encyclopedia citation in the references section). The Wycliffe Bible Encylopedia and the journal Perspectives in Biological Medicine states that Biblical leprosy may include mold which will be discussed later in greater length.

Dr. Harold Spinka, M.D wrote regarding the Levitical law regarding Biblical leprosy, "A review of Leviticus of the Old Testament shows that the priests were in charge of infectious diseases, as well as of the moral and religious welfare of the nation. The differential diagnosis between infectious and non-infectious cutaneous diseases is quite modern." Similarly, Arturo Castiglioni in A History of Medicine wrote, "The laws against leprosy in Leviticus 13 may be regarded as the first model of a sanitary legislation" (p. 71). Castiglioni also stated, "Study of Biblical texts appears to have demonstrated that the ancient Semitic peoples, in agreement with the most modern tenets of epidemiology, attributed more importance to animal transmitters of disease, like the rat and the fly, than to the contagious individual" (p. 71).

ken 20:55, 12 December 2005 (UTC)kdbuffalo

What other diseases could there be that so closely parallel what we currently call leprosy? How can anyone know whether it really was or not? It's not like there were cell cultures left around. They simply described an infectious skin disease that made the skin rot.. and we translated it as leprosy.. sounds right to me!

Causes of Tzaraath
It seems that the author is a bit too authoritative in his statement that Tzaraath is not leprosy. No references are stated other than ancient Jewish texts. In addition, the language of the article seems to grant too much authority to these texts. The section "Causes of Tzaraath" does not describe any scientifically supportable causes, but rather flatly states the Talmud's seven causes, never questioning them. No alternative possible cause is given, nor is a concession made that these are ancient superstitions.

 * What does that mean? Tzaraath is a biblical affliction.  It is mentioned no where else but the Bible and texts that discuss the bible, including but not limited to the Mishna, Talmud, Jastrow dictionary, Encyclopedia Talmudis, and many commentaries, including but not limited to Maimonidies and Rashi.  No one has it ever been corrolated to leprosy, except in antiquated English translations of the Old Testament.  I say antiquated, because it is widely acknowledged that translations of the Old Testament prior to the 1990's were full of misinformation, exemplified by an issue such as this, as well as others such as beginning countless biblical verses with the article And..., when in reality, the letter vav, which does translate as and in some instances, actually serves a grammatical purpose in these instances, modifying the future tense into past tense.  Leprosy has nothing to do with tzaraath except that it has been the unfortunate error in translation up until somewhere in the 1990's, when Artscroll and others had the courage to purge the then current translation from its numerous oddities of convention and mistakes of comprehension.  DRosenbach  ( Talk 19:17, 17 June 2007 (UTC)

 * It seems to me that when the commentor to whom you replied says "ancient Jewish texts" he means texts of Rabbinic Judaism, not the Torah. It is not clear to him that rabbis living in the second century C.E. had any special insight into the meaning of the Torah passages which mention tzaraath, rather he suspects that they had less insight then the modern reader since they did not have the benefit of modern medical knowledge.
 * Reading the article now (in 2013) I see that discussion of what the Torah says and how the Mishnah or even modern rabbis interpret it are not clearly distinguished. For example, who says that the house of a gentile is not succeptible to tzaraath? Does the Torah actually say this? This is not clear from the article.
 * Another confusing point is that the major alternative interpretation is not clearly described. I mean of course the view that the law on tzaraath is a sanitary law. Oblique references to it are scattered throughout the article in among statements which promote the opposite view. But nowhere is it clearly stated that this is a competing school of thought.
 * I would like to suggest that the article be reorganized along the following lines: 1) An introduction much like the one we have now, 2) an explanation of what the Torah says about it which would give us the information needed to understand the interpretations and why there might be multiple interpretations, 3) a brief explanation of what the Mishnah is and how it relates to the Torah followed by what it says about tzaraath, 4) elaborations by other rabbis such as Shimshon Raphael Hirsch, 5) an explanation of the view that the law on tzaraath is a sanitary law and modern attempts to identify it with diseases known today.
 * As an alternative suggestion, this article could be renamed to make it an article on rabbinic teaching about tzaraath.
 * Chappell (talk) 17 August 2013 —Preceding undated comment added 14:40, 19 September 2013 (UTC)

Tzaraath of Houses
I suspect that the houses of ancient Israel were often made of mudbrick, which only lasts about 30 years as useful building blocks - and thus tzaraath could mean "deterioration" or "erosion", in the context of a house. Thus, the need to remove furniture, replace bricks, and/or demolish the house entirely. The principle can be extended to modern buildings, as well: structural deterioration could be counted as a type of tzaraath of buildings, and rust can be counted as tzaraath of bicycles and cars. Of course, this is the same sort of thinking that led to the overlegislation of the Talmud to begin with, but whatever. 204.52.215.107 17:23, 12 October 2006 (UTC)

 * you were correct in puting this on the talk page and not in the article itself. Theories, such as the one you stated are only able to be included in the article they can be sources to a particlar bible critic (or groups of bible critics) (see WP:OR and WP:V).  If you can find published works that present decenting views of tzaraath please add it to the article presenting it as such.  Jon513 20:23, 12 October 2006 (UTC)

List of reference to the disease
I would like to see a list of references to the disease in the Bible and the Talmud being compared (if they are different). I wonder if Tzaraath refers to the same disease in the New testament as in the old testament. I've always thought they were just leprosy. --Kvasir 05:27, 27 June 2007 (UTC)
 * Go to this page: type in "leprosy", and it will give you Strong's Concordance online, with a link to the Hebrew and Greek words (both Hebrew "tsara`ath" and Greek "lepra") translated "leprosy" in the KJV. You don't need to know the biblical languages to use it: just click "H6883" and "G3014" and you'll see everywhere that those words are used in the original.  Nyttend (talk) 18:05, 7 July 2008 (UTC)
 * But the KJV of the bible is incorrect. It is based on the Septuagint, which was incorrect.  DRosenbach  ( Talk 21:35, 7 July 2008 (UTC)
 * Sorry DRosenbach, but the KJV is not based upon the Septuagint at all. The Old Testament is translated directly from the Masoretic Hebrew text, and the New Testament is translated directly from the Textus Receptus (Received Text). The Apocryphal books were indeed almost all translated from the Septuagint, but these are not part of the canon of Scripture accepted by most users of the KJV. In relation to your assertion that 'tzaraath' is not leprosy, you need to be aware that the Greek use of the word 'lepra' is linked directly back, by Jesus, to the Levitical rules regarding tzaraath. When the leper was told to show himself to the priest, as Moses had commanded, it is clear that the reference is to the Levitical rules discussed in the article here. So obviously Jesus interpreted 'tzaraath' as the same thing as 'lepra'. 217.42.89.63 (talk) 23:01, 15 November 2008 (UTC) Finlay

Tzaraath
How the hell am I supposed to pronounce that word? T'zarr-ruh? What? You can't pronounce that. —Preceding unsigned comment added by 99.104.188.76 (talk) 11:40, 18 May 2011 (UTC)

 * It reminds me of Shang Tsung from Mortal Kombat. I guess I'm supposed to pronounce the t in that name since the Japanese actually pronounce the t in tsunami. But then again I was taught that they didn't. So maybe you don't pronounce the T in tzaraath. And why two As? It really needs two As? like that. Tzar-aath? What is this, Korgoth of Barbaria?

 * I prefer Yiddish. —Preceding unsigned comment added by 99.104.188.76 (talk) 11:43, 18 May 2011 (UTC)

 * The word is spelled in Hebrew tzadi-resh-ayin-tav, including the vowels that makes for tsa-ra-'at. Where the apostrophe indicates the ayin which is some guttural sound. That is why the two a's. And the tz is the preferred way of anglicizing the tzadi per Naming_conventions_(Hebrew). Debresser (talk) 12:04, 18 May 2011 (UTC)
 * Despite the case that the JPS uses English terms, there may be some reason for this to be titled in other than in English. What does the JPS use for garment rot? In ictu oculi (talk) 06:26, 3 September 2011 (UTC)

Septuagint
I removed the "intended for Gentiles" line and the other POV comments. With all respect to Aristeas all we really know is how the text was used, and it primarily wasn't by Gentiles.In ictu oculi (talk) 06:26, 3 September 2011 (UTC)

Using Leviticus as a "ref" footnote
Primary sources should, and can, be in the text normally, not formatted as refs, since it isn't a ref. Good way of making OR look like sourcing, but not what refs are for. :( In ictu oculi (talk) 06:26, 3 September 2011 (UTC)
 * Good point. Debresser (talk) 22:56, 3 September 2011 (UTC)

From the entry under Boils and burns
"Boils and burns, as occur naturally as a result of an abscess, blunt force trauma or thermal insult to the skin...."

Would it be possible to change "thermal insult" to something else? If this means extreme exposure to heat or cold, then that would be better. Thank you. Risssa (talk) 21:40, 20 October 2012 (UTC)

Section "Identification with Vitiligo" is quite misleading.
Is Vitiligo deeper than the surrounding skin? Which is the first set of criteria for tzara'at in Leviticus 14. The links below indicate that it is generally flat discoloration. Obviously there are many more sources from an easy google search which present the same idea.

Just from reading the text of leviticus 14, it seems that skin discoloration such as vitiligo might have been classified as tzara'at if it was in the process of spreading, but stagnant skin discoloration wouldn't have been. Ofcourse the religious Jewish community does and did use other rabbinical legal texts to clarify what is written in the Bible, and I am using an English translation of what was originally a Hebrew text.

Overall, it seems misleading for a person to post that "vitiligo and tzaraath are one and the same." Another example of how this is misleading, when has Vitiligo spread to a persons clothes? Causing " an intense green (ירקרק - yerakrak) or red (אדמדם - adamdam)" Never, in history, this sounds more like some kind of fungal infection, while Vitiligo is an auto-immune disorder. So the "Identification with Vitiligo" section in general is misleading especially saying "vitiligo and tzaraath are one and the same."

http://www.medicalnewstoday.com/articles/245081.php "The only sign of Vitiligo is the appearance of flat white spots or patches on the skin." (flat)

http://www.nhs.uk/Conditions/Vitiligo/Pages/Symptoms.aspx "The main symptom of vitiligo is flat, white spots or patches on your skin."

Edit. Da f*** this talk page hasn't been edited in over a year, I'll be waiting for your wonderful responses at some point in the next two years, thanks. — Preceding unsigned comment added by 77.99.128.56 (talk) 02:59, 3 November 2015 (UTC)
 * Using the f-word certainly drew my attention a bit quicker. :) In any case, I agree with you and have changed the section title to "Modern attempts at identification". I also moved the section down to the end, where I think it logically should be placed, chronologically. Debresser (talk) 08:00, 3 November 2015 (UTC)

Egyptian parallels
There's probably some research regarding the possibility of connection to the conditions discussed in the Ebers and Brugsch papyri. — Llywelyn II   21:38, 13 April 2022 (UTC)

title: Talk:Tzaraath


text:
Talk:Schur's lemma

Schur lemma for simple modules
Is the Schur lemma mentioned on Simple module the same as the one here? MarSch 16:45, 7 Apr 2005 (UTC)

The simple answer is 'yes'. Charles Matthews 17:39, 7 Apr 2005 (UTC)

Schur's lemma in differential geometry
In differential geometry, Schur's Lemma usually refers to the result that if the sectional curvature of a Riemannian manifold does not depend on the choice of 2-plane in any tangent space, then it also does not depend on the point in the manifold, i.e., the manifold has constant curvature. Shouldn't this be added here? 128.138.64.92 21:13, 10 April 2007 (UTC)

Matrix form
Given a matrix representation does the following hold or not? (ir)reducible matrix <=> (ir)reducible representation

Where can I find a (concise?) proof of schur's lemma in matrix form? — Preceding unsigned comment added by 157.193.2.37 (talk) 00:07, 15 August 2011 (UTC)

$$\operatorname{End}_A M = k$$
"This holds more generally for any algebra R over an algebraically closed field k and for any simple module M that is at most countably-dimensional: the only linear transformations of M that commute with all transformations coming from R are scalar multiples of the identity."

This is not true without the additional assumption that k is uncountable. Counterexample: the algebra of rational functions over a countable algebraically closed field, considered as a module over itself. AlexShamov (talk) 09:13, 30 October 2015 (UTC)

title: Talk:Schur's lemma


text:
Sheila McClean

Sheila McClean, RUA, (13 August 1932 – 5 August 2016) was an Irish painter, whose work was in the impressionist style.

Life and work
Sheila McClean was originally from Moville, County Donegal, Ireland and attended Thornhill College in Derry, Northern Ireland where she later lived. She painted the land and sea around her.

Derek Hill, a great admirer of her work, said, "Her paintings capture the Donegal we all feel in retrospect".

Joseph McWilliams, PPRUA, said, "Her landscapes are painted landscapes, her boglands are expressive marks of paint, on richly textured surfaces redolent of bog cotton and dank brown pools..... Her work reflects a deep understanding of both place and paint".

Commenting on her most recent one woman exhibition McClean stated: "Painting for me is a necessary means of self-expression. My desire as a painter is to establish a relationship between intuitive imagery, and a spontaneous method of painting. I try to achieve this, through a combination of economic statements, which are personal rather than purely descriptive and keeping myself aware of the life and integrity of the paint itself." "Paint is the image. Image is the paint"

Collections

 * National Self Portrait Collection, Limerick.
 * Derek Hill Collection, County Donegal.
 * D.F.P (NI Civil Service).
 * UTV Collection, Belfast.
 * The Harverty Trust.
 * Social Democratic and Labour Party (SDLP) Offices, Belfast.
 * UNISON Collection, NI & UK.

Commissions

 * Stations of the Cross, St. Pious X Church, Moville, County Donegal.
 * Belfast Calendar 1991

title: Sheila McClean


text:
Chevalier Jackson

Chevalier Quixote Jackson (November 4, 1865 – August 16, 1958) was an American pioneer in laryngology. He is sometimes known as the "father of endoscopy", although Philipp Bozzini (1773–1809) is also often given this sobriquet. Chevalier Q. Jackson extracted over 2000 swallowed foreign bodies from patients. The collection is currently on display at the Mütter Museum in Philadelphia.

Early life and education
Jackson was born November 4, 1865, in Pittsburgh, Pennsylvania, the second of William Stanford Jackson and Katherine Ann Morage's three sons. He went to school at the Western University of Pennsylvania (now the University of Pittsburgh) from 1879 to 1883, and received his MD from Jefferson Medical College in Philadelphia. He also studied laryngology in England.

Career and research
His work reduced the risks involved in a tracheotomy. He essentially invented the modern science of endoscopy of the upper airway and esophagus, using hollow tubes with illumination (esophagoscopes and bronchoscopes). He developed methods for removing foreign bodies from the esophagus and the airway with great safety — a huge advance for a condition that previously had often been a death sentence, with a high mortality from the object itself or from complications of chest surgery in the 19th century.

Jackson campaigned to put labels on all poisonous or corrosive substances to prevent ingestion accidents. Accordingly, the US Congress passed the Federal Caustic Poison Act of 1927, which has saved countless children from serious injury and death. He was elected to the American Philosophical Society in 1919 and was awarded the Franklin Institute's Elliott Cresson Medal in 1929. Jackson authored four monographs, twelve textbooks, and over 400 medical articles. Jackson was a professor at six different schools, including the University of Pittsburgh, Jefferson Medical College, University of Pennsylvania, Woman's Medical College of Pennsylvania (now Drexel University College of Medicine) and Temple University.

Personal life
Jackson married in 1899 and had a son, Chevalier Lawrence Jackson, known informally as "C.L.," who went on to become a professor at Temple University. He resided at Sunrise Mill.

Legacy
When Jackson died in Philadelphia, his obituary referred to him as "one of the greatest, if not the greatest laryngologists of all time." He is buried in West Laurel Hill Cemetery, Bala Cynwyd, Pennsylvania.

 * A collection of his papers is held at the National Library of Medicine
 * His property Sunrise Mill was added to the National Register of Historic Places in 1977.

title: Chevalier Jackson


text:
Bergesen

Bergesen may refer to:

 * Bergesen (surname)
 * Bergesen Island, Nunavut, Canada
 * Bergesen d.y., a Norwegian shipping company

title: Bergesen


text:
The Misadventures of Merlin Jones

The Misadventures of Merlin Jones is a 1964 American science-fiction comedy film directed by Robert Stevenson and produced by Walt Disney Productions. The film stars Tommy Kirk as a college student who experiments with mindreading and hypnotism, leading to incidents with a local judge. Annette Funicello plays his girlfriend and sings the film's title song, with Leon Ames, Stuart Erwin, Alan Hewitt, Connie Gilchrist and Dallas McKennon in the film's supporting cast.

The film was originally intended as a two-part production for the NBC television show Walt Disney's Wonderful World of Color but received a theatrical release. It was followed by a sequel titled The Monkey's Uncle the following year.

Plot
Midvale College student Merlin Jones (Tommy Kirk), who is always involved with mind experiments, designs a helmet that connects to an electroencephalographic tape that records mental activity. He is brought before Judge Holmsby (Leon Ames) for wearing the helmet while driving and his license is suspended. Merlin returns to the lab and discovers accidentally that his new invention enables him to read minds.

Judge Holmsby visits the diner where Merlin works part-time, and Merlin, through his newly found powers, learns that the judge is planning a crime. After informing the police, he is disregarded as a crackpot. Merlin and Jennifer (Annette Funicello), his girlfriend, break into Judge Holmsby's house looking for something to prove Holmsby's criminal intent, but are arrested by the police. Holmsby then confesses that he is the crime book author "Lex Fortis", and asks that this identity be kept confidential.

Merlin's next experiment uses hypnotism. After hypnotizing Stanley, Midvale's lab chimp, into standing up for himself against Norman (Norm Grabowski), the bully student in charge of caring for Stanley, Merlin gets into a fight with Norman, and is brought before Judge Holmsby again. Intrigued by Merlin's experiments, the judge asks for Merlin's help in constructing a mystery plot for his next book.

Working on the premise that no honest person can be made to do anything they would not do otherwise – especially commit a crime – Merlin hypnotizes Holmsby, and instructs him to kidnap Stanley. Shocked when the judge actually commits the crime, Merlin and Jennifer return the chimp, but are charged for the theft themselves. The judge sentences Merlin to jail, completely unaware of his own role in the crime. Livid at the injustice, Jennifer persuades Holmsby of his own guilt, and the good judge admits that a little dishonesty might exist in everybody.

Cast

 * Tommy Kirk as Merlin Jones
 * Annette Funicello as Jennifer
 * Leon Ames as Judge Holmsby/Lex Fortas
 * Stuart Erwin as Police Captain Loomis
 * Alan Hewitt as Professor Shattuck
 * Connie Gilchrist as Mrs. Gossett
 * Dallas McKennon as Detective Hutchins
 * Norm Grabowski as Norman
 * Kelly Thordsen as Motorcycle Cop (uncredited)

Production
Filming took place in January 1963. Originally titled simply Merlin Jones, the film was intended as a two-part production for the 1963-64 season of the NBC television show Walt Disney's Wonderful World of Color. In March 1963, NBC was so pleased with Annette Funicello's performance in the film that it asked Disney to produce two more films with her character, and the film was released theatrically rather than airing on television.

Although the film credits writers Tom and Helen August, the names are pseudonyms for Alfred Lewis Levitt and Helen Levitt, who were blacklisted in Hollywood.

Critical
In a contemporary review for The New York Times, critic Eugene Archer wrote:"Movies made for television are commonplace these days, but the idea of screening television shows in movie theaters is still farfetched. Who is expected to spend the $2? Strange as it sounds, this seems to be the explanation behind Walt Disney's latest miss, The Misadventures of Merlin Jones. It is a pastiche of two separate stories with the same set of characters, each running less than an hour (leaving time for commercials), abruptly and pointlessly stitched together in the middle ... Were they intended as the first two parts of a series? Or was the series rejected by the networks and siphoned off to unsuspecting paying customers? The latter possibility seems more likely, since the quality is low even by television standards. ... It's the kind of picture usually dismissed by shrugging, 'Well, at least the kids will like it'. Unless, that is, your children happen to be bright."

Eugene Archer of The New York Times panned the film as "cheap situation comedy" and "the kind of picture usually dismissed by shrugging, 'Well, at least the kids will like it'. Unless that is, your children happen to be bright."

Critic Philip K. Scheuer of the Los Angeles Times wrote: "It belongs on television rather than in multiple theaters—but here, nevertheless, it is, all over town."

Box office
The film grossed more than $4 million in North America. E. Carton Walker, Disney's vice president in charge of advertising, commented that "nobody knows what a picture will do. Merlin Jones grossed $4 million ... and surprised everybody".

The film earned enough money to encourage a sequel in 1965.

title: The Misadventures of Merlin Jones


text: User talk:67.81.46.36

title: User talk:67.81.46.36


text:
Tourist Standard Open

Tourist Second Open or Tourist Standard Open, abbreviated to TSO, is a type of British Railways coach. The designation "Tourist" was originally as opposed to a normal SO (Second Open) coach. Both types have the same number of seating bays per coach, but the TSO has four seats across, arranged 2+2 either side of a central aisle, while an SO has 3 seats across, arranged 2+1 with an offset aisle. Both offer the same legroom, but there is slightly less width per passenger in a TSO.

Even though the designations would appear to suggest that the SO was the standard type and the TSO a variant, in reality the TSO has been the default design of open coach on British Railways since the dawn of the Mark 1 era, built in large numbers, with comparatively few SO vehicles constructed, mainly for use as Third/Second/Standard class restaurant cars.

In 1987, British Rail changed the title to Tourist Standard Open, when "Second Class" became "Standard Class" across the network. The TSO designation remains in use for Mark 3A and Mark 4 Open Standard carriages., even though no SO coaches have been constructed since the Mark 2a build in the mid 1960s.

The designation TSO is also used for Trailer Standard Open in the system of British Rail coach type codes. Whereas Tourist Standard Open applies only to loco-hauled stock, Trailer Standard Open is used in multiple-unit stock; in this case most have 2+2 seating but some have 3+2.

Mark 1
The Mark 1 TSO contains eight seating bays, three transverse entrance vestibules, and two toilets arranged either side of a central corridor leading to the gangway at one end. The eight bays are distributed along the coach in two saloons of four bays either side of the almost-central door vestibule (this is slightly offset towards one end by the presence of the toilets at the other end), and the saloon nearest to the toilets is further divided into two saloons of two bays each by a transverse partition. The bay spacing is 6 ft, this being the standard for Mark 1 Third / Second / Standard class, and identical to the compartment spacing in Mark 1 side corridor stock.

The first 20 Mark 1 TSOs (3700-19) did not have the centre door vestibule, so the 8 seating bays were spread equally along the saloon length.

No Mark 1 TSOs are still in use with franchised TOCs, however a number are still in active service with railtour and charter operators. They are also found on almost all mainland UK standard gauge heritage/preserved/tourist lines.

Mark 2
The Mark 2 TSO was a direct development of the Mark 1 version, and the early Mark 2 TSOs (Mark 2 and Mark 2a) had an almost identical layout, including the pair of toilets either side of the gangway at one end and the two identical four-bay saloons separated by a just-off-mid-coach transverse vestibule, with further transverse vestibules at the outer end of each saloon. Unlike those in the Mark 1 TSOs, the Mark 2 saloons were not further subdivided. The Mark 2b design saw the centre vestibule abolished, although the mid-coach divider was retained to still give two saloons of four bays each. The space saved by the abolition of the centre vestibule was used to re-locate the toilets, with one now placed at each end, with the entrance vestibules beyond them. This enabled the fitting of wide wrap-round end doors in place of the traditional narrow ones. The basic layout of the Mark 2 TSO remained unaltered from the 2b to the 2f, although finish, materials, seating, and ventilation arrangements changed with each new build. Full details of the various changes are listed in the Mark 2 Development Table in the main Mark 2 article.

Usage
Mark 2 coaches gradually replaced Mark 1s on crack express services, allowing the older vehicles to cascade down to secondary services and thus enable the steady withdrawal of pre-nationalisation designs. Early Mark 2s were then in turn cascaded as later designs took over top-link workings. Air-conditioned Mark 2s generally worked in express trains on the great main lines, with pressure-ventilated Mark 2s used along with Mark 1 coaches on secondary services. Prior to the introduction of the HSTs, the standard Anglo-Scottish express train on the East Coast Main Line would be formed of a Deltic locomotive and eight air-conditioned Mark 2 coaches.

The final mainstay of Mark 2 operation, using Mark 2e and Mark 2f vehicles, were the inter-regional express trains on the West Coast Main Line (hauled by a variety of diesel and electric locomotives), and the Cross Country network, where they were usually hauled by Class 47 locomotives.

At the time of the privatisation of British Rail in the mid-1990s, Mark 2 TSOs were operated in sizable numbers by Anglia Railways, First Great Western, Gatwick Express, Virgin CrossCountry and Virgin Trains West Coast. Other operators including Abellio Greater Anglia, Abellio ScotRail, Arriva Rail North, Arriva Trains Northern, Arriva Trains Wales, First North Western, First ScotRail, Northern Rail, Silverlink, Transport for Wales Rail, Wales & Borders, Wales & West and Wessex Trains hired in Mark 2 TSOs at various points. As at September 2019, they only remained in service with Abellio ScotRail and Transport for Wales Rail.

Excursion trains still use a few members of the once widely operated fleet. Mark 2 coaches have also found favour with some heritage railways, one notable user being the Mid-Norfolk Railway, who have the NRM-owned prototype coach, and the Wensleydale Railway, who operate a small fleet of Mark 2 a/b vehicles.

Mark 3
No HST carriages are designated TSO. They are classified as TS Trailer Second, reflecting the HST's initial DMU status.

The loco-hauled Mark 3 carriages (officially designated as Mark 3A or 3B) include vehicles classified as TSOs. They are referred to as Open Standard, the original meaning of TSO having become obsolete as no Mark 3 SO vehicles were constructed. Mark 3A TSO vehicles are numbered in the 12000-12172 range.

Mark 4
As with Mark 3A vehicles, Mark 4 Open Standards carry the TSO designation. Further sub divisions exist: TSOE Open Standard (End) and TSOD Open Standard (Disabled Access). The TSOE vehicles are specifically designed to be adjacent to the train locomotive and were built with a single corridor connection at one end only. The other end of the coach has no corridor connection, just a small window and fixed taillights, although the structural arrangements to allow a corridor connection to be added if required at a later date are present. Mark 4 TSO vehicles are numbered in the 12200-12232 (TSOE), 12300-12331 (TSOD) and 12400-12538 (TSO) ranges.

title: Tourist Standard Open


text:
Zhejiang Airlines

Zhejiang Airlines was an airline based in Jianqiao Airport in Hangzhou, Zhejiang, China. The airline was wholly owned by China National Aviation Holding. During 2004, as part of a consolidation of the Chinese aviation industry, Air China absorbed Zhejiang Airlines and became its Hangzhou base.

Fleet Data

 * 4 - Airbus A319
 * 5 - Airbus A320
 * 3 - Bombardier DHC-8-301
 * 1 - Tupolev Tu-154M

Accidents and incidents
On November 8, 1993, A Bombardier Dash 8 with 54 passengers and 5 crew members were hijacked to Taiwan, the hijacker sent a note to the flight attendants claiming he has a bomb and demanding to be flown to Taiwan, when it arrived in Taiwan, the hijacker surrender peacefully. The bomb the hijacker was talking about turned out to be two bars of soap wrapped around a newspaper with a wire.

title: Zhejiang Airlines


text:
Juli Zeh

Juli Zeh (, Julia Barbara Finck, née Zeh; born 30 June 1974 in Bonn) is a German writer and former judge. She is known for novels such as The Method (2009), Unterleuten (2016) and About People (2021).

Early life and education
Juli Zeh is the daughter of the lawyer Wolfgang Zeh. She studied law in Passau and Leipzig, passing the Zweites Juristisches Staatsexamen – comparable equivalent to the U.S. bar exam – in 2003, and holds a doctorate in international law from Saarland University. She also has a degree from the Deutsches Literaturinstitut Leipzig.

Career
Zeh's first published novel was Eagles and Angels, which received the 2002 Deutscher Bücherpreis for best debut novel. She travelled through Bosnia-Herzegovina in 2001, which became the basis for the book Die Stille ist ein Geräusch. Among her other books are Das Land der Menschen, Dark Matter, Kleines Konversationslexikon für Haushunde, Gaming Instinct, Ein Hund läuft durch die Republik, Decompression and The Method.

Since January 2019, Zeh is an honorary judge at the constitutional court of the state of Brandenburg. She was one of the first signers of the Open letter on the German position regarding the Russian invasion of Ukraine in April 2022, who demanded not to support Ukraine with arms in order to "prevent a third world war".

Personal life
Zeh lived in Leipzig from 1995, and currently resides outside Berlin. She is married and has two children.

Selected bibliography

 * Novels

 * Other

title: Juli Zeh


text: User talk:65.43.87.3

title: User talk:65.43.87.3