text:
Talk:Semi-continuity

Description inconsistent with formal definition and figures swapped
As on today, the opening of the article describes the semi-continuities as below. In fact, are not much higher (respectively, lower) should be replaced by are not much lower (respectively, higher). Also, as on today the graphs of lower semi-continuous and upper semi-continuous functions are swapped. The figure showing the upper semi-continuous function at $$x_0$$ is lower semi-continuous and vice varsa.

In mathematical analysis, semi-continuity (or semicontinuity) is a property of extended real-valued functions that is weaker than continuity. An extended real-valued function $$f$$ is upper (respectively, lower) semi-continuous at a point $$x_0$$ if, roughly speaking, the function values for arguments near $$x_0$$ are not much higher (respectively, lower) than $$f\left(x_0\right).$$ Dr. Dinesh Karia (Talk) (contribs) 13:05, 8 September 2021 (UTC)

 * I'll check with a math PhD friend tonight, but you're onto something. I think that actually the diagram and the definition in the Characterization section (which are   the same) are correct, and the definition in Formal Definition  and the Intro, which is different, is wrong. The definition in Formal Definition  and Intro doesn't seem to me to make sense. It requires that in  a neighborhood of a point x_0,    f(x) > f(x_o), if I read it right, which would mean that a function was upper semicontinuous only at isolated point where it dipped discontinuously and then jumped back up. editeur24 (talk) 17:15, 8 September 2021 (UTC)

 * I read it wrong, so my objection in the last paragraph is invalid. editeur24 (talk) 20:25, 13 September 2021 (UTC)

Equivalence of definitions
I'm not sure the formal definition given is quite correct. For instance, consider the function $$f : \mathbb{R}\to [-\infty,\infty]$$ given by $$ f(x) := -1/x^2 $$ for $$ x\neq 0 $$ and $$ f(x):=-\infty $$ for $$ x=0 $$. This is upper-semicontinuous at $$ 0 $$ according to the limsup definition, but for any $$ \epsilon>0 $$ we have $$ f(0)+\epsilon = -\infty $$ and on every neighbourhood of $$ 0 $$ the function takes some finite values, which would mean that $$ f $$ is not upper-semicontinuous at $$ 0 $$ according to the definition given. If the definition instead reads "$$ f $$ is upper-semicontinuous at $$ x_0 $$ if for every $$ a>f(x_0) $$ there is a neighbourhood $$ U $$ of $$ x_0 $$ such that $$ f(x) -\infty\}$$, otherwise it fails (as your example illustrates). Zfeinst (talk) 17:51, 21 June 2013 (UTC)

First-countability
I suppose that the equivalences described in the "Formal definition"-section are equivalences only, if X is first-contable, since continuity always implies sequence-continuity, but the other direction being true only in first-countable spaces. Cf. Munkers: Topology, p. 190ff, or cf. the German Wikipedia article on "Halbstetigkeit", where X is required to be a metric space, which implies first-countability. Luzern66 (talk) 14:58, 3 July 2011 (UTC)

This definition covers only R and not R^n
This definition only covers functions with $$f : X \rightarrow \mathbb{R}$$. The definition for $$f : X \rightarrow \mathbb{R}^n$$ is important for fixed point theorems. --Clausen 23:31, 26 May 2005 (UTC)

 * I would challenge you to add a section at the bottom talking about R^n. :) This might be a better option than rewriting all the article in the general R^n case. Will you take the challenge? :) Oleg Alexandrov 00:25, 27 May 2005 (UTC)

Lower Semi-continous Example
I couldn't make any sense of this:

Imagine that you are scanning a certain scenery with your eyes and record the distance to the viewed object at all times. This yields a lower semi-continuous function which in general is not upper semi-continuous (for instance if you focus on the edge of a table).

Would someone like to clarify it? Or else we could just use a conventional example like $$f(x)= \lceil x \rceil $$ Deepak 16:17, 31 March 2006 (UTC)
 * Ok then, I'm going to make the change. Deepak 16:52, 20 April 2006 (UTC)

Are we sure about the lower semi-continuous definition in terms of having a neighborhood around x_0 where all the x in the nbhd have f(x) > f(x_0) ? given that we are also saying that a continuous function is both upper and lower semi-continuous, then taking the identity function and fixing any point should give us a l.s.c. function where any neighborhood will have some x with f(x1) < f(x0) < f(x2) where nbhd is fixed around x0, x1, x2 are in the nbhd. Maybe just use the lim inf definition.

18:12, 8 October 2006 (UTC)chuck

 * I think the article is correct as it stands: the neighbourhood definition does not state that f(x) > f(x_0) in the neighbourhood, but rather states that f(x) > f(x_0) - ε, and this would fit OK with continuous functions such as the identity function. Madmath789 21:50, 8 October 2006 (UTC)

Order topology
Upper (resp. lower) semi-continuity is continuity with respect to the right (resp. left) order topology on R. Is there any point mentioning this here? Algebraist 12:14, 24 March 2008 (UTC)
 * Not sure. That seems to be pretty esoteric stuff, and semi-continuity is already complicated enough for most readers, even with the ordinary topology. Oleg Alexandrov (talk) 15:04, 24 March 2008 (UTC)
 * Fair enough. That saves me the effort of finding a source, anyway. Algebraist 18:32, 28 March 2008 (UTC)
 * Are you sure? the order topology of R is equivalent to the standard one. (Anonymous)
 * I have now added this in the definitions section. It's really equivalent to some of the other characterizations, and conceptually useful in some contexts. PatrickR2 (talk) 09:07, 17 November 2021 (UTC)

The figure may involve confusion
The figure may involve a confusion with cadlag functions, it should be completed to avoid this confusion —Preceding unsigned comment added by 92.141.19.110 (talk) 13:40, 22 April 2010 (UTC)

You show the same graph with the same point x_0 as being both upper and lower semi-continuous. That would mean the function in the picture is continuous, which isn't. Could you please clarify? —Preceding unsigned comment added by Serban00 (talk • contribs) 01:11, 2 December 2010 (UTC)

 * The functions in the two graphs are almost the same, but they're not identical. On one graph, the open point is at the top of the jump discontinuity, and on the other, it's at the bottom. The open point indicates that the function does not exist at that point for x0, but does exist at the neighboring points up to that open point on one side; the open point is therefore the limit of f(x) as x approaches x0 from that one side. Both functions are called semi-continuous because f(x) exists on the neighboring points of f(x0), but on only one side instead of both. Mktyscn (talk) 05:08, 4 December 2010 (UTC)

Merge discussion (closed convex function)
I think the page on closed convex functions should be merged with semi-continuity since a closed convex function is merely a lower semi-continuous and convex function. What does everyone else think? Zfeinst (talk) 04:08, 28 May 2012 (UTC)

I disagree, because convex functions can be allowed to take the values +infinity and -infinity, and this introduces complications your reduction cannot capture. Some authors will call a convex function closed if it coincides with the pointwise supremum of its affine minorants; others require instead that every sub-level set be closed. When the value -infinity is allowed, these criteria are different. Perhaps the page on closed convex functions could be refined, but not in the suggested manner. — Preceding unsigned comment added by 137.82.36.82 (talk) 18:04, 4 July 2012 (UTC)

 * I think adding material on convex functions to this article would just make it more confusing. There is also probably ample scope for a separate article on closed convex functions.  That article needs more explanations, references, and examples.  Once those are added, I think it will be clear that these are distinct topics.   Sławomir Biały  (talk) 14:30, 23 February 2013 (UTC)

Topology of almost everywhere convergence?
In the examples section, it says that

 * Let $$(X,\mu)$$ be a measure space and let $$L^+(X,\mu)$$ denote the set of positive measurable functions endowed with the topology of $$\mu$$-almost everywhere convergence. Then the integral, seen as an operator from $$L^+(X,\mu)$$ to $$[-\infty,+\infty]$$ is lower semi-continuous. This is just Fatou's lemma.

I like the example, but it is false and I don't know a neat way to fix it. It is known that the notion of almost everywhere convergence doesn't come from a topology (unlike the notion of pointwise (everywhere) convergence, which comes from the product topology). If we use the topology of pointwise convergence (which would require not identifying two functions that are almost everywhere equal, or more easily, restricting to continuous functions), then the statement is well-formed but false.

How is this possible? Fatou's lemma talks about sequences and it is known that the convergent sequences in a topological space do not characterize its topology completely. A basic neighborhood of a function $$f$$ in the topology of pointwise convergence is a set of functions which nearly coincide with $$f$$ in a certain (finite) set of points, and this information is not enough to say anything about the values of the integrals of the functions. So all we could say is that integration is sequentially lower continuous. Marcosaedro (talk) 19:42, 27 January 2013 (UTC)

 * I have a thought about how to possibly repair this. Replace the "topology" on the space by that of convergence in measure.  This comes from a metrizable topology, so there is no awkwardness in saying the "topology of convergence in measure".  Fatou's theorem also holds for sequences that converge in measure, with essentially the same proof.  (Indeed, Fatou follows straightforwardly from Lebesgue's monotone convergence theorem.  For monotone sequences of functions, there is no difference between convergence in measure and convergence a.e., ... QED).   Sławomir Biały  (talk) 22:07, 22 February 2013 (UTC)

Some point-wise limits of lower semicontinuous functions.
Can the 'Semicontinuity' article be improved by adding the following (what appears to be) basic fact?

Fact. Every lower semicontinuous function f can be obtained as a point-wise limit from above of a monotone sequence fn of finite-valued lower semicontinuous functions.

Is this fact trivial/false/unknown etc? Any examples/counter-examples? Any references? Aucross (talk) 03:59, 5 February 2015 (UTC)

Suggestion for slight improvement
The text says "Multiplying a positive upper semi-continuous function with a negative number turns it into a lower semi-continuous function." But there seems to be no need to ask that the upper semi-continuous function is positive. We can actually deduce this from two useful facts: 1) $$f$$ is lsc iff $$-f$$ is usc because $$-f(x) < \alpha$$ iff $$f(x) > -\alpha$$ 2) multiplying by a positive real number preserves lsc and usc.

Streamlining of the definition section
The Formal Definition section of the article has become unnecessarily WP:TECHNICAL and should be simplified. Browsing at the history of the article, it appears that most of the changes introducing these technicalities were added by user. While some of his changes improved readability (for example having separate subsections for upper and lower semicontinuity, and the reordering of some of the sections), the additional minutiae made the new article harder than it needs to be. If other people agree with this, I will do the change.

In this particular case, the pre-Mgkrupa version of the definition (https://en.wikipedia.org/w/index.php?title=Semi-continuity&oldid=959632505) was correct, complete and to the point (for every $$y>f(x_0)$$ there is a neighborhood $$U$$ such that ...). Mgkrupa added several paragraphs of considerations about the case of $$+\infty$$ and "separating into two cases", etc, which seems totally unnecessary. While there is nothing logically incorrect about these paragraphs, they don't add anything to the understanding of the concept, and more importantly, they are all logical consequences of the definition anyway. These minutiae dilute the impact of the article and make it unnecessarily technical. They also go against WP:NOTTEXTBOOK. Sometimes "less is more" :-) PatrickR2 (talk) 23:56, 12 November 2021 (UTC)
 * I removed some of that info. Let me know if you want more changes. And feel free to make the changes yourself. Mgkrupa 00:43, 13 November 2021 (UTC)
 * Thank you Mgkrupa, this is a lot more readable. I appreciate that change. PatrickR2 (talk) 00:47, 13 November 2021 (UTC)
 * Good to see a nice polite interchange like that. Good for you guys. editeur24 (talk) 02:49, 13 November 2021 (UTC)

Semi-continuity versus semicontinuity
I am curious why all instances of "semicontinous" without a hyphen have been changed to the version with a hyphen. All the (pure mathematics) topology and analysis books that I have (Willard, Engelking, Royden, Stromberg, etc) seem to use the version without a hyphen. Same thing in the SIAM Review article in the Bibliography section of the article, and in https://encyclopediaofmath.org/wiki/Semicontinuous_function.

Also a search in both https://math.stackexchange.com and https://mathoverflow.net shows "semicontinuous" to be more commonly used. In addition the following comparison in Google books between "lower semicontinuous" and "lower semi-continuous" shows the version without a hyphen is about five times more common in recent books:
 * https://books.google.com/ngrams/graph?content=lower+semi-continuous%2Clower+semicontinuous&year_start=1910&year_end=2019&corpus=26&smoothing=3&direct_url=t1%3B%2Clower%20semi%20-%20continuous%3B%2Cc0%3B.t1%3B%2Clower%20semicontinuous%3B%2Cc0#t1%3B%2Clower%20semi%20-%20continuous%3B%2Cc0%3B.t1%3B%2Clower%20semicontinuous%3B%2Cc0

The version without a hyphen is also easier to type. PatrickR2 (talk) 16:36, 15 November 2021 (UTC)

 * Same type of results for searches in https://arxiv.org/search/math. The version without hyphen is used about fives times more commonly in academic research in mathematics. PatrickR2 (talk) 16:52, 15 November 2021 (UTC)

 * Would it be acceptable to you if I change the article to use the version without the hyphen? PatrickR2 (talk) 23:50, 16 November 2021 (UTC)

 * How nice of you to ask! Yes, it looks like people have checked it out. I think I like it better without the hyphen too, actually, just from the point of view of omitting a needless character. I think I may have asked a math professor friend with strong opinions who liked the hyphen, but go ahead and take it out.editeur24 (talk) 00:52, 17 November 2021 (UTC)

 * Thanks. I'll make the edit. PatrickR2 (talk) 01:09, 17 November 2021 (UTC)

Semicontinuous function as limit of monotone sequence of continuous functions
The article says "Every lower semi-continuous function on a uniform space (e.g. a metric space) arises as the supremum of a sequence of continuous functions". This is true when the domain is a metric space. But I don't think it is correct for uniform spaces in general. A topological space is uniformizable exactly when it is completely regular. On the other hand, it was proved by Hing Tong in 1952 that a topological space has the property that any lower semicontinuous function is the limit of a monotonically increasing sequence of continuous functions exactly when the space is perfectly normal. See Engelking exercise 1.7.15(c) for a sketch of the proof, also reproduced in https://math.stackexchange.com/questions/1279763. Since completely regular spaces are not even normal in general, the result cannot be true for uniform spaces. PatrickR2 (talk) 17:27, 15 November 2021 (UTC)

 * I have now fixed this. PatrickR2 (talk) 17:49, 15 November 2021 (UTC)

equivalences in the section on lower semicontinuity
In my understanding of the section on lower semicontinuity, condition (1) is not equivalent with the others, for instance with (3) (analogously the section on upper semicontinuity). Take the one-dimensional example f(x)=0 if x>0 and f(x)= +infinity else. Then, f is lower semicontinuous (actually: continuous) at every point of its domain (positive reals), but the sublevel set with respect to the level 0 (or any level y larger than zero) equals its domain which is open but not closed. 62.141.176.2 (talk) 15:11, 24 November 2022 (UTC)

 * I assume that you want the function $$f$$ in your example to be defined on the space $$X=\R$$. That function is not lower semicontinuous at $$x=0$$. And of course it's not continuous at that point either.  Note that the domain is all of $$\R$$ and not just the set of positive reals. PatrickR2 (talk) 02:22, 26 November 2022 (UTC)

title: Talk:Semi-continuity


text:
Talk:Michael Kearney

Does he have a PhD?
It is mentioned that "Kearney received his doctorate in chemistry at age 22, having returned to Middle Tennessee State University as a teaching assistant (also in chemistry)."

I have searched online but I can see no definitive mention of him receiving a PhD in Chemistry. Does anyone have more information? — Preceding unsigned comment added by AvinashMeetoo (talk • contribs) 08:44, 30 June 2016 (UTC)

study vs learn
I changed "without having learned the material" to "without having studied for the exam" its obvious that if he made a perfect score, he learned the material (he wasn't born knowing mathematical abstractions).

VfD
On May 18, 2005, this article was nominated for deletion. The result was keep. See Votes for deletion/Michael Kearney for a record of the discussion. Mindspillage (spill yours?) 23:31, 26 May 2005 (UTC)

This page needs a date of birth, if anyone knows it.
 * Michael was born on January 18, 1984 according to the book Accidental Genius.--Jondel 23:42, 25 Jun 2005 (UTC)

IQ
The article gives an IQ of 325. Is this a ratio IQ or a deviation IQ? --Jagz 19:25, 13 January 2007 (UTC)

 * I found this guy on a list of people with high IQs, some listicle on India Times. There, they list his IQ as 200-325. That's a huge margin. Considering most consider the score of 225 to be the peak of human achievement, I really doubt this number, unless they're using some nonstandard system of measurement. AtramentousAlabaster (talk) AtramentousAlabaster (talk) 02:04, 17 November 2023 (UTC)

Fair use rationale for Image:Michaelkearney.png
Image:Michaelkearney.png is being used on this article. I notice the image page specifies that the image is being used under fair use but there is no explanation or rationale as to why its use in this Wikipedia article constitutes fair use. In addition to the boilerplate fair use template, you must also write out on the image description page a specific explanation or rationale for why using this image in each article is consistent with fair use.

Please go to the image description page and edit it to include a fair use rationale. Using one of the templates at Fair use rationale guideline is an easy way to ensure that your image is in compliance with Wikipedia policy, but remember that you must complete the template. Do not simply insert a blank template on an image page.

If there is other fair use media, consider checking that you have specified the fair use rationale on the other images used on this page. Note that any fair use images lacking such an explanation can be deleted one week after being tagged, as described on criteria for speedy deletion. If you have any questions please ask them at the Media copyright questions page. Thank you.

BetacommandBot (talk) 16:33, 8 March 2008 (UTC)

This is the same guy, isn't it?
Michael Kearney - Professor of Anthropology

 * No it must be a different person, because of the birth-year. Biologicithician (talk) 07:12, 19 November 2008 (UTC)

Is there a source for this quote?
"I was really worried that I would fail somehow and be one of those sad ex-prodigies. I realized that I cant fail because I set my own standards and my standards are pretty low." He said it on a morning-news television show, but I can't remember which one.

Also this one is sad: "The world wants a prodigy, and they want to watch a prodigy fall." — Marlo Payne Rice, school psychologist and director of the Brideun School for Exceptional Children in Broomfield, as quoted in this New York Times article. I'm so glad Michael Kearney didn't let the world get its satisfaction. I hope he remains smart and happy, and for whatever reason I want to see him take down Tom Dwan in the durrrr challenge some day. 74.5.237.2 (talk) 10:22, 12 June 2009 (UTC)

External links modified
Hello fellow Wikipedians,

I have just added archive links to 1 one external link on Michael Kearney. Please take a moment to review my edit. If necessary, add after the link to keep me from modifying it. Alternatively, you can add to keep me off the page altogether. I made the following changes:
 * Added archive https://web.archive.org/20051113220123/http://www.mtsu.edu:80/~proffice/Record/Rec_v10/rec1021/body.html to http://www.mtsu.edu/~proffice/Record/Rec_v10/rec1021/body.html#Maeghan

When you have finished reviewing my changes, please set the checked parameter below to true to let others know.

Cheers.—cyberbot II  Talk to my owner :Online 18:20, 7 January 2016 (UTC)

Assessment comment
Substituted at 23:53, 29 April 2016 (UTC)

Some incorrect ages in "Awards and degrees" section, vague at another point
There appear to be some incorrect ages listed in the apostrophes within the "Awards and degrees" section. I would fix it myself, but at another point in the article it states that he graduated (from somewhere) at "seventeen or eighteen." So which is it? It seems that more attention should be paid to the listed ages in this article in general. — Preceding unsigned comment added by 100.38.199.155 (talk) 23:32, 2 September 2016 (UTC)

Seriously?
This guy seriously learned to read at 10 months? I'm not buying it, even if he really was a child prodigy that sounds like a load of hogwash74.76.208.129 (talk) —Preceding undated comment added 23:39, 13 August 2017 (UTC)

 * That whole section should be removed, the source is a book written by his parents, who throughout his life have been trying to capitalise on his intellectual precocity. They are not reputable sources for such claims. — Preceding unsigned comment added by 134.21.35.63 (talk) 10:07, 29 June 2019 (UTC)

Hoax?
Someone should veryify all facts this article. If this guy is such a genius, why he graduated so low ranked shool (Middle Tennessee State University)? Why on this university's webpage there's no information about his Ph. D. or employment? Last information is eleven years old, what he is doing now? Disappeared, UFO kidaped him? Or maybe he's another victim of crazy parents, who had wasted his childhood and now he's normal, average person wondering all his adult life, what went wrong? 213.76.49.41 (talk) 18:53, 26 March 2020 (UTC)

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

title: Talk:Michael Kearney


text:
Template talk:About

Comma as well as "and"
This needs to support  or   as input to generate a comma, as well as presently-supported   to generate the word "and", so that this:

works. — SMcCandlish ☺ ☏ ¢ ≽ʌⱷ҅ᴥⱷʌ≼

How does selfref= work?
This documentation says that This template supports but none of these three pages give an example or instruction of how to apply this option.

What's the format for it? If I try  or , I get For the Wikipedia policy, see False balance (disambiguation). at the end of the hatnote. Lord Belbury (talk) 08:16, 19 October 2022 (UTC)
 * After poking around in the code a bit, I think the intended usage is, leaving all the other parameters unchanged:

 * ...and poking about in the generated HTML code shows that the "selfref" class has been added. -- John of Reading (talk) 09:49, 19 October 2022 (UTC)

 * Got it, I didn't realise it was for applying selfref status to the entire template, I assumed it was to allow a single unprintworthy "and for Wikipedia policy" link at the end of a long hatnote. I'll update the documentation to say what it's for. --Lord Belbury (talk) 09:57, 19 October 2022 (UTC)

Extended-confirmed-protected edit request on 12 March 2023
The 3rd example:

should have a generic, unqualified "other uses" / disambiguation example explicitly included just before (or after) it:

So "About (disambiguation)" would be the clean example here, but as this is the "About" page, this About template already links to "About (disambiguation)" by default. However this syntactic, calling-convention privilege is shared by none of the other pages listed in About (disambiguation), even though it would be useful to link to the disambiguation page from any and every of the potentially ambiguated pages, see About (surname), About.com, about.me, abOUT, About URI scheme, About box, or About equal sign. I mean to use this in related and adapted works of literature and art, since this example strikes me as a little silly.

I had trouble understanding that I needed to abstract this example to get what I wanted — the template parameter interpretation is fairly opaque. I think this usage, which should be common, should be show in way that's easy to understand, and easy to copy and use without deeper thought beyond the intent.

I expect that a disambiguation link to something with a name that is a substring of the including page title is a common occurrence, and so appropriate syntax should be demonstrated on this documentation page.

I have in mind to use this in such a case (my recent edits are hint enough), and there are around 2 dozen pages I think I will use this example on immediately. Mcint (talk) 01:56, 12 March 2023 (UTC)

 * Definitely a helpful example to have! I've updated the docs accordingly. ElanHR (talk) 05:55, 12 March 2023 (UTC)

Extended-confirmed-protected edit request on 12 March 2023 (2)
Replace item 4, with shorter form. should become
 * → Mcint (talk) 06:05, 12 March 2023 (UTC)
 * Pictogram voting wait.svg Already done took care of this. Lizthegrey (talk) 16:51, 12 March 2023 (UTC)
 * Not actually fixed yet :) ElanHR and Lizthegrey, this is still broken on the page - it's missing a 3rd vertical bar. Currently it looks like this:
 * but it should look like this, with the third vertical bar added:
 * Thank you!
 * 136.25.161.245 (talk) 20:36, 7 July 2024 (UTC)
 * Sorry about that! Fixed now. Looks like it was missing an extra nowiki. lizthegrey (talk) 21:15, 7 July 2024 (UTC)
 * 136.25.161.245 (talk) 20:36, 7 July 2024 (UTC)
 * Sorry about that! Fixed now. Looks like it was missing an extra nowiki. lizthegrey (talk) 21:15, 7 July 2024 (UTC)

title: Template talk:About


text: User talk:82.35.10.189

title: User talk:82.35.10.189


text:
Yoshinori Ohno

Yoshinori Ohno (大野 功統 Ōno Yoshinori, 16 October 1935 – 16 July 2023) was a Japanese politician who served as Minister of State for Defense in Prime Minister Junichiro Koizumi's third Cabinet from 2004 to 2005. He was a member of the Liberal Democratic Party.

Life and career
Ohno was born in Taiwan (then under Japanese rule) in 1935 and return to Japan in 1947 and settled in Toyohama-cho, Mitoyo-gun, Kagawa Prefecture (now Kannonji City). He graduated from Takamatsu Daiichi Senior High School and then went on to study law at University of Tokyo in the Graduate School for Law and Politics. After university he began his career with the Ministry of Finance. After an unsuccessful bid as Governor of Kagawa Prefecture in 1978, Ohno was elected to the House of Representatives for Kagawa Prefecture in 1986 (and as member of the Kagawa Prefecture's 3rd District since 1996). From 2004 to 2005 he was Director General of the Japan Defense Agency.

Ohno died on 16 July 2023, at the age of 87.

title: Yoshinori Ohno


text:
Motorway Incident Detection and Automatic Signalling

Motorway Incident Detection and Automatic Signalling, usually abbreviated to MIDAS, is a UK distributed network of traffic sensors, mainly inductive loops (trialling at the moment radar technology by Wavetronix and magneto-resistive wireless sensors by Clearview Intelligence), which are designed to alert the local regional control centre (RCC) to traffic flow and average speeds, and set variable message signs and advisory speed limits (or mandatory speed limits on smart motorways) with little human intervention. Companies such as RAC, TomTom and Google use this traffic flow data via halogens reporting systems.

Originally installed on the congested western stretch of the M25 motorway, much of the M60 motorway around Manchester and the Birmingham box (M6, M5 and M42), MIDAS has been installed on all but the most minor stretches of UK motorway. The system has successfully reduced accidents. Additionally, the system is installed on parts of the non-motorway trunk road network including the A14. Although all stretches with MIDAS have at least small signals in the central reservation to show advisory speed limits for the whole carriageway, major motorways often also have text variable message signs, and on the busiest stretches, lane control signals above each lane. Additionally, many motorways, called smart motorways, have now been equipped with the newest signs and signals for variable mandatory speed limits and lane control.

The system replaced the Automatic Incident Detection (AID) system which was trialled in 1989 on an 83 km section of the M1 motorway. MIDAS was first operated on the M25 in the SouthWest quadrant before the section went live with a variable speed limit.

By March 2006, National Highways aimed to have MIDAS installed on more than 910 km of the English motorway network.


text:
Minibus Driver Awareness Scheme

The Minibus Driver Awareness Scheme, usually abbreviated to MiDAS, is a training and registration scheme for drivers of minibuses in the UK.

Following a number of serious accidents where drivers and passengers using minibuses were killed or seriously injured in the 1990s Hampshire County Council, with the involvement of RoSPA and the Community Transport Association, created a programme to train and assess the competence of drivers. It may optionally include certification to use tail lifts and adaptations for wheelchairs that permit the passenger to travel safely whilst remaining in the chair.

Most volunteer drivers driving for community organisations and schools are now required to have and maintain their MiDAS qualification in order to carry out their duties, no matter that their normal driving licence may already entitle them to drive a minibus.

title: Minibus Driver Awareness Scheme


text:
Midas (disambiguation)

Midas, king of Phrygia, also a figure from Greek mythology.

Midas may also refer to:

Arts and fiction

 * Midas (comics), the name of two fictional characters in the Marvel Universe
 * Midas (fictional planet), in the Colony Wars franchise

Film, TV and theatre

 * Midas (burletta), a 1760 "mock opera" by Kane O'Hara
 * Midas (Lyly play), an Elizabethan stage play by John Lyly
 * Midas (Shelley play), an 1820 play by Mary Shelley and Percy Bysshe Shelley
 * Midas (TV series), a 2011 South Korean TV series
 * Midas, a rich patron of the arts in the operetta Die schöne Galathée, by Franz von Suppé

Music

 * Midas (DJs), a British happy hardcore duo
 * Midas (English band), an English indie rock band
 * Midas (Japanese band), a Japanese progressive rock band

Places

 * Midas, California, an unincorporated community in Placer County, California, United States
 * Midas, Kentucky, an unincorporated community in Floyd County, Kentucky, United States
 * Midas, Nevada, an unincorporated community in Elko County, Nevada, United States
 * Other name for Midès oasis in Tunisia, the Ancient Numidian city Mades

Companies and transport

 * Midas (automotive service), a chain of automotive service centers
 * Midas Cars, a British car manufacturer
 * Midas Consoles, a manufacturer of audio consoles
 * MIDAS Trial, a randomized controlled trial for drugs and alcohol misuse
 * MS Midas, a Finnish cargo ship
 * Midas, NATO reporting name for Ilyushin Il-78

Finance

 * Midas (banking system), a core-banking solution from Misys International Banking systems
 * Midas formula, a financial-analysis formula
 * Midas List, an annual list of dealmakers in high-tech and life science

Acronyms

 * Maximum Integrated Data Acquisition System, an open source data acquisition system used in particle and nuclear physics
 * Micro-Imaging Dust Analysis System
 * MIDAS (operating system) (Microsoft Interrupt Driven Asynchronous System), a 1979 operating system
 * MIDAS Heritage a Monument Inventory Data Standard for recording historic sites
 * Missile Defense Alarm System (MiDAS), 1960–1966 American early-warning missile-launch detection system
 * Migraine Disability Assessment Test
 * Minibus Driver Awareness Scheme, a training and registration scheme for drivers of minibuses
 * Mixed-data sampling, an econometric regression or filtering method
 * Motorway Incident Detection and Automatic Signalling, a distributed network of traffic sensors
 * Multics Intrusion Detection and Alerting System, see Intrusion detection system

Other

 * 1981 Midas, an asteroid discovered in 1973
 * European Association of Daily Newspapers in Minority and Regional Languages (MIDAS)
 * Midas, NATO reporting name for Ilyushin Il-78 aerial refueling tanker
 * Midas Touch, originally Midas Touch Golden Elixir, a beer produced by Dogfish Head Brewery
 * MidasWWW, one of the first web browsers

title: Midas (disambiguation)


text:
Derby Downs

Derby Downs, in Akron, Ohio, has been the home track of the All American Soap Box Derby since it was built as a Works Progress Administration project in the late 1930s. The three-lane asphalt track starts near the top of George Washington Boulevard and drops in a straight line down the wooded hill in the shadow of the Rubber Bowl, ending under final approach for runway 25 of Akron Fulton International Airport. Entry to the facility is through its main gate, which is located at 41.035110, -81.458189. Many people every year come to the "Downs". Before the All American Soap Box Derby even starts they still use the track for the local competitors. During that time they only use two lanes of the three. There are three car categories (divisions) each having a different type of car: Stock, Super Stock, and Masters. They only race their own categories. Each time a competitor has to race down the hill they race twice. Each time they go down it is called a Phase, and two Phases are called a Heat. When going down the track just nudging the steering wheel may cost you the heat. A win is determined by a fraction of a second. Rarely do they ever get a tie or a Dead heat especially during the All American Soap Box Derby.

Starting in 2014, Derby Downs will rent lights for nighttime events.

The length of the track has changed multiple times since 1936.

1936–1939 (1,175 feet) 1946–1970 (975.4 feet) 1971–1999(953.75 feet) 2000–present (989.4 feet)

Since 1935, the All-American Soap Box Derby has taken place in Akron, Ohio. In 1936, Akron city officials decided to build a permanent facility for the race. With the assistance of the Works Progress Administration, one of President Franklin Delano Roosevelt's New Deal programs, the city completed Derby Downs, a soap box racetrack. The All-American Soap Box Derby is quite popular. Thousands of children from across the United States and from other nations have come to race their creations at Derby Downs every year since the track's completion. The race is typically held in July each year. Children build and race their own racecars either from their own designs or from prefabricated kits that can be purchased from vendors. The cars are not powered by gasoline or any other type of fuel. There are three different levels of racing at Derby Downs. There is the Stock Division for children ages 8-17 that build simplified cars from kits. Then there is the Super Stock Division for children also ages 8-17. They can build larger, faster cars from kits. The last level is the Masters Division for children ages 10-17 that build more sophisticated and faster cars from kits or using their own materials. The winner was the child that reached the bottom of the hill first.

title: Derby Downs


text:
Valentinianism

Valentinianism was one of the major Gnostic Christian movements. Founded by Valentinus in the 2nd century AD, its influence spread widely, not just within Rome but also from Northwest Africa to Egypt through to Asia Minor and Syria in the East. Later in the movement's history it broke into an Eastern and a Western school. Disciples of Valentinus continued to be active into the 4th century AD, after the Roman Emperor Theodosius I issued the Edict of Thessalonica (380 AD), which declared Nicene Christianity as the State church of the Roman Empire.

The doctrine, practices and beliefs of Valentinus and the Gnostic movement that bore his name were condemned as heretical by proto-orthodox Christian leaders and scholars. Prominent Church Fathers such as Irenaeus of Lyons and Hippolytus of Rome wrote against Gnosticism. Because early church leaders encouraged the destruction of Gnostic texts, most evidence for the Valentinian theory comes from its critics and detractors, most notably Irenaeus, since he was especially concerned with refuting Valentinianism.

History
Valentinus was born in approximately 100 AD and died in Alexandria circa 180 AD. According to the Christian scholar Epiphanius of Salamis, he was born in Egypt and schooled in Alexandria, where the Gnostic Basilides was teaching. However, Clement of Alexandria (c. 150 – c. 215), another Christian scholar and teacher, reports that Valentinus was taught by Theudas, a disciple of the apostle Paul. He was reputed to be an extremely eloquent man who possessed a great deal of charisma and had an innate ability to attract people. He went to Rome some time between AD 136 and 140, in the time of Pope Hyginus, and had risen to the peak of his teaching career between AD 150 and 155, during the time of Pius.

For some time in the mid-2nd century he was even a prominent and well-respected member of the proto-orthodox community in Rome. At one point during his career he had even hoped to attain the office of bishop, and apparently it was after he was passed over for the position that he broke from the Catholic Church. Valentinus was said to have been a prolific writer; however, the only surviving remains of his work come from quotes that have been transmitted by Clement of Alexandria, Hippolytus and Marcellus of Ancyra. Most scholars also believe that Valentinus wrote the Gospel of Truth, one of the Nag Hammadi texts.

Notable Valentinians included Heracleon (fl. ca. 175), Ptolemy, Florinus, Axionicus and Theodotus.

The Valentinian system
The theology that Irenaeus attributed to Valentinus is extremely complicated and difficult to follow. There is some skepticism among scholars that the system actually originated with him, and many believe that the system Irenaeus was counteracting was the construct of later Valentinians.

Synopsis
According to Irenaeus, the Valentinians believed that at the beginning there was a Pleroma (literally, a 'fullness'). At the centre of the Pleroma was the primal Father or Bythos, the beginning of all things who, after ages of silence and contemplation, projected thirty Aeons, heavenly archetypes representing fifteen syzygies or sexually complementary pairs. Among them was Sophia. Sophia's weakness, curiosity and passion led to her fall from the Pleroma and the creation of the world and man, both of which are flawed. Valentinians identified the God of the Old Testament as the Demiurge, the imperfect creator of the material world.

Man, the highest being in this material world, participates in both the spiritual and the material nature. The work of redemption consists in freeing the former from the latter. One needed to recognize the Father, the depth of all being, as the true source of divine power in order to achieve gnosis (knowledge). The Valentinians believed that the attainment of this knowledge by the human individual had positive consequences within the universal order and contributed to restoring that order, and that gnosis, not faith, was the key to salvation. Clement wrote that the Valentinians regarded Catholic Christians "as simple people to whom they attributed faith, while they think that gnosis is in themselves. Through the excellent seed that is to be found in them, they are by nature redeemed, and their gnosis is as far removed from faith as the spiritual from the physical".

Aeons
The superstructure of the celestial system, the celestial world of Aeons, is summarized. Aeons belong to the purely ideal, noumenal, intelligible, or supersensible world; they are immaterial, they are hypostatic ideas. Together with the source from which they emanate they form the Pleroma. The transition from the immaterial to the material, from the noumenal to the sensible, is brought about by a flaw, or a passion, or a sin, in the female Aeon Sophia.

Epiphanius alleges that the Valentinians "set forth their thirty aeons in mythologic fashion, thinking that they conformed to the years of Jesus". Of the eight celestial beings of the Ogdoad, four are peculiar to the Valentinian system. The third pair of Aeons, Logos and Zoe, occur only here, and the place of this pair is not firmly established, and occur sometimes before and sometimes after the fourth pair of Aeons, the Anthropos and the Ekklesia. We cannot be far wrong in suspecting that Valentinus was influenced by the prologue of the fourth Gospel (we also find the probably Johannine names Monogenes and Parakletos in the series of Aeons).

Sophia
In Valentinianism, Sophia always stands absolutely at the center of the system, and in some sense she seems to represent the supreme female principle.

Sophia is the youngest of the Aeons. Observing the multitude of Aeons and the power of begetting them, she hurries back into the depth of the Father, and seeks to emulate him by producing offspring without conjugal intercourse, but only projects an abortion, a formless substance. Upon this she is cast out of Pleroma and into the primal sub-stratum of matter. In the Valentinian systems, the fall of Sophia appears in double guise. The higher Sophia still remains within the upper world after creating a disturbance, and after her expiation and repentance; but her premature offspring, Sophia Achamoth, is removed from the Pleroma, and becomes the heroine of the rest of the drama. This fallen Sophia becomes a world creative power.

Sophia Achamoth, or "Lower Wisdom", the daughter of "Higher Wisdom", becomes the mother of the Demiurge, identified with the God of the Old Testament.

The Gnostics are children of Sophia; from her the heavenly seed, the divine spark, descended into this lower world, subject to the Heimarmene (destiny) and in the power of hostile spirits and powers; and all their sacraments and mysteries, their formulae and symbols, must be in order to find the way upwards, back to the highest heaven. This idea that the Gnostics know themselves to be in a hostile and evil world is reflected in the conception of Sophia. She became likewise a fallen Aeon, who has sunk down into the material world and seeks to free herself from it, receiving her liberation at the hands of a heavenly Redeemer, exactly like the Gnostics.

The goddess who sinks down into the material may readily be identified with Ruach (רוח), the Spirit of God, who broods over Chaos, or even with the later Chokmah, who was generally conceived of as a world-creating agent.

This system was very closely followed by Valentinus, who may have come to know these doctrines in Egypt."For the genesis of Apollo from Isis and Osiris that took place while the Gods were still in the womb of Rhea, is an enigmatical way of stating that before this [sensible] cosmos became manifest, and Matter was perfected by Reason (Logos), Nature, proving herself imperfect, of herself brought forth her first birth.

Wherefore also they say that that God was lame in the dark, and call him Elder Horus; for he was not cosmos, but a sort of image and phantasm of the world which was to be."

"If Plutarch is not mistaken, Isis was the same with the self-existent Divine Wisdom ... Apollo, or the elder Horus, born of Isis while yet in the womb of her mother Rhea, allegorises the ancient difficulty of accounting for the origin of matter, otherwise than by making it co-ordinate with the ideal forms that it should eventually take. This part of the Egyptian myth must certainly have suggested the idea of the Valentinian Demiurge; as Isis did of Sophia or Achamoth; mutatis nominibus, the words of Plutarch very nearly express the Valentinian theory; τὸν Ὥρον, ὃν ἡ ῏Ισις εἰκόνα τοῦ νοητοῦ κόσμου αἰσθητὸν ὄντα γεννᾷ. Then again the terms in which Plutarch speaks of the functions of Isis, are suggestive of the Valentinian notion, where they are not Platonic. No doubt they may have received from him a deeper Platonic colouring, but it is impossible not to believe that the fundamental ideas of the Valentinian theory were received from the theosophy of ancient Egypt, when he says, 'For Isis is the female principle of nature, the recipient of every Gnostic natural product, as the nurse and comprehensive principle (πανδεχής) in Plato. But by the many she is called the million-named, for moulded (τρεπομένη f. l. τυπουμένη) by reason she embraces all forms and ideas. And congenital with her is Love of the first and mightiest of all, which is one and the same with the Good; this she desires and follows after, but she avoids and repels all participation with Evil, being to both indeed as space and matter, but inclining always of her own accord to the better principle, occasioning in it the procreative impulse of inseminating her with emanations and types in which she rejoices and exults, as impregnated with produce. For produce is the material image of Substance, and the contingent is an imitation of that which IS.'" Irenaeus characterizes the Gnostics as believing themselves to be pneumatici i.e those who exclusively have a perfect knowledge of God, and have been initiated into the mysteries of Achamoth.

Anthropos
The chief influence at work here seems to have been the idea of the celestial Anthropos (i.e. the Primal Man) – of whom the myth originally relates that he has sunk into matter and then raised himself up from it again – which appears in its simple form in individual Gnostic systems, e.g. in Poimandres (in the Corpus Hermeticum) and in Manichaeism.

According to Valentinus, the Anthropos no longer appears as the world-creative power sinking down into the material world, but as a celestial Aeon of the upper world (or even as the supreme god), who stands in a clearly defined relationship to the fallen Aeon. Adam was created in the name of Anthropos, and overawes the demons by the fear of the pre-existent man. This Anthropos is a cosmogonic element, pure mind as distinct from matter, mind conceived hypostatically as emanating from God and not yet darkened by contact with matter. This mind is considered as the reason of humanity, or humanity itself, as a personified idea, a category without corporeality, the human reason conceived as the World-Soul. It is possible that the role of the Anthropos is here transferred to Sophia Achamoth.

It is also clear why the Ekklesia appears together with the Anthropos. With this is associated the community of the faithful and the redeemed, who are to share the same fate with him. Perfect gnosis (and thus the whole body of Gnostics) is connected with the Anthropos.

Christ
Next to Sophia stands a male redeeming divinity. In the true Valentinian system, the Christ is the son of the fallen Sophia, who is thus conceived as an individual. Sophia conceives a passion for the First Father himself, or rather, under pretext of love she seeks to draw near to the unattainable Bythos, the Unknowable, and to comprehend his greatness. She brings forth, through her longing for that higher being, an Aeon who is higher and purer than herself, and at once rises into the celestial worlds. Christ has pity on the abortive substance born of Sophia and gives it essence and form, whereupon Sophia tries to rise again to the Father, but in vain. In the enigmatic figure of Christ we again find hidden the original conception of the Primal Man, who sinks down into matter but rises again.

In the fully developed Ptolemaean system we find a kindred conception, but with a slight difference. Here Christ and Sophia appear as brother and sister, with Christ representing the higher and Sophia the lower element. When this world has been born from Sophia in consequence of her passion, two Aeons, Nous (mind) and Aletheia (truth), by command of the Father, produce two new Aeons, Christ and the Holy Ghost; these restore order in the Pleroma, and in consequence all Aeons combine their best and most wonderful qualities to produce a new Aeon (Jesus, Logos, Soter, or Christ), the "First Fruits" whom they offer to the Father. And this celestial redeemer-Aeon now enters into a marriage with the fallen Aeon; they are the "bride and bridegroom". It is boldly stated in the exposition in Hippolytus' Philosophumena that they produce between them 70 celestial angels.

This myth can be connected with the historic Jesus of Nazareth by further relating that Christ, having been united to the Sophia, descends into the earthly Jesus, the son of Mary, at his baptism, and becomes the Saviour of men.

Horos
A figure entirely peculiar to Valentinian Gnosticism is that of Horos (the Limiter). The name is perhaps an echo of the Egyptian Horus.

The task of Horos is to separate the fallen Aeons from the upper world of Aeons. At the same time he becomes a kind of world-creative power, who in this capacity helps to construct an ordered world out of Sophia and her passions. He is also called Stauros (cross), and we frequently meet with references to the figure of Stauros. Speculations about the Stauros are older than Christianity, and a Platonic conception may have been at work here. Plato had already stated that the World-Soul revealed itself in the form of the letter Chi (X), by which he meant that figure described in the heavens by the intersecting orbits of the sun and the planetary ecliptic. Since through this double orbit all the movements of the heavenly powers are determined, so all "becoming" and all life depend on it, and thus we can understand the statement that the World-Soul appears in the form of an X, or a cross.

The cross can also stand for the wondrous Aeon on whom depends the ordering and life of the world, and thus Horos-Stauros appears here as the first redeemer of Sophia from her passions, and as the orderer of the creation of the world which now begins. Naturally, then, the figure of Horos-Stauros was often assimilated to that of the Christian Redeemer. We possibly find echoes of this in the Gospel of Peter, where the Cross itself is depicted as speaking and even floating out of the tomb.

Monism
Peculiarly Valentinian is the above-mentioned derivation of the material world from the passions of Sophia. Whether this already formed part of the original system of Valentinus is questionable, but at any rate it plays a prominent part in the Valentinian school, and consequently appears with the most diverse variations in the account given by Irenaeus. By it is effected the comparative monism of the Valentinian system, and the dualism of the conception of two separate worlds of light and darkness is overcome: "This collection [of passions] ... was the substance of the matter from which this world was formed. From [her desire of] returning [to him who gave her life], every soul belonging to this world, and that of the Demiurge himself, derived its origin. All other things owed their beginning to her terror and sorrow. For from her tears all that is of a liquid nature was formed; from her smile all that is lucent; and from her grief and perplexity all the corporeal elements of the world."

Demiurge
This derivation of the material world from the passions of the fallen Sophia is next affected by an older theory, which probably occupied an important place in the main Valentinian system. According to this theory the son of Sophia, whom she forms on the model of the Christ who has disappeared in the Pleroma, becomes the Demiurge, who with his angels now appears as the real-world creative power.

According to the older conception, he was an evil and malicious offspring of his mother, who has already been deprived of any particle of light. In the Valentinian systems, the Demiurge was the offspring of a union of Sophia Achamoth with matter, and appears as the fruit of Sophia's repentance and conversion. But as Achamoth herself was only the daughter of Sophia, the last of the thirty Aeons, the Demiurge was distant by many emanations from the Supreme God. The Demiurge in creating this world out of Chaos was unconsciously influenced for good by Christ; and the universe, to the surprise even of its Maker, became almost perfect. The Demiurge regretted even its slight imperfection, and as he thought himself the Supreme God, he attempted to remedy this by sending a Messiah. To this Messiah, however, was actually united Christ the Saviour, who redeemed men.

Creation of Man
With the doctrine of the creation of the world is connected the subject of the creation of man. According to it, the world-creating angels – not one, but many – create man, but the seed of the spirit comes into their creature without their knowledge, by the agency of a higher celestial Aeon, and they are then terrified by the faculty of speech by which their creature rises above them and try to destroy him.

It is significant that Valentinus himself is credited with having written a treatise upon the threefold nature of man, who is represented as at once spiritual, psychical, and material. In accordance with this there also arise three classes of men: the pneumatici, the psychici, and the hylici. This doctrine dates at least as far back as Plato's Republic.

 * The first, the material, will return to the grossness of matter and finally be consumed by fire.
 * The second, or psychical, together with the Demiurge as their master, will enter a middle state, neither heaven (Pleroma) nor hell (matter).
 * The third, the purely spiritual men will be completely freed from the influence of the Demiurge and together with the Saviour and Achamoth, his spouse, will enter the Pleroma divested of body and soul.

However, it is not unanimous the belief that material or psychical people were hopeless. Some have argued from the existent sources that humans could reincarnate in any of the three times, therefore a material or psychical person might have the chance to reborn in a future lifetime as a spiritual one.

We also find ideas that emphasize the distinction between the soma psychikon and the soma pneumatikon:

"Perfect redemption is the cognition itself of the ineffable greatness: for since through ignorance came about the defect ... the whole system springing from ignorance is dissolved in gnosis. Therefore gnosis is the redemption of the inner man; and it is not of the body, for the body is corruptible; nor is it psychical, for even the soul is a product of the defect and it is a lodging to the spirit: pneumatic (spiritual) therefore also must be redemption itself. Through gnosis, then, is redeemed the inner, spiritual man: so that to us suffices the gnosis of universal being: and this is the true redemption."

Soteriology
Salvation is not merely individual redemption of each human soul; it is a cosmic process. It is the return of all things to what they were before the flaw in the sphere of the Aeons brought matter into existence and imprisoned some part of the Divine Light into the evil Hyle (matter). This setting free of the light sparks is the process of salvation; when all light shall have left Hyle, it will be burnt up and destroyed.

In Valentinianism the process is extraordinarily elaborate, and we find here developed particularly clearly the myth of the heavenly marriage. This myth, as we shall see more fully below, and as may be mentioned here, is of great significance for the practical piety of the Valentinian Gnostics. It is the chief idea of their pious practices mystically to repeat the experience of this celestial union of the Saviour with Sophia. In this respect, consequently, the myth underwent yet wider development. Just as the Saviour is the bridegroom of Sophia, so the heavenly angels, who sometimes appear as the sons of the Saviour and Sophia, sometimes as the escort of the Saviour, are the males betrothed to the souls of the Gnostics, which are looked upon as feminine. Thus every Gnostic had her unfallen counterpart standing in the presence of God, and the object of a pious life was to bring about and experience this inner union with the celestial abstract personage. This leads us straight to the sacramental ideas of this branch of Gnosticism (see below). And it also explains the expression used of the Gnostics in Irenaeus, that they always meditate upon the secret of the heavenly union (the Syzygia).

"The final consummation of all things will take place when all that is spiritual has been formed and perfected by gnosis."

Gnosis
The central point of the piety of Valentinus seems to have been that mystical contemplation of God; in a letter preserved in Clement of Alexandria, he sets forth that the soul of man is like an inn, which is inhabited by many evil spirits. "But when the Father, who alone is good, looks down and around him, then the soul is hallowed and lies in full light, and so he who has such a heart as this is to be called happy, for he shall behold God." But this contemplation of God, as Valentinus declares, closely and deliberately following the doctrines of the Church and with him the compiler of the Gospel of John, is accomplished through the revelation of the Son. This mystic also discusses a vision which is preserved in the Philosophumena of Hippolytus: "Valentinus ... had seen an infant child lately born; and questioning (this child), he proceeded to inquire who it might be. And (the child) replied, saying that he himself is the Logos, and then subjoined a sort of tragic legend..." With celestial enthusiasm Valentinus here surveys and depicts the heavenly world of Aeons, and its connection with the lower world. Exalted joy of battle and a valiant courage breathe forth in the sermon in which Valentinus addresses the faithful: "Ye are from the beginning immortal and children of eternal life, and desire to divide death amongst you like a prey, in order to destroy it and utterly to annihilate it, that thus death may die in you and through you, for if ye dissolve the world, and are not yourselves dissolved, then are ye lords over creation and over all that passes away."

Sacraments
The authorities for the sacramental practices of the Valentinians are preserved especially in the accounts of the Marcosians given in Irenaeus i. 13 and 20, and in the last section of Clement of Alexandria's Excerpta ex Theodoto.

In almost all the sacramental prayers of the Gnostics handed down to us by Irenaeus, the Mother is the object of the invocation. There are moreover various figures in the fully developed system of the Valentinians who are in the Gnostic's mind when he calls upon the Mother; sometimes it is the fallen Achamoth, sometimes the higher Sophia abiding in the celestial world, sometimes Aletheia, the consort of the supreme heavenly father, but it is always the same idea, the Mother, on whom the faith of the Gnostics is fixed. Thus a baptismal confession of faith of the Gnostics runs: "In the name of the unknown Father of all, by Aletheia, the Mother of all, by the name which descended upon Jesus."

Bridal Chamber
The chief sacrament of the Valentinians seems to have been that of the bridal chamber (nymphon). The Gospel of Philip, a probable Valentinian text, reads: "There were three buildings specifically for sacrifice in Jerusalem. The one facing the west was called 'The Holy'. Another, facing south, was called 'The Holy of the Holy'. The third, facing east, was called 'The Holy of the Holies', the place where only the high priest enters. Baptism is 'the Holy' building. Redemption is the 'Holy of the Holy'. 'The Holy of the Holies' is the bridal chamber. Baptism includes the resurrection and the redemption; the redemption (takes place) in the bridal chamber."

As Sophia was united with the Saviour, her bridegroom, so the faithful would experience a union with their angel in the Pleroma (cf. the "Higher Self" or "Holy Guardian Angel"). The ritual of this sacrament is briefly indicated: "A few of them prepare a bridal chamber and in it go through a form of consecration, employing certain fixed formulae, which are repeated over the person to be initiated, and stating that a spiritual marriage is to be performed after the pattern of the higher Syzygia." Through a fortunate chance, a liturgical formula which was used at this sacrament appears to be preserved, though in a garbled form and in an entirely different connection, the author seeming to have been uncertain as to its original meaning. It runs: "I will confer my favor upon thee, for the father of all sees thine angel ever before his face ... we must now become as one; receive now this grace from me and through me; deck thyself as a bride who awaits her bridegroom, that thou mayest become as I am, and I as thou art. Let the seed of light descend into thy bridal chamber; receive the bridegroom and give place to him, and open thine arms to embrace him. Behold, grace has descended upon thee."

Baptism
Besides this the Gnostics already practiced baptism, using the same form in all essentials as that of the Christian Church. The name given to baptism, at least among certain bodies, was apolytrosis (liberation); the baptismal formulae have been mentioned above.

The Gnostics are baptized in the mysterious name which also descended upon Jesus at his baptism. The angels of the Gnostics have also had to be baptized in this name, in order to bring about redemption for themselves and the souls belonging to them.

In the baptismal formulae the sacred name of the Redeemer is mentioned over and over again. In one of the formulae occur the words: "I would enjoy thy name, Saviour of Truth." The concluding formula of the baptismal ceremony is: "Peace over all upon whom the Name rests." This name pronounced at baptism over the faithful has above all the significance that the name will protect the soul in its ascent through the heavens, conduct it safely through all hostile powers to the lower heavens, and procure it access to Horos, who frightens back the lower souls by his magic word. And for this life also baptism, in consequence of the pronouncing of the protecting name over the baptized person, accomplishes his liberation from the lower daemonic powers. Before baptism the Heimarmene is supreme, but after baptism the soul is free from her.

According to Jorunn J. Buckley, a Mandaean baptismal formula was adopted by Valentinian Gnostics in Rome and Alexandria in the 2nd century CE.

Death
With baptism was also connected the anointing with oil, and hence we can also understand the death sacrament occurring among some Valentinians consisting in an anointing with a mixture of oil and water. This death sacrament has naturally the express object of assuring the soul the way to the highest heaven "so that the soul may be intangible and invisible to the higher mights and powers". In this connection we also find a few formulae which are entrusted to the faithful, so that their souls may pronounce them on their journey upwards. One of these formulae runs: "I am a son from the Father – the Father who had a pre-existence, and a son in Him who is pre-existent. I have come to behold all things, both those which belong to myself and others, although, strictly speaking, they do not belong to others, but to Achamoth, who is female in nature, and made these things for herself. For I derive being from Him who is pre-existent, and I come again to my own place whence I went forth..."

Another formula is appended, in which there is a distinction in the invocation between the higher and lower Sophia. Another prayer of the same style is to be found in Irenaeus i. 13, and it is expressly stated that after prayer is pronounced the Mother throws the Homeric helmet (cf. the Tarnhelm) over the faithful soul, and so makes him invisible to the mights and powers which surround and attack him.

Reaction
On the other hand, a reaction took place here and there against the sacramental rites. A pure piety, rising above mere sacramentalism, breathes in the words of the Gnostics preserved in Excerpta ex Theodoto, 78, 2: "But not baptism alone sets us free, but knowledge (gnosis): who we were, what we have become, where we were, whither we have sunk, whither we hasten, whence we are redeemed, what is birth and what rebirth."

Relationship with the Church
The distinction between the human and divine Saviour was a major point of contention between the Valentinians and the Church. Valentinus separated Christ into three figures; the spiritual, the psychical and material. Each of the three Christ figures had its own meaning and purpose. They acknowledged that Christ suffered and died, but believed that "in his incarnation, Christ transcended human nature so that he could prevail over death by divine power". These beliefs are what caused Irenaeus to say of the Valentinians, "Certainly they confess with their tongues the one Jesus Christ, but in their minds they divide him." In one passage in the account of Irenaeus, it is directly stated that the redeemer assumed a psychical body to redeem the psychical, for the spiritual already belong by nature to the celestial world and no longer require any historical redemption, while the material is incapable of redemption, as "flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption".

Many Valentinian traditions and practices also clashed with those of the Church. They often met at unauthorized gatherings and rejected ecclesiastical authority, based on their belief that they were all equal. Members of the movement took turns administering sacraments, as well as preaching. Among the Valentinians, women were considered to be equal, or at least nearly equal to men. There were female prophets, teachers, healers, evangelists and even priests, which was very different from the Church's view of women at the time. Valentinians held normal jobs, got married and raised children just like Christians; however they regarded these pursuits as being less important than gnosis, which was to be achieved individually. The beliefs of the Valentinians were much more oriented towards the individual than the group, and salvation was not seen as being universal, as it was in the Church.

The main disagreements between the Valentinians and the Church were in the notions that God and the creator were two separate entities, the idea that the creator was flawed and formed man and Earth out of ignorance and confusion, and the separation of Christ's human form and divine form. Church authorities believed that Valentinian theology was "a wickedly casuistic way of subverting their authority and thereby threatening the ecclesiastical order with anarchy." The practices and rituals of the Valentinians were also different from those of the Christian Church; however they considered themselves to be Christians and not pagans or heretics. By referring to themselves as Christians they worsened their relationship with the Church, who viewed them not only as heretics, but as rivals.

Although the Valentinians publicly professed their faith in one God, "in their own private meetings they insisted on discriminating between the popular image of God – as master, king, lord, creator, and judge – and what that image represented: God understood as the ultimate source of all being." Aside from the Church fathers, however, "the majority of Christians did not recognize the followers of Valentinus as heretics. Most could not tell the difference between Valentinian and orthodox teaching." This was partially because Valentinus used many books that now belong to the Old and New Testaments as a basis for interpretation in his own writing. He based his work on proto-orthodox Christian canon instead of on Gnostic scripture, and his style was similar to that of early Christian works. In this way, Valentinus tried to bridge the gap between Gnostic religion and early Catholicism. By attempting to bridge this gap, however, Valentinus and his followers became the proverbial wolves in sheep's clothing. "The apparent similarity with orthodox teaching only made this heresy more dangerous – like poison disguised as milk." Valentinian Gnosticism was "the most influential and sophisticated form of Gnostic teaching, and by far the most threatening to the church."

Texts
Valentinian works are named in reference to the bishop and teacher Valentinius. Circa 153 AD, Valentinius developed a complex cosmology outside the Sethian tradition. At one point he was close to being appointed the Bishop of Rome of what is now the Roman Catholic Church. Works attributed to his school are listed below, and fragmentary pieces directly linked to him are noted with an asterisk:
 * The Divine Word Present in the Infant (Fragment A) *
 * On the Three Natures (Fragment B) *
 * Adam's Faculty of Speech (Fragment C) *
 * To Agathopous: Jesus' Digestive System (Fragment D) *
 * Annihilation of the Realm of Death (Fragment F) *
 * On Friends: The Source of Common Wisdom (Fragment G) *
 * Epistle on Attachments (Fragment H) *
 * Summer Harvest*
 * The Gospel of Truth*
 * Ptolemy's Version of the Gnostic Myth
 * Prayer of the Apostle Paul
 * Ptolemy's Epistle to Flora
 * Treatise on the Resurrection (Epistle to Rheginus)
 * Gospel of Philip
 * A Valentinian Exposition

title: Valentinianism


text:
WXPN

WXPN (88.5 FM) is a non-commercial, public radio station licensed to the Trustees of the University of Pennsylvania in Philadelphia, Pennsylvania, that broadcasts an adult album alternative (AAA) radio format, along with many other format shows. WXPN produces World Cafe, a music program distributed by NPR to many non-commercial stations in the United States. The station's call sign, which is often abbreviated to XPN, stands for "Experimental Pennsylvania Network". The broadcast tower used by WXPN is located at (40.03881°N, -75.23689°W), in the antenna farm complex in the Roxborough section of Philadelphia.

20th century
While the University of Pennsylvania has been involved with radio since 1909 when a wireless station was located in Houston Hall,  WXPN itself first came into existence in 1945 as a carrier current station at 730 AM.

In 1957, it was granted a full license as a 10-watt college radio station at 88.9 FM in addition to their frequency of 730 AM. From then into the mid-1970s, WXPN was a student activity of the university and as it grew, the station initiated unique programming designs including one of the earliest freeform radio formats, Phase II, in the 1960s. Local DJ Michael Tearson got his start at WXPN in the late 1960s with a radio show The Attic. Tearson went on to replace Dave Herman at WMMR in 1970.

In 1975, a controversial broadcast on the talk show The Vegetable Report led to an obscenity complaint with the FCC, which found the charges serious enough to decline renewal of the broadcast license. This incident (December 1975) marked the first time FCC pulled a license on grounds of obscenity. But a citizen's group organized to petition the FCC to consider XPN's unique service, and with a pledge from Penn to create positions for professional staff to run the station, the FCC allowed the license to renew.

With this new staff of five managers, WXPN became a steady fountain of high-quality folk, jazz, new and avant-garde music and public affairs programming produced by a combination of station alumni and community volunteers, with little to no student involvement. Veterans of WXPN that have gone on to notable achievements in other areas include Broadway producer and director Harold Prince, the station's first program director, NBC News correspondent Andrea Mitchell, its former news director, jazz producer Michael Cuscuna, a former DJ, and Echoes producers John Diliberto and Kimberly Haas, former producers of Diaspar, and other WXPN shows.

Shows that have been staples on XPN since the 1970s include The Blues Show with Jonny Meister (Saturday nights), Sleepy Hollow (Saturday and Sunday morning quiet music shows), Star's End (ambient and space music Saturday night/Sunday morning) and Amazon Country (lesbian-oriented music and programming on Sunday evening). WXPN also broadcasts the Folk Show on Sunday evening, which started at WHAT-FM in 1962 and continued on WDAS-FM, WMMR, WIOQ and WHYY-FM but moved to WXPN in the 1990s when WHYY changed to a talk format.

In 1986, the station qualified for membership in the Corporation for Public Broadcasting and began the legal process to move from 88.9 to 88.5 on the FM broadcast band in order to increase signal coverage. Beginning the late 1980s, the programming and personnel were shifted from its diverse volunteer voice to full-time salaried programmers. Penn student radio activity is currently carried out on WQHS.

In 1988, WXPN started Kids Corner, a daily interactive radio show for kids hosted by Kathy O'Connell. Kids Corner has won numerous awards, including the Peabody Award and the Armstrong Award.

21st century
In 2004, WXPN moved to new facilities at 3025 Walnut Street, where the radio station shares space with a music venue called World Cafe Live. (World Cafe Live is an independent for-profit entity that pays a yearly fee to license the World Cafe name from WXPN.)

In October 2015, WXPN and WNTI jointly announced a sales agreement for transfer of ownership of the Hackettstown, New Jersey, public radio station owned by Centenary College. The sale price is $1,250,000 in cash and another $500,000 in underwriting value over 10 years. A Public Service Operating Agreement enabled WXPN to begin using the WNTI transmission facilities to air WXPN programming, effective October 15, 2015. WNTI changed its call sign to WXPJ on May 16, 2016.

Programs
WXPN carries primarily locally originated programs, supplemented by a few nationally syndicated shows. The station's weekday programs are all produced by its own staff, including World Cafe, a show developed and hosted by WXPN host David Dye and now distributed by NPR. The station also produces most of its night and weekend specialty programs, including Kids Corner with Kathy O'Connell, The Geator's Rock & Roll, Rhythm & Blues Express with legendary Philadelphia DJ Jerry Blavat, The Blues Show with Jonny Meister, The Folk Show with Ian Zolitor and Sleepy Hollow, an early morning program of quiet music. The station's syndicated offerings include The Grateful Dead Hour with David Gans, The Many Moods of Ben Vaughn, Echoes with John Diliberto and Mountain Stage with Larry Groce.

Q'zine, produced and hosted by Robert Drake since 1996, is a voice for the LGBTQ community in Philadelphia. The program originated as Sunshine Gaydreams, later shortened to Gaydreams, in 1974.

WXPN also broadcasts the Penn Quakers men's basketball games.

From August 15 to 18, 2019, WXPN broadcast a "Woodstock — As It Happened — 50 Years On" weekend to celebrate the 50th anniversary of the Woodstock festival. It used all of the festival's archived audio in "as close to real time as possible", using newly reconstructed audio archives of each of Woodstock's 32 performances.

Stations
One full-power station (WXPH) is licensed to simulcast the programming of WXPN full-time. One full-power station (WXPJ) currently has a Public Service Operating Agreement to simulcast the programming of WXPN.

Translators
WXPN programming is broadcast on the following translators:

From 1993 to 2007, the WXPH call sign was used on 88.1 in Harrisburg, now WZXM. WXPN traded that facility to Four Rivers Community Broadcasting in return for 88.7 Middletown and W259AU.

Portions of WXPN's schedule are simulcast on WKHS 90.5 FM, Worton, Maryland (Eastern Shore Chesapeake Bay and Baltimore areas).

WXPN-HD2
XPN2/XPoNential Radio is an adult album alternative radio station broadcast on the HD2 channels of WXPN in Philadelphia and WXPH in Middletown, Pennsylvania. The station is also syndicated to several other public radio stations, which air it on their HD2 or HD3 channels.

History
On May 2, 2007, WXPN launched an indie rock format on its HD2 channel, branded as "Y-Rock on XPN". Y-Rock on XPN featured on-air personalities originally from Philadelphia radio station WPLY (100.3 FM), branded as "Y100". WPLY owner Radio One changed the station's format in 2005, ending the alternative rock format. Y-Rock on XPN was the latest incarnation of the Y100 brand that originally aired on WPLY, which was the market's alternative rock station from 1995 until 2005.

In mid-June 2010, "Y-Rock on XPN" programming was cancelled due to budget cuts. The "Y-Rock on XPN" branding officially changed to XPN2 at midnight, June 15, 2011. The HD2 channel and companion online stream would later be re-branded as "XpoNential Radio".

WQHS
WQHS is the only wholly student-operated college radio station at the University of Pennsylvania. WXPN was the University's principal student radio station until 1975, with WQHS as an AM-based training ground for DJs. After 1975, WQHS became the official student radio station of the University, with WXPN being taken over by an external company. The radio station currently broadcasts an eclectic freeform radio format over internet radio, as a result of their radio tower, formerly on top of Harnwell College House, falling down in a severe storm in 2003.

History
In the 1960s, the University had two radio stations with the call sign WXPN, an FM station at 88.9 MHz and an AM station at 730 kHz. The AM radio station broadcast as a non-licensed carrier current radio station, and able to be heard only on the University grounds. Both radio stations consisted of educational programming, news and sports coverage, as well as music. In 1965, WXPN-AM started airing popular music shows, stirring interest among the students. At the time, the radio station operated out of Houston Hall, directly in the center of campus.

In 1970, WXPN-AM's operations moved from Houston Hall, directly in the center of campus, to 3905 Spruce Street. After problems with the FCC over show content in the 1970s, WXPN-FM's broadcast license was not renewed. WXPN-AM then became WQHS, which stands for "Quad Hill Superblock" (referring to student dormitories on campus). As it had not been involved with the FCC dispute, WQHS remained completely student-run while WXPN was afterwards run by a mix of community volunteers and former students. The stations developed two distinct styles, with WQHS focused more on contemporary music and WXPN reflecting the more esoteric interests of its staff. This ultimately led to a complete split between the stations, with both moving from their common Spruce Street location. The FM radio station became professionally run by 1980, with former students and community volunteers staffing the station, while the AM radio station was still student-run. As of September 2005, the radio station is located on the fifth floor of the Hollenback Center, on the far east side of campus.

title: WXPN


text:
Wikipedia:Articles for deletion/Funny names of open source software

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete. Mindspillage (spill yours?) 03:26, 9 Jun 2005 (UTC)

Funny names of open source software
Not encyclopedic or NPOV. Easier to list open source software that doesn't have a "funny" name or name origin. -Sean Curtin 23:34, May 26, 2005 (UTC)
 * I removed two entries which were just being used to knock Microsoft (the word "Microshit" was actually used, and some of it could be construed as some sort of vague threat against Steve Ballmer) and self-referential text. There's not much left to salvage. A Naming conventions in Open Source Software article might be interesting, and I wouldn't strongly oppose a move/expand to that article name or similar, but it'd probably be best to just Delete this and start from scratch. A и D я 01D  TALK  EMAIL  01:40, May 27, 2005 (UTC)
 * Delete or speedy delete. The title is inherently NPOV. --Edcolins 13:30, May 27, 2005 (UTC)
 * Delete — Non-neutral, &c. &c. Also I coundn't find a more general page of humorous acronyms. — RJH 14:51, 27 May 2005 (UTC)
 * Delete. Unencyclopedic POV fork. Original research. Nestea 17:24, 27 May 2005 (UTC)
 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


text:
Battle Hymns (Manowar album)

Battle Hymns is the debut studio album by American heavy metal band Manowar, released in 1982 by Liberty Records.

Track listing
All songs by Ross the Boss and Joey DeMaio, except where indicated

Manowar

 * Eric Adams – vocals
 * Ross the Boss – guitars, keyboards
 * Joey DeMaio – bass, bass pedals
 * Donnie Hamzik – drums, percussion

Additional personnel

 * Orson Welles – narration on "Dark Avenger"

Production

 * Mixed by Jon Mathias at Record Plant Studios, New York City
 * Joey DeMaio, Ross the Boss – producers
 * Joe Foglia – engineer
 * Jim Sessody, John Agnello – assistant engineers
 * Joe Breschio – mastering
 * Bob Currie – executive producer
 * Aucoin Management, Inc. – management
 * Bill Burks, Brian J. Ames – art direction
 * Gary Ruddell – Illustration

Cover versions

 * Thrash metal band Overkill covered the song "Death Tone" on their 1999 album Coverkill.
 * Traditional metal band Seven Witches covered the song "Metal Daze" on their 1999 album Second War in Heaven.
 * The song "Battle Hymn" has been covered by German heavy metal band Majesty.
 * Swiss Heavy Metal band Burning Witches covered the song "Battle Hymn" on their 2020 album Dance With The Devil.
 * Finnish symphonic power metal band Beast in Black covered the song "Battle Hymn" on their 2021 album Dark Connection.
 * German band Tankard covered "Fast Taker" on the re-release of their album Disco Destroyer.
 * American traditional metal band Slough Feg covered "Fast Taker" on a split single with Solstice.

2010 re-recording – Battle Hymns MMXI
In late 2010 it was announced that Manowar were to rerecord Battle Hymns for a November 26 release. The album, Battle Hymns MMXI, was drummer Donnie Hamzik's first studio recording with Manowar since the original 1982 Battle Hymns release. Orson Welles having died 25 years before, the narration during "Dark Avenger" was recorded by Sir Christopher Lee.

title: Battle Hymns (Manowar album)


text:
XPN

XPN may refer to:
 * XPN (newsreader), a Usenet news client software application
 * WXPN, a public radio station from Philadelphia, Pennsylvania, United States

title: XPN


text:
Talk:Ventricular system

Removed
Removed a few factual inaccuracies, such as "Currently, it is thought that most of the CSF leaves the ventricular system via a path along the olfactory tracts and leaves the cranium through the cribriform plate." Note: the olfactory tracts are part of the olfactory system. They do not communicate with the ventricular system and have absolutely no role in CSF-passage. CSF is reabsorbed into the venous system (superior sagittal sinus) via arachonoid granulations - this fact is supported by hundreds of references. The removed sentence resembles rather a description of the olfactory pathway, with the olfactory nerve fibers entering the skull through the cribriform plate of the ethmoid bone.

Added a few more anatomic details, a reference, and links to two localized versions of Wikipedia. DrFlo1 | Talk 19:36 (EDT), May 26, 2005

This is a mess all right. I started trying to clean it up, but now I'm thinking I should just rewrite it from scratch. dsws 05:06, 14 December 2005 (UTC)

Cleanup
The "more information" section at the bottom is very poor style. I don't want to risk screwing something up as I know nothing about neuro. --aciel 19:35, 14 October 2005 (UTC)

 * User:Wee Jimmy cleaned this article up pretty substantially in December . I've made some factual corrections just now and have removed the cleanup tag. --David Iberri (talk) 19:14, 6 January 2006 (UTC)

removed/reorganized listing of cerebral aqeduct as 'ventricle'.
Objected to cerebral aqueduct being listed as 'ventricle'. Thought compromise was to list ventricles, than interconnecting channels, although technically interventricular foramina are part of lateral ventricles [per Terminologia Anatomica]. Corrected/added with links major locations (cerebrum, diencephalon, midbrain, hindbrain) of parts of ventricular system to give sense of its interconnectivity within the brain (and spinal cord), as well as classification of individual parts of ventricular system as also parts of these (e.g., lateral ventricles including interventricular foramina as part of cerebrum, 3rd ventricle as part of hypothalamus of diencephalon, cerebral aqueduct as part of midbrain/mesencephalon, 4th ventricle as part of pons of hindbrain -all according to TA), without being (too) definitive about it.Jauntymcd 20:40, 25 March 2007 (UTC) Italic text

Walls of Ventricles?
Do the ventricles have walls, with any structure like arteries have structures (layers of materials & cells) for their walls? I see that the ventricles are lined with ependymal cells, but what I'm asking is if those ependymal cells are part of the walls of the ventricles, or if the ependymal cells are all there is. UnderEducatedGeezer (talk) 00:48, 14 January 2020 (UTC)
 * I dont think so - it is just cavities where you want the fluid to be able to circulate and be able to reach all parts of the brain to rinse clean the protein wastes that build up between brain cells during waking hours and can become harmful if not clean rinsed away. Also when you look at the subarachnoid space - the interval between the arachnoid membrane and the pia mater - is occupied by delicate connective tissue trabeculae and intercommunicating channels containing cerebrospinal fluid (CSF). Also, wouldn't it be like asking if urine or the intra spinal fluid had walls limiting it? SvenAERTS (talk) 06:56, 24 February 2020 (UTC)

Amazing Fast fMRI video revealing waves cerebrospinal fluid flows into the sleeping brain during NREM sleep phase
During non-REM sleep, blood flows out of the brain just before a wave of cerebrospinal fluid rolls in, help cleaning proteins products out of the brain. Video: Laura Lewis, N. Fultz et al/Science 2019 https://www.youtube.com/watch?time_continue=15&v=eEszNmVFFm4&feature=emb_logo Maybe we can add it to some See also section? Sincerely, SvenAERTS (talk) 08:06, 24 February 2020 (UTC)

title: Talk:Ventricular system


text:
Tatsuya Ito (politician)

Tatsuya Ito (伊藤 達也) is a member of the House of Representatives in the National Diet of Japan, representing the 22nd District of Tokyo.

Born in Tokyo, Ito graduated from Faculty of Law, Keio-Gijuku University and joined Matsushita Institute of Government and Management in 1984. He was first elected to the House of Representatives in 1993. In 2004, he was appointed the Minister of State for Financial Services in the Cabinet of Prime Minister Junichiro Koizumi.

title: Tatsuya Ito (politician)


text: Category:Scottish folklore

title: Category:Scottish folklore