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Andrew Johnson Photo Gallery and related media
Andrew Johnson
Painting of Andrew Johnson
Lincoln was shot on the night of April 14, 1865, and died the next day, making Johnson the 17th president of the United States.
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Results 11 to 20 of 28
Registered Member
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Posted On:
4/21/2013 1:50pm
Style: Judo noob, heavy bag--
Great night for Strikeforce imports.
The Diaz brothers really need to work on switching up their strategy. Their constant stalking forward with a wide base means that any decent striker who can stick to a gameplan of leg kicks and properly circling out will continue to beat them. Notice how when Thomson did get lit up by Diaz, it was almost always when Diaz sucked him away from his gameplan and into a brawl. They really, really need to add in some more variety and strategy to their approach.
Also, I don't know what Frank Mir thought he was doing last night, but someone should have told him there was a fight going on. Hell, he even backed up straight into the cage on a couple occasions. That rally towards the beginning of round 3 was nice, but even that didn't last too long.
Also, that was a nice championship match. It could have gone either way IMO. Was anyone else laughing at the awkwardness of Benson proposing while Melendez was crying only a few feet away from him?
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Posted On:
4/22/2013 10:41am
Style: Traditional Mix--
Have to say I enjoyed seeing Diaz getting beat. Don't know if I have ever seen a high level fighter get a towel thrown in, though. Didn't matter, ref did not see it. mir acted like he over trained and was out of it. Henderson did just enough to win, although Gilbert was very close to taking it away from him. And please, henderson cut that damn hair!
His heart was visible, and the dismal sack that maketh excrement of what is eaten.
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text: The NBx Minimus Jacket is a perfect complement to the Minimus line of shoes and apparel. Outerwear for running in any condition, the Minimus Jacket features breathable, fast-drying Aquapel, which beads and dispels liquids, whether it's the rain or snow coming down or your own perspiration. With that, and the odor-blocking protection of Polygiene® technology, you'll always hit the road high and dry.


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The Day in Photos, Feb. 4
Photos from Monday, Feb. 4, 2013.
New York City Councilman Stephen Levin and Rep. Carolyn Maloney hold a sign to propose a name change for the 77th Street subway station to "Mayor Edward I. Koch Way" in honor of the late former New York Mayor Ed Koch on Monday Feb. 4.(Photo: Reuters | Date: Feb. 4, 2013)
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text: Prev | Next Purchase this photo Sholten Singer/ Herald-Dispatch Students of Buffalo Elementary Beta Club help collect cans from a "Souper Bowl" donation for the food bank on Monday, Feb. 11, 2013, at Buffalo Elementary School in Kenova. Gallery: Buffalo students collect for food pantry Feb. 12, 2013 @ 06:58 AM The Herald-Dispatch / 2015 Buffalo Elementary School students recently collected more than 1,500 cans of soup to benefit the Good Samaritan Center Food Pantry of Kenova. ()


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Herd falls at home
HUNTINGTON — SMU head coach Larry Brown said he didn't know what a zone defense is. Brown said he doesn't know how to coach a zone or play against one either.
But, SMU's effective use of a half-court zone strategy helped the Mustangs dump the Marshall Thundering Herd men's basketball team Wednesday night in Cam Henderson Center, 68-57, in front of 5,407 spectators.
Maybe that's why Brown is in the Naismith Memorial Basketball Hall of Fame.
SMU's zone — which protected the lane and resulted in Marshall firing too many 3-point shots — coupled with its ability to control the tempo led to the Mustangs beating the Herd for the first time in nine tries.
"The zone helped us tempo-wise," Brown said. "It helped us on the board because they're a tremendous rebounding team.
"We tried to use clock almost every possession, and at times I think they got a little impatient."
It was a night for the underdogs in Conference USA with SMU (12-10, 2-5) notching its second league victory to catch Marshall (9-12, 2-4), Tulane and Houston in that column while UAB and Rice got their first wins.
Marshall head coach Tom Herrion lamented his team losing its identity.
"What frustrates me most is our lack of ability to understand who we are," Herrion said. "We will not defend and rebound every night. That discourages me greatly."
The Mustangs had one of their best offensive showings of the season with 48.1 percent field goal shooting and 3-for-6 accuracy on 3-point attempts. As expected, the best free throw shooting team in the conference made 15 of 21.
They also beat Marshall in rebounds by plus-six.
Forward Jalen Jones had 19 points and eight rebounds for SMU while guards Ryan Manuel and Nick Russell scored 17 and 15 respectively. SMU center Cannen Cunningham grabbed eight rebounds and Russell had seven.
When the Mustangs had the basketball they ran their weave until the 35-second shot clock reached about 10 before making their move.
"They make you guard into the shot clock," Marshall guard Dre Kane said. "Once they put the ball up you have to get stops. We didn't get stops."
Marshall's scoring was topped by D.D. Scarver and Elijah Pittman, both with 15, and Kane pitched in 13. Pittman needed 20 shots to get his points and was 2-for-11 on 3-point tries. Dennis Tinnon collected 17 rebounds and Pittman had eight.
The Herd had a poor shooting performance at 33.9 percent from the field while cranking up 3-point shots 28 times and making only seven. The worst foul shooting team in C-USA made just 10 of 23.
Tinnon's 3-for-14 shooting was typical of the night.
"They played zone the whole time," said Tinnon, who had a busted lip and a bump on his forehead from some of the banging he took. "They did a pretty good job of zoning. I couldn't hit shots. They did a good job defending."
Marshall scored the first five points of the contest on a Scarver 3-point shot and a steal and dunk by Pittman, but was overtaken by SMU at 13-11 on a Shawn Williams 3-pointer with 11:29 left in the first half.
Three consecutive Marshall turnovers — the Herd had only 11 in the game — were turned into SMU points and the Mustangs lead, 35-33, at halftime.
Manuel's free throws gave SMU its biggest lead, 37-23, at 18:42 of the second half before Marshall got back within single digits.
Kane made a steal and drove for a layup that pulled Marshall back to 49-44 with 9:32 remaining. Tinnon put the Herd as close as five again, 51-46 with 8:41 left, when he rebounded his own miss and scored.
Five points was as close as it got.
"A terribly disappointing loss to say the least," Herrion said.
MU TIP-OFF CLUB: Thursday meeting at noon in the Marshall Foundation Hall. Lunch is $12 for members, $15 for non-members.
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Have a good week,


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Served as chief administrator of the Division of Education at LeMoyne-Owen College, Memphis, Tenn. During her tenure at LeMoyne-Owen (1997-2007), Wilburn served as director of early childhood education, director of international studies, and founder and executive director of Global Village Child Development and Family Studies Center.
Publications include: co-author, with James Takona, of Primer to Developing a Successful Pre-service Teacher Portfolio (University Press of America, Inc., 2004); a book chapter, "Parental Anger: Causes, Triggers and Strategies to Help," in Behavior – A Beginnings Workshop Book (Child Care Information Exchange, 2006); a book chapter, "Leveling the Playing Field: The Challenge of Preparing Globally Competent African-American College Students" in Brown v. Board of Education – Its Impact on Public Education 1954-2004 (a publication of the Thurgood Marshall Scholarship Fund 2005).
Presentations include: "Women of Color in Academe: Challenging the Status Quo of Equity and Diversity," as part of the Oxford Roundtable on Women and Social Justice, St. Ann's College, Oxford University (2010), and at the Western Region Social Science Association Conference, Salt Lake CIty, Utah (2011); a preconference workshop, "Empowering Millennium Professionals to Embrace the Pedagogy of Inclusivity," at the American Association of the Council for Teacher Educators (AACTE), Atlanta (2010); "Strategies for Increasing Cultural Sensitivity: Keys to Success for Students of Color," at OSPI, in Tacoma, Wash. (2008).
Recipient of the McLemore Award for Teaching Excellence, LeMoyne-Owen College (2004); recipient of the LeMoyne-Owen College American Humanics Spirit of Service Award (2003); named Outstanding Educator (1992-93).
Awarded more than $2,000,000 in grants and contracts from various federal, state and local agencies and foundations, including two international-development partnership grants.
Chaired and organized planning committee for Spokane's 1st National International Education Week Symposium, in conjunction with Mukogowa Fort Wright Institute (2008).
Chair of School Counseling Professional Education Advisory Board (PEAB) and member of the School Administration PEAB (2009-10); chair, NCATE Steering Committee (2005-2007); chair, Division of Education and NCATE Curriculum Committee (2001-05); founder and director, LOC International Students and Cultural Awareness Initiative (2003-2007); founder, Afro-Latino Studies Program for Teachers (2004-05).
Conducts workshops and professional presentations locally, nationally and internationally on topics related to teacher training, education, children and families, diversity, cultural awareness and international studies.


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December 8, 2014
I wanted to share a little success. Last night I threw a holiday party bike night for the local riders. It was my first time entertaining since Mike's accident. I privately called it the "maybe the holidays won't suck forever" party, and I threw myself into it. Made 2 pans of...
I sometimes stop to take pictures along the way while other times I just cruise directly there and get a picture to prove (to myself?) that I did it. Instead of making lots of picture threads about the places I go (since I'm riding a lot these days), I figured I'd just make a single blog about...
Riding up the 101 in the wet fog that morning I was filled with anticipation, excitement and a bit of healthy fear.
Only view of the track from the pit was the mini Corkscrew and straight, what lied beyond was a mystery. Even with the map of the course, it was hard to really get a "feel" of the...
got my first rocket a few weeks ago... been riding ever day since then. life is good.
Just wondering if anyone out there has taken the power sports class at Bates Tech. If so, what was your experience like and was it worth it?
If anyone has other suggestions of similar courses, please let me know.
I'm looking for a navigation app that will allow for easy customization so that I piece the roads I want into a route. Many of the current apps focus on optimization, where as I want to be able to make a route out of twisties. Once the route is initiated, it would guide me with turn by turn...
Let get a ride together before summers up!
(Drafted 8-6-14)
A memorial ride that's not a memorial ride. The son of the slain rider sitting tall, passenger behind his father's friend. The bike we used to ride together gliding behind them in the turns, the son's mother riding pillion.
This is my view as we leisurely travel the...
(Drafted 7-26-14)
A week ago, I did my second track day of the season, my fifth total. There was a large group of friends who attended, and I'd been looking forward to it since January, when we booked the day.
I haven't been able to decide what to write about it. Do I want to mention how...
The Fear........ At some point or another we have it, wether it be out sense of self preservation or the fear of pain at some point it haunts us and hinders us from what we are capable of. For the longest time I would hear stories of riders getting ran off the road or any scenario like that and...
Sometimes riding feels like drawing blood. My soul drawn up to the sky, and the pain that I didn't know existed, pulled out the marrow of my bones.
on February 25 of 2012 i traded my 1971 super beetle for a 2000 ATK 605 with about 4800 miles on it, i got/made some parts for it to make it "mine".
On march 12 2012 it was stolen the day befor i was going to reg and insure it and two days befor starting my job :(,
so on June 30 of 2014 my...
Looking for people to ride with and wanting to do a Sunday Ride up and round Mt. Rainier if any one has the same idea lets talk.
Sometimes, following your dreams leads to great success...Other times knowing when to let dreams stay dreams leads to fulfillment.
Too many thoughts to put in writing. Patrick took me under his wing and we became the best of friends. I considered him a brother.
Thank you everyone who attended the memorial ride and to those who shared their memories of him.
I miss you brother.


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by alviarin » Fri Jan 31, 2014 02:10 am
chal3oye wrote:My blood pressure has been steady. Lower when I lay down. A second blood lab showed everything was normal again and so I want to repeat the 24 hour urine this week to see if it got worse or better.I see my OB on Wed and I will be 36 weeks. I told my Dr. that I am going to decline the induction because 37 weeks is too early. I will wait till 39 weeks. However, if my blood pressure goes up then I will call them.I think it is encouraging that my blood tests are normal.
by momto4 » Mon Dec 30, 2013 06:35 am
by MomTimesThree » Mon Oct 21, 2013 04:13 am
by momto4 » Sun Oct 20, 2013 02:53 am
by MomTimesThree » Wed Oct 16, 2013 04:43 am
by momto4 » Wed Oct 16, 2013 07:01 am


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Celebrity moms at Pampers Babylimpics
It was definitely the mommy event of the season. Star-spotting at the Pampers Celebrity Babylimpics featuring the still svelte celebrity moms and their lovable kids. There was Vina Morales and her one and a half year old daughter Ceana – Aubrey Miles and her two-year old son Hunter, by Troy Montero Cheska Garcia-Kramer and daughter Kendra


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The role of religious epistemology in inter-religious dialogue
From the dawn of civilization, a multitude of religious has developed each very complex. These great differences among religions make it difficult to find a least common denominator or to talk at length of religion in ge
From the dawn of civilization, a multitude of religious has developed each very complex. These great differences among religions make it difficult to find a least common denominator or to talk at length of religion in general. On the other hand, focusing on just one specific religion often causes us to ignore or underestimate some of the very broad traits that religions seem to share. The fact remains that we will make no headway into the question of what makes a specific religion a religion if we do not seek some characteristics common to all religions. Religion is usually associated with the supernatural or the divine.505 However, the notion of a supernatural realm does not occur in the non-theistic schools of Buddhism and functions in very different ways, say, in Taoism, Hinduism, and Islam. These shortcomings suggest that religion is notoriously difficult to define. To me, religion is any action taken through every aspect of our being to release us from our weakness or imperfection, and bring us closer to the divine reality. In other words, it is a human inner desire or activity to unite with an absolute being. The examination of the intellectual dimension of religion that is, its key beliefs is most beneficial when it is guided and informed. Since epistemology is the theory of knowledge, one would therefore expect epistemological discussions of religion to concentrate on the question whether one could have knowledge of religious beliefs. Religious epistemology is simple to say that it is the epistemology of distinctively religious beliefs, but that will not be helpful in the absence of a definition of religious beliefs. Philosophers of religion might consider the epistemology of religious belief, pondering questions about the sources and justifications of religious knowledge. Fundamental questions regarding the nature of knowledge are likely to arise in any culture. After all, everyone has some stake in distinguishing truth from error, wisdom from ignorance, and the path to knowledge from the path to ignorance. Epistemologists have discussed, in addition to the defining conditions and the sources of knowledge, the extent of human knowledge. They have asked how far human knowledge can extend. Many philosophers find it obvious that we know at least some things, if only things about personal experiences or household physical objects. Others have claimed, however, that we really have no knowledge. Such philosophers admit that people typically feel confident that they have some knowledge, but these philosophers insist that our apparent cases of knowledge are mere illusions. Many epistemologists aim not to set knowledge beyond our reach or to escape the quest for knowledge but rather to make many of our ordinary claims to knowledge more secure by explaining knowledge. They seek to explain what knowledge consists in and how we get it.506 Therefore, a good deal of the task of general epistemology is to understand the nature of the various truth-relevant merits which beliefs can possess, the necessary and sufficient conditions for beliefs to possess those merits, and the virtues of mind and practice requisite and apt for their presence merits such as being reliably formed, being warranted, being entitled, being scientific, being rational, being justified and indeed being true. Epistemology in Western philosophical tradition has until recently offered a prominent definition of knowledge that analyzes knowledge into three essential components: justification, truth, and belief. According to this analysis, propositional knowledge is, by definition, justified true belief. Epistemologists typically focus on propositional knowledge. Knowledge that something is the case, as opposed to knowledge of how to do something. The content of propositional knowledge can be expressed in a proposition, that is, what is meant by a declarative sentence. Knowledge how to do something is by contrast, a skill or competence in performing a certain task. Within the last few decades, philosophers have discovers that these three conditions are not really sufficient for knowledge; something else is required. Genuine knowledge requires not only truth and belief, but also the satisfaction of the belief condition be appropriately related to the satisfaction of the truth condition. That is, on the traditional approach, genuine knowledge requires that a knower have an "adequate indication" that a believed proposition is true. The required "adequate indication"507 of truth, according to Plato, Kant, and many other philosophers, is evidence indicating that a proposition is true. These philosophers thus hold that knowledge must be based on evidence, or justifying reason. The kind of justification crucial to knowledge is called epistemic justification. Even if knowledge requires justification, a justified belief can be false. In allowing for justified false beliefs, contemporary epistemologists endorse fallibilism about justification. Reformed epistemologists contend that belief in the existence of God can, in some circumstances, have an epistemic status high enough to render it worthy of acceptance even if it has no support from the arguments of natural theology or from any other beliefs. The views of Alston and Mavrodes are sometimes said to display an affinity with Reformed epistemology, and Nicholas Wolterstorff has made significant contributions to its development. But Plantinga has clearly been the leading contemporary advocate of this school of thought in religious epistemology. During the earlier phase of their development, Plantinga concentrated on defending the view that theistic belief can be in certain conditions, is justified or rationally held even in the absence of any propositional evidence or supporting argument.508 For the conviction that theistic belief is properly basic, foundationalists carry out a reconstructive project that would put our revised doxastic structures on foundations so firm that they could withstand rather than ignore skeptical challenges. That is, for the classical foundationlist theistic belief requires support from propositional evidence or argument if it is to be rationally or justifiably held. However, it is fairly clear that belief in God's existence does not satisfy this criterion; it is neither self-evident nor incorrigible nor evident to the sense for humans at any time in this life. The question of justification attracts philosophers especially in contemporary epistemology. And controversy of this question focuses on the meaning of 'justification' as well as on the substantive conditions of a belief's being justified in a way appropriate to knowledge. William Alston, for instance, has introduced a non-deontological normative concept of justification that relies mainly on the notion of what is epistemically good from the view-point of maximizing truth and minimizing falsity. Alston link epistemic goodness to a belief's being based on adequate grounds in the absence of overriding reason to the contrary. But for some epistemologists "Epistemic justification" means simply "evidential support" of certain sort.509 To say that s is epistemically justifiable to some extent for you is, on this view, just to say that s is supportable to some extent by your overall evidential reason. According to epistemologist, knowledge entails beliefs, so that I cannot know that such and such is the case unless I believe that such and such is the case. Robert Audi mentioned that knowledge arises in experience. It is constituted by conclusively justified true belief, meaning that: the believer may be justified by psychological certain of the true proposition in question and this proposition is so well-grounded as to be itself propositionally certain. And knowledge constitute by such belief may be called epistemic certainty. When we come to religious knowledge, Audi says that religious propositions are simply beyond the scope of human knowledge. But the point is why would it be thought that no religious propositions are known? The most common ground for holding this view is namely, that religious propositions, such as that God exists, cannot be known either a priori or on the basis of experience. The concept of justification or evidence would occur with the concept of belief in a more complex analysis of the concept of knowledge.510 In recent decades, questions of knowledge seem to have been marginalized by question of justification. As a matter of fact, however, epistemological discussion of religious belief, at least since the Enlightenment has tended to focus, not on the question whether religious belief has warrant, but whether it is justified. More precisely, it has tended to focus on the question whether those properties are enjoyed by theistic belief - the belief that there exists a person like the God of traditional Christianity, Judaism, and Islam: an almighty, all knowing, wholly benevolent and loving spiritual person who has created the world. The main epistemological question about religious belief, therefore, has been the question whether or not religious belief in general and theistic belief in particular is rational or rationally acceptable, or whether it is justified? In its primary sense, rationality is a normative concept that philosophers have generally tried to characterize in such a way that, for any action, belief, or desire, if it is rational we ought to choose it. Rationality is the use of reason to reach a certain level of reasonableness or unreasonableness. Many positive characterizations of rational beliefs have been proposed by beliefs that are either self-evident or derived from self-evident beliefs by a reliable procedure and beliefs that are consistent with the overwhelming majority of one's beliefs.511 Analytic epistemology in the twentieth century was conducted as if there were a part from truth itself - just one truth-relevant merit in beliefs, that one typically called either "justification or rationality;"512 and since there was a great deal of disagreement on the answer to that question, there was a great flowering of theories of justification, or theories of rationality. According to Nicholas Wolterstorff, there are a large number of distinct truth-relevant merits in beliefs, and that neither "Justification" nor "rationality"513 picks out single such merit, both are highly ambiguous terms, each picking out a number of distinct merits. Religious beliefs are formed or evoked by experience of some sort, or by believing what is said in some discourse, or by reflection on the implications of some complex of beliefs that one has previously acquired. Here, we notice that there are no rational activities to understand or justify the experience. Richard Swinburne considered the nature of actual belief. He saw how in a sense all beliefs given rise to action and must be based on evidence. But he knows that not all beliefs are rational beliefs. For him a beliefs will fail to be rational if it is based on evidence in the wrong way or if it is based on the wrong sort of evidence. According to Swinburne beliefs are rational in so far as they are based on investigation which was, in the believer's view, adequate, and if the believer believes it to be rational. Swinburne understand by religious beliefs as about transcendent reality, including his belief about whether or not there is a God, and his beliefs about what properties God has (what God is like) and what actions he has performed.514 According to John Hick, the issue is not whether it can be established as an item of indubitable public knowledge that God (or the divine or the Transcendent) exists, or most probably exists, but whether it is rational for those who experience some of life's moments theistically to believe that God exists, and to proceed to conduct their lives on that basis. Hick looks at a rational belief in general way. For him "belief" can mean a proposition believed or it can be defined as an act or state of believing. The idea of evidence normally presupposes a gap between an observed fact, or body of facts, and an inferred conclusion. Therefore, our ordinary moment - to moment perceptual beliefs contradict the principle that all rational believing must be based upon adequate evidence. It is not that they are based upon inadequate evidence, but rather that the model of evidence-inference-belief does not apply here. Ordinary perceptual beliefs arise directly out of our experience, and it is entirely appropriate, proper, and rational to form these beliefs in this way. The relationship between experience and belief has been much debated in recent work in the philosophy of religion. This discussion has focused upon specifically theistic belief and Hick discusses also in these terms and his argument is that it is rational to believe in the reality of God. Alvin Plantinga argues on these manifestation-experiences that they are properly basic.515 That is to say, it is as rational for religious persons to hold these basic religious beliefs as it is for all of us to hold our basic perceptual beliefs. But, more basically, it is the biblical assumption translated into philosophical terms. According to Plantinga this experience is what justifies me in holding (the belief) that is the ground of my justification, and by extension, the ground of the belief itself. He then applies this principle to religious beliefs. In philosophy, experience is generally what we perceive by the senses what we learn from others, or whatever comes from external sources or from inner reflection. In the sense, experience is associated with observation and experiment. Empiricism stresses that our knowledge must be based on experience, but rationalism claims that experience is a potential source of error and prefers rational certainty to mere empirical generalization. In ordinary usage, for every experience there must be something experienced that is independent of the subject of experience. But in philosophy, the relation between experience as a state of consciousness and independent objects of experience becomes a focus of debate. There are many different kinds of experiences, but it is religious experiences that interest me here. From the point of view of epistemology the modifications of consciousness consisting our apparently perceptual experience are of importantly different kinds. In addition to true perceptions there are misperceptions, illusions, and hallucinations. Therefore, if anyone misled by any of these forms of perceptual error, he or she is then deluded. In each case the delusion consists in a mistaken implicit belief about the cause of the experience: Applying this concept of delusion to the realm of religious experience, we have to ask whether those who assume that their experience of living in God's presence is caused by their being in God's presence are believing truly or are, on the contrary, under a delusion. In modern philosophy of mind a major theme which bears on many theoretical issues, concerns the alleged privacy of an experience as an event knowable only to its possessor and the possibility of public access to that experience. There is much philosophical debate concerning precisely how perception is to be analyzed. In particular, questions are raised concerning the status of the phenomenon. But there is general agreement that in perception, objects present themselves to us in ways that enable us to know them. Similarly, in religious experience God presents himself in ways that enable us to know him and his actions. For Alston there are, it seems, important differences between ordinary perceptual or sense experience and religious experience. Sense perception is a common experience, whereas religious experience is less common, perhaps, even rare, sense perception yields a great deal of information about the world, whereas religious experience yields apparently little information about God, all humans have the capacity for sense perception, but many seem not to have the capacity for religious experience. These differences, however, do not show that religious experience has a structure unlike perception. For one thing, neither the frequency of an experience nor the amount of information it yields tells us anything about its structure. On the other hand, the limitation of the rationalist way is that the only truths capable of being strictly proved are analytic and ultimately tautological. But we cannot by logic alone demonstrate any matter of fact and existence; these must be known through experience. For sure if nothing were given through experience in its various modes, we should never have anything to reason about. This is as true in religion as in other fields. If God exists, God is not an idea but a reality outside us, in order to be known to men and women, God must therefore become manifest in some way within their experience. This conclusion is in line with the contemporary revolt against the rationalist assumptions which have dominated much of western philosophy since the time of Descartes.516 Descartes held that we can properly be said to know only truths that are self-evident or that can be reached by logical inferences from self-evident premises. Therefore, those who stress faith and attack reason often place a great deal of emphasis on religious experience. However, religious experience is by no means a purely emotional "happening"; rather, it involves concepts and beliefs about the being that is experienced. If we tried to separate religious experiences from such concepts and beliefs - from the religious belief-system, as we shall call it - then there would be no way saying who or what is that is experienced, or of explaining what sort of difference the experience ought to make to the person who has it. However, such a religious belief system needs to be understood; at least to some degree - it is hard to see how understanding it is not going to involve the use of reason. For Rationalisms, in order for a religious belief-system to be properly and rationally accepted, it must be possible to prove that the belief-system is true. Rationalism in this sense implies a reliance on reason, or intelligence, in deciding our beliefs and actions. The central idea of strong rationalism was stated forcefully by W. K. Clifford. According to his opinion, no religious belief-system is capable of meeting the high standard of proof that should govern all of our believing, and so a reasonable (and moral) person must do without religious beliefs. Among the objections to Christian belief, as well as to Judaic and Muslim, Characteristic of the modern intelligentsia is the objection that it is no longer rational, if ever it was, to believe that God exists. Therefore, the rational person will have to make his way in the world without supposing that there exists any God in whom he could trust.517 However, according to Nicholas Wolterstorff, to believe in God is our fundamental human obligation. Central to Christianity, Judaism, and Islam alike is the conviction that we as human beings are called to believe in God to trust in him, to rely on him, to place our confidence in him. Central also is the conviction that only by believing in God can the deepest stirrings of the human heart be satisfied. Duty and fulfillment here coalesce. The rationality of trusting someone presupposes the rationality of believing that person exists. John Locke was among the first to formulate articulately the evidentialist challenge to theistic belief. Reason is reasoning for Locke, and clearly he thinks of it as one among others of our belief-forming processes. Faith is another belief-forming process. It, by contrast, consists in accepting something "as coming from God."518 However, for Locke it still belongs to reason to judge of the truth of its being a revelation, and of the signification of the words wherein it is delivered. For evidentialist, one's belief that God exists is rational only if it is formed or sustained by good inference by inferring it from others of one's beliefs, which in fact provide adequate evidence for it. But, Wolterstorff, see no reason what so ever to suppose that by the criterion offered the evidentialist challenge is tenable. He see no reason to suppose that people who hold as one of their immediate beliefs that God exists always have adequate reason to surrender that belief or ought to believe that they do. However, for him those abstract and highly general theses of evidentialism no longer look very interesting, once we regard them in the light of the criterion offered. Therefore, for him the fact that it is not rational for some person to believe that God exists does not follow that he ought to give up that belief. But can we accept the Principle of Credulity? One problem is that whereas there is a fundamental uniformity about the way we report both ordinary perceptual experiences and the beliefs about objects of those experiences, there is quite a diversity of reports about religious experiences and the claim based on them. Person give incompatible descriptions of the Reality experienced. Therefore, where perceptions yield conflicting testimony, we must turn to other experiences and rational arguments to determine the truth of the various claims. That is, where there are different accounts, additional considerations must be introduced to help decide which, if any, of the religious experiences are veridical. Although the reports provide a prima facie ground for their acceptance, not all beliefs based on such experiences are true. Just as we at times doubt perceptual claims for good reason, we might do the same for claims based on religious experience. According to Hick, religion constitutes our varied human response to transcendent reality. Religious experience then is structured by religious beliefs which are implicit within religious experience. But the question is if this complex of experience and beliefs that takes place in different shapes within the different traditions, is to be regarded simply as a human creation or as our response to a transcendent reality, even if a response whose particular forms always involve the creative activity of the human imagination. Of course the problem of terminology is obvious as we see in many parts of philosophy, and without explanatory gloss none of the available descriptive labels for these two possibilities is entirely adequate. Much of the philosophical discussion of religious diversity continues to centre on the work of John Hick.519 He is not interested in the question of what can justifiably be affirmed in the face of such diversity, rather, he is primarily concerned with the question of which justified response is most reasonable. Moreover, on this question, he leaves no doubt as to his opinion: 519 See John Hick, An Interpretation of Religion: Human response to the Transcendent, (New Haven: Yale University and London: Macmillan press, 1989), 172. 194 religious pluralism is by far the most plausible explanation for the pervasive religious diversity we encounter. Many Westerners will best understand the emergence of inclusivism and pluralism in terms of the history of Christianity. For most of its history, Christianity has been resolutely exclusivist. In late antiquity, it was a new religion, struggling to establish itself in the face of criticism and persecution. It is not surprising to find it making exclusive claims on behalf of its charismatic founder, Jesus of Nazareth. Of course, Christianity is not the only religion to have fostered exclusivist attitudes. In their more militant movements, Muslims have done the same. Some Jews cherish an ethnically exclusive identity as God's chosen people, and some Hindus revere the Vedas as a source of absolute truth, Buddhists often see in the teachings of Gautama the only dharma that can liberate humans from illusion and suffering. Hick has set forth a philosophically sophisticated pluralistic hypothesis that may avoid problems of this sort.520 As he sees it, each of the major religious traditions offers a path to salvation or liberation that involves a transformation of human existence from self-centeredness to reality- centeredness. Religious plurality is simply a fact. There are religious traditions that differ deeply in terms of their doctrines, practices, institutions, scriptures, experiences, and hope. According to pluralism, a single ultimate religious reality is being differently experienced and understood in all the major religious traditions; they all, as far as the philosophers can tell, offer equally effective paths to salvation or liberation. According to Harold Coward, Judaism is an appropriate tradition in which to begin the stay of religious pluralism and the world religions. The experience of being a minority group in other cultures, which becoming more common place for all the world religions as religious pluralism spreads, has been the norm for Judaism for countless generations. From the biblical period to the present, Judaism has had to formulate its beliefs and practices in the face of challenges from other cultures and religions. The viewpoint of the modern Jew opens the way for relations with Christianity, Islam, and perhaps Hinduism; however, Buddhism - especially Mahayana Buddhism may prove to be in a separate category. The Buddhist consciousness in which no transcendent God is recognized and the Mahayana awareness of the Divine in the 520 Ibid. 195 secular may be judged by the Jewish philosopher as a modern idolatry. Therefore, perhaps the most serious challenge for Judaism comes in its response to Buddhism. As long as a religion is founded on the experience of a transcendent God, Judaism seems to be able to enter into spiritual partnership with it. But if that experience does not hold true for the Buddhist - if it is not a transcendent God that is being experienced - can the Jew still embrace the Buddhist as a spiritual partner? This question has yet to be faced by Judaism.521 The relationship between Christianity and the other religions is one of the key issues in Christian self-understanding. Perhaps pluralism is so pressing a challenge because of the exclusivist missionary approaches adopted by Christianity over the past several hundred years. In the rapidly expanding body of literature resulting from the encounter with other religions, many Christian theologians are concluding that Christian theology cannot continue to be formulated in isolation from the other religions, and that in fact future developments in Christian theology will be the direct result of serious dialogue with the other religions. Although the Churches are altering their ecclesiology so as to open the way for serious dialogue with other religions, the fundamental Christology that underlies traditional ecclesiology has not yet changed. Through out the centuries the basic Islamic approach to other religions was to search for some fundamental structures that were harmonious with Islam but which lay hidden beneath the other religion's deviations from true Islam: A major obstacle for understanding other religions was the lack of accurate information. However, Islam has essentially reached the truth toward which all other religions are evolving. Christianity, it seems, has also virtually reached this goal. It is possible that various nations or cultures will reach the truth in their own way. The Qur'an itself teaches that every community in every age has had its prophet. However, modern education will offer Muslims an opportunity to understand each religion in terms of its own culture, history, world view, and claims to truth. This will have an effect on Islamic self-perception. Therefore, the religious pluralism of the modern world will force Islam, finding itself in much the same position as the other traditions, to come to grips with them rather provincial 521 See Harold Coward, Pluralism: Challenge to World Religions, Harold Coward, 1-12. 196 character of some of its past views of other religions. According to Hinduism, there is one divine reality that manifests itself in many forms. The various religions are simply different revelations of the one divine reality. Hinduism sees itself as being a very open and tolerant religion. But because it asserts that the Vedas are the most perfect revelation of divine truth, Hinduism also sees itself as providing the criteria against which the revelations of all other religions must be tested. Nevertheless, the Hindu view that there is one Divine, which may be reached by many paths, has proven through out the centuries to be a powerful influence upon Hinduism's interaction with the other religions.522 Therefore, the Hindu contribution to the modern challenge of religious pluralism is to encourage the inquiring spirit and devotion to truth that is larger than any individual tradition. The Buddhist attitude to other religions has been described as "critical tolerance"523 combined with a missionary goal. Buddhism has demonstrated a remarkable degree of tolerance and flexibility throughout the course of its expansion. Unlike some other religious expansions, the spread of Buddhism has been accomplished more through the dissemination of ideas than by migration of peoples. Buddhism rejects the worship of God or gods and the performance of religious rituals as a means to release. It also rejects speculations about ultimate beginnings, especially about whether the self and the world were eternal, and a number of speculations about the ultimate state of the self in the future. The tolerant but critical attitude of the Buddha toward the plurality of religious views is shaped into a rigorous philosophic approach by the Madhyamika Buddhists. If, as the Buddha discovered, the goal of religion is compassion, then, say the Madhyamika, the biggest obstacle to realizing that goal is attachment to our own religious beliefs in such a way as to make them absolute. Based on this understanding, the Madhyamika Buddhist's attitude towards other religions is one of openness and indeed a "missionary desire"524 to enter into dialogue. The inherent desire to conceptualize and share religious experience is too deeply ingrained in 522 Ibid., 63-80. 523 See K. N. Jayatilleke, The Buddhist Attitude to Other Religions (Kandy, Sri Lanka: Buddhist Publication Society, 1975). And see also Harold Coward Pluralism: Challenge to World Religions, 81. 524 See Harold Coward, Pluralism: Challenge to World Religions, 88. 197 human nature to render silence an acceptable answer. In fact the Madhyamika himself has been far from silent. His prescription of silence was only intended to apply to claims of absolute knowledge. As long as the limitation is honored, then discussion, including theological discussion, could take place. The dialogical approach opens the way for the meeting of Christians with Jews, Muslims, and Hindus. However, the theocentric premise could become an obstacle to meaningful encounters with Buddhists and Advaita Vedantists. Therefore, an unresolved problem for all of these approaches is the Buddhist and even those with considerable exposure to Buddhism and Hinduism seem almost willfully to turn a blind eye to this problem. One possible exception might be found in Tillich's formulation of the "god above gods" as the "ground of being."525 Dialogue starts from the assumption that each religion has its absolute claims which cannot be relativized. No amount of reformulation will do away with the difference. But, by letting our theologizing be influenced by others we will be forced to greater honesty and deeper spirituality. The prerequisite for dialogue is not the harmonizing of all beliefs but the recognition that each spiritual person has a committed and absolute conviction, and that these convictions are different. Therefore, the expected outcome is not the homogenization of particular religions but the mutual deepening of spiritual experience within each particular religion, which may lead to glimpses of a common transcendent reality. This shift in perspective had the effect of drawing attention to the universal nature of religious experience in its many different traditions. In addition to turning attention away from metaphysics, rationalism, or revelation, the focus on the humanity of religion has had the effect of highlighting some of the limitations in human nature that must be taken seriously in all future religion.…
|Nega Chewaka Tucho
|Place of publication:
|Frankfurt am Main
|Thomas M. Schmidt
|Document Type:
|Doctoral Thesis
|Date of Publication (online):
|Year of first Publication:
|Publishing Institution:
|Univ.-Bibliothek Frankfurt am Main
|Granting Institution:
|Johann Wolfgang Goethe-Univ.
|Date of final exam:
|Release Date:
|First Page:
|Last Page:
Diese Dissertation steht außerhalb der Universitätsbibliothek leider (aus urheberrechtlichen Gründen) nicht im Volltext zur Verfügung, die CD-ROM kann (auch über Fernleihe) bei der UB Frankfurt am Main ausgeliehen werden.
|HeBIS PPN:
|Katholische Theologie
|Dewey Decimal Classification:
|200 Religion
|Licence (German):
|Archivex. zur Lesesaalplatznutzung § 52b UrhG


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These are the bookings recorded for the Doris C. Gravat Detention Center for Jan. 31 to Feb. 2. Some of the people listed may not have actually spent time in jail if they posted bond and were released. Although those listed have been arrested and charged, that does not mean they have been found guilty. All bookings may be viewed online by visiting www.aikenstandard.com and clicking on the Crime tab.
Quincy Reymond Bias, 36 criminal domestic violence first, second and third offense
Angelo Chevalier Bush, 46 disorderly conduct/gross intoxication, pedestrian on highway
Tracy Lynn Steele, 35 disorderly conduct/gross intoxication
Willie Ezell Brooks Jr., 55 simple larceny $2,000 or less
Carla Michelle James, 46 criminal domestic violence, shoplifting value $2,000 or less
Richard Lewis James, 58 criminal domestic violence first offense
Justus John Landy, 28 failure to pay per order
Johnny Marlos Brown, 23 kidnapping four counts, pointing and presenting firearms at a person three counts, possession of a weapon during a violent crime, discharging firearms into a dwelling two counts, possession of marijuana second offense
Robert Norman Bisou, 31 public disorderly conduct bench warrant
Troy Alexander Person, 24 receiving stolen goods value more than $2,000 but less than $10,000
Devante Arian Williams, 18 receiving stolen goods $1,000 or less commitment
Jerry Wilson Freeman, 62 committing or attempting to commit a lewd act upon a child younger than 16
Danny Leverne James Jr., 22 unlawful use of a telephone
Cassandra Rene Courtney, 40 driving under the influence first offense, child endangerment
Larry Stroman Jr., 36 failure to appear and pay three counts, driving under suspension first offense, open container of beer/wine, failure to give signal, driving under suspension first offense bench warrant, criminal domestic violence, hold per National Crime Information Center for Saluda County Sheriffs Office
Joseph George Anderson, 29 driving under suspension third offense, assault and battery first degree, breach of trust with fraudulent intent more than $2,000 but less than $10,000, driving under suspension, receiving stolen goods value more than $2,000 but less than $10,000, failure to stop for law enforcement
Monika Diana McDonald, 53 failure to pay child support
John Mitchell Syms, 46 public drunk
Malcolm Kenyatta Ali Cook, 35 driving under the influence
Joshua Carroll Yon, 31 trespassing after notice, malicious injury to real property $1,000 or less
Devin Charles Meek, 24 no South Carolina drivers license, driving under the influence first offense
Natasha Nicole Benson, 28 driving under the influence first offense
David Lee Garron Jr., 26 driving under the influence first offense, Alcohol Beverage Control violation, open container of beer
Mordekhay Saar, 39 unlawful use of a telephone
Marion Dwayne Terry, 27 hold for Columbia County
Christopher Terrance Wilson, 24 disorderly conduct/gross intoxication, trespassing after notice, damaging city property
Alpha Mamoudou Balde, 35 driving under the influence second offense
Edward Junior Johnson, 39 disorderly conduct/gross intoxication
Dandre Javon Tandy, 18 no drivers license, driving through private property
Jody Robert Moseley, 30 criminal domestic violence first, second and third offense
Joseph Taylor McGowan, 26 driving under the influence, unsafe tires, Alcohol Beverage Control violation
Michael Lynn Thompson Jr., 39 possession of weapon during a violent crime, murder
Amy Nicole Williams, 27 public drunk
Cory Lane Cooper, 25 criminal domestic violence
Brian Gaje Pitts, 19 minor in possession of beer, reckless driving
Daniel Preston Smith, 33 Aiken County Sheriffs Office hold, disorderly conduct/gross intoxication, damage to county property
Joseph Paul Bias, 30 hold per National Crime Information Center for Mt. Pleasant Police Department
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For decades, Hattiemae Bryan looked at the photograph on her bedroom dresser, and she cried.
It showed her son in a wicker chair. He was a young man then, the way Bryan remembers him when he last left Charleston in 1982.
He built a new life in Louisiana and phoned home occasionally. He mailed a Mother's Day card in 1994.
But for nearly 20 years now, his loved ones in the Lowcountry have heard nothing from him.
They know he fell on hard times and homelessness. But they know he's still alive.
His two sisters became sleuths. They learned that he left Louisiana and skipped out on a rental bill in Arizona.
He got arrested repeatedly in Jacksonville, Fla., where homeless people knew him as "New Orleans."
But the sisters' detective work was always just a step behind him.
They called a hotel the morning after he checked out. They showed up at a McDonald's the day after he was there.
His mother, now 80, hasn't lost hope that she will see him again. But she couldn't keep glancing at the photo that has cracked and yellowed with old age.
"Come home to mama," Bryan said. "That's all I could think when I looked at it. I had to take it down."
The tale of 56-year-old Floyd Hezekiah Dwight is one that's not unheard of among the American homeless population. But it's not common for someone to stay in the shadows for so long.
People who live on the streets can be difficult to find. When they have contact with the government or the police, they sometimes give the address of a local shelter or someone else's house. But shelters also guard their confidentiality — a frustration that Dwight's family has encountered.
"They're moving from place to place," said Amy Zeigler of Crisis Ministries in downtown Charleston. "But we don't always know what kind of situation they're trying to escape."
Leaving home
Why Dwight has avoided the call of home is something his family can't figure out. He might abuse drugs. He might be ashamed that he's homeless. He might think he's not loved.
But his family wants him back. He was the lone family member missing from his mother's 80th birthday party. He wasn't there when his nieces and nephews were born, or when his father died a decade ago.
Relatives recall only fond memories of someone who was slow to anger and proud of his independence.
To even his eldest sister, Virgie Bryant-Green, he was the family's protector. Young men knew not to tease his sisters or to break their hearts.
He would buy a bowl of beef stew at The Patio, a former downtown restaurant — a ritual after cashing his paycheck. He let his youngest sister, Charlane Dwight, spend the change.
He was working as a mason when an accident threatened his livelihood. As he helped build a downtown museum, a wooden beam grazed his forehead and crushed his leg.
He had been hobbled for months when he resolved to start anew elsewhere. He moved to New Orleans for work.
The day in 1982 when he returned for a visit was a Thursday. His mother remembers that detail.
They grabbed lunch on King Street, then went home. He yelled to his mother upstairs that he was leaving, that he would be all right. He caught a taxi, then a bus, and he was gone.
Bryan didn't have a chance to say goodbye. After a letter to her son went unanswered in 1994, Bryan went to the police and the FBI. But he was an adult capable of forging his own path, and they couldn't help her. Private investigators couldn't track him down.
The mission
Now, his sisters' mission is to bring him home to the mother who cries when she sees a honey bun, one of his favorite treats.
They thought his recent arrests in Jacksonville made up their best bet for finding him. They drove there last week and didn't tell their mother.
They picked up their brother's booking photo at the Jacksonville Sheriff's Office. It shows Floyd Dwight with short, salt-and-pepper hair. He stares away from the camera.
They emblazoned the mug on a flier with a hotline number for people to phone them with tips. They handed the papers to the homeless, to police officers, to a television reporter. One lawman filmed the sisters talking about their plight and posted the video on YouTube.
They canvassed parks, shelters, stores and bus terminals.
They riffled through the reports detailing his run-ins with the authorities, then drove through Florida's largest city.
They visited the park bench where he told a police officer who awoke him in 2007 that he had nowhere else to sleep. They went to a community where he was caught with crack cocaine and the vacant home where he was found with marijuana in 2010. They saw the building where he was arrested in 2011 for stealing scrap metal because he was desperate for cash.
In each case, he readily admitted his wrongdoings to the police.
"It hurts my heart to know that my brother is out there struggling," Charlane Dwight, 42, said. "If he wants to be homeless, we want him to be homeless in Charleston, where he can get a meal from his mother."
Back at her North Charleston home, Bryan learned of her daughters' progress in Florida. As she waited for their return, she would peer through a window whenever she heard a car engine. She hoped that Dwight would come knocking.
He didn't.
Now, she only dreams of replacing the faded photo of her son with the real thing.
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text: Prev | Next Purchase this photo Billy Summers/The Putnam Herald Even the Smurfs made it to the Independence Day Parade on Thursday, July 4, 2013, in Buffalo. Gallery: Putnam in Pictures, Friday, July 12 Jul. 12, 2013 @ 01:50 PM The Herald-Dispatch / 2015 Did you miss something in Putnam County this week? Chances are, one of our photographers was there. ()


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Crystal Rainbow Makers, Set of 3
Customers Also Bought
Crystal Rainbow Makers Fill Any Room with Magical Rainbows of Light
- Sparkling suncatchers create a roomful of mini rainbows
- Crafted from colorful Austrian crystals
- Perfect all-occasion gifts
- Set of three includes one each of Almond, Icicle and Ball designs
Hang these elegant cascades of jewel-toned Austrian crystals in a sunny window and, as if by magic, bright little rainbows scatter around the room. A daily delight for the young-at-heart, these sparkling crystal suncatchers are captivating in the kitchen, living room, child's bedroom, office or dorm room. The perfect all-occasion gifts, they're a thoughtful way to show your appreciation, send get-well wishes, or just say, "I'm thinking of you." They arrive nestled and ready-to-give in sheer organza bags. Approx. 3-1/2" L plus 6" hanging chain.
- Austrian crystals, stainless steel chain
- Crystal strand is 3-1/2: L; hanging chain is 6" L
- Set of three
- For indoor display
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Reviewed by 11 customers
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- Pricey And A Bit Small
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Given as a gift to hang in a window at their new house.
- Was this a gift?:
- Yes
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My grandkids love the rainbows and it is a good opportunity for them to learn how rainbows are made! Love them!
- Was this a gift?:
- No
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This was a birthday gift to my partner who is expanding her yoga studio and under a lot of stress. Each rainbow crystal, which happens to be the Chakra colors, will be in each of the 6 very large windows of the new studio. I'm sure it will remind her of the love we have for each other as well as the love of each student and teacher has for her.
- Was this a gift?:
- Yes
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I gave these out to close pals at Christmas. We weren't exchanging gifts but these caught my eye. They are perfect for tiny expressions of love and thoughtfulness. The recipients loved them too! I have bought several sets since to use for the same purpose. It says I am thinking about them for lots of reasons. It is a very "classy" way to tell them that I care!
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- Yes
- Need more
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put them in windows as sun catchers
- Was this a gift?:
- No
- Quality construction
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- Gifts
- Interior Decoration
Ordered two sets to split up for gifts to self and others. Was pleased to discover they are made by the Woodstock Chime people. Extremely attractive and well made.
- Easy And Immediate Reward
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- Winter Sunny Window
Immediate satisfaction. Also, later, can move it to another window, chasing the sunbeams. Ahhhh
I purchased a set of three of these sun catchers and attached one of each of them to the outside ribbon of three wrapped Christmas presents as a little something extra for my three nieces. They loved them. They create a pretty rainbow affect, like little fairies dancing around the room. Very feminine.
- Very Sparkly And Pretty
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I am so glad I bought these sparkly rainbow suncatchers. They are beautiful and make me happy when I walk into the room just looking at them!
- Beautiful colors
- Refract Light Remarkably
- Unusual gift
- none
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- Hang From Ceiling Fan
- Hang in window
- Hang On Screened Porch
* gave the set of three as a Christmas gift, and recipient loved them
* adds a touch of brilliant color to a room or porch
* looks classy on ceiling fan
* avoid using in cold place as they are delicate
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There are no special shipping restrictions or charges associated with this item. For detailed information about our delivery methods and charges, click here.
We're proud of the fact that this item is shipped to you directly from our warehouse in Vermont, by one of our 250 employee-owners. In-stock items are packed with care and shipped within the next business day to ensure prompt delivery to your home and garden!


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Wayne Allen
Common Staff Writer
On Sunday, a toy run was held with area motorcycle clubs to benefit the children of The Counseling Center.
"For more than several years now, the Portsmouth Motorcycle Club puts on a toy run for area children in need. For the last three years one of the organizations they've designated is The Counseling Center," said Gina Collinsworth, Director of Community Relations and Development for Compass Community Health and The Counseling Center.
Collinsworth said there were likely over 100 people in attendance at the Sunday's event.
"It was a really fun event. They had Santa on the back of an antique fire truck on loan from the Portsmouth Fire Department," Collinsworth said.
She said after the run everyone traveled to The Counseling Center's Club House where they met up with about 20 kids.
"All of the kids got to sit on Santa's lap and tell him what they wanted for Christmas and each of the kids was given a toy," Collinsworth said.
She said the staff and the community helped to provide gifts to each of the children in The Counseling Center programs.
Collinsworth said several area businesses, individuals and the staff of The Counseling Center who contributed to ensure every child within The Counseling Center had presents this year for Christmas.
When asked if the kids would have had a Christmas otherwise, Collinsworth said, "It's likely they would not have had Christmas if it was not for the generosity of the people in our community. I have some letter of appreciation that was sent to me from some of our clients. One of the women wrote, the last couple of Christmases there had not been very many toys for her kids. Understandably, she was in the middle of addiction and did not really remember about Christmas," Collinsworth said.
Presents were provided to each of the estimated 175-200 kids due to the generosity of the community.
"I think the biggest thing this does for these kids is to let them and their parents know that people care about them. There are people in the world that want to help them and want them to know they are not forgotten," Collinsworth said. "I think that was achieved this year. It feels good to know how much our community cares about our kids."
She said The Counseling Center keeps going back to the community with events like the Natural High 5k and the annual celebrity dinner.
"This community continues to give. I'm just overwhelmed with gratitude and joy, to know how much we care about each other in this community," Collinsworth said.
Some of the groups that participated in the toy run included, Portsmouth Motorcycle Club, Bikers for Christ, Wheelersburg, OH, Brothers Forgiven, Southern Ohio Road Riders, Portsmouth, OH and Lost Tribe, Chillicothe OH.
Wayne Allen may be reached at 740-353-1151, or firstname.lastname@example.com.


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This is the Adjustable Clamp Company's 1" Pony Spring "A" Clamp with Plastic Tips -- strong, rust-resistant, durable. This size is perfect for holding a small reflector board, or gathering cloth backgrounds or drapes.
The clamp features replaceable plastic end tips to avoid marring delicate finishes, and plastic handle caps for comfort.


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Courses: Senior Departmental Studies (ARTSH499B01)
Spring 2012
The student reviews the depth and extent of experience gained, and in so doing creates a coherent body of work expressive of the student's insights and skills. At the end of the senior year the student is expected to produce a show of his or her work.
Prerequisites: Senior Majors
Fulfills: HU III


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In November, we announced that we'd be opening a flagship retail store - to be called McFarlane - at the Westgate City Center in Glendale, Ariz. (To read the story, go here).
Work on the 2,000 square ft. store is progressing, and the retail staff has been busy with the details, ensuring that the finished product will exceed Todd's exacting specifications.
What can action-figure fans expect to find at McFarlane? Among other things, the store will be very "hands-on."
"We will have custom displays that will allow the product to be shown out of the box," says McFarlane store manager Tracy Hernandez. "These out-of-the-box displays will allow our customers to have the chance to really see the product up close, and in some displays actually touch and play with the figures. We will also have a very friendly and welcoming atmosphere. Our sales associates will have the knowledge to answer questions about the product we carry and to educate our customers. We want our store to appeal to everyone, and encourage customers to come in and play."
The Westgate store promises to be more than just a place to pick up action figures. It will be a shopping destination.
"Since the base of our store is action figures, fans and collectors will always be able to find the newest figures in quantities, and find entire lines under one roof," says Hernandez. "We will also have McFarlane store exclusives, a loyalty club, special events, signings and the occasional unannounced visit from Todd. We'll also feature some high-end sculpts and the latest and coolest designer/urban toys that are not readily available in Arizona."
There are still positions to be filled at McFarlane. Think you've got what it takes to be surrounded by toys all day? If you're a McFarlane Toys fan and great with people, we'd like to know about it. Check out the Glendale retail store employment opportunities here.
>> STORE CONSTRUCTION UPDATE GALLERY (7 images)