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Author: Hume, David
Title: A Letter From A Gentleman To His Friend In Edinburgh
Publisher: Unknown. (Ask Eric.)
Tag(s): atheism; hume; deity; betwixt; proposition; scepticism; edinburgh; specimen; principles; existence; philosophy; perceptions; justice; principle; arguments; argument; philosophers; moral; opinion; western philosophy
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Rights: GNU General Public License
Size: 7,006 words (really short) Grade range: 15-19 (graduate school) Readability score: 37 (difficult)
Identifier: hume-letter-741
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[TABLE NOT SHOWN] [TABLE NOT SHOWN] Copyright 1995, James Fieser (email@example.com). See end note for details on copyright and editing conventions. This is a working draft; please report errors.1 Editor's note: In 1744-1745 Hume was a candidate for the Chair of Moral Philosophy at the University of Edinburgh. The position was to be vacated by John Pringle, and the leading candidates were Hume and William Cleghorn. The Edinburgh Town Council was responsible for electing a replacement; consequently, politics was a key factor in the decision. Loyalties were drawn chiefly along the two key political party lines: the Argathelians (Hume's party), and the Squadrones (Cleghorn's party). Pringle, a Squadrone, procrastinated in stepping down, thus allowing the Squadrones to unify their opposition to Hume by condemning his anti-religious writings. Chief among the religious critics was clergyman William Wishart (d. 1752), the Principal of the University of Edinburgh. Although Wishart was an Argathelian, his dislike of Hume's philosophy rose above political allegiance; it is also relevant that Wishart too sought the position for which Hume was applying. Lists of allegedly dangerous propositions from Hume's Treatise circulated, presumably penned by Wishart. In the face of such strong opposition, Hume's Argathelian support weakened. The religious dimension of the competition also compelled the Edinburgh Town Council to consult the Edinburgh ministers. Hoping to win over the clergy, Hume composed a point by point reply to the circulating lists of dangerous propositions. This was sent to Henry Home, and published as A Letter from a Gentleman to his Friend in Edinburgh. The clergy were not dissuaded, and 12 of the 15 ministers voted against Hume. Hume quickly withdrew his candidacy. A month later Hume reflected in a letter that the matter of his vocational opportunities "was brought to an issue, and by the cabals of the Principal [i.e. Wishart], the bigotry of the clergy, and the credulity of the mob, we lost it." In 1751-1752 Hume sought a philosophy chair at the University of Glasgow, and was again unsuccessful. Hume's lesson, perhaps, was to seek civil employment through his Argathelian supporters, rather than academic employment. The following is from the 1745 edition of A Letter from a Gentleman. --------------------------------------------------------------------- A LETTER FROM A GENTLEMAN TO HIS FRIEND IN Edinburgh: CONTAINING Some OBSERVATIONS ON A Specimen of the Principles concerning RELIGION and MORALITY, said to be maintain'd in a Book lately publish'd, intituled, A Treatise of Human Nature, &c. EDINBURGH, Printed in the year M.DCC.XLV. --------------------------------------------------------------------- {3} SIR, I Have read over the Specimen of the Principles concerning Religion and Morality, said to be maintain'd in a Book lately published, intituled, A Treatise of Human Nature; being an Attempt to introduce the Experimental Method of Reasoning into Moral Subjects. I have also read over what is called the Sum of the Charge. Which Papers, as you inform me, have been industriously spread about, and were put into your hands some few Days ago. I was perswaded that the Clamour of Scepticism, Atheism, &c. had been so often employ'd by the worst of Men against the best, that it had now lost all its Influence; and should never have thought of making any Remarks on these maim'd Excerpts, if you had not laid your Commands on me, as a piece of common Justice to the Author, and for undeceiving some well-meaning People, on whom it seems the enormous Charge has made Impression. {4} I shall insert the Accusation at full Length, and then go regularly through what is called the Sum of the Charge; because it is intended, I suppose, to contain the Substance of the whole. I shall also take notice of the Specimen as I go along. Specimen of the Principles concerning Religion and Morality, &c. THE Author puts on his Title-page (Vol. I printed for J. Noon, 1739) a Passage of Tacitus to this Purpose; "Rare Happiness of our Times, that you may think as you will, and speak as you think." He expresses his Deference to the Publick in these Words (Advertisement, p. 2.) The Approbation of the Publick I consider as the greatest Reward of my Labours; but am determined to regard its Judgment, whatever it be, as my best Instruction." He gives us the summary View of his Philosophy from p. 458. to 470. -- "I am confounded with that forlorn Solitude, in which I am placed in my Philosophy. {5} -- I have exposed myself to the Enmity of all Metaphysicians, Logicians, Mathematicians, and even Theologians. -- I have declared my Disapprobations of their Systems. -- When I turn my Eye inward, I find nothing but Doubt and Ignorance. All the World conspires to oppose and contradict me; tho' such is my Weakness, that I feel all my Opinions loosen and fall of themselves, when unsupported by the Approbation of others. -- Can I be sure, that, in leaving all established Opinions, I am following Truth? and by what Criterion shall I distinguish her, even if Fortune should at last guide me on her Footsteps? After the most accurate and exact of my Reasonings, I can give no Reason why I should assent to it; and feel nothing but a strong Propensity to consider Objects strongly in that View under which they appear to me. -- The Memory, Senses, and Understanding, are all of them founded on the Imagination. -- No Wonder a Principle so inconstant and fallacious should lead us into Errors, when implicitely followed (as it must be) in all its Variations. -- I have already shown, that the Understanding, when it acts alone, and according to its most general Principles, entirely subverts itself, and leaves {6} not the lowest Degree of Evidence in any Proposition either in Philosophy or common Life. -- We have no Choice left, but betwixt a false Reason and none at all. -- Where am I, or what? From what Causes do I derive my Existence, and to what Condition shall I return? Whose Favour shall I court, and whose Anger must I dread? What Beings surround me? On whom have I any Influence, or who have any Influence on me? I am confounded with all these Questions, and begin to fancy myself in the most deplorable Condition imaginable, invironed with the deepest Darkness, and utterly deprived of the Use of every Member and Faculty. -- If I must be a Fool, as all those who reason or believe any Thing certainly are, my Follies shall at least be natural and agreeable. -- In all the Incidents of Life, we ought still to preserve our Scepticism: If we believe that Fire warms, or Water refreshes, 'tis only because it costs us too much Pains to think otherwise; nay, if we are Philosophers, it ought only to be upon sceptical Principles. -- I cannot forbear having a Curiosity to be acquainted with the Principles of moral Good and Evil, &c. I am concerned for he Condition of the learned World, which lies under such a deplorable {7} Ignorance in all these Particulars. I feel an Ambition arise in me of contributing to the Instruction of Mankind, and of acquiring a Name by my Inventions and Discoveries. -- Should I endeavour to banish these Sentiments, I feel I should be a Loser in point of Pleasure; and this is the Origin of my Philosophy." Agreeable to this summary View, he tells us, p. 123. "Let us fix our Attention out of ourselves as much as possible. -- We really never advance a Step beyond ourselves; nor can conceive any Kind of Existence, but these Perceptions which have appeared in that narrow Compass: This is the Universe of the Imagination, nor have we any Idea but what is there produced." Accordingly, "An Opinion or Belief may be most accurately defined, A lively Idea related or associated with a present Impression; and is more properly an Act of the sensitive than of the cognitive Part of our Natures." And, "Belief in general consists in nothing but the Vivacity of an Idea. Again, the Idea of Existence is the very same with the Idea of what we conceive to be existent. -- Any Idea we please to form is the Idea of a Being; and the Idea of a Being is any Idea we please to form. And as to the {8} Notion of an external Existence, when taken for something specifically different from our Perceptions, we have shown its absurdity: And what we call a Mind is nothing but a Heap or Collection of different Perceptions united together by certain Relations, and supposed, tho' falsly, to be endowed with a perfect Simplicity." And, "The only Existence, of which we are certain, are Perceptions. When I enter most intimately into what I call myself, I always stumble on some particular Perception or other. -- I never can catch myself at any Time without a Perception, and never can observe any Thing but the Perception. -- If any one think he has a different Notion of himself, I must confess I can reason no longer with him. -- I may venture to affirm of the rest of Mankind, that they are nothing but a Bundle of Perceptions, which succeed each other with an inconceivable Rapidity, and are in a perpetual Flux and Movement." -- And lest the Reader should forget to apply all this to the Supreme Mind, and the Existence of the First Cause, he has a long Disquisition concerning Causes and Effects, the Sum of which amounts to this, That all our Reasoning concerning Causes and Effects are derived from nothing but Custom: That {9} "if any pretend to define a Cause by saying it is something productive of another, 'tis evident he would say nothing; for what does he mean by Production? That we may define a Cause to be an Object precedent and contiguous to another, and where all the Objects resembling the former are placed in like Relations of Precedency and Contiguity to these Objects that resemble the latter; or, a Cause is an Object precedent and contiguous to another, and so united with it, that the Idea of the one determines the Mind to form the Idea of the other, and the Impression of the one to form a more lively Idea of the other." From these clear and plain Definitions he infers, "That all Causes are of the same Kind; and there is no Foundation for the Distinction betwixt efficient Causes, and Causes sine qua non; or betwixt efficient Causes, and formal and material, and exemplary, and final Causes: And that there is but one Kind of Necessity, and the common Distinction betwixt Moral and Physical is without any Foundation in Nature: And that the Distinction we often make betwixt Power, and the Exercise of it, is equally without Foundation: And that the Necessity of a Cause to every Beginning of Existence, is not founded on any Arguments demonstrative {10} or intuitive: And in fine, That any Thing may produce any Thing; Creation, Annihilation, Motion, Reason, Volition; all these may arise from one another, or from any other Object we can imagine." The curious Nostrum he often repeats, p. 430, 434. Again he tells us, "That when we talk of any Being, whether of a Superior or Inferior Nature, as endowed with a Power or Force proportioned to any Effect, -- We have really no distinct Meaning, and make use only of common Words, without any clear and determinate Ideas. And if we have really no Idea of Power or Efficacy in any Object, or of any real connection betwixt Causes and Effects, 'twill be to little Purpose to prove that an Efficacy is necessary in all Operations. We do not understand our own Meaning in talking so, but ignorantly confound Ideas which are intirely distinct from each other." Again he says, "The Efficacy or Energy of Causes is neither placed in the Causes is neither placed in the Causes themselves, nor in the Deity, nor in the Concurrence of these two Principles, but belongs entirely to the Soul (or the Bundle of Perceptions) which considers the Union of two or more Objects in all past Instances: 'Tis here that the real Power of Causes is {11} placed, along with their Connection and Necessity. And in fine, we may observe a Conjunction or a Relation of Cause and Effect between different Perceptions, but can never observe it between Perceptions and Objects." 'Tis impossible therefore, that, from the Existence or any of the Qualities of the former, we can ever form any Conclusion concerning the Existence of the latter, or ever satisfy our Reason in this Particular with regard to the Existence of a Supreme Being. 'Tis well known that this Principle, Whatever begins to exist must have a Cause of Existence, is the first Step in the Argument for the Being of a Supreme Cause; and that, without it, 'tis impossible to go one Step further in that Argument. Now this Maxim he is at great Pains from p.141. to explode, and to show, "That it is neither intuitively nor demonstratively certain;" and he says, "Reason can never satisfy us that the Existence of any Object does ever imply that of another. So that, when we pass from the Impression of one to the Idea and Belief of another, we are not determined by Reason, but by Custom." In a marginal Note on the preceeding Page he says, "In that Proposition, God is, or indeed any other which regards Existence, the Idea of Existence is no distinct Idea {12} which we unite with that of the Object, and which is capable of forming a compound Idea by the Union." Concerning this Principle, That the Deity is the prime Mover of the Universe, who first created Matter, and gave its original Impulse, and likewise supports its Existence, and successively bestows on it its Motions; he says, "This Opinion is certainly very curious, but it will appear superfluous to examine it in this Place. --For, if the very Idea be derived from an Impression, the Idea of a Deity proceeds from the same Origin; and, if no Impression implies any Force or Efficacy, 'tis equally impossible to discover, or even imagine, any such active Principle in the Deity. --Since Philosophers therefore have concluded, that Matter cannot be endowed with any efficacious Principle, because it is impossible to discover in it such a Principle; the same Course of Reasoning should determine them to exclude it from the Supreme Being: Or if they esteem that Opinion absurd and impious, as it really is, I shall tell them how they may avoid it, and that is, by concluding from the very first, that they have no adequate Idea of Power of Efficacy in any Object; since neither in Body nor Spirit, neither in Superior nor {13} Inferior Natures, are they able to discover one single Instance of it." And says he, "We have no Idea of a Being endowed with any Power, much less of one endowed with any infinite Power." Concerning the Immateriality of the Soul (from which the Argument is taken for its natural Immortality, or that it cannot perish by Dissolution as the Body) he says, "We certainly may conclude that Motion may be and actually is the Cause of Thought and Perception: And no wonder, for any Thing may be the Cause or Effect of any Thing; which evidently gives the Advantage to the Materialists above their Adversaries." But yet more plainly, "I assert, says he, that the Doctrine of the Immateriality, Simplicity, and Indivisibility of a thinking Substance, is a true Atheism, and will serve to justify all these Sentiments for which Spinoza is so universally infamous." This hideous Hypothesis is almost the same with that of the Immateriality of the Soul, which has become so popular. And again he endeavours to prove, that all the Absurdities which have been found in the Systems of Spinoza, may likewise be discovered in that of the Theologians: And concludes, that "We cannot advance one Step towards the establishing the Simplicity and Immateriality {14} of the Soul, without preparing the Way for a dangerous and irrecoverable Atheism." The Author's Sentiments in Morality we have in Vol. 3. printed for T. Longman, 1740. He there tells us, that "Reason has no Influence on our Passions and Actions: Actions may be laudable or blameable, but they cannot be reasonable or unreasonable. That all Beings in the Universe, considered in themselves, appear entirely loose and independent of each other; 'Tis only by Experience we learn their Influence and Connection, and this Influence we ought never to extend beyond Experience." He takes great Pains to prove, from p.37. That Justice is not a natural, but an artificial Virtue; and gives one pretty odd Reason for it: "We may conclude, that the Laws of Justice, being universal and perfectly inflexible, can never be derived from Nature. I suppose (says he) a Person to have lent me a Sum of Money, on Condition that it be restored in a few Days; and also suppose, that, after Expiration of the Term agreed on, he demands the Sum: I ask, What Reason or Motive have I to restore the Money? Publick Interest is not naturally attach'd to the Observation of the Rules of Justice, but {15} is only connected with it, after an artificial Convention, for Establishment of these Rules. Unless we will allow that Nature has established a Sophistry, and rendered it necessary and unavoidable; we must allow that the Sense of Justice and Injustice is not derived from Nature, but arises artificially, tho' necessarily, from Education and human Conventions. Here is a Proposition which I think may be regarded as certain, That it is only from the Selfishness and confined Generosity of Men, along with the scanty Provision Nature has made for his Wants, that Justice derives its Origin. These Impressions, which give Rise to this Sense of Justice, are not natural to the Mind of Man, but arise from Artifice and human Conventions. Without such a Convention, no one would ever have dreamed that there was such a Virtue as Justice, or have been induced to conform his Actions to it. Taking any single Act, my Justice may be pernicious in every Respect: And 'tis only upon the Supposition that others are to imitate my Example, that I can be induced to embrace that Virtue; since nothing but the Combination can render Justice advantageous, or afford me any Motive to conform myself to its Rules. {16} And in general it may be affirmed, that there is no such Passion in human Minds, as the Love of Mankind merely as such, independent of personal Qualities, of Service or of Relation to ourself." Mr. Hobbs, who was at Pains to shake loose all other natural Obligations, yet found it necessary to leave, or pretended to leave, the Obligation of Promises or Pactions; but our Author strikes a bolder Stroke: "That the Rule of Morality (says he) which enjoins the Performance of Promises, is not natural, will sufficiently appear from these two Propositions, which I proceed to prove, viz. That a Promise would not be intelligible before humans Conventions had established it; and that, even if it were intelligible, it would not be attended with any moral Obligation." And he concludes, "That Promises impose no natural Obligation." And, p.115. "I shall further observe, That since every new Promise imposes a new Obligation of Morality upon the Person who promises, and since this new Obligation arises from his Will, it is one of the most mysterious and incomprehensible Operations that can possible be imagined, and may even be compared to Transubstantiation or Holy Orders, where a certain Form of Words, along with a {17} certain Intention, changes entirely the Nature of an external Object, and even of a human Creature. In fine (says he) as Force is supposed to invalidate all Contracts, such a Principle is a Proof that Promises have no natural Obligation, and are mere artificial Contrivances, for the Conveniency and Advantage of Society." Sum of the Charge. From the preceeding Specimen it will appear, that the Author maintains, 1. Universal Scepticism. See his Assertions, p.458, --470. where he doubts of every Thing (his own Existence excepted) and maintains the Folly of pretending to believe any Thing with Certainty. 2. Principles leading to downright Atheism, by denying the Doctrine of Causes and Effects, p.321, 138, 298, 300, 301, 303, 430, 434, 284. where he maintains, that the Necessity of a Cause to every Beginning of Existence is not founded on any Arguments demonstrative or intuitive. 3. Errors concerning the very Being and Existence of a God. For Instance, Marginal Note, p.172. as to that Proposition, God is, he says (or indeed as to any other Thing which regards Existence) "The Idea {18} of Existence is no distinct Idea which we unite with that of the Object, and which is capable of forming a compound Idea by Union." 4. Errors concerning God's being the first Cause, and prime Mover of the Universe: For as to this Principle, That the Deity first created Matter, and gave it its original Impulse, and likewise supports its Existence, he says, "This Opinion is certainly very curious, but it will appear superfluous to examine it in this Place, &c." 5. He is chargable with denying the Immateriality of the Soul, and the Consequences flowing from this Denial, p.431, 4, 418, 419, 423. 6. With sapping the Foundations of Morality, by denying the natural and essential Difference betwixt Right and Wrong, Good and Evil, Justice and Injustice; making the Difference only artificial, and to arise from human Conventions and Compacts, Vol. 2. p.5, 19, 128, 41, 43, 48, 69, 70, 73, 4, 44. [Observations] You see, Dear Sir, that I have concealed no Part of the Accusation, but have inserted the Specimen and Charge, as transmitted to me, without the smallest Variation. I shall now go regularly thro' what is called the Sum of the Charge, because it {19} is intended, I suppose, to contain the Substance of the whole; and shall take Notice of the Specimen as I go along. 1st, As to the Scepticism with which the Author is charged, I must observe, that the Doctrine of the Pyrrhonians or Scepticks have been regarded in all Ages as Principles of mere Curiosity, or a Kind of Feux d' esprit, without any Influence on a Man's steady Principles or Conduct in Life. In Reality, a Philosopher who affects to doubt of the Maxims of common Reason, and even of his Senses, declares sufficiently that he is not in earnest, and that he intends not to advance an Opinion which he would recommend as Standards of Judgment and Action. All he means by these Scruples is to abate the Pride of mere human Reasoners, by showing them, that even with regard to Principles which seem the clearest, and which they are necessitated from the strongest Instincts of Nature to embrace, they are not able to attain a full Consistence and absolute Certainty. Modesty then, and Humility, with regard to the Operations of our natural Faculties, is the Result of Scepticism; not an universal Doubt, which it is impossible for any Man to support, and which the first and most trivial Accident in Life must immediately disconcert and destroy. {20} How is such a Frame of Mind prejudicial to Piety? And must not a Man be ridiculous to assert that our Author denies the Principles of Religion, when he looks upon them as equally certain with the Objects of his Senses? If I be as much assured of these Principles, as that this Table at which I now write is before me; Can any Thing further be desired by the most rigorous Antagonist? 'Tis evident, that so extravagant a Doubt as that which Scepticism may seem to recommend, by destroying every Thing, really affects nothing, and was never intended to be understood seriously, but was meant as a mere Philosophical Amusement, or Trial of Wit and Subtility. This is a Construction suggested by the very Nature of the Subject; but he has not been contented with that, but expressly declared it. And all those Principles, cited in the Specimen as Proofs of his Scepticism, are positively renounced in a few Pages afterwards, and called the Effects of Philosophical Melancholy and Delusion. These are his very Words; and his Accuser's overlooking them may be thought very prudent, but is a Degree of Unfairness which appears to me altogether astonishing. Were Authorities proper to be employed in any Philosophical Reasoning, I could cite you that of Socrates the wisest and {21} most religious of the Greek Philosophers, as well as Cicero among the Romans, who both of them carried their Philosophical Doubts to the highest Degree of Scepticism. All the antient Fathers, as well as our first Reformers, are copious in representing the Weakness and Uncertainty of mere human Reason. And Monsieur Huet the learned Bishop of Avaranches (so celebrated for his Demonstration Evangelique which contains all the great Proofs of the Christian Religion) wrote also a Book on this very Topick, wherein he endeavours to revive all the Doctrines of the antient Skepticks or Pyrrhonians. In Reality, whence come all the various Tribes of Hereticks, the Arians, Socinians and Deists, but from too great a Confidence in mere human Reason, which they regard as the Standard of every Thing, and which they will not submit to the superior Light of Revelation? And can one do a more essential Service to Piety, than by showing them that this boasted Reason of theirs, so far from accounting for the great Mysteries of the Trinity and Incarnation, is not able fully to satisfy itself with regard to its own Operations, and must in some Measure fall into a Kind of implicite Faith, even in the most obvious and familiar Principles? II. The Author is charged with Opinions {22} leading to downright Atheism, chiefly by denying this Principle, That whatever begins to exist must have a Cause of Existence. To give you a Notion of the Extravagance of this Charge, I must enter into a little Detail. It is common for Philosophers to distinguish the Kinds of Evidence into intuitive, demonstrative, sensible, and moral; by which they intend only to mark a Difference betwixt them, not to denote a Superiority of one above another. Moral Certainty may reach as high a Degree of Assurance as Mathematical; and our Senses are surely to be comprised amongst the clearest and most convincing of all Evidences. Now, it being the Author's Purpose, in the Pages cited in the Specimen, to examine the Grounds of that Proposition; he used the Freedom of disputing the common Opinion, that it was founded on demonstrative or intuitive Certainty; but asserts, that it is supported by moral Evidence, and is followed by a Conviction of the same Kind with these Truths, That all Men must die, and that the Sun will rise To-morrow. Is this any Thing like denying the Truth of that Proposition, which indeed a Man must have lost all common Sense to doubt of? But, granting that he had denied it, how is this a Principle that leads to Atheism? {23} It would be no difficult Matter to show, that the Arguments a posteriori from the Order and Course of Nature, these Arguments so sensible, so convincing, and so obvious, remain still in their full Force; and that nothing is affected by it but the metaphysical Argument a priori, which many Men of Learning cannot comprehend, and which many Men both of Piety and Learning show no great Value for. Bishop Tillotson has used a Degree of Freedom on this Head, which I would not willingly allow myself; 'tis in his excellent Sermon concerning the Wisdom of being religious, where he says, That the Being of a God is not capable of Demonstration, but of moral Evidence. I hope none will pretend that pious Prelate intended by these Assertions to weaken the Evidences for a Divine Existence, but only to distinguish accurately its Species of Evidence. I say further, that even the metaphysical Arguments for a Deity are not affected by a Denial of the Proposition above-mentioned. It is only Dr. Clark's Argument which can be supposed to be any way concerned. Many other Arguments of the same Kind still remain; Des Cartes's for Instance, which has always been esteemed as solid and convincing as the other. I shall add, that a great Distinction ought always to be {24} made betwixt a Man's positive and avowed Opinions, and the Inferences which it may please others to draw from them. Had the Author really denied the Truth of the foregoing Proposition, (which the most superficial Reader cannot think ever entered his Head) still he could not properly be charged as designing to invalidate any one Argument that any Philosopher has employed for a Divine Existence; that is only an Inference and Construction of others, which he may refuse if he thinks proper. Thus you may judge of the Candor of the whole Charge, when you see the assigning of one Kind of Evidence for a Proposition, instead of another, is called denying that Proposition; that the invalidating only one Kind of Argument for the Divine Existence is called positive Atheism; nay, that the weakning only of one individual Argument of that Kind is called rejecting that whole Species of Argument, and the Inferences of others are ascribed to the Author as his real Opinion. 'Tis impossible ever to satisfy a captious Adversary, but it would be easy for me to convince the severest Judge, that all the solid Arguments for Natural Religion retain their full Force upon the Author's Principles concerning Causes and Effects and that there is no Necessity even for altering {25} the common Methods of expressing or conceiving these Arguments. The Author has indeed asserted, That we can judge only of the Operations of Causes by Experience, and that, reasoning a priori, any thing might appear able to produce any thing. We could not know that Stones would descend, or fire burn, had we not Experience of these Effects; and indeed, without such Experience, we could not certainly infer the Existence of one Thing from that of another. This is no great Paradox, but seems to have been the Opinion of several Philosophers, and seems the most obvious and familiar Sentiment on that Subject; but, tho' all Inferences are noway weakned by such an Assertion, but on the contrary will be found to acquire more Force, as long as Men are disposed to trust to their Experience rather than to mere human Reasoning. Wherever I see Order, I infer from Experience that there, there hath been Design and Contrivance. And the same Principle which leads me into this Inference, when I contemplate a Building, regular and beautiful in its whole Frame and Structure; the same Principle obliges me to infer an infinitely perfect Architect, from the infinite Art and Contrivance which is display'd in the whole {26} Fabrick of the Universe. Is not this the Light in which this Argument hath been placed by all Writers concerning Natural Religion? III. The next Proof of Atheism is so unaccountable, that I know not what to make of it. Our Author indeed asserts, after the present pious and learned Bishop of Cloyne, That we have no abstract or general Ideas, properly so speaking; and that those Ideas, which are called general, are nothing but particular Ideas affixed to general Terms. Thus, when I think of a Horse in general, I must always conceive that Horse as black or white, fat or lean, &c. and can form no Notion of a Horse that is not of some particular Colour or Size. In Prosecution of the same Topick, the Author hath said, That we have no general Idea of Existence, distinct from every particular Existence. But a Man must have strange Sagacity, that could discover Atheism in so harmless a Proposition. This, in my Opinion, might be justified before the University of Salamanca, or a Spanish Inquisition. I do indeed believe, that, when we assert the Existence of a Deity, we do not form a general abstract Idea of Existence, which we unite with the Idea of God, and which is capable of forming a compound Idea by Union; but this is {27} the Case with regard to every Proposition concerning Existence. So that, by this Course of Reasoning, we must deny the Existence of every Thing, even of ourselves, of which at least even the Accuser himself will admit our Author is perswaded. IV. Ere answering the fourth Charge, I must use the Freedom to deliver a short History of a particular Opinion in Philosophy. When Men considered the several Effects and Operations of Nature, they were led to examine into the Force or Power by which they were performed; and they divided into several Opinions upon this Head, according as their other Principles were more or less favourable to Religion. The Followers of Epicurus and Strato asserted, That this Force was original and inherent in Matter, and, operating blindly, produced all the various Effects which we behold. The Platonick and Peripatetick Schools, perceiving the Absurdity of this Proposition, ascribed the Origin of all Force to one primary efficient Cause, who first bestowed it on Matter, and successively guided it in all its Operations. But all the antient Philosophers agreed, that there was a real Force in Matter, either original or derived; and that it was really Fire which burnt, and Food that nourished, when we observed any of these {28} Effects to follow upon the Operations of these Bodies: The Schoolmen supposed also a real Power in Matter, to whose Operations however the continual Concurrence of the Deity was requisite, as well as to the Support of that Existence which had been bestowed on Matter, and which they considered as a perpetual Creation. No one, till Des Cartes and Malbranche, ever entertained an Opinion that Matter had no Force either primary or secondary, and independent or concurrent, and could not so much as properly be called an Instrument in the Hands of the Deity, to serve any of the Purposes of Providence. These Philosophers last-mentioned substituted the Notion of occasional Causes, by which it was asserted that a Billiard Ball did not move another by its Impulse, but was only the Occasion why the Deity, in pursuance of general Laws, bestowed Motion on the second Ball. But, tho' this Opinion be very innocent, it never gained great Credit, especially in England, where it was considered as too much contrary to received popular Opinions, and too little supported by Philosophical Arguments, ever to be admitted as any Thing but a mere Hypothesis. Cudworth, Lock and Clark make little or no mention of it. Sir Isaac Newton (tho' some of his Followers have taken {29} a different Turn of thinking) plainly rejects it, by substituting the Hypothesis of an AEtheral Fluid, not the immediate Volition of the Deity, as the Cause of Attraction. And, in short, this has been a Dispute left entirely to the Arguments of Philosophers, and in which Religion has never been supposed to be in the least concerned. Now it is evidently concerning this Cartesian Doctrine, of secondary Causes, the Author is treating, when he says, (in the Passage referred to in the Charge) That it was a curious Opinion, but which it would appear superfluous to examine in that Place. The Topick there handled is somewhat abstract: But I believe any Reader will easily perceive the Truth of this Assertion, and that the Author is far from pretending to deny (as asserted in the Charge) God's being the first Cause and prime Mover of the Universe. That the Author's Words could have no such Meaning as they stand connected, is to me so evident, that I could pledge on this Head, not only my small Credit as a Philosopher, but even all my Pretensions to Trust or Belief in the common Affairs of Life. V. As to the fifth Article; The Author has not anywhere that I remember denied {30} the Immateriality of the Soul in the common Sense of the Word. He only says, That that Question did not admit of any distinct Meaning; because we had no distinct Idea of Substance. This Opinion may be found everywhere in Mr. Lock, as well as in Bishop Berkley. VI. I come now to the last Charge, which, according to the prevalent Opinion of Philosophers in this Age, will certainly be regarded as the severest, viz. the Author's destroying all the Foundations of Morality. He hath indeed denied the eternal Difference of Right and Wrong in the Sense in which Clark and Woolaston maintained them, viz.. That the Propositions of Morality were of the same Nature with the Truths of Mathematicks and the abstract Sciences, the Objects merely of Reason, not the Feelings of our internal Tastes and Sentiments. In this Opinion he concurs with all the antient Moralists, as well as with Mr. Hutchison Professor of Moral Philosophy in the University of Glasgow, who, with others, has revived the antient Philosophical Discourse, in order to throw an Odium on the Author! When the Author asserts that Justice is an artificial not a natural Virtue, he seems {31} sensible that he employed Words that admit of an invidious Construction; and therefore makes use of all proper Expedients, by Definitions and Explanations, to prevent it. But of these his Accuser takes no Notice. By the natural Virtues he plainly understands Compassion and Generosity, and such as we are immediately carried to by a natural Instinct, a certain Reflection on the general Interests of Human Society, and a Combination with others. In the same Sense, Sucking is an Action natural to Man, and Speech is artificial. But what is there in this Doctrine that can be supposed in the least pernicious? Has he not expresly asserted, That Justice, in another Sense of the Word, is so natural to Man, that no Society of Men, and even no individual Member of any Society, was ever entirely devoid of all Sense of it? Some Persons (tho' without any Reason, in my Opinion) are displeased with Mr. Hutchison's Philosophy, in sounding all the Virtues so much on Instinct, and admitting so little of Reason and Reflection. Those should be pleased to find that so considerable a Branch of the Moral Duties are founded on that Principle. The Author has likewise taken care in {32} positive Terms to assert, That he does not maintain that Men ly under no Obligation to observe Contracts, independent of Society; but only, that they never would have formed Contracts, and even would not have understood the Meaning of them, independent of Society. And whereas it is observed in the Specimen, That our Author offers further to prove, that, suppose a Promise was intelligible before Human Conventions had established it, it would not be attended with any Moral Obligation. The most careless Reader must perceive that he does not understand Moral in such an extended Sense, as to deny the Obligation of Promises, independent of Society; seeing he not only asserts what is above-represented, but likewise that the Laws of Justice are universal, and perfectly inflexible. It is evident, that suppose Mankind, in some primitive unconnected State, should be some Means come to the Knowledge of the Nature of those Things which we call Contracts and Promises; that this Knowledge would have laid them under no such actual Obligation, if not placed in such Circumstances as give rise to these Contracts. I am sorry I should be obliged to cite from my Memory, and cannot mention Page and Chapter so accurately as the Accuser. I came hither by Post, and brought no {33} Books along with me, and cannot now provide myself in the Country with the Book referred to. This long Letter, with which I have troubled you, was composed in one Morning, that I might gratify your Demand of an immediate Answer to the heavy Charge brought against your Friend; and this, I hope, will excuse any Inaccuracies that may have crept into it. I am indeed of Opinion, that the Author had better delayed the publishing of that Book; not on account of any dangerous Principles contained in it, but because on more mature Consideration he might have rendered it much less imperfect by further Corrections and Revisals. I must not at the same Time omit observing, that nothing can be wrote so accurately or innocently, which may not be perverted by such Arts as have been imployed on this Occasion. No Man would undertake so invidious a Task as that of our Author's Accuser, who was not actuated by particular Interests; and you know how easy it is, by broken and partial Citations, to pervert any Discourse, much more one of so abstract a Nature, where it is difficult, or almost impossible, to justify one's self to the Publick. The Words which have been carefully pickt out from a large Volume will no doubt have a dangerous Aspect to careless {34} Readers; and the Author, in my Apprehension, cannot fully defend himself without a particular Detail, which it is impossible for a careless Reader to enter into. This Advantage of the Ground has been trusted to by his Accuser, and surely never more abused than on the present Occasion. But he has one Advantage, I trust, which is worth a Hundred of what his Opposers can boast of, viz. that of Innocence; and I hope he has also another Advantage, viz. that of Favour, if we really live in a Country of Freedom, where Informers and Inquisitors are so deservedly held in universal Detestation, where Liberty, at least of Philosophy, is so highly valu'd and esteem'd. I am, Sir, Your most obedient humble Servant. May 8th 1745. --------------------------------------------------------------------- Notes 1[COPYRIGHT: (c) 1995, James Fieser (email@example.com), all rights reserved. Unaltered copies of this computer text file may be freely distribute for personal and classroom use. Alterations to this file are permitted only for purposes of computer printouts, although altered computer text files may not circulate. Except to cover nominal distribution costs, this file cannot be sold without written permission from the copyright holder. This copyright notice supersedes all previous notices on earlier versions of this text file. When quoting from this text, please use the following citation: @The Writings of David Hume#, ed. James Fieser (Internet Release, 1995). Original pagination is contained within curly brackets (e.g., {1}). Spelling and punctuation have not been modernized. Printer's errors have been corrected without note. Bracketed comments within the end notes are the editor's. This is a working draft. Please report errors to James Fieser (firstname.lastname@example.com).] [TABLE NOT SHOWN] © 1996


text:
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Dec 27, 2012 - By Eric Blom, Staff WriterState Sen. Cale Case, R-Lander, and Republican Reps.-elect Nathan Winters of Thermopolis and Lloyd Larsen of Lander are concerned how several bills will affect local residents if they pass the coming session of the Wyoming Legislature.
The legislators expressed their concerns to the Fremont County Commission this month. The Legislature convenes Jan. 8 in Cheyenne.
Case said a bill that would allow tribal police to enforce state traffic laws would affect Fremont County.
Tribal police now have to call in a county sheriff's deputy if they stop a non-tribal member for a traffic violation on the Wind River Indian Reservation.
"That may be controversial, but only controversial if it's misunderstood," Case said about the bill.
He added that tribal police will have to take training and meet standards of state peace officers.
Thompson asked what protection residents would have if a tribal officer was abused his power.
"I think the biggest recourse you have is you're in the state court system," Case said."You're entitled to the rights of a jury trial."
Fremont County Commissioner Whiteman said she thought that if a state authority certified tribal officers, the state could also revoke that certification.
Diesel taxes
Larsen would like to change the distribution of taxes on diesel fuel.
"Right now there's a 60-40 split on fuel tax on gasoline, 60 to state, 40 to county and municipality," Larsen said, "but almost all of the diesel tax goes to the state."
The reasoning in the past, Larsen said, was that long-haul trucks accounted for most diesel fuel use. Now that's not true, he added.
"It would be nice if we could get a little piece of that pie for county and municipalities," Larsen said.
State funding of natural gas fueling infrastructure also worries Larsen.
"I think we need to help fund and get deposits (of natural gas) around the state," he said, "but i think if we're not careful we're going to run into problems with the private sector."
'The fluff'
Commission vice chairman Pat Hickerson said he thinks the state should refocus on building good, basic roads and not spend money on amenities.
"The fluff, we kind of see that," said Larsen. "That came up in our meeting.
He added, though, that federal regulations tied to highway money requires much of the extras to which Hickerson referred.
Winters also questioned how much money the Wyoming Department of Transportation spends on trails for off-road vehicles.
He said such spending is based on a formula including the number of registered snow mobiles and ATVs registered in a county and the number of registered voters.
Case also brought up a bill that would investigate how community service providers around the state could serve people at the Wyoming Life Resource Center, which cares for people with an intellectual disability or an acquired brain injury.
"I maintain that the folks currently served by the Life Resource Center can't be served effectively around the state," he said.
He also said the facility is a key driver in the local economy.
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World War Z
On this page you can read or download World War Z in PDF format. We also recommend you to learn related results, that can be interesting for you. If you didn't find any matches, try to search the book, using another keywords.
world war. seen outside offical circles. The Complete Encyclopedia of Weapons of World War II covers the terrestrial equipment of all arms of service. forgetting wheeled and tracked utility vehicles. The war was also conducted at sea, and World War II saw warships of every calibre employed.
Language: english
PDF pages: 351, PDF size: 19.56 MB
PDF pages: 351, PDF size: 19.56 MB
world war. a volume set of "The GREAT WAR Times" newsletters that contains four issues pertaining to World War One. Part III: The students will.
Language: english
PDF pages: 66, PDF size: 2.11 MB
PDF pages: 66, PDF size: 2.11 MB
English ▼


text:
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Product Description
Seavenger ultra-comfy 3mm neoprene socks are the perfect companion for snorkelers/divers or to walk on the sandy beach.
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Ideal 3mm socks for diving, snorkeling, standup paddle boarding, kayaking, canoeing and other water sports where feet need to stay warm. Shaped for easy donning, doffing and smooth designed neck prevents chafing.
Available in multiple sizes, see chart for selection.
Various colors to select from
Materials: 90% Neoprene, 10% Nylon Jersey


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Municipal Holiday Displays
Dear Mayor:
It is holiday time, and municipalities are once again faced with the decision of what sort of holiday display can be placed on municipal property. Unfortunately, the law remains unsettled concerning displays of religious symbols on government property. For example, two United States Supreme Court decisions from 2005 concerning the display of the Ten Commandments on government property came to opposite conclusions because of differing facts. In the case of McCreary County, Ky. V. the ACLU of Kentucky, 545 US 844 (2005), the Court found unconstitutional two displays of the commandments on the walls of courthouses, while in Van Orden v. Perry, 545 US 677 (2005), handed down on the same day, it upheld the display of a six-foot-tall granite monument of the commandments on the grounds of the Texas Capital in Austin.
The opinions did not reject or modify the complicated balancing tests the court used in earlier cases concerning displays of religious symbols on municipal or other government property. Instead, it appeared to differentiate the two cases based upon historical context-the Kentucky courthouse displays had first been posted only six years previously, while the Texas monument had stood for forty years- and on the presence of other, secular objects on the grounds of the Texas capitol, where 37 non-religious items were also displayed. In each case, the majority opinion seemed to look at the entire context of the display to determine if it amounted to an unconstitutional state endorsement of religion.
Municipal holiday displays that are limited to more secular images, like Santa Claus and Christmas trees, are likely to survive constitutional scrutiny, However, it is still unclear under what circumstances more religious symbols, like creches, menorahs, or in related cases, copies of the Ten Commandments, may be displayed by a municipality or on municipal property. The Third Circuit cases on the subject all take pains to distinguish their holdings and insist that none of them contradict each other. Nevertheless, it is hard to formulate any set of rules to ensure that a given display is constitutionally permissible if it has any religious symbols in it.
In the case of ACLU v. Schundler, 168 F.3d 92 (CA3: 1999), the Court of Appeals ended a long and complicated series of cases concerning the legality of a holiday display in Jersey City by ruling in favor of the city. Initially, a case challenging the City's longtime display of a menorah and creche was brought by the ACLU, and the Court of Appeals ruled that the display did violate the establishment clause by "appearing to advance, endorse, or disapprove" of religion. The Court then refused to decide whether a new display erected by the city, adding Kwanzaa symbols, a sled, figures of Frosty the Snowman and Santa Claus and two signs concerning cultural and ethnic diversity to the creche and menorah, was constitutional. Instead, the Court sent this issue back to the District Court to decide, but stated that it was skeptical of the constitutionality of the expanded display. The District Court then found the new display illegal, but, on appeal, a different panel of the Court of Appeals reversed.
Two later cases dealt with the issue of standing to challenge displays. In ACLU-NJ v. Township of Wall, 246 F.3d 258 (CA3:2001), the display in question consisted of a creche, a lighted evergreen tree, and four snowman banners. The District Court rejected the Township's motion to dismiss the suit, saying that these residents had sufficient contact with the display to be offended by it, and thus had standing to sue. Before the case was tried on the merits, the Township added a donated menorah and two signs celebrating diversity to the display, and substituted more prominent secular banners and a larger tree. The District Court upheld this new display on the merits, and the plaintiff appealed. The Court of Appeals did not reach the merits of the case, but denied standing to the plaintiffs as to the second display because they had not had enough contact with it to be offended. However, in Freethought Society v. Chester County, 191 F.Supp.2d 589(D.PA: 2002), the Court found that a resident who had visited the county courthouse numerous times had sufficient standing to challenge a Ten Commandments plaque on the exterior of the courthouse. The court then declared the display of the plaque on public property to be unconstitutional and ordered it removed, although it had stood there since 1920.
The holdings in these cases, and in other cases arising in other parts of the country, are very much affected by the specific facts of each case and even the motivation in creating the displays. Therefore, it is unclear how to know if a specific municipal display with religious items in it will withstand constitutional challenge. While clearly diversity in the display is very helpful, it does not ensure legality.
While most of the cases have been considered under the "establishment clause" of the 1st Amendment, other arguments have been presented under the "free speech" provisions. Individuals who seek to have a more traditional religious symbol included in the municipal display, such as a menorah or a crèche, argue that their right of free speech is being denied when the municipality does not include it. There is a real danger to the municipality accepting that argument, since that would effectively render the area where the holiday display is placed a "public forum". Once that occurs, it will be extremely difficult to prevent other displays that individuals or groups wish to see at that location in order to convey their particular message. That could include groups or individuals who want to put up signs for political candidates, advocate a particular political position, or advocate on any side of such controversial issues as abortion, racial diversity, war and peace, etc.
The law in this area remains unsettled and complex, and municipal officials should consult their municipal attorneys about the legality of their particular display and the potential future impact of any decision reached.
If you have any questions or concerns about this communication, please contact Deborah M. Kole, staff attorney, at the League, ex. 137, or at email@example.com.
Very truly yours,
William G. Dressel, Jr.
Executive Director


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November 5, 2012
The 2012-13 season is underway. What is your personal outlook of this year's team and schedule?
This year's team has loads of talent. I'm very excited about our schedule because we get to play some teams that we lost close ones to last year. I think that with the year of experience that this year's sophomores now have, we can make up for those losses.
Where do you fall in line with your brothers Justin and Geoffrey? Did they teach you the game of basketball growing up or did you show them? What is your favorite sports memory growing up with two brothers?
I am the youngest child. I like to think that I taught them, but it is definitely the other way around. I grew up watching them play and my game has become a mix of the two. I play with the same intensity as Justin, but I can jump and rebound like Geoff.
My favorite sports memory with them was going to the rec center in Broomfield every Sunday and playing 21 then going out for food afterwards. I was more into it for the food, but the basketball part grew on me. :)
Studying pharmacy and microbiology, is your focus on pharmacy or are you leaning toward medical school?
My focus is on pharmacy school right now. I just started this fall and will graduate in 2016.
You have earned a number of all-conference selections in your three years at UW. How are you looking to lead this team your senior year?
It's hard to say how I will lead the team because it's so early in the season right now. But I intend to do whatever it takes for this team to be successful this season.
When telling people about your hometown of Broomfield, Colo., what are you most excited to tell them?
Usually I mention shopping Flatiron Crossing Mall or Orchard Town Center.
Do you prefer scoring points on offense or shutting down your opponent on defense?
I prefer defense. It's impossible to describe the feeling of blocking your opponent's shot.
What is your favorite Coach Legerski drill?
I like his full-court shooting drill. It can be frustrating at times because we have to make 120 points in three minutes. But when the team gets on a roll it's really exciting.
What is your pre-game routine to get mentally prepared?
I mainly just try to relax and not let nerves get the best of me. You can usually find me laying around in the locker room or training room until just before we have to be on the court. I also listen to "Run Til I Finish" by Smokie Norful before coach gives us our pre-game speech and I say a quick prayer during the national anthem.
Your time is limited as a student-athlete, but what do you enjoy doing when you do have a free moment?
I love to just hang out at home and watch movies and spend time with friends. I'm a major homebody.
Is there a story behind No. 33?
I wore 34 throughout middle school. Number 34 wasn't available when I started my freshman year of high school so I opted for 33 and I've stuck with it ever since.
Where would you like to visit someday?
I have always wanted to go to Germany and visit some of the old concentration camps. It seems like it would be a life-changing experience.


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Mixed Feelings As San Diego Dissolves Planning Department
Mixed feelings abound in the city, even from the former planning director who resigned over the merger.
"Until now the city's pro-active planning model has been similar to models used in Boston, Seattle, San Antonio, Austin, and Portland-all cities recognized for effective planning and high-quality urban development. San Diego won awards from the American Planning Association and the Urban Land Institute for its 2008 overhaul of the city's general plan. But in his state of the city address in January, Mayor Sanders claimed that merging planning with development services would "save as much as $1 billion by eliminating duplication."
Bill Anderson, who was the city's Planning Director before resigning in May, sees pros and cons in the new arrangement. "We will benefit by having California Environmental Quality Act issues tied more to development. Also, with the staff for land development code under development services instead of in a separate planning department, things may be more efficient," he said. However, Anderson cautioned, "Now planning becomes a more conventional regulatory process, rather than a pro-active community planning and development department." Currently a principal and vice president at AECOM, Anderson left his position with the city largely because of the impending merger."


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To make reservations by phone, dial freephone 0800 221 222 in the UK, 1 800 409 929 in Ireland, or view our regional telephone reservation numbers.
Located only five minutes from the airport and the city centre, the Lisbon Marriott Hotel is close to the new financial district, the zoo, museums, stadium and shopping.
King Guest Room
The superior guest room offers stunning views of Lisbon, a private balcony and complimentary Wi-Fi.
Twin/Twin Guest Room
When traveling to Lisbon, Portugal, for business or pleasure, relax in the comfort our guest rooms offering a breathtaking city view, balcony, and flat-screen TVs.
Executive Twin/Twin Guest Room
At the end of the day, lie back and relax in the elegant surroundings of your comfortable room in Lisbon.
Junior Suite Living Room
Our Junior Suites feature separate living and working areas, as well as high-speed Internet access to guarantee you have a relaxed and efficient stay while visiting Lisbon.
Junior Suite Living Room
Our spacious and comfortable Junior Suites featuring the new Marriott bedding, a separate work area, voicemail, mini-bar and high-speed Internet access to guarantee you have a comfortable and efficient stay in Lisbon.
Junior Suite Bedroom
Lisbon Marriott Hotel's spacious and comfortable Junior Suite features Marriott bedding and complimentary access to the Executive Lounge.
Junior Suite Bathroom
Our Junior Suite bathroom features a large vanity and a spacious bathtub with a shower to make you feel right at home during your stay in Lisbon.
Presidential Suite Living Room
The Presidential Suite of our Lisbon luxury hotel will ensure you wake up recharged and refreshed.
Presidential Suite Living Room
Enjoy the amazing top-floor views overlooking the Lisbon city center from our Presidential Suite's living room.
Presidential Suite Bedroom
The Presidential Suite at the Lisbon Marriott Hotel features one king bed along with a stunning city view.
Executive Lounge & Terrace
All our executive rooms and suites have access to the Executive Lounge, located on the ground floor and offering great views of the garden and pool.
Citrus Bar & Restaurant
With a welcoming, comfortable atmosphere here in Lisbon's city centre, Citrus Restaurant offers decadent Portuguese grilled specialties and international buffet classics.
Citrus Bar
Enjoy handcrafted cocktails and a variety of Portuguese specialties at our in house Restaurant and Bar, Citrus.
Tapas & Tiles Café Terrace
Meet up with friends and enjoy signature cocktails and light bites at Tapas & Tiles Café Terrace during your stay in Lisbon, Portugal.
Tapas & Tiles Café Terrace
With an outdoor terrace overlooking palm trees, our hotel's lobby bar is the ideal retreat in the heart of Lisbon.
Outdoor Pool
Take a break and unwind at our hotel's luxurious outdoor pool, an oasis in Libson's city centre.
Outdoor Pool & Garden
Relax and rejuvenate at our luxury hotel's outdoor swimming pool surrounded by our palm tree garden, a perfect escape within Lisbon.
Pena Palace
Palácio da Pena, or "Castelo da Pena" as it is more commonly known, is the most notable example of Portuguese architecture in the Romantic period. It stands on one of the rocky peaks of the Serra de Sintra, and blends in a surprisingly fortunate manner with its natural background of greenery and crags, testifying to the aesthetic potentialities of the project in touch with the new and old.
Local Transportation
The street car is commonly referred to as a tram. Although sometimes seen as an artifact of transit, it is still a prominent form of public transportation in many cities such as in Lisbon, Portugal.
Gare do Oriente
Gare de Oriente was built in 1998 and is one of the main transport hubs in Lisbon. It is one of the world's largest stations with access to train, subway and bus along with its own shopping centre and police station.
Belém Tower
Belém Tower is one of the many historic monuments that you can find in Lisbon. Built in the early 16th century, it has become one of the symbols of the city and a memorial to the Portuguese power during the Age of Great Discoveries.
25th of April Bridge
The 25th of April Bridge is one of the two Lisbon bridges. It connects the city to the municipality of Almada.
Outdoor Pool - Social Event
Surrounded by our palm tree garden, the swimming pool at our Lisbon hotel offers the perfect place to host an event.
Event Foyer
Our event foyer at the Lisbon Marriott Hotel offers an ideal, casual space for break-out meetings.
You'll find everything you need for a successful meeting in our modern boardroom at the Lisbon Marriott Hotel.
Executive Boardroom II
Enjoy the daylight in our modern boardrooms. You will find everything you need for the perfect work environment and for a successful meeting.
Casablanca Meeting Room
Perfect for private dinners, our Lisbon hotel's Casablanca ballroom holds up to 140 people for banquet events.
Mediterranean Meeting Room
Our stylish Mediterranean event room features floor-to-ceiling windows with sweeping Lisbon views. The large, bright event space is perfect for private dining or special events.
New York Meeting Room
Our largest meeting room in the hotel, the New York Room, holds up to 400 guests theatre-style and is ideal for conferences.
New York Meeting Room
The Congress Center features 15 meeting rooms over an area of over 2,000 square meters, and features state-of-the-art audiovisual equipment and communication technology.


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Pop-Culture | Posted by Jackson B on 07/11/2014
Why I Wish "How I Met Your Mother" Would Have Ended Differently
"The Big Bang Theory" is one of my all-time favorite television shows. The show's protagonist, Sheldon Cooper, is basically my role model, and I'm obsessed with Raj, Howard, and Leonard as well. But I also have a big problem with the show. Penny, Bernadette, and Amy — the female characters — serve almost no purpose to the show outside of their relationships with the main male characters.
When I started watching "How I Met Your Mother", I immediately recognized that this show was different. Sure…the main male characters — Ted, Marshall, and Barney — drove the show, but they couldn't have done it without Robin and Lily. Robin and Lily were certainly love interests for the show's male characters, but unlike many other television shows, these women were not the puppets of their partners. This was a welcome change for me. I have always enjoyed strong female characters in television shows. While there are plenty of shows with strong female leads ("New Girl" and "The Mindy Project", to name a few), I think women should be essential to and authentically portrayed in a television show even if the show's driving character is not a woman.
Lily Aldrin was undeniably that essential character in "How I Met Your Mother". She was Marshall's strong, independent and artistic wife. She was Ted's best friend and often his conscience — and she served the same role for Robin. She was the only person Barney consistently trusted with his deepest, darkest secrets. There was never a doubt in my mind that she was a strong female character. That is, until I watched the show's finale, at which point I felt like Lily had just meshed into one being with her husband, Marshall.
After Lily's year as an art consultant in Italy, she seemed devoid of her own dreams. She spent the rest of her life focused on making Marshall, rather than herself, happy. Maybe I interpreted the conclusion incorrectly, but my understanding is that Lily lost her will to be an individual. I get that maybe that is reality for plenty of people, but I really feel it was inconsistent with the strong, independent Lily I watched in every single episode of "How I Met Your Mother "other than the finale.
I think that in order to end disappointing portrayals of female characters as playthings for men, television viewers have to stop sitting idly by and push back against these depictions. It may take some time, but once writers and producers understand that viewers want and expect female characters to be just as complex as their male counterparts (like they are in real life), I'd like to think they will have to deliver.
Read other posts about: female characters, How I Met Your Mother, Lily Aldrin, New Girl, objectification of women, sexism, sexism in the media, strong female characters, The Big Bang Theory, The Mindy Project, women in the media
Post Your Comment
Talia bat Pessi @ at 9:58 am, July 13th, 2014
I never watched HIMYM, but this was an interesting analysis.


text:
Stick to foods that are high in healthy fats and healthy protein.
We know that conservative catches and healthy ecosystems maintain robust fish stocks.
It should be part of a healthy holistic daily routine that includes brushing your teeth and cleaning your tongue.
Meanwhile, he can spend the rest of his healthy years doing what he loves to do—run.
Without the mandate, you have millions of sick people being added to insurance rolls but no healthy ones.
The tree is a strong, vigorous, and healthy grower, and an excellent bearer.
Had not his Aunt Sophie often pronounced it clean and healthy?
Fomentations are chiefly employed to allay pain or irritation, or to promote suppuration or the healthy action of the parts.
It is a healthy and palatable vegetable, easily digested when cooked.
His appetite is good, his complexion as healthy as it was eleven years ago.
1550s, from health + -y (2). Slightly earlier in the same sense was healthsome (1530s). Related: Healthiness.
It is wrong to say that certain articles of food are healthy or unhealthy. Wholesome and unwholesome are the right words. A pig may be healthy or unhealthy while alive; but after he is killed and becomes pork, he can enjoy no health, and suffer no sickness. [Eliza Leslie, "Miss Leslie's Behaviour Book," Philadelphia, 1839]
healthy health·y (hěl'thē)
adj. health·i·er, health·i·est
Possessing good health.
Conducive to good health; healthful.
Indicative of sound, rational thinking or frame of mind.