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VCE Chintamani
Vikram College of Education
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Vikram College of Education is situated at Near Railway Track, Chelur Road, Chintamani -563 125 Karnataka, India in Chikkaballapura.
Courses Offered
- 2 Years
- B.Ed.
- Languages / Arts / Literature
Vikram College of Education - VCE Chintamani - VCE
VIKRAM COLLEGE OF EDUCATION was established in the year 2003-2004 and running under the aegies of Sri Lakshmi Education Society(R.) to promote quality education in CHintamani, Karnataka State. Sri C.N.Narasimha Reddy the founder president of the trust is an eminent educationalist. Based on the strong foundation and principles of selfless services and self sacrifice, its founders are devoted their life for the development of this Trust. The University's programmes, at both undergraduate and postgraduate level, are taught at College Campus. The College provides a centre of expertise and experience in teaching and learning and reinforces the College's commitment to offering the best possible learning environment for students. The B.Ed. Program aims to train teachers for the schools in the government/private sector in India. The curriculum and evaluation systems adopted by the college are similar to those used in the typical Colleges of Education.The modern teaching methodology assists the students in getting an all around view of engineering, technology and the entrepreneur world. The diligent faculty team of the college possesses hands-on experience and up to date knowledge of their subject and area of expertise. The infrastructure and facilities of Vikram College of Education consists of spread-out campus alongside various amenities in the form of library, computer center, classrooms with proper teaching and learning aids, medical facilities etc. The institute seeks to place each of its students in an organization/company of great repute.
Why join Vikram College of Education
The College has Excellent infrastructure.
1 Type Courses Available
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The college is situated at Chintamani on chelur Road, Chikkaballapur Dist in an area of 5 acres. The college provides modern teaching facilities and buildings represented through modern architecture, giving the precinct a dynamic and vibrant atmosphere. The infrastructure also includes a state of art air-conditioned computer laboratory with servers and internet facilities; Apart from this, each department has its own discipline based laboratories for study and research. The other facilities include separate hostels for boys and girls, extensive libraries, seminar halls for UG and PG, reading hall, medical room and dining hall for Students. The college offers excellent transport facilities to all the students who commute from different parts of the city. The college mess provides homely, healthy, vegetarian and non-vegetarian food to all. Spacious, well ventilated rooms. All rooms are equipped with comfortable sitting facilities and as well as adequate teaching aids like black board, display board, seating capacity of each room is fourty students .Fundamentals of Nursing laboratory helps to develop students' ability to meet the basic health need of the patients with regard to nursing care and develops skill in the competencies required for rendering effective patient care.This lab is big enough to accommodate the entire class at a time and equipped with demonstration bed, dummy, weighing machine, B.P apparatus, stethoscopes, thermometers, basins, kidney trays, different sizes of mackintosh, Enema can, Nelson's inhalers, forceps, test tubes, spirit lamps, ryle's tubes and Catheter of different sizes, all comfort devices, all articles for nursing procedure etc. Charts and models are on display in the lab for improving the knowledge of the students regarding nursing practice.This lab is intended to help the students gain knowledge of the structure and function of the human body and recognize any deviation from normal health in order to render effective nursing services. This lab is housed in a well ventilated and lighted hall which can accommodate the entire class at a time. This contains all needed specimens/models such as human skeleton, bones, specimens of the human organs such as heart, kidney, liver, spleen, arms, legs etc. It also holds specimens of fetus at different months and various abnormalities. Charts and models are also displayed in the lab which adds up extra knowledge to the students. Maintenance of the lab is done everyday and all specimens are preserved carefully. A faculty has been given charge of the lab and also to maintain records. This lab enables the students to learn the subject lively and interestingly .This lab is basically for 1st year B.Sc. (Nsg) students. The lab if is like a mini kitchen and fully equipped with modern electronic gadgets like food process, refrigerator and other utensils for practical demonstration of liquid, semi liquid, solid diet and develop the concept of special dietary requirements as per the disease conditions. The Biochemistry Laboratory at People's Medical College is utilized to demonstrate various practical in Biochemistry. This Laboratory is mainly useful for first year students to facilitate learning difficult subject like Anatomy & Physiology. It is well equipped with human. Skeleton, several model, charts & equipment the lab is spread in 1750 sqft. are having seating capacities of 100 students. Latest are available for the students to learn the further details about anatomy & Physiology. The students also utilize the anatomy & physiology laboratory of SLES COLLEGE OF NURSING when cadavers are available for further learning. The Seminar Hall is constructed to accommodate 250 audience with a spacious dais, good ventilation and lighting. It has provisions for the use of latest audio visual equipment at the seminars / lectures / demonstrations.SRI LAKSHMI EDUCATION SOCIETY(R.) INSTITUTIONS believe that "learning has no limits" . The Learning Core of any Educational Institution is Library. It is the Virtual Store House of Knowledge . Our Library is well stocked with excellent collection of books and various journals carefully selected, covering a wide spectrum of subjects suitable for students of different courses and also the teaching faculty to make use of the Library for enriching and updation of their knowledge, Institutions have a fleet of vehicles to take care of transportation of students. Their academic visits, visits to hospitals by nursing students, educational visits are also taken care by these vehicles. In an ever challenging world, the importance of sporting spirit and comradeship cannot be underestimated. It emphasizes not only the physical well being but a sound mental attitude that can combat the storms of life. Facilities for indoor and outdoor games are made available. Large play grounds and state-of-art indoor sports facilities have made the students to extensively involve themselves in various games and field and track events. It has become a healthy habit to our students to come out in flying colours at the inter school and inter collegiate competitions. A well designed Sports Room caters to preserve the sports articles in an orderly manner. Highly competent and dedicated Physical Education Teachers are appointed to nurture the students' sports talent and provide opportunity to reach excellence. The department of Sports has been continuously striving to improve its performance every year, Classrooms at SRI LAKSHMI EDUCATION SOCIETY(R.) INSTITUTIONS are spacious with all the latest amenities that include plush furniture. Enthralled with the mini cosmic atmosphere in the classroom the students rarely wish to skip classes. There is much scope for the teaching fraternity to have interactive sessions and make teaching and learning an enjoyable process. All class rooms are spacious, well ventilated and bright, conducive for studies. The class rooms are well furnished dual seater desks for seating comfort. All class rooms are well air conditioned. This is the icon of all laboratories and facilitates the teaching and learning process in SRI LAKSHMI EDUCATION SOCIETY(R.) INSTITUTIONS. It is very spacious and air conditioned with latest hi-tech configuration of hardware and software. LAN System, Windows NT Servers, Internet connections, web browsing facility with all required software is available for the use of students and faculty. Uninterrupted power supply is ensured for peak level efficiency. Every student is given the privilege of handling the computers independently under proper supervision and guidance. The students have access to computers for their course curriculum and project works. A single batch accommodates 80 students in the ratio of 1:2.
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By Michelle Yun, USA TODAY
HONG KONG Hairy crabs are here again. All the rage among crab enthusiasts, these dainty crustaceans are at their delectable peak here from mid-September to the end of November. Named for the dark tufts on its claws, the fist-size crab is coveted in China for its sweet meat and rich roe.
Bred mostly in the eastern Chinese province of Jiangsu, the prized crab is exported to major markets such as Shanghai and Hong Kong.
"Right now is the season to eat the female crabs because their roe is soft," says Choi Ki, chairman of Shing Lung Hong, a specialized crab vendor in Hong Kong that has been in business since 1957.
Prices do not run cheap. A crab at Shing Lung Hong can go for as little as $4 or as much as $26, depending on the size and quality.
Hairy crabs used to be widely sold in the USA but are now largely banned as an invasive species — although they can still be found swimming in the waters off California and the Chesapeake Bay.
You generally can't buy live hairy crabs in the States. Not legally anyway. In New York, sales are prohibited whether the crabs are dead or alive. But in California waters you can fish for them if you have a permit.
You can also eat a type of hairy crab at dining establishments such as Masa Japanese restaurant in New York City, but these come from Hokkaido, Japan, rather than from China.
Eating these little creatures can be a tedious affair. Special utensils are used to pry open the shells and dig into the flesh. According to Choi, the best way to prepare hairy crabs is simply to steam them. Many people dip the meat in a black vinegar made also in Jiangsu province, but purists shun any condiments.
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Let us know when your receive great advice so we can thank our lawyers and point others with similar questions in the right direction.Got it!
I am a greencard holder and applied for reentry permit because I need to go overseas for medical reason. I left before the biometric appointment because my condition could not wait. By missing the biometric appointment I know my reentry permit application was probably denied. My question is: would i be able to come back to US again using my greencard, if I've been out of the country for less than a year? and, does a denied/abandoned reentry permit application post a red flag in my record?
I think that the denied re-entry permit, by itself, won't be a significant reg flag for you. Regarding your re-entry to the USA after a trip lasting less than 1 year, the answer depends partly on your overall history of travel. Have you had other long trips outside the USA? US immigration officials at airports and other ports of entry take a look at the length of an individual trip, but they also look at overall histories of travel. Just as an example, a person who takes trips lasting 3 months each, but who has spent 40 of the past 48 months outside the USA, could be charged with having abandoned permanent resident status.
I would strongly suggest that you obtain medical records regarding your condition and have copies of them ready to present to US immigration officials upon your return to the USA, and be ready to explain the reason that you were outside the USA. That might help you to avoid a charge of abandonment.
I also suggest that you consult with an immigration attorney about your case.
(734) 369-3131. This communication does not establish and attorney-client relationship with the Law Office of Michael Carlin PLLC or any individual member of the office. Confidential information should not be sent through this form.Ask a similar question
Generally speaking, if you are out of the US for less than a year, you will not be considered to have abandoned your residency. But this is a general rule and the facts of your particular case may make for a different conclusion. Do you continue to maintain a household and pay taxes here in the US? Are you spending more time outside of the US than in? What is the temporariness of your visit? In other words, your concerns would be best answered by consulting with an experienced immigration attorney.
The information provided is given for general purposes only. It is not meant to provide any specific guidance or give any legal advice. It is recommended that you bring your specific situation to a licensed attorney for a more complete and thorough evaluation.Ask a similar question
If you have been outside the US for less than a year and do not have frequent long trips abroad, then you should be allowed back in to the US.
J Charles Ferrari Eng & Nishimura 213.622.2255 The statement above is general in nature and does not constitute legal advice, as not all the facts are known. You should retain an attorney to review all the facts specific to your case in order to receive advise specific to your case. The statement above does not create an attorney/client relationship. Answers on Avvo can only be general ones, as specific answers would require knowledge of all the facts. As such, they may or may not apply to the question.Ask a similar question
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Snowsport For Sheffield
Snowsport For Sheffield are a working group of professional individuals; with a passion to see the resurgence of Sheffield as the innovating and leading centre for snowsport in the UK.
Our Key Objectives Are:
* Re-establish Sheffield as the Snowsport Centre for the UK.
* Create a platform for the next generation of Olympic hopefuls by encouraging talent and making snowsport accessible to all.
* Establish the UK's first multi-sport freestyle training facility.
* Cement Sheffield's place as the 'City of Sport', by working in partnership with existing facilities to create a Centre of Excellence.
* Provide a sustainable positive effect on the local community and economy.
We believe given our recent success at the Sochi Games, and the legacy the Ski Village has in the creation of many of our top flight athletes that Sheffield deserves a new home for winter sports.
If you would like to see Sheffield re-established as the Snowsport Centre for the UK, providing open access for all, and provide a sustainable positive effect on the local community, then please sign our petition.
- May 28
- 5000 signatures reached, lets keep this rolling show more
- March 26
- We've hit 4000, massive thanks for everybody's support so far show more
- March 7
- We've hit 3000! show more
- February 28
- 2000 signatures well on the way to our revised target of 5000 show more
- February 27
- 1000 signatures in one day! We've increased our goal to 2000, every voice, every opinion is needed show more
- February 27
- 500 signatures in a little under half a day! Keep them coming :) show more
- February 26
- Sheffield Ski Village changed my life when I was at a very low point. I learnt to snowboard there, developed my love of the sport, met so many fantastic people, some of who are lifelong friends and one who is now my husband, and had so many great times. I watched and aspired to those Olympic snowboarders and skiers who have just done us proud in Sochi. It wasn't just a sports centre, it was a way of life for many including myself. And I hoped that one day I would take my kids there too. Well fingers crossed by the time our baby's due the Snowsport Centre will be up and running, or at lesat in the process of being developed. Us and generations to come need facilities like this!!! show more
- February 21
- Development petition created. show more
Gary searcy United Kingdom, SheffieldJul 07, 2017
Sarah Thornton United Kingdom, LondonJun 08, 2017
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|This article may contain original research. Please improve it by verifying the claims made and adding references. Statements consisting only of original research may be removed. More details may be available on the talk page. (April 2008)
|This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations where appropriate. (April 2008)
|Part of a series on
|St. Thomas Aquinas
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This article contains selected thoughts of Thomas Aquinas on various topics.
Social justice
Aquinas defines distributive justice as follows:
…in distributive justice something is given to a private individual, in so far as what belongs to the whole is due to the part, and in a quantity that is proportionate to the importance of the position of that part in respect of the whole. Consequently in distributive justice a person receives all the more of the common goods, according as he holds a more prominent position in the community. This prominence in an aristocratic community is gauged according to virtue, in an oligarchy according to wealth, in a democracy according to liberty, and in various ways according to various forms of community. Hence in distributive justice the mean is observed, not according to equality between thing and thing, but according to proportion between things and persons: in such a way that even as one person surpasses another, so that which is given to one person surpasses that which is allotted to another..Aquinas asserts that Christians have a duty to distribute with provision to the poorest of society.
Death penalty
The following is a summary of Summa Contra Gentiles, Book 3, Chapter 146[1], which was written by Aquinas prior to writing the Summa Theologica. St. Thomas was a vocal supporter of the death penalty. This was based on the theory (found in natural moral law), that the state has not only the right, but the duty to protect its citizens from enemies, both from within, and without.
For those who have been appropriately appointed, there is no sin in administering punishment. For those who refuse to obey God's laws, it is correct for society to rebuke them with civil and criminal sanctions. No one sins working for justice, within the law. Actions that are necessary to preserve the good of society are not inherently evil. The common good of the whole society is greater and better than the good of any particular person. "The life of certain pestiferous men is an impediment to the common good which is the concord of human society. Therefore, certain men must be removed by death from the society of men." This is likened to the physician who must amputate a diseased limb, or a cancer, for the good of the whole person. He based this on I Corinthians 5, 6: "You know that a little leaven corrupts the whole lump of dough?" and I Corinthians 5, 13: "Put away the evil one from among yourselves"; Romans 13,4: "[it is said of earthly power that] he bears not the sword in vain: for he is God's minister, an avenger to execute wrath upon him that does evil"; I Peter 2, 13-14: "Be subjected therefore to every human creature for God's sake: whether to be on the king as excelling, or to governors as sent by him for the punishment of evildoers and for the praise of good." He believed these passages superseded the text of Exodus 20,13: "Thou shall not kill." This is mentioned again in Matthew 5,21. Also, it is argued that Matthew 13, 30: "Suffer both the weeds and the wheat to grow until the harvest." The harvest was interpreted as meaning the end of the world. This is explained by Matthew 13,38-40.
Aquinas acknowledged these passages could also be interpreted as meaning there should be no use of the death penalty if there was a chance of injuring the innocent. The prohibition "Thou shall not kill", was superseded by Exodus 22,18: "Wrongdoers you shall not suffer to live." The argument that evildoers should be allowed to live in the hope that they might be redeemed was rejected by Aquinas as frivolous. If they would not repent in the face of death, it was unreasonable to assume they would ever repent. "How many people are we to allow to be murdered while waiting for the repentance of the wrongdoer?", he asked, rhetorically. Using the death penalty for revenge, or retribution is a violation of natural moral law.
[It should be noted that many believe the correct interpretation of the commandment to be "Thou shalt not murder." This interpretation allows for Aquinas' belief that the death penalty is an acceptable practice as delivered by those in authority over such things, such as government, which is divinely appointed as to God's will.]
Under Pope John Paul II, the Catholic Church came to advocate incarceration, in lieu of the death penalty. It is still allowed for extreme cases.
Aquinas advocated the death penalty for heretics, writing
With regard to heretics there are two points to be observed, one on their side, the other on the side of the Church. As for heretics their sin deserves banishment, not only from the Church by excommunication, but also from this world by death. To corrupt the faith, whereby the soul lives, is much graver than to counterfeit money, which supports temporal life. Since forgers and other malefactors are summarily condemned to death by the civil authorities, with much more reason may heretics as soon as they are convicted of heresy be not only excommunicated, but also justly be put to death.
But on the side of the Church is mercy which seeks the conversion of the wanderer, and She condemns him not at once, but after the first and second admonition, as the Apostle directs. Afterwards, however, if he is still stubborn, the Church takes care of the salvation of others by separating him from the Church through excommunication, and delivers him to the secular court to be removed from this world by death. (ST II:II 11:3)
It should be noted that this position of Aquinas was congruous with the political and religious teaching of the day. The penalty of death for obdurate heretics had been the standard for generations prior to the time of Aquinas. It had been formalized in Canon Law during the Lateran Councils of 1179 and 1215. It was also the standard part of most criminal and civil laws prior to the time of Aquinas. Cathars were executed in Oxford in 1166. Another was burned at the stake in London in 1210. Of course, these, and many others pre-dated Aquinas. Since it was the Church's responsibility to attend to the eternal salvation of souls, heresy could not be tolerated. Heretics were given two chances to recant their views. This is a position which, by modern standards would be considered exceptionally harsh, and has changed and softened since the 13th century. The Church was inexorably intermixed with the secular political structure. This was before the modern concept of separation of church and state had developed. It was also a product of Scholasticism which did not seek to find an equivocal position, but rather to reach a decisive univocal conclusion on matters of religion and philosophy. As can be seen by reading the article of Michael Novak, Aquinas' view in this matter is one of the more difficult parts of dealing with Thomism, in general. Needless to say, the attitudes of Aquinas were prevalent in his time. This view must be taken in context with the more liberal attitude shown by Aquinas in eschewing the forced baptism of the children of heretics, which was recommended by among others, John Duns Scotus. This lax attitude is hardly congruent with a recommendation for execution of heretics. In fact, the heretics Aquinas was referring to were those baptized Catholics who held positions of authority within the Church, and nonetheless persisted in teaching heretical views. It is doubtful that Aquinas was advising execution of heretics or Jews with this particular quotation. It remains one of those passages which must be taken in context of the total message of Thomism. The growth of various heretical positions, leading to the Reformation, made execution of heretics impractical and counterproductive. Excommunication remained the penalty for such Church leaders who taught heresy. Aquinas' view is steeped in the traditions of Roman Law. A review of the legal history prior to the time of Aquinas reveals the nature of recommending execution of heretics. The issue came to a head with the Manichean (Cathari) heresy. Justinian's code confirmed that Manicheanism was a capital crime. It was concluded that other heretics were to be deemed no better. The opinion prevailed in legal circles that human law and divine command demanded the death of the obdurate heretic. It was routinely enforced by both Church and State. In severe cases of religious pestilence, there was a need for a holy war. These prevailing feelings were legislated by the Church in the Lateran Councils of 1179 and 1215. The impenitent heretic when convicted by the ecclesiastical court for execution. Often, there was a plea for the life of the heretic, so as to avoid the appearance of "irregularity" and blood guilt. Frederick II, (1194-1250) incorporated the execution of heretics into his civil and criminal code of the Holy Roman Empire.
- Summa Theologica http://www.newadvent.org/summa/3011.htm
- For a thoughtful commentary on the above, see Michael Novak, Aquinas and the Heretics, First Things 58 (December 1995): 33-38. http://www.leaderu.com/ftissues/ft9512/articles/novak.html
- For a discussion of the changing social and religious attitudes toward tolerance and heretics, see: http://www.newadvent.org/cathen/14763a.htm
- For a view of Roman Law; http://www.newadvent.org/cathen/09079a.htm
- For the Catholic Church's modern view on Heresy: http://www.newadvent.org/cathen/07256b.htm
- Pollock and Maitland "History of English Law, Vol. II", pp. 543–557; Cambridge Press, 1895, 1968
It should firstly be noted that economics in the Middle Ages worked far differently than they operate in the modern age. The Fifth Lateran Council defined the usury as "from its use, a thing which produces nothing is applied to the acquiring of gain and profit without any work, any expense or any risk",[1] and that the modern idea of what the usury is cannot be applied to Thomasian thought.
St. Thomas asserted that usury was a violation of natural moral law. All things are created for their natural end (Aristotle). Money is not an end but a means of buying goods and services. Putting money out for the generation of more money is an evil unto itself. The formal value of money is the face value. Yet usury allows this face value to fluctuate, and hence the value of money can be diminished, thereby robbing the person who has purchased the money for use. Money stands alone as a non-vendable substance which is degraded from its natural end by selling.
Another argument used by Aquinas was that of the Roman distinction between consumable goods and non-consumable goods. Food and clothes are consumable in that once they are used, they are gone. A piece of land is non-consumable since it can produce crops for years, yet never lose its value. Money as defined by Aquinas is a consumable. To put it out for profit betrays its purpose in natural law. This is the view that prevailed for the next three centuries following St. Thomas' death.
Yet it was the one Realistic Scholastic interpretation of natural law that was completely disconnected from the economic reality of the day. The time of Aquinas was one where land feudalism was ceding prominence to money capitalism. Over the next several centuries it became clear that capitalism would provide a greater amount of goods and services than any other system.
Even in the time of Aquinas (and before), kings and popes engaged in usury. Some of the effects of Protestantism were a clarification of the views and acceptance of the practice of usury. Profit became an acceptable goal. The Council of Trent (1545–1563) adopted Aquinas' view of usury, calling it a sin of equal gravity to that of homicide. This included putting money out for any return, no matter how minimal. It can be argued that this rigid stance may have encouraged the Protestant movement in larger money and trading centers.
Our views concerning capitalism, unfair labor practice, living wage, price gouging, monopolies, fair trade practices, and predatory pricing, inter alia, are remnants of the inculcation of Aquinas' interpretation of natural moral law. (See Colish p. 333–334).
The issue was never as clear as the stance Aquinas took would indicate. From Pope Gregory IX (written about 1241, when Aquinas was 16 years old): "He who loans a sum of money to one sailing or going to market, since he has assumed upon himself a risk, is not to be considered a usurer who will receive something beyond his lot. He also who gives ten solidi (a monetary unit), so that at another time just as many measures of grain, wine and oil may be paid back to him, and although these are worth more at the present time, it is probably doubtful whether at the time of payment, they will be worth more or less, for this reason, should not be considered a usurer. By reason of this doubt he is also excused, who sells clothing, grain, wine, oil, or other wares so that as a set time he receives for them more than they are worth at that time, if however, he had not intended so to sell them at the time of the contract." (See Denzinger, p.178). In other words, if the lender of the money "assumed the risk" ("assumpsit" in Latin), along with the borrower, it was not usury.
A century earlier, in the Second Lateran Council, (Second Council of the Lateran), under the aegis of Pope Innocent II (1139) called the practice of loaning money "detestable and shameful... insatiable rapacity of money lenders, forbidden both by divine and human laws throughout the Old and New Testament, we condemn, and separate from the ecclesiastical consolation..." (Denzinger p. 148–149).
The Council of Vienne (1311–1312) under Pope Clement V declared: "If anyone shall fall into that error, so that he obstinately presumes to declare that it is not a sin to exercise usury, we decree that he must be punished as a heretic." (Denzinger p. 189). The distinction between usury and putting money out while "assuming the risk" was not mentioned. However, it could be argued that any time one assumed the risk, it was not considered usury.
There was always some confusion, and variance, in this teaching during the Middle Ages. The Fifth Lateran Council, (1515) decreed that a "reasonable degree of return" was allowable. (Denzinger p. 238). The social evil that was associated with usury was the fact that poor tenant farmers and city dwellers were often thrown into prison, or even killed if they could not repay the money they borrowed, and the interest charged. In these cases, the lenders of the money had assumed no risk. The Franciscan St. Anthony of Padua (1195–1213 AD) preached against this evil.
These events were occurring at a time when the Ecclesiastical Courts had great judicial power. There were several philosophical cross currents at play. On the one hand, the Canon Lawyers looked favorably on the products of labor, wages and profit, while holding suspect speculation, banking and finance. The Church discountenanced the fluctuations of wages and prices caused by the law of supply and demand. There was an attempt to maintain fixed standards of value. At the same time, there was a liberal and equitable view toward the old Roman idea of "contract". The Church Courts invented and refined the idea of "consideration" ; the quid pro quo in modern contract. This was something that was lacking in Roman contract. Insurance, assignability and negotiability were developments in the Church Courts. These areas were largely ignored by the Common Law, or secular law of the day, especially in England (Plucknett p. 302,304).
The Catholic Church's teaching on social doctrine has grown significantly more complicated since that time. It is beyond the scope of this article to delve into modern teaching. For those who are interested, a summary can be found in the new Catechism of the Catholic Church, sections 2419–2463.
- Colish, Marcia, "Medieval Foundations of the Western Intellectual Tradition 400–1400"; Yale University Press, New Haven, 1997. (Specifically p. 333–334 are relevant to this article)
- Denzinger, Henry, "The Sources of Catholic Dogma", B. Herder Book Co. St. Louis, 1955
- "Catechism of the Catholic Church", Liberia Editrice Vaticana, 1994
- Plucknett, K "A Concise History of the Common Law", Little, Brown, 1956
- Modern Catholic view of contract: http://www.newadvent.org/cathen/04332a.htm
Forced baptism of children of Jews and heretics
The question frequently arose whether the children of Jews and other heretics and non-believers should be baptized against the will of their parents. Two schools of thought were generally followed: The First School: That since all persons who were not baptized would be damned to hell, all children should be baptized. This was the position of John Duns Scotus. It could be argued that this approach reduced the sacrament of baptism to nothing but a "magical" rite. The Second School: That it violated natural law to disrupt the order of the family by interfering.
Therefore, even if children were being reared in error, the Church had no authority to intervene. This was the position taken by Aquinas. From Summa Theologica II-II Q. 10 Art. 12:
Injustice should be done to no man. Now it would be an injustice to Jews if their children were to be baptized against their will, since they would lose the rights of parental authority over their children as soon as these were Christians. Therefore these should not be baptized against their parent's will. The custom of the Church has been given very great authority and ought to be jealously observed in all things, since the very doctrine of Catholic Doctors derives its authority from the Church. Hence we ought to abide by the authority of the Church rather than that of an Augustine or a Jerome or any doctor whatever. Now it was never the custom of the Church to baptize the children of Jews against the will of their parents. There are two reasons for this custom. One is on account of the danger to faith. For children baptized before coming into the use of reason, might easily be persuaded by their parents to renounce what they had unknowingly embraced; and this would be detrimental to the faith. The other reason is that it is against natural justice. For a child is by nature part of its father: at first, it is not distinct from its parents as to its body, so long as it is enfolded within the mother's womb and later on after birth, and before it has the use of free will, it is enfolded in the care of its parents, like a spiritual womb. So long as a man does not have the use of reason, he is no different from an irrational animal. Hence, it would be contrary to natural justice, if a child, before coming to the use of reason, were to be taken away from its parent's custody, or anything done against its parent's wish.
The question was again addressed by Aquinas in Summa Theologica III Q. 68 Art. 10:
It is written in the Decretals (Dist. xiv), quoting the Council of Toledo: In regard to the Jews the holy synod commands that henceforth none of them be forced to believe; for such are not to be saved against their will, but willingly, that their righteousness may be without flaw. Children of non-believers either have the use of reason or they have not. If they have, then they already begin to control their own actions, in things that are of Divine or natural law. And therefore, of their own accord, and against the will of their parents, they can receive Baptism, just as they can contract in marriage. Consequently such can be lawfully advised and persuaded to be baptized. If, however, they have not yet the use of free-will, according to the natural law they are under the care of their parents as long as they cannot look after themselves. For which reason we say that even the children of the ancients were saved through the faith of their parents.
The issue was discussed in a papal bull by Pope Benedict XIV (1747) where both schools were addressed. The pope noted that the position of Aquinas had been more widely held among theologians and canon lawyers, than that of John Duns Scotus (See Denzinger).
- Denzinger, Henry, "The Sources of Catholic Dogma", B. Herder Book Co., St. Louis, 1955 (p. 364 is relevant to this article)
A primary goal of all philosophy is the proof of existence: the existence of God, the universe, and the self (see Colish, Macdonald-Cornford, Russell, Nahm, Pieper, Gilson). Once the existence of God is accepted as proved, the exploration of the nature of God is metaphysical and theological. Once the existence of the universe is proved, study of its nature involves the sciences: astronomy, mathematics, physics. The nature of the self involves the study of the person and the relation to others: philosophy, and the sciences of sociology, psychology, biology and the like. Christianity is based on the belief that the nature of God cannot be ascertained by the human mind (Gilson pp 96–129; 207-235). Revelation of God, by God is necessary ( Russell, p. 312). This revelation is the Old and New Testament.
The Greek philosophers came to the philosophical conclusion that there had to be a God. Their conclusions were based on various physical observations: there could be no infinity of actions, therefore, there must be an unmoving mover, which moves without moving. This is the prime mover. There has to be a beginning and an end, otherwise, everything would have happened long ago and not now. This is also seen in Jewish philosophy (which may be based on Greek philosophy). There must be an ultimate smallness, of which there can be nothing smaller: the atomus (Leucipus, Democritus). This was in response to the Paradoxes of Zeno: there could be no motion, since every moving body would have to pass through half the distance, then one-quarter the distance, etc. A body could not pass through an infinite number of points. This led to the conclusion that all nature was united: the doctrine of the "One". Therefore, the human mind could reasonably conclude that there was a single God, and that this God existed (For an overview see Gilson p. 29-83; Russell pp. 453–463). This God had to be intelligent.
A basic question of Greek Philosophy: Can an organized hierarchy (as is seen in nature) exist in the absence of an intelligence? In the atheistic view, the answer is "yes". If one answers "no", then there is a necessity of an intelligent God. The Greeks called this ultimate intelligence the "gnos" or "nous" (Nahm pp. 1–28). However, the intimate nature of this intelligence cannot be delineated by human contemplation. Many philosophers concluded that the Universe itself, was the God (Gilson). It was basically indifferent the needs of the human. This is very different from the Judeo-Christian concept of an intimate and loving God, aware of all.
When Moses wished to know the name of God in order to reveal it to the Jewish people, he asked God directly. Exodus 3, 13-14: "'Lo! I go to the children of Israel, and I shall say to them: the God of your fathers sent me to you. If they ask me His name what shall I say to them?' God replied: 'I Am Who Am.' Then He added, 'Thus will you reply to the children of Israel: He Who Is sends me to you.'" Therefore, the proper name of God is "I Am" or "Who Is". This was a remarkable exposition on several levels. First, the idea that the great, unapproachable God of the Hebrews would provide His name was exceptional. Recall that in these ancient cultures, to know the name of a person was to possess them, or a part of them, in some way. Also, the name is unusual. What did this mean? (Gilson) The only means available to the early Christians for evaluating philosophy was provided by the Greeks. Largely, this was within the Stoic school, which had been re-invigorated by the Persians whom Alexander the Great had brought back to Greece. These in turn, influenced the Roman Stoic Schools which affected both pagan and Christian thought (Colish pp. 9, 12,21, 179-180, 300-301; Russell pp. 252–270). Christianity has been described as a religion without a need for a philosophic basis. The Stoics gave it one (Gilson, p. 84).
St. Augustine was convinced that the God of Exodus was Plato's being. He speculated that Plato must have known of Exodus. "But what makes me almost subscribe to the idea that Plato was not completely ignorant of the Old Testament is that when the Angel conveys the words of God to the holy man Moses, who asks the name of the one who is sending him to proceed to the deliverance of the Hebrew people, the reply is: 'I Am Who Am', and you are to say to the children of Israel: 'it is He Who is Who has sent me to you.' It was as if, in comparison with him who truly is because he is immovable, he who has been made movable did not exist. Now Plato was intensely convinced of this and he took great care to say so." (Augustine De Civ. Dei 8:11, PL 41,236). The Being in Exodus was the same immovable entity of Plato, according to Augustine. he called the immovable being of Plato, "The first and highest being is that which is entirely immovable, and which can say by full right: 'I Am Who Am'; and you will tell them, 'He Who Is has sent me to you.'" (St. Augustine, De doctrina christiana, I, 32,5; PL 34, 32).
St. Augustine had a very deep sense of the difficulty of the problem presented by this tract. He asked the question "I Am" what? From John 8, 24: "If you do not believe that I Am, you will die in your sins." But Augustine asked, "si non credideritis quia ego sum?" (I Am What?) There was nothing added. Augustine found this embarrassing. "We were waiting for Him to say what He was, and He says nothing." Augustine: "If you do not believe that I Am the Christ; if you do not believe that I Am the Son of God; if you do not believe that I Am the Word of the Father; if you do not believe that I Am the author of the world; if you do not believe that I Am the former and the reformer of man, his creator and recreator, He Who made him and remade him; if you do not believe that I Am that, you will die in your sins. This I Am, He says He Is, is embarrassing. Even if Moses could understand this, how could the people to whom he was being sent understand it? In point of fact, he did add: 'I Am the God of Abraham, and the God of Isaac, and the God of Jacob (Exodus 3, 13-15)(Augustine on the Gospel of St. John) (Gilson, p. 85)
This is the source of the doctrine of divine essentialitas, or essential theology of Augustine which would influence Richard of St. Victor, Alexander of Hales and St. Bonaventure. By this method, the essence of God is defined by what God is, and also by describing what God is not (negative theology). St. Thomas took the text of Exodus beyond the explanation of essential theology. He bridged the gap of understanding between the being of essence and the being of existence. In Summa Theologica, the way is prepared with the proofs for the existence of God. All that remained was to recognize the God of Exodus as having the nature of "Him Who is the supreme act of being". God is simple, there is no composition in God. In this regard, Aquinas relied on Beothius who in turn followed the path of Platonism, something Aquinas usually avoided. The conclusion was that the meaning of "I Am Who Am" is not an enigma to be answered, but the statement of the essence of God. This is the discovery of Aquinas: the essence of God is not described by negative analogy, but the "essence of God is to exist". This is the basis of "existential theology" and leads to what Gilson calls the first and only existential philosophy. In Latin, this is called "Haec Sublimis Veritas" , "the sublime truth". The revealed essence of God is to exist, or in the words of Aquinas, I am the pure Act of Being. This has been described as the key to understanding Thomism. Thomism has been described (in terms of a philosophic movement), as either the emptiest, or the fullest of philosophies. (For a full discussion, see Gilson, pp. 84–95)
- Colish, Marcia, "Medieval Foundations of the Western Intellectual Tradition, 400-1400", Yale University Press, 1997
- Copleston, Frederick, S.J. "A History of Philosophy, Volume II Augustine to Scotus", Paulist Press, New Jersey, 1950 (pp. 302–434)
- Gilson, Etienne, "The Christian Philosophy of St. Thomas Aquinas", University of Notre Dame Press, 1994
- MacDonald-Cornford, Francis editor, "The Republic of Plato", Oxford university Press, New York and London, 1966
- Nahm, Milton, "Selections from Early Greek Philosophy", Appleton-Century Crofts, New York, 1964 (pp. 1–36)
- Nichols, Adrian, O.P. "Discovering Aquinas, An Introduction to His Life, Work and Influence", Wm. B. Eardmans Publ. 2002
- Pieper, Joseph, "The Silence of St. Thomas", Pantheon, 1957 (pp. 80–91)
- Russell, Bertrand "A History of Western Philosophy", Touchstone, Simon and Schuster, New York, 1972
- Shahan, Robert W. and Kovach, Francis J., "Bonaventure and Aquinas, Enduring Philosophers", University of Oklahoma Press, 1976 (pp. 118–132)


text:
Who got Bharat Ratna in 2014 ?
Who got Bharat Ratna in 2014 ?
Sachin and c.r rao
Sachin and C.N Rao
Sachin tendolkar
Cmr rao
Sachin tendolkar
Sachin tendulakar
Sorry! CNR Rao & Sachin Tendulkar
Sachin Tendulkar & CNR Rap
Sachin tendulkar and CN roy
Yes,Sajju of course Sachin also
Scientist CNR Rao and Sachin Tendulkar
Register To Attempt Complete Test
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text:
Claire Messud's new novel, The Burning Girl, feels somehow different from anything she's done before...
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text:
Hetalia X Neko Reader
New Friends
Once again Ludwig wakes up with a weight on his chest. He looks down to see (Name) purring in her sleep. He turns his head to the side and sees Feliciano in his bed as well.
'Why do people and animals like sleeping in my bed?' he wonders
Ludwig picks up (Name) and climbs out of bed. He places her in her basket and goes to take a shower. As he showers he remembers something important.
"VERDAMMT!" he shouts
His shout startles the others in the house, waking them immediately. He leaps out of the shower, quickly dries himself and dashes out of the bathroom. He looks at the clock. 6: 10. He curses again and quickly gets dressed. He pulls Feliciano out of his bed.
"Get dressed now" Ludwig orders him
"But why?" Feliciano asks sleepily
"Ve're going to be late" he says running out of the room
Ludwig cooks a quick breakfast and after a few minutes everyone enters the kitchen completely confused.
"Rudwid what's wrong?" Kiku asks
Ludwig points at the calendar. They look at it and their eyes widen. immediately they all burst into action. Rushing to get dressed
"God dammit, I can't believe we're late" Lovino curses as he ate some of the breakfast Ludwig made.
Normally he would complain but he is too stressed at the moment to do so.
"This is all your fault you know" Lovino says as he finishes and puts his dishes in the sink.
"My fault, how is it mein fault?" Ludwig asks annoyed
"You and that stupid cat got us all distracted"
"Ve fratello, she is not stupid" Feliciano says as he enters the room
Kiku and Gilbert soon follow. They eat breakfast and finish their preparations to get ready.
"Vait, vhat about (Name)?" Gilbert asks as he slips into his shoes
"Forget her we need to hurry" Lovino says fixing his tie
"I know a friend that can rook after her whire were gone" Kiku says slipping on his jacket
"Zat vill vork" Ludwig says "(NAME)" he shouts down the hall
To their surprise (Name) comes running down the hall, her basket in her mouth. Ludwig scoops her into the basket then darted outside. Ludwig got into the driver's seat of the car and gives the basket to Gilbert who sits next to him. Kiku Feliciano and Lovino slide into the back seat and Ludwig starts the car. (Name) makes a whimpering sound when the car starts. Gilbert strokes her fur as comfort as they drive away.
"Kiku vhere does jour friend live?" Ludwig asks
Kiku proceeds to lead him to his house. Thankfully it doesn't take long. Kiku gets out of the car and takes the basket from Gilbert. He walks to the door step and rings the bell. He shuffles from foot to foot as he waits for the door to be answered. The door slowly opens to reveal a mam with light brown hair with a split curl on the top of his head and light green eyes. He is wearing a white t-shirt with brown pants.
"Kiku…what are you doing here?" he asks slowly
"Heracres, can you rook after our cat whire we're at work?" Kiku asks
Heracles looks at the basket. He holds his arms out and Kiku gives it to him. He lifts the blanket and meets a pair of (eye/color) eyes.
"Sure" is all he says
"Arigatō, I wirr be sure to pay you back" Kiku says before running back to the car
Heracles watches the car speed away then looks at the cat in the basket. (Name) meows and stares at the new person.
"Alright, let's take you to the others" he says in a hushed voice
He carries the basket to another room where (Name) sees seven other cats. She slowly crawls out of her basket and padded over to them.
"Let me introduce them for you"
"This is Amanda you can call her Amy" he says
He points to a dark brown cat with white paws and green eyes, her left being slightly lighter as well as scar over it. She also has a heart shape near her bottom, and a bow on her tail
"She's blind in her left eyes so be careful"
"This is Misky you can call her Mimi" he says
He points to a golden long hair cat with green eyes and a brown star like shape on her right shoulder. She also has a blue handkerchief around her neck.
"This is Megan"
He points to a dark red brown eyes cat with two black spots on her front feet. She has a purple bow on her right ear.
"These two are Cheshy and Cheshire"
Cheshy is a cat with reddish pink and violet Cheshire stripes with rose pink eyes. She has a bite mark on her neck and a purple bell collar.
Cheshire is a cat blue and grey Cheshire stripes with red eyes. Her neck and right ear have a bite in them. Her left ear has three gold earrings and her right has one below the bite.
"Be careful around these two the like to play tricks"
"This is Autumn you can call her Aki"
He points to a brown cat with brown eyes and a black spot on her right ear. She has a red bow around her neck.
"And lastly is Spook"
He points to a black cat with green eyes. She has a gold bow on her tail
"She may look scary she is actually really nice"
"Everyone this is…" Heracles trails off when he realizes he didn't know (Names) name
The other cats tilted their heads in confusion. He looks at her and she stares back until she realized the problem. She made motions with her paw as if she saw writing something. Heracles understands and leaves. He comes back with a piece of paper and a pencil. He puts the paper on the floor and gives the pencil to (Name) who takes it in her mouth. Heracles watches as she slowly writes her name on the paper. When she finishes she drops the pencil at his feet. He picks up the paper and reads it.
"Everyone this is (Name)"
The cats meow and Heracles leaves.
"You're pretty smart for a cat" Cheshy meows padding forward
"I can't believe she wrote her name on paper" Cheshire meows jumping up and down
"I think it's cool that she did that" Autumn meows bounding over to her and rubbing her cheek against (Names)
"I'll admit that was impressive" Megan says padding toward (Name)
"Hey let's forget about that and play" Misky says running forward and pushing the others toward the toys
"(Name), you go first" Misky says pushing her forward
(Name) pads forward and looks at all the colorful toys. What catches her eye is a (favorite/color) ball with small holes in it. She padded over to it and hits it with her paw and it made a tinkling sound. There is a bell inside it. (Names) eyes flash with excitement and in seconds she was rolling around on the floor the ball in her paws and teeth. The others watch her then go to play with their own toys. After a while (Name) gets tired and lets go of the ball. She pads away wanting to go see Heracles. She finds him asleep on his couch then quickly runs back to the others who are also beginning to tire.
"Hey, Heracles is asleep on the couch"
The other cats follow (Name) back to the living room.
"What do we do, should we wake him?" Autumn asks
The cats are silent until Spook pads forward. She leaps onto the couch then to the back. She curls up into a ball and rest against his head. The others soon follow her lead. Megan and Misky crawl under his arms. Amanda and Autumn curl up together on his stomach. Cheshy and Cheshire crawl in between his knees. And (Name) curls up into a ball on his lap. Heracles and the seven cats lay there sleeping comfortably. After a few hours the doorbell rings and Heracles opens his eyes. He can feel weight on his body plus fur. He chuckles when he sees the cats sleeping around him. He lifts his arms waking Megan and Misky. He lifts his head and wakes Spook. He scoops up Amanda and Autumn in his arms and places them beside him. He does the same with (Name) putting her on his other side. By now both Cheshy and Cheshire are awake and leaping off the couch. Once Heracles was sure none of the cats are in his way he walks to the front door and opens it. There stands Kiku with a small smile.
"Kon'nichiwa Heracres, I'm here to pick up (Name)" Kiku says
Heracles nods and turns around.
"(Name), Kiku is here to pick you up" he calls
Seconds later (Name) bounds into the room, her basked in her mouth and the others following her. Heracles bends down and puts (Name) in her basket. The other cats meow their goodbyes as Heracles gives the basket to Kiku.
"You have to bring her back some time, I like her" Heracles says
Kiku nods and is about to turn away when Heracles kisses him on the cheek.
"I like when you visit, you should do it more often"
Kiku nods again with a bright blush and dashes away to the others waiting in their car.
"I'm going to miss her" Heracles says as he watches the car drive away
The cats meow in agreement.
Hetalia X Neko Reader Pt5 by kittykatrocks12Watch
©2014-2017 kittykatrocks12
Long chapter is long. The introductions and descriptions took up most of the space. I know you don't see much of the cats personalities but you will see more of them later. Also before anyone asks none one can understand them. To humans their just meowing to each other.
Part 4: Hetalia X Neko Reader Pt4
Part 6: Hetalia X Neko Reader Pt6
Megan Sorry lost your profile
Preview pic by Aph: Axis Powers
Hetalia NOT mine
Soooooo cute!
Way too many cat details. Im just keeping them all different colors in my head. I cant take in that much info
GIRIPAN. I SHIP IT (kind of. not my otp but i ship)
Oh My God I Love These SO MUCH!I Love Doing Them.I Know It Will Be A Spoiler,But Is The Cat Actully Human?
The ships are strong in this chapter
awwwww think i found my new otp
Yep ,
Me too
JapanXgreece OTP OTP OTP!!!!!
Awwwwwwwwwwwwwwwww so cute :3
Otp confirmed
What about Corporal Cat
Corporal Cat? Whats that?
In an episode of Hetalia Japan and Greece are talking and Greece shows him all of his cats and Japan asks what there names are and he didn't name them so he picked one up and named it corporal cat
Are you talking about the English or Japanese? I watched it in English but I don't remember that name he gave the cat.
question!: Why didn't Hercules just check the colar?
......I didn't think of that
Us cats talk to each other in Warriors. No "Twoleg" can understand us.
Snowpelt: No , they can not actualy me and Ghost ( my O.C rouge) were talking about how dumb they are compared to us..
Hahaha foolish two legs I will steal all your herbs then go back to my clan and continue to be the greatest medicine cat that ever lived. Right after I play with this tiny jingling ball. *attacks the ball*


text:
A noblewoman with a keen interest in Super Robots, she hopes to find Maxion's secret.
Appearance Edit
Margret Hilary has long curly blonde hair a tall slim build and blue eyes. She typically wears a long black dress with a large black head piece of some sort and a jacket.
Personality Edit
Proud and aloof, Margret believes in the superiority of her country, company and her lineage. She is intelligent, knowing the ins and outs of the standard Super Robot build and is a capable pilot herself. She has gained an interest in Maxion, desiring to learn it secrets.
History Edit
The daughter of a Duke, Hilary was a genius and worked against her family's wishes to become an engineer for Super Robots, making Fusion Industries what it is today. Her position in the company gives her a great deal of autonomy and resources since her family cut her of. She is helped by her butler at all times.
Abilities Edit
- Car: Her car is modified to have equipment such as computers, boosters, bullet proof glass and other gadgets.
- Mechanical Knowledge: The Dutchess is an expert in Super Robot construction and operation.
- Pistol: The Dutchess carries a hand gun at all times.


text:
Caring For Budgies
Articlepet health guidesTuesday 27 November 2012
Budgies are one of the most common birds to be kept as pets. They are similar to parakeets but smaller, looking after budgies is quite simple which is why they are popular. Budgies have been known to talk and have a vocabulary of around 100 words. This guide outlines the correct way to go about caring for budgies.
Looking After Budgies
- The first thing to do before you start looking after budgies is to purchase a cage. It needs to large enough to comfortably allow the budgie to hop between perches and move around. The bars need to close enough so that the bird cannot fit it's head between them
- Cages will come without any equipment so buy some perches. Try to make them different sizes so that the budgie can get some leg exercises. When caring for budgies you will also need equipment such as a feeder, a water dispenser, a cuttle bone, a mineral block and some high quality budgie food. Things such as a mirror and a bell are good additions to a budgie's cage.
- The next step is to find a budgie, if possible get one that is finger trained, if not, at least get one that seems to be quite friendly. Caring for budgies is much more rewarding if they like your company.
- It goes without saying that when caring for budgies, you will need to feed it and water it every day. Supplementing the budgie food with things such as a carrot is a welcome treat.
- Part of looking after budgies is building up a relationship with them. Take some time each day to play with your budgie and talk to it. The more you do so, the more likely he is to start talking back. Placing a sheet over the cage at night will teach him to be quiet.
- The budgie's cage should be cleaned at least once a week, maybe more. Putting newspaper in the bottom of the cage will make cleaning up much easier. The water dispenser and feeder should also be cleaned.
- Budgies should be kept in rooms that don't have any drafts, similarly keep the cage away from air conditioning vents. Take care of not to spray anything near the cage and be mindful of the fumes that may come from any cleaning products used in that room.
- Budgies will need exercise and one of the most fun parts of looking after budgies is letting them out of the cage to stretch their wings. Make sure you shut all the doors and windows while the budgie is loose in the house.


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Definition Edit
An anonymous remailer is a service that allows the sender of an e-mail to hide the source of the e-mail. The anonymous remailer strips the return address information from a message, adds a computer-generated code as a return address and then remail the message from its own server.
Overview Edit
The effect of doing so is that the recipient receives a message from an anonymous user name at the anonymous remailer's domain. In many cases, the anonymous remailer maintains the original return address information so that any return mail may be forwarded to the original sender.
For additional security, messages may be forwarded from one anonymous remailer to another, or several, before delivery to its ultimate addressee. Messages can also be encrypted in layers so that in each step along the chain of anonymous remailers only the next recipient is known. While still not foolproof, the discovery of a particular sender's identity would require disclosure by multiple anonymous remailers.
In the alternative, anonymous remailers that do not retain any of the original message information can provide an even higher level of security. Discarding the original message information, however, precludes return mail to an anonymous sender or assignment of the same anonymous address to a sender's subsequent messages.
There are several types of remailers, including:
- Type‐0 Remailers are the oldest and simplest systems for e‐mail anonymity. The message goes from the sender to the remailer, who strips the identity of the sender and remails the message to the recipient. A pseudonym is assigned to the sender which is recorded.
- Type‐I Remailers: are based on the same principle, but with a number of improvements, such as: "chaining" (using a chain of multiple, independent remailers), encryption and "mixing" (incoming messages to a remailer are batched together and randomly reordered before they are sent out).
- Type‐II Remailers address problems presented by Type‐I remailers, specifically their susceptibility to size correlation attacks and reply attacks. To defeat size correlation attacks, Type‐II remailers divide all messages into several fixed‐sized packages which are sent separately through the network of remailers. More complex techniques are used to resist reply attacks.
- Type‐III Remailers include a better system for handling replies to anonymous messages and provide improved protection against reply attacks.


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Citation Edit
Commonwealth of Australia, Spam Act 2003 (Dec. 12, 2003).
Overview Edit
The Act came into effect on April 10, 2004.[1] It prohibits the sending of unsolicited commercial electronic messages and applies to messages sent by email, SMS, MMS, or IM. It also provides guidelines for sending legitimate commercial electronic messages.
The legislation targets spammers and the techniques they use to send Australian consumers unsolicited and offensive e-mail, while at the same time also protecting some rights to free speech.[2]
The Act provides civil and administrative powers to address the prohibition against sending unsolicited commercial email. The Act uses an opt-in system and requires that commercial electronic messages include accurate sender identification and a functional unsubscribe system. It also prohibits the use of address-harvesting software and harvested-address lists for spamming purposes. The Act applies to electronic messages of various kinds that have an "Australian link," and applies to even a single violating electronic message.
The law is enforced by the Australian Communications and Media Authority (ACMA), which has investigatory powers and the power to levy fines and penalties. Spammers are subject to penalties of up to A$1.1 million per day for repeat corporate offenders. The Act provides that compensation can be paid to a victim or to the Commonwealth. Fines of up to A$220,000 are available for individuals.
The Act includes an exemption for Internet service providers (ISPs) that deliver spam. There is also an exemption for purely factual information, allowing vendors to send unsolicited newsletters that do not solicit the recipients' business. In the case of factual information, the legislation enforces an opt-out regime.
The Act has express provision for making and giving effect to international conventions. Australia has entered into international agreements with the U.K., the United States, Korea and Thailand.


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Today, I opened Facebook during a mad dissertation dash to discover the death of one of my favorite authors, Ibrahim Aslan, Allah yar7amo. Oddly enough, I just finished a collection of his semi-autobiographical stories (شيء من هذا القبيل) a few days ago, so was thinking about him more than usual.
One of the reasons I was reading this collection was to look for texts for the class I'm teaching next semester. Something I find frustrating in Arabic teaching (and I'd imagine it exists in other languages too) is the tendency to throw students into canonical but complicated literary texts (ie Naguib Mahfouz) with insufficient linguistic preparation, which leads to excessive frustration and little reading. In my mind, this can be averted by throwing students into shorter and simpler texts without compromising literary value. Many of Aslan's short stories are excellent examples of this type of text.
This is hardly a novel idea, but one that I feel is not implemented enough. The tendency is to take simpler texts without literary value, or use graded readers with appalling language (I'm judging the English ones here, I haven't read the one that exists in Arabic), or just cut straight to Mahfouz, or Tawfiq al-Hakim, without building up literature reading skills. As far as I can tell, this approach only works for those who end up doing PhDs in Arabic literature. My expectation is that literature should be read by everyone (although obviously it's not).
Some day, I will design my own sequence of texts, a sort of literary graded reader of authentic texts. Will it make them enjoy reading, that is the question?


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Title: 3316-project
URL: http://www.3316-project.com/
Description: Three photographers, coming from three different continents, living in one world, have decided to take one picture every day during 6 months. Keith Wood, based in Portland, USA, GuYi based in Shanghai, China and Ingo Kanefeyer based in Paris, France. On this weekly updated site, you will be able to follow the evolution of their work, starting the first of January 2009.
Date Submitted: 04/25/09
Listed / Last Time Edited: 09/30/09
Main Category: > Documentary Photography
Second Category (if any):
Linkedin (if any):
Number of visitors we sent to this photo site: 503 time(s).


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6 Places to Meet a Vegan to Love
The vegan of your dreams is out there somewhere—if youre willing to look.
We've all heard the tales about how difficult it can be to find a vegan love interest, but these days, there is an array of options for people looking to find a plant-based partner. The bad news? You're going to have to get off your couch and put in some effort. Luckily, vegan dating has never been easier—especially with these six tips to help you find that special someone with whom you can share tempeh bacon in the morning and vegan macaroni and cheese at night.
1. Book signings
A bounty of books about veganism and related issues has been published in recent years, and both independent and chain bookstores have been catering to the public's rapidly rising interest in veganism by hosting author readings and book signings on the topic. So, why not drop into one of these local events? If you do, be sure to chat with those seated nearby. Then, think of a good question, and raise your hand during the Q&A to show off your informed interest.
Expert tip: Reading is sexy, so once you've begun a conversation with that cute vegan sitting next to you, ask her or him what other authors and books (s)he enjoys. If you find that you both love an author such as Geoff Dyer, suggest a two-person book club over coffee.
2. Veg fests
With lectures, cooking demonstrations, book readings, and tables devoted to vegan products, veg fests are filled with people who, like you, are excited about living a cruelty-free lifestyle. Spend a day at a veg fest, and you are sure to meet other single vegans, so take a look around while perusing that table of t-shirts because the person standing right next to you might make a great date.
Expert tip: If VegNews has a booth at the fest, come talk to us—we make for great wingmen and wingwomen.
3. Activist activities
Nothing reveals someone's passions like a protest, so when engaging in these activist activities, you will quickly see whose opinions with whom you agree. Perhaps you'll find another vegan and will want to get to know them a little better. If so, offer to help make signs or bake apple pie cookies for the next Food Not Bombs get-together.
Expert tip: Attending meetings does a lot to help create awareness and brings you closer to those with whom you are working with, so plan on doing more than just protesting—get involved in the planning!
4. Veg dating services
If speaking with a stranger in-person seems too intimidating, take advantage of one of the tech-based opportunities to find a vegan mate, as a cyber-introduction has just as much potential as an in-person one does. With the rise of veganism, and online dating, a few veg-focused cyber-dating companies have emerged. We recently wrote about the new dating application Veg (which is based on Tinder) that allows users to swipe left or right depending on their interest in another vegan (or aspiring vegan) user. Veggie Matchmakers also features vegans (and vegetarians) seeking like-minded partners.
Expert tip: As with any dating app, lying isn't cool. So be yourself, and let your vegan flag fly!
5. Benefit events
Many nonprofits work to promote veganism and focus their missions on rescuing animals who are victims of farming and other animal cruelties. Many of these organizations hold creative and festive fundraisers to support their work. These events range from elegant galas and music performances to casual cocktail parties. By purchasing a ticket, you are not only directly helping a cause close to your heart but gaining entrance to an event filled with fellow animal lovers.
Expert tip: Dress in your vegan best and don't be afraid to start a conversation with someone you spot from across the room. You can be the person who makes the evening more enjoyable for someone else by showing interest in them.
6. Vegan meetups
Social planning website Meetup connects people to experience different activities together based on a common interest. Featuring more than 1,700 vegan-related groups from Tokyo to Las Vegas, the site offers meetups that include excursions to hand out animal-advocacy literature, and trips to animal rights-related movies. With more than 860,000 people claiming membership in vegan-related Meetups, you might find your vegan match.
Expert tip: No vegan Meetups in your area? Start one!
Maya Gottfried is the author of Our Farm: By the Animals of Farm Sanctuary and the forthcoming Vegan Love: Dating and Partnering for the Cruelty-Free Gal.
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Summers the time for days at the beach, warm nights under the stars, and lips that sport the perfect coat of gloss.
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From smores and hiking boots to cruelty-free sunscreen, our vegan camping guide readies you for an adventure into the wilderness.
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Whether you're trying to find the best vegan ice cream or need advice on how to handle your "but bacon" friends, these Facebook groups can help you find your plant-based way.
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I'm getting very confused by Windows and NTP.
Everything appears to be working properly
All PC's are syncing time with the PDC Master OK, as are all the other servers, and the phone system - all happy there
The PDC Master is set up to sync to an NTP time source, and that appears to be OK too, however the NTP time sources would appear to be 4 minutes slower than both the BT Speaking clock and any online time service you care to google.
Now 4 minutes may seem trivial, but come leaving time at night I am getting dogs abuse for everything being 4 minutes slow!!
I'm confrming the NTP time is the same as the server time by running the command
w32tm /stripchart /computer:ntp.cis.strath.ac.uk /samples:3
I've also checked against ntp0.sandvika.net and time.windows.com
Am i right in assuming that the command above returns a surrent time stamp from the ntp source, and does anyone else have a discrepancy between their ntp time souce and what is gerneally considered to be the correct time?
Mar 5, 2010 at 10:05 UTC
Have you got a firewall that is blocking NTP??
I had to set a specific rule on my ISA server to pass NTP traffic to certain trusted hosts.
10 Replies
Mar 5, 2010 at 4:09 UTC
you tried the w32tm /resync /rediscover command on your pdc master??
Mar 5, 2010 at 6:35 UTC
Take a look at europe.pool.ntp.org too: http://www.pool.ntp.org/zone/europe
Mar 5, 2010 at 6:39 UTC
Use w32tm /tz to check whether your offset is correct
Mar 5, 2010 at 7:06 UTC
@Tino - Thanks, the resync made no difference unfortunately
@Martin - THe pool.ntp servers also appear to be 4 minutes out
@ Bob - Thanks, the offeset is set to 0 which would be right for GMT I presume.
I'm beginning to think that the NTP is OK, but surely all the time based web sites can't be wrong - can they??
Mar 5, 2010 at 7:29 UTC
I've just compared http:/
I've resynched my system clocks and they agree with that website.
What are your comparisons with that site?
Mar 5, 2010 at 8:20 UTC
Our system clocks are 4 minutes slower than the web site!!
Something must be stopping NTP syncronising the PDC correctly I think, and the w32 time command i'm using must be returning system time, not the ntp server time.
Mar 5, 2010 at 9:12 UTC
is the ntpclient registry entry set to 1 on the pdc? If it is set to 0 then it will not sync time with your external ntp source, but clients will still connect to it thinking it is synced.
edit: The above registry key is what i am talking about
Mar 5, 2010 at 10:05 UTC
Have you got a firewall that is blocking NTP??
I had to set a specific rule on my ISA server to pass NTP traffic to certain trusted hosts.
Mar 11, 2010 at 8:11 UTC
Hi Guy's
thanks for the responses - unfortuantely didn't get a chance to solve before being made redundant :-(
Looked like it was the firewall though as it was stopping the traffic, just didn't get a chance to reconfiure the server again properly after opening the port. So I'll give Tino the BA points
Mar 11, 2010 at 9:25 UTC
Thanks for the BA Kenny
Hope you find alternative employment real soon
This discussion has been inactive for over a year.
You may get a better answer to your question by starting a new discussion.


text: Show Hide image Games 13 June 2014 By taking on mental health issues, the likes of Tomb Raider show that video games are maturing Tackling ideas of sanity, darkness and fear is a welcome effort to move away from the violent and emotionally withdrawn stereotype of a video game hero. Sign up for our weekly email * Print HTML There is something a little strange about the idea of a video game character going into therapy, especially when that character is Lara Croft. On the one hand it stands to reason that a person might need some sort of psychiatric care after killing several hundred people, often in hand to hand combat, and confronting forces outside the realms of modern scientific understanding. But on the other hand this is a woman who can recover from a gunshot wound from close range within five seconds – if her mental health heals with the same swiftness surely she could overcome a bout of clinical depression in ten seconds just by looking at cat pictures. If we are to be sold the idea that Lara is some regenerating killing machine, like a Hunger Games-themed Terminator, then the idea that her mental health should also be impervious to serious damage feels like a given. Of course it could be argued that Lara isn't supposed to get shot multiple times and that in a perfect, and thus presumably canonical, run-through of the most recent Tomb Raider she can avoid all combat injuries, but even the wounds sustained within the scripted narrative sections of the game are very severe. The sense with Lara is that she is tough, like a cross between an old boot and the heat shield of a Soyuz. So why would she not be able to just shrug it all off as the character would have done in her earlier incarnation? The simple answer, and the one that lies at the heart of a changing culture when it comes to mental health issues, is the recognition that there some things you cannot shrug off; that mental illness is not the result of a failure of will or character. Over the last few years there has been a much greater effort made to understand and to remove the stigma from mental illness, particularly from Post-Traumatic Stress Disorder, which has been causing so much harm particularly among soldiers and veterans. Getting veterans, or indeed anybody, to seek help for an injury or illness that isn't immediately tangible can be very difficult. Being unable to deal with things on your own is often seen as weakness, as if being weak were worse than being unwell. A game franchise showing a character trying to process trauma with outside help in this way is thus a good thing. It normalises the idea that a person should seek help to process and move past traumatic events. Indeed if other game franchises followed suit instead of glorifying the violent and emotionally withdrawn stereotype of a video game hero that could only be a good thing. Some games however approach mental health in more direct, mechanical terms. Don't Starve, for example, is a game about survival and adventure with the player as a castaway, alone in a strange world. While the titular process of avoiding starvation is paramount the game also demands that you make an effort to preserve the sanity of your character. In order to preserve sanity you have to maintain the best standard of living you can. Cooked meals, sleeping in a tent, and unlocking new technologies help to keep you sane while eating raw meat, digging up graves and being lost in the dark will gradually reduce your sanity, leading to hallucinations. Darkness and fear as the source of insanity is a recurrent theme in the Amnesia games, which involve skulking around in deep, dark, cellars solving puzzles and being chased by monsters. Hiding from monsters in complete darkness will keep you alive, but the greater the time you spend in darkness the more your sanity decreases. In games like this sanity is a resource that your character possesses and can expend or recover while you play. This seems very strange, but to an extent there is method to this depiction of madness. Mental illness is as old as the human race, but it is only very recently that the physiological reasons for it have begun to be recognised, if not understood. If we strip mental illness of its mystique, it could be considered to be no different from any other injury and we might, in game terms at least, imagine curing it in the same ways. Backhanded through a wall by a troll? Drink a healing potion. Haunted by nightmares of the time a dragon burninated your village? Drink another healing potion. If only real life were so straightforward. Lastly there are games where the character the player is playing has more nuanced problems than maintaining a numerical level of sanity to contend with. Sometimes these problems may be obvious, sometimes less so. For example in the text adventure Depression Quest, the story deals with trying to be a functional adult while in the grip of a bout of depression. The key device this game employs, which resonated with me greatly, is the capacity for the depressed person to identify the correct choice, but the inability to actually make that choice. It is worth noting though that the game can be unintentionally scary if you start to consider how it would play out if the main character was going it alone. Not everybody wants this sort of focus, and not every game needs an eye on mental health issues. Games can be escapism and sometimes we don't want to worry about real world issues. But willingness for games to approach them in a more intelligent way shows how the medium is maturing, and that can't be a bad thing. › Should the apartheid regime's "Prime Evil" be released? Phil Hartup is a freelance journalist with an interest in video gaming and culture Subscribe from just £1 per issue More Related articles What happened to all the video games based on movies? SRSLY #91: The Handmaid's Tale / Dear White People / Lumino City Love a good box set? Then you should watch the Snooker World Championships Subscription offer 12 issues for £12 + FREE book LEARN MORE Close This week's magazine


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Petty Theft San Francisco, California
The San Francisco's Tribute to Tom Petty & The Heartbreakers
At the forefront of classic and contemporary American Rock and Roll you are sure to find Tom Petty and the Heartbreakers.
If you love great songs and rock n' roll music, you can't possibly help but be a huge fan of Tom Petty's musical catalog. If so, then you will love PETTY THEFT! ... more
Streaming and Download help


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|Public execution in Saudi Arabia (file photo)
April 4, 2016: Saudi Arabia executed two citizens for murder, raising to 84 the number of death sentences the kingdom has carried out so far this year.
Baddah al-Dusari was found guilty of killing Saudi national Abdullah al-Qahtani by repeatedly running him over, the interior ministry said in a statement carried by SPA state news agency.
Mansur al-Azuri was convicted of stabbing to death fellow citizen Saad al-Subaiee following a dispute, the ministry said in separate statement.
They were both executed in al-Kharj, near the capital Riyadh.
Most people put to death in Saudi Arabia are beheaded with a sword.
The executions so far this year include 47 for "terrorism" carried out in a single day on January 2.
In 2015, Saudi Arabia executed 153 people, most of them for drug trafficking or murder, according to an AFP count.
Source: Agence France-Presse, April 4, 2016
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Single women have a great opportunity to serve the body of Christ in a variety of ways that are simply different to other marital statuses. As we explore this topic, listen in as Melody Harper brings value and wisdom to serving and leading as a single woman.
Melody Harper is the Assistant Professor and Department Chair of Global Studies at Liberty University.
Katie Gesto January 1, 2017 at 2:53pm
Thanks, Melody for sharing that. I'm 50 and single for the Lord and felt that as a clear call over 10 years ago and agree with all you said. I do get funny looks when people ask me if I have kids and are married and do let them know I would have loved to be married and have kids but this was what God put on my heart and i said 'Yes" to His espousal. Tradition says that St. Matthew was the first one to "consecrate women" and that women of that day and subsequently felt called to just be united with Jesus and to serve as you said and to be real intercessors for this world. It's a hidden call but a beautiful call that is so pleasing to the Lord and as you said, adds to the beauty of the Body of Christ. God bless you!


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News By Tag
* March For Life
* Pro-life
* Teresa Tomeo
* Extreme Makeover
* Fr. Robert Spitzer
* Ten Universal Principles
* More Tags...
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Industry News
Bestselling authors to speak Jan. 21, 2012, during March for Life Weekend
Bestselling authors Fr. Robert Spitzer, S.J., and Teresa Tomeo will appear at 2 p.m. on Saturday, Jan. 21, 2012, in Washington, D.C., as part of March for Life Weekend activities.
Alexis Walkenstein, 561-445-5409, or
Kevin Wandra, 678-990-9032, or
Fr. Robert Spitzer, S.J., and Teresa Tomeo to appear at the Basilica of the National Shrine of the Immaculate Conception
SAN FRANCISCO, Jan. 12, 2012 – Bestselling authors Fr. Robert Spitzer, S.J., and Teresa Tomeo will appear at 2 p.m. on Saturday, Jan. 21, 2012, in Washington, D.C., as part of March for Life Weekend activities. This event will take place at the Basilica of the Shrine of the Immaculate Conception, 400 Michigan Ave., NE, Washington, D.C. 20017-1517.
Beginning at 2 p.m., Fr. Spitzer and Tomeo will make presentations, and will answer questions from those in attendance. They will be available for book signings immediately after their presentations, and copies of their new books will be available for purchase on-site.
Ten Universal Principles: A Brief Philosophy of the Life Issues
In Ten Universal Principles, Fr. Spitzer looks at whether there are reasonable principles – regardless of religious belief – that can guide our actions, especially when human life is at stake. Ten Universal Principles offers an intelligent outline for thinking and talking about human life and life issues. It's a powerful tool for persuasively discussing a pro-life philosophy – and a major reason is because it's not founded in Catholicism or any other religion or spiritual belief.
The former president of Gonzaga University, Fr. Spitzer is Founder and President of the Magis Institute – an organization dedicated to public education on the relationship among the disciplines of physics, philosophy, reason and faith. He also heads the Ethics and Performance Institute, and the Spitzer Center of Ethical Leadership, which delivers ethics-education curricula to corporations and individuals, and nonprofit organizations, respectively.
Extreme Makeover: Women Transformed by Christ not Conformed to the Culture
In Extreme Makeover, Tomeo writes about the type of "extreme makeover" one will never see on television. She tackles a variety of issues that remain important to women of all ages, and she offers solutions in her own collective assessment of the state of the world. "The culture can be toxic in terms of desensitizing us to violence, weakening our moral fiber, and making us feel pretty darn disgusted with ourselves because we're not five foot nine and a size 2," Tomeo writes in the book. "So how do we respond?" She answers that and many other questions in Extreme Makeover, and includes a section with stories about women who have transformed themselves by focusing on what God intends them to be.
Tomeo, whose career includes many years as a secular print and broadcast journalist, hosts "Catholic Connection,"
For more information or to request review copies and/or interviews with Fr. Robert Spitzer, S.J., or Teresa Tomeo, please contact Alexis Walkenstein (561-445-5409 or AWalkenstein@
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