Kraljevska kapela blaga svetog Januarija () je kapela koja se nalazi u katedrali u Napulju, u Italiji, a posvećena je svetom Januariju, svecu zaštitniku grada Napulja. Ovo je najraskošnije ukrašena kapela u katedrali i sadrži radove vodećih baroknih umjetnika u Napulju.

Povijest

Napulj je 1526. i 1527. doživio francusku opsadu, ponovnu pojavu kuge i vulkansku erupciju Vezuva s popratnim potresima. Preživjeli Napuljci obvezali su se podići kapelicu svom svecu zaštitniku, svetom Januariju. Godine 1527. stanovništvo izabranog grada javnobilježničkom ispravom obećalo je tisuću dukata za svetohranište, a 10.000 dukata za izgradnju nove kapele. Dana 5. veljače 1601. "izbornici grada" imenovali su odbor od dvanaest laika, koji su pozvali "Deputaciju" da sagradi novu kapelu. Radovi su započeli 1608., a završili 1646. Cijena je premašila 480.000 scudi. Radovi su privremeno odgođeni jer se kardinal nadbiskup Francesco Boncompagni oštro protivio izuzeću Deputacije iz jurisdikcije biskupijskog reda, iako crkva nije financirala njezinu izgradnju; međutim 1605. godine, Deputacija je zapravo dobila papinsku bulu pape Pavla V. da započne s izgradnjom svetišta. Stoljećima kasnije, nakon što se Napulj pridružio Kraljevini Italiji, kapela je izuzeta s popisa vjerskih objekata koje je država konfiscirala.

Zahvaljujući raznim papinskim bulama, prava kapela riznice Svetog  Januarija ne pripada biskupijskoj kuriji, već gradu Napulju, a predstavlja je drevna institucija, koja postoji i danas, "Deputacija", izabrana iz različitih zona Napulja.

Tijekom 17. i 18. stoljeća, kapela je također korištena za glazbene aktivnosti, uz prisustvo majstora kao što su Cimarosa, Paisiello, Francesco Provenzale Francesco Durante, Scarlatti i Charles Broschi.

Slikovne dekoracije
Odabir i primjena slikovnog ukrasa bila je saga koja je uključivala mnoge vrhunske slikare Rima i Napulja s početka 17. stoljeća. Deputacija zadužena za izgradnju i uređenje kapele, prvotno je povjerila slikovni ukras kapele Giuseppeu Cesariju, također zvanom Cavalier d'Arpino. Slikar je bio popularan u Rimu za vrijeme pape Klementa VIII. Aldobrandinija i ostao je takav i za vrijeme pape Pavla V. Borghesea. Zahtjev je proslijeđen 1616., a ugovor je potpisan 7. ožujka 1618. Ali Cesari je bio spor s prelaskom u Napulj, a Deputacija je 1620. opozvala njegov ugovor i mjesto umjesto toga ponudila Guidu Reniju. Reni je, nakon mnogo cjenkanja oko plaćanja, odbio zadatak, i konačno je narudžba ponuđena slikaru Fabriziju Santafedeu, koji je surađivao s Battistellom Caracciolom i bolonjskim učenikom Renija, Francescom Gessijem, da predloži dizajn. Deputacija, međutim, nije bila zadovoljna planom. Ubrzo nakon toga Santafede je umro, a ekipa Caracciola i Gessija je otpuštena.

Dana 2. prosinca 1628. poslali su zahtjeve za novim prijedlozima, ovaj put uključujući i lokalne napuljske slikare. Nijedan podnesak nije bio zadovoljavajući. Godine 1630. deputacija je naručila uzorak slike od slikara Domenica Zampierija (Domenichino), koji je poput Renija bio Carraccijev učenik u Rimu. Zamolili su ga da podnese sliku koja prikazuje mučeništvo San Gennara (sada u museo del tesoro di San Gennaro). Zadovoljan podneskom, angažiran je 1631.

Domenichino je dovršio većinu fresaka u kapeli. Naslikao je četiri vrha: Zavjet koji su dali Napuljci 1527., Susret svetog Gennara s Kristom u nebeskoj slavi, Djevica zagovara Napulj i Pokroviteljstvo svetih Gennara, Agripine i Agnello Abate. Također je naslikao priču o životu San Gennara u tri lunete (1633.) i u lukovima. Četiri velike oltarne pale koje je Domenichino naslikao uljem na bakru predstavljaju: Odrubljenje glave svetog Januarija, Čudo nemoćnika ozdravljenog uljanicom, Nemoćnika na grobu Sveca i Uskrsnuće mrtvog čovjeka. Domenichino je iznenada umro 6. travnja 1641. godine. Nekoliko mjeseci kasnije, zamijenio ga je drugi Carraccijev sljedbenik koji je tada bio u Rimu, Emilian, Giovanni Lanfranco. Međutim, Deputacija je 6. lipnja 1646. odlučila zamoliti lokalnog slikara Massima Stanzionea da dovrši oltarnu sliku Čuda opsjednutih, koju je Domenichino ostavio nedovršenom. Naposljetku, Stanzioneova prijava nije bila prihvatljiva, pa su posao povjerili Jusepeu de Riberi, koji je naslikao San Gennaro izlazi neozlijeđen iz peći Cimitile.

= Arhitektonski i kiparski prilozi<ref>{{Citiranje knjige|last=Sasso|first=Camillo Napoleone|url=https://books.google.com/books?id=_og_AAAAcAAJ&q=Padre+Francesco+Grimaldi+Teatino&pg=PA233|titleStoria de'monumenti di Napoli e degli architetti che gli edificavono: Dallo Stabilimento della Monarchia, sino al nostri Giorni, Volume 1|publisher=Tipografia Federico Vitale|year=1856|location=Largo Regina Coeli, Naples|pages=237–238}}</ref> ==
Dizajn kapele povjeren je teatinskom svećeniku i arhitektu Francescu Grimaldiju, koji je bio aktivan u projektiranju drugih crkava, uključujući crkvu Santa Maria della Sapienza, baziliku San Paolo Maggiore i crkvu Sant'Andrea delle Dame. Kako bi se dovršila kapela San Gennaro, nekoliko je zgrada srušeno, uključujući neke kuće, neke kapelice i malu crkvu Sant'Andrea. Kapela ima tlocrt grčkog križa s kupolom.

U unutrašnjosti je Francesco Solimena izradio oltar od porfira (1667.) koji uokviruje srebrnu prednju stranu (1692. – 1695.) Giovana Domenica Vinaccie. Iza oltara, dvije niše sa srebrnim vratima koje je darovao Charles II od Španjolske 1667. godine čuvaju bočice s krvlju Svetog Januarija. Relikvijarnu bistu svetog Januarija u zlatu i srebru izradila su tri provansalska zlatara, a darovao ju je Karlo II. 1305. godine. Najveće brončane skulpture, uključujući sv. Petra i Pavla s bočne strane ulaza, izradio je Giuliano Finelli, Berninijev učenik. Mramorni ukras kapele započeo je 1610. prema Grimaldijevim planovima, a dovršen pod vodstvom Christophera Monterossa. Mjedena vrata kapele dizajnirao je Cosimo Fanzago 1630. zamijenivši ona koja je izgradio Giovanni Giacomo Conforto 1628.

Tu su i pedeset i četiri poprsja relikvijara, sva u srebru. Freske su Domenichino, Lanfranco i Ribera.

 Povezani članci
 Crkve u Napulju

 Izvori

 Literatura
(Giovanni Pietro Bellori)
 C. War in M. Gualandi, Paintings of the Chapel of the Treasure of San Gennaro in the Cathedral of Naples, in "Memoirs of original Fine Arts" series V, no. 178, 1844
 Giuseppe Maria Galanti, New historical and geographical description of the Two Sicilies in Two Volumes, Naples 1788 Volume II Literary Cabinet
Pietro Giannone, Historia Civile of the kingdom of Naples, Milan, Borroni and Scotti 1846
Pietro Giannone,
 Annibale di Niscia,
 Gino Doria, History of a capital Naples from its origins to 1860, Naples 1952
 Franco Strazzullo The Real Treasure Chapel of St. Gennaro: unpublished documents, Naples, Neapolitan Publishing Company, 1978
 Franco Strazzullo, The Chapel of San Gennaro, Institute Graph Editorial Italian, Naples 1994
 Denise Pagano, In Paradise: Lanfranco's frescoes in the Chapel of the Treasure of San Gennaro Electa, Naples 1996
 Franco Strazzullo, Naples, San Gennaro, Pasquale Corsicato Foundation, Naples 1997
 H. Röttgen, The Cavalier Giuseppe Cesari d'Arpino. A great painter in the splendor of fame and fortune nell'incostanza, Bozzi, Rome 2002
 Paul Jorio Franco-Recanatesi, The Ten Wonders of the Treasure of San Gennaro'', Rome State Printing Office, 2010

Katoličke crkve u Napulju
Barokne crkve u Napulju


Dragonslayer (stilizirano DragonSlayer) debitantski je studijski album švedskog heavy/power metal sastava Dream Evil. Diskogafska kuća Century Media Records objavila ga je 15. travnja 2002.

Popis pjesama

Osoblje

Izvori

Albumi iz 2002.
Albumi sastava Dream Evil

Dragonslayer


Aceasta este o listă de localități din România denumite după râuri.

Liste de localități din România
Liste legate de România

Listă de localități din România denumite după râuri


Amplasamentul de floră fosilă de lângă satul Ignăței este un monument al naturii de tip geologic sau paleontologic în raionul Rezina, Republica Moldova. Este amplasat la sud de satul Ignăței lângă punctul trigonometric 225,5 m. Are o suprafață de 1 ha. Obiectul este administrat de Primăria satului Ignăței.

Referințe

Ignăței, Amplasamentul de floră fosilă de lângă satul
Raionul Rezina


August 1. af Oldenborg (tysk: Paul Friedrich August von Holstein-Gottorp, Großherzog von Oldenburg) (født 13. juli 1783 i Rastede, Landkreis Ammerland, Storhertugdømmet Oldenborg, død 27. februar 1853 i Oldenburg) var regerende storhertug i Oldenborg fra 1829 til 1853.

Forfædre
August 1. af Oldenborg var dattersøn af regerende hertug Frederik 2. Eugen af Württemberg.

Han var oldebarn af titulær hertug Frederik Vilhelm 2. af Slesvig-Holsten-Sønderborg-Beck og regerende hertug Karl Alexander af Württemberg.

Han var tipoldesøn af regerende hertug Christian Albrecht af Slesvig-Holsten-Gottorp, Frederikke Amalie af Danmark, titulær hertug Frederik Ludvig af Slesvig-Holsten-Sønderborg-Beck, kong Frederik Vilhelm 1. af Preussen og Sophie Dorothea af Hannover.

Familie
August 1. af Oldenborg var gift tre gange.

Første ægteskab var med Adelheid af Anhalt-Bernburg-Schaumburg-Hoym (1800–1820). Hun var datterdatter af Karl Christian af Nassau-Weilburg og Caroline af Oranien-Nassau-Diez.

Andet ægteskab var med Ida af Anhalt-Bernburg-Schaumburg-Hoym (1804–1828). Hun var søster til hans første gemalinde.

Tredje ægteskab var med Cecilia af Sverige (1807–1844). Hun datter af den afsatte konge Gustav 4. Adolf af Sverige–Finland og Frederikke af Baden.

Der var børn i alle tre ægteskaber. Blandt børnene var:
 Amalie af Oldenborg (1818–1875). Hun blev dronning af Grækenland, og hun var gift med kong Otto 1. af Grækenland.
 Friederike af Oldenborg (1820–1891). Hun blev gift med Jakob Freiherr von Washington, en fjern slægtning til den amerikanske præsident George Washington
 Peter 2. af Oldenborg (1827–1900), regerende storhertug fra 1853.

Referencer

Litteratur

Eksterne links

 Online-Gotha
 Genealogie des Hauses Oldenburg

Huset Holsten-Gottorp-Oldenborg
Storhertuger af Oldenburg

August 1. af Oldenborg


هوبي هي إحدى قبائل سكان أمريكا الأصليين، ويعيشون في المقام الأول على محمية هوبي بمساحة 2,531.773 ميل مربع (6,557.26 كم مربع) شمال شرق أريزونا. وحسب تعداد عام 2010، كان هناك 18,327 فرد من الهوبي في الولايات المتحدة. لغة الهوبي هي إحدى ثلاثين من عائلة لغات يوتو-أزتك. ومعظم أفراد هوبي مسجلون في قبيلة هوبي في أريزونا لكن بعضهم مسجلون في قبائل هنود نهر كولورادو.

عندما قابلهم الإسبان أول مرة في القرن السادس عشر، أطلقوا عليهم وعلى الثقافات المحيطة بهم اسم شعب بويبلو، لأنهم يعيشون في قرى (معنى بويبلو في اللغة الإسبانية). ينحدرون هوبي من شعوب بويبلو القديمة (يسميهم الهوبي باسم هيساتسينوم والنافاجو باسم أناسازي) والذين شيدوا أبنية كبيرة في شمال شرق أريزونا، وشمال غرب نيو مكسيكو، وجنوب غرب ولاية كولورادو. كانوا يعيشون على طول حيد موغويون بين القرنين الثاني عشر والرابع عشر، قبل أن يهجروا قراهم الكبيرة.

اسم هوبي هو شكل مختصر من اسمهم الشخصي، وهو هوبيتوه شي نو مو ("الشعب المسالمة"). يعطي قاموس هوبي المعنى الرئيسي لكلمة "هوبي" على النحو التالي: المهذب، المتحضر، المسالم، المؤدب". في الماضي، استخدم الهوبي مصطلح "هوبي" والكلمات المشتركة في بعض الأحيان إلى شعوب البويبلو بشكل عام، على النقيض من الأخرى المحاربة.

تقليديا، تم تنظيم هوبي إلى عشائر أمومية. عندما يتزوج الرجل فإن الأطفال ينسبون إلى عشيرة زوجته. تمتد هذه التنظيمات العشائرية في جميع القرى. تتم تسمية الأطفال من قبل النساء من عشيرة الأب. في اليوم العشرين من حياة الطفل، تجتمع النساء من عشيرة الأب، كل امرأة تحمل اسما وهدية للطفل. في بعض الحالات التي يكون فيها عدد الأقارب الحاضرين كبيرا، قد يعطى الطفل أكثر من أربعين اسما، على سبيل المثال. يقرر والدا الطفل عموما أي اسم سيتم استخدامه من هذه الأسماء. الممارسة الحالية هي إما استخدام اسم هندي غير هوبي أو اسم إنجليزي أو اسم هوبي يختاره الأبوان. يمكن للشخص أيضا تغيير اسمه عند دخوله في إحدى الجماعات الدينية، مثل جماعة كاتشينا، أو في أحداث مهمة في حياته.

ينظر الهوبي إلى أراضيهم على أنها مقدسة. الزراعة هي جزء مهم جدا من ثقافتهم، وتنتشر قراهم في أنحاء الجزء الشمالي من أريزونا. لم يكن لدى هوبي ونافاجو تصور لحدود الأراضي وتقسيمها. كانوا يعيشون على الأرض التي عاش عليها أسلافهم. في 16 ديسمبر 1882 أصدر الرئيس آرثر أمرا تنفيذيا بإنشاء محمية الهوبي. وكانت أصغر في المساحة من محمية نافاجو، التي كانت الأكبر في البلاد.

في 24 أكتوبر 1936 صادق شعب الهوبي على دستور خاص بهم. وأنشأ الدستور حكومة ذات مجلس واحد حيث تناط جميع السلطات في مجلس قبلي. بينما هناك سلطة تنفيذية (رئيس قبلي ونائب رئيس) وسلطة قضائية، صلاحياتها محدودة بموجب دستور الهوبي. تم الحفاظ على القوى التقليدية وسلطة قرى الهوبي في دستور 1936.

أما اليوم، فإن محميتهم تحيط بها بالكامل محمية نافاجو الأكبر منها. استخدمت الأمتان تعبير منطقة نافاجو-ذات الاستخدام المشترك، ولكن كان هذا مصدر نزاع. وقد أدى تقسيم هذه المنطقة، والمعروفة باسم بيغ ماونتن، من خلال القوانين الصادرة عن الكونغرس في 1974 و 1996 أيضا إلى جدل على المدى الطويل.

مراجع

أمريكيون أصليون
النظام الأمومي
تاريخ الأمريكيين الأصليين في أريزونا
قبائل الأمريكيين الأصليين في أريزونا
مجموعات عرقية في الولايات المتحدة

هوبي


في بروج  هو فيلم كوميديا سوداء وجريمة (2008)، من تأليف وإخراج مارتن ماكدونا. يُعتبر هذا الفيلم أول أفلام ماكدونا الطويلة. الفيلم من بطولة كولين فاريل وبرندان غيلسون في دور قاتلين مأجورين أيرلنديين متخفّيين، ويشارك في الفيلم الممثل رالف فانيس في دور رئيسهما الغاضب. تجري أحداث الفيلم في مدينة بروج في بلجيكا حيث صُوّر.

كان فيلم إن بروج (في بروج) فيلم الليلة الافتتاحية لمهرجان صاندانس السينمائي لعام 2008، عُرض الفيلم في إصدار محدود في الولايات المتّحدة في 8 فبراير من 2008.

أكسب الفيلم فاريل جائزة غولدن غلوب لأفضل ممثل عن فيلم موسيقي أو كوميدي، وترّشح غيلسون للجائزة نفسها. فاز ماكدونا بجائزة الأكاديمية البريطانية للأفلام عن أفضل سيناريو أصلي، وترّشح لجائزة الأوسكار لأفضل سيناريو أصلي أيضاً.

حبكة الفيلم
يطلق القاتل المأجور المبتدئ راي النار على كاهن خلال الاعتراف منفّذاً للأوامر، لكنّه يقتل صبياً في الكنيسة عن طريق الخطأ. يرسل مديرهما هاري كلّ من راي ومعلّمه كين إلى بروج، حيث ينتظران المزيد من التعليمات. يجد كين هذه المدينة ساحرةً وغريبةً، بينما لا يكنّ لها راي سوى مشاعر الاحتقار.

يصادف راي وكين موقع تصوير فيلم يتضمّن ممثلاً قزماً يجده راي مسلّياً. ينجذب راي إلى كلوي، وهي تاجرة مخدّرات محلّية تعمل بصفتها مساعدة إنتاج بشكل جزئي. يصطحبها راي إلى مطعم، حيث يدخلان في جدال مع زوجين كنديين (يعتقدان بأنهما أمريكيين)، وينتهي الأمر بإفقادهما الوعي. تذهب كلوي إلى شقتها برفقة راي، حيث يبدآن بممارسة الجنس قبل أن يدخل صديقها السابق إيريك ويهدّد راي باستخدام مسدس. ينزع راي السلاح من إيريك ويطلق على وجهه رصاصات فارغة فيعميه في عين واحدة. تعترف كلوي بأنها تسرق السياح برفقة إيريك، لكنّها تصر على أنها قد أخبرت إيريك بأن راي لم يكن مستهدفاً. يقضي راي وكين ليلة مزعجة برفقة القزم جيمي، الذي يتعاطى الكوكايين ويتشدّق بشأن الحرب القادمة بين السود والبيض.

يتّصل هاري بكين ويأمره بقتل راي بسبب قتله لذلك الطفل عن طريق الصدفة، معتبراً بأنه أمر لا يُغتفر. يلحق كين براي إلى حديقة ويستعدّ لقتله على مضض باستخدام المسدس الذي زوّده به أحد معارف هاري الذي يُدعى يوري. على الرغم من ذلك، يبدو راي مضطرباً بسبب قتله لذلك الصبي، لذا يستعدّ لقتل نفسه باستخدام سلاح إريك المحشو. يحاول كين إيقاف راي، ثم يخبره بالأمر الذي تلّقاه من هاري ويطلب منه مغادرة بروج والبدء بصفحة جديدة في أي مكان آخر. يمنح كين بعض المال لراي، ثم يضعه في قطار متّجه إلى مدينة أخرى بعد أن صادر سلاحه لمنع أي محاولة انتحارية أخرى. يعترف كين بالحقيقة لهاري، الذي يتّجه مباشرةً إلى بروج مفعماً بالغضب من عصيان كين. يذهب هاري إلى يوري لاستعارة سلاح، فيدرك إريك (ابن يوري) نيّته.

يتعرّف الزوجان الكنديان –الذين اعتدى راي عليهما في المطعم- على راي في القطار، فتلقي الشرطة القبض عليه وتصطحبه إلى بروج. تدفع كلوي كفالةً لإخراجه من السجن، ثم يذهبان سوّيةً لاحتساء شراب في ساحة السوق أسفل برج جرس بروج. يصل هاري إلى بروج ويجري في الشارع متّجهاً إلى فندق راي، لكنّه يرى كين جالساً بالقرب من مقهى. يحتسي الرجلان الشراب، بينما يتباهى هاري بنفسه قائلاً بأنه كان ليقتل نفسه لو قتل طفلاً. يزعم كين بأن راي يمتلك القدرة على التغير ويستحقّ فرصة للتوبة. لا يقتنع هاري بهذا الكلام ثم يقترح كين أن يصعدا إلى أعلى برج الجرس، حيث يوجّه هاري مسدّسه في وجه كين الذي يرفض المقاومة. لا يتمكّن هاري المشوش من قتل كين، لذا يطلق النار على ساقه معاقباً إيّاه بسبب عدم قتله لراي. يصعد إريك –الذي يساعد كين أسفل البرج- لإخبار هاري بأنه قد رأى راي في الساحة. يحاول كين نزع سلاح هاري، لكنّه يفشل فيطلق هاري النار على رقبته ويسرع بالنزول إلى أسفل البرج. يحاول كين الزحف إلى أعلى البرج مجدداً بينما ينزف بشدة، ثم يقفز باتجاه الساحة. يهرع راي إلى جثّة كين المشوّهة ليُدرك مجيء هاري إلى بروج. يخبره كين قبل أن يموت بأن يأخذ سلاحه، إلا أن السلاح قد كُسر بسبب السقطة.

يطارد هاري راي إلى الفندق؛ ترفض المالكة ماري الحامل دخول هاري، حتى مع توجيهه للسلاح نحوها. يوافق هاري وراي على مواصلة المطاردة باتجاه القناة لحماية المالكة وطفلها الذي لم يولد بعد، ثم يقفز راي إلى بارجة عابرة. يستطيع هاري جرح راي بعد إطلاقه للنار من مسافة بعيدة. يتعثر راي في الشارع حيث يُصور فيلم جيمي. استطاع هاري اللحاق براي ثم أطلق النار عليه بشكل متكرر حتى انهار. تصيب إحدى الرصاصات الطائشة جيمي (الذي يرتدي زي تلميذ) مفجرًا رأسه. يعتقد هاري أنه قتل طفلاً، وعلى الرغم من محاولة راي إخبار هاري بحقيقة جيمي إلا أنه يقتل نفسه. يحمل كل من كلوي وماري وإريك راي إلى سيارة إسعاف. يوضح راي طبيعة الجحيم راويًا بأنها الخلود في مدينة بروج، ويصرّح بأنه يأمل حقًا ألا يموت.

انظر أيضا
 في بروج في قاعدة بيانات الأفلام على الإنترنت

روابط خارجية

مصادر

أفلام باللغة الإنجليزية في عقد 2000
أفلام أخرجها مارتن ماكدونا
أفلام أمريكية
أفلام أمريكية في عقد 2000
أفلام أمريكية مستقلة
أفلام أولى للمخرج لعام 2008
أفلام أيكون برودكشن
أفلام إثارة جريمة بريطانية
أفلام إثارة درامية أمريكية
أفلام إثارة كوميدية أمريكية
أفلام إثارة وجريمة في 2008
أفلام إخراجية أولى
أفلام إنتاج 2008
أفلام باللغة الإنجليزية
أفلام باللغة الفرنسية
أفلام بريطانية
أفلام بريطانية في عقد 2000
أفلام بريطانية مستقلة
أفلام تقع أحداثها في بروج
أفلام تقع أحداثها في فلاندر
أفلام جريمة كوميديا درامية أمريكية
أفلام جريمة كوميدية أمريكية
أفلام جريمة كوميدية إنتاج عقد 2000
أفلام جريمة كوميدية بريطانية
أفلام جريمة كوميدية درامية
أفلام جريمة كوميدية درامية أمريكية
أفلام جريمة كوميدية درامية إنتاج عقد 2000
أفلام جريمة كوميدية درامية بريطانية
أفلام جريمة وإثارة أمريكية
أفلام جريمة ودراما أمريكية
أفلام جريمة ودراما إنتاج عقد 2000
أفلام جريمة ودراما بريطانية
أفلام دراما كوميدية أمريكية
أفلام دراما كوميدية إنتاج عقد 2000
أفلام دراما كوميدية بريطانية
أفلام درامية إثارة بريطانية
أفلام رفقاء كوميديا درامية بريطانية
أفلام رفقاء كوميديا درامية عقد 2000
أفلام سجلها كارتر بورول
أفلام عن الانتحار
أفلام عن التكفير
أفلام كوميديا إثارة بريطانية
أفلام كوميديا سوداء أمريكية
أفلام كوميديا سوداء بريطانية
أفلام كوميديا سوداء في عقد 2000
أفلام كوميديا وإثارة في عقد 2000
أفلام كوميدية سوداء في 2008
أفلام كوميدية في 2008
أفلام مستقلة 2008
أفلام مصورة في بروج

في بروج (فيلم)


මතකය යනු තොරතුරු කේතාංකනය කිරීම, ගබඩා කිරීම සහ නැවත ලබා ගැනීම සිදු කෙරෙන මනසට අයත් ඉන්ද්‍රියය යි. මතකය අත්දැකීම් සඳහා අත්‍යවශ්‍ය වන අතර limbic පද්ධති වලට සම්බන්ධ වී ඇත, එමෙන්ම එමගින් අනාගත ක්‍රියාවලට බලපෑම් කිරීමේ අරමුණින් කාලයක් පුරා තොරතුරු ධාරණය කර තබාගනී. අපට අතීත සිද්ධි මතක තබා ගැනීමට නොහැකි වූයේ නම්, අපට ඉගෙනීමට හෝ භාෂා, සම්බන්ධතා හෝ පෞද්ගලික අනන්‍යතා කිසිවක් ගොඩනැගීමට නොහැකි වනු ඇත (අයිසෙන්ක්, 2012).

බොහෝ විට මතකය හඳුනා ගැනෙන්නේ ව්‍යක්ත සහ ව්‍යංග්‍ය ක්‍රියාකාරීත්වයක් සහිත, සංවේදන ප්‍රතිග්‍රාහකයක්, කෙටි-කාලීන (හෝ ක්‍රියාකාරී) මතකයක්, සහ දිගු-කාලීන මතකයකින් සෑදී ඇති තොරතුරු සැකසීමේ පද්ධතියක් ලෙසිනි (බැඩ්ලි, 2007).

මූලාශ්‍ර

මතකය

මතකය


Temmuz Ültimatomu, Avusturya-Macaristan İmparatorluğu'nun 23 Temmuz 1914 tarihinde Sırbistan Krallığı'na verdiği ültimatomdur. Bu ültimatom, Avrupa'da siyasi krize neden oldu. Sonrasında ise I. Dünya Savaşı'na neden oldu. Ültimatomun nedeni, Avusturya tahtının veliahtı olan Arşidük Franz Ferdinand'ın, Sırp milliyetçi Nedeljko Çabrinoviç tarafından öldürülmeye çalışılmasıydı. Her ne kadar Arşidük suikasttan sağ kurtulsa da aynı gün içerisinde bir başka Sırp milliyetçisi Gavrilo Princip tarafından öldürüldü.

Ültimatom içeriği
 Habsburg Hanedanlığına karşı yapılan her türlü eylemin yasaklanması.
 Genel eğitimin ve Sırp milliyetçiliğine yol açacak kitapların kaldırılması.
 Avusturya-Macaristan'a karşı propaganda yapmakla suçlanan tüm subay ve memurların görevden uzaklaştırılıp cezalandırılması.
 28 Haziran komplosu ile ilgili soruşturma açılması.
 Sırbistan'ın her türlü silah ve patlayıcı ticaretini durdurması.

I. Dünya Savaşı politikası
I. Dünya Savaşı nedenleri
Uluslararası krizler
Ültimatomlar
1914

Temmuz Ültimatomu


Charlot brutar (în ) este un film american de comedie din 1914 scris și produs de Mack Sennett și regizat de Charlie Chaplin. În alte roluri interpretează actorii  Chester Conklin, Fritz Schade, Norma Nichols, Cecile Arnold, Vivian Edwards și Phyllis Allen.

Prezentare

Distribuție
 Charles Chaplin - Pierre
 Chester Conklin - Jacques
 Fritz Schade - Monsieur La Vie, Bakery Owner
 Norma Nichols - Mme. La Vie, the Baker's Wife
 Glen Cavender - Head baker
 Cecile Arnold - Waitress
 Vivian Edwards - Customer
 Phyllis Allen  - Customer
 John Francis Dillon  - Customer
 Edgar Kennedy - Striking baker
 Slim Summerville - Striking baker
 Charley Chase (as Charles Parrott) - Customer
 Wallace MacDonald - Customer
 Jess Dandy - Female Cook
 Ted Edwards - Striking Baker (nemenționat)

Note

Legături externe

 Charlot brutar la Internet Archive

Vezi și
 Listă de filme de comedie din anii 1910
 Listă de filme americane de comedie

Filme din 1914
Filme regizate de Charlie Chaplin
Filme de comedie din anii 1910
Filme Keystone Studios
Filme americane
Filme mute
Filme alb-negru
Filme de scurt metraj

Charlot brutar


The Sound of Music er en oscar-belønnet amerikansk drama- og filmmusical fra 1965 instrueret og produceret af Robert Wise. De ledende roller spilles af Julie Andrews og Christopher Plummer. Filmen er baseret på Richard Rodgers og Oscar Hammersteins musical med samme titel fra 1959. Den modtog fem Oscars, herunder for Bedste film, samt to Golden Globe-awards og en pris fra The Writers Guild of America og Directors Guild of America.

Sound of Music er den tredjemest indtjenende film i den amerikanske filmhistorie (justeret for inflation). Kun Borte med blæsten og Star Wars har indbragt flere penge i de amerikanske biografer.

Handling

Kort inden anden verdenskrigs begyndelse i Østrig skal den selvsikre novice Maria forlade sit kloster for at blive guvernante for syv børn med en streng far, der er enkemand. Med sang og sjov bringer Maria glæde til familien og gifter sig med faderen, efter at en rivalinde forsvinder ud af billedet. Ved Anschluss flygter familien til Schweiz.

Om filmen
Sound of Music har fået 81% på Rotten Tomatoes (Fresh Rating). Anmelderem Whitney Williams skrev i 1965 i Variety:"Robert Wises produktion er et varmt pulserende, fængslende drama sat i scene til den mest fantasifulde brug af de muntre Rodgers and Hammerstein-melodier, storslået filmet og med en fremragende rollebesætning, ledt af Julie Andrews og Christopher Plummer, som nok skal vinde gehør i billetlugerne".

Publikum
Filmen indbragte 163 millioner i de amerikanske biografer.

Medvirkende
 Julie Andrews – Maria
 Christopher Plummer – Georg von Trapp
 Richard Haydn – Max Detweiler
 Peggy Wood – Abbedissen
 Eleanor Parker – Baronesse Elsa Schraeder
 Charmian Carr – Liesl von Trapp
 Nicholas Hammond – Fredrich von Trapp
 Heather Menzies – Lovisa von Trapp
 Duane Chase – Kurt von Trapp
 Angela Cartwright – Brigitta von Trapp
 Debbie Turner – Marta von Trapp
 Kym Karath – Gretl von Trapp
 Daniel Truhitte – Rolfe

Referencer

Eksterne henvisninger

Dramafilm fra USA
Engelsksprogede film
Amerikanske film fra 1965
Musicalfilm fra USA
Oscar for bedste film
Film instrueret af Robert Wise

The Sound of Music (film)


Federico Sebastián Díaz (* 18. August 1990) ist ein argentinischer Badmintonspieler.

Karriere
Federico Díaz nahm 2010 im Herrendoppel und im Herreneinzel an den Südamerikaspielen teil. Im Doppel wurde er Fünfter gemeinsam mit Franco Monaco und im Einzel Neunter. Im Teamwettbewerb unterlag er mit seiner Mannschaft im Spiel um Bronze gegen Suriname. Bei den Panamerikanischen Spielen 2011 schied er dagegen bei seinen beiden Starts jeweils in der ersten Runde aus und wurde somit im Doppel als auch im Mixed 17.

Weblinks

Badmintonspieler (Argentinien)
Teilnehmer an den Panamerikanischen Spielen (Argentinien)
Argentinischer Meister (Badminton)
Argentinier
Geboren 1990
Mann

Federico Díaz


علي شورب هو علي بن البشير الصغير، شهر شْوِرِّب (بتسكين الشين وكسر الواو وتضعيف الراء وكسرها)، لنتوء شفتيه، ولد في 18 يناير 1930 وتوفي مقتولا في 9 مايو 1972، وهو مجرم تونسي، ينسبه بعضهم إلى الصعلكة الشريفة.

بدأ يعرف السجن إثر إعتدآت الاحتلال على الشعب وفرض سلطتها إذ قتل والده وشورب في 16 من عمره وقد كان يسجن ليخرج من السجن ثم يدخل إليه من جديد بتهم العنف والتشويش والسكر. فهو أشهر سجين في تاريخ تونس، فقد حوكم في ما يربو عن 100 قضية، بين عنف وسرقة وبلطجة وتعكير للصفو العام وقضايا أخرى.

وقد عاش في الحلفاوين بالعاصمة التونسية. رغم قوته البدنية وغضبه السريع وردة فعله العنيفة لم يكن يخاف شخصا غير أمه وهذا ما طرح تساؤلات عديدة عن خوفه واحترامه لأمه. وهو شخصية شغلت الناس في فترة من تاريخ تونس العاصمة وبثت فيها الوجل. انتهت حياة علي شورب مقتولاً بعد اشتباك عنيف مع بعض السكارى في 9 مايو 1972.

جدل حول شخصيته
هناك من يدعو إلى تكريمه -رغم جرائمه - كمناضل امام قوات الاستعمار اذ كان يعير لبلاده تقديرا واحتراما جليلاً.
استشهد بشخصيته الرئيس الراحل الحبيب بورقيبة في خطاباته، وذكرها عبد العزيز العروي الصحفي والحكواتي المعروف.
لكن هناك من لا يراه الا شخصاً منحرفاً ومجرماً لا يستحق التكريم.

توفى والده وعمره 13 سنة والمصدر ابن شقيقته السيد برهان يونس كذلك اشار المصدر بانه لايوجد ماتم الإشارة اليه بأن لديه 1500 قضية وهو محض افتراء وانه عند تشيع جنازته شاركت فيها كل سكان العاصمة التونسية وعرض مسلسل له يحمل تشويه كامل لحقيقة الرجل الذي كان اساسا يعتبر من الفتوات في منطقة الحلفاويين في تونس العاصمة وكان ممن يدافعون عن منطقته وانه كان محبوب من كل سكان منطقة الحلفاويين

مسلسل علي شورب
جسدت حياته في مسلسل تلفزيوني عرضته القناة التاسعة خلال شهر رمضان 1439-2018، قام بالأدوار فيه كل من لطفي العبدلي ودليلة مفتاحي وجمال المداني وفريال يوسف وليلى بن خليفة. المسلسل مكون من عشرين حلقة تلفزيونية.

مراجع

صعاليك
مجرمون تونسيون
مواليد 1348 هـ
وفيات 1392 هـ
مدفونون في مقبرة الجلاز

علي شورب


La tentative d'assassinat de Theodore Roosevelt est survenue le 14 octobre 1912 lorsque l'ancien saloonkeeper John Flammang Schrank (1876-1943) a tenté d'assassiner l'ancien président américain Theodore Roosevelt alors qu'il faisait campagne pour la présidence à Milwaukee, au Wisconsin. La balle de Schrank s'est logée dans la poitrine de Roosevelt après avoir pénétré l'étui à lunettes en acier de Roosevelt et traversé une copie épaisse (50 pages) à pli simple du discours intitulé "Progressive Cause Greater Than Any Individual", qu'il portait dans sa veste. Schrank a été immédiatement désarmé (par l'immigrant tchèque Frank Bukovsky) et capturé. Il aurait peut-être été lynché si Roosevelt n'avait pas crié que Schrank devait rester indemne. Roosevelt a assuré à la foule qu'il allait bien, puis a ordonné à la police de prendre en charge Schrank et de s'assurer qu'aucune violence ne lui soit faite. En tant que chasseur et anatomiste expérimenté, Roosevelt a correctement conclu que puisqu'il ne toussait pas de sang, la balle n'avait pas atteint son poumon; il a refusé les suggestions d'aller immédiatement à l'hôpital. Au lieu de cela, il a prononcé son discours prévu. Ses commentaires d'ouverture à la foule rassemblée étaient: "Mesdames et messieurs, je ne sais pas si vous comprenez parfaitement que je viens d'être abattu, mais il en faut plus que cela pour tuer un Bull Moose."

Par la suite, des sondes et une radiographie ont montré que la balle s'était logée dans le muscle thoracique de Roosevelt, mais n'avait pas pénétré dans la plèvre. Comme les médecins ont conclu qu'il serait moins dangereux de le laisser en place que d'essayer de l'enlever, Roosevelt a porté la balle avec lui pour le reste de sa vie. Le président William Howard Taft et le candidat démocrate Woodrow Wilson ont suspendu leur propre campagne jusqu'à ce que Roosevelt se rétablisse et reprenne la sienne. Lorsqu'on lui a demandé si la fusillade affecterait sa campagne électorale, il a répondu au journaliste "Je suis en forme comme un orignal mâle." L'orignal mâle est devenu un symbole à la fois de Roosevelt et du Parti progressiste. On l'appelait souvent simplement le Bull Moose Party. Il a passé deux semaines à récupérer avant de reprendre la campagne électorale. Plus tard, il écrivit à un ami à propos de la balle à l'intérieur de lui: "Ça ne me dérange pas plus que si c'était dans la poche de mon gilet."

Le tireur, John Schrank, a d'abord plaidé coupable à l'accusation de tentative de meurtre, mais le juge du procès, peu convaincu de la santé mentale de Schrank, a rejeté son plaidoyer et l'affaire a été portée devant les tribunaux. Schrank a été reconnu non coupable pour cause d'aliénation mentale par le jury et a été condamné à une peine d'institutionnalisation illimitée.

Tentative d'assassinat

La campagne électorale présidentielle de 1912 a été caractérisée par une grave scission au sein du Parti républicain entre l'aile conservatrice sous le président William Howard Taft et l'aile libérale/réformatrice sous l'ancien président Theodore Roosevelt. Après une confrontation amère à la Convention républicaine, Taft a été renommé. Roosevelt a dirigé une partie de ses partisans, qui ont organisé une convention et l'ont nommé président du Parti progressiste, surnommé le "Bull Moose Party". Taft et ses partisans ont attaqué Roosevelt pour sa soif de pouvoir et sa volonté de briser la tradition selon laquelle les présidents américains ne remplissent que deux mandats.

Selon des documents trouvés sur Schrank après la tentative d'assassinat, Schrank avait écrit que le fantôme de William McKinley était venu à lui dans un rêve et avait dit à Schrank de venger sa mort, pointant une photo de Theodore Roosevelt. Finalement, le 14 octobre 1912, alors que Roosevelt faisait campagne à Milwaukee, Schrank tenta de l'assassiner.

Roosevelt était à l'hôtel Gilpatrick, lors d'un dîner offert par le propriétaire de l'hôtel, un supporter. L'ex-président devait prononcer un discours à l'. La nouvelle avait circulé que Roosevelt était à l'hôtel et Schrank (qui avait suivi Roosevelt de la Nouvelle-Orléans à Milwaukee) se rendit à l'hôtel. L'ex-président avait terminé son repas et avait quitté l'hôtel pour monter dans une voiture découverte. Roosevelt se leva pour saluer les acclamations de la foule rassemblée, et Schrank a agi.

Schrank a tiré sur Roosevelt, mais la balle s'est logée dans la poitrine de Roosevelt seulement après avoir touché à la fois son étui à lunettes en acier et une copie de 50 pages de son discours intitulé "Progressive Cause Greater Than Any Individual", qu'il portait dans la poche de sa veste. Alors que les spectateurs haletaient et criaient, Elbert E. Martin, l'un des secrétaires de Roosevelt et ancien joueur de football, fut le premier à réagir, sautant sur Schrank, le jetant au sol et saisissant son arme. AO Girard, ancien Rough Rider et garde du corps de l'ex-président, et plusieurs policiers étaient sur Schrank au même moment. Roosevelt trébucha, mais se redressa et leva de nouveau son chapeau, avec un sourire rassurant sur son visage. Son assistant, Harry Cochems, a demandé à Roosevelt s'il avait été touché, et Roosevelt a simplement répondu avec assurance : "Il m'a fait rosir, Harry."

Alors que Schrank était maîtrisé et tenu sur ses pieds, la foule est entrée dans une frénésie. Plusieurs des hommes les plus proches autour de Schrank ont commencé à le frapper, et d'autres ont crié "tuez-le!", et "pendez-le!". Roosevelt, voyant ce qui se passait, cria à la foule : "Ne lui faites pas de mal. Amenez-le ici. Je veux le voir." La foule, entendant la voix de Roosevelt, regarda Roosevelt, étonnée de le voir se lever et parler. Un membre a demandé : "Est-ce qu'il va bien ?" ; Roosevelt, avec un sourire rassurant, agita son chapeau en l'air et dit : "Je vais bien, je vais bien." En soulagement, la foule a éclaté en acclamations, permettant à quatre policiers de se frayer un chemin dans la foule et de tenir Schrank. Roosevelt ordonna : "Amenez-le-moi." Schrank a été conduit à Roosevelt, et les deux hommes se sont regardés dans les yeux. Posant ses mains sur la tête de Schrank pour qu'il puisse le regarder et pour déterminer s'il l'avait déjà vu, Roosevelt dit à Schrank : "Pourquoi as-tu fait ça ?" N'obtenant aucune réponse, il a dit: "Oh, à quoi bon? Remettez-le à la police." Alors que la police tenait Schrank, Roosevelt l'a regardé et a dit: "Pauvre créature." Roosevelt a ordonné: "Officiers, prenez-le en charge et veillez à ce qu'aucune violence ne lui soit faite." Girard et un autre officier ont emmené Schrank dans l'hôtel alors que la foule le huait et applaudissait Roosevelt, respectant ses souhaits. Roosevelt a donné un autre coup de chapeau rassurant à la foule avant de décoller dans sa voiture. Schrank a été conduit dans la cuisine où il a été remis à la police locale.

Roosevelt, en tant que chasseur et anatomiste expérimenté, a correctement conclu que puisqu'il ne toussait pas de sang, la balle n'avait pas atteint son poumon et il a refusé les suggestions d'aller immédiatement à l'hôpital. Au lieu de cela, il a prononcé son discours prévu avec du sang s'infiltrant dans sa chemise. Il a parlé pendant 84 minutes avant de terminer son discours et d'accepter des soins médicaux. Ses commentaires d'ouverture à la foule rassemblée étaient: "Mesdames et messieurs, je ne sais pas si vous comprenez parfaitement que je viens d'être abattu, mais il en faut plus que cela pour tuer un Bull Moose."

Par la suite, des sondes et une radiographie ont montré que la balle s'était logée dans le muscle thoracique de Roosevelt, mais n'avait pas pénétré dans la plèvre . Les médecins ont conclu qu'il serait moins dangereux de le laisser en place que d'essayer de l'enlever, et Roosevelt a porté la balle avec lui pour le reste de sa vie. Plus tard, lorsqu'on l'a interrogé sur la balle à l'intérieur de lui, Roosevelt a dit : "Ça ne me dérange pas plus que si c'était dans la poche de mon gilet."

Taft et le candidat démocrate Woodrow Wilson ont suspendu leur propre campagne jusqu'à ce que Roosevelt se rétablisse et reprenne la sienne. Lorsqu'on lui a demandé si la fusillade affecterait sa campagne électorale, il a répondu au journaliste: "Je suis en forme comme un orignal mâle", ce qui a inspiré l'emblème du parti. Roosevelt n'a prononcé que deux autres discours pendant la campagne. Bien que Roosevelt ait remporté plus de voix et de votes électoraux que Taft, Wilson les a battus tous les deux pour remporter la présidence.

Auteur

John Flammang Schrank (5 mars 1876 - 15 septembre 1943) était un saloonkeeper d'origine bavaroise de New York qui a tenté d'assassiner l'ancien président américain Theodore Roosevelt le 14 octobre 1912 à Milwaukee, dans le Wisconsin. Roosevelt, qui avait quitté ses fonctions trois ans et demi plus tôt, était candidat à la présidence en tant que membre du Parti progressiste. Lors d'un discours de campagne de Roosevelt à Milwaukee, Schrank, qui le traquait depuis des semaines, a tiré une fois sur Roosevelt dans la poitrine avec un  de calibre .38. Le texte de 50 pages de son discours de campagne se replia deux fois dans la poche de poitrine de Roosevelt et un étui à lunettes en métal ralentit la balle, lui sauvant la vie. Schrank a été immédiatement désarmé, capturé et aurait pu être lynché si Roosevelt n'avait pas crié que Schrank devait rester indemne.

Schrank est né à Erding, en Bavière, le 5 mars 1876. Il a émigré en Amérique à l'âge de 9 ans. Ses parents sont morts peu de temps après, laissant Schrank travailler pour son oncle, propriétaire d'une taverne new-yorkaise. À leur mort, la tante et l'oncle de Schrank lui ont laissé des propriétés précieuses, dans l'espoir que Schrank pourrait vivre une vie calme et paisible. Schrank avait le cœur brisé, non seulement parce qu'il avait perdu son deuxième groupe de parents, mais aussi parce que sa première et unique petite amie Emily Ziegler était décédée dans la catastrophe du General Slocum sur l'East River à New York.

Schrank a vendu les propriétés et a dérivé autour de la côte Est pendant des années. Il est devenu profondément religieux et un érudit biblique courant, dont les talents de débatteur étaient bien connus dans les points d'eau et les parcs publics de son quartier. Il a écrit de la poésie libre et vivante. Il a passé beaucoup de temps à marcher dans les rues de la ville la nuit mais n'a causé aucun problème documenté.

Conséquences
Peu de temps après la tentative d'assassinat, les médecins ont examiné Schrank et ont signalé qu'il souffrait de "délires insensés, de caractère grandiose", le déclarant fou. Lors de son procès, l'assassin potentiel a affirmé que William McKinley lui avait rendu visite dans un rêve et lui avait dit de venger son assassinat en tuant Roosevelt. Schrank a été interné au  à Waupun, au Wisconsin, en 1914. Il y est resté pendant 29 ans, jusqu'à sa mort le 15 septembre 1943, d'une pneumonie bronchique. Son corps a été donné à la faculté de médecine de l'Université Marquette (actuel Medical College of Wisconsin) pour la dissection anatomique.

Archives
Pendant que John F. Schrank était interné, il écrivit un certain nombre de lettres au médecin qu'il consultait à l'hôpital psychiatrique, Adin Sherman. L'Université de Caroline du Nord à Wilmington en possède vingt. Les lettres sont datées entre 1914 et 1918. Le numéro d'accès à la Collection des manuscrits est le 148.

Galerie

Représentations
Pour le 100 anniversaire de la tentative d'assassinat, une reconstitution a été réalisée le 14 octobre 2012 près de l'hôtel Hyatt Regency Milwaukee. Schrank a été interprété par Michael Hayden et Roosevelt a été interprété par Scott Paulson.

Notes et références

Octobre 1912
1912 aux États-Unis
Tentative d'assassinat d'une personnalité politique
Theodore Roosevelt

Tentative d'assassinat de Theodore Roosevelt


Rebirth in Buddhism refers to the teaching that the actions of a sentient being lead to a new existence after death, in an endless cycle called saṃsāra. This cycle is considered to be dukkha, unsatisfactory and painful. The cycle stops only if Nirvana (liberation) is achieved by insight and the extinguishing of craving. Rebirth is one of the foundational doctrines of Buddhism, along with karma and Nirvana. Rebirth was a key teaching of early Buddhism along with the doctrine of karma (which it shared with early Indian religions like Jainism). In Early Buddhist Sources, the Buddha claims to have knowledge of his many past lives. Rebirth and other concepts of the afterlife have been interpreted in different ways by different Buddhist traditions.

The rebirth doctrine, sometimes referred to as reincarnation or transmigration, asserts that rebirth takes place in one of the six realms of samsara, the realms of gods, demi-gods, humans, the animal realm, the ghost realm and hell realms. Rebirth, as stated by various Buddhist traditions, is determined by karma, with good realms favored by kushala karma (good or skillful karma), while a rebirth in evil realms is a consequence of akushala karma (bad karma). While nirvana is the ultimate goal of Buddhist teaching, much of traditional Buddhist practice has been centered on gaining merit and merit transfer, whereby one gains rebirth in the good realms and avoids rebirth in the evil realms.

The rebirth doctrine has been a subject of scholarly studies within Buddhism since ancient times, particularly in reconciling the rebirth doctrine with its anti-essentialist anatman (not-self) doctrine. The various Buddhist traditions throughout history have disagreed on what it is in a person that is reborn, as well as how quickly the rebirth occurs after each death.

Some Buddhist traditions assert that vijñana (consciousness), though constantly changing, exists as a continuum or stream (santana) and is what undergoes rebirth. Some traditions like Theravada assert that rebirth occurs immediately and that no "thing" (not even consciousness) moves across lives to be reborn (though there is a causal link, like when a seal is imprinted on wax). Other Buddhist traditions such as Tibetan Buddhism posit an interim existence (bardo) between death and rebirth, which may last as long as 49 days. This belief drives Tibetan funerary rituals. A now defunct Buddhist tradition called Pudgalavada asserted there was an inexpressible personal entity (pudgala) which migrates from one life to another.

Buddhist terminology and doctrine
There is no word corresponding exactly to the English terms "rebirth", "metempsychosis", "transmigration" or "reincarnation" in the traditional Buddhist languages of Pāli and Sanskrit. Rebirth is referred to by various terms, representing an essential step in the endless cycle of samsara, terms such as "re-becoming" or "becoming again" (Sanskrit: punarbhava, Pali: punabbhava), re-born (punarjanman), re-death (punarmrityu), or sometimes just "becoming" (Pali/Sanskrit: bhava), while the state one is born into, the individual process of being born or coming into the world in any way, is referred to simply as "birth" (Pali/Sanskrit: jāti). The entire universal process of beings being reborn again and again is called "wandering about" (Pali/Sanskrit: ).

Some English-speaking Buddhists prefer the term "rebirth" or "re-becoming" (Sanskrit: punarbhava; Pali: punabbhava) to "reincarnation" as they take the latter to imply an entity (soul) that is reborn. Buddhism denies there is any such soul or self in a living being, but does assert that there is a cycle of transmigration consisting of rebirth and redeath as the fundamental nature of existence.

Historical context
Before the time of the Buddha, many ideas on the nature of existence, birth and death were in vogue. The early layers of the Vedas do not mention the doctrine of Karma and rebirth but mention the belief in an afterlife. According to Sayers, these earliest layers of the Vedic literature show ancestor worship and rites such as sraddha (offering food to the ancestors). The later Vedic texts such as the Aranyakas and the Upanisads show a different soteriology based on reincarnation, they show little concern with ancestor rites, and they begin to philosophically interpret the earlier rituals. The idea of reincarnation and karma have roots in the Upanishads of the late Vedic period, predating the Buddha and the Mahavira. The Sramana schools affirmed the idea of soul, karma and cycle of rebirth. The competing Indian materialist schools denied the idea of soul, karma and rebirth, asserting instead that there is just one life, there is no rebirth, and death marks complete annihilation. From these diverse views, Buddha accepted the premises and concepts related to rebirth, but introduced innovations. According to various Buddhist scriptures, Buddha believed in other worlds,

Buddha also asserted that there is karma, which influences the future suffering through the cycle of rebirth, but added that there is a way to  end the cycle of karmic rebirths through nirvana. The Buddha introduced the concept that there is no soul (self) tying the cycle of rebirths, in contrast to themes asserted by various Hindu and Jaina traditions, and this central concept in Buddhism is called anattā; Buddha also affirmed the idea that all compounded things are subject to dissolution at death or anicca. The Buddha's detailed conception of the connections between action (karma), rebirth and causality is set out in the twelve links of dependent origination.

In Early Buddhism
There are several references to rebirth in the Early Buddhist texts (henceforth EBTs). Some key suttas which discuss rebirth include Mahakammavibhanga Sutta (Majjhima Nikaya "MN" 136); Upali Sutta (MN 56); Kukkuravatika Sutta (MN 57); Moliyasivaka Sutta (Samyutta Nikaya "SN" 36.21); and Sankha Sutta (SN 42.8).

There are various terms which refer to the rebirth process, such as Āgati-gati, Punarbhava and others. The term Āgati literally means 'coming back, return', while Gati means 'going away' and Punarbhava means 're-becoming'. Numerous other terms for rebirths are found in the Buddhist scriptures, such as Punagamana, Punavasa, Punanivattati, Abhinibbatti, and words with roots of *jati and *rupa.

According to Damien Keown, the EBTs state that on the night of his awakening, the Buddha attained the ability to recall a vast number of past lives along with numerous details about them. These early scriptures also state that he could remember "as far as ninety one eons" (Majjhima Nikaya i.483). An interpretation of these memories is a link to deceased ancestors and their individual lives and memories, with later views interpreting these as personal memories of past lives.

Bhikkhu Sujato notes that there are three main principles of rebirth in early Buddhism:

 Rebirth is regarded as an ongoing process to be escaped from in the search for liberation.
 Rebirth is determined by one's own mind, particularly one's ethical choices.
 The practice of Buddhism aims at ending rebirth.

According to Bhikkhu Anālayo, the Buddhist teaching of Dependent Origination is closely connected with the doctrine of rebirth. One of the 12 elements of Dependent Origination is "birth" (jati), which according to Anālayo refers to the rebirth of living beings. He cites SN 12.2 and its parallel in Samyukta Agama "SA" 298 as evidence. SN 12.2 defines "birth" in the context of Dependent Origination as "the birth of the various beings into the various orders of beings, their being born, descent into the womb, production, the manifestation of the aggregates, the obtaining of the sense bases."

The early Buddhist conception of rebirth is one in which consciousness is always dependent on other factors, mainly name and form (nama-rupa) which refers to the physical body and various cognitive elements (such as feeling, perception and volition). Because of this, consciousness (viññana) is seen as supported by the body and its cognitive apparatus and cannot exist without it (and vice versa). However, consciousness can jump from one body to another (this is compared to how a spark from a hot iron can travel through the air in AN 7.52). This process applies to the very moment of conception, which requires a consciousness to enter the womb. This is indicated by Dirgha Agama "DA" 13 and its parallels (DN 15, Madhyama Agama "MA" 97). DA 13 states: [The Buddha said]: Ananda, in dependence on consciousness there is name and form. What is the meaning of this? If consciousness did not enter the mother's womb, would there be name and form? [Ananda] replied: No.The same sutra states that if consciousness were to depart from the womb, the fetus could not continue to grow. Drawing on these sutras and others (such as SN 22.8 and SA 1265) Anālayo concludes that "consciousness appears to be what provides the transition from one body to another". However, according to Sujato, the EBTs indicate that it is not just consciousness which undergoes rebirth, but some form of all the five aggregates.

The EBTs also seem to indicate that there is an in-between state (antarābhava) between death and rebirth. According to Bhikkhu Sujato, the most explicit passage supporting this can be found in the Kutuhalasāla Sutta, which states that "when a being has laid down this body, but has not yet been reborn in another body, it is fuelled by craving."

Another term which is used to describe what gets reborn in the EBTs is gandhabba ("spirit"). According to the Assalayana Sutta (and its parallel at MA 151), for conception to be successful, a gandhabba must be present (as well as other physiological factors).

According to the EBTs, this rebirth consciousness is not a tabula rasa (blank slate), but contains certain underlying tendencies (anusaya) which in turn "form an object for the establishment of consciousness" (SA 359, SN 13.39). These subliminal inclinations are thus a condition for continued rebirth and also carry imprints from past lives.

According to the EBTs, past life memories can be retrieved through the cultivation of deep meditative states (samadhi). The Buddha himself is depicted as having developed the ability to recollect his past lives as well as to access the past life memories of other conscious beings in texts like the Bhayabherava Sutta (MN 4, the parallel Agama text is at Ekottara Agama 31.1) and the Mahapadana Sutta (DN 14, parallel at DA 1). Another key point affirmed by the EBTs is that the series of past lives stretches so far back into the past that a beginning point cannot be found (see e.g. SN 15.3 and SA 938).

Cosmology and liberation

In traditional Buddhist cosmology the rebirth, also called reincarnation or metempsychosis, can be in any of the six realms of existence. These are called the Gati in cycles of re-becoming, Bhavachakra. The six realms of rebirth include three good realms: Deva (heavenly, god), Asura (demigod), and Manusya (human); and three evil realms: Tiryak (animals), Preta (ghosts), and Naraka (hellish). The realm of rebirth is conditioned by the karma (deeds, intent) of current and previous lives; good karma will yield a happier rebirth into good realms while bad karma is believed to produce rebirth which is more unhappy and evil.

The release from this endless cycle of rebirth is called nirvana (Sanskrit: निर्वाण, ; Pali: ) in Buddhism. The achievement of nirvana is the ultimate goal of Buddhist teaching. However, much of traditional Buddhist practice has been centered on gaining merit and merit transfer, whereby an individual gains rebirth for oneself or one's family members in the good realms, and avoids rebirth in the evil realms.

An important part of the early Buddhist soteriology is the four stages of awakening. With each stage, it was believed that one abandons certain mental defilements or "fetters". Furthermore, each stage of awakening was believed to be associated with being closer to the ending of rebirth in the following manner:

 The Sotāpanna (Stream-enterer) – Still has up to seven rebirths left
 Sakadāgāmi (Once Returner) – Will only return for one more human rebirth
 Anāgāmi – Will only return once more to a heavenly realm
 Arahant – Has cut off rebirth completely, will not be reborn

Right View and Rebirth
According to the early Buddhist texts, accepting the truth of rebirth (glossed as the view that "there is this world & the next world" in suttas like MN 117) is part of right view, the first element of the noble eight-fold path. While some scholars like Tilmann Vetter and Akira Hirakawa have questioned whether the Buddha saw rebirth as important, Johannes Bronkhorst argues that these views are based on scant evidence from the EBTs. He further writes that "in so far as the texts allow us to reach an answer...the Buddha did believe in rebirth."

As noted by Anālayo, a standard definition of wrong view in the EBTs "explicitly covers the denial of rebirth and the fruition of karma". The denial of rebirth is rejected as an "annihilationist" view in the Brahmajala Sutta (DN 1, Chinese parallel at DA 21, a Tibetan parallel also exists).  The Samaññaphala Sutta (parallel at DA 27) also critiques the view of a school of ancient Indian materialism called Carvaka (which rejected rebirth and held that "all are destroyed at death"). According to this Sutta, to hold this view while living in a time when the Buddha's teachings are available is equivalent to being born dumb and dull.

However, Anālayo argues that since there are different definitions of right view in the early texts, this "leaves open the possibility that someone may engage in practices related to the Buddhist path to liberation without necessarily pledging faith in rebirth. It does not leave open the possibility of denying rebirth outright, however, since that would amount to holding wrong view". Because of this, Anālayo writes that the question of rebirth may simply be set aside without going as far as to deny rebirth and affirm annihilation.

An advice given in various EBTs is not to waste time speculating about what one might have been in the past and what they will be in the future. Such advice can be found in the Sabbasava Sutta (MN 2, with a parallel at MA 10). In contrast to this, various early texts regularly recommend the direct recollection of one's own past lives as one of the three higher knowledges which correspond to the realizations attained by the Buddha on the night of his awakening. According to Anālayo, there is a major difference between direct access to our past lives through mental training (which is encouraged) and theoretical speculation (which is not).

Some early discourses also depict various Buddhist monks who seriously misunderstood the nature of rebirth. In one discourse, the Mahatanhasankhaya sutta (MN 38, MA 201), a monk comes to the conclusion that it is this very same consciousness that will be reborn (as opposed to a dependently originated process). In another discourse, the Mahapunnama sutta (MN 109, SA 58), a monk misapplies the doctrine of not-self to argue that there is nobody who will be affected by the fruition of karma.

Later Developments and Theories

While the vast majority of Buddhists accept some notion of rebirth, they differ in their theories about the rebirth mechanism and precisely how events unfold after the moment of death. Already at the time of the Buddha there was much speculation about how to explain how rebirth occurs and how it relates to the doctrines of not-self and impermanence.

After the death of the Buddha, the various Buddhist schools which arose debated numerous aspects of rebirth, seeking to provide a more systematic explanation of the rebirth process. Important topics included the existence of the intermediate state, the exact nature of what undergoes rebirth, the relationship between rebirth and not-self, and how karma affects rebirth.

Both the Sarvāstivāda-Vaibhāṣika and the Theravāda tradition interpreted the teaching of the 12 factors (nidana) of dependent origination by using a three life model (the previous life, the present life and the future life). However, their Abhidharma works also state that the 12 factors of dependent origination can be understood as active in the present moment.

Karma and What Is Reborn
An important question which was debated by Indian Buddhist thinkers was the question of what exactly gets reborn, and how this is different from the Indian concept of an attā (ātman, unchanging self), which Buddhism rejects. The early Buddhist texts sometimes speak of an "evolving consciousness" (Pali: samvattanika viññana, M.1.256) or a "stream of consciousness" (Pali: viññana sotam, D.3.105) as that which transmigrates. However, according to Bruce Matthews, "there is no single major systematic  exposition on this subject" in the Pali Canon.

Some Buddhist scholars such as Buddhaghosa, held that the lack of an unchanging self (atman) does not mean that there is a lack of continuity in rebirth, since there is still a causal link between lives. The process of rebirth across different realms of existence was compared to how a flame is transferred from one candle to another.

Various Indian Buddhist schools like the Sautrantika, Mahasamghika and the Mahasisaka held that the karmic link between lives could be explained by how karmic effects arose out of "seeds" which were deposited in a mental substratum. The Sautrantika Elder Srilata defended the theory of a "subsidiary element" (anudhatu or *purvanudhatu) which corresponds to the seed theory. The Sautrantika school held this was a "transmigrating substratum of consciousness". It argued that each personal action "perfumes" the individual stream of consciousness and leads to the planting of a seed that would later germinate as a good or bad karmic result. This allowed them to explain what underwent the process of rebirth.

The Sarvāstivāda-Vaibhāṣika school on the other hand did not make use of the seed theory, since they held an eternalist theory of time, which held that phenomena (dharmas) in the past, present and future exist. Because of this, they argued that after an action was done by a person, it still continued to exist, and to be in a state of "possession" (prāpti) vis a vis the mindstream (santana) of the person who performed the action. According to Vaibhāṣikas, it was this which guaranteed the capacity of past karma to produce an effect long after it had been performed.

The seed theory was defended by the influential Buddhist philosopher Vasubandhu in his Abhidharmakosha. It is also present in the Viniscayasamgrahani of the Yogacarabhumi. The Sarvastivada Abhidharma master Saṃghabhadra states that the seed theory was referred to by different names including: subsidiary elements (anudhatu), impressions (vasana); capability (samarthya), non-disappearance (avipranasa), or accumulation (upacaya).

The seed theory was adopted and further developed by the Yogacara school into their doctrine of the "container consciousness" (alaya-vijñana), which is a subliminal and constantly changing stream of consciousness that stores the seeds and undergoes rebirth. Asanga's Mahāyānasaṃgraha equated the alaya-vijñana with similar teachings found in other Buddhist schools which indicates that the idea of a rebirth consciousness was widespread. He states that this is the same idea which is called "root-consciousness" (mula-vijñana) by the Mahasamghika schools and what the Sthavira schools call the bhavaṅga.

According to Lobsang Dargyay, the Prāsaṇgika branch of the Madhyamaka school (which is exemplified by the philosopher Chandrakirti), attempted to refute every concept for a support or a storehouse of karmic information (including the alaya-vijñana). Instead, some Prāsaṇgika philosophers argue that a karmic action results in a potential which will ripen later. This potential is not a thing and does not need a support. However, other Madhyamaka thinkers (which are classified as "Svatantrikas" by Tibetans scholars), generally adopted the Sautrantika concept of tendencies stored in the stream of consciousness.

The Theravāda school's doctrine of the bhavaṅga (Pali, "ground of becoming", "condition for existence") is another theory that was used to explain rebirth. It is seen as a mental process which conditions the next mental process at the moment of death and rebirth (though it does not actually travel in between lives, see below).

The Pudgalavada school of early Buddhism accepted the core premise of Buddhism that there is no ātman, but asserted that there is a "personal entity" (pudgala, puggala) that retains karmic merit and undergoes rebirth. This personal entity was held to be neither different nor identical to the five aggregates (skandhas). This concept was attacked by Theravada Buddhists in the early 1st millennium CE. The personal entity concept was rejected by the mid-1st millennium CE Pali scholar Buddhaghosa, who attempted to explain rebirth mechanism with "rebirth-linking consciousness" (patisandhi-citta). It was also criticized by northern Buddhist philosophers like Vasubandhu.

Intermediate Existence
Another topic which gave rise to much debate among Indian Buddhists was the idea of the intermediate existence (antarabhāva). According to Andre Bareau, the Indian Buddhist schools were split on this issue. While the Sarvāstivāda, Sautrantika, Pudgalavada, Pūrvaśaila and late Mahīśāsaka accepted this doctrine, the Mahāsāṃghika, early Mahīśāsaka, Theravāda, Vibhajyavāda and the Śāriputrābhidharma (possibly Dharmaguptaka) rejected it in favor of an immediate leap of the consciousness from one body to the next.

In the Abhidharmakosha, Vasubandhu defends the theory of the intermediate existence. He argues that each intermediate being is made up of the five aggregates, that it arises in the place of death and carries the "configuration of the future being." Furthermore, according to Vasubandhu, this conscious intermediate being becomes aroused on seeing their future parents joined in intercourse and it becomes envious of one of the parents. Because of this desire and hatred, it becomes attached to the womb where it conditions the first moment of "birth existence" (pratisamdhi).

In Tibetan Buddhism, the intermediate existence (Tibetan: bardo) concept developed elaborate descriptions of numerous visions experienced during the process of dying, including visions of peaceful and wrathful deities. These ideas led to various maps for navigating the intermediate existence which are discussed in texts like the Bardo Thodol.

In contrast to this, the Theravāda scholar Buddhaghosa argued that rebirth occurs in one instant as part of a process called "rebirth-linking" (patisandhi). According to Buddhaghosa, at death, the sense faculties dissolve one by one until only consciousness is left. The very last moment of consciousness at death (cuti viññana) conditions the very first instant of consciousness of the next life, the patisandhi viññana, which occurs at the time of conception. The relationship is compared to that between a seal and wax. While they are not the same entity, the wax impression is conditioned by the seal. Therefore, in the classic Theravāda view, nothing actually transmigrates.

In spite of the rejection of the intermediate state by such an influential figure, some modern Theravāda scholars (such as Balangoda Ananda Maitreya) have defended the idea of an intermediate state. It is also a very common belief among monks and laypersons in the Theravāda world (where it is commonly referred to as the gandhabba or antarabhāva).

Buddhist Arguments for Rebirth

Empirical Arguments
Ancient Buddhists as well as some moderns cite the reports of the Buddha and his disciples of having gained direct knowledge into their own past lives as well as those of other beings through a kind of parapsychological ability or extrasensory perception (termed abhiñña). Traditional Buddhist philosophers like Dharmakīrti have defended the concept of special yogic perception (yogi-pratyakṣa) which is able to empirically verify the truth of rebirth. Some modern Buddhists authors like K.N. Jayatilleke also argue that the Buddha's main argument in favor of rebirth was based on empirical grounds, and that this included the idea that extra-sensory perception (Pali: atikkanta-manusaka) can provide a validation for rebirth.

Modern Buddhists such as Bhikkhu Anālayo and Jayatilleke have also argued that rebirth may be empirically verifiable and have pointed to certain parapsychological phenomena as possible evidence, mainly near-death experiences (NDEs), past-life regression, reincarnation research and xenoglossy. Both Anālayo and B. Alan Wallace point to the work of the American Psychiatrist Ian Stevenson as providing possible evidence of rebirth. This is not just a recent phenomenon. According to Anālayo, ancient Chinese Buddhists also pointed to anomalous phenomena such as NDEs to argue for the truth of rebirth. Furthermore, according to Roger R. Jackson, the Indian Buddhist philosopher Śāntarakṣita (725–788) argues in his Tattvasaṅgraha that newborn children exhibit a wide range of complex desires, emotions and mental states that could not exist without the force of past habit, and thus they must be based on the habits acquired in a past life.

Wallace also notes that several modern Buddhist figures, such as Pa Auk Sayadaw and Geshe Gedun Lodro have also written about how to train the mind to access past life memories. The Burmese monk Pa Auk Sayadaw is known for teaching such methods and some of his western students like Shaila Catherine have written about this and their experiences in practicing it.

B. Alan Wallace argues that first person introspection is a valid means of knowledge about the mind (when that introspection is well trained by meditation) and has been used by numerous contemplatives throughout history. He writes that a well trained mind, "which may be likened to an inwardly focused telescope," should be able to access "a subtle, individual mind stream that carries on from one lifetime to another." Wallace proposes that a research project using well trained meditators could access information from past lives in an accurate manner and these could then be checked by independent third person observers.

Metaphysical arguments

Besides defending the status of the Buddha as an epistemically authoritative or reliable person (pramāṇa puruṣa), Indian Buddhist philosophers like Dignaga (c. 480–540 CE) and Dharmakīrti (fl. c. 6th or 7th century), as well as later commentators on their works, also put forth philosophical arguments in favor of rebirth and especially directed against the reductionist materialist philosophy of the Carvaka school.

In his Pramanavarttika, Dharmakīrti defends rebirth by initially focusing on refuting the materialist doctrine of the Carvaka school, which held that the support (asraya) for cognition is the body and that when the body is destroyed, cognition is destroyed. Modern Buddhists who argue in favor of rebirth like B. Alan Wallace often begin by mounting similar arguments against materialism and physicalism, pointing to the current philosophical debate on the "hard problem of consciousness" and arguing that conscious properties cannot be reduced to physical properties. Indeed, according to Wallace "the metaphysical views of materialism are in fundamental conflict with the Buddhist worldview regarding the nature of the mind"

According to Richard P. Hayes, Dharmakīrti denied that mental events were a mere byproduct of the body, instead holding that "both mental events and physical events can be seen as effects of the same set of causal conditions." For Dharmakīrti, all events are dependent on multiple causes, and they must be preceded by an "antecedent causal condition" of the same class. This means that all mental events must have a previous mental event as part of its causal nexus (presumably stretching back before one's birth). According to Hayes, Dharmakīrti holds therefore that "both physical factors and nonphysical factors play a role in the formation of mental events", if not there would be no difference between sentient beings and inanimate matter.

Philosopher Evan Thompson outlines Dharmakīrti's main point as follows: "matter and consciousness have totally different natures; an effect must be of the same nature as its cause; hence consciousness cannot arise from or be produced by matter (though material things can condition or influence consciousness)." Thompson further notes that for Dharmakīrti, the nature of matter is that it is obstructive, it resists other instances of matter, while the nature of consciousness is altogether different since it is capable of including diverse objects within itself at the same time without any of them obstructing the other. Furthermore, phenomenal consciousness is able to illuminate or cognize objects (as well as itself, i.e. it is self-reflexive) and has intentionality, while matter does not.

Eli Franco mentions that for Dharmakīrti, the position that cognition "can arise from the body alone, independent of their similar causes" at the moment of birth is irrational. That is, if the mind is not being conditioned by a previous cognitive event, then it cannot arise from inert matter. Dharmakīrti also argues that mental events can causally condition physical events, and thus there is no reason to privilege matter as being primary. According to Martin Willson, this kind of argument is the most commonly used in the Tibetan philosophical tradition to establish the truth of rebirth and in its most simple form can be put as follows:With respect to the knowing (consciousness or mind) of an ordinary being just born: it is preceded by earlier knowing; because it is knowing.Willson notes that this relies on two further assumptions, the first is that any mental continuum must have previous causes, the second is that materialism is false and that mind cannot emerge solely from matter (emergentism).

According to Jacob Andrew Lucas, the strength of Dharmakīrti's argument lies on its two key premises:
 Consciousness, or the mental continuum, has characteristics that are distinct from physical characteristics.
 The substantial cause for any event is a prior event with the same character (i.e. it is a homogeneous cause).
However, as Lucas notes, we should not take Dharmakīrti to be arguing in favor of a strict mind-body dualism, since in all systems of Buddhist thought, the mind and body are deeply interconnected and dependent on each other. Dharmakīrti 's point is merely that consciousness cannot arise from physical factors alone, which does not entail that consciousness is totally separate from physical factors.

Jacob Andrew Lucas provides a modern formulation of an argument for rebirth which draws on the work of Galen Strawson. Strawson argues against emergence as well as against proto-experiential qualities and argues for a form of constitutive panpsychism. Lucas rejects constitutive panpsychism as a live option for a Buddhist due to various issues including the "combination problem" and because it supports the idea that the conscious subject collapses into micro-experiences when the body dies. Lucas then proceeds to argue for an unbroken stream of consciousness or an indivisible cluster of conscious experience "that can neither arise from nor collapse into rudimentary factors that are devoid of the distinctive characteristics of consciousness."

Theravada Abhidhamma makes a similar argument to Dharmakīrti's. According to the Abhidhamma teacher Nina van Gorkom, physical and mental events (dhammas) both depend on each other and on previous events of the same category (i.e. mental events must also be conditioned by previous mental events, and so on). In Abhidhamma, the mental event (citta) which arises at the first moment of life is called the rebirth consciousness or patisandhi-citta. According to van Gorkom, "there isn't any citta which arises without conditions, the patisandhi-citta must also have conditions. The patisandhi-citta is the first citta of a new life and thus its cause can only be in the past."

Pragmatic arguments and wager theories
Various Buddhists and interpreters of the Buddhist texts such as David Kalupahana and Etienne Lamotte, have argued that the Buddha is a kind of pragmatist regarding truth, and that he saw truths as important only when they were soteriologically useful. Thus, the Buddhist position on rebirth could be defended on pragmatic grounds instead of empirical or logical grounds. Some modern Buddhists have taken this position.

The American monk Thanissaro Bhikkhu has argued for the acceptance of the Buddhist idea of rebirth as a type of pragmatic wager argument (Pali: apaṇṇaka, "safe bet" or "guarantee"). Thanissaro argues that "the Buddha stated that it's a safe wager to assume that actions bear results that can affect not only this lifetime for also lifetimes after this than it is to assume the opposite." Thanissaro cites Majjhima Nikaya 60 (Apaṇṇaka sutta) where the Buddha says that if there is an afterlife, those who perform bad actions have "made a bad throw twice" (because they are harmed in this world and in the next) while those who perform good actions will not, and thus he calls his teaching a "safe-bet teaching". This ancient wager argument is similar in structure to modern wager arguments like Pascal's Wager and the Atheist's Wager.

According to Thanissaro Bhikkhu:The Buddha's main pragmatic argument is that if one accepted his teachings, one would be likely to pay careful attention to one's actions, so as to do no harm. This in and of itself is a worthy activity regardless of whether the rest of the path was true. When applying this argument to the issue of rebirth and karmic results, the Buddha sometimes coupled it with a second pragmatic argument that resembles Pascal's wager: If one practices the Dhamma, one leads a blameless life in the here-and-now. Even if the afterlife and karmic results do not exist, one has not lost the wager, for the blamelessness of one's life is a reward in and of itself. If there is an afterlife with karmic results, then one has won a double reward: the blamelessness of one's life here and now, and the good rewards of one's actions in the afterlife. These two pragmatic arguments form the central message of this sutta.Sri Lankan Buddhist philosopher K.N. Jayatilleke writes that the Buddha's "wager argument" in MN 60 is that a rational person (viññu puriso) would reason as follows:

The Kālāma Sutta also contains a similar wager argument towards rebirth, called the "four assurances" or "four consolations". These four assurances are as follows:

 "If there is another world, and if there is the fruit and result of good and bad deeds, it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world."
 "If there is no other world, and there is no fruit and result of good and bad deeds, still right here, in this very life, I maintain myself in happiness, without enmity and ill will, free of trouble."
 "Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?"
 "Suppose evil does not come to one who does evil. Then right here I see myself purified in both respects."

Moral arguments
According to Thanissaro Bhikkhu, part of the reason the Buddha recommended having conviction in the truth of rebirth was that his teaching on the nature of human action would be incomplete without reference to rebirth. Thanissaro argues that the distinction that the Buddha draws between skillful and unskillful actions is based on the consequences of these actions, and that this provides a strong motivation to do good as long as rebirth holds. This is because actions can sometimes take many lifetimes to yield their results (and thus bad persons do not always experience bad consequences in one lifetime as can be seen in SN 42.13 and MN 136) and therefore only a multi-life perspective can lead to "a complete and convincing case that unskillful actions should always be avoided, and skillful ones always developed."

Thanissaro further writes that:If you assume that your actions have results, and those results will reverberate through many lifetimes, it's easier to stick to your principles not to lie, kill, or steal even under severe duress. And even though you may not know whether these assumptions are true, you cannot plan an action without implicitly wagering on the issue. This is why simply stating, "I don't know," is not an adequate response to the questions of rebirth and the efficacy of karma. The attitude behind it may be honest on one level, but it's dishonest in thinking that this is all that needs to be said, for it ignores the fact that you have to make assumptions about the possible results of your actions every time you act.B. Alan Wallace writes that nihilistic and materialistic views which reject rebirth "undermine any sense of moral responsibility, and this is bound to have a profoundly detrimental effect on societies that adopt such beliefs." He further argues:If we embrace a materialistic worldview, we will naturally seek satisfaction and fulfillment by turning our attention to the outside world, looking for novel sensory and intellectual experiences as well as new material acquisitions. Likewise, when we focus on decreasing our level of suffering and pain, once again our orientation will be outward, looking for scientific and technological breakthroughs to relieve our suffering. Human desire for ever-greater happiness seems to be insatiable, and a materialistic worldview strongly supports materialistic values and a way of life centered on the never-ending quest of consumerism... A materialistic outlook that focuses our attention on the bounties of the external physical world simultaneously blinds us to the inner resources of the human heart and mind. If all our efforts go toward the alleviation of suffering and realization of happiness by external means, the inner ways that we might pursue the good life will be unexplored. A materialistic worldview provides no rationale for making a commitment to ethics or spiritual practice of any kind. Material values and consumerism are naturally aligned with materialism, which reduces meditation to a means for making a materialistic way of life more bearable.According to Alexander Berzin, acceptance of rebirth also has positive moral consequences, particularly in our practice of the Buddhist path. Berzin writes that an understanding of rebirth allows one to better cultivate compassion and loving-kindness towards all beings, since it allows us to see how in past lives, we have been related to all beings and how they have been our mothers (and vice versa). Likewise, we have also been many different types of beings in the past (male, female, animals, numerous nationalities etc). According to Berzin, this reflection allows us to better relate to other sentient beings.

Modern naturalistic interpretations
In the 1940s, J. G. Jennings interpreted the teaching of rebirth in a less than literal sense. Believing that the doctrine of anatta (not-self) is incompatible with the view that the actions of one individual can have repercussions for the same individual in a future life, Jennings argued that the doctrine of actual transmigration was an "Indian dogma" that was not part of the original teachings of the Buddha. However, rebirth could instead be understood as the recurrence of our selfish desires which could repeat themselves "in endless succeeding generations". In this interpretation, our actions do have consequences beyond our present lives, but these are "collective not individual."

The British Buddhist thinker Stephen Batchelor has recently posited a similar view on the topic:Regardless of what we believe, our actions will reverberate beyond our deaths. Irrespective of our personal survival, the legacy of our thoughts, words, and deeds will continue through the impressions we leave behind in the lives of those we have influenced or touched in any way.The Thai modernist Buddhist monk Buddhadāsa (1906–1993) also had a rationalistic or psychological interpretation of rebirth. He argued that since there is no substantial entity or soul (atman),  "there is no one born, there is no one who dies and is reborn. Therefore, the whole question of rebirth is quite foolish and has nothing to do with Buddhism…in the sphere of the Buddhist teachings there is no question of rebirth or reincarnation." However, Buddhadāsa did not completely reject the rebirth doctrine, he only saw the idea that there is something that gets reborn into a future womb as "trivial". Instead of this 'literal' view, he interpreted the true meaning of rebirth as the re-arising of the sense of self or "I" or "me", a kind of "self-centredness" which is "a mental event arising out of ignorance, craving, and clinging." According to Buddhadāsa, this is what "rebirth" truly means on the ultimate level (paramattha) of discourse.

Comparison with rebirth doctrines in Hinduism and Jainism
The rebirth theories in different traditions within Hinduism rely on their foundational assumption that soul exists (Atman, attā), in contrast to Buddhist assumption that there is no soul. Hindu traditions consider soul to be the unchanging eternal essence of a living being, and in many of its theistic and non-theistic traditions the soul asserted to be identical with Brahman, the ultimate reality. Thus while both Buddhism and Hinduism accept the karma and rebirth doctrine, and both focus on ethics in this life as well as liberation from rebirth and suffering as the ultimate spiritual pursuit, they have a very different view on whether a self or soul exists, which impacts the details of their respective rebirth theories.

Rebirth and karma doctrine in Jainism differ from those in Buddhism, even though both are non-theistic Sramana traditions. Jainism, in contrast to Buddhism, accepts the foundational assumption that soul exists (Jiva) and is involved in the rebirth mechanism. Further, Jainism considers that the rebirth has a start, that rebirth and redeath cycle is a part of a progression of a soul, karmic dust particles emanate from ethical or unethical intent and actions, these karmic particles stick to the soul which determines the next birth. Jainism, further asserts that some souls can never achieve liberation, that ethical living such as Ahimsa (non-violence) and asceticism are means to liberation for those who can attain liberation, and that liberated souls reach the eternal siddha (enlightened state) that ends their rebirth cycles. Jainism, like Buddhism, also believes in realms of birth and is symbolized by its emblematic Swastika sign, with ethical and moral theories of its lay practices focussing on obtaining good rebirth.

See also
Alter ego
 Reincarnation
Saṃsāra (Jainism)
Dissociative identity Disorder
Metempsychosis
 Four Noble Truths
 Index of Buddhism-related articles
 Secular Buddhism
 Six realms
 The unanswered questions
Tulpa

Notes

References

Bibliography

 Ñāamoli, Bhikkhu (trans.) and Bodhi, Bhikkhu (ed.) (2001). The Middle-Length Discourses of the Buddha: A Translation of the Majjhima Nikāya. Boston: Wisdom Publications. .

Web bibliography

Commentaries
 Bhikkhu Anālayo, Rebirth in Early Buddhism and Current Research, Somerville, MA, USA: Wisdom Publications, 2018.
 Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism, Cambridge, 1982.
 Peter Harvey, The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism, Curzon, 1995.
 Geshe Kelsang Gyatso, Living Meaningfully, Dying Joyfully: The Profound Practice of Transference of Consciousness, Tharpa, 1999.
 Glenn H. Mullin, Death and Dying: The Tibetan Tradition, Arkana, 1986. .
 Mullin, Glenn, H. (1998). Living in the Face of Death: The Tibetan Tradition. 2008 reprint: Snow Lion Publications, Ithaca, New York. .
 Vicki MacKenzie, Reborn in the West, HarperCollins, 1997.
 Tom Shroder, Old Souls: Scientific Search for Proof of Past Lives, Simon and Schuster, 2001.
 Francis Story, Rebirth as Doctrine and Experience: Essays and Case Studies, Buddhist Publication Society, 1975.
 Robert A.F. Thurman (trans.), The Tibetan Book of the Dead: Liberation Through Understanding in the Between, HarperCollins, 1998.
 Martin Willson, Rebirth and the Western Buddhist, Wisdom Publications, 1987.
 Nagapriya, Exploring Karma and Rebirth, Windhorse Publications, Birmingham 2004.

External links
 "A Buddhist Ethic Without Karmic Rebirth?" – article by Winston L. King
 "Dhamma Without Rebirth?" – essay by Bhikkhu Bodhi
 "Does Rebirth Make Sense?" – essay by Bhikkhu Bodhi
 "Causal Relationship" – an analysis of  in the Nikāyas

Buddhist philosophical concepts
Reincarnation
Buddhism and death

Rebirth (Buddhism)


Njemačka na Olimpijskim igrama sudjeluje od prvih suvremenih igara 1896. godine.

Njemačka je bila domaćin triju Olimpijskih igara: Zimskih i Ljetnih olimpijskih igri 1936., te Ljetnih olimpijskih igri 1972. godine. Osim toga, Njemačka je odabrana za domaćina Olimpijskih igara 1916., kao i Zimskih olimpijskih igri 1940., koje su oboje morale biti otkazane zbog Prvoga i Drugoga svjetskoga rata. Nakon tih ratova, Nijemačkoj je bilo zabranjeno sudjelovanje na Olimpijskim igrama 1920., 1924. i 1948. godine. Dok je Njemačka bila podijeljena, Zapadna Njemačka je bojkotirala Ljetne igre 1980. u Moskvi zbog sovjetske invazije Afganistana, a Istočna Njemačka se pridružila Sovjetskom Savezu (i još nekoliko drugih zemalja) u bojkotu Ljetnih igara u Los Angelesu 1984. godine.

Uključujući Zimske igre 2018., njemački sportaši osvojili su 1746 medalja: 579 zlata, 582 srebra i 585 bronci. Međunarodni olimpijski odbor trenutno dijeli te rezultate na: Njemačku, Istočnu i Zapadnu Njemačku i Saarsku (1952. godine.)

Države na Olimpijskim igrama
Šport u Njemačkoj

Njemačka na Olimpijskim igrama


Geogaddi is the second studio album by Scottish electronic music duo Boards of Canada. It was released on 13 February 2002 in Japan, then five days later in Europe, by Warp. The album is darker in tone than their previous studio album Music Has the Right to Children (1998), and it has subsequently been praised as a standout album in the duo's discography.

Geogaddi reached number 21 on the UK album charts and received critical acclaim upon release, in addition to being acclaimed by several publications as one of the year's best albums.

Background and composition
Compared to their previous releases, Boards of Canada aimed to record a project "with more facets, more detail and a kind of concentrated recipe of chaotic little melodies", as well as something "more fuzzy and organic". The duo recorded over 90 tracks for the project from 1999 to 2001, ultimately choosing 22 based on how well they fit the intended atmosphere of the album. Michael Sandison, half of the duo, stated that much of the album features acoustic instrumentation, though it may not be immediately evident because of how processed and often faint it is, blending with electronic elements.

The album was described by Sandison as "a record for some sort of trial-by-fire, a claustrophobic, twisting journey that takes you into some pretty dark experiences before you reach the open air again." The September 11 attacks drastically influenced the tone of the album during its production in 2001, with the duo "glued to the TV for the whole day" and Sandison saying that they had subsequently been pushed "into making a darker record".

Boards of Canada have claimed that the title is a combination of different words with a particular significance, but also that they wanted listeners to decide on their own interpretations of the title as well as the album in total. The album has been noted for featuring esoteric references and subliminal messages, including references to Satanism, numerology and cult leader David Koresh of the Branch Davidians. They additionally received the idea to make the total album length 66 minutes and 6 seconds from Warp Records president Steve Beckett, with his reasoning being to joke around with listeners and imply that the Devil had been involved with the album's production.

Release
Geogaddi was first released in Japan on 13 February 2002. It was released by Warp on 18 February 2002 in Europe. The album has been released on compact disc, vinyl, digital download and as a limited edition compact disc.

The album is available in three formats: Standard jewel case CD packaging, limited edition hardbound book packaged with a CD and extra artwork enclosed, and a triple record package. Side F of the vinyl package, with the track "Magic Window" (which consists of nearly two minutes of silence), is uncut and contains a visible etching of a nude nuclear family.

The artwork of the album carries a distinct kaleidoscopic motif. The limited edition version comes with a 12-page booklet exhibiting artwork.

Reception

Geogaddi holds a score of 84 out of 100 from review aggregate site Metacritic based on 21 critics' reviews, indicating "universal acclaim". Kitty Empire of NME praised it as "easily the electronic album of the year" and "a meeting of the natural with the digital, [...] eerier than ever before," as well as "deliciously saturated with the recurring motifs which have marked them out as an individual voice in electronic music." Mark Richardson of Pitchfork wrote that "the Boards have implemented their trademark tools on Geogaddi, but in the service of a slightly gloomier vision," noting that they "have always had a disorienting cast to their music, [...] but where the warbles once seemed designed to evoke the sensation of strained memory, the distortions now have a disturbing undercurrent." He ultimately called it "a very accomplished album packed with great music." Pascal Wyse of The Guardian characterised it as "the band's own reticent blend of electronic melancholy, always organic and beautifully crafted," but noted that the listener's enjoyment "just depends whether you want to go into that much detail."

Geogaddi was ranked on year-end lists of the best albums of 2002 by numerous publications, such as Mojo, NME, Uncut and The Wire. In 2014, Vice described the album as mourning "the idea of a utopian innocence as a possibility," summing the album's distinction from its predecessor as follows: Sounds of nature, warm synths, samples of educational broadcasts from childhood [are] techniques to re-mystify the world around us. But such a world of mystery doesn't merely comprise images of simpler times, and a more perfect world. Turning away from reason entails acknowledging evil, and it is here where the subtle shift from Music Has the Right to Children to Geogaddi is most significant.

In 2017, Pitchfork placed Geogaddi at number five on its list of "The 50 Best IDM Albums of All Time".

Track listing

Personnel
Boards of Canada
 Marcus Eoin – production, artwork, photography
 Michael Sandison – production, artwork, photography

Additional personnel
 Peter Campbell – cover photograph

Charts

Certifications

References

External links
 Geogaddi  at Warp

 Analysis of the meaning of Geogaddi titles, with quotes

2002 albums
Boards of Canada albums
Hauntology
Warp (record label) albums

Geogaddi


قائمة ببطولات ويمبلدون لسنة 1912:

فردي رجال

 أنتوني ويلدنغ هزم  أرثر جور. النتيجة: 6-4 6-4 4-6 6-4

فردي سيدات

 إيثيل لاركومب هزمت  شارلت كوبر. النتيجة: 6-3, 6-1

مراجع

أحداث 1912 الرياضية في لندن
أحداث يوليو 1912 الرياضية
أحداث يونيو 1912 الرياضية
كرة المضرب في 1912

بطولة ويمبلدون 1912


South Padre Island is a barrier island in the U.S. state of Texas. The remote landform is located in Cameron County, Willacy County, and accessible by the Queen Isabella Causeway. South Padre Island was formed when the creation of the Port Mansfield Channel split Padre Island in two. The resort city of South Padre Island, a popular vacation destination, is located on the island.

Before the arrival of European settlers in North America, the island was inhabited by native tribes. Western settlement is considered to have been started by Padre Jose Nicolas Balli, who set up a cattle ranch early in the 19th century. He and his family were driven out by the Mexican–American War and were unable to return because of the American Civil War.

Most of the island was closed by the National Park Service until 1962, after which settlement was allowed, and incomers began to establish an economy on the island and neighboring Port Isabel.  By 1978, the island had a population of around 314; a decade later, it had a population of 1,012 and 111 businesses. Being mainly coastline, the island's main source of income is tourism, with tens of thousands of college students flocking to the island every Spring Break. In winter, the island hosts "winter Texans": people (often retirees) from colder states who winter in the warm Texas climate. Isla Blanca Park, a preserve and recreational park, is located at the southern end of the island.

See also
Geography of Texas
North Padre Island
Padre Island National Seashore

References

External links

 Destination South Padre Island

Landforms of Cameron County, Texas
Landforms of Willacy County, Texas
South Padre

South Padre Island


An Indosasa sinica in uska species han Liliopsida nga ginhulagway ni Cheng De Chu ngan Chi Son Chao. An Indosasa sinica in nahilalakip ha genus nga Indosasa, ngan familia nga Poaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Mga sumpay ha gawas

Indosasa

Indosasa sinica


La LXI edición de la Copa de S.M. el Rey, se celebró en Vecindario.
Los ocho mejores equipos de la primera vuelta de la Superliga disputaron el torneo. El ganador final fue el CAI Voleibol Teruel. Guille Hernan fue designado como MVP del torneo.

Enlaces externos
 Dossier de Prensa RFEVB de la Copa del Rey 2011
 Página de la Copa del Rey 2011 en la RFEVB

2011
Voleibol en 2011
Deporte en Gran Canaria

Copa del Rey de voleibol 2011


The Knowledge Navigator is a concept described by former Apple Computer CEO John Sculley in his 1987 book, Odyssey: Pepsi to Apple. It describes a device that can access a large networked database of hypertext information, and use software agents to assist searching for information.

Videos
Apple produced several concept videos showcasing the idea. All of them featured a tablet style computer with numerous advanced capabilities, including an excellent text-to-speech system with no hint of "computerese", a gesture based interface resembling the multi-touch interface later used on the iPhone and an equally powerful speech understanding system, allowing the user to converse with the system via an animated "butler" as the software agent.

In one vignette a university professor returns home and turns on his computer, in the form of a tablet the size of a large-format book. The agent is a bow-tie wearing butler who appears on the screen and informs him that he has several calls waiting. He ignores most of these, from his mother, and instead uses the system to compile data for a talk on deforestation in the Amazon Rainforest. While he is doing this, the computer informs him that a colleague is calling, and they then exchange data through their machines while holding a video based conversation.

In another such video, a young student uses a smaller handheld version of the system to prompt him while he gives a class presentation on volcanoes, eventually sending a movie of an exploding volcano to the video "blackboard". In a final installment a user scans in a newspaper by placing it on the screen of the full-sized version, and then has it help him learn to read by listening to him read the scanned results, and prompting when he pauses.

Credits
The videos were funded and sponsored by Bud Colligan, Director of Apple's higher education marketing group, written and creatively developed by Hugh Dubberly and Doris Mitsch of Apple Creative Services, with technical and conceptual input from Mike Liebhold of Apple's Advanced Technologies Group and advice from Alan Kay, then an Apple Fellow. The videos were produced by The Kenwood Group in San Francisco and directed by Randy Field. The director of photography was Bill Zarchy. The post-production mix was done by Gary Clayton at Russian Hill Recording for The Kenwood Group. The product industrial design was created by Gavin Ivester and Adam Grosser of Apple design.

The Knowledge Navigator video premiered in 1987 at Educom, the leading higher education conference, in a keynote by John Sculley, with demos of multimedia, hypertext and interactive learning directed by Bud Colligan.

The music featured in this video is Georg Anton Benda's Harpsichord Concerto in C.

Reception
The software agent in the video has been discussed in the domain of human–computer interaction. It was criticized as being an unrealistic portrayal of the capacities of any software agent in the foreseeable future, or even in a distant future.

Some visions put forth by proponents of the Semantic Web have been likened to that of the Knowledge Navigator by Marshall and Shipman, who argue that some of these visions "ignore the difficulty of scaling knowledge-based systems to reason across domains, like Apple's Knowledge Navigator," and conclude that, as of 2003, "scenarios of the complexity of [a previously quoted] Knowledge Navigator-like approach to interacting with people and things in the world seem unlikely."

Siri

The notion of Siri was firmly planted at Apple 25 years ago though "Knowledge Navigator" with the voice of the assistant was only a concept prototype. In one of the videos, a man is seen asking the assistant to search for an article published 5 years before his time, the assistant finds it and tells the article being dated to 2006, and due to this we can conclude that the video is set to take place in September 2011. In October 2011, Apple relaunched Siri, a voice activated personal assistant software vaguely similar to that aspect of the Knowledge Navigator just a month after their initial prediction.

See also
 "1984" (advertisement)
 Artificial intelligence
 Clippy
 Dynabook
 Hyperland
 Knowledge visualization
 Memex
 Office of the future
 Starfire video prototype
 Technological singularity

References

External links
 The entire "professor" video (5 min 45 s)
 "Future Shock" a similar video, also made by Apple (11 min 54 s)

History of human–computer interaction
Hypertext
Tablet computers
User interfaces

Knowledge Navigator


Župna crkva sv. Petra je zagrebačka katolička crkva u obliku monumentalnog križa, stare gotovo klasične arhitekture, koja se nalazi u Vlaškoj 93, u gradskoj četvrti Gornji grad – Medveščak (MO Petrova), u središtu grada.

Prema nekim izvorima župna crkva sv. Antuna u Vlaškoj ulici, napuštena je sredinom 16. stoljeća, pa je niže od današnjega dijela tzv. stare Vlaške ulice udaren temelj nove župne crkve sv. Petra, na istome mjestu gdje se i sada nalazi. Povjesničar R. Strohal navodi da je nova crkva građena u 17. stoljeću, dok se na drugim mjestima izričito spominju godine 1590. i 1597. Za vrijeme cara Josipa II., župa je ukinuta 1788. godine i crkva je pretvorena u vojno skladište, što je naišlo na velika protivljenja. Nakon smrti cara, obnovljena je i ponovno postala župna crkva 1795. godine. Ali borba za župu se ubrzo nastavila, jer je bila ukinuta kao župna crkva od 1803. do 1823. i pripojena katedralnoj župi sv. Marije. Kasnije je opet postala župna crkva, a župa se podijelila na mnogo novih župa, kako se Zagreb razvijao i širio.

Crkva je imala mnoge preinake i proširenja. Arhitekt Hermann Bollé 1889. godine izradio je novi nacrt proširenja. Do toga dolazi 1926., kada crkva dobiva oblik križa i izgrađuje se novi župnički stan. Biskup Franjo Salis-Sewis blagoslovio je crkvu 6. svibnja 1933. godine i od tada ima današnji izgled uz preinake i obnovu posljednjih dvadeset godina. Pročeljem je okrenuta na Vlašku ulicu, dok se zaleđem nalazi u Petrovoj ulici, koja je po crkvi i dobila ime.

Crkva sv. Petra i župni dvor su zaštićeno kulturno dobro Hrvatske pod oznakom Z-673.

Galerija

Izvori

Katoličke crkve u Zagrebu
Građevine Hermanna Bolléa
Zaštićeni sakralni kompleksi u Gradu Zagrebu

Crkva sv. Petra u Zagrebu


Llamoso (asturisch Ḷḷamosu) ist eine Parroquia und ein Ort in der Gemeinde Belmonte de Miranda der Autonomen Region Asturien im Norden Spaniens.Die 25 Einwohner (2011) leben auf einer Fläche von 14,15 km². Belmonte, der Verwaltungssitz der Gemeinde, ist über die "AS-227" in 8,9 km zu erreichen.

Die Region um Llamoso war bereits in der Altsteinzeit besiedelt, was die Überreste einer Nekropole belegen.

Sehenswürdigkeiten
 Pfarrkirche
 Reste eines altsteinzeitlichen Nekropole

Quellen

 Bevölkerungszahlen siehe
  auf GeoPostcodes.com
 Koordinaten und Höhenangaben siehe Google Earth

Weblinks
 Infoseite im Tourismusportal vivirasturias en, es
 Karte von Asturien (PDF; 12,52 MB)

Ort in Asturien
Belmonte de Miranda

Llamoso