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I have searched the internet far and wide for the commencement speech given by Alvin Plantinga in August of 1996. In this speech, Plantinga begins to tackle questions concerning the purpose of a Christian University. But since I could not find a link in any of my searches, here it is, copied and pasted, for your reading enjoyment (and in connection with this talk, I also recommend Elder Jeffrey R. Holland's 1988 talk entitled A School in Zion):
BRIGHAM YOUNG UNIVERSITY COMMENCEMENT - 15 August 1996
Alvin Plantinga
John A. O'Brien Professor of Philosophy, Notre Dame
Honorary Doctoral Degree Recipient
President Monson, Elders, members of the board of trustees, President Bateman, parents, friends, faculty members, and especially graduates of 1996:
I'd like to say what a pleasure and honor it is to be with you here to take part in these exercises. I've been at BYU before. I count David Paulsen of the Philosophy Department as a friend, and at least two of our graduate students in philosophy at Notre Dame are from BYU — Angela Wentz and Dennis Potter. So it's a pleasure to be here. But it's a pleasure mixed with a little fear and trepidation. That's because commencement addresses are not at all in my regular line of work. I am a professor of philosophy and do just about what you think professors of philosophy do — teach classes on philosophy and write papers and books on the subject. A commencement address, though, is a very different kettle of fish.
For one thing, there are a whole lot more people here than you'd find in any of my classes — my classes hardly ever have to be held in the Notre Dame stadium. More important, a commencement is a ceremonial occasion, not an occasion for instruction. Commencement speakers are supposed to remind the graduates of the great opportunities they have had and will have, to warn them of the great challenges that lie before them as they embark upon the stormy seas of postcollege life, and to encourage them to face these challenges bravely and wisely, remembering, of course, what they have learned in college. Now that we are so close to the year 2000, a commencement speaker should probably add that we must take stock, take the long view, see where we've been, and see where we are going. Sometimes these stocktakings and long views don't go exactly right; President Eisenhower once said, no doubt in a commencement speech, that "things are more like they are now than they've ever been before." And ex‑president Bush once said that "things aren't nearly as bad as they would be if they weren't as good as they are." Well, at any rate, you can't argue with that. You probably also think the main virtue of a proper commencement speech is brevity; as the commencement speaker at Notre Dame said this year, "Blessed is the commencement speaker who keepeth it short and delayeth not the party."
Ceremonial events, in which we mark and celebrate significant occasions — occasions like this — are extremely important. Still, I want to do something just a bit different. There is something I want to say to you, something I want you to hear, something that means a great deal to me personally, and something I think is absolutely crucial to the health and welfare of the whole Christian community — Latter‑day Saints and Catholics and Protestants and Eastern Orthodox alike. This has to do with the very reason for having such universities as BYU and Noire Dame. Notre Dame and BYU are in certain important ways very much alike, and not merely because they both field impressive football teams. it is rather because both universities have a crucial religious role to play and a purpose that goes beyond this world. I want to say something about that purpose and role. Why should anyone want a Mormon university, or a Catholic or a Protestant university? Why have a BYU or a Notre Dame? Well, Notre Dame is of course a good place for Catholic young men to meet Catholic young women. It is also good to have opportunities for worship easily available on campus, to be able to take courses in religion and theology, and to have Christian counseling available for students who need it. But these benefits, important as they are, do not go to the heart of the matter. There is something more, and something deeper.
I begin by going back to one of the truly great Christian thinkers of all time, the church father St. Augustine, who lived some 1600 years ago, 400 or so after the birth of Christ. One of his works is entitled The City of God; it is a great long book — 900 pages or so — and in it Augustine makes a leisurely tour through all of human history up to his time. (Indeed, he goes back to a time before human history, the time when Satan and his minions revolted against the rule of God and were thrown out of heaven.) Augustine sees human life and human history as involving a sort of struggle, a contest, a battle between two implacably opposed forces. He speaks of the Heavenly City or City of God on the one hand and the Earthly City or City of the World on the other. The Heavenly City, he says, is dedicated to the service of God and to his will and to his glory; but the earthly city is dedicated to the service of self. These two cities stand deeply opposed to each other: they are locked in mortal combat.
I believe Augustine was right, and right for our time as well as for his. The intellectual and spiritual world now, as at Augustine's time, is an arena for a contest; its like a football game, except that the stakes are vastly higher. It is really a battleground on which rages a battle for men'2 and women's souls. This battle is a three‑way contest. There are at present three main spiritual responses to the world, or perspectives on the world, or pictures of the world — three fundamental ways of thinking about what the world we live in is really like, what we ourselves are like, and what we must do to live the good life. The first of these perspectives is Christianity; since you all know a good bit about that, I shall say little about it.
In addition to the Christian perspective there are, fundamentally, two others. The first is what I'll call naturalism. To understand naturalism, think first of the Christian view of the world: there is God, the first being of the universe, who has created the world and all that it contains — the stars, the planets, mountains and seas, and all the living things including us human beings. We are created in the image of God; and the most important thing we can do is to get into the right relationship with him. To get the naturalistic perspective, you erase God from the picture and leave just the world. According to naturalism, there is no God; there is only nature. As Carl Sagan portentously intones, "The Cosmos is all there is, or ever was, or will be." We human beings are insignificant parts of a gigantic cosmic machine that pays no attention to us at all. It is wholly indifferent to our needs and desires, our hopes and aspirations, our ideas of right and wrong. And the way to understand what is most important and distinctive about us — our ability to love, to act, to think, to use language; our humor and playacting; our art, philosophy, literature, history, science, morality, and even religion — the right way to understand all this, says the naturalist, is not in terms of our being images of God — there is no God — but in terms of our similarity to nonhuman nature. We are best seen as parts of nature and are to be understood in terms of our place in the natural world.
The form this perspective takes in our own day is broadly evolutionary. You know the story: the idea is that we human beings have evolved from lower forms of life. First there was just the primeval ooze; then life somehow appeared. Once living things came to be, they were subject to chance genetic mutations. Some of these mutations were heritable and turned out to be useful in the struggle for existence; they came to predominate in the population. By way of this sort of change all the living creatures in the world came to be — including us. And what is important about us human beings — religion and love and art and science and so on — what is important and distinctive about us must be understood in terms of our evolutionary origin. Each of these features arose, a bit at a time, by chance; the bits that turned out to be useful in the struggle for existence were perpetuated by natural selection.
Consider evolutionary explanations of love, for example. Love is an enormously important part of human life: love between men and women, between parents and children; love for one's family, one's friends, one's university; love of church and country; love in all its diverse manifestations and infinite variety. Now, what is most important about love, and how shall we understand it? From the point of view of evolutionary naturalism, love arose, ultimately and originally, by way of chance genetic mutation; it had survival value, and therefore it persisted. Male and female human beings, like male and female hippopotami, get together to have children (cubs? calves? colts?) and stay together to raise them; this has survival value. Once we see that point, we understand the bottom line about that sort of love and see its basic significance; and the same goes for these other varieties and manifestations of love. And that, fundamentally, is what there is to say about love. From the naturalistic perspective, furthermore, what goes for love goes for those other distinctively human traits: art, literature, music; play and humor; science, philosophy, mathematics; our tendency to take morality and religion very seriously. All these things are to be understood in terms of our community with nonhuman nature.
Naturalism is enormously influential at present: newspapers, magazines, Sunday supplements, television programs — all of these are regularly full of talk about understanding ourselves from a naturalistic point of view and in terms of our evolutionary origin — not our divine origin, but our naturalistic, evolutionary origin. Those who endorse this view often seem to think that the way to find out how we human beings should live is to see how the other animals manage things; this is the naturalistic equivalent of the biblical "Go to the ant, thou sluggard" (Proverbs 6:6). I recently heard a TV talk show in which a scientist was belittling traditional sexual ethics and mores — "heterosexual pair bonding," he called it — on the grounds that only three percent of the other animals do things this way. He didn't say anything about plants, but no doubt even more interesting conclusions could be drawn there.
I don't need to tell you that these naturalistic accounts of what human beings are like are completely out of accord with Christian ways of thinking. For example, the way to understand love, obviously, is not in terms of our evolutionary origins but in terms of our relationship to God. As the apostle John says, "God is love; and he that dwelleth in love dwelleth in God, and God in him" (1 John 4:16). But naturalism assails us from all sides; it is extremely pervasive, and it is hard to escape its influence. Professor John Lucas of Oxford University declares that the orthodoxy of the academy threatens the intellectual wholeness and integrity of the Christian community and makes it hard for us to think about ourselves and our world in Christian ways.
I turn now to the second picture, the second rival to Christian ways of thinking; I'll call it relativism. This picture begins with the startling idea that it is we ourselves — we human beings — who are somehow responsible for the basic structure of the world. This idea goes back to Protagoras, in the ancient world, with his claim that "man is the measure of all things." The fundamental claim is that, contrary to what you might have thought, the world is the way it is because of what we human beings think and do. We apply categories or concepts to the world; and the world we live in is the way it is because of those categories and concepts. From a commonsense point of view, this is hard to take seriously: does the sun shine, for example, because of something we human beings do? If we stopped doing that thing, whatever it is, would the sun stop shining? That's pretty hard to believe, and I don't have the time to go into it enough to make it plausible. Not only is it hard to believe, it is also presumptuous in that it really puts us human beings in the place of God. In this way of thinking, it isn't God, fundamentally, who is responsible for the way the world is; it is we people. This view seems implausible at first sight; nevertheless, it is extremely widespread at present, particularly in colleges and universities, and especially in the arts and humanities as opposed to the sciences.
In this second view, therefore, it is we human beings who somehow are responsible for the way the world is. This is brought out nicely by a story told about the famous big‑league umpire, Bill Clem. At a testimonial dinner, a speaker rose to praise Clem by saying, "He always calls them the way lie sees them." Another speaker rose to disagree: "He calls them the way they are." Whereupon Clem himself got up and said, "You're both wrong. Until I call 'em, they ain't nothin'." This is the basic idea here: things in the world ain't nothin' until we human beings create or structure them. But there is a further step to reach full‑blown relativism. Suppose you think our world is somehow created or structured, made the way it is, by us human beings arid our ways of thinking. You may then note that human beings apparently do not all construct the same worlds. The world you
live in may be somewhat different from my world; and the world of Billy Graham is certainly very different from that of Carl Sagan or Hugh Hefner. Which one of these worlds, then, is the world as it really is?
Here it is an easy but fateful step to relativism as such: the thought that there simply isn't any such thing as the way the world really is. There is the way it looks to me, the way it looks to you, the way it looks to Billy Graham, and the way it looks to Hugh Hefner: but there is no way that it is just itself. There are only these different versions; there is no way the world is that is the same for all of us, whether we like it or not, and whether we know it or not. There is no such thing as truth, objective truth, the same for everybody, no matter what we know or believe. Instead, there is my version of reality, the way things are relative to me, and your version, the way things are relative to you, and many other versions; and what is true in one version need not be true in another. So there isn't any such thing as just plain truth; there is only truth relative to you, and to me, and to Carl Sagan, and so on. As Marlowe's Doctor Faustus in effect says, "Man is the measure of all things; I am a man; therefore I am the measure of all things" (see Christopher Marlowe, The Tragical History of Doctor Faustus [1604]). There is no such thing as the way the world is; there are only these different versions, and any one of them is as good as any other.
Relativism is extremely influential and seems to have seeped down into high school and junior high. When I began teaching, I noticed something I found very puzzling. When I would give reasons for or against a certain belief or claim, my students would sometimes say: "Well maybe that's true for you, but it isn't true for me. "I always used to think this was a peculiarly sophomoric confusion (excuse me, sophomores), but in fact it is much deeper than that. It is an expression of this relativistic way of thinking: there isn't anything that is just plain true; there are only things that are true for you or me or Sam, and what is true for Sam needn't be true for us. The whole idea of an objective truth, the same for all of us, in this view, is an illusion, or a bourgeois plot, or a silly mistake.
Like naturalism, relativism is obviously and deeply inconsistent with Christian ways of thinking. For, of course, the basic Christian claim is that things really are a certain way. We human beings really have sinned, really do need salvation; and Jesus Christ, the Son of God himself, really did die on the cross, making it possible for us to have life. These things, according to Christianity, are just plain true; they are not merely true for me and you but may be false for Carl Sagan or somebody else. It makes no difference what you and I, or Carl Sagan, or whoever thinks. We can categorize and carry on as much as we like; these things remain true and do not depend upon us for their truth. Perhaps this relativism is even more pernicious than naturalism, for it undercuts and does away with the very idea of truth. According to the Bible, Satan is the father of lies; and there is no bigger lie than the lie that there is no truth.
I could give a hundred more examples if I had the time and you had the patience; but neither of us has either, so I'll go on to my conclusion. For this brings me back finally to the point where I began: What is a real Christian university like, and what should it aim at? It is many things, no doubt; but one of the very most important of its tasks is that of developing, promoting, and extending a Christian view of the world — a Christian view of the world God has created for us and a Christian view of ourselves. And this means that the Christian community must be intensely serious about Christian scholarship.
It must be intensely serious about at least two kinds of Christian scholarship. First, what is needed is Christian cultural criticism, consciousness raising — testing the spirits, as we may call it. We must see that the spiritual and intellectual culture of our day is deeply involved in this contest for basic human allegiance. We must really understand that there is a battle here, and we must know who and what the main contestants are and how this contest pervades the university and the rest of modern culture. These perspectives are seductive; they are widespread; they are the majority views in the universities and in modern culture generally. Modern intellectual and spiritual culture is secular culture; as Stephen Carter puts it, modern intellectual life is dominated by the "culture of disbelief." Fifty years ago William F. Buckley wrote a book entitled God and Man at Yale; in it he argued that unbelief and atheism were widespread at Yale. The Yale authorities tried to defend themselves by claiming that Buckley exaggerated. Nowadays, by contrast, one way to run Yale down among academics would be to claim that there are many Christians there. We live in a world dominated by naturalism and relativism: we imbibe them with our mother's milk; and it is easy to embrace them and their projects in a sort of unthoughtful, unselfconscious way, just because they do dominate our intellectual culture. But these perspectives are also deeply opposed to Christianity; these ways of thinking distort our views of ourselves and of the world. To the degree that we are not aware of them and do not understand their allegiances, they make for confusion and for lack of intellectual and spiritual wholeness and integrity among us Christians. Christians of all sorts — Catholic, Protestant, Orthodox, Latter‑day Saints — all must be aware of these matters. We Christians are all in this thing together.
And of course all of us Christians are in this thing together; it isn't a problem just for academics and intellectuals. I realize that not everyone here is or intends to become an academic, and I also realize that I probably sound very much like an academic myself. Well, I can't help it; that's what I am, and I may as well confess it right up front. But, of course, the problem here isn't one just for academics; we are all subject to the blandishments of contemporary culture, and we must all be aware of the spiritual roots of the culture with which we are surrounded and bombarded.
So one thing the whole Christian community needs is this testing of the spirits. But the Christian university is where the Christian community does its most sustained thinking; it is in Christian universities that this testing of the spirits can be done in the deepest and most systematic way. One extremely important job of the Christian university, therefore, is to examine contemporary intellectual culture and contemporary intellectual projects, to discern their roots, and to see what perspective these projects embody and arise from and how they fit with a Christian view of the world; and Christian academics must then make their findings known to the rest of us.
This is hard enough. But there is something even more difficult: a Christian university must work at the various areas of science and scholarship in a way that is right from a Christian perspective. We must not assume automatically that Christians can sensibly work at the various disciplines in just the same way as the rest of the academic world. There are all these different areas of scholarship: philosophy, history, psychology, economics, sociology, anthropology, biology. In working at these areas, shouldn't we take for granted Christian answers to the great questions about God, ourselves, and creation and then go on from there to address the narrower questions of the various disciplines? Must Christian psychologists or economists or philosophers ply their trade in the very same way as it's done in centers of secular scholarship? Certainly not. A Christian university ought to address these questions from a Christian point of view.
So we need Christian scholarship, and that is one basic and important reason why we need Christian universities. My own university, the University of Notre Dame, has a long way to go along these lines; perhaps the same is true of BYU. This task of building Christian scholarship and Christian culture, I believe, is laid upon us by the Lord himself. We must thank him for what has already been accomplished, but we must work hard to do better. And again, we Christians are all in this together, academics and nonacademics alike. The Christian academic's most important assignment is really that of serving the Christian community; but then the whole Christian community must endorse, support, pray for, and pay for this crucial job of the Christian university. So in conclusion, I say to you graduates and to everybody else as well: seriously endorse this undertaking. Give thanks to the Lord for what this university has been and is; support it in accomplishing this task of Christian scholarship; insist that it carry out the task with zeal, patience, discernment, and deep Christian commitment. Mormon's are known the world over for industry, thrift, sobriety, godliness, plain living, and high thinking, Is it too much to hope that this great Mormon university will be similarly known for courageous and deep and powerful Christian scholarship? That is my hope and prayer for BYU. Thank you.


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Sister website: https://immunotherapy.pharmacy.vcu.edu/
Openings for postdocs, graduate students (PhD, MS), visiting students and scholars, undergraduate students, and high-school students are available in the lab to work on projects in areas of immunotherapy of cancer and autoimmune diseases, immunoenginering, gene editing, nanomedicines/nanovaccines, and nucleic acid drugs. Animal work experience and other related research experiences are preferred. Contact the lab at for details.
We are passionate about drug delivery, or specifically engineering molecular or nano- medicines to deliver immunomodulatory molecules to engineer the immune system for the treatment and prevention of immune-related diseases, including cancer.
Our research interests lie at the interface of immune-oncology, nucleic acid therapeutics, nanomedicine, pharmacoengineering and pharmacoimaging. My current focus is to develop "off-the-shelf" nucleic acid nanomedicines to modulate the immune system to treat cancer, and to interrogate the immuno-nano interfaces by super-resolution imaging. My long-term goal is to implement immunotherapy to a broad population of patients. These interests often involve the following areas:
Nucleic acid therapeutics and probes (immunomodulatory DNA/RNA, mRNA, gene-editing gRNA, siRNA/shRNA, plasmid, aptamer, etc)
Drug delivery
Immunotherapy of cancer and immune disorders

subset: commoncrawl


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Silvertone LED Electric Menorah
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This Silver Plastic Electric Menorah features the latest in LED Technology! Powered by a Micro USB cable (included) or with 4 AA batteries (not included) for the ultimate in flexibility. Sequential lighting, cool touch bulbs, & space saving design.
11.00" l x 3.00" W x 11.50" H


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Traveling in the Rain (Submitted by Raf Dionisio)
"Rain is bad for travel." Everyone says it. Yesterday, I was talking to the reservations officer of a resort beside The Circle Hostel, Zambales and she was saying how she expected guests to decrease because people don't want to travel in the rain.
As long as I can remember, traveling in the rain was discouraged. I get phrases like "It's dangerous", "It's not fun" or "It's uncomfortable".
Each makes sense, but allow me to contextualize.
Dangerous – yes it can be, but only in a storm when the elements are raging. Strong wind and flooding are safety threats. Otherwise, afternoon rainshowers are not a threat. We have 136 days of rainfall per year, and less than half of those have storms – over half of all rainy days are safe days to trek. Most of the rain we get are the soft shower types that water our forests, farms and rivers. Rain can make trekking slippery. However, if one prepares for it ( i.e. wears hiking shoes or sandals instead of the traditional tsinelas), and if you take well-worn paths, and use common sense, you should be fine.
Not Fun – According to the Department of Tourism, Philippine vacations are 80%++ sun and beach tourism. So the context of "less fun" may come from the fact that we expect that travel is all about sunshine and islands – to get that perfect tan. However, the rain has a soothing beauty to it. Farms and forests can transform into different ecosystems in the rain as streams form, new animals emerge and the treks are less stressful because we are treated to a cool shower (versus baking and sweating under the tropical sun).
Uncomfortable – Getting wet in the rain might sound uncomfortable, but only if you aren't prepared for it. Remember when you used to play in the rain as a child? Those were fun times! Although it may take a bit of getting used to, activities in the rain like hiking, running or planting are actually a lot of fun because of the cooler temperature. The sun makes hiking very uncomfortable, and many times forces beachgoers to hide in the shade. If you're ready to get wet, then it becomes fun!
Since 2016, The Circle Hostel and MAD Travel have been working on cultural adventure treks that also aid in reforestation of the ancestral domain of the Aetas of Zambales. We have a target of 3 million trees to combat climate change, control flooding and provide livelihood for the community.
In the beginning, I thought the dry season was the best time to go, but I soon realized that the Aetas preferred the activities in the rain for two mahor reasons: 1. The lack of heat and 2. Free water for the trees we were planting.
As we did more trips, I began to see the beauty of travel in the rain. I was more prepared, the temperature was pleasant and the valley's beauty dramatically changed as rivers started to flow, and we had more time to swim in fresh water areas. Rain also gives the benefit of allowing us to enjoy surfing and swimming without the fear of getting toasted, we just need to prepare to maximize the experience, and make sure that we do not go into the ocean if it seems too wild. As always, just exercise common sense and precaution before deciding to do any activity in strong rains.
Today we encourage travel in the rain, because it's different. We still look at the weather to see if there's a storm but if it's one of the 80+ days of normal afternoon rainfall, then we are safe to go. Thanks to the Aetas' mentorship, we understand it a little better, are more prepared for the challenges it brings and understand how we can maximize the seasons in relation to our goals. Instead of sunblock and sunglasses we bring waterproof gear and quick drying clothes. Our cold juice has been changed to hot herbal tea. There is no better time to plant a fruit or forest tree than now.
So the next time it rains, remember that you can have a lot of fun traveling without the sun.
Words by Rafael Dionisio
Sources: https://weather-and-climate.com/average-monthly-Rainy-days,Manila,Philippines


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Create Barcode Utility is the efficient solution for creating custom-made barcode labels. Using Barcode Creator is all effortless & straightforward yet it produces powerful results. The Barcode Creator supports most major barcode formats such as Code 39, Code 93, Code 128, UPC-A, UPC-E, EAN-13, EAN-8, POSTNET and much more. It allows you to save barcode image with various formats, such as EMF, BMP, JPG, GIF, TIF and PNG. The results have been tested with all major Barcode printers & scanners.
Barcode Creator and inventory label maker software generates user defined random and sequential list of barcode images & graphic for scanning purposes in barcode printer format. You can also upload the text & excel file containing the barcode values for creating your own barcode labels. Barcode Creator decoding software capable to develop numerous barcode standards such as EAN-14, UCC/EAN-128, Standard 2 of 5, Code11, Code39 Full ASCII mode, Code128-A, Code128-B, Code128-C, Industrial 2 of 5, Interleaved 2 of 5, Codabar, Postnet, Planet MSI, Code93 Full ASCII mode, Modified Plessey, Numly, ISBN, QR Code, USPS, Sack Label, USPS Tray Label, Swiss Post Parcel, Pharma Zentral Nummer(PZN), Optical Product Code, Deutsche Post Leitcode, Deutsche Post Identcode, ITF-14, SSCC-18, BookLand etc.
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The Friends Meeting House, New Earswick, York, YO32 4AD
Meeting dates for 2020:
Jan 18th; Feb 15th;March 21st;April 18th; July 18th; Aug 15th; Sept 19th; Oct 17th; Nov 21st.
May and June sessions are yet to be confirmed when work at the Meeting House is finalised.
- This year we are starting off with a general get together where Jane will be starting us on a project involving colour and circles.
- Our first workshop of the year will be given by Mary Wright, who will be dealing with the knotty problem of how to make your drawn flowers look their best. Mary has taught Secondary School art for nearly 40 years and has many tips and tricks up her sleeve! She will help you enhance your own drawings whatever they may be, as you will be able to use her techniques with your other drawings and art work. THIS WORKSHOP IS FULL
Spring Flowers (Pt 1) Tips, Tricks and Techniques
So you're leaves won't curl, the petals don't twist, the proportions look strange, the shapes look flat against the background, you're frightened of adding colour and generally you 'can't see the light from the shade'?
Whether this is simply a revision course for you or a brand new encounter use this opportunity to ask questions and tap into my years of Art teaching experience. Come and discover some supportive Tips, Tricks and Techniques, and experiment with helpful ideas to make your flowers bloom.
Bring your own art equipment including a variety of pencils (Hs and Bs) and favourite colouring materials and papers. A helpful set of equipment will also be provided.
Flower drawing is so rewarding! but remember all skills are transferable so this course will help you observe other subject matter too.
The workshop will take place at the Friends Meeting House in New Earswick on Saturday 15th February. Please arrive by 9.45 am for coffee, which will be provided. The workshop will start promptly at 10 am.
Lunch will be from 12 – 12.45 pm, please bring your own sandwich, and the day will end at 3.30 pm.
March will be an "ordinary" meeting where we can continue with our circle project or anything else that you wish to get help with or pass on some knowledge.
Please note that we will EITHER be having a meeting OR a workshop.
All ideas for future workshops are very welcome.Please send them to Elaine.
Basic materials for any workshop unless specified in each individual workshop synopsis:
* Fountain, parallel pens and automatic pens are suitable alternatives
** Those traveling without a car will find boards available at the venue
- 12" or 18" ruler
- HB pencil
- H pencil
- Pencil rubber
- Pencil sharpener
- Bottle black non-waterproof ink
- Penholders + range of nibs (eg Mitchell 0-6)*
- Reservoirs
- Small paintbrush (to load nibs)
- A3 layout pad
- A3 cartridge paper pad
- Pair of scissors
- Glue stick
- Drawing board or suitable supported writing surface **
- Masking tape
* Fountain, parallel pens and automatic pens are suitable alternatives
** Those traveling without a car will find boards available at the venue


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Hispanic Professional Network
Time: January 21, 2016 from 5:30pm to 8pm
Location: Dana Hotel and Spa
Street: 660 N. State Street
City/Town: Chicago, IL
Website or Map: http://2016-stem-chicago.even…
Event Type: networking, mixer, stem
Organized By: HispanicPro
Latest Activity: Jan 8, 2016
Export to Outlook or iCal (.ics)
Save the date! Make new connections and network with professionals in Science, Technology, Engineering and Mathematics (STEM) on Thursday, January 21st at the Dana Hotel and Spa Chicago.
Secure your early bird registration today!
Don't miss out. Secure your early bird registration today!


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Whether you purchase your insurance from one company or several, you should review your policies regularly. Underwriting changes may affect rates. Changes in your life circumstances — marriage, the birth of a child, your credit score — will affect your insurance needs and prices.
Should you keep policies separate, underwritten by different insurance companies or will bundling them with one insurer save you money?
Here are some popular insurance bundling myths to help you decide.
1. Bundling will always save you money
Bundling usually give you a 5-25% discount. However, automatically renewing year after year with the same insurer could be costly: you're less likely to shop competitors and prices tend to increase at renewal time and can grow beyond what you would pay with another company. Look at your policies separately to make sure you're getting the best rate on each one.
2. Bundling means "set it and forget it"
Avoid rate creep by shopping around for policies, both separately and bundled:
• Every other year.
• If you see a rate increase of 10% or more at renewal.
• Whenever you have a major life change, including marriage, divorce or a move.
• If your credit has improved.
• Just after the three-year anniversary of a moving violation, ticket or accident.
When comparing quotes online, search for bundled and unbundled policies and look for the same coverage as your current insurance.
3. Price increases, resulting in a higher premium, are normal
Let's say you get a quote for a combined home and auto policy with a good discount over what you pay separately. What happens when your premium goes up at renewal? You might pay the higher premium, rationalizing price increases are to be expected. Respond to price increases by shopping around.
4. I have to do all the shopping myself
An insurance agent can shop all your policies with various companies to find the best insurer for you. You'll still have one agent for all your policies and
questions — they just do the work to make sure you get the best rates and coverage.
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Latest African and Fall Armyworm Forecast from IRLCO-CSA – 7th Dec 2017
SYNOPSIS: There were no reports of African Armyworm (Spodoptera exempta Walker) outbreaks from any of the IRLCO-CSA Member Countries. Reports of Fall... Read More
Latest African and Fall Armyworm Forecast from ETOP – 6th Dec 2017
SYNOPSIS: Fall armyworm (Spodoptera frugiperda) (FAW) FAW was reported in Kenya, Tanzania, Malawi and Mozambique during November. Control is being undertaken by... Read More


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Hundreds of books, on shelves, tables and a few even still in fresh shipping boxes.
Notebooks, half-filled, strewn about with as much variety.
Arts and crafts supplies, canvases of different sizes and miscellaneous textured items seeping out from their attempted homes.
Media equipment, technology of different sizes and forms, a dozen planners barely used before being rejected.
Blankets and pillows, everywhere.
Artwork. Odd, psychedelic, original pieces. Paintings that make me feel raw or real. Both my own and other's works as well.
Dozens of recycled jars holding herbs and dried flower petals.
Feathers and roses. Stones and candles.
Stuffed animals of all shapes and sizes.
Sleeping, purring kitteh babehs.
The creaking aches of this old family home and the noncommittal chimes in the breeze outside…
The trash needs to be taken out.
It's something between a whistle and a grunt, the little snoring sound my grandmother's Maltese makes while napping underneath her lounge chair.
The oxygen machine is groaning on in the corner and the chimes outside have become more lively in the wind.
We just had french toast, eggs and orange juice for brunch.
My grandma is playing one of her iPad games and just said, "oh you sonna-ma-bitch!"
She must have made a bad move.
Paxton the Maltese barked once but has gone back to his faint whistle-snoring.
Benji, grandma's old poodle hasn't flinched, sleeping on the big lounger right beside her.
My back hurts, right between my shoulders. I'm not sure how I tweaked it yesterday.
I need more yoga in my life.
It's a different kind of quiet.
At night, everything seems somewhat muffled by the impending and saturating darkness out there, just beyond the artificial incandescent glow of civilized convenience.
Like the world is holding its breath, hoping that this intruder Night will pass by without noticing it.
The kitteh babehs keep mommy safe and she keeps them warm – and they keep her warm and the keeps them safe.
The darkness is given shape by the wind in the trees outside.
The house is still creaking.
The chimes blunted by dull paranoia.
Forgetting to be afraid of the unknown, probing its gaping possibility with tender, inquisitive nature.
Feeling the warm liquid pulse of life running up my fingers.
Noticing my edges dissolve back into the void…
My back still hurts. Bed time.


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Separate names with a comma.
Discussion in 'Femmes' started by lanvinray, Mar 4, 2018.
New face from Colombia
Balenciaga F/W 2018 Paris Exclusive
She's lovely.
I haven't seen a Colombian model doing High Fashion lately! Happy for her!
she's very special, hope she gets the campaign!
Colombian girls represent! I'm glad she started strong. She looks a bit like Rose Cordero plus Peggy Dillard.
elitemodel | MpAgencia/fb
height: 5'9.5"/176cm
bust: 30"/76cm
waist: 23"/58cm
hips: 33"/84cm
shoe: 7US/37.5EU/5UK
hair: dark brown
eyes: brown
instagram: @nataliamontero07
JW Anderson SS19 London (Opened)
Simone Rocha SS19 London
Max Mara SS19 Milan
Prada SS19 Milan
Missoni SS19 Milan
Chloe SS19 Paris
Loewe SS19 Paris
Balenciaga SS19 Paris
Sacai SS19 Paris
Esteban Cortazar SS19 Paris (Opened)
Meet the Top Models of Spring 2019
by JANELLE OKWODU
Spring 2019's castings, it's that personality matters. Gone are the days of the cookie-cutter runway star—the models who made the biggest impact this season did so by being different. Whether it was an all-American beauty who trained as an EMT before conquering Dior and Maison Margiela, or a Colombian newcomer who worked at a plastics factory only weeks prior to walking for Miuccia Prada and Hedi Slimane, they rose to the top by embracing their individuality. You won't see the next Gigi Hadid or Kendall Jenner on the list of faces that stood out this season, but you'll find something even better: 12 impressive young women about to take fashion by storm.
Natalia Montero (Society)
Instagram: @nataliamontero07
Hometown: Cali, Colombia
Highlights: Balenciaga, Chloé, Loewe
When she isn't making her way down a runway, Natalia Montero is busy salsa dancing—a skill evident in the slinky strut that helped make her one of Spring's most requested models. Given her impressive walk and unforgettable look, Montero is sure to pique the interest of photographers come campaign season.
Photo: Getty Images
Get to Know the Top Models of the Spring 2019 Shows
As a Colombian I'm SUPER stoked about Natalia. I feel this will be her season.
JW Anderson, fall 19 menswear.
View attachment 1096797
Fall 2019 RTW
Acne Studios
Spring 2019 Couture
Giambattista Valli
Fall 2019 RTW
Fall 2019 RTW
Fall 2019 RTW
Tory Burch
Fall 2019 RTW
Carolina Herrera
Fall 2019 RTW
3.1 Phillip Lim


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Bare necessities
|Pictures: 1 - 2 - 3 - 4 - 5 - 6
|Maria, Puerto de la Cruz
I don't think it should be allowed at public beaches, but there should be some beaches where it is permitted. To me it is not a problem but I think our society is not really ready for this. However everyone should have the choice to decide how to sunbathe and swim and there should be beaches dedicated to nudism.


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The best play and learn
Here is the Magnatab pen that will save you if your child misleads the original one. It is always good to have a spare pencil at home. This pencil is compatible with all Magnatab tablets.
Age: 3+
Dimensions: 9,5 cm x 1 cm x 1 cm
Magnatab pen
- Brand: Kido
- Product Code: Jouet pour enfants
- Availability: 1
Related Products
Tags: Magnatab, pencil, pen, Kido, draw, kids, school, class


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Day 216: Blizzard is such a silly little puppy 🙂
Day 217: A sleepy looking girl with her wet puppy. It's been so wet and muddy here that Blizzard is getting almost daily baths. If only he didn't insist on running through the mud with the big dogs.
Day 218: Some of our church friends hosted an outdoor family movie night. The movie, Swiss Family Robinson, was shown on the side of one of their buildings. It was a lot of fun.


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Check Out Quality Used Car Options at Freysinger Hyundai
There are plenty of drivers throughout the Harrisburg, Carlisle, York and Lancaster areas who are seeking out quality vehicle options but also want to experience savings. That's what you can find when you take a look at all the different used car options we have here at Freysinger Hyundai in Mechanicsburg, PA. Our team can showcase all these choices for you, and you can explore them to find the right fit and get a standout vehicle at a standout price.
Savings and Used Hyundai Vehicles Here in Our Showroom
There are lots of different choices in our used car lineup, and it's highlighted by many different used Hyundai options. We have the likes of used Sonata and Elantra options, plus used Tucson and Santa Fe options if you're looking for a used SUV. This gives you a chance to get a quality Hyundai while saving on cost. There's different trims, model years, and vehicles with different mileage available in our used Hyundai collection as well, so you can find the right choice based on different attributes, but also pricing as the model vary based on these factors as well.
We have plenty more than just used Hyundai options, too. There's used cars and SUVs of many different brands and options, all of which allow you to find your ideal fit and save when searching for your next vehicle.
We can help you find the right vehicle, along with the right savings and provide you with lease and car loan options for used cars here at Freysinger Hyundai and ensure that you get a standout experience that finishes with you getting behind the wheel of a quality used car from us.
Learn More About Used Car Options Today
If you're ready to learn more, contact us here in our showroom and we'd be happy to arrange a time to meet and discuss your options in greater detail and set up test drives today.


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How to Avoid the Effects of Hair Loss
These days, different patients have hair loss. It is advisable to learn more about how to get rid of this type of issue effectively. It is possible to find numerous procedures that can help them achieve this goal, so patients need to know the best one. It is clear that one of the most widely used procedures is Saw Palmetto. That's because this kind of remedy may get rid of the widespread results associated with hair loss. The good news is that this excellent procedure allows them to get their healthier hair.
Common Reasons and Causes
The first step that people have to take is to learn more about the basic advantages related to the usage of that saw p almetto hair loss option mentioned . Basically, they should know different reasons that cause baldness. The most typical one is becoming older. Patients should be aware that a wide range of things can reduce the amount of their hair. For example, if they use medications and get ill, this is what may lead to hair loss. This means that their age can't be called the main aspect that causes this unwanted situation.
Moreover, there are several other reasons to lose hair. Providing they want to learn more about them, it is vital to contact reputable healthcare specialists, as they are going to provide some helpful details associated with this issue. Some patients may receive it from parents, whilst others have it because of different ailments, such as heart attacks. Of course, they need to know that the food that they consume on a daily basis may play a vital role as well, because patients have to eat the right amount of nutrients or their hair will start falling.
Trying to Cure It
Before they start to make use of this widespread saw palmetto hair loss treatment, they need to get more information about its features. It is obvious that this plant can be used for a few other healthcare purposes these days, such as eliminating prostate gland issues. The most popular reason to decide on this treatment is that it can eliminate the negative impact caused by different elements that lead to hair loss. Moreover, it is necessary to examine these experiments that show the main pros that may be obtained when using this alternative correctly. It's no wonder it is very widespread at the moment.
The good news is that it is more efficient compared to other treatments that can be found in the modern market. Additionally, it makes sense to know that this saw palmetto hair loss treatment may have certain adverse effects. It can influence sex hormones and lead to stomach pain. Providing they suffer from losing their hair, it is advisable to decide on this advantageous alternative. It is required to be aware of where they are able to get hair loss products. There can be many stores, and these are standard and online-based. They must be aware that this herb may come in a variety of amounts, thus it is required to choose it wisely and from reliable and certified vendors.


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Recommendation, Ideas, Recipes And More
Because the hub of the house, the kitchen holds an important place. So aside from the removal of 1 overhead cabinet and the addition of some recessed lights, the footprint of her kitchen basically remained unchanged with just some drywall patches right here and there. A $30,000+ renovation might embrace installing custom cabinets, hardwood flooring, granite counters, and excessive-end home equipment.
They're the very first thing people see," says contractor John DeSilvia, host of DIY Community's "Below Construction" and "10 Grand in Your Hand." Karen Williams, a designer and kitchen specialist and principal of the boutique design studio St. Charles of New York, agrees.
Buy your cabinets, home equipment, flooring, lights, sink, faucet, tiles, baseboards and paint upfront; store onsite. As soon as you have authorized the proposal, our design staff will coordinate a time to have your house measured to get exact measurements for supplies.
It is costly and ups the whole price of your kitchen rework. A significant portion of kitchen transforming prices could also be recovered by the value the undertaking brings to your own home. The common cost of a kitchen rework in Minneapolis is approximately $12,900 to $32,seven-hundred.
The average kitchen remodel prices about $15,000. The price of new cabinets varies relying on whether you opt for custom or inventory cupboards. A smaller challenge between $10,000 and $15,000 might embrace painting walls, refacing cupboards, upgrading the sink, and putting in a tile backsplash.


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We are going to do something we don't normally do here today. We're going to feature a three-part essay. Martha of Ireland has written another brilliant piece, but it needs to be chewed slowly. Part two will run around noon Eastern today, while part three will show up around four this afternoon. Dig in!
Salvation-based, Biblically-derived methodology compiled by sinners for sinners! Special plenary indulgence included if your order is received during a Jubilee Year! 100% Satisfaction (for sin due to the saving work of Christ on the Cross) guaranteed! No money down (because that would be simony)! If not completely satisfied with the condition of your soul after application, simply return to us in the original wrapping before the Second Coming and General Judgement (offer void in Lake of Fire).
Earn your salvation today!
Well, we're not quite that bad – not yet. Yes, it's that old Roman Catholic stand-by, well-known to you, our separated brethren, as "works righteousness" and known to us (if we know them at all) as something completely different. I am referring to what old-timers will recognise as the Works of Mercy. Traditionally, they are divided into two lists of seven: the Corporal (or bodily) works and the Spiritual works. The lists as enumerated below are from the online version of the 1913 "Catholic Encylopedia" (because there's no school like the old school).
The corporal works of mercy are as follows:
•To feed the hungry
•To give drink to the thirsty
•To clothe the naked
•To harbour the harbourless
•To visit the sick
•To ransom the captive
•To bury the dead
The spiritual works of mercy are:
•To instruct the ignorant
•To counsel the doubtful
•To admonish sinners
•To bear wrongs patiently
•To forgive offences willingly
•To comfort the afflicted
•To pray for the living and the dead
Or, as a list taken from a 15th century English catechism puts it, the spiritual works are:
- To teach the ignorant
- To counsel the needy
- To chastise the sinful
- To comfort the sorrowful
- To forgive enemies
- To suffer tribulation
- To pray for all fervently
"To harbour the harbourless" is usually rendered, in modern versions, as "to shelter the homeless" or "offering hospitality to the homeless" but the older style covers more than just lack of a permanent living space; the migrant, the refugee, the displaced, the lost. "To ransom the captive" is given as "visiting the imprisoned" but once again, the older version charges us to do more than just give of our time (valuable as that is). It also echoes what Christ has done for us – the ransom of those captive to sin and the Devil.
The first major theory of the Atonement, the ransom theory, proposed that the death of Christ was in the nature of a ransom paid in satisfaction for the claim on the souls of humanity resulting from sin. Origen was the theologian of the early Church who worked most on it, but it lasted up until the 11th century when St. Anselm proposed another of the major theories, the Satisfaction theory. Opposition to the ransom theory came from those who found it objectionable on the grounds that the Devil was owed anything, or had a legitimate claim, or that God would pay such to Satan. Others modified the theory by stating that our First Parents' sin sold humanity not to the Devil but to death, and it was by the death of Jesus that death was overcome and humanity ransomed from it. Something comparable to this can be seen in the Eastern Orthodox Church's icons of the Harrowing of Hell, where Christ descends into the underworld, destroying death by undergoing death, and drawing the souls of the righteous, the Patriarchs, and our First Parents, out with Him.
The ransom theory of atonement was influenced by the common practice in the early eras of ransoming war captives from slavery. Biblical texts used to support it included:
- Mark 10:45: "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many"
- 1 Timothy 2:5-6: "For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men — the testimony given in its proper time"
- 1 Corinthians 6:20 "For you are bought with a great price"
- Revelation 5:9 "Thou art worthy, O Lord, to take the book, and to open the seals thereof; because thou wast slain, and hast redeemed to God, in thy blood".
Time to play our favourite game – "Where is that in the Bible?" Bear with me, as I rely on a combination of the memory of a homily preached on the works of mercy from many years back, Wikipedia, and outright stealing – thanks to Google – from websites in general and St. Thomas Aquinas in particular. The corporal works are the easy ones; the list is lifted bodily from Matthew 25:34-36:
"Then the King will say to those on his right, 'Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.'"
That gives us six, and the seventh – to bury the dead – comes from the Old Testament, the Book of Tobit (this I remember from that long-ago sermon), Tobit 1:16-20:
"In the days of Shalmaneser I had often given alms to the people of my race; I gave my bread to the hungry and clothes to those who lacked them; and I buried, when I saw them, the bodies of my country-folk thrown over the walls of Nineveh. I also buried those who were killed by Sennacherib. When Sennacherib was beating a disorderly retreat from Judaea after the King of heaven had punished his blasphemies, he killed a great number of Israelites in his rage. So I stole their bodies to bury them; Sennacherib looked for them and could not find them. A Ninevite went and told the king it was I who had buried them secretly. When I knew that the king had been told about me and saw myself being hunted by men who would put me to death, I was afraid and fled. All my goods were seized; they were all confiscated by the treasury; nothing was left me but my wife Anna and my son Tobias."
In general, the texts quoted as warrant for the works of mercy include:
Isaiah 58:6-7
Tobit 4:5-11
Matthew 6:2-4
Luke 3:11, 11:41
Hebrews 13:3
1 John 3:17
James 2:15-16
The spiritual works are referred back to verses such as fraternal correction (Matthew 18:15) and the forgiveness of injuries (Matthew 6:14). Other verses include:
Leviticus 19:17
Luke 17:3
James 5:20
Romans 12: 9-21
And of course, you all have on the tip of your tongues St. Paul's prescripts about instructing the ignorant and correcting the erring such as
- 1 Timothy 5: 20 "As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear."
- 2 Timothy 4: 2 "Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine."
- Galatians 6:1 "Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted."
Mercy in general is considered a Christian virtue and even a commandment, from the Beatitude "Blessed are the merciful, for they shall obtain mercy" (Matthew 5:7) and, again from the Gospel of Matthew, Matthew 22:35-40:
"And one of them, a lawyer, asked him a question to test him. "Teacher, which is the great commandment in the Law?" And he said to him, "You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets."
Okay, let's drill down into these a little, to examine how these can be said to be our duty as Christians. But first, some definitions! Here I will be leaning heavily on St. Thomas Aquinas (where, by "leaning heavily", I mean "lifting chunks of his thought on Charity Justice, Mercy and Alms-giving word-for-word from the Summa Theologica, questions on Charity, Justice, Mercy, Almsgiving).
So why talk about corporal and spiritual works of mercy, not charity? We tend to think of charity in terms of giving donations to collections and/or bodies set up for the purposes of relieving want. Maybe we think of soup kitchens, or the annual Christmas collections, or the special disaster relief funds. Those activities, however, are strictly works of mercy rather than charity. Mercy springs from charity and justice. However, charity is more than mercy and justice is more than law. Charity and justice are cardinal virtues, mercy is a secondary virtue. We nowadays tend to translate "faith, hope and charity" as "faith, hope and love", and love is a better way to think of charity, especially in relation to God.
For some definitions of charity, justice, and the relation of mercy to both, take it away, Tommy A! (All following citations swiped wholesale from the online version of the Summa Theologica, emphases mine):
Charity, as stated above, is a kind of friendship of man for God.
This argument would hold, if God and our neighbor were equally objects of charity. But this is not true: for God is the principal object of charity, while our neighbor is loved out of charity for God's sake.
God is loved by charity for His own sake: wherefore charity regards principally but one aspect of lovableness, namely God's goodness, which is His substance, according to Psalm 105:1: "Give glory to the Lord for He is good."
Now mercy, also, results from charity; for it is out of charity that we weep with them that weep, as we rejoice with them that rejoice.
Mercy signifies grief for another's distress.
We worship God by external sacrifices and gifts, not for His own profit, but for that of ourselves and our neighbor. For He needs not our sacrifices, but wishes them to be offered to Him, in order to arouse our devotion and to profit our neighbor. Hence mercy, whereby we supply others' defects is a sacrifice more acceptable to Him, as conducing more directly to our neighbor's well-being, according to Hebrews 13:16: "Do not forget to do good and to impart, for by such sacrifices God's favor is obtained."
The sum total of the Christian religion consists in mercy, as regards external works: but the inward love of charity, whereby we are united to God, preponderates over both love and mercy for our neighbor.
Charity likens us to God by uniting us to Him in the bond of love: wherefore it surpasses mercy, which likens us to God as regards similarity of works.
(Regarding justice)
Now law is the object not of justice but of prudence…
Augustine says (De Serm. Dom. in Monte i, 20) on the words, "Give to him that asketh of thee" (Matthew 5:42): "You should give so as to injure neither yourself nor another, and when you refuse what another asks you must not lose sight of the claims of justice, and send him away empty; at times indeed you will give what is better than what is asked for, if you reprove him that asks unjustly."
Accordingly since justice is of one man to another as stated above (Question 58, Article 2), all the virtues that are directed to another person may by reason of this common aspect be annexed to justice. Now the essential character of justice consists in rendering to another his due according to equality, as stated above (Question 58, Article 11).
Further, justice, before all, subjects man to God: for Augustine says (De Moribus Eccl. xv) that "justice is love serving God alone, and consequently governing aright all things subject to man."
It is proper to justice, as compared with the other virtues, to direct man in his relations with others: because it denotes a kind of equality, as its very name implies; indeed we are wont to say that things are adjusted when they are made equal, for equality is in reference of one thing to some other
Just as love of God includes love of our neighbor, as stated above (Question 25, Article 1), so too the service of God includes rendering to each one his due.
Justice, as stated above (Article 2) directs man in his relations with other men. Now this may happen in two ways: first as regards his relation with individuals, secondly as regards his relations with others in general, in so far as a man who serves a community, serves all those who are included in that community.
The common good is the end of each individual member of a community, just as the good of the whole is the end of each part. On the other hand the good of one individual is not the end of another individual: wherefore legal justice which is directed to the common good, is more capable of extending to the internal passions whereby man is disposed in some way or other in himself, than particular justice which is directed to the good of another individual.
On the contrary, Ambrose says (De Offic. i, 24): "It is justice that renders to each one what is his, and claims not another's property; it disregards its own profit in order to preserve the common equity."
Confused yet? To boil it down to the idiot's guide (as written by yours truly, idiot supreme), charity is love of God which conduces to love of our neighbor, justice is equality and equity between people as individuals and as members of society, and mercy is the actions or active principle which derives from both, spurred to love our neighbor as ourselves by charity and to repair deficiencies by justice.
To be continued today at noon Eastern…


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Labor Officials Dragging Feet on Union Financial TransparencyFebruary 28, 2019The Office of Labor-Management Standards (OLMS), a division within the Department of Labor (DOL), has been generally inactive during the Trump administration, an unfortunate reality given the importance of the sub-agency's mission: promote union democracy and financial integrity in labor unions.
Administration Looks to Make Household-Level Imports More ExpensiveFebruary 28, 2019One of the consistent problems with the Trump administration's trade policy is an obsession with reciprocity—if goods aren't treated exactly the same way as imports or exports in trade between two countries, then that is "unfair" to the U.S. This fundamentally misunderstands the nature of trade, which benefits from nondiscriminatory duties on the products of other nations regardless of what duties they themselves exact.
Pension Obligation Bonds No Panacea for State Budget LiabilitiesFebruary 27, 2019Illinois has a new governor and Chicago will soon have a new mayor—and the same old underfunded public pensions. Inheriting a predecessor's debts is never fun, but the need to address them is unavoidable. The question is how, and there is both a right way and a wrong way.
Warren Buffett Warns about Unfunded Public Pension Liabilities—AgainFebruary 27, 2019Would you invest in a state with large unfunded pension liabilities? Warren Buffett likely wouldn't. In a long interview with CNBC this week, the famed billionaire investor was asked by viewer, "How do you see the unfunded pension liabilities across the United States affecting our economy over the next 10 years?"
Virginia Legislature Restricts Privately-Funded State Legal StaffFebruary 27, 2019As revealed in detail in "Law Enforcement for Rent: How Special Interests Fund Climate Policy through State Attorneys General," former New York City mayor Michael Bloomberg established a "State Impact Center" at New York University Law School with the goal of privately financing state attorneys general to investigate and litigate on issues surrounding climate change.
How Much Will the Green New Deal Cost Your Family?February 26, 2019The American Action Forum (AAF) yesterday posted a preliminary analysis of the scope, implications, and costs of the Green New Deal (GND). I can't wait for the Senate to debate this proposal. As AAF's analysis shows, the Green New Deal would be financially devastating to millions of middle-income households.
Fintech and the Future of Consumer FinanceFebruary 26, 2019Everyone understands the need for access to credit. No matter how well we budget, we occasionally come up short due to an unexpected circumstance or expense—a car repair, a sick pet, a friend's wedding. All kinds of things pop up and disrupt our financial plans, and this can be a real problem for millions of Americans. For example, a survey from the Federal Reserve recently found that 4 in 10 Americans would not have enough liquid savings to cover a $400 expense.
Costs of Regulatory Takings and Property Value DestructionFebruary 26, 2019Takings issues noted here are just the beginning of government neglect of the institution of private property, notable especially in emergent sectors. But the disdain for compensation is a feature, rather than a bug, of the administrative state. The very point of regulatory takings, as distinct from an outright seizure, is to circumvent and hide costs.
This Week in Ridiculous RegulationsFebruary 25, 2019The federal government was on a four-day work week in honor of George Washington's birthday, but agencies still found time to issue regulations ranging from frozen mango promotion to oral appliances.
White House to Create President's Commission on National Climate SecurityFebruary 23, 2019The Washington Post obtained leaked Trump administration documents this week that reveal that the White House is preparing an executive order to create a President's Commission on National Climate Security. The commission will be charged with reviewing several official reports that claim that climate change presents multiple national security challenges.


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DECIPHER is a web-based resource and database of genomic variation data from analysis of patient DNA.[1][2][3] It documents submicroscopic chromosome abnormalities (microdeletions and duplications) and pathogenic sequence variants (single nucleotide variants - SNVs, Insertions, Deletions, InDels), from over 25000 patients and maps them to the human genome using Ensembl or UCSC Genome Browser.[1][2][4] In addition it catalogues the clinical characteristics from each patient and maintains a database of microdeletion/duplication syndromes, together with links to relevant scientific reports and support groups.[1][5]
An acronym of DatabasE of Chromosomal Imbalance and Phenotype in Humans using Ensembl Resources, DECIPHER was initiated in 2004 at the Sanger Institute in the United Kingdom, funded by the Wellcome Trust.[1] However it is supported by an international research consortium, with patient data contributed by more than 240 clinical genetics centres from 33 countries. Each centre is represented by an experienced clinical geneticist and a senior molecular cytogeneticist.[6]
DECIPHER was established in 2004 by Nigel Carter of the Wellcome Trust Sanger Institute and Helen Firth, a clinical genetics consultant at Addenbrooke's Hospital in Cambridge. It has three main aims:[6][7]
- Aid in the interpretation of plausibly pathogenic variants from genome- wide analyses by placing them in the context of known pathogenic variants, other plausibly pathogenic variants and population variation
- Annotate plausibly pathogenic variants with their likely functional impact using Ensembl tools to compare sequence and structural variants with the latest functional annotation of the current human reference genome e.g. define which genes are involved in a specific copy number variant (microdeletion / microduplication) or for sequence variants, whether they are positioned within a gene or regulatory element.
- Facilitate research into the study of genes that affect human health and development to improve diagnosis, management and therapy of rare diseases.
As a tool for clinical geneticists, cytogeneticists and molecular biologists, DECIPHER is used to determine whether gene copy number variations identified in patients are of clinical significance. Members can visualise the genes within the region of DNA altered in their patients, and ascertain whether any are known to be implicated in disease. Chromosomal imbalances are a major cause of developmental delay, learning disabilities and congential abnormalities and — according to Emily Niemitz writing in Nature Genetics — the database facilitates collaboration between researchers and clinicians who have patients with similar clinical characteristics, which can "assist in the discovery of new syndromes and in the recognition of genes of clinical importance."[4][5]
Patients are entered into DECIPHER by registered consortium members. Typically a clinical geneticist arranges for a chromosome analysis (usually microarray based) of a patient's DNA. A potential microdeletion/microduplication may be identified, but the medical significance is not known.[8] The clinician may enter the anonymised data into the restricted, password protected DECIPHER database and map the location and size of the chromosomal deletion/duplication to the reference genome. Using DECIPHER, the clinician can then identify the specific genes affected by the deletion/duplication, determine whether any have known clinical significance (for example, whether tumour suppressor genes have been deleted),[9] and view the region in the Ensembl genome browser to see whether there are any other consented patients in DECIPHER with overlapping deletion/duplications.[8] This enables a better ascertainment of whether a copy number change is a normal polymorphic variant, or the likely cause of the patient's clinical symptoms. The clinician can then counsel the patient on the likely significance of the deletion/duplication, and its implications for their health.[8]
Each patient's data is anonymized, and represented only by an ID with an associated genotype and set of clinical symptoms (phenotypes). Patient data is made accessible to other members of the consortium and viewable through Ensembl if a consent form is signed by the patient.[8] With informed consent, the anonymized deletion/duplication and phenotypes become available for view to DECIPHER consortium members and public users, with different levels of access (e.g. only logged users can see the contact details of the centre that entered the data). Public users who wish to find more information about a patient may send a request to DECIPHER, which then will forward it to the clinician coordinator responsible for the submitting center.
Most patients deposited in DECIPHER display genetic mutations with a very low occurrence in the general population. Hence the probability of the same clinicians encountering similar patients are also low. Since DECIPHER is opened to any accredited clinician or cytogeneticist from around the world, the chances of finding similar rare cases are significantly increased. This on-line sharing of clinical genetic information not only promotes better understanding of microdeletions/microduplications and their associated pathogenic phenotypes, it has also facilitated the discovery of new syndromes.[10][11][12][13] As of January 2014, over 23000 patients have been entered into the DECIPHER database of which over 10000 are consented.
Ethics and privacy
The appropriate consent to enter patient data into DECIPHER is obtained by the submitting clinician.[14] Patient consent can be withdrawn at any time, and their data is removed.[7] Often children's records are displayed with the consent of their parents of guardians. DECIPHER advises that, when the child reaches the age of sixteen years, he or she be made aware of the entry and be given the opportunity to withdraw or continue as a participant.[7] Each member centre that uses DECIPHER obtains ethical approval from a research ethics committee in their own institution or country, where applicable. In the UK, the Information Commissioner's Office has been notified about DECIPHER in accordance with the Data Protection Act 1998.[14] The project is overseen by an advisory board representatives from the field of human genetics, computational biology, ethics and law.[15]
To ensure information privacy, data is served over an encrypted TLS/SSL connection. Only trusted individuals from recognized medical research centres can access the identity of the center that submitted another patient (permitting them to contact the patient's clinicians should they wish to collaborate). Members of the public may browse consented anonymized patient data in DECIPHER and Ensembl, without the identity of the submitting centre being shown.[8][14]
See also
- Virtual Karyotype
- Mendelian Inheritance in Man
- MARRVEL, a website that uses DECIPHER as one of the six human genetic databases and seven model organism databases to integrate information.
- Firth HV, Richards SM, Bevan AP, Clayton S, Corpas M, et al. (April 2009). "DECIPHER: Database of Chromosomal Imbalance and Phenotype in Humans Using Ensembl Resources". Am. J. Hum. Genet. 84 (4): 524–33. doi:10.1016/j.ajhg.2009.03.010. PMC 2667985. PMID 19344873.
- Swaminathan GJ; Bragin E; Chatzimichali EA; Corpas M; et al. (2012). "DECIPHER: web-based community resource for clinical interpretation of rare variants in developmental disorders". Hum. Mol. Genet. 21 (R1): R37–R44. doi:10.1093/hmg/dds362. PMC 3459644. PMID 22962312.
- Bragin E; Chatzimichali EA"; et al. (2014). "DECIPHER: database for the interpretation of phenotype-linked plausibly pathogenic sequence and copy-number variation". Nucleic Acids Res. 42 (Database issue): D993–D1000. doi:10.1093/nar/gkt937. PMC 3965078. PMID 24150940.
- Stewart, A; Brice, P; Burton, H (2007). Genetics, health care, and public policy: an introduction to public health genetics. Cambridge University Press. p. 159. ISBN 978-0-521-52907-5.
- Niemitz, E (2009). "DECIPHERing chromosomal imbalances". Nature Genetics. 41 (5): 514. doi:10.1038/ng0509-514.
- "About DECIPHER". Wellcome Trust Sanger Institute. Retrieved 12 February 2014.
- Firth, HV (January 2009). "Welcome to the DECIPHER database: An introduction for Families" (PDF). Wellcome Trust Sanger Institute. Retrieved 12 February 2014.
- Firth, HV. "Data Flow Chart for the DECIPHER Database" (PDF). Wellcome Trust Sanger Institute. Archived from the original (PDF) on 19 May 2015. Retrieved 12 February 2014.
- Genes of established clinical significance, including those listed in OMIM, are highlighted as are imprinted genes.
- Shaw-Smith C, Redon R, Rickman L, et al. (April 2004). "Microarray based comparative genomic hybridisation (array-CGH) detects submicroscopic chromosomal deletions and duplications in patients with learning disability/mental retardation and dysmorphic features". J. Med. Genet. 41 (4): 241–8. doi:10.1136/jmg.2003.017731. PMC 1735726. PMID 15060094.
- Shaw-Smith C, Pittman AM, Willatt L, et al. (September 2006). "Microdeletion encompassing MAPT at chromosome 17q21.3 is associated with developmental delay and learning disability". Nat. Genet. 38 (9): 1032–7. doi:10.1038/ng1858. PMID 16906163.
- Zahir F, Firth HV, Baross A, et al. (September 2007). "Novel deletions of 14q11.2 associated with developmental delay, cognitive impairment and similar minor anomalies in three children". J. Med. Genet. 44 (9): 556–61. doi:10.1136/jmg.2007.050823. PMC 2597953. PMID 17545556.
- Malan V, Raoul O, Firth HV, et al. (September 2009). "19q13.11 deletion syndrome: a novel clinically recognisable genetic condition identified by array comparative genomic hybridisation". J. Med. Genet. 46 (9): 635–40. doi:10.1136/jmg.2008.062034. PMID 19126570.
- Firth, HV. "Ethical framework for DECIPHER" (PDF). Wellcome Trust Sanger Institute. Retrieved 24 June 2010.
- "DECIPHER Advisory Board". Wellcome Trust Sanger Institute. Retrieved 24 June 2010.


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Archaeology Notes
Event ID 651854
Category Descriptive Accounts
Type Archaeology Notes
Permalink http://canmore.org.uk/event/651854
Trial trenching and watching briefs were undertaken along the route of a waterpipe development at the two points where it crossed the presumed route of the Roman road, at Stonypath, West Linton (NT 145 535) and to the W of Carlops (NT 157 557).
The course of the Roman road is visible in places between West Linton and Carlops as a raised causeway and/or as parallel lines of quarry pits on aerial photographic coverage. Although no traces of the Roman road were visible in either of the proposed development areas, extrapolation from the known lengths suggested that remains might be identified at these locations.
Extensive trenches were placed across the presumed Roman line in both areas, but no traces of metalling, ditches or quarry pits were found. Consequent watching briefs in the area also failed to locate the Roman line.
The supposed line of the Roman road W of Carlops appears to result from an extrapolation from known sections without consideration of local topography. A more practical route is provided by contouring round the scarps here and crossing the burn at a spot further S, closer to the
A702 road.


text: Zion Sunset Ron Niebrugge May 29, 2015 Photos, Travel, Utah, Zion National Park Leave a Comment Sunset, Zion National Park, Utah. This is looking down into Zion and the Temple of Sinawava. If you look close, you can see a bus parked down there, and a trail leading into the Zion Narrows. Related PostsZion Fall Color UpdateZion NarrowsTemple of Sinawava, Zion National Park, UtahTemple of Sinawava, ZionThe Narrows, Zion National Park, UtahNarrows, Zion National Park


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Blog — Halloween Family Fun
It's October and the countdown begins for Halloween fun
Stores across the centre have plenty to inspire you from fashion and costumes for young and old, through to room decorations, games essentials and even spooky food ideas!
Join us if you dare for a fun-filled weekend at Brunswick.
11am – 4pm
Saturday 27th October
Halloween Character Face Painting
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Sunday 28th October
'Make and Take' Spooky Halloween Decorations Workshop
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Activities are FREE, on a first come basis, with no booking required,
Children must be accompanied.


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Max Fashion, an international value fashion brand of the Dubai based Landmark Group has recently opened their new outlet at Avani Riverside Mall, Howrah, West Bengal. The newly opened store sprawls over an area of 7700 Sq.ft.
Talking about the recently opened store, Anirban Kundu Max Marketing-East Zone, says, "Being the pioneers of value fashion retail in the country, we aim to take our offering to customers across the nation. We currently have a presence of over 90 stores across 42 cities and plan to expand our retail footprint further. MAX is a brand synonymous to the growing population of global Indians who are trendy & fashion conscious but at the same time, intelligent shoppers who seek value for money. We are certain this store too will be welcomed warmly by the discerning residents of Kolkata.
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