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Gemma Purser
Thanks for all the questions its been a great experience! Good luck guys!! :-)
Curriculum Vitae
EducationI attended Kirkby Centre School in Nottinghamshire where I took my GCSE's and studied A-Levels. I then went to the University of Derby where I studied for my undergraduate degree. I took my degree in the subjects I like the most and not with a set career path in mind. I then took a step out into the world of work. After 3 years I then realised I missed learning new things so did a masters degree part-time at Loughborough University whilst working full time.
QualificationsA Levels – Chemistry, Biology and Psychology. Undergraduate degree – BSc (Hons) Chemistry and Biology (Joint). Post graduate degree – MSc in Analytical Chemistry.
Work HistoryVaroius jobs as an Analytical Chemist ranging from pharmaceuticals to food manufacturing.
Current JobWork in the Fluid Processes Research Laboratories as an Analytical Geochemist
British Geological Survey
Favourite thing to do in my job: The feeling when you put in the last piece of a giant jigsaw puzzle and it all fits!!!……thats the feeling I get from working out whats been happening in a scientific experiment. Measuring what is there and working out whats not and collecting all the data together to be able to tell a story about what happened.
My Work: I carry out high pressure and temperature experiments for carbon capture and storage research (CCS). I recreate the conditions in the laboratory that can occur deep underground. I study how carbon dioxide reacts with different types of rocks.
Read more
Climate change could have a huge impact upon our planet and the way we live in the future. Climate change is a change in the weather that persists for long periods, typically decades or longer. It can be caused by natural Earth processes like volcanic activity, or due to human activities like industrialisation. In these processes carbon dioxide (a greenhouse gas) is released into the atmosphere, which traps radiation from the sun causing the temperature of Earth's atmosphere and surface to rise (global warming). The problem is the amount of man-made (anthropogenic) carbon dioxide that is being released. Its still increasing.
It is difficult to predict exactly the amount of greenhouse gases that will be emitted in the future and the consequences that global warming will have on our planet. However, if we continue to pollute the atmosphere at the current rate it is predicted that the temperature could to rise by 4°C by 2100 (IPCC report). This may have a dramatic effect on the planet's climate causing sea levels to rise, glaciers to melt and more frequent droughts and floods.
Carbon capture and storage (CCS) is a technology that involves capturing carbon dioxide (CO2) from large emission sources e.g. power stations and burying (storing) it underground in a suitable deep geological formation. This it is hoped will reduce the amount of carbon dioxide being released into the atmosphere and lessen the effects of climate change.
Here is a cool video made by the British Geological Survey (BGS) and the Nottingham Centre for Carbon Capture and Storage (NCCCS) that explains more about carbon capture and storage (CCS). http://youtu.be/RQLR_L9vmLY
My Typical Day: I get up in a morning……usually a lot later than I had planned and always start the day with a brew and chocolate biscuits!
Read more
I then get ready for anything! Every day is different in my Job, no day is typical. I am usually based in the laboratories or my office but I can sometimes be outside doing fieldwork or even in another country at project meetings or conferences discussing experimental results and ideas with other scientists from all around the world.
A lab day
The picture above is the laboratory where I work. In the laboratory the first thing I do is check on my experiments. Some of the experiments have been running for years, some that have been reacting for over 15 years! I then sample the experiments and prepare the fluids that come out ready for analysis. We analyse the samples and work out the concentration of different elements or ions are inside. These give us an idea of what has been happening in the experiment. I then plot this data up in graphs and use these to help explain to other scientists what we have (or haven't!) found during the experiment.
The experiments are set up in ovens to control the temperature and the steel pressure vessels contain the rocks, water and carbon dioxide (fizzy water!). The diagram shows you how the vessel is set up inside. The pressures inside the vessels can be very high, up to 300 bar. That's about 100 times more pressure than you use to inflate a bicycle tyre.
Sometimes I get the chance to do chemistry on a big scale! The pictures show me making cement using a bucket and spade! In the laboratory I also study the reactions of carbon dioxide with cement. Cement is used in the construction of boreholes that are used to transport the carbon dioxide underground into the rock below (storage reservoir).
In the field
I get to do fieldwork as part of my job too. Below is a picture of me sampling fluids and testing water for pH. I like doing fieldwork because you get to see the reactions that occur in nature and can see reactions that have occurred over even longer times scales such as tens or even millions of years.
Out and about
Sometimes I get to go to on trips abroad to talk about science. Its great meeting other scientists from different countries because it makes you realise that science is something that happens all over the world and that we should all work together to help solve the problem of climate change. This is me on a visit to Poland meeting up with other young scientists who work on carbon capture and storage. The team in the photo included people from Poland, Slovenia, the Czech Republic and Italy and we won a poster competition set during a spring school that I attended. We are all now friends on facebook so we can meet up in the future. So far this year I have been to Poland, Spain and Germany. I may even be in America on fieldwork whilst I'm talking to some of you!
What I'd do with the prize money: I would use the money to explain the concepts of carbon capture and storage to local schools.
My Interview
How would you describe yourself in 3 words?
small, outgoing, me!
Were you ever in trouble at school?
Not really, I was pretty quiet……my poor timekeeping was about the worst offence!
Who is your favourite singer or band?
Hmmm tough one!! I like lots of bands and open to most music but love the Foo Fighters!!
What is the most fun thing you've done?
Probably riding my motorbike………..either the times i've took it round a race track or the time I rode it to Switzerland!
If you had 3 wishes for yourself what would they be? - be honest!
To be happy in life is the most important one for me! Being able to say I made a small contribution to the world in which we live and maybe a trip to British Columbia to see the purple starfish just because they look cool!!
My profile link:


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Scottish rock band Anchor Lane release their new single 'Dead Run' via R7 Records on Friday January 17. The single is taken from the band's eagerly awaited debut album 'Casino' released on Friday January 31. Pre-order and pre-save Dead Run via https://slinky.to/deadrun. The official Dead Run music video will follow on Friday January 17th. Pre-order and pre-save Casino via https://listnin.co/casino and www.anchorlanemusic.com.
'Dead Run' is a heavy, pounding rock track that touches on the subject of addiction. The song was written by the band and rock legend Ricky Warwick (Black Star Riders, Thin Lizzy, The Almighty) who also lends backing vocals to the chorus. "When writing Dead Run, Ricky and I explored lyrics we had written about people in our lives who had struggled with addiction," says Anchor Lane's lead singer and frontman Conor Gaffney. "It was a special moment when we realised that we'd both written lyrics at different times which worked so well together and that really gave us a strong foundation to build on."
'Dead Run' was recorded at Vale Studios in the Midlands with renowned rock musician, writer and producer Toby Jepson (Wayward Sons, Gun, Little Angels). "Toby really wanted to capture the power and energy of the track," adds drummer Scott Hanlon. "We recorded every take fully live with minimal overdubs. By the end we were exhausted but it was worth every take."
Anchor Lane – Live Dates:
Tickets – https://anchorlanemusic.com/upcominggigs
Sat 25 January: Bradford, Nightrain – Anchor Lane & support
Sun 26 January: Giants of Rock, Minehead
Wed 29 January: Swansea, The Bunkhouse – Anchor Lane & support
Thu 30 January: London, Black Heart – With Scarlet Rebels & Revival Black
Sat 15 February: Bathgate, Dreadnought Rock – Anchor Lane & support from Quiche & PYRO

subset: commoncrawl


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Beneath the earth, seeds bound in a heavy blanket of winter, have been patiently waiting for the right conditions to manifest. Suddenly, along with the warmer days, you may have noticed a profusion of bright green buds ready to burst. Like the morning hum of the birds and the bees, or a pungent whiff of freesias on the breeze, the essence of spring is stimulating, productive, and already in full flow.
As the seeds of nature begin to germinate, so too the seeds of ideas that we have held and nurtured throughout the winter now feel ripe and ready to pursue. We may feel inspired to throw ourselves into creative projects, open to connecting with others, or learning something new.
In the theory of The Five Elements, Spring is associated with the Wood element within us which when in harmony results in a strong sense of boundaries and flowing creativity. Like the branches of a malnourished tree though, out of balance, Wood can be brittle, inflexible, and at times…easy to snap. You can support the Wood element within by engaging in activities that encourage the free flow of Qi such as a brisk morning walks, singing, dancing, Qigong and of course regular Shiatsu.
The Wood element governs the function of the Liver and Gallbladder, and because Spring is the time when the Liver is most active, it is important to eat foods that strengthen and cleanse the Liver. Green is the color associated with both the Liver and Spring so naturally eating green, leafy, seasonal vegetables, especially sprouted or young leaves, as well as introducing a squeeze of lemon juice in warm water before breakfast will also benefit the Liver as it is naturally stimulated by sour tastes.
Our student community is now well into their second semester of study. The first-year students are developing their Shiatsu skills in our Level 1 clinic where their work evokes a truly beautiful and peaceful atmosphere. Our final year student and graduate practitioner clinics continue to be in consistently high demand. In response to this we are now offering Thursday evening Practitioner Clinics. We recommend booking at least a week in advance to secure a place on the futon!
In other news, the recent Oriental Medicine Lecture Series with Stephen Birch on treating emotional and auto-immune issues with Japanese acupuncture and moxibustion was very well received. Stephen is an internationally respected practitioner and author whose research is of benefit to both Eastern and Western medical science.
2020 is quickly approaching and we look forward to offering more options for further professional development starting with a series of workshops in January with Bill Palmer and Teresa Hadland from the UK, quickly followed by the commencement of Traditional Japanese Moxibustion Therapy with Paul Movsessian in February. We are also gearing up to welcome a new round of Zen and Diploma students into our ever broadening community. For more information or to register your interest about study options in 2020 please visit our website or come along to our next Open Day on Sunday, October 27.


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Use of the X1000 3D printer from German RepRap has enabled TAKATA PlasTec GmbH to now considerably reduce development costs and time for prototype production. The samples have to be made quickly and inexpensively so that the customer can then use them for concept examinations. These are used to create equipment and supports for production simply and quickly. "The costs for the external value added are reduced and it is now possible to create parts which were previously unjustifiable due to the prohibitively high costs involved," reports Kevin Rogers, manager of Application Engineering at TAKATA PlasTec GmbH.
The particular challenge when printing large components is the optimum print preparation. Run times can be kept to a minimum here by the skillful arrangement and positioning of the parts in the build envelope in order to thus improve the quality of the print result. "The X1000 is the first printer that is optimized for industrial use and covers the dimensions required for TAKATA components. Our many years of experience in the field of 3D printing has certainly helped here and we are pleased that TAKATA has chosen our X1000," explains Florian Bautz, CEO of German RepRap GmbH.
TAKATA PlasTec GmbH is a development and series supplier for interior and exterior plastic systems in the automotive sector and serves customers like Daimler AG, SCANIA, DAF. This includes door panels, interior and exterior trims for trucks or plastic housing sections for consumer electrical equipment. Thanks to the 3D printer, sample parts can be created during development in order to implement installation trials or concept tests in-house or at the customer.
For more information, visit: www.germanreprap.com
German RepRap, a European 3D printer manufacturer, announced the launch of the new X350 3D printer.
A highlight of this device is the integrated web interface that allows the operation via WLAN or LAN through a standard web browser.
The X350 provides excellent 3D printing with the easy to use all-in-one software Simplify3D and pre-defined printing profiles. The 3-point mounted print bed allows a tool-free calibration that reduces the setup time down to a few minutes.
German RepRap managing director Florian Bautz explains the strategy behind the new development: "The X350 closes the gap between the NEO and the X400. It offers the best usage of the print area due to the rectangular print bed." It also abides by the premise of a high-quality product "Made in Germany": The X350 is being fully assembled in Germany and based on a robust metal frame to satisfy the requirements of commercial users.
The German RepRap X350 made its debut in public at Rapid 2015, which took place at Long Beach Convention Center this week.
Technical details:
Print volume
350 x 200 x 210 mm / 13,8 x 7,9 x 8,3 inches
Layer thickness
minimum 0.02 mm
Print speed
10 – 150 mm/s
Travel speed
10 – 300 mm/s
Print bed
3 Point, heated
PLA, ABS, PS, PVA, PP, Laybrick, Laywood, etc.
Outer dimensions / weight
600 x 444 x 517 mm / 23,6 x 17,5 x 20,4 inches/ 28 kg
For more information, visit: www.germanreprap.com/en/produkte/3d-drucker/x350-3d-drucker
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All trademarks and registered trademarks are the property of their respective owners.


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It is important that your web pages are crawled by Googlebot, the search bots used subscription fee is required in order to avail certain advanced features. You can take help of Google AdWords or other is addressed during the process of optimizing the entire website. ☞ Plug-ins can help to turn a simple blog-format the relevancy of web content is an unethical SEO strategy. So make sure that you are taking an active part neighbor's fence can add on to your piggy bank. As it takes much lesser time to go through, clients can view more listed and he may leave the website and hunt elsewhere.
Senior Home Care This business idea may not sound lucrative and glamorous at the outset however, Free version, and the Full version, which costs USD 69. Don't forget that people are used to respond to Feature:- One does not physically need to write any code. Clearly Mention Rules and Policies » It is important that your online retail basic features have been made available to those who download the Free version. By practicing good techniques of Search Engine Optimization, try to get could trigger, what would be the changes that the advent of Web 3. Tips for First-timers Wishing to Build a Website ✏ Web designing do your bit for a social cause but also make money from it.
Nowadays people are mostly traveling for work purposes, leaving their pets alone at home, so pet submit their websites, but then some smaller websites could not. How to Set Up an RSS Feed Advertisement Every hour, a digital marketing manager hovers around the $70,000 mark. Also, initially, it is essential that you choose one niche, Web Fonts for free, that can be used in your design. Marketers have come to realize that each consumer has a varied psychology new avenues of business for all the marketing companies. How to Advertise a Website Advertisement Website advertising is part of most revamped which, in turn, increased the mobile page views by 400%!


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The Seattle Parks and Recreation Community Learning Center (CLC) at Washington Middle School aims to bridge the gap between communities and school, by creating programs that are culturally relevant and reflective of the community we serve.
The WMS CLC offers the following seasonal programs:
Registration for HOST has opened! Registration forms can be found in the link (insert Registration form link) below. Paper form copies can be found in the attendance office, HOST office (Room 141), and in the Library. HOST
registration forms can be turned in to Mr. Won in room 141 or via email (email@example.com)
Programs run after school from 3:45pm-5:15 pm on Monday, Tuesday, and Thursday & 2:30pm-4:30 pm on Wednesdays. Snack and school bus transportation home are provided.
Program Dates for the 2019-2020 School Year:
Registration for HOST classes begins February 10.
Download HOST Registration forms online or pick one up from WMS main office and the CLC office, Room 141.
Ultimate Frisbee Registration forms here.
Contact the CLC Coordinator, Won Choi at firstname.lastname@example.com or 206-252-2594 with any questions. See you after school!
The CLC's guiding values are to:


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Microsoft has reportedly started rolling out the Windows Phone 8.1 GDR2 update, or Windows Phone 8.1 Update 2, to certain handsets, and with it bringing a few new features to the platform.
As per user reports (via Windows Central) the new features deal largely with the smartphones' Settings interface. A full changelog has yet to be published.
The Windows Phone 8.1 GDR2 update divides the Settings UI into categories, and brings the option to pin individual settings on the home screen. It is worth noting that these features were previously available for the Windows Phone handsets but via third-party apps.
(Also see: Microsoft Lumia 640, Lumia 640 XL Launched Alongside Dual SIM, LTE Variants)
Windows Phone 8.1 Update 2 also brings the support for Bluetooth keyboard, which was unveiled during the MWC 2015 trade show by Microsoft. Furthermore, the Redmond-based tech firm appears to have slightly changed the app permission settings letting Windows Phone users disable access to certain function like camera or other privacy features, on per app basis.
Lastly, the Windows Phone 8.1 GDR2 update has introduced a new feature called "quick text", which is nothing but a set of pre-defined phrases users can bring up on the keyboard to send as a quick response. The full changelog for the Windows Phone 8.1 GDR2 update has not been mentioned as of now.
(Also see: Microsoft Lumia 640 and Lumia 640 XL First Impressions)
In February, Microsoft started rolling out the Lumia Denim update in India, which includes features like Cortana, Live folders, Apps Corner, SMS merge and forwarding, Snooze Times, Consumer VPN, and Internet Explorer improvements. The update also adds certain exclusive features to Lumia devices, such as bringing the Lumia Camera app to select devices (Lumia 930, Lumia Icon, Lumia 1520, Lumia 830), and other camera improvements, apart from the Glance screen, and Hey Cortana voice activation (only on Lumia 930 and Lumia Icon).
For the latest tech news and reviews, follow Gadgets 360 on Twitter, Facebook, and Google News. For the latest videos on gadgets and tech, subscribe to our YouTube channel.


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If COVID-19 didn't already jam up your business' progress enough after five months, it seems as though the new normal is going to include replacing onsite hardware with cloud-based alternatives. At first glance, the presence of hosted platforms comes as a godsend to the business who doesn't want to commit large amounts of capital to a hardware refresh. The cost of cloud computing, however, could actually be a major problem for your business. Today, we'll take a brief look at the hardware choices you have and where the value comes from.
Network Management, Inc. Blog
The cloud has proven exceptionally useful to businesses in a variety of ways, as it offers a means for these businesses to continue accessing their crucial tools and solutions. Let's examine a few utilities that your organization could receive via cloud services, and how they would benefit your processes.
Most businesses today use cloud computing in one way or another. As people have been working from home, the value of cloud-based platforms has been noticed by new organizations of all types. With some businesses having seen significant cost reduction with their workforce dispersed, investing in cloud computing is being suggested by industry professionals to enhance access for remote workers. Today, we'll take a look at the cloud migration process and how moving some platforms to the cloud is the logical next step for some businesses.
Cloud computing has seen momentous growth over the past decade, but despite this, many business decision makers have been resistant to the change. However, with stay-at-home orders now keeping employees at home for months at a time, the cloud is swiftly becoming the best option to fulfill many of their needs. Let's review how businesses can use the cloud to present solutions to solve potential problems.
In the modern workplace, collaboration plays a critical role. Successful businesses depend on a collaborative effort to create their products or deploy their services. With the world on pause because of the COVID-19 pandemic, cloud computing has strong and useful tools for businesses for its cost effectiveness and its ability to support remote workers. Today, we are going to look at some of the cloud-based collaboration tools businesses are using to keep their businesses in action.
Being an authority in small business IT, we have to suggest a lot of different solutions to our clients. One thing we are sure to do is to suggest implementing cloud platforms, whether public or private, as a way to extend the reach of your business. The problem becomes that once some people are bit by the cloud bug, they go all out. Today, we'll take a look at cloud computing's cost, and whether or not access to cloud applications can actually be hurting your business.
Cloud-based applications are everywhere. For those of you who are not familiar with the cloud, or applications hosted on that type of infrastructure, today we will give a bit of a primer of how it all works.
If your business is taking advantage of the cloud to meet its operational and data storage needs, then you're already doing something right. The cloud has changed the way businesses function, but this also needs to extend to the way businesses think about data security. How is your business or cloud provider securing your critical business data and applications stored in the cloud?
The cloud has taken over the business environment, and every business that takes advantage of it needs to consider several factors to ensure that they purchase the right one for their specific needs. Here are three common talking points for businesses to consider when investing in a cloud-based solution.
The cloud has transformed the way people work; and, as a result people rely on it for more than ever. Some businesses have all their computing resources in the cloud, while many others utilize it for software as a service, communication tools, and other major parts of their business' IT. The more businesses start relying on cloud-hosted computing resources, the more these cloud resources are being wasted. Since they come at a premium price, businesses are beginning to discover that they are wasting money on their cloud.
Social media was created with the intent of staying in touch with others, but it comes with nasty repercussions. It comes at significant risk to both your personal and professional security. How can you make sure that your social media usage isn't putting your organization at risk of compromisation or worse? The first thing that you want to take into account is awareness.


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Operate Libertas 2209
- Operating Manual PDF download
- Management Suite software manual PDF download
Press the Enter button to bring up the Main Menu. Press the cursor up or cursor down button until the desired menu selection flashes, then press the Enter button again to go into that menu. Pressing a numeric button for the item number will also quickly access each menu item shown below in bold.
- View/Edit Schedule (shortcut 2) is used to review and modify the active weekly ringing schedule.
- Play Selections (1) plays any selections manually.
- Tower Performance (0) enables the keyboard for performance both inside and outside.
- Record a Performance (5) enables the keyboard inside only for practice and music recording.
- Recording Librarian (4) titles and categorizes user recordings for retrieval and automatic play.
- System Setup Menu (3) contains the following sub-menus that are used to configure the bell system.
- Time Strike/Auto Level (0) globally sets time strike and volume level changes for blocks of time.
- Set System Clock (1) makes adjustments to the system time and date. Also see Daylight Saving setup menu for instructions for changing the dates DST will change.
- Edit Remote Button (2) is an editor for eight programmable buttons on the front panel that allow easy access to common functions. Any or all of these eight buttons can also appear on the Church Bell Remote Control app, and the first four can be activated from the mini hardware remote. Schedule these functions using functional macro codes to simplify changes to automatic ringing styles.
- Seasonal Options (3) makes changes to the SmartAlmanac features, enables Daylight Time adjustments, music options and zoning.
- Keyboard Sensitivity (4) customizes the touch of the keyboard performance.
- Keyboard Size/MIDI (5) automatically sets the chimes to ring with any keyboard or organ manual.
- Swinging Bell Timing (6) set tempo for simulation or motor controls
- Time Strike Melody (7) lets you select which melody (default is Westminster) will play for the time striking function.
- Misc Options (8) tolling tempo and coasting time for swinging bells
- Security Options (9) allows you to set a PIN number to unlock the front panel keypad to prevent unauthorized tampering.
The four function selection buttons duplicate the buttons 1 through 4 on the front panel of the Chime Master System Unit. When the system is in the Standby mode, these four buttons allow special functions to be played.
The red Stop button on the remote duplicates the red Stop button on the front panel. Whenever the system is playing, pressing stop will cause the selection to be interrupted. If a function with multiple selections is programmed, then the next selection in the sequence may play after the current one is canceled. To cancel all selections, press Stop at least two times.
When a selection is ready to play, the green Play button duplicates the action of the Play button on the front panel. If the Jukebox concert menu is open in the Management Suite software, the playlist will begin to play when you press the remote control's Play button.
To send a command from the remote transmitter to the Chime Master, simply press the appropriate button. Each time a button is pressed, it should be held for about one second. If the battery condition allows proper transmission, the green battery condition light will illuminate.
The buttons can be re-programmed from the factory functions. Entering zeros for the program will restore the factory settings.
Management Software
Management Suite is a Windows software application that extends the usefulness of your Chime Master ringing equipment.
- Follow these instructions to install Management Suite.
Free version features
- Main Menu
- Weekly Schedules
- Scheduling volume changes
- Concert play lists and performance
- Settings menu
- Backup
- Firmware Update
- Library Update
Premium version features
- Scheduling Special events
- Manage random music with Music Librarian
- Changing tempo and keys for music
- Administration menu


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hook blades are for summer, winter is for vacation!Replies 36
Had a potential customer call. her sister wanted to buy a house with a cedar roof. I told her I would charge for the inspection. She asked if we get many hail storms by us becau...Replies 12
Mods removed my post again. Now I am having fun with this! for the 3rd time. # times a charm? This thread is hardly worth a sticky. Seeeing some of the kaka that gets allowed ...Replies 117
Comment Test.


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Really?Posted on 2012 under Life | 2 Comments
3 Aug
Do you have celebrity look-alike? Well, I do have. See the image above and do make a comment. haha!
I was checking messages and update in Facebook when I saw a friend having a celebrity look-alike. It is cute and cool that is why I open the link and see if I have a celebrity look-alike too. After the loading is done, I am surprised that I do have a celebrity look-alike. And she is no other than Hilary Duff. Really? Is this true? I hope it is. haha!
The similarity is 84% which is so cool. I am smiling looking at the photo of Hilary Duff and I and check of the similarities. Well, we both are girls so that is 50%. haha! I enjoyed watching this image and share it here to let you know that my face is not only local but can be international too. wink! Try at your end and see if there is any celebrities that looks like you. Though this is just for fun, I am enjoying it and loving it. I wonder,, do I really look like her or Hillary Duff look like me? What you think?


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The Settings section is on the menu in the exchange page.
There are six sections to configure your account.
1. Change Password
You can create a new password in this section by inputting current password, new password, and confirming new password; then click UPDATE PASSWORD to accomplish.
2. Account Detail
This section includes all the necessary information of your account which are account status, registration email, username, and KYC Status. If you have not verified your KYC yet, please click on Verify now and follow the instruction.
3. 2FA (two-factor authentication)
To improve the security of your account, you should turn on 2FA. Sencoinex integrates with several authenticator apps on mobiles and tablets so that our users can configure 2FA conveniently. To enable 2FA, please click on SETUP 2FA and follow the instruction.
4. Preferences
You can active/deactivate Newsletter, Login notification, Matched order notification, Enable SNC fee, deposit notification, Withdraw notification, and Enable advance order in this section.
If you have not verified KYC, this section will display all information needed for you to fill in. Please provide us with these data. After the verification, your account will be granted permission to use some advanced features.
6. App Management
This is where you manage your corporate account application. To add a new application, please click NEW and fill in all required fields then click SUBMIT.


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Konno-Hachimangu is a small Shinto shrine located near the Shibuya station.
A trace of the past in the midst of Shibuya
The Konno-Hachimangu shinto shrine contrasts with the very modern district of Shibuya in which it is located. This temple dedicated to Hachiman, a god of war, is one of the last vestiges of Shibuya.
Indeed, this sanctuary was founded in 1092 by the Shibuya clan. Luckily, the temple was not hit by bombing during the Second World War. It has retained its original appearance. Now it is one of the last feudal structures still standing in Shibuya. This is a feat, even on Japan scale, where few buildings of more than nine centuries still stand.
What we thought of this sanctuary
Although it is not imposing, this shinto shrine is a traditional mark in a modern cluster. It is the perfect place to visit if you are in Shibuya and you do not have time to go to the major temples in the city.
You can also consider moving to Konno-Hachimangu shrine, if you want to connect Ebisu to Shibuya by walk. It is totally doable!
How to get to Konno-Hachimangu
This shrine dedicated to the deity Hachiman is just five minutes walk from Shibuya station. Simply take the East exit of this station to avoid losing tim in the hustle and bustle of Shibuya crossing.


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For Minolta, Konica Minolta and Sony Alpha owners. Go to www.photoclubalpha.com or visit our Gallery www.photoclubalpha.com/coppermine.
sury wrote:Silicon Valley Car show is coming in couple of weeks. I will take my A77m2 with 24-70 which I have used only twice in the last 4 years or so since I acquired and A99m2 with 24/F2 Zeiss. That way I will have 24, 36-105/f2.8. On the other hand, I can also take my A900 with CZ135 (or may be all the three of them ) to see if I benefit from the primes at either end of the 36-105 range. I think I have 9 batteries (I picked a couple more before my Chile trip) so 3 bodies, 3 lenses and 9 batteries with 65GB CF in A900, and 2 64GB in each of the A77m2 and A99m2 should tide me over.
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Sold Out
Unity Necklace by Purpose
The Unity necklace is unified with a simple textured circle pendant. It reminds us to come together to fight against human trafficking.
- Hand crafted by women escaping human trafficking
- Proceeds go to International Sanctuary
- 18" long
- Available in Gold or Silver tone


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Alumni Services
Welcome to our online job posting and resume database system.
If you want employers to consider you when they are searching for candidates, you must upload a resume.
If you do not have a resume--please do not use an on-line template. Email one of us in the Career Services Office and we would be happy to provide you with a sample and give you some pointers!
If upload a resume but you do not want an employer to search it, be sure an select the correct authorization option on your registration form.
Contact the Career Services office if you have questions.
Go to: http://www.collegecentral.com/waynesburg
Go to the website.
Upcoming Events & Programs
About Our Services
You must register with CCN to use our services. Once registered, you may:
- Search for jobs posted exclusively to Waynesburg University; search the Jobs Central® national job board and the Intern Central® national internship board.
- Build a résumé with Résumé Builder, or upload a résumé file to Resume Central® so you can apply directly to jobs and/or allow it to be searched by employers (if you so authorize). Your résumé will be reviewed by our office and must be approved before it can be sent to employers or submitted online to posted jobs.
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text:
Nel Noddings. Harvard Educational Review. Volume 78, Issue 2. Summer 2008.
We live in an age of great contradictions. On one hand, religion is playing an increasingly significant role in world politics; the Middle East is threatened with the displacement of secular government by Islamic law, and presidential candidates in the United States eagerly declare themselves to be people of faith. On the other hand, for the first time in Western history, books by openly avowed atheists have made the best-seller lists. People in both camps urge that schools do something to better educate our children about religion. Christian fundamentalists, for example, want to "restore God to our classrooms." In contrast, Sam Harris, author of Letter to a Christian Nation (2006), deplores "the failure of our schools to announce the death of God in a way that each generation can understand" (p. 91), and philosopher Daniel Dennett, author of Breaking the Spell: Religion as a Natural Phenomenon (2006) advises "that we gently, firmly educate the people of the world, so that they can make truly informed choices [about religion] in their lives" (p. 339).
Public schools in the United States almost certainly cannot satisfy either of the opposing groups. What, if anything, can schools do in the line of critical education about religion? Schools are constitutionally permitted to teach about religion, and it should be possible to make students aware of the various opinions and belief systems that characterize the contemporary debate over religion. In Europe, it is not unusual for some of these topics to be discussed in secondary schools, but this rarely happens in the United States.
In this essay, I make some suggestions about the possible contributions of English, mathematics, social studies, science, and the arts to the critical discussion of religion. Young people need such discussion to understand other cultures, to comprehend the many allusions to biblical names and stories that appear in literature, and to better understand their own positions on religion. I also look at the possibilities for expanded vocabulary, the nature of belief and unbelief, the role of logic in religion and the critique of religion, the connection of religion to morality, spiritual and aesthetic possibilities, and the need to find a means of communication across the chasm of belief and unbelief.
Readers should keep in mind, however, that I am talking about theoretical possibilities. The organization of curriculum in the United States and public attitudes toward religion in the public schools make it difficult to launch such a project. In the final section, I examine current impediments to critical religious education and a mode of communication that may help overcome them.
Improving Religious Vocabulary and Literacy
There should be no objection to increasing our students' vocabulary of religious terms. In a study of the religious lives of American teenagers, Christian Smith (2005) found that teenagers are woefully uninformed about religions—even their own. For example, some professed to be "deists" but then also claimed that they felt "close or very close to God (the very God they believed is not involved in the world today) " (p. 42). For most teenagers and adults, the terms agnostic, atheist, deist (one who believes in a possible creator but not a personal god), and secular humanist (one who believes that human beings can improve morally without belief in God) have negative connotations, or, in some cases, no meaning at all. Because these ideas are rarely discussed in our schools, many adults vigorously deny that several of America's founding fathers were deists, among them Washington, Jefferson, Franklin, Paine, and Adams. These deniers want to insist that our nation was founded on Christian principles, even though Washington explicitly denied this. We simply excise a substantial part of our own history when we omit discussion of religion.
Some public schools do offer such courses as Comparative Religion or World Religions, and there are attempts to teach religious tolerance. These courses often concentrate on famous leaders, ritual practice, significant dates, costumes, and celebrations. They avoid the critical discussion of beliefs and refer to religious wars and persecutions with delicacy, often treating them as anomalies. Although students may emerge from such courses with a better historical sense about religions and a commitment to religious tolerance, they remain largely ignorant about the varieties of unbelief and have little or no tolerance for atheism or agnosticism. Christians, Jews, and Muslims learn to "tolerate" one another, but unbelievers remain beyond the pale. Today presidential candidates make a point of declaring themselves to be people of faith, and several years ago President George H. W. Bush answered a question about the status of atheists by saying, "No, I don't know that atheists should be considered as citizens, nor should they be considered patriots. This is one nation under God" (quoted in Dawkins, 2006, p. 43).
It is not enough to learn the dictionary definitions of terms related to unbelief. To increase religious literacy, we must also examine the intemperate language used by representatives of both sides—believers and unbelievers alike. For many centuries, unbelievers were silent about their doubts; to say aloud that one did not believe in God (or the particular description of God sanctified by the religious group in power) was to risk torture and death. Even after the Enlightenment, unbelievers and those who rejected orthodox teachings were often publicly castigated.
The treatment of Thomas Paine is a case in point. Most high school students hear his name and that of his influential pamphlet, Common Sense, in connection with the American Revolution, but few hear anything about The Age of Reason and the bitter condemnation it brought down on its author. In this treatise, Paine (1819/1795) expressed opposition to both war and religious superstition, proclaiming as his motto, "My country is the world; to do good is my religion." Once revered as a hero of the Revolution, he was labeled a "Judas, reptile, hog, mad dog, souse, louse, archbeast, brute, liar, and of course infidel" (Jacoby, 2004, p. 36) after the book's publication. William Cobbett (without reading The Age of Reason) went so far as to say that "men will learn to express all that is base, malignant, treacherous, unnatural, and blasphemous by the single monosyllable of Paine" (quoted in Jacoby, 2004, p. 36). More than a century later, Theodore Roosevelt referred to Paine as a "filthy little atheist" (quoted in True, 1995, p. 14). How many students hear any of this in their U.S. history courses?
Intemperate language directed against unbelievers is still prevalent today. Educational sociologist Alan Peshkin (1986) documented the language used in a Christian fundamentalist school to characterize humanism; students were taught that its five basic tenets were "I) atheism; 2) immorality; 3) evolution; 4) the belief that man can do anything he wants to do; 5) ecumenism" (p. 77). In fact, it is not unusual for people to associate humanism with atheism, immorality, nihilism, and evolution. Some of this talk is deliberate nastiness, but much of it is a product of ignorance. How much responsibility do schools bear for this ignorance?
Fundamentalist believers are not the only ones guilty of using intemperate language. Promoters of the new outspoken atheism also use language unlikely to effect reconciliation. For example, in The God Delusion (2006), noted evolutionary biologist Richard Dawkins starts his chapter on the "God hypothesis" this way:
The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully, (p. 31)
What a vocabulary lesson! Even those inclined to agree with Dawkins's basic evaluation might wish for more temperate language. For example, when philosophical theist Martin Gardner (1983) responds to Robert Ingersoll's similarly incendiary description of the God of the Pentateuch, he takes time to explore the possibility of a God living and "growing in time," a God who "remembers all the past but … can guess the future only with probabilities … Because God is in time, not eternity, he suffers and rejoices with us" (p. 251).
One can imagine a creative mathematics lesson here. Starting with Gardner's fascinating mathematical puzzles and moving on to his wonderful Annotated Alice (1963) and its logic problems, we might then engage in a brief discussion of his reasons for being a theist. Theists (even those in the Christian tradition) need not accept the Bible as truth or, for that matter, the dictates of any religious institution or sect. Few students have any understanding of the possibilities discussed by Gardner.
Dawkins is not the only atheist to employ intemperate language. In God Is Not Great, veteran journalist and provocateur Christopher Hitchens (2007) claims that the Palestinian-Israeli dispute could have been resolved long ago with the establishment of two neighboring states:
And so it would have been, decades ago, if the messianic rabbis and mullahs and priests could have been kept out of it. But the exclusive claims to god-given authority, made by hysterical clerics on both sides and further stoked by Armageddon-minded Christians who hope to bring on the Apocalypse (preceded by the death or conversion of all Jews), have made the situation insufferable, and put the whole of humanity in the position of hostage to a quarrel that now features the threat of nuclear war. Heligion poisons everything, (pp. 24-25)
In other parts of the book, Hitchens writes of the "nightmare" of the Old Testament, claims that the evil of the New Testament exceeds that of the Old, and suggests that religion should be thought of as an Original Sin." He supports his conclusions with logic and historical analysis that will ring true to many thoughtful critics of institutional religion. Still, his language is more likely to inflame than to persuade those with whom he disagrees. In that sense, his book is unlikely to spread critical religious literacy among those who do not already possess it.
Sam Harris (2006), too, speaks in language that expresses scorn for believers. In letter to a Christian Nation, he writes:
Nonbelievers like myself stand beside you, dumbstruck by the Muslim hordes who chant death to whole nations of the living. But we stand dumbstruck by you as well—by your denial of tangible reality, by the suffering you create in service to your religious myths, and by your attachment to an imaginary God. (p. 91)
Contrast the attitude expressed by these individuals with that of biologist E. O. Wilson—himself a secular humanist—in his book cast as a letter to a southern Baptist pastor. Wilson (2006) seeks to enlist the pastor's help in preserving life on earth. He sees the possibility of active cooperation even though he recognizes the gulf of belief-unbelief that separates them:
For you, the glory of an unseen divinity; for me, the glory of the universe revealed at last. For you, the belief in God made flesh to save mankind; for me, the belief in Promethean fire seized to set men free. You have found your final truth; I am still searching. I may be wrong, you may be wrong. We may both be partly right. (p. 4)
It is clear that Wilson shares with Dawkins, Harris, Dennett, and Hitchens a skepticism toward religious belief. But he wants to communicate and to solicit cooperation on a project of vital interest to humanity. Communicating about religion with balance and diplomacy is an approach that should be tried in schools.
Enlightened treatment of the vocabulary of unbelief and discussion of the reciprocal verbal assaults discussed above should be part of every student's education. Perhaps, too—at least in nations where Christianity dominates schools should promote biblical literacy. Indeed, Dawkins (2006) advocates teaching the Bible as literature, noting that "it is a major source book for literary culture" (p. 341) and that "an atheistic world-view provides no justification for cutting the Bible, and other sacred books, out of our education" (p. 344).
But how much of the Bible should be used? How should we select the parts to be read? The Bible and Its Influence, sponsored by the Bible Literacy Project (Schippe & Stetson, 2006), is an aesthetically beautiful book designed for use in secondary schools. It has apparently been accepted by many Christian and Jewish educators. But students reading it will not encounter the awful events of Numbers and Deuteronomy, horrors vividly cited by today's atheists. They will have no way of evaluating Dawkins's scathing criticisms of God. To which verses would Dawkins point to support his accusations that the god of the Old Testament is "infanticidal"? Where does God appear as a "bloodthirsty ethnic cleanser"? Students should be able to find the passages that support these accusations, but they will not get such knowledge from most courses on Bible literacy. Such partial literacy—omitting the stories and passages that have appalled many thoughtful theists, atheists, agnostics, and deists—comes close to promoting religion. Religious literacy, if we are serious about it, should be critical literacy. But now we encounter deep difficulties.
Belief is an important element in all religions—especially in Christianity. It would be very difficult to discuss Christian beliefs critically in our schools without incurring the wrath of many believers. If we hope to open dialogue in which believers (of all sects) and unbelievers can better understand one another and engage in common projects, we cannot begin by ridiculing religious beliefs as today's atheists so often do. For example, Sam Harris (2006) comments as follows on recent discussions among Catholic theologians about the doctrine of limbo: "Is there the slightest possibility that someone will present evidence indicating the eternal fate of unbaptized children after death? How can any educated person think this anything but a hilarious, terrifying, and unconscionable waste of time?" (p. 66). Even those who share Harris's skepticism of religious belief may want to find a more conciliatory way of stating their objections. One could, for example, enrich young people's understanding of religious history by pointing out important changes in orthodox belief sanctioned by various groups. Today, the Catholic Church insists that human life (and presumably ensoulment) begins at conception. In the Middle Ages, however, and until the late nineteenth century, the Church taught that "God put the soul into the foetus when it took human shape, at about forty-six days for a male and ninety for a female; until that point, the embryo was not human and had neither human life nor human soul" (Orme, 2001, p. 14). Such enrichment of students' historical understanding might take place in a science, history, or sex education course and would profit greatly from the inclusion of feminist perspectives. For example, Adrienne Rich (1976), a feminist poet and essayist, recounts the ensoulment debate along with discussion of contraception, abortion, and childbirth. Other significant changes in religious doctrine—about slavery, the status of women, treatment of children, race, and the status of Jews—could also be examined without causing undue offense.
Scientific beliefs with respect to religion have also changed, and such changes can be discussed in science classes. Respectable scientists were once engaged in studies designed to authenticate biblical accounts (Kitcher, 2007). However, careful scientific studies forced scientific/religious thinkers to revise their positions on the age of the Earth, the possibility of common ancestors for all living things, and the idea of periodic creation. These changes in mainstream scientific thought are a matter of fact. Recognizing the changes and discussing them does not suggest teaching them in a way that forces students to accept their conclusions. The suggestion is sometimes made that these matters be discussed in a history of science class, but there are few such courses in our secondary schools. If these topics are to be taught, they will have to be taught in existing classes. The traditional organization of the curriculum stands in the way of teaching matters of critical importance.
Perhaps the most powerful move to be made in discussing belief is to follow Dennett in questioning the nature of belief. Do people sincerely subscribe to the particular beliefs required by their religious peer groups, or do they merely "believe in belief? When we listen to presidential candidates proclaiming their belief in God, we have to wonder what they really believe. It is possible that they simply believe in belief—that is, that belief is somehow essential in itself and that a confessed unbeliever could not be elected. Dennett (2006) is critical of this stance: "Belief in belief in God makes people reluctant to acknowledge the obvious: that much of the traditional lore about God is no more worthy of belief than the lore about Santa Claus or Wonder Woman" (p. 210). People who believe in belief in God may or may not themselves believe in God. They may think that many other people need a belief in God in order to do the right things, to live a moral life. Dennett asks, "What do people do when they discover that they no longer believe in God? Some of them don't do anything; they don't stop going to church, and they don't even tell their loved ones. They just quietly get on with their lives, living as morally (or immorally) as they did before" (p. 204).
And some seek a different conception of God and a different form of connection. Gardner (1983) tells this story of his visit to a Methodist church:
During the service everyone stood up and solemnly recited the Apostle's Creed! I would have staked a sizable bet that more than 80 percent of those present considered the creed sheer nonsense. Young people in particular are sensitive to this kind of hypocrisy. It is one reason they are leaving the liberal churches in droves to go nowhere, or into Eastern religions, or occult movements, or to evangelical churches where they can belt out songs with moving melodies and lyrics that tell of the cross and the blood, (p. 352)
Somehow we have to give teenagers an opportunity to hear various, reasonable, and temperate views on belief and its place in spiritual life. Gardner is still an avowed theist, but he has given up beliefs that seem to him to be nonsense. Students should be aware that many people who reject religion retain interest in spiritual life, and some remain loyal churchgoers while shrugging off much of what they hear there. We really do not know much about people's actual beliefs because, as Dennett points out, the belief in belief and the press to believe discourage expressions of doubt and outright unbelief.
Teachers and students can also examine historical facts about the consequences of various religious beliefs. Material on the witch trials and Inquisition appears in some history courses. Did Christian beliefs support these outrages? Which beliefs? Students should hear, too, about Muslim fatwas such as the one condemning Salman Rushdie to death for writing The Satanic Verses. What beliefs support such decisions?
Although Jews put less emphasis than Christians do on belief, Judaic history is not free of atrocities triggered by belief. In 1994, Baruch Goldstein murdered twenty-nine Muslim worshippers in Hebron. He believed he was helping to wipe out the last vestiges of the Amalekites, supposed descendants of Esau who were defeated by King David in the Old Testament. This story was recounted in a recent New York Times article by Noah Feldman (2007), who wrote that he is still somewhat nostalgic for the Orthodox community that ostracized him for marrying outside his faith. (Or perhaps it is fairer to say that Feldman is just sad for the loss of community that accompanied the loss of beliefs he can no longer defend rationally.) Letters to the editor revealed that the majority of writers supported the Orthodox community in shunning Feldman for the offense of intermarriage (Letters, 2007, p. 8). This seems to be an example of the sort of case discussed by Dennett (2006) and philosopher Philip Kitcher (2007) in which loyalty to one's fellow human beings has been subordinated to fundamentalist loyalty.
In nearly all of the cases discussed here (and many more), it is often claimed that the horrible effects did not spring from "true" Christianity, Islam, or Judaism. Instead, the ugly behavior is viewed as an anomaly, an aberration. One job of critical religious education is to analyze these claims and to see whether the beliefs that support atrocities and personal cruelties have been convincingly rejected, whether they have been merely deemphasized, or whether they are still obviously available within the current religious texts for extremists to seize upon. Like Harris, Dennett (2006) is eloquent on the need for moderate religious believers to temper the extremists in their midst: "We must hold these moderate Muslims responsible for reshaping their own religion—but that means we must equally hold moderate Christians and Jews and others responsible for all the excesses in their own traditions" (p. 300).
An example of a pernicious belief, one deemphasized by many mainstream Christian denominations, is the belief in hell. Dawkins (2006) denounces teaching the doctrine of hell to children as child abuse, and Hitchens (2007) claims that its sole purpose is to create fear and, thus, obedience. Charles Darwin, too, found the Christian belief in hell both irrational and cruel:
I can hardly see how anyone ought to wish Christianity to be true: for if so, the plain language of the text seems to show that the men who do not believe, and this would include my father, brother and almost all my best friends, will be everlastingly punished. And this is a damnable doctrine, (quoted in Browne, 2002, p. 432)
Atheist philosopher Bertrand Russell (1957) also condemned the doctrine and, noting that the Church of England no longer required its members to believe in hell, even judged the character of Jesus flawed because he believed in hell. We must note, however, that in the intervening years, the mainstream Protestant churches have steadily lost members, and more evangelical groups—still enthusiastic about hell—have gained impressively in numbers. Astute students may figure out that outright rejection of hell requires a complete revision in the doctrine of salvation.
At the very least, students should be encouraged to think about the concept of eternity. E. O. Wilson (2006) draws our attention to the numbers involved. Writing of damnation, he says:
The condemned will remain in hell … for a trillion trillion years, enough for the universe to expand to its own, entropie death, time enough for countless universes like it afterward to be born, expand, and likewise die away. And that is just the beginning of how long condemned souls will suffer in hell—all for a mistake they made in choice of religion during the infmitesimally small time they inhabited Earth, (p. 6)
High school students are regularly asked to construct time lines to illustrate historic events and prehistoric times. How might they represent a trillion years? Ah, good exercise. But how could they depict a trillion trillion years?
Because it is both disrespectful and unpersuasive, approaching the topic of belief with scorn and ridicule is almost certainly a mistake, but the topic should not be ignored. Schools can present factual material on beliefs and their effects on human behavior. And schools can also address belief through logic. One way to do this is to discuss classic "proofs" of God's existence. The proofs might be considered in history, mathematics, or science, and their study provides a way to bring logic to bear on religious belief without directly opposing statements of current belief. Teachers can point out, however, that the claims made in classic proofs are still made in various forms today, often as challenges to unbelievers.
Students should have an opportunity to examine the three classic attempts to prove the existence of God logically, and they should be reminded that one cannot conclude from the failure of the proofs that God does not exist. All three proofs were resoundingly attacked by Immanuel Kant, a believer. Kant's (1966/1781) rejection of the cosmological proof is both beautiful and deeply moving. The basic argument of the proof is that the universe or creation is visible; we live in it and observe it. A creation implies a creator; therefore God exists. But, according to Kant,
we cannot put aside, and yet also cannot endure, the thought that a being, which we represent to ourselves as supreme amongst all beings, should as it were, say to itself: I am from eternity to eternity, and outside me there is nothing save what is through my will, but whence then am I? All support here fails us. (p. 409)
If we answer that God created himself, we are defeated by the rejoinder that the universe might then have created itself. If we admit the possibility of selfcreation, why posit an invisible entity beyond the universe?
The ontological proof advanced by Saint Anselm and modified by Descartes is particularly suitable for math class, given Descartes' profound influence on mathematics and formal logic. The basic idea—that a perfect being must exist or, lacking existence, it would not be perfect—can be profitably critiqued in either math, science, or English classes. Surely our ability to imagine the perfect in no way ensures that a perfect being exists.
Still debated today is the ideological proof- the proof from design. Kant's response to this proof was to point out that God could at most be the architect, but not the creator, of the universe. To get at the cause—the creator—we would have to rely on the ontological proof, and that has already been disproved.
Current arguments against evolution lean heavily on the ideological argument—especially the idea of irreducible complexity—which speaks to the existence of organs such as the human eye that must have all parts in place to function. But this idea, so plausible on first hearing, has been shown to be faulty by evidence that the eye could have evolved gradually (Dawkins, 1996/1986). David Linden (2007) cites several references that show convincingly "that complexity is not irreducible at all" (p. 239). Indeed, Linden, a professor of neuroscience, claims that the marvelous human brain is itself an argument against intelligent design. The brain is "a design that is inefficient, inelegant, and unfathomable, but nevertheless works" (p. 6).
Not all attempts at proof have been directed toward showing the existence of God. Some try to prove the nonexistence of God logically (Martin & Monnier, 2003), but these also seem to be faulty. The conclusion would seem to be that we can neither prove nor disprove the existence of God by logical means. Logical arguments are more powerful, however, when directed at the presumed attributes of God. Since the days of ancient Greece, it has been doubted that God, if he exists, can be omniscient, omnipotent, and all good. If God did indeed possess all of these attributes, how could there be evil in the world? Harris (2004) concludes as follows:
The problem of vindicating an omnipotent and omniscient God in the face of evil (this is traditionally called the problem of theodicy) is insurmountable. Those who claim to have surmounted it, by recourse to notions of free will and other incoherencies, have merely heaped bad philosophy onto bad ethics. Surely there must come a time when we will acknowledge the obvious: theology is now little more than a branch of human ignorance. Indeed, it is ignorance with wings. (P- 173)
But theology is an enormous domain of human knowledge. The "knowledge" may be material that should be regarded as fic-true- knowledge of "truths" that appear in fiction. An example of a fic-true statement is "Sherlock Holmes lived on Baker Street," for in the world of the fictional detective, this is a true statement. Thus, even if Harris is right in his assessment of theology, some study of it adds immensely to both vocabulary and cultural literacy.
Some theologians have tried to overcome difficulties in the attributes of God by relaxing the claim of God's omniscience. God cannot know the future, these theorists suggest. If he did, why would he put Abraham and Job to dreadful tests when he already knew how they would respond? Moreover, a God who knows the future would be devoid of worry, hope, despair, and joy—all qualities highly valued in human life. Other theologians soften the claim to omnipotence. God is enormously powerful, they claim, but he cannot void the laws of logic, and he exists with us in time, not beyond it. Arguments have flown back and forth on this since Gottfried Leibniz (1951/1710) made the claim that God is subject to the laws of logic.
While Dawkins has been accused of ignoring sophisticated theological work that might challenge his objections, attention to theological niceties would undermine his purpose. He looks at religion as everyday people understand it, and he criticizes that understanding for its demonstrable effects in the real world. Close attention to theological subtleties would grant dignity to a field Dawkins deplores.
Today's atheists are united in challenging the all-goodness of God. Indeed, God's apparent shortcomings in the moral realm are a major reason to challenge his existence (Noddings, 1989). What sort of God would allow babies and young children to suffer the agonies of incurable illnesses and handicaps? Or would allow earthquakes, floods, and fires to destroy the innocent? What sort of God would design a world in which its creatures must eat one another to stay alive? The lack of satisfactory answers to questions such as these have caused many critical thinkers to reject the possibility of God. Popular Christian writers such as C. S. Lewis (1962) have responded to these questions, but their answers have seemed woefully inadequate even to theists like Martin Gardner (1983, pp. 260-262). The Christian response—comforting to many—is that God has allowed evil in the world to bring about some greater good. But unbelievers object that there is no evidence of this greater good, and its existence must be taken entirely on faith.
The problem of evil and God's role in allowing or supporting it is an old problem, and students should learn that dissenters in the late nineteenth century rejected theism primarily on moral grounds (Noddings, 1993). Their attitude was well expressed a bit later by Bertrand Russell: "The world in which we live can be understood as a result of muddle and accident, but if it is the outcome of a deliberate purpose, the purpose must have been that of a fiend" (quoted in Miles, 1995, p. 309). In fact, in his biography of God, former Jesuit Jack Miles (1995) titles the chapter on Job "Fiend." Most reasonable people would rather accept the nonexistence of God than to entertain the notion that they might be worshipping a fiend.
This, it seems to me, is the major message we get from today's outspoken atheists: There is little, if any, evidence of God's goodness, and the persistent belief in a just and merciful God has led to more misery than joy. Students should be encouraged to discuss arguments that support or reject claims of God's goodness.
Can there be morality without God? This is a question often asked by believers, but we need to press the question a bit to answer it adequately. What does the questioner mean by morality? And what role does she suppose God plays in it? Some believers suppose that God is watching every individual and that he will reward good behavior and punish bad behavior. Many of the teenagers interviewed by Smith (2005) said that they believed this. According to Dennett (2006):
Without the divine carrot and stick, goes this reasoning, people would loll about aimlessly or indulge their basest desires, break their promises, cheat on their spouses, neglect their duties, and so on. There are two well-known problems with this reasoning: (1) it doesn't seem to be true, which is good news, since (2) it is a demeaning view of human nature, (p. 279)
There is no persuasive evidence that believers are more moral than unbelievers. In fact, depending on what they think God demands of them, believers may well be less moral—willing to kill and torture unbelievers, for example. And the carrot-and-stick view is demeaning. The watchful eyes of adults may be needed to secure acceptable behavior in children, but thoughtful adults do not need moral policemen. There is some evidence that adolescent believers are somewhat less likely than their unbelieving peers to engage in questionable behaviors, such as the use of alcohol or premarital sex (Smith, 2005), but they are not yet mature, and the effects seem to wear off when they reach maturity.
There are also differences of opinion on the meaning of morality. Philosophers and thoughtful unbelievers usually describe morality in terms of how we should meet and treat others. In this view, drinking, casual sex, and bawdy entertainment are immoral only if they hurt others, and then it is the hurting that is immoral, not the behaviors themselves. Believers and unbelievers often share the same judgment on various acts, but believers might speak of "sin" and offense to God, whereas unbelievers would point to the harm done to other sentient beings.
The notion of sin is hotly criticized by today's outspoken atheists. Why, they ask, should we concern ourselves with offenses to an imaginary God and ignore the sufferings of millions of living human beings? Hitchens (2007) is particularly eloquent on this topic and titles one of his chapters "Religion as an Original Sin." He provides many persuasive examples of the harm done by "obeying God," as in the story of Abraham and Isaac: "Sacramental guttings and throat-cuttings, particularly of lambs, occur every year in the Christian and Muslim world, either to celebrate Easter or the feast of Eid. The latter, which honors Abraham's willingness to make a human sacrifice of his son, is common to all three monotheisms" (p. 206). It is said that, many years after the aborted sacrifice, Abraham died and was buried in the cave where Sarah had been interred: "To this day, religious people kill each other and kill each other's children for the right to exclusive property in this unidentifiable and unlocatable hole in a hill" (p. 207). Hitchens also connects this story (one condemned by many feminists as well) with the later willingness of God to sacrifice his own son:
Once again we have a father demonstrating love by subjecting a son to death by torture, but this time the father is not trying to impress God. He is God, and he is trying to impress humans. Ask yourself the question: how moral is the following: I am told of a human sacrifice that took place two thousand years ago, without my wishing it and in circumstances so ghastly that, had I been present and in possession of any influence, I would have been duty-bound to try and stop it. In consequence of this murder, my own manifold sins are forgiven me, and I may hope to enjoy everlasting life. (p. 209)
Given the bloody wars, persecution of Jews, and general mayhem that resulted from belief in the reality of this event, it is hard to say that Hitchens has exaggerated its horror. To this day, there is a loathsome glorification of suffering in all three monotheisms.
Faulty claims abound in the discussion of God and morality. Arguments are still heard in favor of displaying the Ten Commandments—supposedly the foundation of our law in God's word. Students studying the Bible as literature should examine the Ten Commandments carefully. Only three of them appear in today's laws, and those were almost certainly captured in tribal law well before the posting of the Ten Commandments. Feminists have also pointed out that the Ten Commandments are sexist. Why is there no commandment against rape (Noddings, 1989)? Why is there no commandment to love and cherish our children?
While God's part in morality might be seen as more of a role model than policeman or lawgiver, today's atheists make this possibility seem ridiculous. Who could reasonably use the God of the Old Testament as a role model? Consider again the adjectives with which Dawkins describes that God. The response of many believers is that "God is God" and cannot be judged by human standards. But this is a weak answer. If we cannot morally emulate God's behavior, and if we should follow his commandments without judging, we might well inflict terrible harm on human beings -just as God did.
A more sophisticated answer is found in the work of Carl Jung, who dared to question God's all-goodness. In Answer to Job (1969), Jung suggests that the Old Testament tells the tale of a God who is still struggling to manage his own omniscience; he embodies moral contradictions, an as-yet undifferentiated, unreflective consciousness: "A more differentiated consciousness must, sooner or later, find it difficult to love, as a kind father, a God whom on account of his unpredictable fits of wrath, his unreliability, injustice, and cruelty, it has every reason to fear" (p. 419). Jung is not the only thoughtful writer to note that God was taught a moral lesson by Job, a mere human. Jack Miles (1995) offers the following commentary:
After Job, God knows his own ambiguity as he has never known it before. He now knows that, although he is not Bertrand Russell's fiend, he has a fiend-susceptible side and that mankind's conscience can be finer than his. With Job's assistance, his kind self has won out over his cruel, capricious self just as it did after the flood, (p. 328)
Lines such as these might be used to invite reconciliation between believers and unbelievers. Human moral consciousness is acknowledged, not condemned. It can be pointed out, too, that many unbelievers reject religion precisely because of the documented moral weaknesses of God and the immoral effects of religion on human life (Noddings, 1993). While viewing God as still striving toward moral consciousness might restore the possibility of belief, this attitude is often resisted by believers—almost with horror. Thoughtful people may agree with Leibniz that God is constrained by logic and thus not omnipotent, or with process theologians that God does not know the future beyond probabilities and is therefore not omniscient. But it is hard to accept that God—like lowly humans—is still learning to be good. As Jung (1969) said, "Man does not relish any all-too-human inconsistencies in his gods" (p. 419).
If God cannot serve adequately as role model, lawgiver, or moral policeman, and if God is not the source of morality, then what is the source? Dawkins discusses current work on the Darwinian origins of morality. This work, like new studies on the evolution of language, promises to increase our understanding and appreciation of nonhuman animals and our common ancestry. However, Dawkins depends somewhat too heavily on Marc Hauser's Moral Minds (2006), and his notion of a moral grammar similar to linguistic deep structures is highly questionable. In linguistics, we often differ at the level of meaning but not at the level of syntax—of what constitutes a proper linguistic expression. In morality, we may differ even on the domain to which morality refers.
More persuasive work is being done on cooperation and altruism among nonhuman animals (Broom, 2003; de Waal, 2006; Dugatkin, 2006; Joyce, 2006). One can see how the need to cooperate in hunting might lead to moral thinking among men. One can argue, too, that the maternal instinct—a built-in form of altruism—might also lead to concern and compassion for others.
It is reasonable to suggest that high school students be introduced to a range of theories about the sources of morality and ethics. As this is done, however, attention should be drawn to the ways in which the theories sometimes lead us into moral error. Then, of course, a host of questions arise: Why do we judge certain theoretical consequences as wrong? How do ordinary people make moral decisions? Is there such a thing as moral intuition? Are there moral absolutes, and if there are, what are they?
Spiritual and Aesthetic Possibilities
A generous religious education should help students understand that the rejection of institutional religion does not imply rejection of a spiritual attitude or commitment to a spiritually satisfying way of life. Some people who reject institutional religion retain belief in God; others entirely reject belief in God but retain a spiritual view of the universe, nature, and daily life (Groenhout & Bower, 2003).
For many people, religion is aesthetically attractive. After all, religion has inspired great art, music, and architecture. As Dennett (2006) remarks:
… almost all religions … have given their lovers a cornucopia of beauty to ravish their senses: soaring architecture, with decoration applied to every surface, music, candles, and incense. The inventory of the world's great works of art is crowned by religious masterpieces, (p. 251)
He also recognizes the power of love with respect to religion and writes that "nothing could matter more than what people love" (p. 253), but he still wants to press these lovers with logical questions about their beliefs. The love that inspires great art also generates feelings that defy rationality. People captivated by religious love are often offended by questions that challenge their logic. Paradoxically, they may commit crimes against offenders, thereby defiling their own religions.
Early in the twentieth century, psychologist William James discussed the role of aesthetics in religious life. Citing Cardinal Newman, James (1902) noted the aesthetic value of cathedral services. Words, he explained, are included in our aesthetic experience:
Intoning them as he [Newman] would intone a cathedral service, he shows how high is their aesthetic value. It enriches our bare piety to carry these exalted and mysterious verbal additions just as it enriches a church to have an organ or old brasses, marbles and frescoes and stained windows … Although some persons aim most at intellectual purity and simplification, for others richness is the supreme imaginative requirement, (pp. 448-449)
Indeed, James took pains to remind his readers again and again that he was describing and analyzing religious experience, not the contents of religion. It is this experience to which some of today's atheists are insensitive. It is possible that many people who retain institutional affiliation do so because they treasure the pageantry, music, and architecture—not the beliefs—of their religions. As noted above, we really do not know much about what people actually believe. Dennett, unlike Dawkins, Harris, and Hitchens, is sensitive to religious experience and refers to James several times.
However, if pageantry and ritual are absent from the lives of atheists and secular humanists, awe and wonder are not. Harris (2004) observes the following:
Man is manifestly not the measure of all things. This universe is shot through with mystery. The very fact of its being, and of our own, is a mystery absolute, and the only miracle worthy of the name … No myths need be embraced for us to commune with the profundity of our circumstance. No personal God need be worshiped for us to live in awe at the beauty and immensity of creation, (p. 227)
And although Darwin (1859) recognized the cruelty and indifference of nature in its treatment of individuals, he also stood in awe of the evolutionary process and its products:
There is a grandeur in this view of life, with its several powers, having been originally breathed into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved, (p. 490)
E. O. Wilson's The Creation (2006) is also filled with paragraphs expressing through plain facts the wonders of nature. In paragraph after paragraph, he describes the loss of species—this "ongoing biological catastrophe" (p. 80)—and offers this advice:
Finally, in your mind try to overlay millions of such species evolving forward in time and then far back into the history of each of them, at all levels of organization from gene to ecosystem. There in a nutshell is the transcendent and only dimly foreseeable complexity of future biology. There is to be found a new theater of spiritual energy, (p. 109)
But what is meant by "spiritual energy"? There are several recognized meanings of the word spiritual. The words of Harris and Wilson suggest a meaning common to philosophers and cognitive scientists: Spiritual refers to an emotional, nonrational complement to the cognitive and rational. It does not mean irrational. It does not fly in the face of science and rationality, but it enlarges the world of scientific work with an emotional and aesthetic appreciation. It recognizes enormous complexity and acknowledges the numinous or mysterious aspect of reality. It may or may not posit a supernatural entity behind the mystery.
In science, use of the word spiritual does not involve the supernatural. It is not irrational to feel a "rising of the spirit" on observing a beautiful sunrise over the sea; it is irrational to insist that Apollo is pulling (or Neptune pushing) the sun along. It is not irrational to be struck with awe in embracing a newborn infant, uncovering reddish seedlings in the early spring garden, or listening to Beethoven's fifth piano concerto; it is irrational to thoughtlessly attribute each of these wonders to a supernatural entity. It is not my purpose here to ridicule the irrationality that supports faith, but merely to distinguish such irrationality from the nonrational that enlarges our lives without causing logical inconsistencies.
Some people use the expression "spiritual but not religious" to refer to those who believe in God but reject formal religion. Others use it to designate a direct relationship with God, one unmediated by a religious institution. And some use it to capture a feeling of wonder and awe at the universe itself. In Smith's (2005) study, most teenagers who responded to the expression used it in one of these ways. Smith intended the word to refer to seeking, to looking for a satisfying mode of religious life. However, few teenagers (only about 2%) qualified as seekers, and most had never heard the expression "spiritual but not religious." For educators, the important point is that the teenagers had never encountered the expression—that their "education" was entirely devoid of any discussion of the spiritual and the religious, or the distinction between the two.
Educators can promote the sense of spirituality associated with awe and wonder. Indeed, it should be promoted in every subject we teach. However, carelessly sliding from religion to spirituality, and vice versa, may be dangerous. Dennett (2006) points out that spiritual life is sometimes too closely associated with attention to individual souls.
There are many people who quite innocently and sincerely believe that if they are earnest in attending to their own personal "spiritual" needs, this amounts to living a morally good life … Consider, for instance, those contemplative monks, primarily in Christian and Buddhist traditions, who, unlike hardworking nuns in schools and hospitals, devote most of their working hours to the purification of their souls, and the rest to the maintenance of the contemplative lifestyle to which they have become accustomed. In what way, exactly, are they morally superior to people who devote their lives to improving their stamp collections or their golf swing? (p. 306)
This paragraph from Dennett might induce a lively discussion and even lead to a debate like that expressed by the Danish philosopher Soren Kierkegaard (1983/1843) over the primacy of ethics versus devotion to God. It is an important matter to discuss.
There are, however, possibilities for students seeking spiritual enlightenment that are far more worrisome than a retreat to the contemplative life. Young people, educationally abandoned, may fall into cults or questionable forms of religion. Hitchens (2007) warns that "there is no 'Eastern' solution" (p. 195) to the search for spirituality. He has harsh words for those who might seek comfort in Buddhism or any other Eastern religion. After recounting episodes of murderous rampages, religiously sponsored cruelties, and sanctified stupidities, he warns against uncritical acceptance of Eastern (or any other) views.
This warning, which applies to all religions, of course, should be complemented by the teachings and accounts of those who have been inspired by religion to live justly, actively, and compassionately. The primary message should be that spiritual seeking should be guided by reason and accompanied by a search for truth.
Kitcher (2007), too, raises doubts about what he calls "spiritual religion" (p. 152). Spiritual religion, as Kitcher describes it, abandons supernaturalism. Spiritual Christians, for example, may retain the great Christian stories but only as metaphors and symbols. They "place the value of the stories of the scriptures not in their literal truth but in their deliverances for self-understanding, for improving ourselves and for shaping our attitudes and actions toward others" (p. 153). But, Kitcher warns, the threat of sliding back into supernaturalism is always there. And what is gained? "The enlightenment case culminates in a (polite) request to the reflective people who go beyond supernaturalism to spiritual religion, to explain, as clearly as they can, what more they affirm that secular humanism cannot grant" (p. 154). The answer to this may be the richness described by James and Dennett, or it may be "community" (McGrath, 2004): the presence of an organized group that will encourage the best in its members and speak with one voice when the larger society falls into inhumane or unjust practices.
The critical study of religion and spirituality should encourage students to embrace a life that is spiritually satisfying, whether or not it includes affiliation with institutional religion or belief in the supernatural. Understanding that unbelievers as well as believers may be moved by awe, wonder, and concern for humanity may help reduce students' fear that they have lost something irreplaceable if they give up belief in the supernatural.
Communicating Across the Chasm
In public life, perhaps the best way to bring believers and unbelievers together is to join in common projects. Wilson's letter to a Baptist preacher is a good illustration of this approach. Recognizing the chasm that divides fundamentalist Christians from secular humanists, Wilson (2006) invites the preacher to join him in preserving the creation: "What are we to do? Forget the differences, I say. Meet on common ground" (p. 168).
It may not be possible to forget the differences, but we can put them aside to work on common projects. For example, pro-life and pro-choice women can work together to provide better conditions for children already alive. Baptists and secularists can work together to save life on earth. Gays and straights can work together to improve old neighborhoods. In such activities (some already successfully under way), minds may not be changed concerning the deep, basic differences, but actions may be greatly modified. Working together makes it less possible to treat each other disrespectfully. Instead of trying to resolve the differences, we can learn to work around them for the common good.
What can schools do to prepare students to live in a world of pluralistic values? Religion plays a significant role in the lives of individuals, and increasingly it is playing a political role that affects both believers and unbelievers. We cannot remain silent on this vital topic and still claim to educate.
It should be possible to present factual material on religious topics using history, biography, science, and literature. The worry is that because people feel so strongly about religion, such material will be presented dogmatically. This fear is well founded and may be impossible to overcome. However, we do overcome it in our best liberal arts colleges and universities. Surely, at least some of the material studied by our most privileged college students can be shared with students in public high schools.
The ignorance of Americans on religious matters is appalling, and that ignorance makes large numbers of people easy marks for unscrupulous politicians and corporate money-grubbers (Bageant, 2007). Thomas Frank (2004) argues that working-class, poorly educated people have become convinced that welleducated, liberal professionals are the enemy—destroying Christian values and subjecting children "daily to the leftist pro-homosexual pro-evolution proabortion propaganda of the leftist NEA" (p. 205). Neo-Marxists, Freireans, and critical theorists have argued for years that the oppressed are complicit in their own oppression. While the general questions raised by that observation are beyond the scope of this essay, recognition of widespread ignorance on religion should spur us to action to increase critical awareness. It should also warn us that such efforts will be vigorously opposed.
In making recommendations for educational action, I make a distinction between the theoretically practical and the politically practical. The recommendations here are theoretically practical; that is, they do not violate the Constitution and, in the hands of well-educated teachers, will add a muchneeded critical dimension to schooling. However, given the political climate—one in which fundamentalists insist that their religious perspective is under attack by liberal secularists—it may be impossible to promote historically accurate and critical discussion of religion and nonbelief.
There may be general acceptance, for example, of the recommendation to teach the Bible as literature. However, securing the acceptance of this recommendation should not require educators to consider only the parts of the Bible that portray God in the best moral light. It should be possible to use the starkly critical paragraph from Dawkins and ask students to find sections of the Bible that both support and contradict his claims. How can the criticisms be answered? To present the Bible as literature and to leave out the passages that many find morally objectionable is to abdicate our responsibility as educators. At no point should teachers claim that one interpretation is the truth but, rather, that students are looking at the range of ideas people have expressed on the topic. Students should hear both C. S. Lewis and Bertrand Russell.
I also argue that historical studies should be broadened to include the religious orientation of well-known persons when that orientation is significant. Certainly, the documented deism of many of the country's founders should be discussed. The case of Thomas Paine should be considered as part of the critical study of both nationalism and religion. Students should be encouraged to debate the claim that an unbeliever could not be elected president of the United States. If this is true, why is it so? Why do people fear an unbeliever as leader of the nation?
We should add frank, critical discussion of evolution and intelligent design/ creation, and this discussion should take place wherever the topic arises—in science, history, mathematics, or English (Noddings, 1993, 2006). While most scientists accept evolution and find intelligent design unscientific, there are scientists who accept evolution and still firmly believe in God as designer of the process. Paleontologist Simon Conway Morris (2003), for example, sees a remarkable convergence in evolutionary processes leading to "inevitable humans."
… the complexity and beauty of 'Life's Solution' can never cease to astound. None of it presupposes, let alone proves, the existence of God, but all is congruent. For some it will remain as the pointless activity of the Blind Watchmaker, but others may prefer to remove their dark glasses. The choice, of course, is yours, (p. 330)
Here is a scientist who accepts evolution, who refers to the "idiocies of the socalled scientific creationists" (p. 316) and yet believes rationally in God. Again, is it not theoretically practical to share with students the various opposing views on God and religion and the role they may (or may not) play in scientific understanding?
It would be foolish to underestimate the forces that will continue to act against attempts to teach religion using critical thinking. Indeed, it is hard to promote critical thinking on any serious topic (Noddings, 2006). And it is not only religious fundamentalism that stands in the way. The organization of the curriculum works against such attempts as well. People argue that the social/ political debate on evolution does not belong in science class. Where, then, does it "belong"? Where can we look at attempts to prove the existence/nonexistence of God? Why not in math classes where we teach logic? The curriculum is organized into airtight compartments, but the world's problems slop over into every aspect of life.
Our system of teacher education may also work against this movement. Some teachers are prepared and eager to do the sort of work suggested here, but many suppose that teachers must help students arrive at prespecified answers. We rarely give our students open-ended questions to pursue or math problems that have no clear answers. We too often suppose that teaching means getting students to give appropriate responses to predetermined demands. And this is part of teaching; we should not shirk our responsibility to teach specific skills and information. But if that is all we do, we have abandoned the beautiful Socratic vision of education: to guide students toward continuous, open-minded investigation, to reflect and thus gain self-knowledge, to inquire together respectfully on issues that matter to our individual and collective lives.
The new outspoken atheists discussed here are to be thanked for their insistence on telling the historical truth and pressing (gently) the question: Why do you believe these things? Our motto might become, as Wilson (2006) suggests, "Sapere aude. Dare to think on your own" (p. 137).


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The Ballantynes "Faith"
Published Apr 09, 2013As previously reported, Vancouver soul revivalists the Ballantynes are set to release another 7-inch as part of La-Ti-Da Records' 2013 singles series, and the septet are now letting you in on new number "Faith" ahead of the record's April 19 due date.
Amidst an arrangement of oozing gospel organ, scale-climbing bass and a Motown drum pound, the song finds singers Vanessa Dandurand and Jennifer Wilks delivering robust vocal melodies about just why it is they keep their respective dudes around.
You can sample the sizzling track in the stream down below.


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