text:
I Finally Found the Rose Gold Nail Polish of My Dreams! Smith & Cult — 1972
Submitted by admin on Tue, 11/08/2016 - 06:04
I am pretty much obsessed with rose gold. Rose gold jewelry, eyeshadow, nail polish…give it all to me! My friends are constantly on the lookout for rose gold items for me. They're pretty darn good friends, aren't they?
I've been looking for a long time for the perfect rose gold nail polish. I've had several, but some of them skewed too yellow gold, silver/pink, or they were just not rosy enough for me. I stumbled across 1972 from Smith & Cult!

subset: commoncrawl


text:
The story of Lazarus and the Rich Man (Luke 16:19–31) is often one of the first to be mentioned as giving explicit details on the nature and geography of hell. Upon closer examination, these assumptions prove to be lacking and evidence pulls us in another direction. Jesus told this story as a condemnation against the Pharisees, after a prolonged controversy with them regarding the rich and poor. This will be shown by analyzing the context of the story within the gospel of Luke, as well as the cultural and sociological context. Also, the parabolic genre of this story will be considered against the background of extra-biblical parallels of Jesus' time, which will further reveal its authorial intent.
Lukan Context
In the gospel of Luke, as early as chapter eleven, we see Jesus in the controversy with the Pharisees which gives color to the story under question. 1 There, Jesus is invited to dine at a Pharisee's table and with three "woes" he condemns their traditions and rituals (11:37–44): the way they treat the poor, the double standard of their tithing, and their prideful way of being first-class in society (11:41–43). With their hypocrisy being criticized, the Pharisees are insulted and they push back in an attempt to trap Jesus with his words (11:53–54). Jesus then warns his disciples of the hypocritical "yeast of the Pharisees" (12:1). 2
This controversy continues in chapter fourteen, and again we see Jesus eating at a well-known Pharisee's house. The situation gets tense when Jesus heals a man in his presence who was "suffering from dropsy" (14:2), and questions arise "over whether it is lawful to heal a sick man on the Sabbath." 3 The social setting reveals that the Pharisees will commonly "socialize in a closed circle to the exclusion of persons of lower social standing," 4 such as the sick man in their midst, and Jesus takes the opportunity to tell two parables about what true hospitality looks like. 5 In telling them these parables, he condemns their "social and spiritual exclusiveness," 6 and the Pharisees complain among themselves, "This man welcomes sinners and eats with them" (15:2). It is helpful to note that these conflicts occur around the dinner table, and the context of Jesus' teaching further sheds light on the story of the Rich Man and Lazarus.
In the verses leading up to our story, Jesus focuses his attention on the disciples and tells them the parable of the Unfaithful Steward (Luke 16:1–13), which "deals primarily with the right and wrong use of money, and so does Jesus' exposition." 7 Even though this parable was addressed to the disciples, it is said that the Pharisees, "who loved money, heard all of this and were sneering at Jesus" (16:14). The Pharisees were rich and they knew it, and Jesus comes in direct conflict with it and challenges their love of money. It seems appropriate then, that this story "of the Rich Man and Lazarus is built on the previous conflicts between Jesus and the Pharisees and gathers together the issues of the social exclusiveness of the Pharisees and their love of money." 8
Parable or History?
That this story is characterized as a parable is often under dispute because of the "unique naming of Lazarus." 9 The claim is that since no other parable uses an actual name, Jesus must be referring to a real person in an historic event. 10 However, there are no known rules that disallow parables to include proper names. The fact that Jesus uses a name might mean that it is not a parable, but it could also mean that he wanted to express some other message by including a name for one person and not the other. As several scholars have pointed out, the name Lazarus "in Hebrew is a contraction of the name Eleazar, [which] means 'God helps.' So, the name shows the point of the story." 11 Thus, the significance is placed on the meaning of the name Lazarus rather than the fact of his naming. 12 The Rich Man, in contrast, did not receive a name, which is likely "Jesus' way of inviting his money-loving listeners to provide their own!" 13 In addition, Luke 16:1 starts with the exact same words ("there was a rich man…") as in the parable, "There was a rich man…" (16:19a). It should be noted that Jesus uses very similar phrases to introduce many of his other Lukan parables (i.e. "a certain man…" Luke 14:16), and in most of these introductions, the Greek indefinite pronoun τις is used. 14 For these reasons and many others discussed in the works cited, it is more likely than not "that a parable is present." 15
The Parable
This parable is layered with several cultural and sociological points of relevance to the Middle-Eastern audience. In the first three verses, we are introduced to the Rich Man (hereafter Dives) 16 and Lazarus with the use of "extravagant parallelism," and this is seen from beginning to end. 17 Dives is filthy rich, and he flaunts it with how he dresses in "purple and fine linen" (16:19a). Purple clothes resemble royalty for it was "extremely expensive, and only the truly wealthy could afford it." 18 Even though wearing white clothes "indicated membership among the elite, they were regarded as modest" compared to purple clothes. 19 Furthermore, in using some parabolic humor, Jesus portrays Dives not only flaunting his outer clothes, but also wearing fine linen. This fine linen (βύσσος) "refers to quality Egyptian cotton used for the best underwear." 20 Also, Dives "feasted sumptuously every day" (16:19b; ESV). The portrait that Jesus paints here is in light of the parable of the lost son in 15:11–32. To celebrate the returning son, the father hosted a large party and ordered a "fattened calf" (15:23) to feed all the guests. Dives lived "in an economy where even the rich could only afford to kill a calf occasionally," but for him, it was a daily occasion. 21
In contrast to Dives, "at his gate was laid a beggar named Lazarus, covered with sores" (16:20). That Lazarus "was laid" (ἐβέβλητο) at Dives gate reflects the common practice of community care in the Middle East. 22 Since Dives was the only one in town who could meet the needs of Lazarus, every day the people in the community would carry Lazarus to the gate of his estate with the hope that Dives may eventually show compassion and care, but none is given. 23 Just like the Lost Son "longed" to eat pig food (15:16), Lazarus longed to eat the food that "fell from the rich man's table" (16:21a). The usage of the verb "longed" (ἐπιθυµέω) refers to "something a person wants but is unable to have." 24 This poor man suffering from hunger and pain, is then associated with the dogs who came and licked his open sores. 25
Then the parable reveals the deaths of Lazarus and Dives. It is implied that Dives is honored in receiving a burial but Lazarus was shown disgrace by not being buried (16:22). 26 In the Jewish mind, for one not to receive a burial, and to be "left exposed as carrion for scavenger animals, was tantamount to bearing the curse of God." 27 In such conditions, Lazarus appears to be "a person whom God did not help," while Dives is one who is honored by receiving an honorable family burial. 28
The parable follows each man unto death, and Dives finds himself in Hades, in torment, and sees Lazarus far away comforted at Abraham's side. He cries out to Abraham, his father, for help. Quite ironically, Dives "assumes that Abraham is still his 'father' and that Lazarus, whom he knows by name but has never helped," is still there to "carry out errands on behalf of a wealthy man like himself." 29 That Dives calls Abraham "father" in this situation is preposterous given the "long-standing tradition regarding Abraham as a model of hospitality to strangers" (Genesis 18:1–15), and he continues to argue from his apparent family connection throughout the parable (16:24, 27, 30). 30 Dives' desperate request for relief and comfort are rejected for two reasons. First, just like the "eschatological reversal" foreshadowed in 6:20–24, Dives is the "victim of his own choices." 31 Dives lived a life of comfort, and now he is in agony; Lazarus "received bad things, but now he is comforted" (16:25). "The great chasm has been fixed" (16:26a), and no one can cross over from either side. The great reversal is forever irreversible. This great reversal has parallels in extra-biblical literature, and will receive attention below.
After Dives' request for relief is rejected by Abraham, and any chance of his own escape also denied, he cries out in even more desperation, "I beg you, father, send Lazarus to my father's house . . . to warn [my five brothers] so that they will not also come to this place of torment" (16:27–28). Abraham refuses to grant this request and says that Dives' brothers should listen to "Moses and the Prophets" (16:29). "This phrase is a known Jewish idiom which stands for the Hebrew Scriptures," 32 and it also "ties in the immediate context of the parable in 16:16–18 about the immutability [and perpetuity] of the Law." 33 Clearly, the Holy Scriptures were all the brothers needed in pointing them in the right direction. Here, Dives responds with a firm "No," and explains that "if someone from the dead goes to them, they will repent" (16:30). Dives is convinced that his brothers would repent if they "witnessed a returned Lazarus." 34 But Abraham still refuses because, "if [the brothers] do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead" (16:31). Dives and his brothers were consumed with their wealth and pleasure and failed to care for Lazarus at his gate. Nothing could save Dives' brothers; not even a returned Lazarus, if they do not heed to the warnings of Scripture.
Meaning of Hades (ᾅδης)
There are differences in the way the word ᾅδης has been translated ("in ᾅδης, where he was in torment" 16:23). Most of the major English translations chose to use the Greek transliteration Hades (e.g., NIV, NASB, ESV, NRSV), whereas the KJV is infamously known for its usage of Hell, and yet a couple opted for the phrase "the place of the dead" (e.g., NLT, CEB). Hades (ᾅδης) is used a total of ten times in the New Testament (NT), and it is always referring to the place of the dead. 35 If Jesus were to use this parable to describe what happens to the wicked in Hell (i.e., in the Final Judgment), he would likely have used the word Gehenna (γέεννα) instead. 36 In addition, since the five brothers are still alive while Dives is in torment, it is unlikely that the final resurrection or judgment has taken place. Theologically, in this regard, "the possibility of a coherent eschatology in the parable is dropped altogether." 37
The Hebrew equivalent to the Greek Hades is Sheol (שְׁאוֹל) and likewise, it is also understood as the realm of the dead. To the Hebrew mind, there was a dark, gloomy reality about death, and it was "not primarily a biophysical process; it is the disintegration or ending of the life relationship with Yahweh." 38 Scripture's overall usage of Sheol and Hades reveals that, upon death, it is a place where all men, righteous and unrighteous, go to. As Genesis 3:19 indicates, we are all created from dust, "and to dust [we] shall return."
During the intertestamental period, the doctrine of the immortal soul "altered the concept of Hades" due to "Persian and Hellenistic influence." 39 With this alteration, Hades no longer functioned as the place where all souls go to, but only where the unrighteous souls go to be punished. For the righteous souls, however, "heavenly blessedness" became their destination upon death. 40 Due to this Greek influence, a fascination with the afterlife developed, "which gave rise to tales about persons returning from the dead," as well as details pertaining to the nature of the afterlife. 41 But, the "New Testament usage of hades does not go beyond the Old Testament meaning of sheol." 42 The Resurrection language of the NT writers brought back the understanding of Hades as the place of the dead "until the resurrection of their bodies." 43
Extra-Biblical Parallels
Imperative to understanding the function of this parable is to recognize the close parallels to folktales of the afterlife that were widely popular in Jesus' time. In this parable of Dives and Lazarus, "two major narrative motives can be paralleled to other ancient literature: (1) reversal of fortunes experienced by a rich man and a poor man after death; (2) a dead person's return from the dead with a message from the living." 44
Reversal of Fortunes
One story from Egyptian culture is about an "Egyptian magician, Si-Osiris, [who] returns from Amente, the land of the dead, to defeat an Ethiopian magician. He is reincarnated into the poor family of Setme Khamuas." 45 At twelve years old, he finally conquered the Ethiopian magician and returns to the underworld of Amente. The point of the story is not in the magical powers of Si-Osiris, but in what happens before he returns to Amente. Sometime therein, Si-Osiris and his father Setme witness two different funerals, "one of a rich man, buried in sumptuous clothing and with much mourning, the other of a poor man buried without ceremony or mourning." 46 When the father saw this, he declared he would never want the fate of the poor man, but rather the royal burial of the rich man. But the son, Si-Osiris, knowing the nature of the afterlife, takes his father on a tour of Amente. On the tour, "they see the rich man in torment that is vividly described, while the poor man stands by the side of Osiris, the judge of humankind." 47
There is also an early Jewish version of this story 48 found in the Palestinian Talmud about a "rich tax collector named Bar Ma'yan and a poor Torah scholar in Ashkelon." 49 One day the rich tax collector dies and is given a royal burial. On the same day, the poor scholar also dies and his death and burial goes unnoticed. A friend of the poor scholar who observes this contrast is troubled, and "in a dream he sees the poor man in paradise and the tax collector tormented in hell." 50 In this dream he also learns that the rich man "had done one good deed in his life, which has been rewarded in his splendid funeral. In contrast, the poor scholar had done one bad deed in his life, which has been atoned for through his poor burial." 51
There are many other stories that parallels could be drawn from, including stories "from the larger Greco-Roman world," 52 and a potential influence from the Apocalypse of Zephaniah, 53 and 1 Enoch 22. 54 If our parable is considered against the background of the Egyptian and Jewish stories, the differences are more numerous than there are similarities. But "the story-line common to both is: a rich man and a poor man die and their fortunes are reversed in the next world." 55 It is likely that these stories were current in Jesus' day and he would have known about them and possibly used the same genre for his own parable. But the attempt to use these parallels for understanding the eschatological reversal in the afterlife is insufficient because this kind of folklore was common throughout the "whole Mediterranean world." 56 The parable of Dives and Lazarus seems to indicate that Dives suffers in Hades just because of his abundance of wealth in this life, while Lazarus was "blessed in the next life just because he was poor in this life." 57 We may interpret the parable as teaching such a thing, but then we run into moral problems, "especially if the brevity of this life is contrasted with the eternity of the next." 58 The point of Jesus' usage of eschatological reversal, is to show the "juxtaposition [and intolerable injustice] of the rich man's luxury [at the expense of] Lazarus' painful poverty." 59
Return from the Dead
To better understand the unity of this parable, we should note the "parallels to the motif of a dead person's return with a message for the living." 60 It is helpful to understand that "in ancient cultures tales of revelations from the dead were common," and it was "always told with a purpose of bringing some [moral] improvement to the life of the living," such as repentance. 61 The earliest instance of this kind of revelation from the afterlife was Plato's tale of Er the Pamphylian. In battle, Er was killed, and a few days later, just as he was about to be burned at his funeral, he was revived and "recounted what he had seen as a disembodied spirit in the realm of the dead before being returned to his body." 62 While he was in the realm of the dead, he witnessed "a judgment scene at which the good were sent to heaven and the wicked were punished." 63 Then he was told to go back to the land of the living and report what he had seen. Many others, such as Plutarch, Clearchus of Soli, and Lucian were influenced by Plato's tale and thus developed their own tales of the afterlife.
These tales, "though from a pagan background, quickly found their way into Jewish and Christian tradition," such as the story of Jannes and Jambres in the Targums. 64 According to Jewish custom, these were the "two Egyptian magician brothers who . . . opposed Moses in the court of Pharaoh." 65 Because of their opposition to Moses, Jannes dies, and "Jambres calls his spirit up from Hades through necromancy and Jannes informs him of his sufferings and of the justice of his fate for opposing God's work." 66 Jannes pleads with Jambres to repent so he can avoid also going to Hades, but due to the "fragmentary text," the rest of the story is unknown. 67
Parallels Clarified
The features in the above story are quite like our Lukan parable, but there are differences worth noting first. Dives does not offer to go to his five brothers himself, but requests Abraham to send Lazarus on his behalf. Also, Dives does not imagine "necromancy" as being the means of this return. 68 But the similarities are close enough, and "as a parallel to the parable, it confirms that the motif [of a return from death] employed in Luke 16:27–28 . . . could have been familiar to Jesus' hearers from a traditional Jewish story." 69 The purpose of Dives' request to send Lazarus to his five brothers is to reveal to them the fate of Dives in Hades, and to give them a strong warning that if they do not repent, they will also join him there. A request such as this would not have been unfamiliar to the hearers of this kind of story, and the rejection of Dives' request would have come as a surprise to the hearer. It is often at these points, where the story "takes an unexpected turn which prove peculiarly illuminating as to the meaning of Jesus' parables." 70 Therefore, we must pay close attention to Abraham's refusal to grant Dives' request.
Any of Jesus' contemporaries who would have been "familiar with the way the folkloric motifs in the story were generally used" would have expected Abraham to honor Dives' request, and send Lazarus to his brothers and they would have repented. 71 Abraham refused to grant Dives' brothers "an apocalyptic revelation of the fate of the dead, such as Si-Osiris gave to Setme, or Jannes to Jambres." 72 Therefore, "the parable's own account of the fates of the rich man and Lazarus (vv. 22–26) is deprived of the status of such a revelation." 73 The parable essentially denies "itself of any claim to offer an apocalyptic glimpse" into details of the afterlife and its geography. 74 Furthermore, the parable points to the "finality of death, and the futility of thinking that someone coming back from the dead could lead to the repentance of the living." 75
The point of the parable is not to gratify the interest in "Hades, Hell, Heaven, 'the intermediate state,'" 76 or about "man's anthropological condition after death." 77 Jesus does not provide us teaching on the afterlife any more than he does "on correct agricultural practices (Luke 15:4–6) or investing tips (Luke 16:1–13)." 78 The point of the parable is focused on the Pharisees, who have "disregarded the will of God so clearly expressed in the Scriptures [of Moses and the prophets], by neglecting the poor" in their midst. 79 The Scriptures are "very much concerned with the state of the poor." 80 All they need to do to recognize the injustice of their actions, is to listen to Moses and the prophets "as the only reliable witness for repentance." 81 If they do not even do that, "no purported revelation of the fate of the dead will convince them." 82 The parable is not important for what it portrays, since its context is within the well known tales from the afterlife, but rather, "what it rejects—all tales of supposed revelations from the dead." 83 For Abraham to refuse a return from the dead, the parable directs our "attention away from an apocalyptic revelation of the afterlife back to the inexcusable injustice of the coexistence of rich and poor" in this life. 84
In examining the Lukan context to Jesus' parable and its cultural and sociological implications, the purpose of the parable clearly serves as a harsh polemic against the Pharisees for their hypocritical attitudes of their wealth and blatant ignorance of the poor in their midst. Furthermore, when considered against the background of extra-biblical parallels, it is revealed that the other purpose of the parable is not to provide the reader an eschatological revelation of Hades, but rather, to point the reader to the sufficiency of the Scriptures to show how to love the poor and needy in our midst.
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- Kim Papaioannou, The Geography of Hell in the Teaching of Jesus: Gehena, Hades, the Abyss, the Outer Darkness Where There Is Weeping and Gnashing of Teeth (Pickwick, 2013), 113.[↩]
- Unless otherwise noted, all biblical passages referenced are in the New International Version (Grand Rapids, MI: Zondervan Publishing House, 1984).[↩]
- Papaioannou, 113.[↩]
- Ibid., 114.[↩]
- Luke 14:8–11 and 14:16–24.[↩]
- Papaioannou, 114.[↩]
- Ibid.[↩]
- Ibid., 115.[↩]
- Darrell L. Bock, "The Parable of the Rich Man and Lazarus and the Ethics of Jesus," Southwestern Journal of Theology 40 (Fall 1997): 64.[↩]
- Grant R. Osborne, The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation, Revised and Expanded (Intervarsity, 2006), 534.[↩]
- Bock, 64.[↩]
- Osborne, 534.[↩]
- Joel B. Green, The Gospel of Luke, NICNT (Eerdmans, 1997), 606.[↩]
- Edward William Fudge, The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment, 3rd ed. (Cascade, 2011), 149. Luke 12:16; 14:16; 15:11; 16:1; 16:19; 18:1-2; 19:11-12; 20:9.[↩]
- Bock, 65.[↩]
- The Rich Man is "often called 'Dives,' because that's the Latin word for 'rich.'" N. T. Wright, Luke For Everyone (Westminster John Knox, 2004), 200.[↩]
- Green, 605.[↩]
- Kenneth E. Bailey, Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels (Intervarsity, 2008), 382.[↩]
- Green, 605.[↩]
- Ian H. Marshall, The Gospel of Luke (Paternoster, 1978), 635.[↩]
- Green, 605–6.[↩]
- Bailey, 383.[↩]
- Ibid.[↩]
- Ibid., 384.[↩]
- It is unknown whether the licking of Lazarus' sores by the dogs was a form of continued abuse (Joel Green) or one of relief to ease the pain (Kenneth Bailey). Discussion surrounds the usage of the word ἀλλά and whether it functions as a similarity or contrast (e.g., Are the dogs in continuity or contrast with Dives' situation?).[↩]
- Green, 607.[↩]
- Ibid.[↩]
- Bailey, 383; italics in original.[↩]
- Green, 608.[↩]
- Ibid.[↩]
- Ibid.[↩]
- Ferdinand O. Regalado, "The Jewish Background of the Parable of the Rich Man and Lazarus," Asia Journal of Theology 16 (2002): 345.[↩]
- Papaioannou, 129.[↩]
- Ibid.[↩]
- Matt 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; Rev 1:18; 6:8; 20:13, 14.[↩]
- Matt 5:22; 5:29; 5:30; 10:28; 18:9; 23:15; 23:33; Mark 9:43; 9:45; 9:47; Luke 12:5; Jas 3:6.[↩]
- Papaioannou, 127.[↩]
- Moisés Silva, ed., "ᾅδης G87 (hadēs), Hades, the underworld, the realm of the dead," New International Dictionary of New Testament Theology and Exegesis (Zondervan, 2014), 1:153. Examples of this are seen in Ps 6:5; 30:9; 115:17; Isa 38:18.[↩]
- Silva, 1:154.[↩]
- Ibid.[↩]
- Papaioannou, 120.[↩]
- Fudge, 152; italics in original.[↩]
- Silva, 1:154.[↩]
- Richard Bauckham, "The Rich Man and Lazarus: The Parable and the Parallels," New Testament Studies 37 (1991): 225.[↩]
- Papaioannou, 116.[↩]
- Bauckham, 226.[↩]
- Papaioannou, 116.[↩]
- The similarities are not in the story about Si-Osiris and Setme and the vanquishing of the Ethiopian magician, but in the tour of Amente and the great reversal at death.[↩]
- Bauckham, 227.[↩]
- Ibid.[↩]
- Papaioannou, 116–7[↩]
- Ronald F. Hock, "Lazarus and Micyllus: Greco-Roman Backgrounds to Luke 16:19–31," Journal of Biblical Literature 106 (Sept. 1987): 455.[↩]
- Richard J. Middleton, A New Heaven and a New Earth: Reclaiming Biblical Eschatology (Baker Academic, 2014), 231–2.[↩]
- Larry Kreitzer, "Luke 16:19–31 and 1 Enoch 22," Expository Times 103 (1992): 139–2.[↩]
- Bauckham, 228–9.[↩]
- Papaioannou, 119.[↩]
- Bauckham, 233.[↩]
- Ibid.[↩]
- Ibid., 235–6.[↩]
- Bauckham, 236.[↩]
- Papaioannou, 119–21.[↩]
- Bauckham, 237.[↩]
- Papaioannou, 119.[↩]
- Ibid., 120.[↩]
- Ibid. Jannes and Jambres are mentioned by the Apostle Paul in 2 Tim 3:8.[↩]
- Papaioannou, 120.[↩]
- Bauckham, 241.[↩]
- Ibid., 242.[↩]
- Ibid.[↩]
- Ibid., 244.[↩]
- Ibid., 245.[↩]
- Ibid.[↩]
- Ibid.[↩]
- Ibid.[↩]
- Middleton, 232.[↩]
- George W. Knight, "Luke 16:19&ndahs;31: The Rich Man and Lazarus," Review and Expositor 94 (1997): 281.[↩]
- Murray J. Harris, "The New Testament View of Life After Death," Themelios 11.2 (January 1986): 47–52.[↩]
- Tony Wright, "Death, the Dead and the Underworld in Biblical Theology, Part 2," Churchman 122 (2008): 114.[↩]
- Green, 610.[↩]
- Joel B. Green, "Eschatology and the Nature of Humans: A Reconsideration of Pertinent Biblical Evidence," Science & Christian Belief 14 (2002): 42.[↩]
- Papaioannou, 135.[↩]
- Bauckham, 246.[↩]
- Papaioannou, 135.[↩]
- Bauckham, 246.[↩]


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The Groundsman Workshop shed from the Windsor County range has been designed as a place to work in the garden, with plenty of room to spare for storage. This wooden garden shed has high eaves and double doors as standard, to allow provision for good access and working. Constructed with tongue and groove shiplap cladding upon 44 x 28mm standard framing, and supplied with a complement of fixed windows, including one to each side of the doors. The Groundsman Workshop features interchangeable sides (i.e; windowed sections can be positioned to either side wall upon installation) to suit your chosen aspect. Styrene is supplied for glazing (customer to fit). The increased glazing area allows extra daylight to enter the building as desired for a workshop environment. The double door width is 1.33m (4'4") and is centrally positioned within the 10' gable end. Self-assembly by customer (instructions supplied).
- FREE Delivery* on all of these garden workshops sheds
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- Tongue and groove shiplap cladding to walls
- 44x28mm framing
- Tongue and groove roof & floor
- Double doors with hasp, lock and key
- 5'10" high eaves
- Pressure Treated Floor Joists
- Felt & fixings, styrene & instructions
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This product is delivered in a flat packed, sectional format direct from the manufacturer to your home with full instructions ready for DIY assembly.
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Preheat your oven to 325 degrees F. Line your cake pan with aluminium foil and grease it, or grease your foil tray.
Put the butter, syrup, dark brown sugar, stout, ginger, cinnamon and ground cloves into a pan and melt gently over a low heat.
Take off the heat and whisk in the flour and baking soda. You will need to be patient and whisk thoroughly to get rid of any lumps.
Whisk the sour cream and eggs together in a measuring jug and then beat into the gingerbread mixture, whisking again to get a smooth batter.
Pour this into your cake/foil pan, and bake for about 45 minutes; when it's ready it will be gleamingly risen at the centre, and coming away from the pan at the sides.
Let the gingerbread cool before cutting into slices or squares.
From NIGELLA KITCHEN by Nigella Lawson. Copyright (c) 2010 Nigella Lawson. Published by Hyperion. Available wherever books are sold. All Rights Reserved.


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It's cool to scan the social sites and see what people are up to (the key is word being "scan"). I liked you enough to friend you on FB but to be honest I don't want to get bogged down in most of the stuff I see. Nothing personal, I think that everything I post is interesting and funny too!
Should we share a common interest and I can fit in, I'm ready to plop my butt on your couch and shoot the sh@t over a beer (or two).
So now when you scan my post and something tweaks your interest I hope you stop by and get the rest of the story.
"If the women don't find you handsome then otta find you handy"
The Red Greene Show


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Motorola has updated their ICS "due date" page, and if you're in the U.S. you probably won't like the news very much. There are a few changes, and we see a few more devices slated to see Ice Cream Sandwich eventually, but what really stands out is the RAZR. In the Asia Pacific region, Europe, the Middle East, Africa, Latin America, Korea, Japan, China and Canada the RAZR is set to see ICS in Q2 of this year. In the U.S., it's still in the "evaluation and planning" stage.
Granted, CDMA and LTE probably make a huge difference in the code as well as the hardware, but I have to hope that Motorola has enough resources dedicated to the Droid RAZRs to get them updated quickly, and more importantly, free of any show-stopping bugs.
Of course the RAZR isn't the only device on the list, but it is the one that sticks out like a sore thumb. The good news is that most newer model Motos haven't been ruled out of anything just yet, and that Motorola cares enough to even make a chart that's bound to get them some grief. Updating an OS isn't easy folks, no matter what you might think. Hit the source link to see the full details.
Source: Motorola. Thanks, IceDree for the tip!


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By century's end, hundreds of millions of people will be retreating from the world's shores as our coasts become inundated and our landscapes transformed. Rolling Stone contributing editor Jeff Goodell has written the definitive account of the coming water, why and how this will happen, and what it will mean. Elizabeth McCarthy talks to Jeff about travelling to 12 countries and interviewing Barack Obama while researching The Water Will Come, an important warning cry about the unfolding effects of climate change.
Supported by the City of Parramatta.
Jeff Goodell (International)
Jeff Goodell's most recent book is The Water Will Come: Rising Seas, Sinking Cities, and the Remaking of the Civilized World, which was a New York Times Critics' top book of 2017. He is a Contributing Editor at Rolling Stone and the author of five previous books, including How to Cool the Planet: Geoengineering and the Audacious Quest to Fix Earth's Climate, which won the 2011 Grantham Prize Award of Special Merit, as well as Big Coal: The Dirty Secret Behind America's Energy Future. As a commentator on energy and climate issues, Goodell has appeared on NPR, MSNBC, CNN, CNBC, ABC, NBC, Fox News and The Oprah Winfrey Show.
Elizabeth McCarthy (Australian)
Elizabeth McCarthy is a Melbourne-based radio producer and presenter who currently produces the Breakfast show at Australia's biggest independent broadcaster, 3RRRFM (Triple R). Her book reviews can be heard on Breakfast. From 2013–2017, she anchored Triple R's flagship books and writing show, Multi-Storied. Elizabeth has produced and presented interviews and documentaries for ABC Radio Melbourne, ABC RN and ABC TV. She has written about books and music for several publications, and from 2002–2006 was the drummer and co-lyricist for Melbourne swamp-rock grrrl band, The Muddy Spurs.


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Das Boot
Patrick O'Brian
- The U-Boat War in the Atlantic 1939-1945 by Günter Hessler and introduced by Andrew Withers
HMSO, 396 pp, £30.00, October 1989, ISBN 0 11 772603 6
- Business in Great Waters: The U-Boat Wars, 1916-1945 by John Terraine
Leo Cooper, 841 pp, £19.50, September 1989, ISBN 0 85052 760 0
The first of these books is of a kind that rarely comes into the hands of a general reader: it is a highly-detailed account of the submarine war seen from the German side and it was written by a Kriegsmarine officer after the war at the request of the Admiralty and the United States Navy Department. Fregatenkapitän Hessler commanded a U-boat in 1940 and 1941; he then served on the staff of the Flag Officer, Submarines; and for the purpose of writing this book he and the German naval officers who helped him were given access to the War Diaries and the primary sources of the Kriegsmarine. Hessler was also Dönitz's son-in-law. Few men could have been better-informed; and as he was methodical, conscientious, untiring, he and his assistants produced a work in three volumes, abundantly illustrated with charts and diagrams, of the first importance for anyone interested not only in the strategy, tactics and technology of submarine war as it was then fought and the impact of intelligence upon it, but also in the day-to-day running of a U-boat and life aboard.
The full text of this book review is only available to subscribers of the London Review of Books.
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Vol. 12 No. 16 · 30 August 1990 » Patrick O'Brian » Das Boot
pages 14-15 | 2686 words


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New This Week
- We review The Ten Keys to Helping Your Child Grow Up With Diabetes, an excellent new book to be published by the American Diabetes Association.
- Camp Leo near Tacoma, Washington, offers kids a wonderful time in the great outdoors.
- Summer Camp Fun for Kids and Teens with Diabetes in Washington State, sponsored by the ADA Washington Affiliate, provides mainstream camping experiences for kids with diabetes at three camps. Updated with 1997 information.
- Dietitians of Canada is a nicely designed site that offers excellent nutritional information, including dozens of Fact Sheets, such as Nourishing our Children's Future. In both English and French.
- The Northern Diabetes Health Network works to ensure ensure that people in Northern Ontario have reasonable access to a broad range of diabetes programs and services to improve their quality of life.
- LifeScan has a downloadable demonstration of their IN TOUCH® software.
- The Diabetes Research Institute Foundation supports the Diabetes Research Institute at the University of Miami School of Medicine.
- The Whittier Institure for Diabetes, a subsidiary of ScrippsHealth, is dedicated to diabetes research, education and patient care through a collaborative program with the University of California, San Diego. The Whittier Program supports intensive efforts in the treatment of adult onset (Type 2) diabetes.
- Diabetes UK contains information about diabetes in the UK.
Watch for the indicator throughout the children with DIABETES pages. You'll know you found something that's new to these pages. You can also click on it to return to this page.
Previous Week's What's New Lists.
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Last Updated: Thursday January 22, 2015 14:28:26
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Story Time for children between ages 3 to 6 will begin on Wednesday, Sept. 27th with stories, crafts, and snacks at the Milford Public Library. Story Time is a free program directed toward preschool-aged children to develop interpersonal and literary skills. Story Time allows children to understand the written word and the world they live in while having fun. Parents, caregivers, and children do not need a library card to participate. Sessions are available on Wednesday at 10:15 am or 1:30 pm, or Thursdays at 7:00 pm. Register your child at the children's circulation desk or by calling 658-4312.
Home > Community Announcements >


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Children's Medical Daycare – Kids with Special Needs NJ
Welcome to Providence Pediatric Medical Daycare. We are an award-winning leader in children's medical daycare with multiple locations throughout New Jersey. Our centers provide a loving, caring environment for children with special medical needs from birth to age five.
Programs include health, education & therapeutic services. Licensed medical professionals provide individual attention to each child in our centers. Every Center features specialized equipment and are handicapped-accessible.
Locations To Serve You
West Berlin, NJ 08091
Daycare: 856-753-7935
Fax: 856-335-1033
Corporate Office: 856-753-7763
Fax: 856-753-7714
Camden, NJ 08104
Daycare: 856-338-0900
Fax: 856-338-0029
35 S. Annapolis Ave.
Atlantic City, NJ 08401
Daycare: 609-345-2340
Fax: 609-345-3021
Employment Opportunities Available
Our programs include health, education and therapeutic services provided by licensed pediatric registered nurses, LPNs, nurse's aids, certified early childhood education teachers and teacher's aides. We provide individualized programs designed to compliment each child's development level, while providing quality medical care and attention.
Parents are welcome at any time to visit the centers and observe their children in a safe and fun environment designed to develop their skills and reach developmental milestones.
We provide ongoing monitoring and assessment by licensed, registered nurses for the following:
- Diabetes
- Asthmatic Conditions
- Conditions requiring life-sustaining equipment and/or interventions
- History of Head Trauma
- Cardiac Abnormalities
- Tube Feeding
- Seizures
- Apnea Monitoring
- Post-operative Care
- Shunts
- See Our Full List Here


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Friday, July 1, 2016
Today's thought from the Hazelden Betty Ford Foundation is:
Yesterday is over
It is a fact of life that what is old dies to make way for what is new. Endings are often painful – we mourn the death of a relationship, we regret leaving a familiar neighborhood, we don't like to say good-bye.
Endings, though, give us the chance to begin again. A new friend comes in to fill the empty space left when an old friend moves away. A new school, a new job, a new season of the year – these are fresh starts that evolve from what has gone before.
We need not fear the inevitable endings in our lives. Daily, we are renewed. Our bodies produce new cells continually. When we are going through an ending, we may not be able to see the new beginning that lies beyond, but we can trust it will be there for us when we are ready. We can welcome the new opportunities that each day brings and consider them gifts from the Higher Power that is with us to guide us through each end and each beginning.
I will let yesterday end so that today can begin.
You are reading from the book:
This book is now out of print and no longer available to purchase. Inner Harvest by Elisabeth L. © 1990 by Hazelden Foundation


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I've always said that I didn't want to write memoir. "Write what you know" is a common bit of advice tossed at new writers, but I prefer the adage, "Write what you love," and from an early age, what I loved was space ships, robots, dinosaurs, elves and fairies (and dwarves and hobbits), and church. So my fiction has revolved around the things I love, which haven't changed a great deal since I first learned to write the alphabet, and so has my poetry. I am not planning on writing any novels about, say, tortured mother-daughter relationships, or child prodigies growing up in white blue-collar families in the 1970s and '80s, or any poetry about my father's work-roughened hands and the big symbolic trucks he drove while my mother sat on the couch and watched soap operas. Other writers are tending those acres, I'm sure.
But I turned fifty this year, and turning fifty tends to inspire a certain amount of looking back as well as looking forward (and seeing what, if anything, one has to look forward to). What does interest me as I look back, what seems worth sharing, is the meandering path of my involvement with religion. From the first time I was let loose in the neighborhood library, say, around eight years old, to the present day, religion has been one of the things I find most interesting. Not just my own religion, but all religion, all religions. So this is the first of an occasional, unscheduled post looking back at me and religion.
My mother sent me to church when I was about six years old. What one can deduce from this is that she did not go to church herself, and take her daughters with her; she sent me, in the company of my older sister, already a teenager and chafing to get out of the Sunday church requirement. She thought that a religious education was in some way important, but she did not herself have any religious practice. Over the years my mother supported the church I went to in many ways, including financially, but one thing she never did was go to a service. To this day, I'm not entirely sure why that was the case.
My sister, eleven years my senior, had gone to a Lutheran church and been confirmed there. I went with her for a year or two, until she rebelled and stopped going. In that time, I spent most of my time in the Sunday school and very little of it in the actual Sunday service, but the important thing is that I wanted to join the choir and was permitted to do so. I was actually at least a year younger than the minimum age; I think they must have accepted me because I could not only carry a tune, but read the words of the hymns proficiently. I was a very precocious reader, years ahead of grade level.
When my sister stopped going to church (and concentrated on dating, and then got married), I think there was a year or two when I didn't attend. Then my mother made the acquaintance of a neighbor, an elderly single woman named Miss Johnson, who went to the nearby Episcopal church. When I say "nearby", I mean half a block away, across our street, up to the corner, across that street, and there you go, but my mother insisted that someone walk me there. So for I don't know how many years, I met Miss Johnson at our front door every Sunday and walked that short distance in her company.
Miss Johnson's church, the Church of the Advent, was the little high-church parish that was going to form my notions of religion, of Christianity, of what Episcopalians are and do, pretty much permanently. Unlike a lot of pagans, my childhood exposure to religion didn't leave me with baggage I was eager to drop. I had my share of emotional drama at church over the years, but 99% of it had to do with being an oddball who found it hard to fit in socially and was often unsure that people liked me. Looking back, I'm pretty sure they did like me, even if they didn't necessarily understand me. They were my peeps, though, and they cared.
It was not a church where I heard a lot of messages about women, or sexuality, or homosexuality being evil. Our rector rarely preached, and I'm quite certain that he was himself homosexual, in a quiet and reclusive sort of way. It was not a church where the pastor told you who to vote for, or shamed women for how they dressed. Except for the actual Sunday liturgy, which we called Mass as Catholics do, everything in the parish was done or organized by women. Father and some men and boys as acolytes celebrated Mass; women and girls sang in the choir, ran the Sunday school, organized bazaars and suppers as fundraisers, typed up and copied the weekly service leaflet, not to mention maintaining the cleanliness and order of the altar and its furnishings and all the vestments. It was an environment in which women had real power and the men mostly showed up and did what their wives told them to do. We had a rule that boys could not sing in the choir and girls could not be acolytes–a strange rule for an Episcopal church, but as a child, I was not unhappy with this division of labor. I joined the choir as soon as I could prevail on my mother to let me and remained active in it for over ten years.
It was a church in which singing was deeply important, choir was deeply important, and I was exposed to a hymnal which was a compendium of Western musical tradition from plainsong up to the early 20th century. It was a church in which the language of the prayers and the Bible was sixteenth-century English, the language of Shakespeare, of King James I, of intimacy through extreme formality. It was a church with silk vestments, with clouds of incense, with stained-glass windows, with chanting. It was a church where I learned that music, poetry, and stories are important parts of religion, and so are theatre and dressing up. It went hand in hand with the actual theatre in my life, as amateur theatre was my mother's hobby. I was singing and dancing in musical reviews at the same age that I was singing the Great Litany in procession at church, high on clouds of frankincense.
Deep down, my criterion for religion has always been, can you do it better than my childhood church? Can you do it better than the Book of Common Prayer and C.S. Lewis, better than frankincense and plainsong, better than damask chasubles and cassocks and surplices? Can you do better than a tradition that gave us Donne and Herbert, Tallis and Byrd, Charles Williams and Dorothy L. Sayers? It hasn't been easy to find a religious identity where the answer to that was yes, but I'll keep you apprised.


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Tuesday, May 21, 2013
You're my cup of tea
9 comments:
- Emily Leiphart said...
Yum! I'd gain a few pounds eating all of this. Heehee.
- May 20, 2013 at 5:37 PM
- Lin said...
Thanks so much for playing along with us in our Flower Power week at Simon Says Stamp!
- May 21, 2013 at 5:59 PM
- lauren bergold said...
lovely card! thanks for SHOPPING YOUR STASH with us this week!
- May 23, 2013 at 8:42 AM
- Tracey Boley said...
What a yummy card. Makes me hungry just looking at it lol.
Nice paper and flowers.
Thanks for joining us at LadyAnnes NannaVics challenge.
Good luck
Tracey DTxxx
- May 23, 2013 at 9:12 AM
- Penny Odell said...
Adorable card! Everything looks so tasty. Thanks for joining the TTCRD challenge.
- May 24, 2013 at 4:51 PM
- Jessi Fogan said...
....aaaaaand now I want a donut. Dang. lol! So glad you could shop your stash with us this week!
- May 27, 2013 at 7:44 AM
- Deonna Bemish said...
MMMMM yummy! Great Card! Thank you so much for sharing with TTCRD last week.
- May 28, 2013 at 12:31 PM
- Jennifer Swandells said...
Great colourful card and plenty to eat, makes me want to go and eat something. Hugs, Jen :-) x
Krafty Keepsakes
- May 30, 2013 at 9:04 AM
- Lady Anne said...
Thank You for sharing with us at Lady Anne's Challenges. I hope we see you again soon.
Love ~ Lady Anne xx
Lady Anne's Blog
Lady Anne's Challenge
Lady Anne's Stamp Challenge
- June 2, 2013 at 9:29 AM


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Proofware is the world's first all-in-one cloud-based packaging inspection suite, giving enterprise-wide instant access to everyone involved in the security of their brand copy and artwork
Proofware offers a variety of cloud-based packaging Quality Control applications to seamlessly proofread PDF throughout the workflow process, catching any undetected errors before it's too late.
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Advanced packaging inspection tools
- Inspect text to PDF
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- Translate Braille
- Cloud technology – No software installation required
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- On-premise server or private cloud
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- Secure HTTPS connection
For more information on Proofware please send an email to firstname.lastname@example.com
#proofware #globalvision #cloudtechnology#docuproof #artproof #barproof #brailleproof #spellproof #notes


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Sukaina & Farid's Wedding Festivities
- Yoga Expert Salina Taqi shares with Secret Closet exclusive pictures of her lovely sister Sukaina's wedding. Take a look at the beautiful sisters in their stunning wedding formals designed by Umar Sayeed and Sania Maskatiya. Sukaina's breathtaking makeup and hair was done by Natasha and Sabrina at Natasha Salon. Congratulations to the family and thank you Salina for sharing, keep visiting our blog category 'Salina's Guide to Health & Beauty' to learn her secrets!


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Creating a Sense of Place: the Many Benefits of Close Focus
In our forum, Cadius asks how people capture a sense of isolation in their settings. He is speaking of the isolation that comes from slow travel times, remote locations, no modern communications, lack of contemporary supply networks, and so on. Of course, the people living in those circumstances may not feel "isolated" per se: to them, that's just the way things are. Even relative isolation will feel normal if that's the norm. But how to create this sense in one's fictional setting? That's another issue.
His question sparked a few thoughts, and rather than hog forum space with a response that ranges a bit, I'm putting this brain dump here. This is not just about the technical aspects of isolation, but rather about how characters can be used to make isolation evident. In world building, once we know the basics of our Big Picture (like the isolation factors noted above), they often only become apparent "where the rubber meets the road": that is to say, where the world interacts with the character in our game or story.
So, About That Isolation Thing….
I find the best way to make a sense of isolation most apparent is to shut down the scope of the setting. That is to say, focus on the close and personal, and the local life, to the exclusion of almost everything else. Cut out a lot of "news from afar" (when it arrives, via traveler, bard, or messenger bird, it should be an event that is noteworthy and might even bring everyone gathering around to get an ear full). Do keep a strict eye on supply: what's available is what can be sourced locally, and things beyond that are scarce and valuable. ("If we want something better than homespun, we can only get cloth for new dresses or tunics twice a year, when everyone goes to the County Fair and we trade leather and furs and hunting spears for fine goods made in the city.")
Sure, it's still important to note that travel is slow, distances seem far, and we are governed by a corrupt count because the king is too far away to know what he's doing. But these things all feel far removed and distant from the characters (usually), and that's because they are. It is only when things become personal–affecting the characters' daily lives in an immediate way–that they notice or even care about the things that amount to "isolation." And this is what close focus on a small locale achieves so well.
Another benefit to this approach is that what is local becomes familiar and feels like the "norm". This lets the world-creator establish a baseline for "how things are." After that, this creates a true sense of wonder and weirdness for the character when they go elsewhere and experience something different. This works to dramatic effect in fiction, but in gaming becomes a powerful immersive effect for the player. This is especially useful in an rpg where the GM wants the characters to feel rooted in a home base.
It's Like a Small Town Around Here
The other benefit of enforcing close-focus scope of setting is that it creates a "small town" feel–whether it is a village, or a single ship in space on a months-long journey, or a ship at sea, or a remote monastery or military outpost–whatever works where you can keep things up-close and personal. The payoff for this is that the place actually comes to feel very homey: everyone knows everyone, and where everything is, and all the personal connections and tensions that exist in that place.
In this setting it's a piece of cake to introduce surprisingly engrossing tiny personal dramas (that may have Big story implications for later). Everyone knows everyone's business, and if one person has their nose out of joint about another, everybody has an opinion about that, or takes sides, or intervenes (or eggs them on)… This is fertile ground for drama that seems to be on a small scale, but can blossom into story and adventure hooks for other, bigger things (perhaps ones that take the characters out of town or off the ship. Finally).
On the third hand you can keep the entire game or story in that close setting, in which case the personal interactions, tensions and intrigues gain much more importance. Threats the characters face have to be hazards that come to where they are, instead of the reverse.
Point being: this works like a charm to create an immediate sense of place, and to adjust readers' understanding of the setting or players' expectations of their world. If the constraints of isolation need to be in place, characters will experience this first-hand on a micro-level that makes sense and engages the audience of the fictional setting. And although this post is written with isolation as the example, this technique works for any facts or elements of world design you feel have significant impact on the characters. You simply show how those things impinge on daily life, when daily life fills a small circuit.
This technique is especially powerful if you are introducing readers or player characters to a setting that is unlike anything they are familiar with: this "hot house environment" of the close-focus setting instantly immerses the audience (and characters) into your world, magnifying the many small things that are its hallmark as "someplace different." This goes far beyond mere isolation factors and gets heavily into social and cultural aspects; it is an ideal way to introduce the "foreign" and make it become "home." Hopefully I can get into that in a future post. For now, though, I'd like to hear your thoughts on the matter in the comments, or at Cadius' thread if you have more to say on isolation.
2 Responses to Creating a Sense of Place: the Many Benefits of Close Focus
James H Jenkins says:
Yes, I wish this had more depth and examples for the causal reader, but I get it. Games such as Microscope really push this to convey a vignette of a specific time and place, with a focus on details. Of course this works in Traveller or any sort of slow speed deep space travel game, small ship.. which is perfect for my needs. Good ideas, Ms. T.
Teramis says:
I'm not familiar with Microscope, but it sounds intriguing. I should take a look. Thanks for mentioning it.


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According to SCEA President and CEO Jack Tretton, the PlayStation Vita will be released on February 22, 2012, in the Americas and Europe. This is in line with a previous report that stated the Vita wouldn't come to the West until 2012. The system will retail for $249USD for the Wi-Fi model and $299USD for the 3G model.
Analysis: At the risk of stating the obvious, we now know for certain that the Vita will miss the Christmas rush. When you combine this with the system's price tag—either of them—and all the accessories that could come with it, I can't help but think the Vita will run into the same issues that the 3DS did after it launched. Sure, the Vita may have a nice list of games lined up for launch, but how much will any of this matter when it comes time for the general public to decide whether or not to pay for this thing? It's not like they'll be able to use the excuse that it's a Christmas present for a family member or a loved one.
Moreover, the Vita's going to launch at a time when the market for mobile device apps is Strong with a capital S, so it may run headlong into the same wall of competition as the 3DS. Also think about this: why pay $40 for a game that can be played only on a $249 handheld when you may already have a phone that can download a $1 game as an app? To the average customer, this is a no-brainer; anyone would gun for the product with the lowest price tag, and this would be true even if the economy weren't in such a rut.
I have no doubts that Sony will appeal to its established fanbase, but I do question just how much success the company will see over all with the PlayStation Vita. Personally, I'm not optimistic.


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Lindsey believes in upholding the highest standard of client service. She wants your makeup application to be an experience. She knows that you have entrusted her to make you look just the way you envisioned for your wedding day, special event,portraits, date night, makeover etc. Importantly, she has a true passion for what she does and it shows in her work. Do...
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I'm embarking on a new project on (the connection between) death and meaning, prompted by a controversy central to the human enhancement debate, namely whether death (or more precisely mortality) undercuts meaning (as Max More and others have proclaimed) or whether it is, on the contrary, a condition of meaning, so that without death (i.e. the necessity to die) it would be impossible to lead a meaningful life (as for instance Leon Kass has argued). Both sides in this debate quite naturally assume that meaningfulness is a desirable quality. What they disagree about is merely what is needed for there to be meaning in one's life. But is the fundamental assumption that they have in common really convincing, namely that a life that "means" something is better (more worth living) than a life that means nothing?
David Bellos, in his introduction to the Everyman's Library edition of Albert Camus's The Plague (and other writings), chides Camus for his alleged belief that an absurd world, that is one that lacks a God and in which, consequently, nothing has any meaning (beyond itself), is somehow deficient. If everything we did had "meaning", he argues, life would be pretty much unbearable: "Things would surely be far worse if the opposite were the case. If the world were not at all absurd, in Camus's sense, then things in general and acts in particular would be endowed irrevocably with 'meaning'. And that would make the world a very strange and inhuman place indeed. Every cup of tea, broken shoelace, premature death, and outbreak of slaughter would be 'meaningful', that is to say fully explicable in terms of a higher order, and thus necessary. Under such conditions, human life, which characteristically involves imponderable choices, rough guesses, effort, and surprise, would surely seem quite futile, since no matter what a person did, it would fit in with a higher scheme by the very fact of having been done. A necessary world thus seems to many readers (myself included) as rather more absurd than one in which meanings are not given."
This sounds pretty convincing. However, the whole argument rests on a conception of meaningfulness that equates meaning with complete explicability and necessity, and I'm not sure that we have to understand (objective?) meaningfulness in those terms. Is a meaningful life necessarily one in which there is an explanation, a good reason, for everything that happens and everything we do? Is there no scope in a meaningful life for chance and choice? Can our lives only be meaningful if the universe is deterministic, if human freedom is an illusion? If that were the case, then it would indeed be strange if we lamented the lack of meaning. However, Bellos himself seems to acknowledge the possibility of understanding meaning in a different, non-deterministic way when he argues that human life would appear "rather more absurd" and would "surely seem quite futile" if everything we did "fit in with a higher scheme". A life that is not absurd and not futile - that is more or less what we mean by a meaningful life. So the question is what makes a life not futile, not absurd. I guess that most people would agree that we at least have to be able to make our own choices, which also means that there must be the possibility of failure, of not doing the right thing. If things turned out to be fine no matter what we did, then there doesn't seem to be much point in doing it in the first place. That doesn't mean that the freedom to make one's own choices is in itself sufficient to make our lives meaningful. Perhaps there is something else required, but that something doesn't have to be a divine plan or any other kind of "higher scheme". I also don't see why it should be the case that a life can only be meaningful if everything matters in it, every cup of tea we drink, every shoelace that breaks. Why can there not be things in our lives that do not matter much or do not matter at all, pockets of indifference as it were, while others matter a great deal ("outbreaks of slaughter" for instance and how we react to them)?


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Annerley Motor Inn is Brisbane's best value motor inn and conference centre. Stay here to enjoy city views, a swimming pool and barbecue facilities all conveniently located just 10 minutes from CBD. All units have recently been refurbished.
Ideally located in the charming inner-city suburb of Annerley, Brisbane Street Studios offer affordable 3.5-star accommodation just a short stroll from the PA Hospital.
Each apartment comes fully equipped with everything you need for a comfortable and relaxing stay, from a private bathroom to a flat screen television and reliable, free internet access. It has a range of different bedding options to suit individuals, families and couples, as well as a selection of smaller sized apartments perfect for those on a budget.
Whether you're in Brisbane for a laid back city break, a whirlwind business trip or to visit loved ones in hospital, you can look forward to a warm welcome at the family-run Brisbane Street Studios accommodation.
Welcome to Accommodation Mackenzie, we offer superb holiday accommodation with our professional team, locate your provider today from our extensive range of listings below.


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|Sand Bar Beach Resort Concepcion Iloilo Philippines
Haven't been to other beaches around the globe but as far as my web travels has seen, I can say Philippine Beaches is a top caliber. Powdery white sands, alluring azure seas and as virgin as a one-day old chick forest. A perfect for getaway with your love ones, just don't forget to bring plenty of mosquito repellent. This haven is our environmental responsibility.
linen long sleves shirt (A/X), stripe tank top (Old Navy), graphic pink and black swim shorts (SM Dept. Store), boater hat (SM Accessories), cashmere scarf (Maru), sunnies (F&H), flip flops (Havaianas)


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The U.S. Department of Energy expects the nation's demand for electricity to increase 28 percent by 2035. Such an increase would require construction of hundreds of new power plants to provide enough electricity to meet demand.
The 104 nuclear power plants in the U.S. generate 20 percent of the nation's electricity. To maintain that share of production would require construction of one new nuclear reactor each year, beginning in 2016. More than 15 companies and other entities are considering plans to build more than 30 nuclear plants, and the U.S. Nuclear Regulatory Commission is reviewing license applications to build 22 new nuclear power plants.
Nuclear power plants are similar to other thermal plants in that they produce steam that drives a turbine, which in turn powers a generator that produces electricity. The difference is that a nuclear plant produces steam through a nuclear reaction instead of from burning coal, natural gas or other fuels. A major benefit of nuclear energy is that it's the only source that can generate electricity at all times reliably and efficiently and with no greenhouse gas emissions.
Like other kinds of power plants, nuclear plants rely on large volumes of water. AMERICAN's product line includes multiple choices for nuclear power plants: ductile iron pipe for make-up and blow-down lines, water and sewer lines and fire protection systems. AMERICAN spiral-welded steel pipe in diameters up to 144 inches is available for circulating water lines.


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I refuse to believe that. But tomorrow is Sunday, time for the simple things. So it's got to be true. Still it seems that week went by awfully quickly. It's somewhat of a blur, with too many places to be and too many things to do. I did not get another post in. At night I was too tired to write even two words. Or edit a photo. Let alone take a photo or think about something to write.
Anyhow. It was a good week. We got lots of errands done and things crossed off the list. There were some good news. And the brothers got a new haircut, fairly short for the first time in their lives and they look so cool, so much older. So cute. Oh sorry, I'm not supposed to say cute anymore.
And then today we went to pick out glasses for big brother. Yup, just like mommy and daddy he needs glasses. We have three different models to try out over the weekend and we'll have to take our pick on Monday. Big brother wants the green ones. Bright green ones. A little bit too bright and too green if you ask me. I'm still trying to convince him, but since he's somewhat sick today with a mysterious fever, he's also cranky and not easily convinced. Hm.
So it's been a crazy week, and the weather has been equally crazy. From summery and warm too rainy and cold enough to wear a jacket. We did get to spend some time outside, catching our breaths as the kids were in bed and the skies cleared up. Ahhh. Peace and quiet.
Happy Sunday!


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Amy Abshier-Reyes
"I was raised on the Texas Gulf Coast, in a small farming and ranching community. I moved to Kansas City, Missouri to attend classes at the Kansas City Art Institute, where I received my bachelor's degree in fine art in 1997. I relocated to Ventura, California in 2001, and my husband and I moved back to Kansas City in the spring of 2005. I've done illustrations for books, magazines, and album covers over the years, but I'm really happy doing my own thing these days.
Currently I'm represented by the Blue Gallery in Kansas City, but have exhibited all over the country.
I have a studio in the attic of our house where I work on my larger oil paintings, but I usually set up my watercolor paints right in the dining room to work on small pieces and ACEOs. (ACEOs are small works of art that measure 2.5 x 3.5 inches, trading card size. ACEO is an acronym for Artist Cards, Editions and Originals.) I can paint at the dining table and still keep an eye on my kids, dinner, etc, etc. My set-up is simple and easy to put away for mealtimes.
I have a regular day job that's pretty interesting: I work as an auction house manager for the KC Auction Company and I'm a CAGA certified personal property appraiser, evaluating antiques, fine art,and other things. We deal in antiques, art, glass, pottery, coins, jewelry, etc. Because we sell things on consignment, you just never know what will come into the auction house on any given day. I've seen some amazing pieces and the last 6 years have been a learning experience on so many levels; not just about antiques, but a lot about human psychology too.
A lot of people ask where I get ideas and inspiration for paintings. The ideas really do come from all over: looking at old photos or costumes or fashion books, conversations (usually overheard--I love eavesdropping. Shameful.), dreams... Sometimes just sitting down and drawing without thinking of anything in particular will produce something cool. Music is definitely something I'm passionate about (my husband and I met working together at a record store), and it plays an important role in my work as well. And I love looking at stuff! Fashion, architecture, art, design, interiors--there's so much to see and so much to get excited about, just that in itself makes me want to paint."
Facebook Page


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Home > Community > College News > News Archive > Falcons Apparel
FLC Athletics Department
September 03, 2010
The Folsom Lake College Athletics Department is pleased to announce that the new official FLC Falcons logo apparel is available for pre-sale through Friday, September 17. These high quality t-shirts, sweatshirts, and shorts are being sold by the 2010-2011 FLC student-athletes as a fundraiser to supplement the travel budgets of our teams.
The order form found here is for information only; please contact Athletic Coordinator Ron Richardson at (916) 608-6812 or firstname.lastname@example.com prior to September 17 to place your order. Money (check or cash) is collected at the time of the order. The apparel will be printed after orders close on September 17 and should be available for delivery by October 1.
Thank you for your support of Folsom Lake College Athletics!


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Hello, and welcome to another day on Author's Speak. I've decided to spend some time talking about not only why I write, but why I write what I write.
Go ahead, say that ten times fast!
I thought I'd start with my chosen genre and branch out from there.
People ask why don't you write serious/real books and how come romance? Some go a step farther and inquire why M/M romance or books with LGBTQ+ characters as leads?
Um…romance books are real and it's a huge genre! There is something for everyone no matter if the characters are gay, straight or Martian.
Okay, I'm the first to admit most of my books aren't serious in nature or horribly angsty, but not every book needs to be. More on the nitty gritty of that next month.
My initial response to why write LGBTQ+ characters, specifically gay men is simply: "I like it." That's sort of stating the obvious and doesn't really offer much in the way of deep, thoughtful insight. However, I could almost see those reading my answer (the similar answers by other authors) sagely nodding their heads in agreement.
It's like asking the reader, why do you read this genre? Gee, 'cause they like it, silly, would be the universal answer. For me the real reason goes deeper.
Which brings me back to the question of why two men? Not two women or a man and woman?
Sooo….I'm out walking the dog one day, contemplating the affairs of my writing and while waiting on my cute canine companion to water some dead leaves I stumbled upon an epiphany about myself and why it is I enjoy reading and writing M/M romance. My answer goes much farther back to a time long before I became aware of gay romance or read that first story.
It's because of my grandfather, who was, as far as I know, a completely straight, pretty conservative man. Interesting how things work out.
He also loved to read and watch television.
I was raised by this man, and lived in a predominantly male household. From the time I was a very little girl I was constantly telling a story and that evolved into writing them when I learned to string letters to words and words to sentences and sentences to paragraphs and…okay I can do this all day, you get the idea. As far back as I can remember this man told me I should be a writer.
Specifically, a mystery writer. That was his favorite genre.
I'm sure M/M romance is not what he'd had in mind, but I think he'd be happy knowing I was being published and people were reading and enjoying my stories.
My grandfather was a huge fan of reading the mystery, the more suspense and action the better. Throw in some political intrigue and he thought it was perfect. I grew up surrounded by books, literally hundreds that were in a basement library he built by hand. He was a woodworker by hobby, much like Todd Ruger, one of the main characters of my Sentries series. All my grandfather's favorite books had a common theme of two men, detectives or cops or whatever that were partners and friends. Men who cared deeply for one another.
Enter the male bonding theme, two men with a connection, deep love and respect for one another was presented to me when I was so young I couldn't even read.
In fact, I was immersed in it.
Grandpa did more than read, he loved sports, but a physical problem kept him from being very active, so he watched television. Often while reading. Another habit from Grandpa, I often read or write while watching TV. For years I watched football, baseball and basketball with him. In between there were shows that were the staple of the television industry at the time, Combat, Five O'Clock High, Rat Patrol, Gunsmoke, Bonanza, Star Trek, Batman, the list goes on. They all had the commonality of men bonding, be they friends, fathers and sons, or brothers it didn't matter. I was immersed from a very young age in stories where the central characters were men. Men who loved one another, even if it wasn't in the romantic sense.
My favorite was Maverick. I'll still watch that show when given the opportunity. Two brothers who every week found some mystery to solve, or wrong to put right or simply engaged in a good-guy/bad-guy chase down a deserted road and into a box canyon. From that show and those men I learned a love of a good (fictional of course) bar brawl, gun fight, chase, ghost story and an appreciation for taking a gamble in life. Times have changed and in the decades between Maverick and now there have been dozens, if not hundreds, of shows and books revolving around two men in some sort of close, loving relationship.
Okay, these guys weren't in romantic relationships, but the groundwork for that next step was laid down and mapped out in my mind long ago and far away.
Is it really such a wonder that from there the leap to gay men and their close romantic relationships was made?
The main characters of my books are no different than the men of countless pieces of literature or viewing I grew up loving. They just have one more aspect to their lives and relationship: that of a soul bonded, mated, or married romantic couple. The heroes in my books have lovers as well as partners who are men. Men with a great deal of love and respect between them. Now, how could you not like that?
For women to read, write and enjoy all male romance isn't so strange. So, here I am, many (we won't discuss the actual number, but those of you who know the shows of which I speak can work it out I'm sure) years later, a woman whose first published novel was a paranormal action/adventure with a healthy dose of romance between two men.
It makes perfect sense really, when you think about it.
I, for one, couldn't be happier or more proud that my first published novel revolves around a theme that I loved before I knew what it was: Men loving one another, how doesn't matter. That my first novel, Marked Yours, and the books that have followed were not only about the close bond men share, but one that allows them to take that bonding into a romantic relationship.
To answer the question of why I wrote and published in the genre of M/M romance, well it's simple really, it's what I love, it's what fascinates me and fires my imagination. It's what I grew up learning to love and I want to offer a big thank you to those that created those books and shows then brought them to life for one little girl to appreciate the male bond.
From the brothers Maverick, Cartwright, Simon and Winchester, to the buddies Matt Dillon and Chester, Starsky and Hutch, Jim Ellison and Blair Sandberg, Peter Burke and Neal Caffery, and many others, I learned how deeply men bond and love one another and came to appreciate that bond. Mostly I owe them my heartfelt gratitude.
Really, is there any other genre steeped in such tradition for me, or that would feel so natural, to write in and explore? Was there ever a question of what would be the subject matter of my published novels? Hell, no!
There is plenty of action, love and general fighting of evil in all of my books.
Until next month,
Happy Reading!


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The graduate students at my institution (Portland State) have created an online petition
to reclassify non-science books from science categories in bookstores
and libraries. To quote from the first paragraph of their petition:
"As scientists, we feel strongly that categorizing Intelligent Design
("ID") as science is both inappropriate and misleading. Local bookstores
and libraries unintentionally exacerbate this misleading categorization
when they shelve ID books and legitimate science texts in the same
section . Our goal is to convince the U.S. Library of Congress to
re-classify ID books into sections other than the science section."
If this is something about which you feel strongly (or even are
lukewarm!), I urge you to support their petition. Check URL:
Saturday, September 15, 2007
An Anti Anti-Evolution Petition to reclassify non-science books from science categories in bookstores and libraries
5 comments:
- Anonymous9/17/2007 10:02 AM
If evolutionists are afraid of the Intelligent Design books, it tells me that they are running scared.ReplyDelete
If evolutionists want to end the arguments all they have to do is, get their brilliant heads together and assemble a 'simple' living cell. This should be possible, since they certainly have a very great amount of knowledge about what is inside the 'simple' cell.
After all, shouldn't all the combined Intelligence of all the worlds scientist be able the do what chance encounters with random chemicals, without a set of instructions, accomplished about 4 billion years ago,according to the evolutionists, having no intelligence at all available to help them along in their quest to become a living entity. Surely then the evolutionists scientists today should be able to make us a 'simple' cell.
If it weren't so pitiful it would be humorous, that intelligent people have swallowed the evolution mythology.
Beyond doubt, the main reason people believe in evolution is that sources they admire, say it is so. It would pay for these people to do a thorough examination of all the evidence CONTRARY to evolution that is readily available: Try answersingenesis.org. The evolutionists should honestly examine the SUPPOSED evidence 'FOR' evolution for THEMSELVES.
Build us a cell, from scratch, with the required raw material, that is with NO cell material, just the 'raw' stuff, and the argument is over. But if the scientists are unsuccessful, perhaps they should try Mother Earth's recipe, you know, the one they claim worked the first time about 4 billion years ago, so they say. All they need to do is to gather all the chemicals that we know are essential for life, pour them into a large clay pot and stir vigorously for a few billion years, and Walla, LIFE!
Oh, you don't believe the 'original' Mother Earth recipe will work? You are NOT alone, Neither do I, and MILLIONS of others!
PS: Please don't lie about the 'first life' problem, scientists are falling all over themselves to make a living cell. Many have admitted publicly that it is a monumental problem. And is many years away from happening, if ever. Logical people understand this problem and have rightly concluded that an Intelligent Designer was absolutely necessary. Think of it this way, if all the brilliant scientists on earth can't do it how on earth can anyone believe that it happened by accident?????
If anonymous is afraid of identifying him/her self it tells me that he/he is running scared. Sheesh.ReplyDelete
Bingo John L. I was waiting for someone to say that.ReplyDelete
- Anonymous9/27/2007 11:27 PM
What does the comment of the annomnymous writer have to do with the claim that evolution is a fact?ReplyDelete
Most creationists get side tracked and don't address the evidence at all (non-sequeters).
When they do address them, they got it all wrong (like random natural selection).
- Anonymous1/18/2009 6:34 AM
Natural selection is the exact opposite of random.ReplyDelete


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State Key Laboratory of Coastal and Offshore Engineering, Dalian University of Technology, Dalian, Liaoning 116024, email@example.com
China Offshore Oil Engineering Co. Ltd., No. 1078, DanJiang Road, Tanggu, P.O. Box 616, Tianjin 300451, firstname.lastname@example.com
State Key Laboratory of Coastal and Offshore Engineering, Dalian University of Technology, Dalian, Liaoning 116024, China
School of Naval Architecture, Dalian University of Technology, Dalian, Liaoning116024, China
Marine Science and Technology School, Zhejiang Ocean University, Zhoushan 316000, China
Corresponding authors.
The gravity-type fish cage is extensively applied with the increasing demand for fishery products. The flotation ring is its main load-bearing component and supports the whole cage. So it is essential to study the hydroelasticity of the flotation ring for the safety of a fish cage. An analytical method is proposed to study the elastic deformation of a simplified flotation ring subjected to water waves. The equations governing in-plane deformations are obtained according to curved beam theory, in which the modal superposition method is used to represent the in-plane deformation of an element of the ring. Then, the motion equations of the ring are built up coupled with deformation equations. The correlation between the predicted results and the experimental data is acceptable to validate the numerical modeling. Then the effect of Young's module, radius of the ring, and wave conditions on elastic responses is discussed in terms of the prototype scale of a flotation ring. It is concluded that the deformations over the ring in the direction of waves' propagation are the largest, and that the mooring point in the head-on direction of the waves is critical for reliability of the ring. Large deformations of the flotation ring may induce the failure of the fish cage when the storm covers it. So more attention to the hydroelasticity of the flotation ring should be paid in the design for a fish cage.
History of the maximum tensile stress at points 1, 2, 3, 4, and 5 with H 7.0 m and T 8.94 s in prototype
Histories of u at points 1, 2, 3, 4, and 5 with H 7.0 m and T 8.94 s in prototype
Period responses of radial deformations with H 2.0 m
Histories of u at point 1 with variable radii with H 2.0 m and T 5.37 s in prototype
Histories of u at point 1 with variable modulus of elasticity with H 2.0 m and T 5.37 s in prototype
Histories of u at point 1 and ξ2 with H 2.0 m and T 5.37 s in prototype
History of ξ2 with wave height 0.34 m and wave period 2.0 s in model
Comparison of the numerical results with the experimental data with different coefficients in the model (the top is about xg, and the bottom is about zg)
Cross section of the ring
Element of the ring
Coordinate system of the ring
Configuration of the ring
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Instant Delivery, after purchase go to My Account->Book Shelf to Read the books
In this book, the following topics in Adobe Flash Animation are explained step by step.
1. Simple and Classic Button creation
2. Frame by Frame Animation
3. Simple and Classic Guide Animation
4. Simple and Classic Motion Tweening Animation
5. Simple and Classic Shape Tweening Animation
6. Animation with Audio and Video
7. Action Script with Audio and Video
8. Masking Effect with Image and Text
9. Animation with Shapes and Symbols
10. Action Script with Shapes and Symbols
Adobe Flash formerly Macromedia Flash is a multimedia platform that is popular for adding animation and interactivity to web pages. Originally acquired by Macromedia, Flash was introduced in 1996, and is currently developed and distributed by Adobe Systems.
Flash is commonly used to create animation, advertisements, and various web page Flash components, to integrate video into web pages, to make games and more recently, to develop rich Internet applications. Flash can manipulate vector and raster graphics, and supports bidirectional streaming of audio and video. It contains an Object-oriented language called Action Script.