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In the haftorah of Shabbat Nachamu, the prophet Yeshaya consoles the Jewish people, "Be comforted, be comforted, my people." The suffering of exile and the sins that brought it about are part of a journey. The day will come when we will see that it was all meant to bring us to our destiny. This is true for geulat haprat (individual redemption) as well as geulat haklal (national redemption).
In this shiur (Torah class) on Eretz Yisrael, Mrs. Shoshie Nissenbaum explores the unique kedusha (holiness) of the land of Israel, and its effect on the people living there. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this guest lecture on Tisha B'av, Mrs. Shoshie Nissenbaum explains the secret of redemption hidden within the destruction of Tisha B'av. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
This Torah class by Rabbi Avishai David explaining the kinnot of Tisha B'av, focuses on the incredible phenomenon of mass suicide in various Jewish communities faced with the choice of death or conversion to Christianity. Rabbi David discusses the halachic background to these killings, as well as the tragedy of the loss of incredible Torah scholars during these times. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this shiur (Torah class) on Sefer Yechezkel, Rebbetzin Tziporah Heller explains the two parables presented by Yechezkel in chapter 19. The parables speak of two lions who misuse their abilities and of a vine that could have been fertile but is no longer. Both meshalim (parables) refer to the end of the independent monarchy in the Land of Israel, and the reality of exile. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on the kinnot of Tisha B'Av, Rabbi Avishai David explains the background and meaning of the kinna by Elazar haKalir entitled 'V'ata amarta, heitiv eitiv imach', (and You said, "I will be do many kindnesses to you"). In this kinna, the special relationship of the Jewish People with Hashem as promised in the desert and as seen throughout Jewish history seems to be shattered, as troubles and tribulations are unleashed on the Jewish nation during the time of the Churban (destruction of the Beit Hamikdash/Temple). This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on the Three Weeks, Mrs. Shira Smiles examines the issue of sinat chinam, one of the things that led to the churban, and how we can begin to rectify the sinat chinam. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this shiur (Torah class) on enriching our children's religious experience, Rebbetzin Tzipora Heller talks about how to help our children understand the loss we suffered during the destruction of the Beit Hamikdash, and how to relate to the mournful tone of Tisha B'Av. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on the three weeks, Rabbi Beinish Ginsburg discusses a few different ideas relating to the time between the seventeenth of Tamuz, and the ninth of Av. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Tehillim, Rabbi Avishai David continues to explain some of the 15 Shir Hamaalot chapters which were sung on the steps leading to the Temple (Beit Hamikdash). In this perek, David Hamelech describes how the nations of the world vie with each other in order to control Yerushalayim during the times that the Jewish people is in exile. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah class on Sefer Yirmiyahu, Rabbi Avishai David teaches chapter 43, which describes the escape of the remaining community of Judea to Egypt, after the slaying of Gedalia ben Achikam. Yirmiyahu warns them not to take this step, and prophesies the ultimate subjugation of Mitzrayim to Nevuchadnetzar king of Bavel. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David teaches perek 41, which describes the tragic end of Jewish settlement of Eretz Yisrael after the churban. This happens because of the wicked murder of Gedalyahu ben Achikam. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David discusses the moving episode of Yirmiyahu's choice after the Churban. Nevuchadnetzar offers Yirmiyahu the option of staying in the destroyed city of Jerusalem with a small remnant of the Jewish peopluation, or going down to Babylon with the majority of the Jewish people. Yirmiyahu chooses to stay in Eretz Yisrael, so that Hashem will accompany His children in galut. Rabbi David ends with a discussion of the nature of 'Shechinta b'Galuta", Hashem in Exile. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David teaches perek 39, which describes the conquest of Jerusalem and the exile of Tzidkiyahu and the Jewish people. Ironically, Yirmiyahu is protected by Nevuchadnetzar, while those powerful Jews who thought they would persevere are exiled. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah class (shiur) on Sefer Yechezkel, Rebbetzin Tziporah Heller teaches perek 12, which describes the exile of the Shechina, the Divine Presence, from Yerushalayim, and shows how the calamity of exile is also the beginning of the path to redemption. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah class (shiur) on Sefer Yechezkel, Rebbetzin Tziporah Heller teaches perakim 10 and 11, which deal with the prophesies of the destruction of the city of Jerusalem and the devastation of the Jewish people. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this shiur (Torah class), Rabbi Hershel Reichman continues to learn the Chassidic understanding of exile. In this class, Rabbi Reichman discusses the gifts the Jewish People earn through the experience of Galut, exile. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this shiur (Torah class), Rabbi Hershel Reichman continues his series on the Chassidut interpretation of exile.
In this Torah shiur (class) on Sefer Yechezkel, Rebbetzin Tziporah Heller describes Yechezkel's vision of the destruction of Yerushalayim and its causes, and shows how these prophesies are still relevant today. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this shiur (Torah class), Rabbi Hershel Reichman continues to explain the concept of Galut, exile, from a Chassidic perspective. In this lesson, Rabbi Reichman explores how exile is an integral part of G-d's Master Plan for the Jewish People and the World's history.
In this class on Sefer Yechezkel, Rebbetzin Tziporah Heller explains the pesukim describing Hashem's command to Yechezkel to shave his hair as a sign of the impending destruction of Yerushalayim. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David explains the details and nuances of perek 36. In this perek, Yirmiyahu writes a scroll describing the future destruction of the kingdom of Yehuda. Instead of responding with teshuva, the king Yehoyakim burns the scroll, and the result is disastrous for his future. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Chanukah, Rabbi Avishai David explicates the beautiful poem sung by Jewish families throughout the world after candle lighting, known as Maoz Tzur. Rabbi David discusses the historical background of the liturgical poem, how it became customary to recite it during Chanukah, its roots in Tanach, as well as its structure and its themes of galut (exile) and geula (redemption). This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David teaches perek 34, which begins with the prophesy of the destruction of Jerusalem and the capture of King Tzidkiyahu. Yirmiyahu commands the Jewish people to free their servants, yet many people free their slaves, only to recapture them and force them back into servitude. This sin elicits a strong prophesy of destruction and suffering to the Jewish people. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this shiur (Torah class) on Sefer Yechezkel, Rebbetzin Tziporah Heller continues with the second and third perakim of the sefer. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yechezkel, Rebbetzin Tziporah Heller introduces the book of Yechezkel, emphasizing Yechezkel's uniqueness as a navi, prophet, in exile. The vision that Yechezkel had is a giluy, a revelation, of Hashem's Presence in Exile. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this guest lecture, Rabbi Alexander Cohen of Shearim College of Jewish Studies for Women discusses the opportunity for gaining dveykut with Hashem during the Three Weeks. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on selected Kinnos recited on Tisha B'Av, Rabbi Avishai David explains kinna number nine, "Eicha Tifarti", in detail. The kinna describes the tragedies of Jewish history, and the terrible consequences of distorting its causes. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) explaining the Kinnot (mourning poems) recited on Tisha B'Av, Rabbi Avishai David explicates the themes and structure of the kinna "Eicha Atzta B'Apecha". In this class, we examine the reaction of the Jewish people to the destruction of the exile. Although the kinna is a mournful one, it also expresses the hope that we will merit redemption through the bris avos (the covenant made between Hashem and our forefathers). This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur on the Kinnot recited on Tisha B'av, Rabbi Avishai David analyzes the themes of the first kinna. This Kinna describes the sudden shock of the Churban, as well as the mourning of both Hashem and the Jewish People at the unbelievable loss of the Beit Hamikdash. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this guest lecture in honor of the Three Weeks, Rabbi Ilan Segal of Afikei Torah Seminary of Jerusalem completes his overview of the period of mourning between the 17th day of Tammuz and Tisha B'av. For more information about Afikei Torah, go to www.Afikeitorah.org. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur on Sefer Daniel, Rebbetzin Tziporah Heller teaches the prophesies of perek 10. In this chapter, Daniel receives predictions regarding the near-impossible nature of the galut of Greece. Daniel accepts this decree, and responds with silence and bitachon (trust in Hashem). This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) introducing the Kinnot of Tisha B'av, Rabbi Avishai David presents an overview of the dual nature of Tisha B'av as a day of mourning and a public fast day. Rabbi David then reviews Megillat Eicha, and shows how it parallels many of the themes of the Kinnot. The class also presents the loss of the Beit Hamikdash as well as the overwhelming human tragedy of the Churban as the primary themes of both Megillat Eicha and the Kinnot. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this guest lecture by Rabbi Ilan Segal of Afikei Torah Seminary in Jerusalem, Rabbi Segal explores Bein Hamitzarim as part of a pattern of three week time periods which recur in Nissan and Tishrei. For more information about Afikei Torah, go to www.Afikeitorah.org. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on the Three Weeks, Rabbi Beinish Ginsburg explains what the true mourning for Jerusalem should be, a yearning for the deep spirituality that was once intrinsic to the city, and is no longer there. True mourning for Jerusalem will help us merit its rebuilding. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur on Sefer Daniel, Rebbetzin Tzipora Heller teaches perek 9, which describes Daniel's prophesy of a goat. Rebbetzin Heller explains how this prophesy corresponds to the challenges the Jewish people will need to face when they are subjugated by the nations of the West. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah class (shiur) on Sefer Daniel, Rebbetzin Tziporah Heller teaches chapter 8, which describes the third vision of Daniel. This vision also relates to the kingdoms who will dominate the Jewish People in exile, but here they are compared to domesticated animals. This comparison shows that the wars that they will fight against the Jewish People will be focused and directed. Rebbetzin Heller also explains why the times for redemption are written so vaguely. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David explicates chapter 32. This chapter contains contradictory prophesies, on the one hand predictions of the impending destruction of the kingdom of Yehuda, and on the other hand the command to Yirmiyahu to go redeem his relative's field, paying for its full value, with documents and witnesses. Yirmiyahu follows Hashem's command though it seems to contradict reality, and then asks Hashem for an explanation. Hashem explains that though there will be a terrible exile, the Jews will return to Eretz Yizrael and once again property will be bought and sold here. This class includes a vort by Rabbi Soloveitchik comparing Yirmiyahu's dilemma to that of Avraham Avinu before the Akeida, as well as an explanation of Hashem's 13 Attributes of Mercy, which appear in this perek in truncated form. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Daniel, Rebbetzin Tziporah Heller reviews perek 7, which discusses Daniels prophesy of different animals, each representing a different kingdom that will dominate the world and subjugate the Jewish people. Rebbetzin Heller analyzes their ultimate defeat, and Hashem's compassion leading to the destruction of all evil, and concludes with a discussion of the date of Mashiach's arrival. This class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Yirmiyahu, Rabbi Avishai David completes his analysis of chapter 31, with a discussion of the remarkable sacrifice of Rachel Imeinu and her subsequent reward, and the different exiles that the Jewish people experienced, according to the explanations of the Malbim, Rav Yisrael Salanter, Rav Shalom Shwadron, and Rav Chaim Soloveitchik. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David explicates the prophesies of Jeremiah predicting the suffering of the Jewish people in exile, their repentance, and their ultimate return to the land of Israel. The class includes a discussion of Rabbi Soloveitchik's explanation of Yerida l'tzorech aliyah (a spiritual fall that results in ultimate spiritual transcendence), and the Netziv's essay on antisemitism and the role of the Torah in the in-gathering of exiles. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this shiur (Torah class) on Tehillim, Rabbi Avishai david continues his analysis of the intriguing chapter 22, which refers to the travails of both Queen Esther and King David. The perek is also a parable for the the difficulties of galut and the nature of geula (redemption), and the dual reality of Hashem's hiddenness and His guidance during difficult periods of history. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this shiur (Torah class) on Sefer Yirmiyahu, Rabbi Avishai David analyzes chapter 30, a perek filled with references to the former majesty of the Beit Hamikdash, the horror of its destruction, and its future splendor. Rabbi David analyzes the structure of the perek, as well the beautiful prophesies contained within it. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David vividly describes galut, exile, and its many attributes, as seen in perek 29 and as is explained by the Meshech Chochma, Rav Meir Hacohen MiDvinsk, throughout his commentary on the Torah. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David analyzes some of the ramifications of going into exile, such as the obligation to pray for the welfare of one's host country, and the expected reaction to galut - repentance and prayer. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Daniel, Rebbetzin Tzipora Heller teaches the famous dream of Nevuchadnetzar which dominates Sefer Daniel,and begins to explain its symbolism. Rebbetzin Heller discussed the idea of four galuyot (exiles) specifically the galut of Yishmael. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Tehillim, Rabbi David teaches mizmor 80, which describes the Jewish Nation as a vineyard that has been broken into and trampled, and begs Hashem to tend to His vineyard again. This perek has many thematic and linguistic comparisons with mizmor 44 and 79, which are pointed out and explained in the class. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Tehillim, Rabbi Avishai David explicates perek (chapter) 44. The perek begins with an expression of Hakara Hatov (gratitude) to Hashem for all of His Kindness, specifically His Kindness to the Avot, Avraham, Yitzchak and Yaakov. In the second part of the perek, Dovid Hamelech bemoans the chillul Hashem (desecration of G-d's Name) that occurs when the Jewish People are exiled form their land, Eretz Yisrael, yet proclaims our everlasting commitment to Hashem and His Torah despite the tragedy. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this shiur (class), Rabbi Hershel Reichman explains the Medrash which says that the angels of Yakov's dream represent the four kingdoms which will subjugate the Jewish people. Based on the Shem MiShmuel's understanding of this medrash, Rabbi Reichman explains how Yaakov Avinu paved the way for our survival in the trying times of exile.
In this Torah shiur (class) on Tehillim, Rabbi Avishai David expounds on Perek 79, the famous chapter which discusses the destruction of the Beit Hamikdash (Temple) and the hope for Divine retribution. Despite the somber tone of the mizmor, the underlying point that the destruction of the Beit Hamikdash actually saved the Jewish people from annihilation. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David explains perek 19. In this perek, the sin of the Jewish people is presented as especially bad because it defiled the holy land of Israel, Eretz Yisrael. Therefore, the land will be physically abandoned when the Jews are exiled after the destruction of the Beit Hamikdash (Temple).
In this class on perek daled of Megillat Eicha, Rebbetzin Tziporah Heller talks of the terrible hunger that existed in the time of the Churban, and of the supernatural strength of the enemy, bent on destroying the Jewish People. The perek ends on a positive note, stating that the suffering of the Jewish Nation will soon end, while her enemies will receive retribution for their wickedness. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Rabbi Hanoch Teller talks about what we are mourning for on Tisha B'Av, and how to feel the tragedy of the Churban today. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Rebbetzin Heller speaks about the sad atmosphere of the Three Weeks, and how we can feel the reality of destruction and exile. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this class on the Three Weeks and Tisha B'Av, Rabbi Avishai David discusses the background, content, purpose, and structure of Megillat Eicha. Rabbi David discusses the Tannaic disagreement over whether the Megilla is written as a rebuke or as a lament, and if it was written before or after the actual destruction of Yerushalayim. Rabbi David then reviews the content of each perek of the Megilla, and contrasts Perek Bet, which focuses on the Beit Hamikdash, with Perek Daled, which speaks about the fate of Klal Yisrael. Rabbi David ends this overview with an examination of the hopeful element found throughout the Megilla. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Rebbetzin Tziporah Heller continues her study of Megillat Eicha. In perek gimmel, Yirmiyahu alternates between grief at witnessing the churban and hopeful prophesies of Hashem's future salvation. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Rabbi Hanoch Teller discusses the mournful atmosphere of the Three Weeks, the causes for the destruction, and how we can attain redemption. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this class on Megillat Eicha, Rebbetzin Tziporah Heller, discusses the anger of Hashem as He punishes His people during the Churban, and of the anguish of Yirmiyahu Hanavi as he describes the tragedy. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Rebbetzin Tziporah Heller concludes her study of Shir Hashirim by discussing what makes this book so holy and beloved by G-d and the Jewish People. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Rabbi Moshe N. Reichman discusses the causes for the Churban, as discussed in the Gemara, and how we can correct ourselves to bring the Geulah. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this class on Shir Hashirim, Rebbetzin Tziporah Heller begins the seventh chapter, describing the ultimate return of the Jewish People toward Hashem and His bringing them back from exile. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In this class on Shir Hashirim, chapter 6, Rebbetzin Tziporah Heller speaks about the yearning of the Jewish Nation for Hashem while in exile in contrast with the spiritual inactivity that has set upon them. Rebbetzin Heller explains the metaphoric description of the megillah, which paint a painful picture of the Jewish Nation's resistance to Hashem's attempts to awaken us from our deep slumber of spiritual inactivity, while simultaneously yearning for His closeness. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Rebbetzin Tziporah Heller discusses life in exile, and how to respond to it. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Rebbetzin Tziporah Heller describes the way we search for Hashem in exile, and how our longing for Him once was fulfilled in the Beit Hamikdash. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
In perek 3, Rebbetzin Tziporah Heller examines Hashem's Hashgacha, the purpose of Amalek, and the spiritual forces at battle. This Torah class is available online in streaming video and for download in mp3 and ipod formats.
Rebbetzin Tziporah Heller examines Perek 2, with an introduction to Mordechai and Esther, and a deepening of our understanding of the galut, exile, and the specific roles of Haman and Mordechai. This Torah class is available online in streaming video and for download in mp3 and ipod formats.
In this Torah shiur (class), Rebbetzin Tziporah Heller describes Megillat Esther as a means of understanding our relationship to everything the Persian exile represents, and Hashem's plan in exposing us to it. This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Rebbetzin Tziporah Heller speaks about exile and redemption, as well as how and why the covenant can lead us to teshuvah. Rebbetzin Heller then reviews the concept of 'choseness'.
In analyzing our obligation of personal and communal mourning of the Churban (destruction of the Beit HaMikdash), Rabbi Avishai David gives us a legal and philosophical understanding of the Torah's approach to mourning. This class is available online in streaming video and for download in mp3 and ipod video formats.
Continuing with the roots of the Churban, Rebbetzin Heller discusses the Maharal's commentary of the city of Tur-Malka and the cause of its destruction. This Torah class is available online in streaming video and download in mp3 and ipod video format.


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Q: When there are not enough constraint descriptions in XML Document Type Description, what happens and how does it look like? I am having some trouble understanding the constraints in XML as I am still a beginner in XML.
I am not exactly sure what would happen if not enough constraint descriptions are given to the XML Document Type Definition.
Please give me a few examples of the XML Document Type Definition with lacking constraint descriptions, and why the DTD cannot be used. Also, would this be the same case for the XML Schema (Or can the XML Schema overcome the lack of constraint descriptions)?
Edit1:
I heard that trying to model a database and requiring a specific element to be numeric while all others are text is not possible in a XML DTD, thus not possible to constrain data within a text-only element to a specific type.
Is this true and why? And how might this actually look in a XML code? Would this be possible in the XML Schema?
If possible, please also give me an example similar to this where something cannot be expressed in a DTD due to constraint descriptions.
Edit2:
Does the XML schema provides more concrete constraints than the XML DTD?
For example, if there wasn't any constraints about data type when doing addition, and you try to add a string to an integer, would that cause problems? I would like to know the consequence of not putting appropriate constraints.

redpajama_set_name: RedPajamaStackExchange


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By the way for my 2nd part, should I use Tai Lung from Kung fu Panda or Madara Uchiha from Naruto Shippuden?
Will the parts be send out or do we have to cut the audio ourselves?
can i hve 5 with possibly soul eater??
can you send me the part without the music so it's just the voiceovers and the clips?
ok no problem, what kind of file does sony vegas take?
I totally forgot about that O.o Allright, I'll send you the part without music today.
Could I do APH again or do you prefer a different fandom?
WOW! Everyone's parts are SO amazing!
@blue, can you finish as soon as possible?
can you not cut out the colour??


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PreviousHow Much Flavonoid Rich Dark Healthy Chocolate Should You Eat Every Day?


text:
Home / Biography / Soundgarden
Soundgarden made a location for rock in alternative rock and roll. Their fellow Seattle rockers Green River might have spearheaded the grunge audio, however they relied on sound rock within the vein from the Stooges. Likewise, Jane's Addiction had been too captivated by prog rock and roll and performance artwork to attract several metallic fans. Soundgarden, nevertheless, developed directly from the grandiose blues-rock of Led Zeppelin as well as the sludgy, sluggish riffs of Dark Sabbath. Which isn't to state these were a straight-ahead metallic music group. Soundgarden lent the D.We.Y. appearance of punk, melding their guitar-driven sound with an cleverness and ironic love of life which was indebted towards the American underground from the middle-'80s. Furthermore, the music group hardly ever limited itself to basic, pounding riffs, frequently producing detours into psychedelia. However the group's crucial sonic signatures — the gutsy wail of vocalist Chris Cornell as well as the winding riffs of guitarist Kim Thayil — had been what brought them from the underground. Not merely had been they among the initial groupings to record for the renowned Seattle indie Sub Pop, however they had been the very first grunge music group to indication to some major-label. Actually, most critics anticipated Soundgarden to end up being the music group that broke down the doorways for alternative rock and roll, not Nirvana. Nevertheless, the group didn't knowledge an across-the-board achievement until 1994, when Superunknown became lots one strike. For a music group so heavily determined using the Seattle picture, it's ironic that two of its founding people had been through the Midwest. Kim Thayil (electric guitar), Hiro Yamamoto (bass), and Bruce Pavitt had been all close friends in Illinois who made a decision to check out Olympia, Washington, to wait college after senior high school graduation in 1981. Though non-e of them finished college, most of them became mixed up in Washington underground music picture. Pavitt was the only person who didn't play — he founded a fanzine that afterwards became the Sub Pop record label. Yamamoto performed in a number of cover rings before developing a music group in 1984 along with his roommate Chris Cornell (vocals), a Seattle indigenous who experienced previously performed drums in a number of bands. Thayil quickly became a member of the duo as well as the group called itself Soundgarden following a regional Seattle sculpture. Scott Sundquist was originally the band's drummer, but he was changed by Matt Cameron in 1986. On the following 2 yrs, Soundgarden gradually developed a dedicated cult pursuing through their golf club performances. Pavitt authorized Soundgarden to his fledgling Sub Pop label in the summertime of 1987, liberating the solitary "Hunted Down" prior to the EP Screaming Existence appeared later on in the entire year. Screaming Existence as well as the group's second EP, 1988's FOPP, became underground strikes and earned the eye of many major-labels. The music group decided to indication to SST rather than a major, liberating Ultramega Alright by the finish of 1988. Ultramega Alright received solid reviews among substitute and steel publications, as well as the group made a decision to make the step to a significant for its following record, 1989's Louder Than Appreciate. Released on A&M Information, Louder Than Appreciate became a word-of-mouth strike, earning reviews that are positive from mainstream magazines, peaking at 108 in the graphs, and getting a Grammy nomination. Following album's fall 1989 discharge, Yamamoto still left the music group to come back to college. Jason Everman, a previous guitarist for Nirvana, briefly used the music group before Ben Shepherd became a member of in early 1990. Soundgarden's third recording, 1991's Badmotorfinger, was greatly expected by many market observers like a potential breakout strike. Though it had been a significant strike, reaching quantity 39 around the recording graphs, its achievement was overshadowed from the shock achievement of Nirvana's Nevermind, that was released exactly the same month as Badmotorfinger. Ahead of Nevermind, Soundgarden have been promoted by A&M like a metallic music group, as well as the group experienced decided to support Weapons N' Roses in the fall 1991 Lose Your Illusion tour. As the tour do help product sales, Soundgarden benefited mainly in the grunge explosion, whose mass media attention helped convert the music group into superstars. The music group was also helped by the very best Ten achievement of Temple of your dog, a tribute to deceased Mom Love Bone vocalist Andrew Timber that Cornell and Cameron documented with associates of Pearl Jam. With the springtime discharge of 1994's Superunknown, Soundgarden's pursuing acquired grown significantly, which supposed that the record debuted at number 1 upon its discharge. (Per year before its discharge, Shepherd and Cameron released an eponymous record by their aspect task, Hater.) Superunknown became one of the most well-known information of 1994, producing an authentic crossover strike with "Dark Hole Sunlight," offering over three million copies and making two Grammys. Soundgarden came back in 1996 with Down on the Upside, which came into the graphs at number 2. Regardless of the record's solid initial product sales, it didn't generate a large strike, and was harm by grunge's fading recognition. Soundgarden retained a big target audience — the recording do go platinum, plus they had been co-headliners within the 6th Lollapalooza — however they didn't replicate the blockbuster achievement of Superunknown. After completing an American tour pursuing Lollapalooza which was plagued by gossips of inner fighting, Soundgarden announced that these were splitting up on Apr 9, 1997, to pursue additional interests. Through the past due '90s and 2000s, each member held very active. Cornell released three single albums, also saving and touring as Audioslave with previous members of Trend Against the device. Cameron toured his Wellwater Conspiracy task, and also performed and documented with Smashing Pumpkins and Pearl Jam. Thayil collaborated with an array of performers, including Cameron, Dave Grohl, Steve Fisk, and Boris. On the other hand, Shepherd helped out with Wellwater Conspiracy, and in addition played and documented with Tag Lanegan of Screaming Trees and shrubs. Finally, this year 2010, the music group announced a reunion with several concert events during the summer months (including that year's model of Lollapalooza) which preceded a compilation, Telephantasm, within the fall. Telephantasm was available like a double-disc arranged on Sept 28, having a single-disc edition appearing seven days later (the single-disc was also contained in Acoustic guitar Hero on Sept 28). In 2011, Soundgarden released their 1st live recording, Go on I-5, which presented materials recorded through the band's assisting tour for Down on the Upside. All this activity will be the prelude to Soundgarden's full-on come back in 2012, if they released their 6th record, King Pet, in nov that year. Ruler Pet debuted at five over the Billboard Best 200 upon its November 2012 discharge as well as the music group supported it through the entire following year using a tour. Matt Cameron had taken a hiatus in the music group in November 2013 because of commitments with Pearl Jam; previous Pearl Jam drummer Matt Chamberlain changed him for live schedules in 2014. That calendar year, Soundgarden celebrated the 25th wedding anniversary of Superunknown using the launch of two deluxe editions from the 1991 recording: a double-disc collection along with a seven-disc Super Deluxe package collection. During 2015, Chris Cornell described that Soundgarden got started focusing on materials for a fresh studio arranged as well as the music group made it established in 2016, announcing that these were starting to record an recording. For the time being, the music group released a luxurious reissue of Ultramega Okay in March 2017.
Full Name Soundgarden
Facebook http://www.facebook.com/Soundgarden
Twitter http://www.twitter.com/soundgarden
Instagram http://www.instagram.com/soundgarden
Awards Grammy Award for Best Metal Performance, Grammy Award for Best Hard Rock Performance, MTV Video Music Award for Best Rock Video
Music Songs Black Hole Sun, Fell on Black Days, Spoonman, Outshined, Rusty Cage, Burden in My Hand, Jesus Christ Pose, Blow Up the Outside World, The Day I Tried to Live, Pretty Noose, My Wave, Black Rain, Live to Rise, Loud Love, Hands All Over, Been Away Too Long, Room a Thousand Years Wide, Slaves & Bulldozers, Searching With My Good Eye Closed, Rhinosaur, By Crooked Steps, Like Suicide, Beyond the Wheel, Hunted Down, Limo Wreck, Fresh Tendrils, Birth Ritual, Let Me Drown, Ty Cobb, Chris Cornell Interview, Mind Riot, Taree
Nominations Grammy Award for Best Rock Album, MTV Europe Music Award for Best Rock, Billboard Music Award for Top Rock Song, VGX Award for Best Song in a Game, Billboard Music Award for Modern Rock Artist of the Year
1 Hiro Yamamoto is a former member.
2 Members are Chris Cornell ,Kim Thayil, Ben Shepherd, and Matt Cameron.
Saturday Night Live 1996 TV Series performer - 1 episode
Hype! 1996 Documentary performer: "Nothing to Say", "Searching With My Good Eye Closed"
The Basketball Diaries 1995 performer: "Blind Dogs"
S.F.W. 1994 performer: "Jesus Christ Pose"
True Romance 1993 performer: "Outshined"
Singles 1992 performer: "Spoonman", "Birth Ritual" / producer: "Birth Ritual"
Wayne's World 1992 performer: "LOUD LOVE"
Pacific Heights 1990 performer: "HANDS ALL OVER"
Pump Up the Volume 1990 performer: "Heretic"
Lost Angels 1989 performer: "Get on the Snake"
Say Anything... 1989 performer: "Toy Box", "Flower" / producer: "Toy Box", "Flower"
The Tonight Show Starring Jimmy Fallon 2014 TV Series performer - 1 episode
NHL 14 2013 Video Game performer: "Been Away Too Long"
Late Show with David Letterman 2012 TV Series performer - 1 episode
Supernatural 2006-2012 TV Series performer - 2 episodes
Sons of Anarchy 2012 TV Series performer - 1 episode
The Avengers 2012 performer: "Live to Rise" / producer: "Live to Rise"
Metal Evolution 2011 TV Series documentary performer - 1 episode
Conan 2010 TV Series performer - 1 episode
Guitar Hero: Warriors of Rock 2010 Video Game performer: "Black Rain"
Rage 2003-2009 TV Series performer - 2 episodes
100 Greatest Hard Rock Songs 2008 TV Movie performer: "Black Hole Sun"
Ha-Shminiya 2007 TV Series performer - 1 episode
Rock Band 2007 Video Game performer: "Black Hole Sun"
Grand Theft Auto: San Andreas 2004 Video Game performer: "Rusty Cage"
Riding Giants 2004 Documentary performer: "My Wave"
Never Get Outta the Boat 2002 performer: "Blow Up the Outside World"
ATV Offroad Fury 2001 Video Game performer: "Spoonman"
Blast from the Past 1999 performer: "Drawing Flies"
Road Rash 1997 Video Game performer: "Rusty Cage", "Outshined", "Kickstand", "Superunknown"
Beavis and Butt-Head 1993-1997 TV Series performer - 6 episodes
Soundgarden: Live to Rise 2012 Video short
Soundgarden: Blow Up the Outside World 1996 Video short
Soundgarden: Pretty Noose, Version 2 1996 Video short
Soundgarden: Black Hole Sun 1994 Video short Soundgarden
Soundgarden: The Day I Tried to Live 1994 Video short
Soundgarden: Rusty Cage 1992 Video short
Pearl Jam Twenty 2011 Documentary special thanks
The Tonight Show Starring Jimmy Fallon 2014 TV Series Themselves - Musical Guest
Live from the Artists Den 2013 TV Series Himself - Musical guest
Late Show with David Letterman 2012 TV Series Themselves - Musical Guest
Conan 2010 TV Series Themselves - Musical Guest
Saturday Night Live 1996 TV Series Themselves - Musical Guest
Hype! 1996 Documentary Themselves
Jam 1996 TV Series documentary Themselves
1994 MTV Video Music Awards 1994 TV Special Themselves
Top of the Pops 1994 TV Series Themselves
Bill Nye, the Science Guy 1993 TV Series documentary
Pearl Jam Twenty 2011 Documentary Themselves
Rage 2002 TV Series Themselves
2011 Grammy Grammy Awards Best Hard Rock Performance For the song "Black Rain."
Looks like we don't have pictures. Sorry!
D.F.L.
The Beakers
The Fabulous Thunderbirds
Symphonic rock-band and Knitting Manufacturer artist Larval experienced many personnel changes during its 1st few …
Soundgarden tags
1980s - 2010s 1984 in Seattle Acerbic Aggressive Alternative Metal Alternative Pop/Rock Alternative/Indie Rock Angry Angst-Ridden Ben Shepherd Bitter Cathartic Cerebral Chris Cornell Earnest Faith No More Fierce Fiery Gloomy Grunge Harsh Heavy Metal Hiro Yamamoto Hostile Intense Introspection Kim Thayil Late Night Led Zeppelin Literate Matt Cameron Menacing Ominous Organic Paranoid Pearl Jam Pigeonhed Pop/Rock Reflection Screaming Trees Self-Conscious Somber Soundgarden Soundgarden - A-Sides Soundgarden - Badmotorfinger Soundgarden - Down on the Upside Soundgarden - King Animal Soundgarden - Superunknown Soundgarden - Ultramega OK Tense/Anxious The Creative Side Theatrical Truly Urgent Volatile WA
Audra Kubat
Claude Jones
Explosion Norteña
Experimental Aircraft
Benjamin Zephaniah
Chuck Turner
Chuck Strong
El Gran Silencio
Conya Doss
Lalo "El Piporro" González
Close Lobsters
Coralie Clément
Dirty Beatniks

redpajama_set_name: RedPajamaCommonCrawl


text:
Veterans set example for all of us
Ray Lenarcic
SUC Fredonia graduate
By RAY LENARCIC
A huge shout out to our veterans. Thanks for your service to this country. To begin with, I'm not a veteran. But I am the person I am today because of them. My Uncle Bob, one of the four "Fightin" Van Slyke brothers from Little Falls, was my role model growing up. Along with several friends, the star basketball player and scholar forwent his senior year to enlist in the Army Air Corps.
Between 1944 and early 1945, he flew 41 missions as a Navigator-Bombardier in a B-26 Marauder with the 454th Bomb Squadron. At 20, 1st Lieutenant Van Slyke returned home with a Distinguished Flying Cross and Air Medal with 7 clusters pinned to his uniform. After finishing high school, he went on to graduate from St. Lawrence U., and became a coach, math teacher and high school principal in Liberty, N.Y. My cousins and I wanted to be just like our hero uncle whose inspiration motivated us all to become successes in life.
Then, in October of 1979, I met Ed Juteau, Jr. Stationed in Vietnam for a tour and a half with the Air Force, he returned home hoping to live a long, happy life with Kay and Robbie. Sadly, that dream was shattered when he learned that he had contracted a terminal case of non-Hodgkins Lymphoma. He was 31. We first met when he visited the Hill (HCCC) to address my classes on the topic of Agent Orange, the toxic defoliant dumped to the tune of over 96 million pounds on the countryside purportedly to destroy the enemy's cover but instead killing and sickening thousands of our troops. His first words, "I was killed in Vietnam only it's taken this long for me to die," left us spellbound; his impact so profound that the kids and I formed Save-A-Vet, a veterans' rights advocacy organization, and joined his Agent Orange Victims International. The late HCCC Prof. Gary Ruff and Dennis Thorp carried Ed to his final speaking engagement at Utica College in January of 1980. Fighting to the end, he passed that Feb. 3. Ed was the bravest man I've ever known and, along with Marine SSgt. Stash Zawtocki, inspired me to advocate on behalf of combat veterans until today.
Dennis Thorp and Ron Schoonmaker were medics in Vietnam. Den was Eddie J's right hand man. A medic with the Rangers (First Field Forces), he saw more you know what than can be imagined.
I've always felt that combat medics never received the recognition they deserved. Blood, guts, death day in, day out-little wonder so many have suffered and continue to suffer from PTSD-their appeals for help too often disregarded by our Uncle Sam. After Ed's death, he continued serving his country, active for decades with the New Hartford American Legion and presently the Regional Service Officer for the VFW. I'll never forget April 27, 1987 when Den, and fellow combat vets Dave Davis, John Frazier, Jr. and Joe Maline, walked point along Rte. 5 with a hundred of my Veterans-Rights-Coalition students and myself as we marched 8 miles from the campus to Eastern Park in the Falls to protest cuts in the VA budget.
Like "Colonel" D., Ron Schoonmaker has been serving his country ever since he was mustered out. The medic with the Army's 8th Medical Brigade performed his duty in a Field Hospital — sights seen there etched forever into the fabric of his mind. In addition to being a Director of the Herkimer County Hunger Coalition, he's spearheaded the effort to place flags in Herkimer's cemeteries around Memorial Day and presently serves as Deputy Mayor for the village of Ilion. I owe the last decade of my involvement with the Coalition to these two heroes who never failed to pick me up when I was down.
To reiterate what I wrote at the outset-a huge thank you to our veterans — many of whom, like Uncle Bob, Eddie J., and the "Docs" Dennis and Ron, continued serving their country in numerous capacities. In the process, you helped shape positively the lives of countless people, including myself. Finally, God Bless Joe Vespasiano and all of his WWII band of brothers-never have so few done so much for so many.
Ray Lenarcic is professor emeritus of history at Herkimer College and a 1965 State University of New York at Fredonia.
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text:
Elter Water ist ein kleiner See im Lake District in Cumbria, England. Der See liegt südöstlich des Dorfes Elterwater im Great Langdale Tal.

Der See ist 930 m lang und maximal 320 m breit und höchstens 6 m tief. Er hat eine Fläche von 0,15 km².

Der Fluss Brathay und der Great Langdale Beck sind die Zuflüsse des Sees. Der Brathay ist sein einziger Abfluss.

Siehe auch
Seen im Lake District

Literatur
 John Wilson Parker: An Atlas of the English Lakes. Cicerone Press, Milnthorpe 2004, ISBN 1-85284-355-1.

Lake District
SElterwater
Gewässer in South Lakeland

redpajama_set_name: RedPajamaWikipedia


I have been on here over a month now & not said hello in the right area yet. I have posted questions already. I am new to all this forum stuff so please be patient with me.
Anyway here are some pics of my car.
Hi and Welcome to LOC.
So what do you think of the site so far?
I am impressed with the amount of information on here & how helpful people are.


Swami Baracus launches a new look site for all news, features and updates!
With the long-awaited release of 'The Recipe' Mixtape, the Baracuda has simultaneously launched a brand new website to give fans quick and easy access to all his future news, music, videos and events! Stylishly created, the site offers more user-friendly navigation through key features and encourages user interaction.
Check out all the music and videos currently featured, and download 'The Recipe' Mixtape exclusively here!


text:
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The Public Intellectual
Austerity and the "Common Sense" Fallacy
The Politics of "Job Cremation"
The Decline of the Public Intellectual
The Wicked Paradox: The Cleric as Public Intellectual
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« September 2011 | Main | February 2012 »
One of the more aggravating conditions of public discourse is the emotional appeal—and hence, political appeal—of "common sense," however foolish or misguided that common sense turns out to be. This is especially evident in debates over economic policy where the "common sense" approach always seems to argue for deficit reduction and austerity. In a famous debate moment from the '92 election, for instance, a young African American woman asked what turned out to be the campaign's defining question: "how has the national debt affected you personally?" While HW Bush stammered something about interest rates and glanced impatiently at his watch, Clinton hit the ball out of the park, assuring the woman that he felt her pain. Clinton understood what Bush didn't: the question was really about the recession, job loss, and economic uncertainty. Debt and deficit were only the language she used to articulate those fears.
For average citizens, treating government debt as a synonym for economic turbulence makes perfect sense. After all, when individual families get into financial trouble it is often because they have piled up too much credit card debt. And when somebody loses their job, the last thing they ought to do is whip out their credit card and go on a spending spree. Even if taking on more debt winds up being the necessary evil that allows them to avoid starvation for a few more days, it is rarely thought of as a "solution." So when a society goes into an economic tailspin, common sense argues that we extrapolate from personal experience. Hence it "seems" only obvious that the solution is government belt-tightening.
But whole societies and their governments are not individual families. Analogies that equate them are often stupid and sometimes dangerous. Still, some economists and politicians persist in doing it. Consequently, we get the conservative fetish for deficit reduction in The United States, and the even more tragic mania for "austerity" that is now driving Europe over the abyss (while threatening our own fragile recovery). Case in point: Great Briton's suicidal efforts at reform through austerity.
Laying out the case in his column today, Paul Krugman writes:
Last week the National Institute of Economic and Social Research, a British think tank, released a startling chart comparing the current slump with past recessions and recoveries. It turns out that by one important measure — changes in real G.D.P. since the recession began — Britain is doing worse this time than it did during the Great Depression. Four years into the Depression, British G.D.P. had regained its previous peak; four years after the Great Recession began, Britain is nowhere close to regaining its lost ground.
Nor is Britain unique. Italy is also doing worse than it did in the 1930s — and with Spain clearly headed for a double-dip recession, that makes three of Europe's big five economies members of the worse-than club. Yes, there are some caveats and complications. But this nonetheless represents a stunning failure of policy.
And it's a failure, in particular, of the austerity doctrine that has dominated elite policy discussion both in Europe and, to a large extent, in the United States for the past two years.
His conclusion is especialy troubling:
The infuriating thing about this tragedy is that it was completely unnecessary. Half a century ago, any economist — or for that matter any undergraduate who had read Paul Samuelson's textbook "Economics" — could have told you that austerity in the face of depression was a very bad idea. But policy makers, pundits and, I'm sorry to say, many economists decided, largely for political reasons, to forget what they used to know. And millions of workers are paying the price for their willful amnesia.
But half a century ago, things were different. Politicians who wished to pander to the misguided "common sense" fears of average voters could not so easily depend on theoretical support from a coterie of professional economists who take Austrian theory as an article of faith (evidence be damned); neither were they so liberally funded by a corporate class for whom the power to exploit was no longer a sin to be rationalized, but a sacred liberty to protect. And when sincere ignorance, self-interest, and piety collude, can any virtue be safe?
Posted by stevemack at 09:00 AM | Comments (0)
Last week Nate Silver weighed in on the question over whether the current attack on Romney's Bain Capital history will exhaust itself by the general election. Some speculate that by tarring him as a "Vulture Capitalist," Gingrich, Perry and others are actually doing him a favor—in essence, inoculating him against the same charge when Obama makes it. The argument goes that, aired now, the attack becomes old news later on; moreover, Romney now has six months or more to practice his response.
Could be, but Silver doesn't think so—and neither do I.
Silver's first and most significant point is that the charge has the potential of undermining Romney's "brand" as a job creator—the professional identity that functions as the fundamental argument for his candidacy:
Mr. Romney has made his private-sector experience a major theme of his campaign, using it to form a contrast to the "career politicians" he is running against in the primary as well as to Mr. Obama. "I think to create jobs it helps to have had a job," Mr. Romney has said repeatedly. He has argued for less government regulation of private enterprise, and has said he would repeal new regulations on financial companies.
It would be one thing if the substance of the attacks on Mr. Romney had to do with an ethical problem at Bain Capital or some type of personal association. This is not to say that voters would have no right to consider the issue, but it would be somewhat peripheral to the core economic message of Mr. Romney's campaign.
But these attacks take a different tack. They are a critique of Bain Capital's business model and, by extension, a critique of a certain form of free-market activity that Mr. Romney and other Republicans advocate.
Ads like "When Mitt Romney Came to Town," the 28-minute commercial put out by a "super PAC" that backs Newt Gingrich, adopt what appears to be a documentary style, but they present a one-sided view of the role played by private equity companies like Bain Capital, characterizing them as greedy and as lining the pockets of the wealthy at the expense of the working class. Were it not for the couple of clips of Mr. Romney speaking French, one would be shocked to learn that the ads had been produced by Republicans, rather than by a liberal filmmaker.
Arguments over job creation are going to be central to this year's general election. It will be harder for Mr. Romney to defend his laissez-faire positions if Democrats can roll out clips of Republican partisans attacking him. Already, Gov. Rick Perry of Texas, the former head of the Republican Governors Association, has described Mr. Romney as a "vulture capitalist." Newt Gingrich, the former speaker of the House, has said that Bain Capital has an "indefensible" business model.
It will not be above Mr. Obama's campaign to simply replay clips of Mr. Gingrich and Mr. Perry making these remarks. Successful presidential campaigns have used such a tactic before. In 1980, for instance, Ronald Reagan's campaign released a commercial that consisted of nothing more than a 25-second clip of a Ted Kennedy speech, in which Mr. Kennedy scolded the incumbent Democratic president, Jimmy Carter, on the Iranian hostage crisis and the country's high inflation rates.
If the campaign is "merely" about job-creation competency, than Silver is, at least potentially, correct. But if liberals succeed in making the election a referendum on laissez-faire capitalism, if Obama makes the argument for the kind of mixed economy we've had for the last eighty years (an argument that has actually never been made in an election), and if Romney becomes the poster boy for the sort of rigid, draconian, "Austrian" economics that conservatives have championed since 1980, then Silver has actually understated the case and the Bain brand could be lethal.
Personalized attacks of this sort succeed when they resonate with a larger narrative. And if that larger narrative becomes, in effect, the organizing principle of the entire election, then such charges become self-validating. It will come down to whether or not liberals will be able to pin the global economic downturn, radical—and worsening—inequality, and the sluggish recovery on Austrian economics, and by extension, Romney's often predatory business practices legitimized by that theory.
Few will be moved by claims of business expertise when one's business is, as the DNC puts it, "job cremation."
Surely the Russian masses (such a crude and ugly word) of a century ago were no more attentive to their intellectuals, public or otherwise, than we are today. And to hear American intellectuals tell it, that's setting the bar pretty low.
Giving expression to a certain kind of anxiety of influence has become a clichéd preoccupation of public intellectuals in the last two decades. Not Harold Bloom's creativity triggering anxiety, but a more pedestrian sort of whining about their apparent inability to exert any influence in the public square.
John Donatich voiced it well enough when he introduced a panel discussion on the issue that The Nation sponsored in 2001:
As we try to puzzle out the future of the public intellectual, it's hard not to poke a little fun at ourselves, because the issue is that serious. The very words "future of the public intellectual" seem to have a kind of nostalgia built into them, in that we only worry over the future of something that seems endangered, something we have been privileged to live with and are terrified to bury. In preparing for this event, I might as well admit that I've been worried about making the slip, "the future of the public ineffectual." But I think that malapropism would be central to what we'll be talking about. It seems to me that there is a central conflict regarding American intellectual work. How does it reconcile itself with the venerable tradition of American anti-intellectualism? What does a country built on headstrong individualism and the myth of self-reliance do with its people convinced that they know best? At Basic Books' fiftieth anniversary, it's a good time to look at a publishing company born in midcentury New York City, a time and place that thrived on the idea of the public intellectual. In our first decades, we published Daniel Bell, Nathan Glazer, Michael Walzer, Christopher Lasch, Herb Gans, Paul Starr, Robert Jay Lifton--and these names came fresh on the heels of Lévi-Strauss, Freud, Erik Erikson and Clifford Geertz.
Donatich's smugly theatrical notion of a "conflict," a popular view within the intelligentsia, is both wrong and wrong-headed. It is wrong in the sense that it traffics in the self-serving fiction of American anti-intellectualism. And it is wrong-headed in the sense that it undermines the value of citizen responsibility by subordinating it unnecessarily to the most elitist argument for the public intellectual, the one grounded in the myth of an aristocracy of experts.
The fiction of America's anti-intellectualism has been debated adnauseam since Richard Hofstadter popularized the phrase a half-century ago. Without replaying the whole debate, two points will suffice: One, the fact that academic institutions wield enormous financial, technological, and cultural power—and the fact that, more generally, education continues to be the centerpiece of some of our most cherished social myths (i.e., "the "American Dream")—are both powerful reasons to doubt that Americans suffer from some instinctive hostility to intellectuals. Two, what is sometimes identified as anti-intellectualism is in fact intellectual—that is, a well articulated family of ideas and arguments that privilege the practical, active side of life (e.g., work) over the passive and purely reflective operations of the mind in a vacuum. Hence, for example, when John Dewey built his career as a philosopher on a thoughtful, systematic, elegant, and sustained repudiation of the Cartesian notion of mind and, instead, argued for "experience" as the foundation of human endeavor—he was hardly exposing himself as an anti-intellectual bigot. 'Nuff said.
As to what Donatich derisively calls a "headstrong individualism and the myth of self-reliance," it's worth noting that he's not giving us full-fledged descriptions of real political ideas but caricatures of an imagined psycho-cultural disposition. An "immature" disposition, at that. One can almost hear the sit-com dad railing against his willful, stubborn, impetuous kid who has once again gotten himself in trouble because he refused to heed Pop's unwaveringly wise advice. And in this myth, common-folk (like kids) always get into trouble because they lack what all paternal intellectuals have by birthright—impulse control. The infantile common-folk who comprise the "mob" has been the star of elitist melodrama for centuries; they're also "exhibit A" in nearly every hand-wringing, anti-democratic treatise in the western tradition. Now, are some people ill-equipped for self-government? Of course. But the strongest alternative argument, the best argument for democracy, is not that the people are "naturally" equipped for self-government—but that they need to become so, and, moreover, experience is the only teacher. So here's the point: Any argument for the public intellectual that, like Donatich's, rests the assumption that common citizens are forever childlike and must be led by a class of experts is politically corrosive and historically dangerous.
So, is there any way of conceptualizing something called the public intellectual that is consistent with democratic values? Of course there is, but it needs to begin with a shift from "categories and class" to "function." That is, our notions of the public intellectual need to focus less on who or what a public intellectual is—and by extension, the qualifications for getting and keeping the title. Instead, we need to be more concerned with the work public intellectuals must do, irrespective of who happens to be doing it.
It's a distinction that matters. Those concerned with public intellectuals as a class will inevitably fret about the health of that class. They'll either worry, like Donatich, about whether the rest of society is doing enough to nurture and sustain it (i.e., publishing, reading, and heeding its work). Or, they'll hyperventilate about class purity, or the "appalling decline" in quality of most other public intellectuals. The quintessential example here is Richard Posner's book Public Intellectuals: A Study of Decline. Posner—a federal judge, law professor, and one of the most important legal theorists of our time, a man who is highly regarded even by his many critics and who publishes a new book nearly every year—would NOT seem to be somebody you'd say has too much time on his hands. Yet, he clearly does. As William Dean points out in his review of the book,
Posner's narrow definition of the public intellectual is his book's greatest weakness and its greatest strength. Using economic analysis, hard data and checks on prediction, Posner subjects dozens of public intellectuals to pointed criticism, if not a sound thrashing. He concentrates on "academic public intellectuals," arguing that independent public intellectuals are a dying breed, and he demonstrates how their public pronunciamentos have been sloppy and prejudiced in ways they would never allow in their scholarship.
Posner fact-checks a host of public intellectuals and compiles a list of errors worthy of a soviet bureaucrat. And why? As Dean explains it, "Posner's main claim is that the arts and humanities should be kicked out of public intellectualdom." Hence:
Posner launches into an ill-fated and lengthy exercise in ranking the 571 public intellectuals who in the years 1995-2000 received the most media attention and Web-site hits. None of the great public intellectuals I cite above (from Addams to Lasch) makes Posner's top 100, and three fail to show up among his top 571. Not only is this ranking a ridiculous way to assess real public influence, it undermines Posner's own project; he himself would predict that the ranking would stimulate public intellectuals' vanity, causing them either to preen or be wounded and then to ignore the book's larger argument.
Dean is quite right in labeling Posner's project "ridiculous." But I think Dean's more significant point is the vision of public intellectual work he pits against Posner's attempt to excommunicate the defects. Posner's methodology, he argues, forces him to disregard
public intellectuals who discuss public philosophies and attitudes. These public intellectuals sometimes uncover implicit orientations and worldviews that, in turn, affect public decisions and actions. For example, he ignores the fact that there is an American spiritual culture, that religious thinkers can criticize and affect that spiritual culture, and that they can thereby make a difference in American public practice. Religious critics such as Cornel West, Jean Bethke Elshtain and Richard John Neuhaus are doing as much today.
Put more prosaically, public intellectuals perform an important social function. There are other ways to describe this function. In fact, in the panel discussion led by John Donatich and linked above, Jean Bethke Elshtain offered a more secular version than the one William Dean invokes in her name:
A public intellectual is not a paid publicist, not a spinner, not in the pocket of a narrowly defined purpose. It is, of course the temptation, another one, of the public intellectual to cozy up to that which he or she should be evaluating critically. I think perhaps, too many White House dinners can blunt the edge of criticism. . . .
So the public intellectual needs, it seems to me, to puncture the myth-makers of any era, including his own, whether it's those who promise that utopia is just around the corner if we see the total victory of free markets worldwide, or communism worldwide or positive genetic enhancement worldwide, or mouse-maneuvering democracy worldwide, or any other run-amok enthusiasm. Public intellectuals, much of the time at least, should be party poopers.
Elshtain's point is that the public intellectual function is criticism. And if intellectuals are in a better position to perform that function it's not because they are uniquely blessed with wisdom—and it's certainly not because they are uniquely equipped to wield social or political power. It is only because learning the processes of criticism and practicing them with some regularity are requisites for intellectual employment. It's what we do at our day jobs.
It is also, however, the obligation of every citizen in a democracy. Trained to it or not, all participants in self-government are duty-bound to prod, poke, and pester the powerful institutions that would shape their lives. And so if public intellectuals have any role to play in a democracy—and they do—it's simply to keep the pot boiling. The measure of public intellectual work is not whether the people are listening, but whether they're hearing things worth talking about.
Posted by stevemack at 09:24 PM | Comments (0)
If there's any truth to the old adage that religion and (liberal, democratic) politics don't mix, it isn't because they are polar opposites—an ideological oil reacting against a metaphysical water. Rather, it's because they are, more or less, alienated kindred vying for the same space in the human imagination. It is not difficult to see why: religious experience and democratic politics make overlapping—and often competing—claims to the deepest meanings we attach to our humanity. First, both make a sacred obsession of the operations of individual conscience. Whether it is in the prayer tower or the voting booth, each pivots on a private, solemn, even mystical moment when the individual summons all the resources of their inner being in a single act of "self-transcendence." Second, both religion and democracy draw the individual into a larger cosmic or social order—then define obligations that go along with one's place in that order. Both, in other words, offer a vision of personal identity that is derived from beliefs about how we should relate to everything around us. The struggle between the spiritual and political forces of our imagination is older than such things as red states, the Christian Coalition, or the Moral Majority. It's been a continuing drama for nearly four hundred years of American history. But following the 2004 reelection of George W. Bush, the old drama acquired a new cast of characters and a snappy new production.
The Roveian strategy of playing to the religious right (under the mainstream media's radar, as it turned out) tipped the balance in small-town Ohio and central Florida. Consequently, for a good six weeks or so, the post election punditry was consumed with talk about either the unsavory role Christian fundamentalists played in the campaign, or the "illiberal ways" the faithful were treated by critics. (A debate, incidentally, that seems to have further inflamed an overt and growing anti-religious campaign. See Dennett, Dawkins, and Hitchens; and for an "anthropological" response, see Scruton)
But for all the sound and furry, the debate occasionally struck deeply resonate historical chords. Responding to a number of Christian conservatives and their supporters who complained that liberals engaged in "anti-evangelical bigotry," Peter Beinart of The New Republic made a provocative claim about the language of public debate. "This isn't bigotry," he said of the charges.
What these (and most other) liberals are saying is that the Christian Right sees politics through the prism of theology, and there's something dangerous in that. And they're right. It's fine if religion influences your moral values. But, when you make public arguments, you have to ground them—as much as possible—in reason and evidence, things that are accessible to people of different religions, or no religion at all. Otherwise you can't persuade other people, and they can't persuade you. In a diverse democracy, there must be a common political language, and that language can't be theological.
Beinart's call for "dialogic neutrality" (as it's sometimes called) certainly seemed reasonable. But Reason has its own set of problems: First, there is America's own liberal history. In many ways, American political history is the history of activist theologians from the right and the left. These men and women have been intellectuals of a special kind—people whose religious training and experience shaped their vision of a just society and required them to work for it. They have been key players in some of our most important reform movements, from abolitionism, the labor movement, and civil rights to the peace movements of various generations. And second, there is a kind of absurdity to Beinart's reason. As Hugh Heclo puts it, the insistence that people of faith sanitize their political rhetoric of any religious assumptions "amounts to a demand that religious believers be other than themselves and act publicly as if their faith is of no real consequence." It's not only absurd but unfair, some argue, to ask religious intellectuals to disarm their political speech of its fundamental moral rationale.
One of the great ironies of this debate is that historically, public intellectuals in America are a product of both our secular and religious traditions. Indeed, our entire liberal, secular democratic tradition is an extension of our religious origins. The story begins in 1630, when a prosperous lawyer by the name of John Winthrop and a band of English Puritans left the security of their English homes, migrated to the new American wilderness. There they launched one of the most daring experiments in Christian civil government the old world had ever seen. The Colony at Massachusetts Bay was to be a place where, as Puritan historian Cotton Mather put it many years later, "we would have our posterity settled under the pure and full dispensation of the gospel; defended by rulers who should be ourselves." Winthrop himself described his theocracy more poetically: "wee shall be as a citty upon a hill. The eies of all people are uppon us." Winthrop's phrase has echoed through nearly four centuries of American history—and acquired meanings that transcend even the lofty goals of that early Puritan colony. Presidents, poets—and public intellectuals--have invoked his words to remind Americans of something fundamental about themselves: that they are a people defined not by race, not by ethnicity, but by moral purpose. As we now hear it, Winthrop's notion of a "city upon a hill" is the keynote expression of that sacred national mission that sets us apart from every other people on the globe.
His harmonious theocracy, however, only lasted about five years.
It began to crack in 1635, when a young upstart preacher by the name of Roger Williams took it upon himself to scold the Massachusetts civil authorities for administering civil oaths (such as an oath of loyalty to the King of England) secured by the words "so help me, God." Moreover, he thought it improper that those same authorities were enforcing strictly religious decrees. Williams was something of purist concerning matters of doctrine, and argued that government should restrict itself to enforcing the "second tablet" of the Ten Commandments, which concerns itself with such non-religious issues as murder and theft. It was the clergy's responsibility to handle "first tablet" violations of religious law. As he wrote some time later, there should be a "hedge or wall of Separation between the Garden of the Church and the Wilderness of the world." Not surprisingly, those same civil authorities branded Williams' views "erroneous and very dangerous" and they sent him packing. One year later he founded an alternative Christian community he named Providence, in the new colony of Rhode Island.
Though Williams is justly credited with inaugurating the church / state debate on New World shores, the particulars of his argument is frequently overlooked. To be sure, Williams wrote much about the importance of "liberty of conscience," but he was no "relativist," no apologist for the secular state, no believer in tolerance for the sake of tolerance. He was a theologian, deeply concerned with the health and vitality of the church. Williams began with two fundamental assumptions: first, that that the church gets its authority from God; second, that civil society gets its authority from the People (including, of course, sinners and heretics). What follows from these facts should be enough to frighten any true believer: By linking church and state, you don't put God in charge of civil society but put the People (sinners and heretics included) in charge of the church. Or as he phrased it, you take "God and Christ and Spirit of Heaven, and subject them unto natural, sinful, inconstant men."
Roger Williams and John Winthrop each had a grip on the opposite ends of a paradox that has haunted American politics ever since. On one side, Winthrop knew that deep personal faith always implies an equally deep sense of the mystic and moral bonds that connect that person to others—bonds profound enough to be the basis of law. This is not just a Christian ideal; it's an important historical motivation. Nearly every significant movement for social reform in American history was either started or nurtured in the church. Labor reform, the abolition of slavery, the temperance movement, women's suffrage, public welfare, prison reform, the civil rights movement, the War on Poverty—each of these began as matters of conscience for early supporters. Moreover, Winthrop's "City upon a hill" reminds us that we even use spiritual terminology to describe the "secular" democracy. Winthrop teaches us that a people deeply committed to a religiously inspired vision of society will inevitably try to make that vision law. And our history teaches us that American democracy would not be nearly so liberal or humane if they hadn't. In the American experience, in short, religion and civil society are political codependents.
For Roger Williams, however, this codependency had a dark side. He recognized more clearly than most of his contemporaries that when entangled, religion and civil society are mutually destructive. The dangers for society were dramatic: enforcing religious strictures through the law was "the greatest occasion of civil war" and, as history has shown, resulted in "the destruction of millions of souls." He knew that deep religious conviction did not permit negotiation or compromise—that zealots almost always prefer death (their own or that of some "heretic") to a spiritually imperfect society. Indeed, Williams' insight goes beyond eighteenth century politics: Modern democracies are, by culture and by design, a way of life in which decisions are made by process, persuasion, consensus, and accommodation. In such societies, all or nothing, religiously inspired political zealotry is poison. When activists are moved to establish God's kingdom on earth, democracy is no longer an intrinsic value, but, at best, a convenient tool to be discarded when something better comes along.
But Williams' deepest—and most prophetic—concern was for the way that, in spiritual terms, entanglement with government amounts to a double suicide: One, it kills the living essence of individual faith—the sense of an immediate connection to God. Two, it erodes the churches institutional credibility. On this score, he anticipates a long line of theologians and social critics who warn about the dangers of making the church and its doctrines a kind of "public property," subject to the political needs of secular powers. It's a point Alexis de Tocqueville would make two centuries later. He wrote "any alliance with political power whatsoever is bound to be burdensome for religion." When religious leaders become politicians, he argued, they must sometimes "defend allies who are such from interest rather than from love." "Hence religion cannot share the material strength of the rulers without being burdened with some of the animosity roused against them." Or as the Christian conservative writer, Cal Thomas, puts it: When Christians "grasp for the immediate and lesser power of partisan and necessarily compromising politics they make a Faustian bargain for something that rarely changes hearts and minds."
There is a truly wicked paradox here. It is that the beneficiary of that Faustian bargain that Thomas worries about—and that Williams predicted—is liberal democracy itself. The argument would go that American political life has thrived more or less on the religious energies alive in the culture—but only "parasitically." That is, American politics "uses" religion in the sense that it draws something vital out of it, redefining it in the process as something secular, essentially social—and not at all dependent on the belief systems of particular faiths. In short, liberal democracy takes from religion what it cannot supply on its own: a deep sense of belonging. This may be the great political lesson of William James' insight that our most profound religious instincts pull us out of ourselves and give us certain, yet unutterable, evidence that we are a part of the whole human family—with duties and responsibilities to match. So it may be that democracy's common language of facts and reason and logic that Beinart longs for is, like Latin for Catholics, the language of death.
American democracy has always depended on public figures—and public intellectuals—whose work has been animated by strong faith. Billy Graham's efforts to promote racial harmony during the 1950s, and Reinhold Neibuhr's work for economic justice throughout his career come quickly to mind. A deep religious sensibility has the power to make us feel a real kinship with others. And kinship tempers self-interest. This kind of "democratized" religion enlarges our sense of justice, moving it beyond a concern for individuals alone toward a personal investment in the well being of our countrymen.
For those, like Peter Beinart, who are concerned about the use of religious rhetoric in democratic debate, a more important challenge would center on how religion is being used, not whether it is used. Or, not whether they are talking politics, but who they are talking politics to. Just as enlightened religious thinkers have used the terms of their faith to build a sense of a larger American community, it has also been used to insulate particular Americans within the cultural walls of more narrow communities. Purity, after all, is the virtue that Puritans chose as their defining aspiration. The heart of sectarian bigotry is all the doctrines and dogma of particular churches (all that James thought was incidental to the religious impulse) that function as codes to authenticate tribal membership. And when terms of identity become the focus of intellectual practice within a religious community they give us tangible evidence of just how "special" our group is—and how unspecial, ungodlike, or un-American everybody else is. Rather than connecting us to one another, this sort of religion makes a virtue of alienation.
"A Whitman for our Time."
- Jerome Loving,
"Stephen John Mack's The Pragmatic Whitman: Reimagining American Democracy, [is] The most thoroughly informed philosophical reading of Whitman to appear in decades. Mack develops the premise . . . That Whitman shares with John Dewey a vision of democracy as a 'civic religion' in America, a profoundly secularist and progressive perspective.
- M. Jimmie Killingsworth, Texas A & M University


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Q: invalid datatype error on foreign key constraint I am receiving an error on the last line of the second query before the semi-colon saying operator_class is an invalid datatype for the foreign key, why am I receiving this error?
CREATE TABLE Qualification(
   operator_class VARCHAR(2) NOT NULL PRIMARY KEY
  ,description VARCHAR2(80) NOT NULL
);

CREATE TABLE Vehicle_Type(
   type   VARCHAR2(20) NOT NULL PRIMARY KEY
  ,capacity NUMBER(3,0)
  ,fuel   VARCHAR2(10),
  operator_class VARCHAR2(2) NOT NULL,
  constraint foreign key (operator_class) references Qualification(operator_class)
);

A: varchar(2) and varchar2(2) are not the same type.  Oracle recommends (still) varchar2(), so change the first table to:
CREATE TABLE Qualification (
   operator_class VARCHAR2(2) NOT NULL PRIMARY KEY,
-------------------------^
   description VARCHAR2(80) NOT NULL
);

A: CREATE TABLE Qualification(
   operator_class VARCHAR2(2) NOT NULL PRIMARY KEY
  ,description VARCHAR2(80) NOT NULL
);
CREATE TABLE Vehicle_Type(
   type   VARCHAR2(20) NOT NULL PRIMARY KEY
  ,capacity NUMBER(3,0)
  ,fuel   VARCHAR2(10),
  operator_class VARCHAR2(2) NOT NULL,
  constraint constraint_name_FK foreign key (operator_class) references Qualification(operator_class)
);
adding a constraint name "constraint_name_FK" solved my error


text:
New 'PadMan' track coming soon
Actor Akshay Kumar has recently released a teaser of 'PadMan's upcoming track 'O Saale Sapne'.
The 50-year-old actor took to his Twitter handle and teased fans with a 3D motion poster, in which the actor can be seen working on an assembly line with the song playing in the backdrop. He wrote, "Dream, work and innovate. The song for all the innovators #OSaaleSapne from @PadManTheFilm coming soon!"
Earlier, the movie's trailer, which was released on December 15, gave a glimpse into the life of a superhero, "who is crazy enough to change the world". The movie, which also stars Sonam Kapoor, promises to be the story of a social awakening, revolves around the idea of the 'Rustom' star making sanitary napkins for women by spreading the message around of menstrual hygiene. The film is all set to hit the theatres on January 25, 2018.
ORIGINAL POST: https://timesofindia.indiatimes.com/entertainment/hindi/bollywood/news/new-padman-track-coming-soon/articleshow/62452494.cms


text:
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