text:
<?php
session_start();
// includes functions and db connection
require 'resources/blocks/functions.php';

if (!isset($loggdInUser)) {
    header('Location: /');
}

// Imports the HTML head and body tags
require 'resources/blocks/head.php';

// Logic for changing settings
require 'resources/blocks/components/settingsScript.php';
?>

Settings

<?php if (isset($message)): ?>

<?php echo $message ?>

<?php endif; ?>

Add/update avatar

    <?php displayProfileImgWhileSigndIn($loggdInUser); ?>

Your current profile image

    <form enctype="multipart/form-data" action="<?php echo htmlspecialchars($_SERVER['PHP_SELF']); ?>" method="POST">
        <input class="submit" type="file" name="file[]" required>
        <input type="hidden" name="token" value="<?php echo $token; ?>">
        <input class="submitUpload" type="submit" value="Upload">
    </form>

Change Password

    <form action="/settings.php" method="POST">
        <input type="hidden" name="changePassword" value="changePassword">
        <input type="email" name="email" placeholder="email" <?php if (isset($_POST['email'])): echo 'value="'.$_POST['email'].'"'; endif; ?> required>

            <input type="password" name="oldPassword" placeholder="Old Password" required>

            <input type="password" name="newPassword" placeholder="New Password" required>

            <input type="password" name="repeatPassword" placeholder="Repeat Password" required>

            <input class="submit" type="submit" name="changePassword" value="Change Password">
        </form>

Change Email

        <form action="/settings.php" method="POST">
            <input type="hidden" name="changeEmail" value="changeEmail">
            <input type="email" name="newEmail" placeholder="New email address" <?php if (isset($_POST['newEmail'])): echo 'value="'.strtolower($_POST['newEmail']).'"'; endif; ?> required>

                <input type="password" name="password" placeholder="Password" required>

                <input class="submit" type="submit" value="Change Email">
            </form>

Change Username

            <form action="/settings.php" method="POST">
                <input type="hidden" name="changeUserName" value="changeUserName">
                <input type="text" name="newUserName" placeholder="New Username" <?php if (isset($_POST['userName'])): echo 'value="'.strtolower($_POST['newUserName']).'"'; endif; ?> required>

                    <input type="password" name="password" placeholder="Password">

                    <input class="submit" type="submit" value="Change Username">
                </form>

            <?php if (isset($loggdInUser) && $loggdInUser['admin'] === 1): ?>

Set Admin

Feature to come, if user is admin can set other users as admin.

                    <form action="/settings.php" method="POST">
                        <input type="hidden" name="setAdmin" value="setAdmin">
                        <select>
                            <option value="UserName">UserName</option>
                        </select>

                        <input class="submit" type="submit" value="Make Admin">
                    </form>

            <?php endif; ?>

<?php require 'resources/blocks/footer.php'; ?>


text:
Bikers with hearts of gold raise thousands for local kids at Christmas
Curtis Gay smiles as his wife, Jeanie hitches a ride in the sleigh he uses to bring Santa Claus to town for Santa's Toy Run each year. - photo by SCOTT BRYANT
Curtis Gay has loved motorcycles since he was a kid. He grew up riding dirt bikes, and as an adult, he's loved riding on his own and with local clubs.
"I started out with mini bikes when I was 7 or 8 years old. I always had a dirt bike or something growing up. Never had a street bike until I got married," he said.
Gay grew up in Hampton, Georgia, near Atlanta, where his father was an air traffic controller. But he spent his summers in Register, where his grandparents had a farm. That's where he fell in love with Bulloch County.
After he graduated from Henry County High School, Gay went on to attend Abraham Baldwin Agricultural College, and graduated with an associate's degree in agriculture. After that, he headed straight for Register to farm with his grandparents.
It was during that time that he met his wife, the former Jeanie Rushing, who is from Register. The couple married in 1980, and he farmed there until 1983. Gay says he still had his dirt bike at that time, and he and Jeanie rode it a lot, "just dirt roads and stuff."
Gay says that things weren't great for farmers at that time, so he and his bride moved to Atlanta, where she could put her degree in computer programming to work. They moved to Hampton, he went to work for the post office, and the couple made it their home for 10 years.
The family grew as the couple had two daughters, Kelli and Emily, and Gay found that he didn't have as much time to ride as he would like. But he found that the dirt bike wasn't really working for him for long distance rides, and so he purchased his first street bike, a Honda Gold Wing.
While his family was in Hampton, Gay made a childhood dream a reality.
"Ever since I was a kid, I'd always wanted a Santa Claus sleigh for some reason," he said, laughing.
He had just started working for the Griffin post office, and his coworkers wanted to have something ready to participate in the Griffin Christmas parade.
"So I told Daddy I want to build a Santa Claus sleigh. So, on Thanksgiving Day, me and him got out there with some lumber, and we laid this thing out and built it," he said.
The sleigh made its debut in the parade that year, and after that, Gay used it mostly for yard decorations and for "messing around with the kids at home."
When 1994 rolled around, the young family moved back to Register, and Gay became a letter carrier for the local post office, retiring recently from the post office after a total of 30 years. Gay brought his motorcycle to his new home, and he soon got involved with some of the motorcycle groups in Bulloch County. In 2003 he became a member of the Gold Wing Road Riders. He has since served as president of the club.
That first year he joined, the Gold Wing Road Riders were hosting a Christmas party for the battered women's shelter that year, and Gay figured it was time to dust off the sleigh, and pull it using his motorcycle to the women's shelter for all the kids there. A fellow club member dressed up as Santa and went along for the ride.
"It was a big hit," Gay said.
Such a big hit, in fact, that a representative from the Statesboro Mall contacted him and asked if he could bring Santa to the mall in the sleigh. He did so, with the help of about 10 friends riding along with him.
Gay had been involved with Santa's Toy Run for about three or four years, and they decided to combine the mall run with that. Early on, the toy run benefited children as they worked with the Department of Family and Children Services, and then as the Bulloch County Sheriff's Office came on board as a sponsor, they began to work with Fostering Bulloch. Gay says Fostering Bulloch is the best place for their support during the toy run.
"It was a lot of the same kids," he said, adding that this is the third year they have worked with Fostering Bulloch. "They've been great to work with. They've been real appreciative of anything we do for them."
The toy runs throughout the years have grown in support, but also in the funds they raise. Gay says that with this year's run factored in, they have raised around $70,000 worth of toys and money.
The toy run was a joint event with the mall for several years, until they outgrew the venue, and needed more space. More bikers wanted to participate, and the space at the mall just wasn't large enough any longer. These days, the toy run ends at the Harville House Barn.
"It's a really nice venue and there is plenty of room for us to spread out," he said, adding that this is the 19th year of the toy run. Last year, there were about 170 motorcyclists that participated, and he's expecting about that same amount this year.
When asked what kind of difference an event like the toy run makes for local children, Gay smiles.
"I believe it makes a big difference," he said. "Everybody has always told us, even when we were doing it with DFACS, that what we donated was a big part of it. I think a lot of them wouldn't have a Christmas. That's one thing I can say about motorcycle riders — they get a bad rap, you know, with the bad images some of them give off. But the community, we're like a family almost. They're the most giving people."
Gay is quick to point out that he has lots of help, and that he couldn't do the toy run without the people who donate their resources and time.
"I have to mention Mr. Lowell Baughn. He was the mall Santa when we started in 2003 and he stayed with me until he retired in 2017. After that, Larry Bumbalough put on the red suit and has been our Santa ever since. Also, James 'Bubba' Revell was very supportive of Santa's Toy Run from the beginning. Bobby Durden has been my right hand working on this toy run. Cindy Durden has been a driving force as well," he said. He also credited his church, Register Baptist, for helping with the cooking and serving of the meal at Santa's Toy Run.
Gay has also been a part of the Southern Thunder Cruisers, and was president of that club for a while. He is also an active member of the Christian Motorcycle Association, and is now the local chapter president. CMA offers support to the local clubs, and Gay says he's proud to be a part of the organization, just as he's proud of his local biker family.
"Anything you need, you put the word out, and a group will come up and try to help you the best way they can," he said. "If it's got to do with children, they'll come out in droves for that. I'm honored to be a part of this family. We're a biker community; we've got everybody's back."
But even though he knows the hearts of his biker friends, Gay is well aware that others may have an inaccurate perception of them.
"I hope people realize that you can't judge a book by the cover. They may look like big ol' mean hardcore bikers, but all of them have a heart of gold," he said.
Gay knows this firsthand, as he has worked with helping to establish some local biker churches in the area. He's not a preacher, but he has been able to use his connections to help get things set up.
"Junior Elkhatib, Bill Galloway and I started a traveling biker church that we dubbed South Georgia Biker Church. From this, Pastor Robbie Goodman established Living Free Biker Church in Savannah, the only full-time biker church in our area," he said.
Gay smiles as he tells how Goodman came to pastor his church, and how his conversion was the direct result of a biker church event.
"To look at him, you'd never know that he was a pastor. He's rough, tough, got a beard down to here, tattoos all over him. But he's one of the best preachers. He's on fire for the Lord," he said of Goodman, who he says, 10 years ago, was as "bad as they come."
"He wouldn't even talk to you if he thought you wanted to talk to him about the Bible," Gay said. But Goodman attended a "hardcore biker event" at Big Roy's near Sylvania, and hung out near CMA's campsite. Gay says he was standoffish at first, but after building some relationships there, he came to faith.
Gay says the appeal of biker churches for the riders is easy to see. In addition to riding to church, the bikers find it is a place of acceptance.
"A lot of these guys, because of their appearance, a lot of churches will turn them away," he said. "I hate to say that. But they don't feel welcome. So we're trying to give them a place where they can be themselves, they're among people that they have something in common with. We've reached some people by doing this that I don't think otherwise would have set foot in a church."
Overall, Gay says that riding motorcycles has been a real blessing for him. He has ridden in every state in the Lower 48, and he loves that riding has also provided him with ministry opportunities. He still rides a Honda Gold Wing, and still has his first one, as well as some dirt bikes that he rides.
His daughters are now married: Kelli married David Gillis, and Emily married Jon Cain, and they are the parents of Gay's only grandchild, named Shepherd.
And Gay grins as he says that he is hopeful that someday, his grandson will be able to ride with him.

redpajama_set_name: RedPajamaCommonCrawl


Each year, starting September 15th and closing on January 15th of the following year, The Mensa Foundation offers scholarships to anyone who is a U.S. citizen or legal resident intending to enroll in a certificate or degree program at an accredited U.S. institution for the following fall semester.
All it requires is a little smidgeon of your time. Time enough to write an essay about yourself, your goals, what you've done so far to achieve them, and what you plan to do.
Applicants have until January 15th to write an essay of not more than 550 words explaining their career, academic and/or vocational goals and how they plan to achieve those goals. Applications from Arizona are judged locally and passed along to the Mensa Far West Region where they are further judged and finally they are forwarded to the National Organization for award of scholarships.
The Mensa Foundation's College Scholarship Program bases its awards totally on essays written by the applicants. Consideration is not given to grades, academic program or financial need.
Greater Phoenix Mensa has funding to make awards at the local level. Mensa Members are also eligible for the Mensa Member Award Program and the Mensa Foundation International Scholarship Program.
To start the US Scholarship process, read the FAQ and begin your essay. Then visit the Mensa Foundation site, read the requirements and click on the link there to Determine Scholarship Eligibility. Paste your essay into the application. DO NOT include information in your essay that would identify you within your essay. You will be assigned to the local group for judging. In the application you will see all the scholarships for which you are eligible and those you may qualify for if you meet additional criteria. That listing appears below.
And please—FOLLOW THE DIRECTIONS! Many applications are disqualified every year simply because the applicants did not follow the instructions.
Since your scholarship application will be judged solely on the basis of this essay, it's important that your essay accurately and fully describe your life, academic, career and/or vocational goals and how you plan to achieve them.
The scholarship information states that the essays are judged on grammar, organization and craftsmanship; further, the word limit is 550. We're not recommending you use every last syllable available, but keep in mind that the word length was set after determining how many words should be necessary to describe your plan for the rest of your life. Brevity is good, but not at the expense of providing complete information. Also, you can ask someone to proofread your essay; you don't have to rely on spell-check!
Your essay and those of all your competitors will be carefully read by at least one team of volunteer judges before winners are selected. In other words, your competition is strong (an average of 5,000 applicants for less than 200 scholarships) and your judges are human beings who are volunteering their time to support the quest for a good education. Keep in mind that the process is about encouraging substance, not style. Turn in a clean and concise essay, but for best results, let your personal passions and goals shine through.
Greater Phoenix Mensa offers a $600 scholarship, there are multiple scholarships available in Tucson and at the regional level, and very big ones available at the national level. For Arizona, general scholarships for which you are eligible have been checked below. In the application you will be able to check additional scholarships for which you qualify.
For a student who has been out of formal education for a period of six or more years.
For the region with the highest percentage of local group participation as judged by the percentage groups who complete on time according to the rules of the competition, transmitting all the required paperwork.
Awarded to one region each year on a rotating basis.
Fine Arts that can include applied arts such as architecture, photography, ceramics and textiles.
Study for an undergraduate liberal arts degree (B.A. or A.A.).
For a student pursuing a degree in the Fine Arts.
Next best in competition that did not receive another national award or Mensa Member award.
Graduate student who plans a career in professional writing or teaching English grammar and/or writing.
To be eligible for this scholarship the applicant must openly identify as gay, lesbian, bisexual or transgender.
For a female returning to school after any absence of seven or more years – may be re-enrolled at time of application.
For a student pursuing a degree in the Arts, including creative writing and journalism.
Interpersonal communications, mediation, or related study.
For a woman pursuing a degree in the Natural Sciences or Mathematics.


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text:
Q: Execute python file with variables I want to pass the two variables to another python file, i dont want to start it as a sub process. I want the two processes to run apart as file1 has alot of more calculations to do and cannot wait for file2's operations to complete.
FILE1.PY
include os
name="one"
status="on"
os.system('F:\PythonSub\file2.py' name status)

FILE2.PY
include sys
name=sys.argv[0]
send=sys.argv[1]
print(send, name)

The above code returns
send=sys.argv[1]
IndexError: list index out of range

What am i doing wrong?

A: Use the subprocess module (examples on that link). It supports starting processes asynchronously (which os.system doesn't), and passing arguments as parameters. Looks like you'll need something like:
subprocess.call(["F:\PythonSub\file2.py", name, status])

You may want to redirect the stdin/stdout streams if you want to get output from the process, and the shell option may be useful.
Edit: This is wrong, as subprocess.call invokes synchronously, not asynchronously. You should use the approach described in the linked duplicate instead.

A: Try this
import os
name="one"
status="on"
os.system('F:\PythonSub\file2.py %s %s' % (name status))

redpajama_set_name: RedPajamaStackExchange


text:
@protocol WCJumpInItem <NSObject>
- (NSString *)jumpInName;
- (NSImage *)jumpInImage;
- (NSURL *)jumpInLocationURL;
- (NSRange)jumpInRange;
@end

redpajama_set_name: RedPajamaGithub


Ark has a very ambitious outlook on acquiring talent and generating interest among both seasoned and budding.
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This video shows you how to make a delicious dairy free rice pudding in easy to follow steps. This version is made on the stove top in less than 40 minutes. Made with coconut milk, flavoured with vanilla and honey and served with caramelised oranges it's an excellent choice for those who suffer from lactose intolerance.
Can be served hot or cold. See below for the full written recipe.
1. Place the rice, coconut milk, water and 1 tablespoon of sugar in a small saucepan, bring to the boil stirring, then reduce the heat and simmer, uncovered, for 25 minutes stirring from time to time.
2. Add the vanilla extract and honey, mix well then return to a low heat and continue to cook for a further 5 minutes.
3. Meanwhile, peel the orange, removing as much of the white pith as possible, then using a sharp knife, cut between the membranes to form individual segments and place on a piece of aluminium foil on top of the grill rack. Set aside.
4. After the rice pudding has been cooking for 5 minutes, remove from the heat, stir well, cover and leave to stand for 5 minutes and preheat the grill to very hot.
5. Sprinkle the orange segments liberally with sugar then place under the grill, as close to the heat source as possible, and cook for about 4 minutes until the sugar has caramelised and the oranges are tinged brown.
6. To serve - transfer the rice pudding to individual serving dishes and top with the caramelised orange segments. Can be served hot or cold.


Is he love me? Isn't he love me? These questions plagued every 17-year-old girl. Our character – is no exception! And this story about her. Lyolya – funny girl. She ends her long-suffering school years in a provincial Russian city. Ahead of study and work, but most importantly – she can draw her favorite comics that are literally crawling in her head. Childhood ends on the day when her beloved goes to the Moscow. Without thinking, Lyolya goes to the city of dreams to return lost love.


text:
Southwest employee hospitalized after being punched by passenger, police say
by: Jasmine Cooper, Nexstar Media Wire
Posted: Nov 14, 2021 / 05:31 PM CST / Updated: Nov 15, 2021 / 09:35 AM CST
A Southwest Airlines Boeing 737-700 jet taxis to the gate after landing at Midway International Airport in Chicago, Illinois, on April 6, 2021. (Photo by KAMIL KRZACZYNSKI/AFP via Getty Images)
(NewsNation Now) — A Southwest Airlines employee was assaulted and hospitalized after being punched in the head by an unruly female passenger on a flight, police said Sunday.
The incident occurred during the boarding process for Southwest Flight 4976 from Dallas Love Field airport to New York's La Guardia airport on Saturday.
According to the Dallas Police Department, 32-year-old Arielle Jean Jackson boarded the flight at 12:40 p.m. and got into an argument with one of the operation agents after being asked to exit the plane. As Jackson was exiting the plane, another argument occurred with another female operations agent, who the passenger allegedly then punched in the head.
Thanksgiving 2021: Talking turkey about vaccination etiquette
Police arrested and charged Jackson with aggravated assault, according to the Dallas Police Department. The agent was taken to a local hospital but was released Saturday night and is at home resting, said Southwest Airlines spokesperson Chris Mainz.
"Our entire Southwest Family is wishing her a speedy and full recovery as we send our thoughts, prayers, and love to her," said Mainz in an emailed statement. "Southwest Airlines maintains a zero-tolerance policy regarding any type of harassment or assault and fully supports our Employee as we cooperate with local authorities regarding this unacceptable incident."
Jackson was in Dallas County jail on Sunday on a $10,000 bond. Jail records did not list an attorney for her.
Airlines have reported more than 5,000 incidents involving unruly passengers this year, with more than 3,600 of those involving people who refused to wear face masks as required by federal regulation.
The Federal Aviation Administration has launched more than 950 investigations into passenger behavior on flights this year. That is the highest total since the agency started keeping track in 1995. In the five years from 2016 through 2020, the agency averaged 136 investigations a year.


text:
Q: Active/active SQL Server Clustering in Installation Center (setup.exe) I like to know which option to choose in the setup.exe in SQL Server 2012/2008? What I have here is Windows Active/Active Cluster setup with one quorum and one msdtc configured. I installed my first node by choosing "New SQL Server failover cluster installation", now I am not sure what to choose on the second node. On the second node should I choose the same "New SQL Server failover cluster installation" OR choose "Add node to a SQL Server failover cluster" option. Remember it is going to be A/A SQL Server Cluster.
Appreciate your answers.

A: You want to choose "Add node to a SQL Server failover cluster".  When creating a Failover Cluster Instance (FCI), you will always do one initial cluster installation for the instance, then add nodes to that installation.
Keep in mind that Active/Active and Active/Passive as descriptors is very misleading.  By it's very nature, each SQL Instance you install can only be active on a single node at any one time. To leverage multiple physical nodes at the same time, you will need to install multiple named FCIs to your cluster.
For example, let's assume a two node cluster.  If we install a single named FCI to this, our layout would look like this:
NODE1:  CLSTSQL01\SQLServer01 (Active)
NODE2:

This would be the result of you performing one "New SQL Server Failover Cluster installation" with the additional node additions for each node in your cluster.  Now let's add a second instance to it so we can utilize each node.  For this, we would install a second FCI to the cluster and end up with something like this:
NODE1:  CLSTSQL01\SQLServer01 (Active)
NODE2:  CLSTSQL02\SQLServer02 (Active)

Now, keep in mind that in a failover situation, on either node, the SQL instances could end up on the same node.  For example, if NODE1 failed:
NODE1: <<DEAD>>
NODE2: CLSTSQL01\SQLServer01, CLSTSQL02\SQLServer02 (Active)

This is the basics of how you would arrange your instances.  You will need to monitor your cluster if you want to make sure your instances are properly balanced across your nodes.


text:
Plato's Noble Lie?
In accord with the discussion about Leo Strauss and Platos's Noble Lie in the comments section of my last post, I thought I would produce this quote by Thomas Jefferson:
"Can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are of the gift of God? That they are not to be violated but with His wrath?"
My question is did Jefferson really believe that rights came from God or was he only concerned that the people believed this "myth" to preserve an ordered society?
Posted by King of Ireland at 7:53 PM
Labels: Winpisinger's Posts
What's the context of the quote? Where's it come from? Who was he writing to? Was he using language to appeal to his intended audience or was he revealing something about himself?
JRB,
I am not sure to all of the above other than it was a letter I think. Tom has used this quote a few times he might know. I do not want to get too deep into it I was just curious what others thought about his sincerity in light of the conversation in the other post.
I thought I'd be the one to dig a bit this time.
King's quote is from Jefferson's only full length book, "Notes on the State of Virginia", chapter 18, Manners.
Notes on the State of Virginia was a book written by Thomas Jefferson. Originally written in 1781, it was subsequently updated and enlarged in 1782-83, and anonymously published in Paris in a limited, private edition of a few hundred copies in 1784... It was the only full-length book by Jefferson published during his lifetime... Notes on the State of Virginia collects the answers that Jefferson prepared for questions posed to Jefferson about Virginia by François Barbé-Marbois then Secretary of the French legation in Philadelphia.
And more:
two different chapters, called "Queries," present Jefferson's hostility to slavery (Query XVIII, "Manners") and his tortured attempts to explain and justify American chattel slavery, by reference to what he called "the real distinctions which nature has made" between people of Caucasian descent and people of African descent (Query XIV, "Laws").
There's the context. We did see Thomas Paine blatantly pander to his religious audience in Common Sense, and I wouldn't put it past any politician to talk the religious talk. But going back to TvD's question about Natural Law without God, is it possible that Jefferson simply equated "nature's God" with the unseen order we all are aware of?
"is it possible that Jefferson simply equated "nature's God" with the unseen order we all are aware of?"
Good point about Paine. Tom did a post on it a while back. Jefferson most certainly could have been doing the same thing in regards to pandering. I do find it odd that he uses some of the more conservative arguments for regime change in the DOI, that seem to be Christian in origin, and later says things like a revolution should happen every 20 years?
With that said, in response to your question I quoted above, I will be doing a series of posts on Gary Amos and his arguments that the DOI is infused with Christian thought.
I think for our purposes the ideas of Jefferson articulated are more germane than his personal views. If he did pull a Paine then that give a lot of credence to the powerful Christian influence on what Jefferson called the "American Mind" at the time.
My gut is that in some ways he was pandering but in others he was sincere. He went to the trouble to write his own Bible. I think he seriously thought about a lot of the questions we ask talk about here. At least that is my take.
Thanks for looking all that up. I hope people have picked up on the fact that many of my posts are generated by what the interests of the commenters here seem to be. In other words, a lot of this stuff is written knowing you guys will fill in the blanks.
and I wouldn't put it past any politician to talk the religious talk
Well, that statement didn't add anything. Better to say that it doesn't feel like Jefferson was as cynical or opportunistic as Paine, while he still wasn't talking about exactly the same thing that people were hearing him say.
Also in regards to the unseen order you bring up, I think it is important to note that there is a huge difference between the Greek idea of God being nature and the Judeo/Muslim/Christian idea of God being apart from nature.
It is the latter concept of God that seemed to be universal at the founding. I would say even with the Deists.
In other words, that unseen order was created by and subordinate to God. I would say it was Jehovah of the Bible as well.
"Well, that statement didn't add anything. Better to say that it doesn't feel like Jefferson was as cynical or opportunistic as Paine, while he still wasn't talking about exactly the same thing that people were hearing him say."
I think it did add something and was a good point. I agree with your assessment in that I do not think he was as bad as Paine.
I was specifically thinking of our common innate sense of right and wrong. I obviously don't know what TJ was really thinking. What I do know is that you can appeal to the innate sense using God language even if you've fallen back to the Greek view.
For the record, as a "materialist," Jefferson wrote to his nephew Peter Carr that
Moral Philosophy. I think it lost time to attend lectures on this branch. He who made us would have been a pitiful bungler, if he had made the rules of our moral conduct a matter of science. For one man of science, there are thousands who are not. What would have become of them? Man was destined for society. His morality, therefore, was to be formed to this object. He was endowed with a sense of right and wrong, merely relative to this. This sense is as much a part of his nature, as the sense of hearing, seeing, feeling; it is the true foundation of morality, and not the to kalon [beautiful], truth, &c., as fanciful writers have imagined.
His anti-metaphysical "innate moral sense" extends only to what man needs to live with other men, one that today's modern science indicates, but requires no metaphysics.
His modern critics think he was just posturing with most of his God-talk [or anti-slavery talk!], as in this passage.
I don't find Jefferson particularly helpful in the larger context of the Founding, except when he "exoterically" agrees with prevailing sentiments. More on that below, since I already wrote and tagged it...
Locke, as an empiricist, and in accord with his "Essay on Human Understanding," can't embrace it either, since man is a "blank slate." In fact, he makes a rather elegant argument in "Reasonableness of Christianity" that there's no "law written on the human heart," so the Gospel is necessary.
Here's a scorecard on this stuff. It appears to me that the Scottish Common Sense Enlightenment's view is normative at the founding, perhaps Francis Hutcheson passed along through James Witherspoon, the teacher of Founders.
And of course the Christian natural law theory via Romans 2 is where the term a "law written on the human heart" comes from.
The scandalous resolution forwarded by David Hume (1739-40) was that moral values and judgments were social constructions anyway. Anything that is pleasurable, Hume argued, people will judge "virtuous" and anything that is painful, they will call "vice". Consequently, we need not worry about the corruption of morals by capitalism. Private moral judgments will evolve with it.
Hume's hedonistic solution was turned upside down by Francis Hutcheson (1725, 1755), who argued that virtue yields pleasure because it conforms to our natural and innate "moral sense", while vice yields pain because it is unnatural. As a result, Hutcheson came up with the utilitarian ethical precepts that the height of virtue was achieving the "greatest good for the greatest number". Adam Smith (1759) attempted to reconcile the Hume and Hutcheson positions via the artifice of "natural sympathy" and the "impartial spectator".
The amazing thing about the Founding era is that all the ideas we kick around today were in play, and usually with much more simplicity and clarity than the academic mumbo-jumbo we get today.
[It seems to me natural law can work even without an innate moral sense, as long as there is a desire in man to "do the right thing,"---a direction, a telos---and he uses his reason toward finding the right thing. In my view, this reconciles Locke's ambivalence and occasional incoherance about natural law, which sometimes he still is forced to lean on.]
KOI asks if Jefferson really believed if "rights came from God".
The quotation you give, KOI, is pretty straight forward about what Jefferson believed. Here's the statement again, Can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are of the gift of God? That they are not to be violated but with His wrath?.
Jefferson is very clear here about what he believes. It is that the "only firm basis" for the "liberties of a nation" to be "thought secure" is the "conviction in the minds of the people that these liberties are the gift of God" and that the security of those liberties is further buttressed by the people's belief that to violate them will bring about God's wrath
So, basically, he is saying that what matters here is the convictions people hold in their minds--nothing else. It is that the redemption of society is other worldly as far as the "people" are concerned.
It doesn't say much for you and me.
""So, basically, he is saying that what matters here is the convictions people hold in their minds--nothing else"
Maybe but there are numerous other quotes from him on God. Your interepretation is valid though and I was thinking of you when I posted this.
While it's true that a "conviction in the minds of the people"---a shared ethos---is necessary as a practical matter, the full quote shows Jefferson at his most religious---"supernatural interference!"
And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are of the gift of God? That they are not to be violated but with his wrath? Indeed I tremble for my country when I reflect that God is just: that his justice cannot sleep for ever: that considering numbers, nature and natural means only, a revolution of the wheel of fortune, an exchange of situation, is among possible events: that it may become probable by supernatural interference! The Almighty has no attribute which can take side with us in such a contest. -- But it is impossible to be temperate and to pursue this subject through the various considerations of policy, of morals, of history natural and civil. We must be contented to hope they will force their way into every one's mind. I think a change already perceptible, since the origin of the present revolution. The spirit of the master is abating, that of the slave rising from the dust, his condition mollifying, the way I hope preparing, under the auspices of heaven, for a total emancipation, and that this is disposed, in the order of events, to be with the consent of the masters, rather than by their extirpation.
I found my Amos book finally and was reading his chapter on Locke just last night. He says, and has quotes it seems to back up, that Locke did believe in an intuitive reason that was God given at Creation ala Romans 2. What he says about blank slate is discursive reason which is mans ability to create and solve problems.
He says that all the confusion is that Locke is not always clear which type of reason he is talking about.
With that said, if you could produce something where Locke denies Romans 2 and the law written on the heart then he would be wrong.
As for me, I am beginning to understand the arguments here enough from the philosophical point of view to apply the theological. Amos, at first glance seems correct and traces much of what Locke wrote to Hooker and other Christian influences.
He says, and I agree, that most people that write on this topic do not understand the theology enough to classify the ideas as Christian or not. We see that he was right about the use of "resistance theory" in the DOI and its long Christian tradition. We need to hash through many of his other points and see if the rest of what he says holds water.
I am writing a post as we speak about Amos and some of his more general arguments to lay the groundwork for discussions like the one you bring up.
In short, he was right on about the interposition thing so I am inclined to give him the benefit of the doubt on these others things.
The thing about him is that he read Locke for himself not what others said about him.
If Jefferson was pandering he did it convincingy. Thanks for the rest of the quote. Amos says that Locke used the term "Supreme Judge" in reference to the story in Judges 11. He maintains that Jefferson borrowed the term from him. Thus, Supreme Judge is actually referencing a story in the Bible where a man asks God to judge between him and his enemies that day.
Judging by Jefferson's quote, it would seem that he certainly believed in this concept and that God had the power to intervene. I think it is clear that this was the prevailing sense at the founding that they had lost their case with the King and were appealing to a higher court.
'tis sweet to be remembered.
I've considered this quote before – it is infamous and has not always been presented fully as it is here (often an ellipse replaces ", a conviction in the minds of the people"). I've looked at the "Manners" section before and find it difficult. However, here's my stab.
Jefferson's Notes on the State of Virginia was written as a response to the secretary of the French legation to the United States in Philadelphia, François Barbé-Marbois. It might be supposed that two of the questions were, "What of the manners of the people of Virginia/America in light of the institution of slavery? What is the future of slavery in America?"
On the subject of the institution of slavery, Jefferson was somewhat scathing,
"It is difficult to determine on the standard by which the manners of a nation may be tried, whether catholic, or particular [Protestant sect?]. It is more difficult for a native to bring to that standard the manners of his own nation, familiarized to him by habit. There must doubtless be an unhappy influence on the manners of our people produced by the existence of slavery among us. The whole commerce between master and slave is a perpetual exercise of the most boisterous passions, the most unremitting despotism on the one part, and degrading submissions on the other. Our children see this, and learn to imitate it; for man is an imitative animal. This quality is the germ of all education in him. From his cradle to his grave he is learning to do what he sees others do. If a parent could find no motive either in his philanthropy or his self-love, for restraining the intemperance of passion towards his slave, it should always be a sufficient one that his child is present. But generally it is not sufficient. The parent storms, the child looks on, catches the lineaments of wrath, puts on the same airs in the circle of smaller slaves, gives a loose to his worst of passions, and thus nursed, educated, and daily exercised in tyranny, cannot but be stamped by it with odious peculiarities."
And what are the effects on the free citizens?
"The man must be a prodigy who can retain his manners and morals undepraved by such circumstances. And with what execration should the statesman be loaded, who permitting one half the citizens thus to trample on the rights of the other, transforms those into despots, and these into enemies, destroys the morals of the one part, and the amor patriae [love of one's country] of the other."
[cont below]
Jefferson is not boasting about slavery's influence on the good society but railing against it – slavery tramples on the rights of those held in slavery, transforms half the citizenry to despots, breeds civil division and erodes the patriot cause. He had to assume, since his response was in book form, that not only the secretary, but the world AND the pro-slavery contingent in America, especially Virginians, would be reading the book. Since the anti-slavery and the pro-slavery contingents often used Biblical reference and appeal to the God of Abraham as the giver of laws and rights, it's only natural to assume that any appeal against slavery would take on the hue of the general argument.
I think that the quote in question is a literary tactic. First Jefferson argues that the institution of slavery destroys not just the moral fabric of society but its industriousness and then he poses the question of God's wrath.
"For in a warm climate, no man will labour for himself who can make another labour for him. This is so true, that of the proprietors of slaves a very small proportion indeed are ever seen to labour. And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are of the gift of God? That they are not to be violated but with his wrath? Indeed I tremble for my country when [I] reflect that God is just: that his justice cannot sleep for ever: that considering numbers, nature and natural means only, a revolution of the wheel of fortune, an exchange of situation, is among possible events: that it may become probable by supernatural interference!"
But then he continues, "The Almighty has no attribute which can take side with us in such a contest."
Is Jefferson saying that The Almighty cannot decide the issue of slavery in America? After all, the Bible and appeals to God's word/wrath were used to justify both slavery (probably correctly) and non-slavery with no civil resolution on the horizon.
But what of secular initiatives? Jefferson, "-- But it is impossible to be temperate and to pursue this subject through the various considerations of policy, of morals, of history natural and civil."
Is he also saying that the issue is un-resolvable period? I don't think so. I think that he's saying that deliberations were and would be intemperate. Jefferson laments, "We must be contented to hope they [considerations of policy, of morals, of history natural and civil] will force their way into every one's mind." [Against personal preferences and self interest?]
And then he states an empirical observation and an appeal, "I think a change already perceptible, since the origin of the present revolution. The spirit of the master is abating, that of the slave rising from the dust, his condition mollifying, the way I hope preparing, under the auspices of heaven, for a total emancipation, and that this is disposed, in the order of events, to be with the consent of the masters, rather than by their extirpation."
The bottom line appears to be that Jefferson believes that eventually, reason (considerations) in the areas of policy, morals, and natural and civil history (and in light of the principles of the revolution), rather than only appeals to or belief in God's wrath, could set the new nation free of the devastating peculiar institution. Of course if that route didn't work there was always extirpation of the masters. (Can you say, shot across the bow?)
Indeed I tremble for my country when [I] reflect that God is just: that his justice cannot sleep for ever: that considering numbers, nature and natural means only, a revolution of the wheel of fortune, an exchange of situation, is among possible events: that it may become probable by supernatural interference!"
Contra Tom, the more I read this, the more it sounds like cynical pandering!
Is Jefferson saying that The Almighty cannot decide the issue of slavery in America?
No - he says the Almighty could not take their side because they had slaves.
I hasten to add - it's quite easy to interpret the words of others in bad faith. I simply am aware of the possibility that TJ was pandering to religious sentiment.
"Is Jefferson saying that The Almighty cannot decide the issue of slavery in America?
No - he says the Almighty could not take their side because they had slaves."
I agree with Brian. I think he clearly is saying that God condemns slavery. I also think he could be accused of pandering since he owned slaves.
I think Stauss is on to something here in how he reads history. But I agree with Tom that all that matters in the end is what they tell us about the American mind in the end.
Jefferson's critics charge he was always pandering. I don't really trust him, and don't really care what he thought. When he got it right and the people agreed, that has historical importance. But I wouldn't give you two cents for TJ the man.
Brian - "No - he says the Almighty could not take their side because they had slaves.
But I get the sense that Jefferson's "us" refers to the nation as a whole and not just to one side or another (slave holder or not slave holder), since he makes explicit reference to "the nation" in the preceding sentence.
If he was refering to the slaveholder side of the contest only, then this would make some sense - telling the slaveholder that their appeals to Biblical authority were in vain since the Almighty had no attributes to support that side. But this seems to lead only to dualing appeals to authority which isn't very intellectually satisfying. Not very Jeffersonian in light of his constistant appeal to informed reason as a basis for decission making.
As to Jefferson's critics accussing him of always pandering, our current president's critics accuse him of being Hitler reincarnate and the Anti Christ as well as always pandering. That's what critics do. Not a very intellectualy satisfying case.
Hey, speaking of democracy and enfranchisement, here's a perspective.
Ironically enough, it comes from a diabolical papist speaking on behalf of the Anti Christ, Whore of Babylon*.
*not my thoughts but the prevailing majority ethos of the Revolution.
Did I mention irony? This is why an informed and reasonable discussion of the minutea of the Revolution is warranted, even in small enclaves, and why religion was more than a passing thought during the founding.
I'm thinking Barton and Driesbach would differ with this perspective. As well they should. And I could find myself in alliance with them until they got to the point that they start advocating that America should be a neo Hebrew Christian Republic instead of a benevolent Catholic dictatorship.
Can't we all just share the road?
That is what happens when people come to the docket with their own special agenda.
Rather than support a liberal education for everyone in a publicly funded educational system, they push for the appointment of a benevolent dictator to rule society--one that supports their agenda. They don't want a godless socialism in their society.
Harumph!
I'm not completely convinced that the video isn't an elaborate satire but the other posted videos seem to make a consistent case that is isn't.
Patrick Buchanan has made very similar statements and I'm not convinced he was kidding. I don't doubt that it's representative of at least a fringe thinking.
I've heard the same sentiment hundreds of times from persons quite close to me.
"And I could find myself in alliance with them until they got to the point that they start advocating that America should be a neo Hebrew Christian Republic instead of a benevolent Catholic dictatorship.
Can't we all just share the road?"
I think many misunderstand what they are saying and set up a straw man argument to defeat them. I am in the middle of a post on Gary Amos and what I feel is the general evangelical Christian America argument. I do not think that you and Amos will disagree much. Maybe we can share the road if both sides stop slinging mud and mislabeling the ideas of the other side.
I think there are some rabid atheist secularists that would seek to eradicate God from society and rabid dominionists that would seek to establish a nation on Hebrew law in its strict sense. The thing is that both a an extreme minority. The problem is that neither side believes that!
Of realcatholictv.com, the source of that YouTube video:
While thoroughly approving many of the fine videos made available through this site, CatholicCulture.org recommends caution for two reasons: An apparent animus against the Ordinary Form of the Roman Rite, contrary to the clear mind of the Church; and a tendency to over-simply complex cultural, ecclesiastical and theological problems, leading sometimes to the assertion of mere opinion as the "real Catholic" position.
Thus those who disagree find their Catholicism put in question. ---http://www.catholicculture.org
So let's try to stay out of the tall weeds, fringes, and fever swamps, pls folks.
And yes, of course America was founded as anti-Catholic, but really more anti-papist per Protestantism, the rejection of ecclesiastical authority. They felt almost the same way about the Church of England installing bishops in America.
As we know GWash helped chill the anti-Catholic talk, which is how we got France to win the damn war for us.
The nativist, anti-immigrant anti-Catholicism of the Know Nothings came much later, for its own reasons.
;\
Sorry to barge in here.
Can anyone give me the link to the Michael Voris video in which he is claiming the need for a change in the way we elect our officials?
It was on Vortex and I have been trying to find it off and on all day.
You help would be appreciated. Believe you me.
Phi are you looking for the video "Why We Should Replace Democracy with Christian Dictator"?
No offense to anyone, but this guy is disturbed.
Oppps, "Phi" -> "Phil"
If that is what he is advocating he surely is.
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text:
by Karin Nelson
André Saraiva, outside his new space, in Manhattan's Chinatown.
Gordon Matta-Clark, an artist known for site-specific projects,loved to cook as much as he loved making art, and he didn't always bother to make a distinction between the two. In 1971 he opened Food, a short-lived restaurant in New York's SoHo, managed and staffed by artists, with an open kitchen that turned the creation of each meal into a performance. "It's my favorite work of his," says André Saraiva, who started his career as a graffiti artist but has similarly never limited himself to just one medium.
Born in Sweden and based in Paris and New York, Saraiva is a man of many endeavors and is known to approach each one as something of an experiment. At La Mercerie d'André, a retail venture he launched in Paris in the late '90s, people could purchase his paintings by the meter from large rolls. Le Baron, the nightclub he opened in Paris in 2004, featured furniture by the artist Sophie Calle and DJ stylings by the electronic duo Daft Punk. The two guys behind Kolkoz, a French art collective, moonlighted as its doormen. "I always saw it as an art piece rather than a nightclub," Saraiva says, sitting in his Chinatown studio. Just up the block, on Forsyth Street, he is in the midst of another creative venture: Cafe Henrie, a coffee shop–cum–cultural salon, where arty types can gather and exchange ideas. "There is no art movement without a place where people can come together and talk," says Saraiva, who is also at work on a commission for a 20,000-square-foot ceramic mural in Lisbon, Portugal; an art show in Guadalajara, Mexico; the opening of a second Paris location of his Hôtel Amour; a book with Rizzoli; and a film based on the stories told to him by girls he's met on Tinder. "Also, I needed a place to get my coffee in the morning."
Housed in a former hotdog-cart garage, the cafe was designed to resemble—if only slightly—an austere administration office. Perforated boards line the walls, as do industrial-looking Jean Prouvé benches, which Saraiva has been collecting for some time. In true Saraiva fashion, he has enlisted a coterie of illustrious friends to contribute: The artist Tom Sachs designed a banquette; the photographer Petra Collins, a neon sign for the bathroom. The ceramic mugs and espresso cups were custom made by Peter Shire, an original member of the Memphis Group. Plans for art shows and nontraditional happenings, such as a reading by the writer Glenn O'Brien and a food performance by the artist Rirkrit Tiravanija, are under way. "I want people to come for an espresso," Saraiva says, "and end up staying all day."
Photography assistant: Chris Parente
Andre Saraiva coffee glenn o'brien new york