text:
Personal god
A personal god, or personal goddess, is a deity who can be related to as a person,[1] instead of as an impersonal force, such as the Absolute, "the All", or the "Ground of Being".
In the scriptures of the Abrahamic religions, God is described as being a personal creator, speaking in the first person and showing emotion such as anger and pride, and sometimes appearing in anthropomorphic shape.[2] In the Pentateuch, for example, God talks with and instructs his prophets and is conceived as possessing volition, emotions (such as anger, grief and happiness), intention, and other attributes characteristic of a human person. Personal relationships with God may be described in the same ways as human relationships, such as a Father, as in Christianity, or a Friend as in Sufism.[3]
A 2019 survey by the Pew Research Center reported that, of U.S. adults, 70% view that "God is a person with whom people can have a relationship," while 15% believe that "God is an impersonal force."[4] A 2019 survey by the National Opinion Research Center reports that 77.5% of U.S. adults believe in a personal god.[5] The 2014 Religious Landscape survey conducted by Pew reported that 77% of U.S. adults believe in a personal god.[6]
1.1 Abrahamic religions
1.1.1 Judaism
1.1.2 Christianity
1.1.3 Islam
1.1.4 Bahá'í Faith
1.2 Deism
1.2.1 Christian
1.2.2 Classical
1.2.3 Humanist
1.2.4 Pandeism
1.2.5 Polydeism
1.2.6 Scientific
1.2.7 Spiritual
1.3 Indian religions
1.3.1 Hinduism
1.3.2 Jainism
ViewsEdit
Abrahamic religionsEdit
JudaismEdit
Jewish theology states that God is not a person. This was also determined several times in the Old Testament, which is considered by Jews to be an indisputable authority for their faith (Hosea 11 9: "I am God, and not a man". Numbers 23 19: "God is not a man, that He should lie". 1 Samuel 15 29: "He is not a person, that He should repent"). However, there exist frequent references to anthropomorphic characteristics of God in the Hebrew Bible such as the "Hand of God." Judaism holds that these are to be taken only as figures of speech. Their purpose is to make God more comprehensible to the human reader. As God is beyond human understanding, there are different ways of describing him. He is said to be both personal (in the sense of people's ability to pray to God) and impersonal (in the sense of people's inability to reach God): He has a relationship with his creation but is beyond all relationships.[7]
ChristianityEdit
In the case of the Christian belief in the Trinity, whether the Holy Spirit is impersonal or personal,[8] is the subject of dispute,[9] with experts in pneumatology debating the matter. Jesus (or God the Son) and God the Father are believed to be two persons or aspects of the same god. Jesus is of the same ousia or substance as God the Father, manifested in three hypostases or persons (the Father, the Son, and the Holy Spirit). Nontrinitarian Christians dispute that Jesus is a "hypostasis" or person of God.
IslamEdit
See also: Allah, God in Islam, Kalam, Tawhid, and Tanzih
Islam rejects the doctrine of the Incarnation and the notion of a personal god as anthropomorphic, because it is seen as demeaning to the transcendence of God. The Qur'an prescribes the fundamental transcendental criterion in the following verse: "There is nothing whatever like Him" [Qur'an 42:11]. Therefore, Islam strictly rejects all forms of anthropomorphism and anthropopathism of the concept of God, and thus categorically rejects the Christian concept of the Trinity or division of persons in the Godhead.[10][11][12]
Islamic theology confirms that Allah (God) has no body, no gender (neither male nor female), and there is absolutely nothing like Him in any way whatsoever. However, due to grammatical limitation in the Arabic language, masculinity is the default grammatical gender if the noun is not specifically feminine. But this does not apply to the word "Allah," because according to Islamic theology Allah has no gender. Allah is also a singular noun and cannot have a plural form. The "We" used in the Qur'an in numerous places in the context of God is used only as the "Royal We" as has been a tradition in most of other languages. It is a feature of literary style in Arabic that a person may refer to himself by the pronoun nahnu (we) for respect or glorification. Allah is a unique name in Arabic that cannot be used for anyone, which mostly is not the case in other languages; for instance, writing "god" with a small "g" is allowed to denote various deities. There is nothing that can be used as a similitude or for the purpose of comparison to Allah even in allegorical terms because nothing can be compared with Him. Thus, the Qur'an says: "Do you know any similar (or anyone else having the same Name or attributes/qualities, which belong) to Him?" [Qur'an 19:65]. According to mainstream theological accounts, Allah is the creator of everything that exists and transcends spatial and temporal bounds. He has neither any beginnings nor any end and remains beyond the bounds of human comprehension and perceptions.[13][14] This has been described in the Qur'an at various places, such as the following: "He knows (all) that is before them and (all) that is behind them (their past and future, and whatever of intentions, speech, or actions they have left behind), whereas they cannot comprehend Him with their knowledge." [Qur'an 20:110]
In one of the most comprehensive descriptions – as revealed in Surat al-Ikhlas – the Qur'an says:[15]
1. Say: He, Allah, is Ahad (the Unique One of Absolute Oneness, who is indivisible in nature, who is unique in His essence, attributes, names and acts, the One who has no second, no associate, no parents, no offspring, no peers, free from the concept of multiplicity, and far from conceptualization and limitation, and there is nothing like Him in any respect).[16][17]
2. Allah is al-Samad (the Ultimate Source of all existence, the Uncaused Cause who created all things out of nothing, who is eternal, absolute, immutable, perfect, complete, essential, independent, and self-sufficient; Who does not need to eat or drink, sleep or rest; Who needs nothing while all of creation is in absolute need of Him; the one eternally and constantly required and sought, depended upon by all existence and to whom all matters will ultimately return).[18][19][20]
3. He begets not, nor is He begotten (He is Unborn and Uncreated, has no parents, wife or offspring).
4. And there is none comparable (equal, equivalent or similar) to Him.[12]
In this context, the masculinity of huwa (he) with respect to Allah is unmistakably a purely grammatical masculinity without even a hint of anthropomorphism.[21] The Maliki scholar Ibrahim al-Laqqani (d. 1041/1631) said in his book, Jawharat al-Tawhid [ar] (The Gem of Monotheism), that: "Any text that leads one to imagine the similitude of Allah to His created beings, should be treated either through ta'wil or tafwid and exalt Allah the Almighty above His creation."[22]
The Hanafi jurist and theologian al-Tahawi (d. 321/933), wrote in his treatise on theology, commonly known as al-'Aqida al-Tahawiyya:[23][24]
He is exalted/transcendent beyond having limits, ends, organs, limbs and parts (literally: tools). The six directions do not encompass/contain Him like the rest of created things.
The six directions are: above, below, right, left, front and back. The above statement of al-Tahawi refutes the anthropomorphist's dogmas that imagine Allah has a physical body and human form, and being occupied in a place, direction or trajectory. 'Ali al-Qari (d. 1014/1606) in his Sharh al-Fiqh al-Akbar states: "Allah the Exalted is not in any place or space, nor is He subject to time, because both time and space are amongst His creations. He the Exalted was present in pre-existence and there was nothing of the creation with Him".[23]
Al-Tahawi also stated that:[23][24]
Whoever describes Allah even with a single human quality/attribute, has disbelieved/blasphemed. So whoever understands this, will take heed and refrain from such statements as those of disbelievers, and knows that Allah in His attributes is utterly unlike human beings.
Bahá'í FaithEdit
In the Bahá'í Faith God is described as "a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty".[25][26] Although transcendent and inaccessible directly, his image is reflected in his creation. The purpose of creation is for the created to have the capacity to know and love its creator.[27] God communicates his will and purpose to humanity through intermediaries, known as Manifestations of God, who are the prophets and messengers that have founded religions from prehistoric times up to the present day.[28]
DeismEdit
In general, most deists view God as a personal god. This is illustrated by the 17th-century assertions of Lord Edward Herbert, universally regarded as the Father of English Deism, which stated that there is one Supreme God, and he ought to be worshipped.[29] However, deism is a general belief encompassing people with varying specific beliefs, and the notion of God as a personal god cannot be ascribed to all deists.
ChristianEdit
Christian deism is a term applied both to Christians who incorporate deistic principles into their beliefs and to deists who follow the moral teachings of Jesus without believing in his divinity.[30] With regard to those who are essentially deists who follow the moral teachings of Jesus, these are a subset of classical deists. Consequently, they believe in a personal god, but they do not necessarily believe in a personal relationship with God.
ClassicalEdit
Classical deists who adhere to Herbert's common notion certainly believe in a personal god because those notions include the belief that God dispenses rewards and punishments both in this life and after it.[29] This is not something which would be done by an impersonal force. However, a personal relationship with God is not contemplated, since living a virtuous and pious life is seen as the primary means of worshiping God.[29]
HumanistEdit
Humanist deists accept the core principles of deism but incorporate humanist beliefs into their faith.[31] Thus, humanistic deists believe in a personal god who created the universe. The key element that separates humanistic deists from other deists is the emphasis on the importance of human development over religious development and on the relationships among human beings over the relationships between humans and God.[31][32] Those who self-identify as humanistic deists may take an approach based upon what is found in classical deism and allow their worship of God to manifest itself primarily (or exclusively) in the manner in which they treat others. Other humanistic deists may prioritize their relationships with other human beings over their relationship with God, yet still maintain a personal relationship with the Supreme Being.
PandeismEdit
Pandeists believe that in the process of creating the universe, God underwent a metamorphosis from a conscious and sentient being or force to an unconscious and unresponsive entity by becoming the universe.[33] Consequently, pandeists do not believe that a personal god currently exists.
PolydeismEdit
Polydeists reject the notion that one Supreme Being would have created the universe and then left it to its own devices which is a common belief shared by many deists. Rather, they conclude that several gods who are superhuman but not omnipotent each created parts of the universe.[34] Polydeists hold an affirmative belief that the gods who created the universe are completely uninvolved in the world and pose no threat and offer no hope to humanity.[35] Polydeists see living virtuous and pious lives as the primary components of worshiping God, firmly adhering to one of the common notions set forth by Herbert.[29] Thus, polydeists believe that there are several personal gods. Yet, they do not believe they can have a relationship with any of them.
ScientificEdit
Scientific deists believe, based on an analysis utilizing the scientific method, that a personal god created the universe. This analysis finds no evidence of a purpose God may have had for creation of the universe or evidence that God attempted to communicate such purpose to humanity. It therefore concludes that there is no purpose to creation other than that which human beings choose to make for themselves.[36] Thus, scientific deists believe in a personal god, but generally do not believe in relationships between God and human beings, because they believe that there is no proof of a purpose for creation.
SpiritualEdit
Spiritual deism is a belief in the core principles of deism with an emphasis on spirituality including the connections between humans and each other, nature and God. Within spiritual deism, there is an absolute belief in a personal god as the creator of the universe along with the ability to build a spiritual relationship with God.[37] While Spiritual deism is nondogmatic, its followers generally believe that there can be no progress for mankind without a belief in a personal god.[38]
Indian religionsEdit
HinduismEdit
Main article: Ishvara
See also: Ishta Devata
Vaishnavism and Shaivism,[39] traditions of Hinduism, subscribe to an ultimate personal nature of God. The Vishnu Sahasranama[40] declares the person of Vishnu as both the Paramatma (supreme soul) and Parameshwara (supreme God) while the Rudram describes the same about Shiva. In Krishna-centered theology (Krishna is seen as a form of Vishnu by most, except Gaudiya Vaishnavism) the title Svayam Bhagavan is used exclusively to designate Krishna in his personal feature,[41][42] it refers to Gaudiya Vaishnava, the Nimbarka Sampradaya and followers of Vallabha, while the person of Vishnu and Narayana is sometimes referred to as the ultimate personal god of other Vaishnava traditions.[43][44]
JainismEdit
Jainism explicitly denies existence of non-personal transcendent god and explicitly affirms existence of personal gods. All gods in Jainism are personal.
One of the major point of dispute between Digambara and Shwetambara is the gender of the gods. Digambara gods can only be men, and any man of at least eight years of age can become god if he follows the right procedure.
Jain gods are eternal, but they are not beginningless. Also, Jain gods are all omniscient, but not omnipotent. They are sometimes called quasi-gods due to this reason.
Gods are said to be free from the following eighteen imperfections:[45]
janma – (re)birth;
jarā – old-age;
triśā – thirst;
kśudhā – hunger;
vismaya – astonishment;
arati – displeasure;
kheda – regret;
roga – sickness;
śoka – grief;
mada – pride;
moha – delusion;
bhaya – fear;
nidrā – sleep;
cintā – anxiety;
sveda – perspiration;
rāga – attachment;
dveśa – aversion; and
maraņa – death.
The four infinitudes of god are (ananta cātuṣṭaya) are:[45]
ananta jñāna, infinite knowledge
ananta darśana, perfect perception due to the destruction of all darśanāvaraṇīya karmas
ananta sukha, infinite bliss
ananta vīrya – infinite energy
Those who re-establish the Jain faith are called Tirthankaras. They have additional attributes. Tirthankaras revitalize the sangha, the fourfold order consisting of male saints (sādhus), female saints (sādhvis), male householders (śrāvaka) and female householders (Śrāvika).
The first Tirthankara of the current time cycle was Ṛṣabhanātha, and the twenty-fourth and last Tirthankara was Mahavira, who lived from 599 BCE to 527 BCE.
Jain texts mention forty-six attributes of arihants or tirthankaras. These attributes comprise four infinitudes (ananta chatushtaya), thirty-four miraculous happenings (atiśaya), and eight splendours (prātihārya).[45]
The eight splendours (prātihārya) are:[46]
aśokavrikśa – the Ashoka tree;
siṃhāsana– bejeweled throne;
chatra – three-tier canopy;
bhāmadal – halo of unmatched luminance;
divya dhvani – divine voice of the Lord without lip movement;
puśpavarśā – shower of fragrant flowers;
camara – waving of sixty-four majestic hand-fans; and
dundubhi – dulcet sound of kettle-drums and other musical instruments.
At the time of nirvana (final release), the arihant sheds off the remaining four aghati karmas:
Nama (physical structure forming) Karma
Gotra (status forming) Karma,
Vedniya (pain and pleasure causing) Karma,
Ayushya (life span determining) Karma.
And float at the top of the universe without losing their individuality and with the same shape and size as the body at the time of release.
Ishta Deva
Pantheism
Parasocial interaction
Personalism
Speculative theism
^ "Stanford Encyclopedia of Philosophy's concepts of God". Plato.stanford.edu. Retrieved 16 April 2018.
^ Williams, W. Wesley, "A study of anthropomorphic theophany and Visio Dei in the Hebrew Bible, the Quran and early Sunni Islam", University of Michigan, March 2009
^ "The man who realizes God as a friend is never lonely in the world, neither in this world nor in the hereafter. There is always a friend, a friend in the crowd, a friend in the solitude; or while he is asleep, unconscious of this outer world, and when he is awake and conscious of it. In both cases the friend is there in his thought, in his imagination, in his heart, in his soul." Inayat Khan, quoted from The Sufi Message of Hazrat Inayat Khan
^ "Chapter 1: Religious Beliefs and Practices". U.S. Religious Landscape Survey: Religious Beliefs and Practices. Pew Research Center's Religion & Public Life Project. 1 June 2008. II. Religious Beliefs: God.
^ Smith, Tom W. (18 April 2012). "Beliefs about God across Time and Countries" (PDF). NORC at the University of Chicago. Table 3: Believing in a Personal God (2019).
^ "Most Christians Believe in a Personal God, Others Tend to See God as Impersonal Force". U.S. Public Becoming Less Religious. Pew Research Center's Religion & Public Life Project. 29 October 2015.
^ "Judaism 101: The Nature of G-d". Jewfaq.org. Retrieved 16 April 2018.
^ Fairchild, Mary. "Who Is the Holy Spirit? Third Person of the Trinity". Christianity.about.com. Retrieved 16 April 2018.
^ "Is the Holy Spirit a Person or an Impersonal Force?". Spotlightministries.org.uk. 8 December 1973. Retrieved 16 April 2018.
^ Zulfiqar Ali Shah (2012). Anthropomorphic Depictions of God: The Concept of God in Judaic, Christian, and Islamic Traditions: Representing the Unrepresentable. International Institute of Islamic Thought (IIIT). pp. 48–56. ISBN 9781565645837.
^ Zafar Isha Ansari; Isma'il Ibrahim Nawwab, eds. (2016). The Different Aspects of Islamic Culture: The Foundations of Islam. Vol. 1. UNESCO Publishing. pp. 86–87. ISBN 9789231042584.
^ a b Ali Ünal. "The Qur'an with Annotated Interpretation in Modern English [Qur'an 112:4]". mquran.org. Tughra Books. Archived from the original on 4 June 2021.
^ Reza Aslan (2017). No god but God (Updated Edition): The Origins, Evolution, and Future of Islam. Random House Publishing Group. p. 153. ISBN 9780679643777.
^ Cenap Çakmak, ed. (2017). Islam: A Worldwide Encyclopedia [4 volumes]. ABC-CLIO. pp. 115–116. ISBN 9781610692175.
^ 'Ala' al-Din al-Khazin. "Tafsir al-Khazin [Surat al-Ikhlas: 1-4]". www.altafsir.com (in Arabic). Royal Aal al-Bayt Institute for Islamic Thought. Archived from the original on 29 June 2021.
^ "IslamAwakened [Qur'an 112:1]". IslamAwakened.com. Archived from the original on 4 June 2021.
^ Ibn Juzayy. "Tafsir Ibn Juzayy [Surat al-Ikhlas: 1-4]". www.altafsir.com (in Arabic). Royal Aal al-Bayt Institute for Islamic Thought. Archived from the original on 2 July 2021.
^ "Decoding The Quran (A Unique Sufi Interpretation)". www.ahmedhulusi.org. Archived from the original on 28 June 2021.
^ Abu Ishaq al-Tha'labi. "Tafsir al-Tha'labi [Surat al-Ikhlas: 1-4]". www.altafsir.com (in Arabic). Royal Aal al-Bayt Institute for Islamic Thought. Archived from the original on 2 July 2021.
^ Hamza Karamali. "Why Do We Refer to God Using the Masculine Pronoun?". www.basiraeducation.org. Archived from the original on 29 June 2021.
^ "Does God have a shape?". www.dar-alifta.org. Dar al-Ifta' al-Misriyya (Egyptian Institute of Fatwas). Archived from the original on 29 June 2021.
^ a b c Mohammad Ibrahim Teymori. "The Creed of Imam Tahawi" (PDF). Afghan Islamic Cultural Centre in London, UK. pp. 20–24.
^ a b Abu Amina Elias (Justin Parrott). "Al-Aqidah al-Tahawiyyah in English and Arabic". www.abuaminaelias.com. Archived from the original on 29 June 2021.
^ Smith, Peter (2008). An Introduction to the Bahá'í Faith. Cambridge: Cambridge University Press. p. 106. ISBN 978-0-521-86251-6.
^ Effendi, Shoghi (1944). God Passes By. Wilmette, Illinois, USA: Bahá'í Publishing Trust. p. 139. ISBN 0-87743-020-9.
^ Effendi, Shoghi (1991). The World Order of Bahá'u'lláh. Wilmette, Illinois, USA: Bahá'í Publishing Trust. pp. 113–114. ISBN 0-87743-231-7.
^ a b c d González, Justo L. (1985). The Reformation to the Present Day. The Story of Christianity. Vol. 2. New York, New York: HarperCollins Publishers. p. 190. ISBN 978-0-06-063316-5. LCCN 83049187.
^ "Christian Deism". Enlightenment Deism. 29 January 2012. Retrieved 29 August 2014.
^ a b Jone, Brian (9 October 2006). "Just Ask! Brian "Humanistic" Jones about Deism". ReligiousFreaks.com. Retrieved 29 August 2014.
^ Coon, Carl (16 July 2000). "Humanism vs. Atheism". Progressive Humanism. Retrieved 29 August 2014.
^ Große, Gottfried; Plinius Secundus, Gaius (1787). Naturgeschichte: Mit Erläuternden Anmerkungen (in German). p. 165. ISBN 978-1175254436. Retrieved 29 August 2014.
^ Broad, C. D. (1953). Religion, Philosophy and Psychical Research: Selected Essays. New York, New York: Harcourt, Brace. pp. 159–174. ASIN B0000CIFVR. LCCN 53005653.
^ Bowman, Jr., Robert M. (1997). "Apologetics from Genesis to Revelation" (Essay). {{cite journal}}: Cite journal requires |journal= (help)
^ deVerum, Alumno (12 March 2012). "Scientific Deism Explained". Institute of Noetic Sciences. Archived from the original on 22 October 2013. Retrieved 29 August 2014.
^ Clendenen, Chuck. "Deism in Practice". Spiritual But Not Religious. Retrieved 29 August 2014.
^ "Spiritual-Deism". Yahoo! Groups. Retrieved 29 August 2014.
^ Satguru Sivaya, Subramuniyaswami. "Dancing with Shiva". Himalayan Academy. Retrieved 17 June 2011.
^ "Sri Vishnu Sahasaranama - Transliteration and Translation of Chanting". Swami-krishnananda.org. Retrieved 16 April 2018.
^ Gupta, Ravi M. (2007). Caitanya Vaisnava Vedanta of Jiva Gosvami. Routledge. ISBN 978-0-415-40548-5.
^ Gupta, Ravi M. (2004). Caitanya Vaisnava Vedanta: Acintyabhedabheda in Jiva Gosvami's Catursutri tika. University of Oxford.
^ Delmonico, N. (2004). "The History of Indic Monotheism And Modern Chaitanya Vaishnavism". The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant. Columbia University Press. ISBN 978-0-231-12256-6. Retrieved 12 April 2008.
^ Elkman, S.M.; Gosvami, J. (1986). Jiva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the Gaudiya Vaishnava Movement. Motilal Banarsidass Pub.
^ a b c Jain 2014, p. 3.
^ Jain 2013, p. 181.
Norcliffe, David (1999). Islam: Faith and Practice. Sussex Academic Press.
Jain, Vijay K (26 March 2014), Acarya Pujyapada's Istopadesa – the Golden Discourse, ISBN 9788190363969
Sangave, Vilas Adinath (2001), Aspects of Jaina religion (3 ed.), Bharatiya Jnanpith, ISBN 81-263-0626-2
Rankin, Aidan (2013), "Chapter 1. Jains Jainism and Jainness", Living Jainism: An Ethical Science, John Hunt Publishing, ISBN 978-1780999111
Jain, Vijay K. (2013). Ācārya Nemichandra's Dravyasaṃgraha. ISBN 9788190363952. Non-copyright
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Reports system and user information.
Sys.info() returns details of the platform R is running on, whereas R.version gives details of the platform R was built on: the release and version may well be different.
Note that OS names might not be what you expect: for example OS X identifies itself as Darwin and Solaris as SunOS.
A name by which the machine is known on the network (if any).
A concise description of the hardware, often the CPU type.
The user's login name, or "unknown" if it cannot be ascertained.
The name of the real user ID, or "unknown" if it cannot be ascertained.
The name of the effective user ID, or "unknown" if it cannot be ascertained. This may differ from the real user in 'set-user-ID' processes.
The use of alternatives such as system("whoami") is not portable: the POSIX command system("id") is much more portable on Unix-alikes, provided only the POSIX options are used (and not the many BSD and GNU extensions).
.Platform, and R.version. sessionInfo() gives a synopsis of both your system and the R session.


text:
require 'spec_helper'

describe Restforce::Concerns::Base do
  describe '#new' do
    context 'without options passed in' do
      it 'does not raise an exception' do
        expect {
          klass.new
        }.to_not raise_error
      end
    end

    context 'with a non-hash value' do
      it 'raises an ArgumentError exception' do
        expect {
          klass.new 'foo'
        }.to raise_error ArgumentError, 'Please specify a hash of options'
      end
    end

    it 'yields the builder to the block' do
      klass.any_instance.stub :builder
      expect { |b| klass.new(&b) }.to yield_control
    end
  end

  describe '.options' do
    subject { lambda { client.options } }
    it { should_not raise_error }
  end

  describe '.instance_url' do
    subject { client.instance_url }

    context 'when options[:instance_url] is unset' do
      it 'triggers an authentication' do
        client.should_receive :authenticate!
        subject
      end
    end

    context 'when options[:instance_url] is set' do
      before do
        client.stub options: { instance_url: 'foo' }
      end

      it { should eq 'foo' }
    end
  end
end

redpajama_set_name: RedPajamaGithub


text:
Michael Jackson book author Tavis Smiley was 'not surprised at all' by alleged child porn discovery
Michael Jackson's legacy became even more complicated this week thanks to a leaked police report describing pornographic photos of children and animal torture allegedly found in the King of Pop's home in 2003.
Jackson, who died in 2009, was accused of child molestation twice but never found guilty. Still, Tavis Smiley, who wrote a historical novel about the icon, said he was "not surprised at all" by the shocking news.
"All of us have some effed up parts of who we are. I don't believe in throwing any human being away, because none of us are human and divine, we're just human," Smiley said Wednesday on Dirty, Sexy, Funny with Jenny McCarthy. "Thirdly, for his fans, they didn't trust the DA, Tom Sneddon, who was on a vendetta against Michael. They didn't trust Sneddon and his investigators then, and these are the same police, seven years later, who we are told this information comes from."
"My point is this: Whatever you thought about Michael Jackson seven years ago, you still feel the same way," he added. "If you think he did it, you're mind ain't changed, and if you think he didn't do it, your mind ain't changed. So it just appears to me that Michael couldn't live in peace, he sure didn't die in peace, and apparently he ain't gonna be able to rest in peace. It's going to be this way for time eternal, so was I surprised? Not at all."
On Tell Me Everything with John Fugelsang, Smiley clarified that he does not think Jackson abused kids.
"I have to believe that he didn't, and that's the key phrase," he said. "For me, I have to believe that he didn't."
As for where the star's trauma came from, Smiley cited a recording that his doctor Conrad Murray — who spent two years in jail for facilitating Jackson's fatal overdose — took of him slurring his words during a propofol infusion.
"Even in an altered state of consciousness, he's talking about two things, and it was surreal for me to hear this in the writing of the book. One, he's talking about his childhood and how damaged he still is by what happened as a child and not having a childhood, and the story of his father and that difficult relationship," he told McCarthy. "Jenny, he's half-stoned, but it is so in his DNA that it comes out, and he's not even conscious really. The other thing that comes out, he's slurring his words again talking to Conrad Murray, is his commitment. He's saying, 'I've got to get back on the stage. My fans want to see me. They miss me and I miss them, and I've got to get back on the stage, and I want this to be the greatest show that they've ever seen in their life.' So he's damaged at the age of 50."
Jackson never made it back: He died before the first show of his sold-out comeback residency in London, This Is It, though a concert film using rehearsal footage did play in theaters.
For Smiley's insight into Jackson's rivalry with Prince, listen to the clip below:
Before You Judge Me: The Triumph and Tragedy of Michael Jackson's Last Days is on shelves now.
Dirty, Sexy, Funny with Jenny McCarthy airs weekdays from 10 am to 12 pm ET on SiriusXM Stars (Ch. 109). Tell Me Everything with John Fugelsang airs weekdays from 2-5 pm ET on SiriusXM Insight (Ch. 121).
For a free 30-day trial, check out http://www.siriusxm.com/freeTrial.
Celebrity Hosts, Entertainment, Holiday, Pop Culture
WATCH: Jenny McCarthy finds out how much we actually know about Christmas!
90s Pop, Celebrity Hosts, Entertainment, Holiday, Live Performances, Music, Pop Culture, Singer/Songwriter
WATCH: Hanson serenades Jenny McCarthy for Christmas
Books, Celebrity Hosts, comedy, Entertainment, movies, News, News and Issues, Politics, Pop Culture
WATCH: Russell Brand thinks Donald Trump lacks love in his life

redpajama_set_name: RedPajamaCommonCrawl


text:
Fiat 6605 TM 69 (Trattore Medio, střední tahač) je italský sedmitunový nákladní automobil, který v praxi plní především roli dělostřeleckého tahače pro kanóny nebo houfnice jako jsou například typy FH-70 (těžké polní dělo) nebo 203/25 (těžké dělo). Italská armáda do výzbroje zařadila 164 exemplářů.

Je poháněn šestiválcovým vznětovým motorem Fiat Modello 8212.02.500 o objemu 13 798 cm³ s výkonem 260 koní a podvozkem 6×6. Dosahuje maximální rychlosti 91 km/h při dojezdu 700 km a disponuje schopností brodění do hloubky 1,5 m.

Má dlouhou kabinu, ve které sedí jak řidič, tak obsluha děla. Dělostřelecké granáty, nábojky a ostatní zásoby jsou z bezpečnostních důvodů uchovávány v oddělených oddílech. Vozidlo může být alternativně použito pro přepravu osob a kromě  11 vojáků v kabině tak na ložné ploše převážet až 21 vojáků. Mezi hlavní varianty patří vozidlo specializované výhradně pro přepravu nákladů vybavené hydraulickým jeřábem za kabinou a opravárenské vozidlo vybavené teleskopickým jeřábem a stabilizačními opěrami.

Byl exportován do Libye a Somálska.

Odkazy

Reference

Externí odkazy

 FIAT 6605 TM69
  Nákresy a fotografie na www.truck4x4.it

6605 TM69
Italské dělostřelecké tahače

redpajama_set_name: RedPajamaWikipedia


Granger Texas Equal Before The Lens Cover.
on the cover of "Equal before the Lens"
"While doing research on my family history I ran across this article. It has a picture of my Uncle holding an ear of corn with a cross on it. The article says it is a girl by the name of Louisa Escobedo. It is actually Louis Escobedo.
"I am working on getting a picture of my Uncle. My Aunt Jane is trying to make arrangements to go to Fort Dodge with the ear of corn to take his picture.
I would also like to let you know that there is a picture of my grandfather with his mother in the book. It is under the couples chapter on page 149. Their names are Jose Escobedo and Canuta Moreno Escobedo.
My family lived in Granger from the early 20's to the mid 30's. My uncles Louie and Greg both have lots of memories of living there."
My Aunt was finally was able to get a picture of my Uncle Louis with the ear of corn (which has deteriorated greatly from the last time I saw it a couple of years ago). She also made a recording when she visited him. Louis is still real sharp and remembers a lot. He is temporarily in a nursing home at this time.


she is a very fun loving dog that loves to play and is very loyal. She knows lots of tricks such as sit, lay, shake, roll over exc. all she has to do is watch another dog do something and she will learn after just one time.


text:
Do Not Hesitate is a 2021 Dutch film. It premiered at the Tribeca Film Festival. The Dutch premiere took place at the Netherlands Film Festival and was followed by a nationwide release. It was selected as the Dutch entry for the Best International Feature Film at the 94th Academy Awards.

Plot
Three young Dutch soldiers shoot a goat while guarding a truck in the middle of nowhere, during a mission in the Middle East. As stress and heat take their toll, they become increasingly disconnected to reality and their relationship with the young boy who is the goat's owner becomes more precarious, resulting in his death and their deep shock. They are rescued and recoup in Crete, where their drinking, dancing, crying and screaming is in contrast with their debrief, where nobody talks about how they feel.

Cast
 Joes Brauers - Erik
 Spencer Bogaert - Roy
 Tobias Kersloot - Thomas
 Omar Alwan - Khalil

See also
 List of submissions to the 94th Academy Awards for Best International Feature Film
 List of Dutch submissions for the Academy Award for Best International Feature Film

References

External links

2021 films
2020s Dutch-language films
2020s English-language films
2021 multilingual films
Dutch multilingual films


Zombicide Season 2: Prison Outbreak is designed both as a stand-alone game for new players and an expansion for Season 1 owners. It's a fast-paced, fun, and easy-to-learn game with action movie characters and themes. Your team must develop innovative tactics to find the balance between survival against all odds and furious zombie hunting. Cooperation and friendship are your best tools to achieve victory. Engage in a Zombicide with your family and friends (ages 13 and up)!
A game can last for 30 minutes (beginner board) to 4 hours (expert board).
The Prison Outbreak will feature berserker zombies. They're really tied to each other. Prison tiles display tortuous alleys, small rooms and doors everywhere, filled with berserker zombies immune to ranged weapons. You have to think fast, foresee the improbable and jump into melee at every turn. This is like a modern dungeon where levers are replaced with switches to open or lock doors, use security rooms and reach secret areas.
Prison Outbreak also contains six new survivors with their Zombivor aspects. These survivors are really designed to act as a team, as their skills really complement each other. They're precious assets to any Zombicide team.
Missions featured in the rulebook form a campaign on their own, as survivors battle to turn a zombie-filled prison into a reliable shelter. Many challenges await them, but they have new tools of the trade: riot shields, automatic shotguns, concrete saws and many more toys. There's even an alternate ending.
9 brand new, reversible, prison-themed, game tiles. 90 miniatures including 6 survivors in both their human and "zombivor" versions, with 78 zombies including berzerker zombies.
New equipment cards such as baseball bats, shotguns, katana, concrete saws and even gunblades.
Tokens to customize your missions: doors of various size, objectives, switches, barbwire, observation towers, and a security gate meant to rotate on the board to change the way you move around the prison corridors!
Spawn Cards are numbered 79-120.


If you've ever complained about sloppy scholarship on Wikipedia or worse yet, you've been shocked to learn that some important artist or scholar is missing from its pages, this series of regular events is an opportunity to remedy that problem — an afternoon of Wikipedia editing with technical assistance, help and assorted tutorials from our resident geek and frequent Wiki page editor, ICI Associate Antoinette LaFarge.
Participants encouraged to bring their own laptops and chargers but those who don't have a computer can use one of ours. Everyone will have access to the internet through our network as well as to our 3,000+ volume library and the minds and experience of everyone in the room – that's the beauty of editing en masse. Drinks and light snacks will be provided. Beginners and walk-ins are welcome. Come for as little as an hour or come for the whole afternoon.
Wikipedia Meetups are currently on hiatus.
Download the poster for 2016 Wikipedia Meetups at the ICI here.
More information about past events is listed below.
Saturday, May 28, 2016, 12-4pm.
Special focus on photography. Attendees can choose from the ICI's list of missing articles or work on a personal wikiproject of their choice.
Saturday, April 23, 2016, 12-4pm.
Special Focus on writers and books. Attendees can choose from the ICI's list of missing articles or work on a personal wikiproject of their choice.
Saturday, Ma rch 26, 2016, 12-4pm.
Special Focus on Women's History in recognition of Women's History month. Attendees can choose from the ICI's list of missing articles or work on a personal wikiproject of their choice.
Saturday, February 27, 2016, 12-4pm.
Special Focus on Black History. Attendees can choose from the ICI's list of missing articles or work on a personal wikiproject of their choice.
Special Focus on 'women in music' in support of Women in Red, a wikiproject aimed at closing the "content gender gap" on Wikipedia by increasing the number of biographies about women.
Special Focus on HIV/AIDS activism in honor of World AIDS Day, December 1st. All attendees are free to work on their own wiki-projects as well.
Special Focus: Photos for an Encyclopedia. A tutorial on adding images to existing articles, with a special emphasis on public domain images found within the ICI Library, will be offered in addition to a quick primer on wiki-editing basics for beginners.
Special Focus: International Women in the Arts. A special tutorial on translating pages from non-English versions of Wikipedia to the English-language Wikipedia (and vice versa) will be offered in addition to a quick primer on basic editing. Read more about this event on Wikipedia's website.
A second afternoon of Wikipedia editing in tribute to long-time Wikipedia editor, academic, and friend, Adrianne Wadewitz (1977-2014). We will also offer a special tutorial on adding images to Wikimedia, a topic we think will be of interest to photographers and other visual artists. Read more about this event on Wikipedia's website.
In conjunction with our participation in LA Art Book Fair 2014, we hope to concentrate this editing session on artists, scholars and other visualists who have contributed to the artist book form. Guests are invited to borrow names from our own list or bring their own.


text:
Israel IDF Admits Overlooked Vulnerability of Road Near Gaza
IDF Admits Overlooked Vulnerability of Road Near Gaza
By Hamodia Staff
Tuesday, May 7, 2019 at 2:23 pm | ב' אייר תשע"ט
YERUSHALAYIM -
IDF engineers were at work Tuesday filling a gap along a road near the Gaza border that was exploited by terrorists in a deadly incident on Sunday.
Military officials said that the road where Moshe Feder Hy"d 68, was killed by a Kornet anti-tank guided missile had not been closed because vulnerability to the weapon, which has an effective range of up to about 4 miles, was not anticipated.
"The specific road where the civilian's vehicle was hit was not closed due to the distance. At the time, we didn't see that threat," IDF spokesperson Lt. Col. Jonathan Conricus said.
Construction of a concrete wall about 6 feet high and 600 yards long has begun on Route 34, where the incident occurred near Kibbutz Erez, according to Arab Media Sources.
Kornet missiles were used against Israeli tanks in the 2014 Gaza war, through they proved relatively ineffective against the tanks' Trophy defense systems.
The last report of a Kornet missile being fired by Palestinian terrorists was in November, when one was fired at a military bus east of the Gaza border. One soldier was wounded in the attack, but b'chasdei shamayim, all the other soldiers who had been on it had already left. That incident sparked two days of fighting.
Netanyahu to Media: Stop Your Wailing Over Liberman's Appointment
Israel, Mexico Aim at Tripling Trade
Israel Authorizes Enlargement of Gaza Fishing Zone
Netanyahu, Pompeo Meet in Tel Aviv to Discuss Iran Threat
Israel Rebukes French Ambassador Over Apartheid Comment


HRH Princess Basma on Thursday evening inaugurated the graduation ceremony of the 9th batch of MA holders from the Jordan Media Institute (JMI) in the presence of HRH Princess Rym.
Thirty-one students were granted their master's degree in journalism and media, the Jordan News Agency, reported.
Princess Basma stressed the responsibility of media outlets in conveying "precise" information, underlying the need to commit by principles of professional press.
The Princess added that accuracy, credibility and integrity without bias are at the heart of professional press, adding that journalists should have humanitarian responsibility and accountability in light of the rapid development of mass media technologies, Petra said.
Princess Basma highlighted the role of the JMI's AKEED online portal in circulating the right information by checking the authenticity of news reports.
The Princess also highlighted the importance of the JMI's programmes in equipping its graduates with the required skills and the institute's role in improving journalism in Jordan.
Dean of the JMI Basim Tweissi reviewed the achievements of the institute, saying that it has recently received media and information literacy reward from the UNESCO and the Global Coalition for Media and Information Literacy.
He also said that the reward is a global recognition of Jordan's achievements and the JMI which, Tweisi said, "integrates information systems with community and youth organisations".
He also said that social media is exploited to mislead the public and serve personal agendas complicating efforts to qualify ethics-based journalists, according to Petra.


text:
WTW Affinity Group Site
88th Infantry Division
« Back to affinity groups
The 88th Infantry Division was in service during WWI, WWII, and the Cold War. During WWII, the 88th Division served in the Rome-Arno, North Appenines, and Po Valley campaigns, and by the end of the war had accumulated 344 days in combat. Show More
The 88th Infantry Division was in service during WWI, WWII, and the Cold War. During WWII, the 88th Division served in the Rome-Arno, North Appenines, and Po Valley campaigns, and by the end of the war had accumulated 344 days in combat. As part of the U.S. 5th Army under LTG Mark Clark, the 88th was one of the first all-draftee units to enter the war.
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Herman Goldman
WWII | Company C, 350th Regiment, 88th Division, 5th Army
Herman Goldman became part of the post-war political situation when he was transferred to the 88th Blue Devils and posted near the Yugoslavian border. Their mission was to discourage any Russian or Yugoslavian moves on Italy. (7:14)
Recruit Herman Goldman got excited in Army basic training when he passed a test for the Air Corps. Instead he quickly shipped out as an infantry replacement. He watched the American shoreline fade away with no idea of his destination. (5:32)
Leonard Dziabas
WWII | H Company, 351st Infantry Regiment, 88th Infantry Division
When Leonard Dziabas went to basic training, equipment was so scarce that the draftees drilled with broomsticks and there were trucks marked "Tank" and "Airplane." It felt like playing cowboys and Indians to him. On a long hike in the hot Louisiana sun, the men were parched and drank from a stream, but when they rounded the bend, they regretted it. (7:16)
The volunteers had to put a testy train conductor in his place on their way to Ft. Sam Houston. Once there, Leonard Dziabas was reclassified as a machine gunner, without any benefit of training on the weapon. After an absurd, meandering train journey across the Midwest and the South, he faced one last test before he could go overseas. It seems he was never qualified with his sidearm. (8:50)
It was a miserable Atlantic crossing for Leonard Dziabas. Eleven inches between stacked bunks and fears of submarines were bad enough, but the chow was so bad that troops were eating out of the Officers Mess garbage cans. It seems the Merchant Marine cook had a little scheme. (9:28)
There was no improvement in the chow when Leonard Dziabas got to North Africa. Even the C-rations were from World War I and what you could get from the street vendors was either outrageously expensive or sickening, sometimes both. Made acting squad leader, he was searching for some wayward men when he had a close encounter with a sleeping Chaplain. (10:56)
In Algeria, a stray Russian led the Americans to a cafe full of French Legionnaires, complete with great pasta and bawdy waitresses. Leonard Dziabas enjoyed that but he was soon running through the streets, trying to get away from the begging civilians. He did score some great cognac, though, which caused his buddy to wind up in a garbage pit. (8:06)
Soon after moving from North Africa to Italy, Leonard Dziabas was guarding the mess hall overnight when the Captain came in and said, "Wake up the cooks at four. We're going to the front." Struggling through rain and mud, his unit reached the front amid a lot of German fire. As they replaced the troops there, the sight of rigid corpses in the moonlight was eerie. (10:53)
"Anybody speak French?" Machine gunner Leonard Dziabas only had some high school classes but he spoke up and was soon stumbling around in the dark looking for the French troops who were going to reinforce his unit's position. He spotted the right guns among the chain-smoking Allies and after he got them in place, he fell in the ever present mud face down into something terrible. (7:40)
Leonard Dziabas enjoyed his time attached to the elite British Coldstream Guards, but his attempts to get in on the morning rum ration were unsuccessful. Back with his own unit, a hot hose off his own machine gun caused him to to panic momentarily, but he was much more poised than one of the young Lieutenants when the German rounds started flying. (10:53)


text:
Reinicke steht für

 Reinicke & Rubin, deutscher Ansichtskartenverlag

Reinicke ist der Familienname folgender Personen:
 Andreas Reinicke (* 1955), deutscher Diplomat
 Anna Reinicke (1903–1945), deutsche Arbeiterin und Widerstandskämpferin gegen den Nationalsozialismus
 Dietrich Reinicke (1912–2004), deutscher Jurist
 Emil Reinicke (1859–1942?), deutscher Illustrator und Karikaturist
 Fritz Reinicke (1879–1967), deutscher Politiker
 Gerhard Reinicke (* 1929), deutscher Fußballspieler
 Hans Reinicke (1483–1538), Hüttenmeister in Mansfeld, Freund Luthers
 Helmut Reinicke (1941–2018), deutscher Soziologe
 Hermann Reinicke (1870–1945), deutscher General der Infanterie
 Karl Gustav Rudolf Reinicke (1820–1886), preußischer Generalmajor
 Max Reinicke († 1917), Landgerichtsrat in Berlin

 René Reinicke (1860–1926), deutscher Maler und Illustrator
 Rolf Reinicke (* 1943), deutscher Geologe, Buchautor und Landschaftsfotograf
 Rudolf Reinicke (1870–1939), deutscher Architekt und Frankfurter Magistratsbaurat
 Siegward Reinicke (* 1944), deutscher Fußballspieler

Siehe auch:
 Reinecke


text:
Q: Make folders accessible to select users only My website has a form where users can upload documents. They are stored in the www.mysite.com/uploads folder.RIght now anyone who types that path in the brower can view those files. I was to make it so only people with access can view it. How would I do that? Thanks.

A: You should use .htaccess to manage all user with login and password.
More information on the link : http://www.elated.com/articles/password-protecting-your-pages-with-htaccess/

A: Step 1: do not upload your files to a folder inside docroot. That is, if your document root is /var/www/html, make the upload location something like /var/www/uploads.
Step 2: Create a PHP file accessfile.php that authenticates admin and takes file name as $_GET parameter. e.g. http://site.com/accessfile.php?file=myfile.pdf
Inside accessfile.php, you may want to write a small program as below:

header("Content-Disposition: attachment");
file_get_contents("/var/www/uploads/{$file}");

Step 3: If admin needs to browse, create a quick browse option:
function &list_directory($dirpath) {
    if (!is_dir($dirpath) || !is_readable($dirpath)) {
        error_log(__FUNCTION__ . ": Argument should be a path to valid, readable directory (" . var_export($dirpath, true) . " provided)");
        return null;
    }
    $paths = array();
    $dir = realpath($dirpath);
    $dh = opendir($dir);
    while (false !== ($f = readdir($dh))) {
        if (strpos("$f", '.') !== 0) { // Ignore ones starting with '.'
            $paths["$f"] = "$dir/$f";
        }
    }
    closedir($dh);
    return $paths;
}

redpajama_set_name: RedPajamaStackExchange


Proximity to a Superfund site can have a strong negative impact on property values, as the negative connotation associated with the toxicity of Superfund sites can keep people from wanting to buy housing on or near them. Lower housing prices are often correlated with lower spending trends, and ultimately lower economic growth. Many communities that are affected by Superfund sites are already low-income, therefore the effects of Superfund on the socioeconomic status of affected communities can worsen pre-existing economic issues.
The EPA's Superfund Redevelopment Initiative works to redevelop and reuse formerly contaminated Superfund sites. The reclamation of this land has been shown to be beneficial to local economies, with increases in the number of on-site jobs, employment income from on-site jobs, property values, property tax revenue, and the number of businesses. All of these factors can help to revitalize the economies of communities affected by Superfund sites.


In the primitive era, and even now in the majority of non-Western cultures, babies often slept with their parents – if not in the same bed, then at least in the same room. Babies sleeping in the same bed as their parents is known as "co-sleeping", while sleeping in the same room is known as "room sleeping".
In these cultures, babies do not need their own rooms and cribs because it is expected that they should stay close to their mothers after birth – after all, they only just came out of the warm, cocooned environment of their mother's womb!
Having explored the different ways that different cultures follow in terms of planning for sleeping arrangements, there is not any right or wrong way to choose.
However to make it more simple for expecting parents to decide, I have outlined below the advantages and disadvantages of co-sleeping.
Studies have shown that mothers enjoy more sleep in a co-sleeping arrangement. Breastfeeding is much easier therefore mothers get more rest time.
Parents get more rest and experience less exhaustion with such ease of feeding.
Parents are able to comfort their baby instantly by having him/her within their arm's reach. This increases the responsiveness to their baby's needs.
Stress hormones are much lower in both mothers and babies in this type of sleeping arrangement.
The physiology of co-sleeping ensures stability, i.e. a more stable temperature for the baby, steadier heart rhythms and fewer longer pauses in breathing pattern.
Co-sleeping may also promote long term positive emotional health. In long term studies, it has been observed that co-sleeping infants grew up to be happier, less anxious, less likely to be afraid of sleep and had higher self esteem.
Some parents may pose a threat to infants due to their behavior, such as smoking and drinking heavily, taking drugs, a history of skin infections, obesity or any other risky traits.
Co-sleeping also increases the risk of suffocation and strangulation. Parents might roll over during their sleep, leading to undesirable consequences.
There is also the risk of baby becoming wedged between the bed and the wall or headboard.
There again may be the risk of baby falling onto a hard floor.
The presence of the child in the parent's bedroom also raises the concern of a lack of privacy for the parents that may result in reduced intimacy and increased tension.
There is no need to be influenced by other people's opinions. At the end of the day, your problems are for you to solve.
You can think about your priorities and come to your own conclusion.
I have explained more in detail about this topic in my book if you would like to know more.
I shall also follow with more posts on this topic in the near future.


text:
Older Women Who Are Lonely May Be At Increased Risk For Cardiovascular Disease
Jessica Nye, PhD
Although there has been a decrease in CVD deaths among adults in the US, it remains the leading cause of mortality in women. Credit: Getty Images
Older women experiencing social isolation and loneliness may be at increased risk for cardiovascular disease (CVD), according to results of a prospective cohort study published in JAMA Network Open.
Between March 2011 and March 2019, women aged 65 to 99 years who were included in the original Women's Health Initiative study and had no history of CVD were recruited for this analysis. The participants (N=57,825) responded to surveys about social isolation and loneliness in 2011 to 2012 and 2014 to 2015 and were assessed for new CVD events through March 2019.
The study cohort included women aged mean 79.0 years (standard deviation [SD], 6.1), 89.1% who were White, 51.3% who had no college or vocational training, and 60.6% who had self-reported excellent or very good health.
Individuals who reported high scores for social isolation or loneliness were older (mean, 81.4 vs 79.0 years), more likely to self-report poorer health (17.4% vs 6.1%), and had lower RAND 36-Item Short Form Survey 10-item physical functioning scores (mean, 57.9 vs 72.0 points).
Social isolation and loneliness were correlated (r, 0.21; P <.001).
A total of 1599 CVD events occurred during follow-up. CVD events were more common among women who reported above-median social isolation (11.9 vs 6.1 per 1000 person-years [py]) and above-median loneliness (11.5 vs 7.4 per 1000 py).
After adjusting for covariates, incident major CVD was associated with social isolation (adjusted hazard ratio [aHR], 1.08; 95% CI, 1.03-1.12), loneliness (aHR, 1.05; 95% CI, 1.01-1.09), and both social isolation and loneliness (aHR, 1.13; 95% CI, 1.06-1.20).
Social support was inversely correlated with social isolation (r, -0.31; P <.001) and loneliness (r, -0.39; P <.001) but did not have a modifier effect on CVD risk (both P <.48).
This study may have been limited by the bias among women who were excluded due to missing data, in which the excluded group tended to be older, have poorer self-reported health, lower physical function scores, and higher social isolation.
"The findings suggest that further research is needed to evaluate the effectiveness of various interventions to reduce social isolation and loneliness and their potential effects on CVD risk as well as overall quality of life," the investigators noted. "…particularly acknowledging the widespread consequences of the COVID-19 pandemic for these psychosocial conditions, the study's findings support the potential value of measuring social isolation and loneliness in primary care and referring older women to mental health or community resources to improve social connectedness and reduce feelings of loneliness."
Disclosure: Multiple authors declared affiliations with industry. Please refer to the original article for a full list of disclosures.
Golaszewski NM, LaCroix AZ, Godino JG, et al. Evaluation of social isolation, loneliness, and cardiovascular disease among older women in the US. JAMA Netw Open. Published online February 2, 2022. doi:10.1001/jamanetworkopen.2021.46461
This article originally appeared on The Cardiology Advisor
Cardiovascular Disease Geriatrics Women's Health
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Close more info about Older Women Who Are Lonely May Be At Increased Risk For Cardiovascular Disease


give me feedback and don't tell me things "will be ok"
For starters you can never tell just how much a poem has been fictionalised. And for seconders we are poets, not therapists.
This has a certain power, and the punishment refrain works well. I can't help feeling there is an element or dimension missing though. Perhaps something about the nature of those seeking punishment? Is it justice? Revenge? Perhaps an aspect of the monster in them? And the motivation of the freak? If 'He is nothing but a monster', there's really very little to say, but I tend to think monsters are made, they don't just appear like a genetic mutation.
Just some thoughts. I think this piece has more potential to explore.
i know were poets and not therapists but 90 percent of the time the only thing people say has nothing to do with the poem, don't tell me that tell people on here that. to be honest it pisses me off.
the poem was set up for the people wanting the person dead to be the real "savages" and nothing was wrong with the boy, he lived life normally but people found him odd so they wanted him dead. sometimes i see this in society and when anger builds up it escalates from cursing at them... hitting them... to murder.
Just grit your teeth and bear it. Ignore them. We are really here to improve our craft. And that's all I want to help with.
I suppose you can tell from my critique that I guessed you were trying to say more, especially about the punishers being the real savages, but in the end you said the opposite. We shouldn't spell everything out for our readers, but we can't mislead them and expect them to get it either.
Perhaps if you edited to say, near the end, that he is just different, not actively evil, then we might get the idea.
On the other hand other people might have understood you perfectly and maybe I am just stupid. I hope you get some more critique so you can decide if it needs changing.
is the voice of the punishers, not the writer. See what I mean?
So for any wrong you whipped the boy although he was completely innocent. Well done for expressing a viewpoint that was different.
I would keep working on this. You've either picked an archetype or it has picked you. There are a plethora of pariahs throughout mythology and literature. Generally there are paying for dire deeds in this or a prior life. Oedipus is a prime example. Through a foretold series of event, Oedipus (UNKNOWINGLY) killed his father Lauis (who had pinned Oedipus' legs together as a child to assure the prophecy that Oedipus would Kill his father and marry his mother would not come true). As time went on, the 'village idiot' or drunk was treated with much more respect and often was the relayer of useful information a la Falstaff the drunk.
My belief however is highest use of the FOOL is the 0 card in the Major Arcana of the TAROT. He represents innocense and has been used extensively through myth as Percival, the knight who finds the holy grail, The Green Knight who gives Gawain quite a go of it. To round this out and summate, there was another archer who shot the albatross, in Coleridge's Rime of the Ancient Mariner, but again, like Percival, was percieved as innocent though he had a rougher time of it than Percival.
This brings me back to your poem and the main confusion. Your words at times contradict the tone of other parts For example. Initially, the villagers hide from the man but within sentences you describe his torture at the hands of the same villagers. Are you riffing on Man's inhumanity to man? Or are you mixing the green man (who is also Pan, Memnoch, and The Horned God of the Wiccans and Tom Bombadil in Tolkien) with a Quasimodo type figure? I'm confused by what you're going for here.
There is a definite confusion of voice. As I was reading I kept getting the old west wanted poster feel and then in other lines like a cult leader feel. I think this needs to have an external narrator, there you can develop the voice and tone of the narrator that then extends onto the character.
In this poem I think you have a beginning and an end but no middle. There's no head on collision for the conflict. People will probably disagree with me, but I think this needs to be longer. Imagine this as a (shorter) play with three acts: 1. Crime 2. Escape/Flight 3. Resolution/Restoration of Justice/Conclusion (whatever you want to call it).
You have an interesting flow. At first I didn't like the ellipses or extended pauses but on 2nd read they grew on me. So my suggestion is make the lines with the extended pauses really mind-blowing. They need to qualify the extra pause, more needs to be offered in those lines.
I like your refrain a lot; it works really well :). The sheer fact that you have a refrain makes me think this needs to be longer (again I'm sure people will disagree with me). I feel in this work you're veering towards (shorter) narrative verse. There's a story here that's not being told. We don't even really know why he's running/exiled. There are hints of disfigurement/disease, murder/violence... but no actual tip-off on his crime. I think that's what makes this poem a little confusing.
I really like this poem; I think it has heaps of potential:) and I look forward to seeing it revised:)!
I hope my comments help, I know they're a little vague!
We are talking Poetry here and this has a great theme though as some say it needs waiting for , where the story is probably told in simpler tones.
If it is fiction it is easier to talk about, but here we have some poets that write about their own world of misuse and lose of direction.
I can see where Jess is coming from it is hard to talk about a work when we are not sure of who it is talking about..
If not fiction then it can be written as a poem in a different way, where the main character speaks, or the ones that have done wrong to him/her describe the person they can choose several ways of doing this, this is poetry..
There was a great healer long ago who said that him without sin should cast the first stone..
Then to this work where the bullies in the end have to live with what they have done.
The memory of the one they hurt will I expect be shorter lived, as he/she is more likely to forgive them in his/her smaller world..


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text:
OSA Publishing > Optics Express > Volume 15 > Issue 10 > Page 6177
Q-switching of a fiber laser with a single crystal photo-elastic modulator
Ferdinand Bammer and Rok Petkovsek
Ferdinand Bammer1 and Rok Petkovsek2
1Institute for Forming and High Power Laser Technology, Vienna University of Technology Franz Grillstr. 1, Arsenal Obj. 207, A-1030, Vienna, Austria f.bammer@tuwien.ac.at
2Faculty of Mechanical Engineering, University of Ljubljana, Aškerčeva 6, SI-1000 Ljubljana, Slovenia rok.petkovse@fs.uni-lj.si
F Bammer
R Petkovsek
Ferdinand Bammer and Rok Petkovsek, "Q-switching of a fiber laser with a single crystal photo-elastic modulator," Opt. Express 15, 6177-6182 (2007)
SCPEM-Q-switching of a fiber-rod-laser (OE)
Fast ellipsometric measurements based on a single crystal photo-elastic modulator (OE)
Time multiplexing of high power laser diodes with single crystal photo-elastic modulators (OE)
Lasers and Laser Optics
High power diode lasers
Single crystal fibers
Lasers, fiber (140.3510)
Lasers, Q-switched (140.3540)
Modulators (230.4110)
Original Manuscript: March 21, 2007
Revised Manuscript: April 25, 2007
Manuscript Accepted: April 29, 2007
2. Photo-elastic modulators
3. A SCPEM in a laser cavity
A study of using a single crystal photo-elastic modulator for active Q-switching of a fiber laser is presented. The modulator, which oscillates in a longitudinal eigenmode, was realized with LiTaO3. This induces due to the photo-elastic effect a modulated artificial birefringence which modulates the polarization of passing light. When used together with a polarizer inside a laser cavity the laser photon life time is strongly modulated and the laser may start to emit laser pulses. We realized this with a fiber laser based on a 5m long double clad Nd-doped fiber. The pulse repetition frequency was 400 kHz and the pulse duration 300ns.
©2007 Optical Society of America
Pulsed laser operation is of utmost importance for many applications in manufacturing and medicine. One important method to produce short and strong laser pulses is Q-switching. This method uses inside the laser cavity an optical switch, which blocks the optical light path while energy is pumped to the gain medium. When this switch suddenly opens all stored energy is rapidly converted to a strong light pulse. Due to the very fast development of lasers based on an active fiber core there is a profound interest on various techniques for Q-switching of fiber lasers. As well as in case of classical solid state lasers a passive or an active Q-switch can be used. In case of passive Q-switching of fiber lasers different types of elements can be used such as a saturable absorber based on dye [1], crystal [2,3], doped fiber [4] or semiconductor saturable-absorber mirror (SESAM) that incorporates an additional two-photon absorber [5] and others.
Passive Q-switching in general leads to a relatively simple and robust structure, however in some cases, where a higher level of pulse control is necessary, an active Q-switch is needed. For fiber lasers besides the most common based on standard acousto-optic and electro-optic (EO) modulators [6], several alternatives of active Q-switches were proposed as for example: modulators based on Bragg grating modulation [7, 8, 9], a micro-optical waveguide on a micro-actuating platform light modulator [10], an electro-statically actuated micro-mirror system [11] and some others.
For Q-switching we introduce a new kind of photo-elastic modulator based on a single crystal photo-elastic modulator (SCPEM). It relies like acousto-optics modulators on photo-elasticity, but modulates polarization instead of beam direction. This modulator is made of LiTaO3, which is electrically excited to oscillate in a longitudinal eigenmode. An important advantage of using eigenmode oscillations is that there is no need for a high voltage driver as it is in the case of standard EO modulators. In this paper some theory of a SCPEM and the results from an experiment with a SCPEM inside a laser resonator based on a double clad active core fiber are presented.
2.1 The classic photo-elastic modulator
A typical photo-elastic modulator consists of a piece of glass (e.g. SiO2, CaF2, ZnSe), on which a piezoelectric transducer made of SiO2 is glued [12, 13]. Both pieces are tuned to the same longitudinal eigenfrequency such that when the transducer is electrically excited on this frequency, the whole assembly starts to oscillate with high amplitude in a longitudinal mode. Now due to the photo-elastic effect an artificial birefringence is induced in the initial isotropic glass such that it acts as a wave plate with temporally varying retardation. Hence the polarization of light will be modulated. E.g. when the induced oscillation amplitude corresponds to a quarter-wave-retardation and the incident polarization is inclined 45° to the direction of oscillation, the output-polarization will oscillate between left- and right-circularized light. If the oscillation amplitude corresponds to a half-wave-retardation and the input is again 45°-linear polarized, the output-polarization will oscillate between -45° and again -45° linear polarized light with intermediate states 45°-linearly, left-&right-circularly and elliptically polarized.
2.2 A single crystal photo-elastic modulator
An obvious disadvantage of the above described scheme is the need for precise adjustment of the frequencies of both pieces. It is therefore desirable to use the induced birefringence of the piezo-electric transducer itself for polarization modulation, i.e. the light is guided through this part and there would be no need to use an additional optical piece of glass. Unfortunately crystalline SiO2 (crystal class 32) as used for the transducer has a large optical activity and changes therefore the polarization in an undesired way, even if there is no oscillation [14]. Hence we suggest the crystal class 3m to which the well-known LiNbO3 and LiTaO3 belongs [14, 15]. It shows no optical activity and can be transversely excited. In fact a similar crystal orientation like in Pockel's cell can be used. The important difference is that the dimensions are chosen in a way such that a clean longitudinal oscillation is possible.
Fig. 1. A single crystal photo-elastic modulator made of a 3m-crystal
Figure 1 shows how it can be used for a SCPEM and how the orientations of the crystal axes have to be chosen. The shown polarization states correspond to half wave retardation, i.e. to the case described in the last line of the previous section.
Fig. 2. Course of amplitude (top) and phase (bottom) of current and deformation at one typical resonance of a piezo-electric element against normalized frequency.
Figure 2 shows typical resonance curves for current and deformation which are common to all piezo-electric elements. It can be seen that outside the range of resonance the crystal acts electrically as a capacitor, i.e. the phase shift of the resulting current against the driving voltage is 90°. At resonance current and deformation takes a significant maximum while at the slightly higher frequency of anti-resonance the current amplitude is extremely small (zero in case of a loss-less device). The deformation amplitude in resonance is usually two or three orders of magnitude higher than the static deformation. The important advantage is now that the amplitude of the driving voltage is in the order of 10 V, i.e. two orders of magnitude lower than for electro-optic Q-switches.
However this utilization of the resonance behavior of the SCPEM leads to a limited frequency range. A measure for the possible frequency shift is the 3db-bandwidth of the crystal resonance, which is usually below 0.1% of the resonance frequency. Depending on the available driving amplitude the driving frequency can be shifted within this range. Another option is to use other resonance frequencies. In our experiment we used the first resonance frequency at 199 kHz (x-longitudinal oscillation). The next useful frequencies can be found at 348 kHz (y-thickness oscillation) and 377 kHz (yz-shear oscillation).
The effect of any kind of photo elastic modulator on the polarization of light with wavelength λ can be described by the so called retardation defined as
(1)δ=Lλ(nh−nv),
where L is the optical interaction length and n h, n v are the temporally varying refractive indices for horizontally and vertically polarized light. These can be calculated via the time dependent strains ε 1…ε 6 and the photo-elastic coefficients p 11…p 66 [14, 15]. For a harmonic excitation at a resonance frequency f r we get a harmonic retardation course
(2)δ=Asinωrt,
where ω r = 2πf r and A is the amplitude of the retardation course. For the polarization course sketched in Fig. 1 A =λ/2 holds.
If a polarizer oriented at 45° is placed behind the SCPEM and 45° linear polarized light is sent on the configuration, the transmission can be calculated by [15]
(3)Tr(δ)=cos2(π2δ)
A typical transmission curve with rather sharp transmission peaks achievable with a harmonic retardation course is shown in the third graph of Fig. 4. Similar considerations can be found in Ref. [17], where a similar type of polarization modulator was used for time-multiplexing of laser pulses emitted by high power laser diodes.
The main idea of the experimental setup is to test a SCPEM incorporated into the laser cavity as a Q-switch. The SCPEM is made of LiTaO3 with dimensions 13.15 × 7.15 × 5.5 mm in x-, y- and z-direction. The electrodes are on the zx-surfaces and the light travels along the z-axis through the xy-surfaces. The first resonance frequency is found at f r = 199 kHz and corresponds to a longitudinal oscillation in x-direction.
A schematic diagram of the experimental setup is shown in Fig. 3. It is based on a Nd-doped D-shaped double clad fiber (DCF). The concentration of Nd2O3 is 1300 mol ppm. The length of the fiber is 5m and the diameter of the active core and inner cladding is 13μm and 400μm, respectively. The corresponding numerical aperture is 0.13 and 0.37.
We measured the laser output pulses and the transmission course of the modulator simultaneously as follows: Pumping light with 808nm from a 5W laser diode is guided through a coupler to the fiber end that also acts as an output mirror (4% of reflectance) of the laser cavity. The output laser light is reflected by the wavelength-sensitive mirror 2 and measured by photodiode 2. On the other end of the fiber the emerging laser light is collimated and then led through a polarizer and a SCPEM and is finally reflected by a highly reflective interference mirror 1 to travel again through the SCPEM and the polarizer back to the fiber. Pumping light that is not absorbed into the fiber and goes through the SCPEM is transmitted by mirror 1 and goes through an analyzer and falls onto photo diode 1. With its signal we can deduce the transmission course of the Q-switch for the laser light as explained later.
Fig. 3. Setup of a fiber laser with SCPEM Q-switch. Two photo detectors are used simultaneously in order to detect both the transmittance of the SCPEM and the output pulses of the laser.
Figure 4 shows now the results of the measurements. The first graph shows the voltage on the electrodes (note the low amplitude: ~ 3V!), the second one the resulting current generated by the crystal. It is measured with a 100 Ω resistor between the lower crystal electrode and ground (100 Ω are much lower as the absolute value of the crystal impedance in resonance and hence has negligible influence on the resonance behavior). The voltage amplitude is adjusted in order to optimize the output laser pulses. The current signal is in phase to the voltage signal indicating a perfect adjustment to the resonance frequency. The third graph contains the transmittance of the pumping light through the polarizer/SCPEM/analyzer configuration measured by photo diode 1 (blue line). The red line is the estimated transmittance for the laser light when going through the optical elements in the sequence: polarizer/SCPEM (reflection) SCPEM/polarizer. This double pass configuration doubles the retardance induced by the SCPEM.
Now for the transmission of the pumping light Eq. (3) holds with a pumping light retardance δ p. With estimated retardation amplitude of 0.70 a fit of Eq. (3) to the measured transmission curve (blue line in 3rd graph of Fig. 4) can be obtained. Hence we get:
(4)δp(t)=0.70sin(ωrt)
Now Eq. (1) shows that δ scales with the 1/λ. Further the laser light retardance δ 1 is doubled by the double pass configuration. Hence with the wavelengths λ 1 = 1064nm for the laser light and λ p = 808nm for the pumping light we estimate, while neglecting the dispersion of refractive index and photo-elastic coefficients, a laser light retardation
(5)δ1(t)=2λpλ1δp(t)
The resulting estimated transmission curve for the laser light (red curve in 3rd graph of Fig. 4) shows between the transmission peaks for ~800ns a complete block of the light path.
The resulting pulsed output of the laser (fourth graph) offers laser pulses with peak powers three to four times above the average power, which is obtained when no voltage is applied on the modulator. It is worth mentioning that the average output of the laser during pulsed mode is very close to that in cw-mode, namely ~200mW. Hence the modulation scheme introduces no significant decrease in efficiency.
It can be seen in the fourth graph of Fig. 4 that the amplitude of the laser pulses varies. We believe that this is related to a phenomenon explained in Ref. [18], where certain repetition rates of externally imposed switching leads to a variation of the pulse energy.
Fig. 4. voltage course on the crystal (1), current signal of the crystal (2), measured transmission for the pumping light (blue) and estimated transmission for the laser light (red) (3), optical output of the laser (4)
The presented investigation allows a simple modulation of the output power of a laser, without significant loss of efficiency when compared to cw-operation. We demonstrated this for a 200mW-fiber laser and we believe that there is no hindrance to extend the results to higher powers and other laser types. Possible applications may be found in fields where the simple laser structure is an important advantage and where the fixed pulse frequency does not represent a deficiency such as laser marking and engraving. This could be micro-welding of metals, where pulsed operations sometimes helps to smooth the welding seam surface, rapid prototyping of plastics, where some polymers needs high optical peak powers to harden, and laser range finding, where only small, simple, cheap and robust solutions are possible. We plan our future work to be focused on an even more robust setup with higher output power and shorther pulses, using pulse frequencies adapted for specific applications.
The authors would like to acknowledge the support of the Austrian Ministry for Traffic, Innovation and Technology (BMVIT) for the project "Fiber lasers" of the Austrian Laser Working Society (ARGELAS).
1. L. A. Zenteno, H. Po, and N. M. Cho, "All-solid-state passively Q-switched mode-locked Nd-doped fiber laser," Opt. Lett. 15, 115–117 (1990). [CrossRef] [PubMed]
2. V. N. Philippov, A. V. Kiryanov, and S. Unger, "Advanced configuration of erbium fiber passively Q-switched laser with Co:ZnSe crystal as saturable absorber," IEEE Photon. Technol. Lett., 16, 57–59 (2004). [CrossRef]
3. M. Laroche, A. M. Chardon, J. Nilsson, D. P. Shepherd, W. A. Clarkson, S. Girard, and R. Moncorge, "Compact diode-pumped passively Q-switched tunable Er-Yb double-clad fiber laser," Opt. Lett. 27, 1980–1982 (2002). [CrossRef]
4. L. Luo and P. L. Chu, "Passive Q-switched erbium-doped fibre laser with saturable absorber," Opt. Commun. 161, 257–263 (1999). [CrossRef]
5. R. Paschotta, R. Hring, E. Gini, H. Melchior, U. Keller, H. L. Ferhaus, and D. J. Richardson, "Passively Q-switched 0.1-mJ fiber laser system at 1.53 mm," Opt. Lett. 24, 388–390 (1999). [CrossRef]
6. A. F. El-Sherif and T. A. King, "High energy, high brightness Q-switched Tm3+-doped fibre laser using an electro-optic modulator," Opt. Commun. 218, 337–344 (2003). [CrossRef]
7. M. Delgado-Pinar, D. Zalvidea, A. Diez, P. Perez-Millan, and M. Andres, "Q-switching of an all-fiber laser by acousto-optic modulation of a fiber Bragg grating," Opt. Express 14, 1106–1112 (2006). [CrossRef] [PubMed]
8. D. D. Zalvidea, N. A. Russo, R. Duchowicz, M. Delgado-Pinar, A. Dýez, J. L. Cruz, and M. V. Andres, "High-repetition rate acoustic-induced Q-switched all-fiber laser," Opt. Commun. 244, 315–319 (2005). [CrossRef]
9. P. Pérez-Millán, A. Díez, M. Andrés, D. Zalvidea, and R. Duchowicz, "Q-switched all-fiber laser based on magnetostriction modulation of a Bragg grating," Opt. Express 13, 5046–5051 (2005). [CrossRef] [PubMed]
10. Y. Joeng, Y. Kim, A. Liem, K. Moerl, S. Hoefer, A. Tuennermann, and K. Oh, "Q-switching of Yb3+-doped fiber laser using a novel micro-optical waveguide on microactuating platform light modulator," Opt. Express 13, 10302–10309 (2005). [CrossRef] [PubMed]
11. D. Sabourdy, D. Bouyge, A. Crunteanu, P. Blondy, V. Couderc, J. Lhermite, V. Kermène, A. Desfarges-Berthelemot, L. Grossard, A. Barthélemy, M. Somekh, and D. Pureur, "Novel active Q-switched fiber laser based on electrostatically actuated micro-mirror system," Opt. Express 14, 3917–3922 (2006). [CrossRef] [PubMed]
12. J. C. Kemp, Piezo-Optical Birefringence Modulators: new use for a long-known effect, J. Opt. Soc. Am.59, 950–955 (1969).
13. www.hindsinstruments.com
14. J. F. Nye, Physical Properties of Crystals, (Oxford Science Publication, 1984), Chap. 14
15. K. Wong, Properties of Lithium Niobate, (INSPEC, London, 2002), Chap. 8
16. T. A. Maldonado, "Electro-optic modulators," in Handbook of Optics, M. Bass, ed., (Mc Graw Hill, Orlando, 1995).
17. F. Bammer, B. Holzinger, and T. Schumi, "Time multiplexing of high power laser diodes with single crystal photo-elastic modulators," Opt. Express 14, 3324–3332 (2006). [CrossRef] [PubMed]
18. J. Dörring, A. Killi, U. Morgner, A. Lang, M. Lederer, and D. Kopf, "Period doubling and deterministic chaos in continuously pumped regenerative amplifiers," Opt. Express 12, 1759–1768 (2004). [CrossRef] [PubMed]
L. A. Zenteno, H. Po, and N. M. Cho, "All-solid-state passively Q-switched mode-locked Nd-doped fiber laser," Opt. Lett. 15, 115–117 (1990).
V. N. Philippov, A. V. Kiryanov, and S. Unger, "Advanced configuration of erbium fiber passively Q-switched laser with Co:ZnSe crystal as saturable absorber," IEEE Photon. Technol. Lett., 16, 57–59 (2004).
M. Laroche, A. M. Chardon, J. Nilsson, D. P. Shepherd, W. A. Clarkson, S. Girard, and R. Moncorge, "Compact diode-pumped passively Q-switched tunable Er-Yb double-clad fiber laser," Opt. Lett. 27, 1980–1982 (2002).
L. Luo and P. L. Chu, "Passive Q-switched erbium-doped fibre laser with saturable absorber," Opt. Commun. 161, 257–263 (1999).
R. Paschotta, R. Hring, E. Gini, H. Melchior, U. Keller, H. L. Ferhaus, and D. J. Richardson, "Passively Q-switched 0.1-mJ fiber laser system at 1.53 mm," Opt. Lett. 24, 388–390 (1999).
A. F. El-Sherif and T. A. King, "High energy, high brightness Q-switched Tm3+-doped fibre laser using an electro-optic modulator," Opt. Commun. 218, 337–344 (2003).
M. Delgado-Pinar, D. Zalvidea, A. Diez, P. Perez-Millan, and M. Andres, "Q-switching of an all-fiber laser by acousto-optic modulation of a fiber Bragg grating," Opt. Express 14, 1106–1112 (2006).
D. D. Zalvidea, N. A. Russo, R. Duchowicz, M. Delgado-Pinar, A. Dýez, J. L. Cruz, and M. V. Andres, "High-repetition rate acoustic-induced Q-switched all-fiber laser," Opt. Commun. 244, 315–319 (2005).
P. Pérez-Millán, A. Díez, M. Andrés, D. Zalvidea, and R. Duchowicz, "Q-switched all-fiber laser based on magnetostriction modulation of a Bragg grating," Opt. Express 13, 5046–5051 (2005).
Y. Joeng, Y. Kim, A. Liem, K. Moerl, S. Hoefer, A. Tuennermann, and K. Oh, "Q-switching of Yb3+-doped fiber laser using a novel micro-optical waveguide on microactuating platform light modulator," Opt. Express 13, 10302–10309 (2005).
D. Sabourdy, D. Bouyge, A. Crunteanu, P. Blondy, V. Couderc, J. Lhermite, V. Kermène, A. Desfarges-Berthelemot, L. Grossard, A. Barthélemy, M. Somekh, and D. Pureur, "Novel active Q-switched fiber laser based on electrostatically actuated micro-mirror system," Opt. Express 14, 3917–3922 (2006).
J. C. Kemp, Piezo-Optical Birefringence Modulators: new use for a long-known effect, J. Opt. Soc. Am.59, 950–955 (1969).
www.hindsinstruments.com
J. F. Nye, Physical Properties of Crystals, (Oxford Science Publication, 1984), Chap. 14
K. Wong, Properties of Lithium Niobate, (INSPEC, London, 2002), Chap. 8
T. A. Maldonado, "Electro-optic modulators," in Handbook of Optics, M. Bass, ed., (Mc Graw Hill, Orlando, 1995).
F. Bammer, B. Holzinger, and T. Schumi, "Time multiplexing of high power laser diodes with single crystal photo-elastic modulators," Opt. Express 14, 3324–3332 (2006).
J. Dörring, A. Killi, U. Morgner, A. Lang, M. Lederer, and D. Kopf, "Period doubling and deterministic chaos in continuously pumped regenerative amplifiers," Opt. Express 12, 1759–1768 (2004).
Andres, M.
Andres, M. V.
Andrés, M.
Bammer, F.
Barthélemy, A.
Blondy, P.
Bouyge, D.
Chardon, A. M.
Cho, N. M.
Chu, P. L.
Clarkson, W. A.
Couderc, V.
Crunteanu, A.
Cruz, J. L.
Delgado-Pinar, M.
Desfarges-Berthelemot, A.
Diez, A.
Díez, A.
Dörring, J.
Duchowicz, R.
Dýez, A.
El-Sherif, A. F.
Ferhaus, H. L.
Gini, E.
Girard, S.
Grossard, L.
Hoefer, S.
Holzinger, B.
Hring, R.
Joeng, Y.
Keller, U.
Kemp, J. C.
Kermène, V.
Killi, A.
Kim, Y.
King, T. A.
Kiryanov, A. V.
Kopf, D.
Lang, A.
Laroche, M.
Lederer, M.
Lhermite, J.
Luo, L.
Maldonado, T. A.
Melchior, H.
Moerl, K.
Moncorge, R.
Morgner, U.
Nilsson, J.
Nye, J. F.
Oh, K.
Paschotta, R.
Perez-Millan, P.
Pérez-Millán, P.
Philippov, V. N.
Po, H.
Pureur, D.
Richardson, D. J.
Russo, N. A.
Sabourdy, D.
Schumi, T.
Shepherd, D. P.
Somekh, M.
Tuennermann, A.
Unger, S.
Wong, K.
Zalvidea, D.
Zalvidea, D. D.
Zenteno, L. A.
IEEE Photon. Technol. Lett., (1)
Opt. Commun. (3)
(1) δ = L λ ( n h − n v ) ,
(2) δ = A sin  ω r t ,
(3) T r ( δ ) = cos  2 ( π 2 δ )
(4) δ p ( t ) = 0.70 sin  ( ω r t )
(5) δ 1 ( t ) = 2 λ p λ 1 δ p ( t )


Amelichloa Arriaga & Barkworth, Sida 22: 146 (2006).
Amelichloa ambigua (Speg.) Arriaga & Barkworth, Sida 22: 147 (2006).
Amelichloa brachychaeta (Godr.) Arriaga & Barkworth, Sida 22: 147 (2006).
Amelichloa brevipes (É.Desv.) Arriaga & Barkworth, Sida 22: 147 (2006).
Amelichloa caudata (Trin.) Arriaga & Barkworth, Sida 22: 148 (2006).
Amelichloa clandestina (Hack.) Arriaga & Barkworth, Sida 22: 148 (2006).


Is Your Psychological Portfolio Ready for Retirement?
Most people view gossip as a necessary evil and immediately think of the local busybody who spends most of his/her time spreading half-truths or whispering nasty little tidbits into someone's ear. While gossip does have its ugly and malicious side, it is much more than that. Gossip is a normal, necessary, and healthy activity and is a vital thread in the fabric of our social world. If you don't believe this, pay attention to your communications for a day and notice how often you talk about and share personal information about yourself and others with the people you encounter. Notice the popular programs on TV; whether the programs are about movie stars, situational comedies or dramas, or "reality" shows, the focus is on human relationships and interactions. Electronic news programs and newspapers tell us about what is happening among our fellow human beings in our community and in the world….


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Nowland is a surname. Notable people with the surname include:

Adam Nowland (born 1981), British soccer player
Ben Nowland (born 1980), American football player
Mark Nowland (born 1962), United States Air Force general
Mary Josepha Nowland (1863–1935), New Zealand catholic nun and teacher
Raymond Clare Nowland (1894-1973), Australian architect