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How to build a thoroughly modern marriage
There is simply no reason why it should be assumed that either spouse will automatically and by default be responsible for anything
ThinkStock/iStockphoto
byDamon Linker
Roughly 50 years since the advent of the sexual revolution, we're still trying to find our way in a radically altered world. Our confusion fuels a seemingly endless, sometimes rancorous conversation about sex, family, gender roles at home and at the office, and the so-called work-life balance. The latest contribution to that conversation, Sheryl Sandberg's much-hyped book Lean In: Women, Work, and the Will to Lead, encourages women to stop holding themselves back in their careers. Instead, they should, well, "lean in," take charge, get noticed, do whatever they need to do to reach top-level positions in the working world.
It's useful advice — but only up to a point. Yes, ambitious women do continue to face countless social, cultural, and institutional obstacles that men don't have to contend with. And yes, more women might reach the pinnacle of power if they fought more single-mindedly to overcome, and ultimately tear down, those obstacles. Yet all the rousing pep talks in the world aren't going to eliminate the ambivalence that so often leads women to hold themselves back in the workplace. That ambivalence will begin to dissipate only when men begin to take on more of it for themselves.
The ambivalence about work that weighs on so many women is a product of history. Until the sexual revolution, the norm in family life was a division of labor: Men worked outside the home earning an income while women raised the kids and ran the household. Generally speaking, husbands and wives — fathers and mothers — understood what was expected of them and fulfilled those expectations without question.
Today things are different. In many families, the old division of labor has been scrambled but not overthrown entirely. Most men still work full time outside the home, but so do many women — though they're often still responsible for much more of the parenting and housework than their husbands. It is primarily this "second shift" that leads women to feel so much internal division about their choices and priorities.
What's the solution? To begin with, women need to accept that, strictly speaking, there is no "solution." Talk about women "having it all" is delusional. No one can — at least not if "all" means working a high-powered job and being a fully devoted parent (which these days often demands not only being physically present and emotionally available to children but also knitting booties, cooking healthful meals, shuttling kids to an endless string of "enriching" activities and play dates, and so on). The highest-powered jobs require enormous amounts of time and attention. Parenting also requires enormous amounts of time and attention. There are only so many hours in a day. Something has to give.
What should it be? One option is to give up having kids to focus entirely on career — which increasing numbers of women are doing. Another (when it's financially feasible) involves a return to the division of labor, though this time with interchangeable roles: In some families, the wife and mother will choose to stay home; in others, the husband and father will do so.
But there is an another option. Men could finally man up and take on the same trade-offs between parenting and career that so often weigh on women alone — and women could begin demanding that they do, making the expectation clear prior to marriage. In the second decade of the twenty-first century, there is simply no reason why it should be assumed that either spouse will automatically and by default be responsible for anything — including changing diapers, helping with homework, shopping for groceries, making dinner, doing laundry, washing dishes, taking out trash, caring for kids when they're sick — that isn't directly tied to physical necessity. And let's be honest: Carrying and giving birth to children is really the only thing inextricably linked to such necessity.
(Our breastfeeding fetishists would have us believe that nourishing newborns and infants should fall exclusively to the mother, too, with a partial exception for other caregivers to bottle-feed breast milk that the mother has pumped. But it's far from clear that women should abide by this advice. Formula feeding, which was widely practiced in the middle decades of the twentieth century, resulted in no public health crisis. It gets a bad rap today primarily for moral, not medical, reasons.)
A thoroughly modern marriage in which both parents work and strive to share domestic responsibilities can be challenging — and not only because reining in both spouses' loftiest career ambitions will have negative consequences on a family's earnings. If the more patriarchal form of marriage that prevailed prior to the sexual revolution was often unjust, an egalitarian marriage can resemble an interminable series of chores and negotiations, with all of the tedium and tension that this implies. At its worst, it can feel like both spouses work crushingly long swing shifts at a child-care facility.
But at its best, a marriage that truly seeks to fulfill the sexual revolution's promise of equality between the sexes can be a joy unlike any other — with both parents taking pleasure in the complementary satisfactions of work and family life, and suffering through the burdens of ambivalence, as genuine partners.
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Hi, I'm Sarah.
I'm passionate about helping women who are contemplating single motherhood, having fertility issues or raising donor-conceived children.
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By sarahkowalski@gmail.com	| December 19, 2019
Birth Prep for Solo Pregnant Mamas Have you been thinking about the day you will give birth? I'm sure it's mixed with excitement and trepidation. Being a single mom about to give birth isn't easy. But you are strong and will make it through. Yet, there are some things to consider when you are…
By sarahkowalski@gmail.com	| August 1, 2019
When you are trying to conceive (TTC) it's hard to manage the constant cycle of hope and despair. You want to stay positive while trying but then it's crushing when you get a negative. It's easy to get deflated, lose energy to keep going or simply feel tender and hurt. The ups and downs are…
By sarahkowalski@gmail.com	| July 30, 2019
Mindset Shifts–How To Make Difficult Choices (Like Becoming A Single Mom) Feel Positive Do you ever wish you could shift your mindset and make becoming a single mom by choice feel like an empowered choice? When I talk to many women who are trying to decide whether to take the leap t single motherhood, they…
By Joanna James	| July 16, 2019
After my blog post about Father's Day here in Mexico, many of you have asked how it went. In case you missed the first blog post my son's school was originally planning to combine a Father's Day activity with an invitation for the firefighters to come to our school for a water fight. Aiden initially refused…
By sarahkowalski@gmail.com	| June 7, 2019
Recently, I've been noticing that my 5-year-old son is going through a new phase in his processing that we are a mom-and-kid family—there is no dad in the picture since I used a sperm donor (often referred to as a single mom by choice). I know he's processing because I've been getting reports from school…
How These Single Moms Coped with Postpartum Depression
By sarahkowalski@gmail.com	| May 20, 2019
For single moms, coping with postpartum depression can be especially difficult because they don't have a partner who can share the load of looking after a newborn or spot the signs of depression when it starts to appear. Depending on their support network, they might also lack emotional support. "One of the things that didn't…
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Why Single Moms Are Happier Than Those That Marry, According To Census Data
By sarahkowalski@gmail.com	| January 24, 2019
Several years ago, my fortieth birthday fast approaching, I forced myself to ask whether I wanted to have a kid even though I didn't yet have a partner. I knew my fertility window was closing and Mr. Right was decidedly absent. But I worried about whether I would be happy as a single mom. And…
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Stacy tried for 8 years to have a baby. "Infertility is such a dark tunnel and it's really really easy to get sucked up into that dark tunnel." –Stacy After trying with her own eggs, Stacy had to get really clear about why she wanted to have a baby. Specifically she had to decide whether…
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By sarahkowalski@gmail.com	| November 30, 2018
When is it the right time to have a baby? Many women who are considering having a baby alone, want to know when they will be ready to have a baby alone? When should they move forward and do it alone? The honest answer is probably never. And, you'll never know if you were ready…
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Insider Technology
An All-in-One Mobile Marketing Tool
Dan O'Shea
Magazine Contributor
October 3, 2011 3 min read
This story appears in the October 2011 issue of . Subscribe »
If you want a cutting-edge approach to product marketing in 2011, you have a lot of choices. You can utilize a mobile location-based service or check-in app. You can craft a Groupon-style daily deal. Or you can sign on to Facebook, Twitter and foursquare and fish for fans, friends and return customers.
Why not do all three? You can do that piecemeal, of course, but the WeReward marketing platform intersects with all the new models.
WeReward, the 17-month-old offering of online and mobile marketing company Izea, allows consumers to earn points that are equal to cash for completing tasks like checking in at a store, taking a photo of a product and, ideally, actually buying the product featured through a WeReward sponsorship.
Consumers can then share these actions with their social media networks by posting a photo of themselves with a product they have just purchased. (Advertisers get to approve the photos first--so keep it clean, people.)
To earn rewards, smartphone users download the WeReward app and become "oinkers." Every time they oink, i.e., register a product-related action through social media, it's recorded--and sometimes broadcast at WeReward.com. For example, the site noted on June 22 that "reygaring just checked in to a Taco Bell in Walnut Creek, Calif." A short time later, "Trevor Schultz just earned 114 points at Vegas.com in Las Vegas." (Let's hope Trevor wasn't playing hooky that day.)
"In marketing, advertisers benefit from cost per sale," says Ted Murphy, CEO and founder of Izea. "Bringing engagement down to a cost per action helps advertisers realize how people are engaging with their products and who their customers are. We're providing them with that information."
Advertisers who sign up with WeReward can get that information sliced a number of ways. The platform offers general demographics--more than 72 percent of users are between the ages of 25 and 49--as well as specific user information, such as when "reygaring" last devoured a taco.
Advertisers may establish more formal relationships with particularly loyal customers by making them brand ambassadors or giving them greater discounts and rewards.
"Some of our users see this as a way to save money, others see it as a way to make money," Murphy says. "If a user has a decent social network, as a business you will want to take care of them."
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38-12 Prince Street
If you've ever been to Canal Street in Manhattan and said "oh my God, this place is a disgusting crowded pisshole," then you aren't alone. Between the throngs of tourists, the guys hawking knock offs, the seemingly incessant reek of decaying fish, the shoulder high piles of rotting garbage, and the necessity of carrying an umbrella to keep off the rain of spit, Chinatown is as close as one can get to living in an active landfill. If it wasn't for its admittedly convenient location, Chinatown would be in the running for the worst neighborhood in the borough. Lucky for us, there are other boroughs and in the one called "Queens" there's a neighborhood called Flushing. Flushing is a more refined Chinatown. Twice the size, half as dirty, and inconvenient enough to keep away all but the most determined tourists.
Getting out of the 7 Train at the last stop is not what you would expect from Queens. The traffic is insane. The buildings are tall and midtown dense. The sidewalks are crowded. Shops and restaurants fill the blocks three stories high. It doesn't feel like New York so much as photos of the streets of Hong Kong. A few minute walk from that 7 Train is the Nan Xiang Dumpling House, widely hyped as one of the best places to eat Chinese food in the entire city. Pike and I showed up early one recent Monday evening to find them not full but far from empty. We were quickly led to a clean new table in a barren, artless room that had all the charm of a North Korean nursing home cafeteria where we proceeded to try and figure out how much we could order without looking like crazy fat Americans. Still, we were obligated to order as much as possible. This is a blog, after all.
We started our meal off with a piping hot bowl of Sweet Soy Bean Milk. Yup, sweetened soy milk. And you know what? It was good. Very good. Imagine you've just had Frosted Flakes and you've finished all the flakes. Now you've got this bowl of sugary milk that you know you're gonna drink because it's delicious. Now make it five degrees out. Now make that milk hot. That's what this is. Then along came the Scallion Pancake with Sliced Beef and the Sweet Sticky Rice Roll. The scallion pancake was wrapped like a burrito around thinly sliced beef with a hoisin sauce dressing. Pike liked it more than I did by a wide margin. I liked it, but for something that was supposed to be their signature dish, the sauce was too much and wiped out the taste of the pancake. Next time, I'd probably want to get the beefless one. The sweet sticky rice roll is unlike anything I'd had until that point. Imagine, if you will, sticky rice. A tube of sticky rice. Inside of that tube is a piece of fried fish. Now, imagine this rice-fish corn-dog type thing glazed in sugar to the point that you can feel the sugar crystals crunch between your teeth. I can't say it was my dish of the day, but if you think that this is the most amazing dessert-cum-appetizer-cum-sandwich the world has ever seen, then you should get it. But don't tell your dentist.
Up next, the Steamed Pork Buns arrived in a round bamboo steamer tray, stacked atop its companion, the Steamed Crab Meat and Pork Buns. Soup dumplings are what Nan Xiang gets a lot of Yelp shout-outs for and we were gonna dive right in. First, they were delicious, let's just say that. Filled with meat and broth and scallions, they were like little wonton bowls you could fit in the palm of your hand. Don't so that though. They're scalding hot. Not only did they explode with boiling soup, they exploded with flavor. When I go back, this will be on my order every time. But that said, which one? The truth is, we couldn't tell the difference between the plain ol' pork or the tarted up crab-pork. Save a buck and stick to the regular pork. Beneath these guys on the menu was the Pork & Vegetable Wonton Soup, which I believed to be a soup dumpling similar to what we had been having just previously because it wasn't in the "soup" section of the menu. But it's a soup. Well, I like wonton soup, but this was just not good. Pike didn't mind it so much, but he ate so little of it that I have to wonder. The wontons were good, but the broth was awful. Fishy and seaweedy. It tainted the entire experience. Clearly, people like their wonton soup with a hunk of seaweed tossed in, but I am not one of them. I let the wontons dry out so they could be enjoyed and the broth went all but untouched. We also tried the Rice Cake with Pork, Shrimp and Fish. To show you how ignorant I am, I was expecting some sort of dense, cake-like rice dish, perhaps with all the various meats tucked away inside like chocolate chips in a cookie. What it actually is is a stir-fry dish where the cake, made from rice flour, which has the consistency of partially-cooked gummy dough, is sliced up and tossed like gnocchi with all of the dish's other ingredients. It was fantastic. Not what I was expecting (I thought that they got our order wrong for about ten minutes), but fantastic. Also, it's heavy. I took most of it home.
Did Nan Xiang live up to the hype? No. It had a miss or two. I didn't faint at the table. It would have been helpful if the waiter had spoken a tad more English. But it was very good. And dirt cheap. Our whole meal, which was seven dishes, plus soda, plus tax and tip, came to $48. I'd go back in a second. I just wouldn't get the wonton soup again. Or that rice/fish/sugar tube thing.
Nan Xiang is cash only.
MARKET TABLE
54 Carmine Street
If there's one downside to being a single guy whose friends are less so, it's that it's been a while since I'd gone out someplace trendy. Or hip. Or cool. It's a good thing I know Speeds. She dislikes cooking at home enough to be ready and willing to dine out. We debated where to meet up - it had been months since we'd last hung out - and decided on Market Table in the West Village. I've always liked the West Village, college kids, tourists, and tacky sex toy stores notwithstanding. Go far enough from Sixth Avenue and it can be quite quaint and bucolic. Closer to Sixth Avenue is Market Table, brought to you from the guys behind Little Owl.
The interior is textbook American Bistro. Tea lights, big windows, exposed brick, small menu, doe-eyed waitresses, bookshelves filled with wine, an open kitchen. I was seated in the front dining room, essentially the room next to the one pictured below. Given the weather and my table's proximity to the front door, I was worried about having a burst of arctic fury hit me periodically over the course of the meal. But this never happened, so feel free to sit here without fear. We ate here on a Sunday and the restaurant, while busy, never filled up or got obnoxiously loud. Speeds, who's been here, oh, ten time so far, says that it's louder and busier on other days.
Market Table has a not-small wine list, though I stuck with something from their beer menu. Speeds ordered a glass of wine and, wanting something light, we decided to split an appetizer. The Baby Beets & Goat Cheese Salad. When I was a kid, beets represented the most unholy of foods. I grew up loathing it and it was not until last year, when female forces beyond my control began ordering it with some regularity, that I started having it prepared in ways that didn't make me retch. So, take it from me, a guy who really never cared for beets, that this beet salad is incredible. Made with pistachios and herbs and a tart horseradish cream dressing it was simply great.
For her main course, Speeds ordered another appetizer, the Cavtelli Pork Sugo, a light pasta in an even lighter pork sauce with porcini mushroom and basil, and a dollop of ricotta. It might have been an appetizer, but it given its size, one could understand how it could be mistaken for an entree. The dish was pleasant if unmemorable. It's the kind of thing I might order if I wasn't very hungry to begin with and just wanted something to munch on while I was having a conversation and a glass of wine. Coincidentally, that's exactly what Speeds was doing, so I suppose that it fit the bill nicely. My choice was the two and a half inch thick Berkwood Farms Double Cut Pork Chop with orzo in a tangy red wine reduction, pickled onions (I think it was pickled onion), and escarole. While the pork chop itself was cooked well albeit a hair on the dry side, my complaint really has to do with the sauce. The sauce was so strong that it was all I could taste and the orzo was soaked in it. A mere drizzle would have been sufficient. We also ordered a side of Kale, made with garlic and lemon juice. It was, uh… kale. Y'know?
For dessert, I ordered a coffee and we split a Berry Peach Cobbler with a scoop of ginger ice cream on top. It looked quite pretty, but again, overpowering flavors trumped. On the instances where I found myself eating a virginally clean bit of cobbler, I enjoyed it. The ice cream was so heavily gingerfied that even a small bit drowned out the taste of everything else.
Two appetizers, an entrée, a side, four drinks, a dessert, and a coffee, plus tax and tip totaled $166.
MORTON'S GRILLE
There are plenty of wallet-draining steakhouse chains in the world. Smith & Wollensky, Palm, Fleming's, Del Frisco's, BLT, Ruth's Chris, and of course, my previous post's Capital Grille. These are no Outbacks or Longhorns; there isn't pop music or license plates on the walls, and there's no endless margarita for happy hour. These are primo, expensive joints with a steady clientele of executives and country clubbers. The thing is, in a city like this, with the options that we have, are they worth going to? That was the questions I asked of The Capital Grille, and I was answered with pretty solid "No". But not all chins are the same, so I moved on to Morton's. Actually, Morton's Grille, a more trendy, less stuffy, and slightly less expensive variant of the brand. I still ordered the filet mignon though.
This trip, I went with Dudeman and Shrink. They aren't big steak people and have the inexcusable habit of ordering it medium well. So I made a concerted effort to have them order something non-steak from the relatively varied menu. Stepping inside is a huge square bar that one could easily feel comfortable eating alone at. Or I suppose you could watch a game on the TVs, of which there are numerous. Beyond the bar sits a brand new, almost glistening dining room with an open, steaming hot kitchen. Our waiter, whose name escapes me, was very friendly, very personable, and did not at all behave the way the more aloof, fancypants steakhouse waiters tend to.
At the time, I had been hankering for a bisque or a chowder to start off the meal, so I was more than a little surprised that there wasn't any soup on the menu. Instead, I ordered Bacon & Eggs, the Morton's Grille version of deviled eggs, served with a little bacon on top and over a drizzle of Dijon mustard. It was good. I can't say that I was amazed by them, but I inhaled them inside of five minutes. Dudeman and Shrink ordered the Spicy Thai Mussels to share, mussels in a green curry broth with peanuts, basil, and cilantro. These were impressive. I can honestly say that I would have shied away from ordering the dish, but I was glad that they did. Very rich, almost sweet, and quite spicy. Don't expect mild. At almost the exact time that the appetizers were served, rather than long before, the bread arrived. It's was the sort of sloppy planning that made me worry about the rest of our experience. We should have shooed it away, but our better judgment had taken a bathroom break at that moment and upon the table was placed an entire loaf of onion bread that was literally the size of a bowling ball. Shrink couldn't stop raving about how amazing it was, and yes, we all used it to sponge up the sauce from the mussels, but really it should have come out far earlier.
For my entrée, I ordered the 10 oz. Filet Mignon, medium rare. This was the exact entrée that I ordered on my recent trip with Pike to Capital Grille. I had to compare the two. There was no comparison. It was phenomenal. Indeed, it's hard to describe just how tender it was save to say that if I wanted to, I probably could have cut it with a spoon. Capital Grille's filet mignon might as well have been made out of a brick. Just in case the steak was a letdown in the flavor department, I ordered a sauce on the side - The Bourbon Au Poivre - which was a total mistake. First, it was wholly unnecessary. The steak on its own was perfection incarnate. Second, although the sauce could have been very good, they loaded so much pepper into it that pepper was about all I could taste. Similar overkill went into the side of Asparagus Spears that we got for the table. While the asparagus itself was cooked perfectly, the chefs drizzled this extremely tart balsamic vinegar syrup over it that overpowered everything it came in contact with. I guess you could say that it's the asparagus you order when you hate asparagus.
Nonsteakwise, Dudeman got the Blackened Swordfish served over a veritable mountain of Smoked Gouda Grits. The swordfish was very good. The spices were proportioned to just the right degree. I've had many a blackened fish and more often than not, they go crazy with the spices to the point that it's all that you can taste. Here, not so. Plus you got a decent portion. The same can be said of the grits. Delicious and creamy, but it is super heavy and they gave Dudeman a ton of it. In the end, even with my help, most of the plate went uneaten just due to him feeling so full. Shrink ventured into territory I didn't see coming when she ordered the Cheeky Pot Roast, red wine braised beef cheeks with onion served over buttered egg noodles. She was skeptical about eating cheek, but in the end, loved it, and so did I. I would absolutely recommend this entrée. It's a classic American comfort food dish perfect for the cold weather.
In the end, had the bread come earlier and had I never ordered the sauce or the asparagus, I really wouldn't have had anything to complain about. Sure, the deviled eggs were forgettable, but everything else was delicious and the service was memorably good. It's a wee bit cheaper than the competition, which is nice too, but it's hardly where I'd go to penny pinch.
Two appetizers, three entrees, one side dish, two drinks, tax and tip came to about $210.


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Theravada Buddhism Community Buddhism Discussion Forum Theravāda Buddhist Doctrine Early Buddhism
Ven. Yinshun: Samyutta/Samyukta Buddhism
Textual analysis and comparative discussion on early Buddhist sects and scriptures.
Re: Ven. Yinshun: Samyutta/Samyukta Buddhism
Post by Pulsar » Tue Dec 07, 2021 6:58 pm
Dear thomaslaw: thanks for the links.
The excerpt below from the link you gave, contains a great deal of food for thought.
The Pali Devata and Devaputta Samyuttas belong to the Tamragatiya/Vibhajyavada school (often called Theravada), the Samyuktagama version belongs to the Sarvastivada school, and the Additional Translation of Samyuktagama version may belong to the Kasyapiya school(or to an unidentified school).
Now Theravada also includes the Sthaviras right? Why does the author call only Tamragatiya/Vibhajyavada, the Theravada school?
Why are the original Sthaviras excluded from the Theravada classification? Is it because the Tamragatiya/Vibhajyavada tampered with the original teachings of the Sthaviras, and introduced new suttas such as DN22/MN10 or many suttas with Upanishadic leanings?
To me DN 22/MN 10 offer incorrect establishments of Mindfulness.
But a sutta found in Samyutta nikaya SN 47.42 appear to have got the Four Establishments of Mindfulness correct.
Thanks to the Samyutta Nikaya, those who want to be saved, find the right path to do so.
Also curiously Charles Patton of Sutta Central, discussing a sutta in Anguttara, (AN 8.63 MĀ 76) comments that Chinese suttas believed that Samma Sati, and Samma samadhi are connected (Sarvastivadin), but Theravadins (Vibajjhavadins) treated these two as separate meditations???
PS I could ask the first question slightly differently. Did Sarvastivadin and Theravadin both base their canons on Sthavira texts, but since the Sarvastivadin canon closed earlier than the Theravadin canon, is it more likely to be less influenced by sectarianim that became rampant with time?
thomaslaw
Post by thomaslaw » Wed Dec 08, 2021 12:32 am
Pulsar wrote: ↑Tue Dec 07, 2021 6:58 pm PS I could ask the first question slightly differently. Did Sarvastivadin and Theravadin both base their canons on Sthavira texts, but since the Sarvastivadin canon closed earlier than the Theravadin canon, is it more likely to be less influenced by sectarianim that became rampant with time?
Choong Mun-keat in his recent 2020 article (p. 901) states:
"The extant Saṃyukta-āgama and Saṃyutta-nikāya are definitely sectarian texts. Since we do not have the Mahāsāṅghika Saṃyukta-āgama, it is not possible to find out precisely and clearly what the original version of the Saṃyukta/Saṃyutta text would have been."
The extant SA and SN, and also other āgamas/nikāyas, are sectarian texts. One can seek an understanding of early Buddhist teachings by studying them comparatively (p. 11 in Fundamental Teachings of Early Buddhism).
Post by Pulsar » Wed Dec 08, 2021 7:18 pm
thomaslaw wrote
The extant SA and SN, and also other āgamas/nikāyas, are sectarian texts.
Does this not tell us that sectarianism crept into these canons? and that one has to be careful in deciphering which sutta is uncorrupted, and which is corrupted by Vibajjavadin (in the case of Pali nikaya).
For instance there is large number of suttas that include Arupa samapattis (not the Buddha's teaching) in the nikayas other than Samyutta Nikaya. I am leaving out Parayanavagga and Atthakavagga which were closed during Buddha's time but which are not included in the nikayas??? as you said.
In the case of the Samyutta Nikaya there is a silver lining, such corruptions are minimal. (limited to Sariputta and Mogggalana Samyutta known to be late fabrications and a very few other.
Again what I suspect to be corruptions in these two samyuttas do not have parallels in the Agama.
Sarvastivadins in this sense, stuck to the original teachings of the Buddha more faithfully.
Hence SA although sectarian as you say, is less sectarian than SN?
Compilers of Samyutta Nikaya on the whole seem to have understood Paticca samuppada very clearly and resisted such intrusion by vibajjavadin oriented Abhidhammikas? As I begin to engage with you, Sagathavagga becomes clearer. I find the Bhikkuni Samyutta of the Sagata Vagga the most brilliant and concise of these small selection of Samyuttas.
Do you know of additional publications on Bhikkuni Samyutta? I would love to read it.
PS I apologize for any typos in the above comment, if there is, it is not intentional.
Post by thomaslaw » Thu Dec 09, 2021 5:05 am
Pulsar wrote: ↑Wed Dec 08, 2021 7:18 pm Sariputta and Mogggalana Samyutta known to be late fabrications and a very few other.
About these two Samyuttas, you may see the following articles by Choong Mun-keat:
"A comparison of the Chinese and Pali versions of the Sariputra Samyukta, a collection of early Buddhist discourses on the Venerable Sariputra", in Journal of the Oxford Centre for Buddhist Studies, vol.10, May 2016, pp. 27-52.
"A comparison of the Chinese and Pāli Saṃyukta/Saṃyuttas on the Venerable Mahā-Maudgalyāyana (Mahā-Moggallāna)", Buddhist Studies Review, v. 34.1 (2017), pp. 67-84.
Check: https://www.academia.edu/
Post by Pulsar » Sun Dec 12, 2021 12:50 pm
The discrepancies found in the Agama and Theravada versions of linked Discourses, while not huge,
when they occur, point to an ugly truth.
With sectarianism, Buddha's foundational teaching became the victim of sectarian misunderstandings of Dependent origination. With later additions nikaya came to divert from the original teachings.
One can almost see where Stahvira entries ended, and entries of Tamragatiya/Vibhajyavada school (often called Theravada) began.
The fraudulent fabrication of Sariputta and Moggallana Samyuttas are the textbook examples. The attempt to sneak in Arupa Samapatthis that prevailed in India before the Buddha???
With that, it is no wonder that many Buddhists came to believe that there is no difference in meditation (Samma Sati and Samma Samadhi) of Noble Eightfold path, and Jain and other meditations.
But the observant observes that the Eightfold path was Buddha's invention.
Words like Jhana lose their liberative significance when misused.
Without having the 8-fold path as its foundation, jhana becomes the topic of a frivolous discourse, a form of sensationalism.
The agama commentaries saw the link between Samma Sati (SN 47.42) and Samma Samadhi. Vibajjavadins disconnected the two meditative steps of the 8 fold path from each other. Once that mission was accomplished, all the previous meditations prevalent in Indian society could be brought in as Buddha's teachings.
SN 12.63 of Nidana Samyutta ends with
"When name-and-form is fully understood, I say, there is nothing further that a noble disciple needs to do"
in both Samyuktagama, Samyutta nikaya, clearly a foundational sutta.
But for the Tamragatiya/Vibhajyavada compilers who dragged Arupasamapatthis into the Samyutta Nikaya, and other Nikayas, they did not understand the
true meaning of Name and form.
By this time?
their abhidhamma had been tampered with quite significantly, that it did not reflect Buddha Dhamma anymore.
Rupa of Nama-rupa was misinterpreted as a physical aggregate, a major SNAFU.
SN 12.63 wrote
However the Vibajjavadin abhidhammikas did not arrive at that crucial understanding. Hence the suttas they would introduce DN 22, MN 10, SN 28.1-9 would mislead the naive buddhist.
The Theravada compilers did not delete SN 47.42.
Not all Theravada compilers were Vibbajjavadin.
The two celebrated scholars of Theravada, Bhikkhu Bodhi and Thanissaro Bhikkhu point to the contrary SN 47.42, which elucidates the 4 establishments of Mindfulness in an entirely different manner. BB notes that its thrust goes against the general thrust of the Theravada/Vibajjavadin tradition. Both scholars note this sutta is unique.
But these sentiments are in their foot notes. Who reads foot notes?
SN 47.42 matches the teaching of Dependent origination curiously, yet its significance was lost on Vibbajavadins who failed to take note of
the significance of Nama-Rupa.
Even though Buddha himself had claimed "When name-and-form is fully understood, I say, there is nothing further that a noble disciple needs to do"
Dear thomaslaw: As the present exchange continues i begin to notice where and how the sectarians tampered with the original teachings.
Thanks for the links, i could not access the first two, but i have a rough idea what they might be.
BY spending more time with Bhikkhu Bodhi's writings, and your comments and Charles Patton's comments to agama (On Sutta central), I figure there was a ton of late activity regarding Sariputta and Moggallana Samyutta. With love
Post by thomaslaw » Mon Dec 13, 2021 11:14 pm
Pulsar wrote: ↑Sun Dec 12, 2021 12:50 pm
Thanks for this link!
Post by Pulsar » Sat Dec 18, 2021 2:06 pm
You might also find the paper below helpful, found on Academia.edu.
Discourses on the establishments of mindfulness (smṛtyupasthānas) quoted in Śamathadeva's Abhidharmakośopāyikā-ṭīkā" by Bhikkhunī Dhammadinnā.
The author Bhikkhuni Dhammadinna refers to a Tibetan translation of the parallel to SN 47.42. A sutta found in Samyutta nikaya, and Samyukta agama SĀ 609
In her paper is also a sutta where Moggalana claims
"There is just one path for the purification of beings,
for going beyond sorrow and misfortune, for the fading away of duḥkha and distress,
for attaining the dharma of the [right] method.
That is, the four establishments of mindfulness"
What are the four? The correct answer is found in SN 47.42,
Due to their apparent misinterpretation of DO? Vibajjavadins came up with a whole slew of suttas,
most popular ones being DN22/MN 10, where we find Moggallana's statement
"There is just one path for the purification of beings" cut and pasted on, to an error prone method of the 4 establishments of Mindfulness, DN 22/MN10.
Main culprit is the way Vibajjavadins abhidhammikas tweaked the Foundational teaching,
ie nama-rupa---> consciousness, along with DO.
For these late comers, rupa was not a mental construct.
A new school was created for which rupa became a physical construct. From that point on Buddha vanished from the suttas thus created, and teachings of other elders took his place.
Sutta pitaka contains a mix of Sthavira and Vibajjavadin suttas.
Vibajjavadins failed to understand the original soteriological significance of the 4 establishments of mindfulness.
Post by thomaslaw » Sun Dec 19, 2021 12:29 am
Pulsar wrote: ↑Sat Dec 18, 2021 2:06 pm
... SN 47.42. ... Samyukta agama SĀ 609
This sutta regarding the origination and the passing away of the four stations/establishments of mindfulness seems to have close connection with the concept of four aharas/nutriments in the Nidana Samyutta of SN and SA. See pp. 202-204 in Choong Mun-keat's Fundamental Teachings of Early Buddhism:
As for the practice of the four stations of mindfulness, SN 47.2 = SA 622 (see p. 216) is very useful:
p. 216 in the-fundamental-teachings-of-early Buddhism_choong-mun-keat 2000.pdf
(83.02 KiB) Downloaded 6 times
Pages 202-204 from The Fundamental Teachings of Early Buddhism Choong Mun-keat 2000.pdf
(221.53 KiB) Downloaded 8 times
Post by thomaslaw » Sun Dec 19, 2021 10:23 pm
Regarding 'studies in Samyutta/Samyukta', Choong Mun-keat has published the following articles
(https://orcid.org/0000-0001-5664-2895):
"A comparison of the Pāli and Chinese versions of Jhāna Saṃyutta, Asaṅkhata Saṃyutta, and Abhisamaya Saṃyutta: early Buddhist discourses on concentrative meditation, the uncompounded, and realisation", Journal of the Oxford Centre for Buddhist Studies, 2021 (21), pp. 10-43.
"A comparison of the Pāli and Chinese versions of Nāga Saṃyutta, Supaṇṇa Saṃyutta, and Valāhaka Saṃyutta, early Buddhist discourse collections on mythical dragons, birds, and cloud devas", Journal of the Oxford Centre for Buddhist Studies, 2020 (18), pp. 42-65.
"A comparison of the Pāli and Chinese versions of Okkantika Saṃyutta, Uppāda Saṃyutta, Kilesa Saṃyutta and Rāhula Saṃyutta, early Buddhist discourses on entering, arising, affliction, and the Venerable Rāhula", Journal of the Oxford Centre for Buddhist Studies, 2018 (14), pp. 20-36.
"A comparison of the Chinese and Pāli Saṃyukta/Saṃyuttas on the Venerable Mahā-Maudgalyāyana (Mahā-Moggallāna)", Buddhist Studies Review (Journal of the UK Association for Buddhist Studies), v. 34.1 (2017), pp. 67-84.
"A comparison of the Pali and Chinese versions of the Kassapa Samyutta, a collection of early Buddhist discourses on the Venerable Kasyapa", Journal of the Royal Asiatic Society (Cambridge University Press), vol. 27, issue 2 (2017), pp. 295-311.
"A Comparison of the Pāli and Chinese Versions of the Brahma Saṃyutta, a Collection of Early Buddhist Discourses on Brahmās, the Exalted Gods", Buddhist Studies Review (Journal of the UK Association for Buddhist Studies), vol. 31.2, pp. 179-194 (2014)
"A Comparison of the Pāli and Chinese Versions of the Gāmani Samyutta, a Collection of Early Buddhist Discourses to Headmen", Journal of Oxford Centre for Buddhist Studies, vol. 7, pp. 98-115 (2014)
"A comparison of the Pali and Chinese versions of the Sakka Samyutta, a collection of early Buddhist discourses on 'Sakra, ruler of the gods' ", in Journal of the Royal Asiatic Society, vol. 22, issue 3-4, October 2012 (Cambridge University Press), pp. 561–574.
"A comparison of the Chinese and Pali versions of the Bala Samyukta, a collection of early Buddhist discourses on "Powers" (Bala)", in Journal of the Oxford Centre for Buddhist Studies, vol.2, May 2012, pp. 84-103.
"A comparison of the Pali and Chinese versions of the Devata Samyutta and Devaputta Samyutta, collections of early Buddhist discourses on devatas "gods" and devaputras "sons of gods" ", Journal of the Oxford Centre for Buddhist Studies, vol.1, October 2011, pp. 60-88.
"A comparison of the Pali and Chinese versions of the Mara Samyutta, a collection of early Buddhist discourses on Mara, the Evil One", The Indian International Journal of Buddhist Studies', vol.10, 2009, pp. 35-53.
"A comparison of the Pali and Chinese versions of the Brahmana Samyutta, a collection of early Buddhist discourses on the priestly Brahmanas", Journal of the Royal Asiatic Society, vol. 19, issue 03, July 2009 (Cambridge University Press), pp. 371-382.
"A comparison of the Pali and Chinese versions of the Vangisa-thera Samyutta, a collection of early Buddhist discourses on the Venerable Vangisa", Buddhist Studies Review 24 (1), 2007, pp. 35-45.
"A comparison of the Pali and Chinese versions of the Bhikkhu Samyutta, a collection of early Buddhist discourses on monks", Buddhist Studies Review 23 (1), 2006, pp. 61-70.
"A comparison of the Pali and Chinese versions of the Kosala Samyutta, an early Buddhist discourse on King Pasenadi of Kosala", The Indian International Journal of Buddhist Studies 7, 2006, pp. 21-35.
Post by Pulsar » Mon Dec 20, 2021 12:18 pm
This sutta regarding the origination and the passing away of the four stations/establishments of mindfulness seems to have close connection with the concept of four aharas/nutriments in the Nidana Samyutta of SN and SA.
This is very true,
those who fail to understand the significance of Ahara/nutrients in the context of SN 12.63
fail to understand the soteriological significance of 4 establishments of mindfulness.
The four establishments do not mean, the savoring of body, the savoring of feeling, the savoring of mind and mind's objects. It is targeted at getting rid of the 4 stations of mind.
Theravadin abhidhammikas got off on the wrong foot by making the first establishment the physical body. DN 22/MN10. Fragments of this wrong understanding have leaked into many other suttas they later compiled.
What made them treat first aggregate as a physical body?
Once there was a discussion on Ahara, and the 4 establishments of mindfulness on Sutta Central, and our DooDoot made an amazingly tantalizing comment there.
Also Nutrients are treated in two different contexts in the Samyutta Nikaya.
I wonder whether these were later additions, by sutta compilers??? I just did not have time to explore that.
Thanks for the other links you provided.
These studies require a ton of dedication, to sort through.
The different ways the Thervadins and Sarvastivadins compiled the connected Series of suttas, reveal valuable details regarding the differences in their interpretation.
Pulsar wrote: ↑Wed Dec 08, 2021 7:18 pm I find the Bhikkuni Samyutta of the Sagata Vagga the most brilliant and concise of these small selection of Samyuttas.
... What are your thoughts?
The feature of SN 5. Bhikkhuni Samyutta is very similar to SN 4. Mara Samyutta.
Bhikkhuni Samyutta is about bhikkhuni, but in most cases is that Mara tries to interrupt and disturb Bhikkhuni's concentration; this is followed by the individual bhikkhuni and Mara challenging each other in 'verse'; and finally Mara, after being identified, departs defeated and disappointed. The individual bhikkhuni and Mara talked to each other in verse!
One thought: It seems Bhikkhuni Samyutta is more about the notion of Mara rather than Bhikkhuni. It is the early Buddhist adaptation of general Indian religious beliefs about divine beings (devas), and one of them is Mara. The adaptation style is presented in verse in the early Buddhist texts.
Cf. the following article by Choong Mun-keat on Mara Samyutta:
"A comparison of the Pali and Chinese versions of the Mara Samyutta, a collection of early Buddhist discourses on Mara, the Evil One", The Indian International Journal of Buddhist Studies , vol.10, 2009, pp. 35-53.
https://www.academia.edu/42299965/A_com ... e_Evil_One
Post by Pulsar » Thu Dec 23, 2021 4:22 pm
thomaslaw wrote wrote
Some might perceive it that way. I don't quite see it like this, I have a tendency to look past myth and get at the truth of the dhamma conveyed. Mythology is a way of presenting profound dhamma to the general public, unfamiliar with DO.
In "Empty village" SN 35.238 aggregates are described as Mara.
Bhikkhuni Samyutta is about how the bhikkhunis dealt with the over powering challenge of aggregates.
For instance, note this remarkable simile, only a woman Bhikkhuni could come up with. I consider these bhikkhunis Creme de la creme of Buddha's disciples.
Aggregates are presented as chopping block. I noticed this simile first in SDC's study group.
The force of the simile is astounding.
Just imagine being a chopping block!
From Bhikkhuni Samyutta.
SN 5.1 Alavika .
Intro: Here (Mara) aggregates tell her "Look Lady, without me (us) you are nothing" meaning there is no escape from the aggregates, feelings etc.
To which the brilliant Bhikkhuni unfazed by Mara's shenanigans responds
"There is an escape in the world
Which I have closely touched with wisdom,
O Evil One (meaning the forms, feelings, perceptions, volitions, and vinnana that constantly arise) .
Kinsmen of the negligent
You do not know that state
Sensual pleasures are like swords and stakes. (or a thorny forest as presented in another sutta)
The aggregates like their chopping block.
What you call sensual delight
Has become for me non-deight"
Dearest thomaslaw Thanks for engaging with me. You have been educating Pulsar, in the best possible way, using the connected series of Discourses.
I will bring up a couple more suttas from Bhikkhuni Samyutta when I find the time.
I find the same simile, attributed to Sela theri in Therigatha. The difference in the names??? VBB in the foot note says "There is no way to determine whether this bhikkhuni is Alaviaka". Based on the verse in Samyutta Nikaya we might deduce the real name of Sela is Alavika. Samyutta Nikaya being earlier than Therigatha???
Therigatha version runs like this
Selātherīgāthā (Selā) Thig 3.7
"There's no escape in the world,
so what will seclusion do for you?
Enjoy the delights of sensual pleasure;
don't regret it later."
"Sensual pleasures are like swords and stakes
the aggregates are their chopping block.
is now no delight for me.
Relishing is destroyed in every respect,
and the mass of darkness is shattered.
So know this, Wicked One:
you're beaten, terminator!"
PS Thanks SDC for the Study Group. It is a trove of treasures.
Post by thomaslaw » Sat Dec 25, 2021 11:51 pm
thomaslaw wrote: ↑Thu Dec 02, 2021 1:41 am
thomaslaw wrote: ↑Fri Nov 26, 2021 2:00 am https://www.academia.edu/39352226/The_F (The Fundamental Teachings of Early Buddhism 2020)
... 2020 correct to: 2000
This site is a list of corrected errors (errata) for the first edition of the book:
https://www.academia.edu/12476012/Errat ... y_Buddhism
Post by Pulsar » Mon Dec 27, 2021 2:27 pm
thomaslaw thanks for the
list of corrected errors
Once I favored the placement of Sagathavagga first, in the Connected Series of suttas, in the Pali Nikaya. I am wrong.
It seems many pithy statements in these short verses can be woefully misinterpreted, if one has not mastered Nidana Samyutta, Dhatu Samyutta, and SalayatanaSamyutta.
Salayatana Samyutta is about the activity at the sense bases (that the body holds). This is what relates to the first establishment of mindfulness, which in turn relates to how things originate (SN 47.42).
It is from these origins that we need to guard our minds.
Origination of suffering!
Compilers who failed to understand this, created suttas like DN 22/MN10 which present the first establishment as the physical body.
Buddha's concern was with the origin of suffering at the sense bases.
For instance consider this pithy verse in SN 5.4 Vijaya in Bhikkhuni Samyutta.
"As to those beings who fare amidst form,
And those who abide in the formless"
Vibajjavadins who misunderstood form, interpreted formless of this Bhikkhuni's verse
as the formless of Arupa samapatthis of Jain/brammanical origin, and incorporated their teachings into the canon.
Formless in the bhikkhunis' verse means absent of form, in the nama-rupa formulation
The state is clearly described in Sn 4.11 Kalaha Vivada sutta, formlessness of 4 buddhist jhanas, which I dealt with at great length on my Jhana thread. This too was misinterpreted by some.
Perhaps that was the price they had to pay for putting the cart before the horse. Once one gets the understanding of Paticca samuppada confused, rest of the teaching fail to conform to Buddha's Dhamma.
Thank you for encouraging me to be curious.
Post by Pulsar » Mon Jan 03, 2022 1:08 pm
Yinshuns studies on Samyukta agama reveals a lot more issues with the Pali canon, that I originally failed to see. It also helped me locate the crucial suttas in The Numerical Discourses of the Buddha.
For instance DN 22/MN 11 are Vibajjavadin creations.
Buddha did not teach like this. SN 42.47 is how Buddha taught the 4 establishments of Mindfulness.
I've always suspected the presence of two categories of suttas in the Anguttara Nikaya.
In fact VBB says so, in his introduction to Samyutta Nikaya.
1. Those that are down to earth?
2. Those that are meant for those interested in the higher mind.
My interest is only in the latter. Mythology is nice when one has the time for it.
Bhikkhu in the original canon does not exclude the layman.
The original meaning of Bhikkhu was the earnest aspirant, who sticks with the 4 establishments of mindfulness correctly, and practices so.
Some monks may practice so, and some may not???
cdpattons's table on Yinshuns classification of Samyukata agama, leads me to some of the advanced suttas in AN. https://dharmapearls.net/dharmabase/ind ... rses_(CSA)
If you click on something like say Horse Samyutta, (not found in Samyutta Nikaya)
it gives a list of corresponding valuable AN suttas.
It requires time to engage in text critical studies this way. It is exhausting.
But that exhaustion pays off in the long run.
For instance one can eliminate the many suttas in the Anguttara Nikaya that do not contribute value. They are either mythology or suttas that are just multiplications of an original sutta and does not contributing anything more, added by later compilers. I recall V. Sujato once saying Pali canon is mythology? But it is not all Mythology.
I am beginning to rely on only the suttas in the Pali canon when they are accompanied by Sarvastivadin parallels.
A question for you dear thomaslaw, when an early sutta like Sn4.11 is interpreted by scholars using Theravada abhidhamma??? does it make sense?
Is not there a huge gap between the way, Buddha taught DO, (Nidana samyutta) and the way later abhidhammikas interpreted it?
Why would a scholar use Niddesa to bring out the intention of Sn 4.11? Isn't Sn 4.11 self explanatory by itself for the one understands that form in Nama-Rupa is a mental creation? (which is not so in the Theravada abhidhamma?)
Return to "Early Buddhism"


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In 1942 Bob Ball was an analyst in the Training Office. He was tasked with preparing an instruction guide for field office interviews. This is the first document Ball wrote for general circulation in SSA. It expresses both the official view of the Agency, and Ball's own philosophy of service.
Field personnel are the Social Security Board's direct representatives to the public. Your success or failure in dealing with the public will in large measure determine the success or failure of the whole social security program. You will see more people in an official capacity than the Director of the Bureau or any other Centrel Office employee and each person you see will have either a better or worse opinion of the social security program and, yes, of our whole government, because of the way you treated him. Yours then is a great responsibility and a great opportunity.
It is expected that your technical knowledge will always be thorough and up to date and that you will know the rules and regulations connected with Old-Age and Survivors Insurance which will aid you in doing a better job for the people who look to you for help. You must know not only Title II but enough about the broad social security program to be of assistance to those you meet who are not eligible for insurance or who need additional assistance. You are the representative of the Board as well as the Bureau. In addition, to do intelligent public relations work you must know the weaknesses as well as the strong points of the present Act-and you must be acquainted with the proposals for changes in the Act and extensions of the program. You must know the why as well as the what.
All these things you are expected to know but even more important there are things you are expected to be. The mysteries of the average monthly wage and insured status are relatively easy to master but such knowledge is only the beginning of your job. Your job is really different just because it doesn't deal with facts or things or even theories but with people in all their variety. You have much more difficult things to learn. You have to learn how to be a certain type of person.
Perhaps the one word which comes closer than any other to expressing what field personnel must be in order to be successful in dealing with the public is COURTEOUS. "Oh but that's easy" you say, "I have good manners. They are really second nature to me. I would never be discourteous in business or in my private life either." Unfortunately, however, courtesy is not the same thing as good manners. If it were we could learn courtesy as we learn the average monthly wage and that would be that. Courtesy has been defined as the ability to make people feel at home. This ability is much more than mere politeness or the correct manners. Real courtesy means knowing each person you deal with so well that you know what makes him feel at home. It means for instance that you are crisp and businesslike in dealing with a busy executive and that you don't take up his time unduly with casual conversation and attempts to be friendly. On the other hand, it means knowing that it is discourteous to be crisp and businesslike to those who enter our offices, shy and afraid.
Did you ever stop to think how discourteous it is to use a word that is above the vocabulary of the person with whom you are talking? Technical terms should not be used in interviewing the public not only because people do not understand them but also because they resent not understanding them. In putting them at a disadvantage you are being discourteous.
This is a country of immigrants from many lands. Because of the variety of our origin the task of understanding people who come to our offices is made even more difficult. The most important principle in learning about people is to remember that each individual is just a little bit different from any other and that some are a whole lot different. You must approach each now individual with a mind free of preconceived notions. Nothing is so destructive to a good interview as ready-made concepts about people, or classes of people, or races of people. The worst interviewers are those experts who can tell all about somebody from the way he talks or dresses or whatnot. A little modesty rather than cocksureness will help us to learn more about that most difficult of all subjects, another human being.
Interviewing, of course, is not a matter of either technical knowledge or courtesy or knowledge of people. We must learn to evaluate the answers we get–distinguishing between an opinion and a fact. A good interviewer draws people gets them talking. He is seldom satisfied with one-word answers and he has learned to recognize evasions.
Of course, we all feel that this social program which we are called upon to administer is an important one. We hope it has become a permanent part of our American way of life. This is not necessarily true. This social security program will only stay with us just as long as we do the kind of a job that our visitors like and appreciate.
Success in this task requires the help of those who understand elderly people and widows and children. We must satisfy those with whom we work and for whom we work and in addition we must know that we are satisfying them. Their reactions to us and our program must be correctly interpreted. In your capacity of dealing directly with our visitors you become the interpreter, and it is through your eyes, trained to appraise correctly, that we must look for the correct reactions to our visitors. And so we must learn not only to do the kind of job that our program calls for, but we must learn to know people sufficiently well so that we can help in developing a program that more thoroughly meets the needs of our beneficiaries.
Social Security Board of the Bureau of Old-Age & Survivors Insurance.


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The crowd booed and jeered at her as she left the place in shame with her cooler of rice and campaign poster. In keeping with the peaceful election mood, no arrest was made, NaijaAgroNet reports.


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3 How healthful is flaxseed?
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text:
Q: Making a Celsius to Fahrenheit conversion table in Java w/ input Admittedly pretty new to Java again. Taking a class online which asks for a conversion table from Celsius to Fahrenheit with user input asking the current temp in Celsius. The class wants us to use a loop (doesn't specify which) and after some trial and error and googling around I feel like I'm close to getting this to work, but I feel like the x++ parameter is screwing the conversion output up. Instead of spitting out the conversion, it's just adding 1 continuously.
System.out.println("Enter a City : ");
   Scanner input = new Scanner(System.in);
   String city = input.nextLine();

    //Initiates a string that contains the celsius degree Unicode So i can call it easily.
    final String DEGREE  = "\u00b0";
    double celsius, fahrenheit;

    System.out.println("Enter your temperature in Celsius format for: " + city + " " );
    celsius = input.nextInt();
    fahrenheit = 32 + (celsius * 9 / 5);

    System.out.println("Celsius\tFahrenheit");
    System.out.println("====================");

    for (int x = 0; x <= 40; x++) {

    System.out.print(x + celsius);
    System.out.print("\t\t");
    System.out.print(x + fahrenheit);
    System.out.println();

A: Something like this would work:
System.out.println("Enter a City : ");
Scanner input = new Scanner(System.in);
String city = input.nextLine();

//Initiates a string that contains the celsius degree Unicode So i can call it easily.
final String DEGREE  = "\u00b0";
double celsius, fahrenheit;

System.out.println("Enter your temperature in Celsius format for: " + city + " " );
celsius = input.nextInt();

System.out.println("Celsius\tFahrenheit");
System.out.println("====================");

for (int x = 0; x <= 40; x++) {
    System.out.print(celcius + x);
    System.out.print("\t\t");
    System.out.print(32 + ((celsius + x) * 9 / 5));
    System.out.println();
}

redpajama_set_name: RedPajamaStackExchange


text:
The Brynmor Jones Library (BJL) is the main library at the University of Hull, England. In 1967 it was named after Sir Brynmor Jones (1903-1989) who initiated research in the field of Liquid Crystals (LCD) at Hull and became Head of the Department of Chemistry in 1947.  He was the Vice-Chancellor of the University from 1956 to 1972.

The building consists of two main sections, the older Art Deco style entrance and front section, built in the 1950s, which is five floors high (originally three which were later subdivided by mezzanines) and the newer extension, completed in 1970, which consists of eight floors plus a basement. The older section has two exterior bas-relief sculptures by Willi Soukop, one is of an owl, the other shows a human figure representing the light of knowledge and is positioned directly over the main entrance. The new section has views over the Humber with three lifts for student use and a fourth lift for staff. It contains over a million books, plus other reference materials, mainly for use by students at the university. There are also a large number of open access computers within the library which are connected to the University network.

The poet Philip Larkin served as Librarian here for thirty years from 1955 until his death in 1985.

The library serves as home to the university's Art Collection, started in 1963 the collection's focus is British art from 1890 to 1940, including works by the Bloomsbury and Camden Town Groups.

References

External links

Brynmor Jones Library website
Hull Uni Library on Twitter

Academic libraries in England
University of Hull
Art Deco architecture in England
Library buildings completed in 1969
Buildings and structures in Kingston upon Hull
Libraries in the East Riding of Yorkshire

redpajama_set_name: RedPajamaWikipedia


text:
using System;
using System.Collections.Generic;
using System.ComponentModel.DataAnnotations;
using System.ComponentModel.DataAnnotations.Schema;
using System.Linq;
using System.Web;

namespace AirlineServices.Models
{
    public class Flight
    {
        [Key]
        [DatabaseGenerated(DatabaseGeneratedOption.Identity)]
        [Display(Name = "Flight Id")]
        public int id { get; set; }

        public int? PlaneId { get; set; }
        [Display(Name = "Plane")]
        [ForeignKey("PlaneId")]
        public virtual Plane plane { get; set; }

        public int? SourceId { get; set; }
        [Display(Name = "Source")]
        [ForeignKey("SourceId")]
        public virtual Location source { get; set; }

        public int? DestinationId { get; set; }
        [Display(Name = "Destination")]
        [ForeignKey("DestinationId")]
        public virtual Location destination { get; set; }

        [Required]
        [Display(Name="Departure Date")]
        [DataType(DataType.DateTime)]
        [DisplayFormat(DataFormatString = "{0:yyyy-MM-dd HH:mm}", ApplyFormatInEditMode=true)]
        public DateTime departureDate { get; set; }

        [Required]
        [Display(Name = "Price")]
        [DataType(DataType.Currency)]
        [DisplayFormat(DataFormatString = "{0:N2}", ApplyFormatInEditMode = true)]
        public double ticketPrice { get; set; }

        [ForeignKey("FlightId")]
        public virtual ICollection<Ticket> tickets { get; set; }

        [Required]
        [Display(Name = "Status")]
        public FlightStatusType status { get; set; }
    }
}

redpajama_set_name: RedPajamaGithub