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Category: Aristotle
The Cosmological Context of the Origin of Life: Process Philosophy and the Hot Spring Hypothesis
on January 7, 2022 January 7, 2022 By Matthew David Segall
I just sent a draft of this coauthored essay off to the editors. Astrobiologist Bruce Damer and I have been building toward this for a few years. I'm thrilled to have gotten it to this point, and looking forward to peer review! The essay will be featured in a book coming out of this conference to be held in May: "Astrobiology, Exo-Philosophy, and Cosmic Religion: Toward a Constructive Process Cosmotheology."
"The Cosmological Context of the Origin of Life: Process Philosophy and the Hot Spring Hypothesis" by Segall and Damer:
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Goethe and Whitehead: Steps to a Science of Organism
on January 1, 2022 January 16, 2022 By Matthew David Segall	2 Comments
This essay was slated to be published in the Holistic Science Journal, but it looks like it will end up somewhere else later this year. I've been sitting on it for a while, though, and wanted to share it here. Feedback welcome.
"Goethe and Whitehead: Steps to a Science of Organism" (2021):
blog-final-draft_goethe-and-whitehead-steps-to-a-science-of-organism.pdfDownload
Notes on Whitehead's Analysis of Abstraction in Science and the Modern World
on September 13, 2021 September 14, 2021 By Matthew David Segall	1 Comment
Science and the Modern World (1925) is not only a historical treatment of the rise and fall of "scientific materialism" in the modern period. It also records Whitehead's turn to metaphysics in search of an alternative cosmological scheme that replaces matter in motion with organic process as that which is most fundamental in Nature.
Perhaps the most difficult chapter in Science and the Modern World is "Chapter X: Abstraction." Whitehead puts aside the peculiar problems of the special sciences that he has treated in earlier chapters (e.g., the quandaries of quantum and relativity theories), and directs attention instead to a dispassionate consideration of the nature of things as such (158). He aims to justify his metaphysics in three ways:
experientially by way of a descriptive account of the actual occasions composing our immediate awareness of ourselves and the natural world;
systematically by bringing many types of such occasions into categorical harmony; and
onto-epistemically such that the account of what there is to be known reveals also how we can know it (i.e., knowledge in Whitehead's scheme comes to be understood "as an adjunct within things known," rather than as a view from nowhere).
"In any occasion of cognition, that which is known is an actual occasion of experience, as diversified by reference to a realm of entities which transcend that immediate occasion" (158). In his chapter on "Abstraction," Whitehead is seeking to unveil the metaphysical conditions of finite knowledge. What must the metaphysical situation be such that limited minds like ours can reflect upon particular truths? His so-called "organic realism" is radically empirical, but unlike prior empiricists, Whitehead argues that the proper understanding of actuality requires that reference also be made to ideality, that is, to a realm of "alternative suggestions" or unrealized potentials. Thus, actuality cannot be made sense of without some reference being made to alternative possibilities; and, at the same time, infinite possibility cannot be made sense of without some reference being made to definite matters of fact.
Any given occasion of experience may include within its aesthetic synthesis various untrue propositions about the actual world. It frequently occurs that we entertain delusive perceptions, say, mistaking a balloon at the edge of our field of view for a stop sign, or an airplane in the night sky for a star. These untruths represent alternative possibilities that are not but may be. They ingress into occasions of experience not only to paint them with definite characteristics (e.g., "red" or "brightness," etc.), but to aid occasions in their interpretation of the given facts by availing alternative possibilities. Whitehead calls these possibilities "eternal objects" in order to distinguish them from the classical philosophical conception of "universals." Like universals, eternal objects are abstract, meaning they can be understood independently of their ingression into particular concrete occasions of experience. "Red" or "sphere," as eternal objects, may be realized together in an actual entity, say, a balloon; but they could also ingress separately into other actualities, like a stop sign or the Sun. But Whitehead wants to avoid further association with the philosophical baggage of "universals," especially Aristotle's system of logical classification in terms of genera and species, which while useful for the analysis of actual fact distorts the analysis of abstract possibility that he seeks to undertake. Rather than a classificatory logic, Whitehead analyzes the realm of eternal objects in a more mathematical way.
Whitehead thus begins his analysis of the metaphysics of possibility. He admits that many may find the procedure "irksome," and advises those without the patience for such an inquiry to skip the chapter entirely. He tells us that eternal objects have both an individual and a relational essence. The relational essence is the object's determinate internal relation to every other object in the infinite realm of possibility. This means that each eternal object is systematically and necessarily constituted by its relations to every other eternal object. "Red," for example, has a perfectly definite relationship not only to other colors but to all other eternal objects (the internal relations among colors considered abstractly is an interesting issue that I hope to go into in a subsequent post*). These relationships come in the form of "abstractive hierarchies," with simpler objects (like colors or geometric points, which cannot be further decomposed) at their bases, more complex objects at their vertexes, and objects of proximate complexity in-between. There are many such hierarchies in the realm of possibility. The Platonic solids offer one example of an abstractive hierarchy. The tetrahedron is the simplest regular solid, and so if the abstractive hierarchy we are analyzing is defined as that of regular solids, it forms the "base," with the octahedron, hexahedron/cube, and icosahedron as proximates, and the dodecahedron as the "vertex." But we could also define a hierarchy more broadly as that of regular shapes: then the tetrahedron can be analyzed into flat triangles, which are themselves composed of lines, themselves composed of points. The point is then the simple "base" of a new abstractive hierarchy. (For purposes of illustration, I am ignoring the fact that the Platonic solids are depicted as colored below, as including this feature would complicate the example too much; just note that, at least for human perception and imagination, without color there can be no such thing as a definite shape or solid).
As internally related among themselves, eternal objects remain "isolated" within their abstractive hierarchies from the definite values achieved by particular actual occasions. It is this isolation that allows incompatible possibilities to coexist. Eternal objects considered in abstraction have contraries in their relational essences which cannot be simultaneously actualized. Thus, in the realm of possibility, the law of non-contradiction cannot be applied.
The individual essence of an object, then, is its unique contribution or mode of ingression into a particular occasion. Once ingressed, eternal objects are liberated from their isolation by way of the "realized togetherness" achieved in the aesthetic synthesis of an actual occasion. In contrast to the determinate internal relations among eternal objects in abstraction from particular actualities, relations between these objects and actual occasions are indeterminate and so external. In Whitehead's terms, objects have "patience" for many possible relations or modes of ingression into occasions. While an eternal object in its isolation remains internally determined by its place in one or more abstractive hierarchies, when and where it ends up ingressing into particular spatiotemporal situations remains open-ended, a problem awaiting its solution, as it were.
Each actual occasion is a prehensive synthesis of the entire infinite realm of eternal objects, with an aesthetic gradation determining the relevant value of each eternal object for its experience. Every occasion is thus a self-creative synthesis of positively prehended "being" (i.e., those eternal objects that are valued and thus individually effective in its aesthetic synthesis) and negatively prehended "non-being" (i.e., the systematic substratum of unfulfilled because unvalued alternatives). The synthetic prehension, or concrescence, achieved by a particular actual occasion is thus the solution of the indeterminateness of its relation to the realm of possibility into the determinateness of spatiotemporal actualization. "Every actual occasion is the solution of all modalities into actual categorical ingressions: truth and falsehood take the place of possibility" (161). In other words, upon ingressing into the "realized togetherness" of a particular actual occasion, eternal objects must conform to the law of non-contradiction. An actual entity cannot be both a square and a sphere.
It becomes apparent at this point that a further general fact about our universe must be acknowledged: that is, the systematic mutual relatedness inherent to the character of the possibilities with patience for actualization. This general fact is the spatiotemporal continuum, which for Whitehead "is nothing else than a selective limitation within the general systematic relationships among eternal objects" (161). Space-time limits how possibilities can ingress into actualities. Space-time is thus "the locus of relational possibility" (162). Whitehead reserves further discussion of this selective limitation for the subsequent chapter on "God."
Whitehead next clarifies that he has so far been focusing on actual occasions as natural events (i.e., their physical poles), which is only half the picture. In their full concreteness, occasions also include a mental pole (i.e., "that which in cognitive experience takes the form of memory, anticipation, imagination, and thought"). While in the physical pole, eternal objects and their infinite associated hierarchies have full concrete ingression, in the mental pole there is only partial ingression of a finite associated hierarchy, which terminates in a definite complex concept. Whitehead further characterizes this partiality in terms of its "abruptness." These partially ingressed eternal objects, in that they lack the infinite individuation that comes from complete ingression, can be grasped in conceptual terms: "There is a limitation which breaks off the finite concept from the higher grades of illimitable complexity" (172). This is in contrast to the ingression of eternal objects in the physical pole, which due to their individual essences and infinite associated hierarchies remain indefinable in terms of anything other than themselves, and so also cannot be described completely by means of concepts.
The finitude and abruptness of conceptual prehensions is significant because it provides a basis for the correspondence theory of truth and thus the possibility of finite knowledge (173). An eternal object, no matter its mode of ingression, is just itself. Any change to its individual essence would produce a new eternal object. Thus, we can justify the notion that our cognitive experience of knowing something corresponds to that which is known: the conceptually prehended eternal object is (at least in true propositions) the realization of the same object in the knower as in the entity known. Whitehead calls this the "principle of the translucency of realization" (172).
It is necessary to say a few words about the next chapter on "God" to round out Whitehead's metaphysical account of abstraction. He begins by discussing Aristotle's theology. Whitehead has criticisms of Aristotle, but he does not hesitate to declare him the greatest metaphysician. He adds that Aristotle was the last European philosopher to dispassionately consider the topic of theology. "It may be doubted whether any properly general metaphysics can ever, without the illicit introduction of other considerations, get much further than Aristotle" (174). That said, Aristotle's "Prime Mover" was based on an erroneous physical cosmology. So his exact argument fails. But despite all the progress in physics and in logic, Whitehead still believes an analogous metaphysical problem remains to be solved. The problem to be solved in Whitehead's world of becoming is not the source of motion, but the source of limitation: "Every actual occasion is a limitation imposed on possibility" (174). Whitehead therefore replaces God as "Prime Mover" with God as "Principle of Concretion" or of "Limitation."
"Actuality is through and through togetherness—togetherness of otherwise isolated eternal objects, and togetherness of all actual occasions" (174-5). Whitehead conceives of God as as the source of the concrete togetherness of the universe, which would otherwise remain in indeterminate disjunction. God is that by reason of which there is concrescence. God is the instigator of aesthetic synthesis. To the extent that there is unity in the universe (whether the unity of the whole of that of any of its parts), God is its efficient and final cause. God is the generic fact ingredient in all experiences by virtue of which metaphysical description is possible for finite minds like ours.
We are capable of metaphysical description in terms of categorical determinations of otherwise unbounded possibility because in addition to our physical prehensions of the temporal past and spatial present, we also conceptually prehend the full sweep of eternal relatedness through our participation in God's "graded envisagement." "This graded envisagement is how the actual includes what (in one sense) is not-being as a positive factor in its own achievement. It is the source of error, of truth, of art, of ethics, and of religion. By it, fact is confronted with alternatives" (177). In Process and Reality, Whitehead will refer to this envisagement as "the Primordial Nature of God."
Whitehead compares his scheme to Spinoza's, identifying his "substantial activity" (what he later calls "Creativity") with Spinoza's "one infinite substance." But he makes significant alterations to Spinoza's scheme: "[Creativity's] attributes are its character of individualization into a multiplicity of modes, and the realm of eternal objects which are variously synthesized in these modes. Thus eternal possibility and modal differentiation into individual multiplicity are the attributes of the one substance" (177). Whitehead is clearer on his differences from Spinoza in Process and Reality (81): "Spinoza bases his philosophy upon the monistic substance, of which the actual occasions are inferior modes. The philosophy of organism inverts this point of view."
*Typically when philosophers have tried to think through the abstract relations among colors, they think of them in terms of the Newtonian spectrum, as though the relation was simply a continuous gradient, with all the colors on the same "base" level of an abstractive hierarchy. But if we consider the Goethean color theory, dark/black and light/white have to be considered primal or basic, with blue and yellow the proximate result of their mixing, followed by green which arises when blue and yellow mix, etc. So the Goethean understanding of color as an archetypal process of metamorphosis implies a totally different understanding of the relation of the colors to one another. It's a qualitative/emergent rather than a quantitative/continuous relation. For more see this presentation on Goethean science (timestamped).
The Side View: Whitehead and the Physics of the World-Soul
on June 16, 2021 June 16, 2021 By Matthew David Segall	4 Comments
I joined Adam Robbert on The Side View to talk about my new book on Whiteheadian cosmology.
Dia-logos with John Vervaeke: Emergence, Emanation, and Bernardo Kastrup's Idealism
on June 5, 2021 June 5, 2021 By Matthew David Segall	1 Comment
Physics of the World-Soul: Whitehead's Adventure in Cosmology (2021)
on May 15, 2021 May 15, 2021 By Matthew David Segall	2 Comments
A new revised and expanded edition of my book Physics of the World-Soul: Whitehead's Adventure in Cosmology is now available in paperback and electronic versions.
Science and the Modern World (dialogue with Sebastjan Vörös)
on April 1, 2021 April 1, 2021 By Matthew David Segall	1 Comment
Seb and I discussed the history and contemporary status of the natural sciences and their relationship to philosophy and metaphysics.
The Purpose and Profundity of Whitehead's Metaphysics (a reply to Massimo Pigliucci)
on March 6, 2021 April 2, 2021 By Matthew David Segall	11 Comments
The following is a response to Massimo Pigliucci's recent blog post about process metaphysics and Whitehead. I keep a relatively close eye on Pigliucci's philosophical work, as there is plenty of convergence in our views on several issues, including, as he says in his title, "the promise of process metaphysics."
FREE: The promise and perils of process metaphysics. https://t.co/fU2TvjsAZr
— Massimo Pigliucci (@mpigliucci) March 5, 2021
Despite some convergences, I part ways with Pigliucci on the issue of the place of consciousness in the physical world. A couple of years ago, I penned a defense of panpsychism in response to an article Pigliucci published in The Side View. This divergence is also at play in the present exchange, but it is not front and center. While I have characterized Whitehead's process-relational ontology as a species of panpsychism (or, better, "panexperientialism," as David Ray Griffin has suggested), I've come to realize that there's as much distance between his process-relational version of the doctrine and, say, Philip Goff's substance-quality version, as there is between either and materialism or idealism (see my recent dialogue with Goff). For a recent treatment of the relevance of Whitehead's panexperientialism to contemporary debates in the philosophy of mind, see this journal article: "The Varieties of Physicalist Ontology: A Study in Whitehead's Process-Relational Alternative" (2020). I won't be dwelling on this issue here.
In his latest post, I was glad to see Pigliucci engage more deeply with some of Whitehead's ideas, but his accounts of the motivations and key categories of Whitehead's scheme are misleading. Whitehead a "dead weight"? I don't think so. Sure, it is a heavy lift to study and understand his admittedly dense and complex metaphysical scheme, but this will always be true of pathbreaking philosophical work aimed at nothing short of a ground-up reconstruction of the explanatory categories of natural science, and as we'll see, much else besides.
Pigliucci begins with Heraclitus' line that "you cannot step twice into the same stream," which could be read as the inaugural statement of the process metaphysical project. But Pigliucci wants to make clear that he rejects the speculative arm-chair approach to metaphysics that he thinks culminated with Descartes' foundationalist attempt to balance the entire world upon his own thinking. So far so good, as Whitehead also explicitly rejected the idea of metaphysics as a foundationalist project.
Pigliucci goes on to put forward what I think is a pretty good definition of scientism, which is the view that: "natural science [has] replaced metaphysics as the method by which we find out how things are." Pigliucci does not provide us with an account of exactly what natural science is, which makes sense, as I suspect that would involve doing a bit of metaphysics. Whitehead's reasons for turning to metaphysics (after a successful career as a mathematician and physicist) provides a revealing contrast to Pigliucci's triumphalist myth about the replacement of philosophy by science. Whitehead turned to metaphysics precisely because the early 20th century revolutions in physics had revealed the complete inadequacy of the old substantivist, mechanistic ontology that modern science had been presupposing since Descartes. He wrote in 1925:
"The old foundations of scientific thought are becoming unintelligible. …What is the sense of talking about a mechanical explanation when you do not know what you mean by mechanics? If science is not to degenerate into a medley of ad hoc hypotheses, it must become philosophical and must enter upon a thorough criticism of its own foundations."
Science and the Modern World, p. 25.
Whitehead was no mere critic, however. He was a profoundly constructive thinker whose "Philosophy of Organism" inherited the pluralistic, evolutionary, and radically empirical psychology of William James and systematized it with the findings of quantum and relativistic physics as part of an endeavor "to frame a coherent, logical, necessary system of general ideas in terms of which every element of our experience can be interpreted" (Process & Reality, p. 3). This is the meaning of metaphysics, for Whitehead: generality of description. The search for generalities is not a task that could be replaced by the special sciences; rather, it is an effort to bring interpretive coherence to the findings of natural science so that what we learn through its methods hangs together with the rest of the hard-core common sense presuppositions of human coexistence (e.g., that consciousness and volition are not epiphenomenal illusions).
Of course, metaphysics could not adequately engage in its task without the special sciences. Pigliucci goes on to soften his earlier "replacement thesis" by admitting that there is still a role for metaphysics in the clarification of concepts so as to fit all the scientific puzzle pieces together. He thinks process metaphysics is the best candidate for this job, and here I am in complete agreement.
"By far the most promising approach to that aim is process metaphysics, which — as German-American philosopher Nicholas Rescher put it — regards 'reality not [as] a constellation of things at all, but one of processes. The fundamental 'stuff' of the world is not material substance, but volatile flux.' This is distinct from what has been mainstream metaphysics for a long time. Another pre-Socratic, Parmenides, regarded change as entirely illusory. And the most influential metaphysicians of all time, Plato and his student Aristotle, posited that reality is timeless, made of unchanging essences."
-Pigliucci
Plato is perhaps the most caricatured philosopher of all time, which makes sense since he left us with only aporetic dialogues, rather than definitive doctrines. In other words, he speaks to us only through the mouths of his characters, which leaves some doubt as to what his true philosophic views are. With that caveat in mind, I'd argue that his cosmological dialogue the Timaeus was more an attempt to synthesize the Heraclitean and Parmenidean views, but that's a topic for another post. Pigliucci goes on:
"One very strong reason to adopt process- rather than object-based metaphysics is because that's the way science has been leaning for a while. James Ladyman and Don Ross make the most compelling empirically based case for process metaphysics in their masterpiece, Every Thing Must Go, though they call the resulting approach 'naturalized metaphysics.' The idea is that physicists are increasingly showing that there are no objects (i.e., particles) at the bottom of reality but rather, at best, fields, and at the most speculative not even those (Ladyman and Ross talk — provocatively — about basic reality being characterized by 'relations without relata,' that is points in a field where the points are not really 'made' of anything)."
Despite some Whiteheadian quibbles about whether a point-free mereotopology (such as that articulated in Part IV of Process & Reality) would better characterize the relational continuum underlying all apparent "things," there is a lot of convergence here. Reality is relational all the way down. That said, Whitehead was also an atomist of sorts and did attempt to retain a process-compatible sense of individuality. Unlike Newton's atoms, which are pushed and pulled around by external relations and transcendently imposed laws, Whitehead's atoms are intra-dependent (that is, internally related) "drops of experience" or "actual occasions," whose dipolar becoming can be analyzed in terms of both a physical and a mental pole, and whose sociohistorical coordinations give rise to emergent behavioral habits. Whitehead was only very marginally influenced by that other giant of American philosophy, Charles Sanders Peirce, as they seem to have independently arrived at an understanding of physical habit as a less ontotheological rendering of what classical physics defined in terms of "law." I mention this as it is important to distinguish Whitehead's experientially-grounded (i.e., radically empirical) process theology from the sort of ontotheology criticized by Kant and Heidegger. In his rejection of eternal "laws" in favor of evolutionarily emergent "habits," Whitehead's cosmology is actually a critique of the residual ontotheology of mechanistic physics, which even today unwittingly carries forward the deist assumptions that were intrinsic to Descartes' and Newton's conceptions of the order of nature as determined once and for all by the transcendent will of an omnipotent God.
Pigliucci next turns to Whitehead. After a few nods to the value of his "holistic" and scientifically-informed approach to metaphysics, and a dismissive quip about the supposedly anti-scientific basis of panpsychism (which is a total misunderstanding), the criticisms begin. Overall, Pigliucci worries that Whitehead's influence has spoiled process metaphysics.
After introducing Whitehead's key category—the actual entity or actual occasion—Pigliucci's first criticism concerns the way Whitehead supposedly divides up nature into artificial levels:
"I don't think there is any reason to retain this kind of obfuscatory language. … From a scientific perspective, all these levels are part of a continuum, possibly characterized by emergent properties."
This punch totally misses its target, as Whitehead's is clearly a "flat ontology," in that it aims to describe all levels of emergent complexity in nature in the same general metaphysical terms as the "concrescence" (another key category) of actual occasions (here is a timestamped video link of my latest attempt to explain "concrescence" using a cartoon). I am not sure what Pigliucci may have read to give him his mistaken assumptions here. In his various metaphysical texts, Whitehead offers different rough sketches of emergent levels in nature (just as natural science does when it speaks the special languages of particle physics, astrophysics, chemistry, biology, and psychology, etc.), but always explicitly acknowledges "the aspect of continuity between these different modes," the way they "shade off into each other" (Modes of Thought, p. 157). Indeed, Whitehead's critique of what he termed "the bifurcation of nature" makes his holistic cosmological view even more continuous than a still implicitly dualistic scientific materialism (which places our first-person conscious experience distinctly outside and epiphenomenal to an otherwise merely material nature). Whitehead was led to a variety of panexperientialist ontology precisely because he is committed to a continuity between mind and nature:
"Scientific reasoning is completely dominated by the presupposition that mental functionings are not properly part of nature. Accordingly it disregards all those mental antecedents which mankind habitually presupposes as effective in guiding cosmological functionings. As a method this procedure is entirely justifiable, provided that we recognize the limitations involved. These limitations are both obvious and undefined. The gradual eliciting of their definition is the hope of philosophy… [This] sharp division between mentality and nature has no ground in our fundamental observation. We find ourselves living within nature. [Thus,] we should conceive mental operations as among the factors which make up the constitution of nature. … [We] should reject the notion of idle wheels in the process of nature. Every factor which emerges makes a difference, and that difference can only be expressed in terms of the individual character of that factor. … [We] have now the task of defining natural facts, so as to understand how mental occurrences are operative in conditioning the subsequent course of nature.
Modes of Thought, p. 156
Note that Whitehead admits the erasure of mental functionings from nature is entirely justifiable as a method. The problem is when this useful methodological short-cut slides into a metaphysical presupposition. Whitehead's mature metaphysical view as articulated in Process & Reality broadly distinguishes between two types of analysis: 1) genetic analysis of the becoming of actual occasions (a concrete view of the universe from within, as it were), and 2) coordinate analysis of the extensive continuum characterizing the relations among these occasions. The latter mode of analysis considers the universe from the outside, as natura naturata (to use the classical Latin terminology for "nature-as-product"), thus bracketing the mental functionings (the natura naturans, or "nature-as-process") so as to abstractly characterize the behavior of entities in relativistic spacetime. Coordinate division is what makes scientific measurement possible, but in Whitehead's view, this is only half the story. The universe is a creative advance into novelty, not the mere re-arrangement of pre-existing particles. Thus, his philosophy includes the elaboration of a genetic account of how actual occasions of experience arise out of their past, enjoy themselves in the present, and perish so as to contribute their experiential perspective to the future. A philosophy of nature that considers only the coordinate division of simply located objects in spacetime commits the "fallacy of misplaced concreteness" writ large. Not only does it ignore the role of quantum potentia and discreteness in the becoming of nature, it makes of our human mental functions a monstrous aberration in an otherwise well-behaved cosmos. A fully concrete and metaphysically coherent account of the cosmos must make room for mentality, even if the function of mind in the inorganic realm studied by physics and chemistry is nascent enough to be mostly negligible. I say "mostly" because even in particle and astro-physics there's already plenty of evidence of the creative realization of potentia (i.e., quantum decisions) and a pronounced tilt toward the self-organization of higher and higher grades of complexity (e.g., emergent evolution of protons out of quarks, of atoms out of protons and electrons, of stars and galaxies out of atoms, etc.). The physical world is not a billiard table engaged in the mere rearrangement of pre-existing parts. It is rather an open-ended process of emergence of wholes nested within wholes at every scale, a process that Whitehead characterizes in terms of "societies" of actual occasions. The most widespread such society in our cosmic epoch Whitehead calls the "electromagnetic society," and its established habits provide a background of order that shelters all the more complex activity taking place among and within us here on Earth. This brief account obviously does not do justice to the intricacy of Whitehead's scheme, but I've tried to outline the main points so as to make clear what Pigliucci's characterization has badly muddled. For more on the two types of analysis introduced above, check out my lecture on Part IV of Process & Reality.
Next on Pigliucci's list of criticisms is, unsurprisingly, Whitehead's concept of God. I'll quote Pigliucci below and then respond at length to each sentence:
"Unfortunately, Whitehead makes one gigantic exception to his rule that all actual entities are occasions of experience: god. The deity is understood by Whitehead as being both temporal and atemporal, leading to something called process theology. Setting aside that this raises the possibility of logical contradiction, I just don't think there is any reason at all — and certainly no empirically, science informed reason — to think that any gods exist, so process metaphysics in the hands of Whitehead here takes a decidedly wrong turn."
On the charge of theological exceptionalism, I'll begin by letting Whitehead speak for himself: "God is not to be treated as an exception to all metaphysical principles, invoked to save their collapse. He is their chief exemplification" (Process & Reality, p. 343). As was mentioned earlier, Whitehead's is a flat ontology, wherein everything is to be describable in the same categoreal terms. It follows that "God is an actual entity, and so is the most trivial puff of existence in far-off empty space" (Process & Reality, p. 18). Clearly, Whitehead's intention was not to make reference to God as a "gigantic exception," but rather as the "chief exemplification" of an actual entity. To be fair to Pigliucci, this is a matter of some dispute among process theologians, since there are some significant differences in Whitehead's characterization of the divine entity—the primordial creature of Creativity—as compared to other experient creatures. God's concrescence unfolds in reverse order to that of finite creatures: God's mental pole (logically) precedes God's physical pole. In the case of finite occasions, which always already find their (co)existence amidst that of others,—emerging out of the perished occasions of their past into the subjective immediacy of their present before launching themselves into objective immortality in the hopes of influencing the occasions of the future,—their origination is in the physical pole while their satisfaction is achieved in the mental pole. God's concrescence begins with the private satisfaction of the mental pole, as "the unlimited conceptual realization of the absolute wealth of potentiality" (Process & Reality, p. 343). In other words, as the first creature of Creativity (which is the ultimate category in Whitehead's scheme, roughly equivalent to what contemporary physicists refer to as the quantum vacuum), God's function is to give some definite value or character to the otherwise indefinite field of unrealized logical possibilities that go into shaping an actual world. God's primordial evaluation of the realm of pure potentials (or "eternal objects") does not determine precisely how the world comes to be; rather, God's primordial values function as an erotic lure within the world, a goad to finite occasions of experience so as to tilt cosmic becoming toward the emergence of complexity. Finite actual occasions must decide how to become for themselves, but God's "initial aim" is inherited in their physical poles as a mirror disclosing to each occasion its own potential for greatness (Religion in the Making, p. 139). God's physical pole, then, is the divine reception of how each and every occasion of experience decides to actualize itself, in light of its unique situation. God's primordial mental pole is thus complemented by a consequent physical pole, whereby God functions in the role of "a fellow-sufferer" (Process & Reality, p. 351).
Whitehead insists that his process God is one God, not two. The distinction between primordial and consequent natures, as too the distinction between the mental and physical poles of any occasion, is an exercise in rational abstraction in an effort to better understand the necessary ingredients of concrete reality. Pigliucci worries that Whitehead's attempt to hold together the eternal and the temporal in one creature "raises the possibility of logical contradiction." Indeed, it is not just in God that Whitehead tries to turn these apparently contradictory notions into a dynamic complementarity: every occasion of experience is said to participate in both concrete actuality (via what he calls "prehension") and eternal possibility (via what he calls "ingression"). Here we have to address Whitehead's process-relational critique of Aristotelian substance-property logic, including the sacrosanct rules of non-contradiction and the excluded middle. Whitehead praises and indeed inherits Aristotle's "masterly analysis of the notion of 'generation'" (Process & Reality, p. 209), and admits that "probably Aristotle was not an Aristotelian" (ibid., p. 51). But in light of contemporary physics, with its emphasis upon agitations of energy and spatiotemporal events, the old Scholastic logic which sought to attach essential or accidental properties to substances has become entirely inadequate. Physics makes no reference to some passive underlying material substance; rather, all is now accounted for in terms of formal relations of relations (as Ladyman and Ross argue). So far so good (I think Pigliucci is on board thus far). Now, when it comes to the logical laws of non-contradiction and the excluded middle, it is not that Whitehead simply sought to do away with them. This would contradict, as it were, one of his rational criteria for sound metaphysics (i.e., that such a scheme be logical; he also enumerated empirical criteria of adequacy and applicability to experience). To return to the distinction above between a genetic and a coordinate analysis of the universe, Whitehead was perfectly willing to accept that coordinate analysis of the entities of spatiotemporal nature required adherence to the classical laws of logic (else an entity could be said to exist in two places at once, or to exemplify two contradictory predicates, etc.). However, in analyzing the genetic process of an actual occasion's concrescence, these laws must be held in suspension. This is because the factors that grow together into a concrete entity begin as indeterminate prehensions or feelings, akin to the way quantum potentia exist in a state of superposition prior to the collapse of the wave-function. In this state of suspended decision in the genetic analysis of an occasion, a multiplicity of contradictory elements may coexist. Only once an occasion has achieved its "satisfaction" do the incompatibilities get worked, such that "the actual entity terminates its becoming in one complex feeling involving a completely determinate bond with every item in the universe" (Process & Reality, p. 44). In the case of God, the process of concrescence is said to be "everlasting," such that the indetermination is ongoing. The creative advance of the universe thus unfolds within the eternal process of divine indetermination. Not even God knows where we are going, in other words. Still, God's everlasting concrescence expresses a yearning for ideal satisfaction, realizing an aesthetic harmony of harmonies, which the universe of finite occasions can only ever incompletely realize.
Pigliucci then regresses to a rather tired scientistic argument against belief in "gods." I say it is "tired" because it totally fails to address the argument underlying Whitehead's process theology (or that of most philosophically-informed theologians, for that matter). It is just cheap rhetoric meant to reduce the alternative metaphysical approaches of those not seduced by scientism to supernaturalist superstition. Pigliucci pluralizes "gods" because he is imagining that theologians conceive of God as just another stick of furniture within the world, a thing among things (albeit a very big, important, and powerful thing!). While it may be meaningfully addressed to literalist religious believers who idolatrously imagine God as a thunder-wielding sky-father, his is not a fair characterization of how most theological traditions have sought to approach the divine as, e.g., the infinite ground of being (rather than a being among beings). It is no surprise that experimental tests focused on the behavior of beings would turn up no evidence of Being as such. Being is grounding condition or necessary precondition of beings. Now, needless to say, much of this traditional theological language is construed in substantialist terms that have no place in Whitehead's process-relational scheme. I quote Whitehead's opinion of traditional theology at length as I think it conveys the extent to which he and Pigliucci may actually share non-belief in the popular image of deity:
"The notion of God as the 'unmoved mover' is derived from Aristotle, at least so far as Western thought is concerned. The notion of God as 'eminently real' is a favourite doctrine of Christian theology. The combination of the two into the doctrine of an aboriginal, eminently real, transcendent creator, at whose fiat the world came into being, and whose imposed will it obeys, is the fallacy which has infused tragedy into the histories of Christianity and of Mahometanism.
When the Western world accepted Christianity, Caesar conquered; and the received text of Western theology was edited by his lawyers. The code of Justinian and the theology of Justinian are two volumes expressing one movement of the human spirit. The brief Galilean vision of humility flickered throughout the ages, uncertainly. In the official formulation of the religion it has assumed the trivial form of the mere attribution to the Jews that they cherished a misconception about their Messiah. But the deeper idolatry, of the fashioning of God in the image of the Egyptian, Persian, and Roman imperial rulers, was retained. The Church gave unto God the attributes which belonged exclusively to Caesar."
Process & Reality, p. 342
Whitehead had no patience for the traditional image of God as an imperial ruler, by whose dictates the lawful order of the world was established. In relation to this God, Whitehead was a proud atheist.
"There is, however, in the Galilean origin of Christianity yet another suggestion which does not fit very well with any of the [other main strands of theological] thought. It does not emphasize the ruling Caesar, or the ruthless moralist, or the unmoved mover. It dwells upon the tender elements in the world, which slowly and in quietness operate by love; and it finds purpose in the present immediacy of a kingdom not of this world. Love neither rules, nor is it unmoved; also it is a little oblivious as to morals. It does not look to the future; for it finds its own reward in the immediate present."
Elsewhere in Process & Reality (p. 207), Whitehead remarks on the urgent importance of secularizing the divine function in the world, by which he meant distinguishing God's metaphysical import as a cosmological factor from the emotions that characterize human religious life, which have often misled philosophy. The Love exemplified in Jesus is metaphysically repurposed by Whitehead into the divine function's mode of participation in the world, where it works to persuade (rather than coerce) finite actual occasions toward the most beauty that is possible for them in their temporal situations.
So why does Whitehead find it necessary to make reference to a divine function in his cosmological scheme? It has nothing to do with any religious desire to believe in God. This sort of belief, though it may be of tremendous sociological importance (e.g., as a form of group selection among humans), is not what motivates Whitehead's theological innovations.
The Whiteheadian philosopher of science Isabelle Stengers (former collaborator of Nobel laureate chemist Ilya Prigogine) argues in her book Thinking With Whitehead that, while God is the keystone of his entire cosmological scheme (i.e., the chief exemplar of his categories), he nonetheless remained unsatisfied with his own thinking concerning the nature of the divine function. When I attempt to "think with Whitehead," I do not assume his system is fully consistent or finally complete (indeed, he was well aware of Gödel's incompleteness theorems, and so approached "system" asymptotically as a form of philosophic "assemblage" [see Modes of Thought, p. 2]). His understanding of divinity was always an open-ended work in progress meant to be picked up and re-worked by inheritors of his thought who already find theology somehow important, by those who already agree that contemplating the divine ground of existence matters. A philosopher's God-concept cannot be understood in isolation from his soul's prehension of God (or his soul's God-feeling). It is fine and well to argue against the incoherency of or lack of evidence for a particular God-concept, but no one can deny the historical efficacy—psychological and societal—of the spiritual experiences responsible for generating such concepts (and the movements and institutions associated with them). Atheists will deny that the intuition of holiness by human hearts (which some call "God," others "Buddha-nature," "Allah," "Brahman," etc.) implies that this soul-content has any correlate in the real world. But as a matter of anthropological fact it must acknowledge that, for the vast majority of so-called religious believers throughout the course of human history, God (etc.) was not merely a scientific hypothesis meant to explain the causal nexus of worldly events, but rather a living presence felt within themselves (psychologically) and between themselves and others (socially). It is only after the Scientific Revolution and the entrance of "modernity" that religion began to be construed as a distinct domain of human existence, and that God came to be construed as a thing to be believed in, or not.
When Whitehead sets out to cosmologize, his first task is to correct for the bias produced by his own initial excess of subjectivity. He seeks to situate himself in a more general historical process, one which includes the whole history of human civilization, as well as the evolution of life, the formation of Earth, and the unfolding of the larger universe. Objectivity, for Whitehead, doesn't simply mean considering the world as it might exist in isolation from human consciousness. It means considering the conditions making possible a world wherein something like human thinking, feeling, and willing are possible. For Whitehead, these conditions are cosmological (not simply cognitive, as in Descartes or Kant). Whitehead's process-relational ontology breaks free from the epistemic chains of most modern philosophy, eschewing foundations and making do instead with conceptual coherence and fallible pragmatic adequacy. His cosmological scheme makes room for both subjects and objects, giving logical nor temporal priority to either. Subject and object are to be understood as intellectually distinguishable poles in the unifying process of experiential realization. "Objectivity" in the sense of an unbiased scientific appraisal of reality doesn't mean removing the position of the subject from the picture, but including it. If we are able to do so, what matters is not whether a subject comes to correctly represent the objective world, but whether each subject is able to creatively respond to the objectified past, thus participating in the creative passage of reality from one moment to the next. In such a Whiteheadian universe, truth is enacted, rather than known a priori or represented after the fact. The universe is a dramatic performance, a myth told by Reason to Necessity to persuade her to play by the rules.
This raises the question of why some philosophers, like Pigliucci, are led to dismiss the concept of God as irrelevant to (or worse, a "dead weight" upon) metaphysics. So far as it goes, I actually agree with him: God is not necessarily of interest if we are dealing with the abstract possibilities of reality abstracted from any concrete experience. Even Whitehead designates Creativity as the ultimate category of his scheme, demoting a no longer all-powerful God to the status of its first non-temporal accident. God becomes important only when I begin to cosmologize—that is, when I seek out participatory understanding of the order and harmony of the actual world that we inhabit.
As I've argued elsewhere, I think faith has a crucial role to play in post-Cartesian philosophical speculation. I do not know for certain that the the cosmos (as an ordered harmony) is real, since my soul must first will this truth before it can become a live option for scientific consideration. The only reason metaphysical reflection has become necessary is that our modern consciousness has lost efficacious contact with and so requires intellectual justification for its cosmic existence. Before Homer put pen to parchment and parodied the gods, the human soul experienced no separation between the world's Logos (=meaning) and its existence (=facticity), and so it had no need of "religious beliefs." Divinity lived and breathed amidst the creatures of earth and of heaven.
Whitehead's panentheistic cosmology is meant to correct for the traditional religious view of God as sovereign and all-powerful. His ensouled cosmology is meant to correct the modern philosophical view that Man is separable from Nature, or mind separable from matter. Power, for Whitehead, becomes persuasive because aesthetic, rather than coercive because mechanical. God does not reach in from beyond to design the world at will; nor does human consciousness.
"Philosophy Chat" dialogue on Kant, Fichte, Schelling, and Whitehead
on February 25, 2021 February 25, 2021 By Matthew David Segall
Had a great chat with Marty yesterday on his podcast "Philosophy Chat." We covered a lot of territory… those interested in German Idealism, Naturphilosophie, and Process-Relational Philosophy will have plenty to chew on.
A Cartoon Intro to Whitehead's Organic Cosmology
Science and the Soul of the World: Participatory Knowing in Goethe and Whitehead
on November 25, 2020 November 30, 2020 By Matthew David Segall
I'm teaching for Schumacher College again, this time online. This course focuses on two towering exemplars of the organic approach to science, the German poet and naturalist Johann Wolfgang von Goethe (1749-1832) and the British mathematician and philosopher Alfred North Whitehead (1861-1947).
The course will run via live video conference on Saturday mornings (PST) for six weeks beginning in late January. Visit the Schumacher College website to register (before Jan 10, 2021). Here's a short interview I did to introduce the foci of the course:
The course begins in the late eighteenth century by setting out the revolutionary cultural, philosophical, and scientific context within which Goethe developed his participatory understanding of Nature. Goethe is still primarily known as a poet, but students will come to see how the rise of Newton's clockwork vision of the cosmos and the development of Kant's nascent theory of living organization led Goethe (with help from the German Idealist Friedrich Schelling) to imagine a more organic and relational way of doing science. The course then turns to explore Goethe's novel approach to the study of light and colour, geology, plant metamorphosis, and animal morphology.
During the nineteenth century, Goethe's participatory way of doing natural science was largely forgotten, especially in the English-speaking world. Modern physics and biology followed Descartes and Newton's lead by becoming increasingly mechanistic, while organic ways of thinking were dismissed as childish pre-modern holdovers. But at the turn of the twentieth century, physics underwent a series of revolutions that upset the mechanistic world-picture. It was the relativistic and quantum paradigm shifts that brought Whitehead out of mathematics and into metaphysics and cosmology. The course examines the reasons for the breakdown of the mechanistic view of Nature and unpacks Whitehead's organic alternative, placing him alongside Goethe and Schelling as part of a legacy of participatory thinkers.
The course culminates in an exploration of organic science in our own day, looking at the enduring influence of participatory thinking in physics, biology, and spirituality. Students will be invited to reimagine the scientific world view in the context of an ensouled universe.
This course is designed for students of intellectual history who are fascinated by subversive streams of thought that have not yet been given their due. Some background in the history of European philosophy and science will be helpful, but the lecturer will attempt to make the ideas accessible to everyone.
Recommended reading prior to course start date:
1) The Theory of Knowledge Implicit in Goethe's World View By Rudolf Steiner (77 pages, available free online)
2) Physics of the World-Soul: Whitehead's Adventure in Cosmology By Matthew Segall (130 pages, available free online)
Dialoguing with Philip Goff about Consciousness, Panpsychism, and Process Philosophy
on November 18, 2020 November 18, 2020 By Matthew David Segall	2 Comments
Rune Soup Podcast with Gordon White: Talking Whitehead, Plato, & Panpsychism
on October 24, 2020 October 24, 2020 By Matthew David Segall	2 Comments
Had a great time with Gordon on Rune Soup a few days ago:
"The Great American Trip," dialogue on "Growing Down"
on October 10, 2020 October 10, 2020 By Matthew David Segall
I'm winding down a cross-country road trip and had the pleasure of talking about it in the context of America's larger political predicament with Jeremy and Ryan on their "Growing Down" podcast.
Rupert Sheldrake on Whitehead
on September 26, 2020 September 26, 2020 By Matthew David Segall	6 Comments
I interviewed Rupert Sheldrake as part of a new series for the Cobb Institute. I'll be speaking with a number of scientists who have been influenced by Whitehead.
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redpajama_set_name: RedPajamaCommonCrawl


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Again celebrating the boys in blue, 2016 Futera Unique Manchester City is essentially a team-specific offshoot of World Football Unique 2016. Every pack includes one jersey card or limited insert for a Manchester City player.
Taking a comprehensive cardboard approach to City, the 50-card base set touches on the past, present and future of MCFC. The base set also contains coaches. Rare parallels include Silver (#/11) and Gold (#/6) versions of select base cards.
Averaging one per pack, 2016 Futera Unique Manchester City gives fans of the Citizens several premium inserts to chase. Memorable Dual Memorabilia cards (#/29) feature 16 players while the Kitcard Dual/Triple Memorabilia (#/15) cards showcase either two or three relics for 14 players. Doubling up, National Heroes Dual Memorabilia (#/15) inserts combine two players, and two relics, on the same card, with eight different combo cards.
Each of the memorabilia cards utilizes game- or training-worn swatches as well as the "Code for Collectors" which provides complete details about the item in question.
More limited options in 2016 Futera Unique Manchester City include The Mythicals (#/6), a gold-plated memorabilia card for 14 of the all-time greats in the club's history. There are also rare Threads Autograph Memorabilia cards. Finally, Production Sets offer one-of-one pieces from throughout the printing process, including plates and proofs.
While Futera Unique is usually a more limited affair, this is especially true for 2016 Futera Unique Manchester City as just ten total cases were produced. Collectors can also find a similar set for Arsenal.


text:
// Network timeouts, etc.
extern const NSTimeInterval kNetworkPOSTTimeout;

// Notifications.
extern NSString * const kNotificationUploadComplete;
extern NSString * const kNotificationClassroomUseChanged;

// Preference keys and values:
extern NSString * const kLastVersionKey;
extern NSString * const kClassroomUseKey;
extern NSString * const kBioKIDSIDKey;
extern NSString * const kTrackerKey;
extern NSString * const kZoneKey;
extern NSString * const kServerURLKey;
extern NSString * const kUserNameKey;
extern NSString * const kLastLocationDescriptionKey;

// Keychain service names:
extern NSString * const kBioKIDSServiceName;

// Sequence strings that we know about.
extern NSString * const kSeqNameObservationList;
extern NSString * const kTypePlant;
extern NSString * const kSpeciesGrass;
extern NSString * const kEnergyRoleProducer;
extern NSString * const kEnergyRoleConsumer;
extern NSString * const kHowExactExact;
extern NSString * const kHowExactEstim;

// CSV column header.
extern NSString * const kCSVColumns;

redpajama_set_name: RedPajamaGithub


Macintyre Scott have a fleet of lifting equipment to cope with demand.
Hi-Tech stock and inventory control.
We continue to be impressed with MSX's flexibility and have every confidence in their ability to deliver in all senses of the word.
In the world of travel distribution, believe us, it's rare to be able to say "we trust MSX to deliver, whatever" but we do, 100%.
Maxxium have enjoyed a long-standing relationship for bonded warehousing and distribution with MSX, and the whole operation, quite frankly, runs like clockwork.
One of the concerns when taking on a new supplier is the reliability of service but, for MSX, that box was already ticked!
For us, MSX have always delivered exceptional service that really does, as they say, go the extra mile.
At Brittany Ferries, we consider MSX more than just our UK logistics and storage provider; they are more like our partners.
We would highly recommend MSX to any company looking for expert warehousing services and a team prepared to work alongside their clients to build the service required.
Aside from the market place knowledge, Macintyre Scott were invaluable in providing an efficient and effective distribution network to enable supplies of our brands to reach the various far flung corners that were customers delivery points.


The Fast Iris Extractor has the same functionality as the Iris Extractor and is designed to be used in high-volume server applications, which run on server hardware with at least Intel Xeon E5-2680V2 (2.8 GHz) processors. The component extracts a single Iris template in 0.02 seconds. One Fast Iris Extractor license is included with MegaMatcher Standard SDK and MegaMatcher Extended SDK. More licenses for this component can be purchased any time by MegaMatcher SDK customers.


text:
importScripts("/resources/testharness.js");
importScripts("/html/canvas/resources/canvas-tests.js");

var t = async_test("Shadows with alpha components are correctly affected by globalAlpha");
var t_pass = t.done.bind(t);
var t_fail = t.step_func(function(reason) {
    throw reason;
});
t.step(function() {

var offscreenCanvas = new OffscreenCanvas(100, 50);
var ctx = offscreenCanvas.getContext('2d');

ctx.fillStyle = '#f00';
ctx.fillRect(0, 0, 100, 50);
ctx.fillStyle = '#f00'; // (work around broken Firefox globalAlpha caching)
ctx.shadowColor = 'rgba(0, 0, 255, 0.707)';
ctx.shadowOffsetY = 50;
ctx.globalAlpha = 0.707;
ctx.fillRect(0, -50, 100, 50);
_assertPixelApprox(offscreenCanvas, 50,25, 127,0,127,255, "50,25", "127,0,127,255", 2);
t.done();

});
done();


TLC Marketing is proud to announce the amazing results from the 11th Press and Outdoor Key Award in Italy, organized by Media Key. The prestigious event took place in Milan Iulm university on Tuesday October 7th, 2014.
The agency was awarded with a glorious first place for both "Puoi Contare su Clarins" and "A cena in buona compagnia" (Direct Line) campaigns, judged as the best ones in Integrated Promotional Campaigns and Direct Marketing categories.
Both campaigns were developed in house, from the concepts to partners' recruitment down to creative execution.


In this oval shape classic antiqued pewter Attitude belt buckle, a rider and horse figure is set on a background of large sweeping floral filigree engraving with two large engraved flower accents. No picture can do justice to the beautiful shine and brilliance brought out by the dark antiquing. Twisted rope trim. Standard 1.5 belt swivel. Materials: Zinc alloy base. Pewter Electroplate. Protective finish to prevent tarnishing.


cx JSContext * A context. Requires request. In a JS_THREADSAFE build, the caller must be in a request on this JSContext..
str JSString * / JS::HandleString A string to encode.
If JS_CStringsAreUTF8 is true, then the returned string of JS_EncodeString is UTF-8, and the conversion is lossless. Otherwise the high byte is simply dropped from each char16_t.
JS_EncodeStringToUTF8 encode the string to UTF-8.
The array returned by JS_EncodeString on success is allocated as though by a call to JS_malloc. The caller may modify it and is responsible for freeing it.
On success, JS_EncodeString and JS_EncodeStringToUTF8 return a pointer to the char array, which is null-terminated.


text:
Q: Flutter FutureBuilder Does Not Wait When App Updates Problem My FutureBuilder waits when app first runs but doesn't wait when app updates.
When my app finishes loading and I change to a different ToggleButton, the FutureBuilder starts to rerun immediately instead of waiting for getData() and it fully completes before getData() is finished and then when getData() is finally finished, FutureBuilder runs again.
This problem does not happen when the app first runs. When the app first runs, the FutureBuilder waits for getData() to complete before running.
I need FutureBuilder to wait for getData() to finish when a different button is pressed just like it does when the app first starts up.
Note: I removed as much unnecessary code as I could for readability. I can add more code if it will help.
Code:
class PriceScreenState extends State<PriceScreen> {
  String selectedCurrency = 'USD';
  String selectedGraphType = "1D";
      var isSelectedGraph = <bool>[true, false, false, false, false, false];

getData() async {
    isWaiting = true;
    try {
      Map graphData = await GraphData().getGraphData(
          selectedCurrency: selectedCurrency,
          selectedGraphType: selectedGraphType);
      isWaiting = false;
      setState(() {
        graphValues = graphData;
      });
    } catch (e) {
      print(e);
    }
  }

 @override
  void initState() {
    super.initState();
    futureData = getData();
  }

@override
  Widget build(BuildContext context) {
...(other code)...
ToggleButtons( ****************TOGGLEBUTTONS***********
                children: <Widget>[
                  Padding(
                    padding: EdgeInsets.symmetric(horizontal: 16.0),
                    child: Text('1D'),
                  ),
                 ...(more Buttons)...
                ],
                onPressed: (int index) {
                  setState(() {
                    for (int buttonIndex = 0;
                        buttonIndex < isSelectedGraph.length;
                        buttonIndex++) {
                      if (buttonIndex == index) {
                        isSelectedGraph[buttonIndex] = true;
                        selectedGraphType = graphType[buttonIndex];
                      } else {
                        isSelectedGraph[buttonIndex] = false;
                      }
                    }
                  });
                  getData();
                },
                isSelected: isSelectedGraph,
              ),
              Expanded(
                child: FutureBuilder( *************FUTUREBUILDER*********
                    future: futureData,
                    builder: (context, snapshot) {
                      if (graphValues.isEmpty) {
                        return new Container();
                      } else {
                        return Graph(graphValues);
                      }
                    }),
              )

A: As you are using a FutureBuilder you don't need to call setState anymore. Here is a possible rework of your code:
Future<Map> futureData;

Future<Map> getData() async {
   try {
      Map graphData = await GraphData().getGraphData(
         selectedCurrency: selectedCurrency,
         selectedGraphType: selectedGraphType,
      );
      return graphData;
   } catch (e) {
      throw Exception(e);
   }
}

@override
void initState() {
   super.initState();
   futureData = getData();
}

@override
Widget build(BuildContext context) {
   // Only coding the FutureBuilder for the example
   return FutureBuilder<Map>(
      future: futureData,
      builder: (context, snapshot) {
         // Future is still loading
         if (!snapshot.hasData)
            return CircularProgressIndicator();
         else if (snapshot.data.isEmpty)
            return Container();
         else
            return Graph(snapshot.data);
      },
   );
}

For your FutureBuilder to work correctly you need to return a value in your getData and use the snapshot variable.

redpajama_set_name: RedPajamaStackExchange


AlienSyndrome also know as Emelie, is a 24 year old femme from Sweden, although sometimes that's more like 3, 6, 10 or 14 years old-ish. In our personal interview with her we cover topics ranging from her path from rejecting to embracing age play to learning about the kink scene in Europe to learning Swedish dirty words. Whip out your smorkaka, listen and learn.
Darkside – the Swedish FetLife.


text:
MetroWest Referral Line
Our Care Coordinators
MassHealth Community Partners
Funders and Affiliations
Diane Gould
Diane Gould was appointed President and CEO at Advocates in 2013. In a career at Advocates spanning more than thirty years, she has held numerous clinical and leadership roles and directed a broad range of clinical, residential, and support services that promote empowerment, inclusion, and health equity.
In the broader community Diane is an active board member of the Massachusetts Providers Council and several other industry advocacy organizations. Throughout her career, Diane has worked to build diverse, inclusive community coalitions that address mental health and social service needs. She is a founding member and former co-chair of the MetroWest Mental Health and Substance Abuse Task Force, a coalition of community organizations, state agencies, and persons in recovery. Diane's several community recognitions include the 2011 Deborah Blumer Community Health Leader Award from the MetroWest Health Foundation and the 2015 MassPRA Public Advocacy Award.
Diane holds a Master of Social Work degree from Simmons College, and the values of the social work profession continue to inform her vision and leadership. Previously, she earned a Bachelor of Arts degree from the University of Massachusetts with a concentration in English and Women's Studies.
1881 Worcester Rd, Ste 103, Framingham, MA 01701
info@bhpmw.info
Referral Line FAQs
BHPMW Partners with Steward Health Choice
Behavioral Health Partners Of Metrowest Launches Health And Social Service Hub Project
BHPMW joins panel on supporting emotional wellbeing during the pandemic


text:
Grand Prix Kanady 1985 (oficiálně XXIV Grand Prix du Canada) se jela na okruhu Circuit Gilles Villeneuve v Montréalu v Kanadě dne 16. června 1985. Závod byl pátým v pořadí v sezóně 1985 šampionátu Formule 1.

Kvalifikace

Závod

Průběžné pořadí po závodě
Pohár jezdců

Pohár konstruktérů

Odkazy

Reference

Formule 1 v roce 1985
Grand Prix Kanady

redpajama_set_name: RedPajamaWikipedia


PayNow is now in business.
Please be informed that Citibank Singapore Limited will have a new SWIFT Bank Identifier Code ("BIC") and Bank Code for SGD payments instructions with effect from 15 April 2019. This will impact any interbank SGD transactions that you may make to Citibank Singapore Limited accounts. Please click here for details.
Revision of the Deposit Insurance coverage limit.
With effect from 1 April 2019, Singapore dollar deposits of non-bank depositors will be insured by the Singapore Deposit Insurance Corporation, for up to S$75,000 from the current S$50,000 in aggregate per depositor per Scheme member by law.
With the change in coverage limit, our General Terms and Conditions Governing Accounts will be updated with effect from 1 April 2019. Please click here to download a copy of the updated terms.


In support of AAUW's national mission of advancing educational and professional opportunities for women, the Orlando/Winter Park Branch of AAUW provides educational scholarships to women. Funding for scholarships comes from branch fund-raising activities, individual contributions of its members and a generous bequest from Ruth Riales. Although not college-educated, Ruth Riales valued education for women. In 2008, her donation created a legacy to help women achieve their educational goals. Scholarships are awarded annually to qualified applicants who are currently enrolled in a degree program at a regionally accredited college/university and working on a bachelor or an advanced degree. Preference is given to women who are pursuing a degree or career in a STEM (science, technology, engineering or math) field.
If you would like to apply, please click here for the application.
Please send your completed scholarship application to Karen Buchan, Scholarship Chair at kgb@unknownegg.org.
President Christine Mouton (2nd row right) poses with five of the six scholarship recipients for 2018.


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COVAX announces new agreement, plans for first deliveries
COVAX announced the signing of an advance purchase agreement for up to 40 million doses of the Pfizer-BioNTech vaccine; rollout to commence with successful execution of supply agreements
Additionally, COVAX announced that, pending WHO emergency use listings, nearly 150 million doses of the AstraZeneca/Oxford candidate are anticipated to be available in Q1 2021, via existing agreements with the Serum Institute of India (SII) and AstraZeneca
COVAX is therefore on track to deliver at least 2 billion doses by the end of the year, including at least 1.3 billion doses to 92 lower income economies in the Gavi COVAX AMC
Click here for the latest COVAX supply forecast
Geneva/Oslo 22 January 2021 – COVAX, the global initiative to ensure rapid and equitable access to COVID-19 vaccines for all countries, regardless of income level, today announced the signing of an advance purchase agreement with Pfizer for up to 40 million doses of the Pfizer-BioNTech vaccine candidate, which has already received WHO emergency use listing. Rollout will commence with the successful negotiation and execution of supply agreements.
In further support of its mission to expedite early availability of vaccines to lower-income countries and help bring a rapid end to the acute stage of the COVID-19 pandemic, COVAX also confirmed today that it will exercise an option – via an existing agreement with Serum Institute of India (SII) – to receive its first 100 million doses of the AstraZeneca/Oxford University-developed vaccine manufactured by SII.
Of these first 100 million doses, the majority are earmarked for delivery in the first quarter of the year, pending WHO Emergency Use Listing. The WHO review process, which is currently underway, follows approval for restricted use in emergency situations by the Drugs Controller General of India earlier this month, and is a critical aspect of ensuring that any vaccine procured through COVAX is fully quality assured for international use. According to the latest WHO update, a decision on this vaccine candidate is anticipated by the middle of February.
COVAX also anticipates that, via an existing agreement with AstraZeneca, at least 50 million further doses of the AstraZeneca/Oxford vaccine will be available for delivery to COVAX participants in Q1 2021, pending emergency use listing by WHO of the COVAX-specific manufacturing network for these doses. A decision on this candidate is also anticipated by WHO in February.
"Today marks another milestone for COVAX: pending regulatory approval for the AstraZeneca/Oxford candidate and pending the successful conclusion of the supply agreement for the Pfizer-BioNTech vaccine, we anticipate being able to begin deliveries of life-saving COVID-19 vaccines by the end of February. This is not just significant for COVAX, it is a major step forward for equitable access to vaccines, and an essential part of the global effort to beat this pandemic. We will only be safe anywhere if we are safe everywhere," said Dr Seth Berkley, CEO of Gavi, the Vaccine Alliance, which leads COVAX procurement and delivery.
Preparations, led by WHO, UNICEF and Gavi, are already well under way for COVAX to deliver vaccines to economies eligible for support via the COVAX AMC, with Gavi making US$ 150 million available from its core funding as initial, catalytic support for preparedness and delivery.
"The urgent and equitable rollout of vaccines is not just a moral imperative, it's also a health security, strategic and economic imperative," said Dr Tedros Adhanom Ghebreyesus, Director-General of the World Health Organization. "This agreement with Pfizer will help to enable COVAX to save lives, stabilize health systems and drive the global economic recovery."
Building on the work of the past months supporting country readiness efforts, a "Country Readiness Portal" will be launched by WHO this month, which will allow AMC participants to submit final national deployment and vaccination plans (NDVPs). This is a vital step before allocations can be made, to ensure that delivered doses are able to be effectively deployed and to identify where, if necessary, further support is needed.
"These purchase agreements open the door for these lifesaving vaccines to become available to people in the most vulnerable countries," said UNICEF Executive Director Henrietta Fore. "But at the same time we are securing vaccines we must also ensure that countries are ready to receive them, deploy them, and build trust in them."
The COVAX Facility intends to provide all 190 participating economies with an indicative allocation of doses by the end of this month. This indicative allocation will provide interim guidance to participants – offering a minimum planning scenario to enable preparations for the final allocation of the number of doses each participant will receive in the first rounds of vaccine distribution.
Supply update
COVAX now has agreements in place to access just over two billion doses of several promising vaccine candidates. Negotiations continue for further doses to be secured through existing R&D agreements by COVAX co-lead the Coalition for Epidemic Preparedness Innovations (CEPI), through evaluations of new products with promising results and through contributions from donors.
Based on this, COVAX anticipates being able to provide participating economies doses of safe and effective vaccines – enough to protect health care and other frontline workers as well as some high-risk individuals – beginning in Q1 2021. The aim is to protect at least 20% of each participating population by the end of the year – unless a participant has requested a lower percentage of doses. At least 1.3 billion of these doses will be made available to the 92 economies eligible for the Gavi COVAX AMC by the end of 2021.
To meet its goal of securing two billion safe and effective vaccines in 2021, COVAX has built a diverse portfolio of vaccine candidates which mitigates the risk of a product failing development, production or regulatory processes, and ensures availability of products suitable for various contexts and settings. This work will continue at pace to enable further supply of vaccines suitable for use across a wide range of populations and settings in 2021 and beyond.
"The progress in vaccine development so far has been extraordinary, and it is clear that we are now assembling the tools we need to bring the acute phase of the pandemic to an end. But we cannot afford to slow our efforts given the speed with which this pandemic continues to wreak havoc," said Dr Richard Hatchett, CEO of CEPI. "The emergence of new variants of COVID-19 puts into sharp focus the need for us to be one step ahead of the virus by continuing to invest in vaccine R&D - specifically for next-generation vaccine candidates and to be ready for strain changes in existing vaccines - to ensure we have the tools to meet the needs of all populations in all countries for the long term."
About COVAX
COVAX, the vaccines pillar of the Access to COVID-19 Tools (ACT) Accelerator, is co-led by CEPI, Gavi and WHO – working in partnership with developed and developing country vaccine manufacturers, UNICEF, the World Bank, and others. It is the only global initiative that is working with governments and manufacturers to ensure COVID-19 vaccines are available worldwide to both higher-income and lower-income countries.
CEPI is leading on the COVAX vaccine research and development portfolio, investing in R&D across a variety of promising candidates, with the goal to support development of three safe and effective vaccines which can be made available to countries participating in the COVAX Facility. As part of this work, CEPI has secured first right of refusal to potentially over one billion doses for the COVAX Facility to a number of candidates, and made strategic investments in vaccine manufacturing, which includes reserving capacity to manufacture doses of COVAX vaccines at a network of facilities, and securing glass vials to hold 2 billion doses of vaccine. CEPI is also investing in the 'next generation' of vaccine candidates, which will give the world additional options to control COVID-19 in the future.
Gavi is leading on procurement and delivery for COVAX, coordinating the design and implementation of the COVAX Facility and the COVAX AMC and working with Alliance partners UNICEF and WHO, along with governments, on country readiness and delivery. The COVAX Facility is the global pooled procurement mechanism for COVID-19 vaccines through which COVAX will ensure fair and equitable access to vaccines for all 190 participating economies, using an allocation framework formulated by WHO. The COVAX Facility will do this by pooling buying power from participating economies and providing volume guarantees across a range of promising vaccine candidates. The Gavi COVAX AMC is the financing mechanism that will support the participation of 92 low- and middle-income countries in the Facility, enabling access to donor-funded doses of safe and effective vaccines. UNICEF and the Pan-American Health Organisation (PAHO) will be acting as procurement coordinators for the COVAX Facility, helping deliver vaccines to all participants.
WHO has multiple roles within the COVAX: among other things it supports countries as they prepare to receive and administer vaccines and does so in partnership with UNICEF. It provides normative guidance on vaccine policy, regulation, safety, R&D, allocation, and country readiness and delivery. Its Strategic Advisory Group of Experts (SAGE) on Immunization develops evidence-based immunization policy recommendations. Its Emergency Use Listing (EUL)/prequalification programmes ensure harmonized review and authorization across member states. It provides global coordination and member state support on vaccine safety monitoring. It developed the target product profiles for COVID-19 vaccines and provides R&D technical coordination. Along with COVAX partners, it is developing a no-fault compensation scheme for indemnification and liability issues. COVAX is part of the Act accelerator which WHO launched with partners in 2020.
Gavi, the Vaccine Alliance is a public-private partnership that helps vaccinate half the world's children against some of the world's deadliest diseases. Since its inception in 2000, Gavi has helped to immunise a whole generation – over 822 million children – and prevented more than 14 million deaths, helping to halve child mortality in 73 lower-income countries. Gavi also plays a key role in improving global health security by supporting health systems as well as funding global stockpiles for Ebola, cholera, meningitis and yellow fever vaccines. After two decades of progress, Gavi is now focused on protecting the next generation and reaching the unvaccinated children still being left behind, employing innovative finance and the latest technology – from drones to biometrics – to save millions more lives, prevent outbreaks before they can spread and help countries on the road to self-sufficiency. Learn more at www.gavi.org and connect with us on Facebook and Twitter.
About CEPI
CEPI is an innovative partnership between public, private, philanthropic, and civil organisations, launched at Davos in 2017, to develop vaccines to stop future epidemics. CEPI has moved with great urgency and in coordination with WHO in response to the emergence of COVID-19. CEPI has initiated ten partnerships to develop vaccines against the novel coronavirus. The programmes are leveraging rapid response platforms already supported by CEPI as well as new partnerships.
Before the emergence of COVID-19, CEPI's priority diseases included Ebola virus, Lassa virus, Middle East Respiratory Syndrome coronavirus, Nipah virus, Rift Valley Fever and Chikungunya virus. CEPI also invested in platform technologies that can be used for rapid vaccine and immunoprophylactic development against unknown pathogens (Disease X).
About WHO
The World Health Organization provides global leadership in public health within the United Nations system. Founded in 1948, WHO works with 194 Member States, across six regions and from more than 150 offices, to promote health, keep the world safe and serve the vulnerable. Our goal for 2019-2023 is to ensure that a billion more people have universal health coverage, to protect a billion more people from health emergencies, and provide a further billion people with better health and wellbeing.
For updates on COVID-19 and public health advice to protect yourself from coronavirus, visit www.who.int and follow WHO on Twitter, Facebook, Instagram, LinkedIn, TikTok, Pinterest, Snapchat, YouTube
Meghana Sharafudeen, Gavi
Email: msharafudeen@gavi.org
Iryna Mazur, Gavi
imazur@gavi.org
CEPI Press Office
Email: press@cepi.net
WHO Press Office
mediainquiries@who.int
Najwa Mekki, UNICEF
nmekki@unicef.org


Surveillance is one of the most tedious duties of a private investigator or perhaps a private detective because of the fact that it needs round the clock monitoring. Nevertheless, private investigators and private detectives are just human and instances could arise wherein the target might already be on the move and also the private investigator or private detective may possibly have lost the target from his or her sight. This is the reason why many devices had been developed to compensate for any human frailties that could trigger the surveillance mission to fail and ultimately see the failure of the whole investigation.
For scenarios where a constant monitoring or twenty-four hours surveillance seems to be impossible to conduct, private investigators and private detectives rely on the Covert Asset Tracker. The Covert Asset Tracker is really a device that's similar to the size of a matchbox and is equipped using a magnet that makes it simpler to attach to a car or any other metal objects. The Covert Asset Tracker is integrated with the most recent technology on Global Positioning Technique and GPRS or GSM Information Communications system that can pinpoint the exact location of the automobile or individual being tracked. One of the best attributes of the Covert Asset Tracker, which private investigators and private detectives rely on, is its motion sensor system. The Covert Asset Trackers' motion sensor functions to activate only when there's a movement from where the CAT is attached, thus if the vehicle exactly where the Covert Asset Tracker is attached begins to move the device will then become activated and tracking will resume. Yet another feature that the Covert Asset Tracker that proves to be extremely helpful for private detectives and private investigators will be the Geo-Fencing facility which would signal the user, particularly the private investigator, if and when the target goes beyond the limits of pre-defined locations.
The Covert Asset Tracking is one of the greatest devices that could assist the private investigator and private detective in his or her pursuit to accomplish his or her investigation.


FANTASY PREMIER LEAGUE captain choices won't be simple heading into Gameweek 14.
Fantasy Premier League captains can be crucial in making or breaking your gameweek, and the quick turnaround in fixtures could wreak havoc.
Premier League bosses may be tempted to give their stars a rest, others may rotate, while some managers will continue to field their top XI.
Harry Kane hasn't inspired much confidence recently despite scoring against West Brom, while Chelsea have several candidates in a favourable GW14.
CLICK THROUGH THE GALLERY TO REVEAL THE TOP GW14 CAPTAIN CHOICES IN FANTASY PREMIER LEAGUE.


The Drivers Education-38 class stands captivated by Captain Jason Benoit of the Lafayette Fire Department, as part of our expanded learning program.
DE38 is offered under the supervision of the State of Louisiana Department of Public Safety and Corrections, through the Office of Motor Vehicles.
The Lafayette Fire Department will again participate in our DE38 course, with a Fire Truck and the Rescue Vehicle. As part of the ASA Expanded Learning Program, firefighters will conduct a drivers ed safety seminar and tool presentation.
A certified and accredited instructor opens the minds of participants through engaging dialog pertaining to substance abuse and driving. The ADEP-R course consists of 4 separate classes, lasting 4-hours each, for a total of 16-hours. Participants learn, comprehend, and experience options into a new future.
If you have a valid drivers license and want to practice driving, this is the class for you! Six hours behind-the-wheel , one-on-one driving instruction from the best instructors in Acadiana!


Visit the CollectiblesOfTheGame.com team store for a great selection of officially licensed California Golden Bears gear! We have something for every Cal fan, from jerseys and t-shirts to ornaments and collectibles. Shop top brands like Adidas, New Era, Forever Collectibles and more to find the perfect Golden Bears item for you or someone you love!


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Sep 09, 2008, 08:44AM
Cheech Marin: Stick with the herb, lay off the art
Tyler Green, Moden Art Notes
Cross off that hypothetical: what if a B-rate stoner exhibited his personal collection of art and wrote the introductory text...
The first paragraph of introductory wall text at LACMA's Los Angelenos/Chicano Painters of L.A.: Selections from the Cheech Marin Collection is unexpectedly revealing. It explains, in strikingly direct terms, why this exhibition is at one of America's major art museums. [Photo]
The paragraph explains that the collector's celebrity is the basis for this exhibit. The wall text has nothing to do with the art on view. For the artists whose work is in the show, it's an insult of the worst kind: 'You're only here because of your association with a Hollywood star,' it says. The exhibition is an embarrassment.
Older Pop Culture
Sometimes it's OK to have fun in New York City
Norway confirms that, literally, anything can happen
Banksy in NOLA
Newer Pop Culture
McCain jealous, rumored to be looking for more houses
From Russia, Without Love
Regarding Henry


Located in Manhattan, our client is a leading Law Firm, looking for a Temporary Leave of Absence Specialist to join their team.
The successful candidate will have superior organizational and communication skills and approach their work with a positive, high-energy attitude. They will be responsible for the administration and management of leave of absence policies and work flow. They will also provide advice regarding leave of absence matters (including questions related to policy, eligibility and FMLA).


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Академија за позориште, радио, филм и телевизију Универзитета у Љубљани ( или само -{AGRFT}-) је једина установа овог типа у Словенији. Чланица је Универзитета у Љубљани.

Тренутни декан је проф. др Алеш Валич.

Студије
На академији се могу студирати:
 позориштне и уметничке режије
 драмске игре и уметничке речи
 драматургија сценских уметности
 филмске и телевизијске монтаже
 филмске и телевизијске режије
 филмско и телевизијско снимање

Структура академије
Састоји се из три одељења:
 за позориште и радио
 за филм и телевизију
 за драматургију

Историја
Академија је установљена 1945. као Академија за глумачку уметност (). Затим је проширена на студијске смерове за филм, радио и телевизију. Данашње име добија 1963. године. Самосталан високошколски завод добија 1975. када и постаје чланица Универзитета у Љубљани. Данас на академији постоје и постдипломске студије за драматургију, глуму, уметничко дело, позоришну режију, сценографију, костимографију, филмску и телевизијску режију.

Значајности
Обзиром да се мало места расписије сваке године догађа се и да до осам особа конкурише на једно место. До данас је из академије изашло око четири стотине дипломаца.

Професори
Међу професорима су најзначајнији словеначки људи глуме и медија као што су:
 Карпо Година — добитник Прешернове награде за животно дело из 2006.
 Франци Слак
 Миле Корун
 Мета Хочевар
 Јожица Авбељ
 Душан Јанковић
 Андреј Инкет и други

Спољашње везе
 Интернет веза

Универзитет у Љубљани


The planet, HAT-P-11b, is categorized as an exo-Neptune — a Neptune-sized planet that orbits the star HAT-P-11. It is located 120 light-years away in the constellation Cygnus. This planet orbits closer to its star than does our Neptune to our sun, making one lap roughly every five days. It is a warm world thought to have a rocky core and gaseous atmosphere. Not much else was known about the composition of the planet, or other exo-Neptunes like it, until now.
In the new study, astronomers set out to look at the atmosphere of HAT-P-11b, not knowing if its weather would call for clouds. They used Hubble's Wide Field Camera 3 and a technique called transmission spectroscopy, in which a planet is observed as it crosses in front of its parent star. Starlight filters through the rim of the planet's atmosphere. If molecules like water vapor are present, they absorb some of the starlight, leaving distinct signatures in the light that reaches our telescopes.
Previous articleEnterovirus advice: Don't panic. Wash your hands.


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Journal of Applied Mathematics and Computational Mechanics (JAMCM) – czasopismo naukowe o zasięgu międzynarodowym, kwartalnik wydawany przez Wydawnictwo Politechniki Częstochowskiej od roku 2002. W latach 2002-2012 czasopismo było wydawane pod tytułem Scientific Research of the Institute of Mathematics and Computer Science (Prace Naukowe Instytutu Matematyki i Informatyki) - ISSN 1731-5417. Czasopismo ukazuje się w wersji drukowanej (ISSN 2299-9965) i w wersji internetowej (e-ISSN 2353-0588) w otwartym dostępie (Open Access Journal). Czasopismo jest umieszczone w wykazie czasopism punktowanych przez Ministerstwo Nauki i Szkolnictwa Wyższego i posiada 70 punktów.

Adres redakcji: Instytut Matematyki, Politechnika Częstochowska, al. Armii Krajowej 21, 42-200 Częstochowa.

Cel i zakres
Czasopismo prezentuje wyniki badań naukowych w licznych obszarach związanych z szeroko rozumianą matematyką i mechaniką, obejmujących w szczególności:
 zastosowania matematyki,
 numeryczne modelowanie zjawisk fizycznych.

Rada wydawnicza
 Redaktor naczelny: prof. dr hab. Stanisław Kukla,
 Redaktor honorowy: prof. dr hab. inż. Bohdan Mochnacki,
 Członkowie: ponad 30 naukowców z ośrodków w Polsce i na świecie.

Indeksacja
 Emerging Sources Citation Index (ESCI),
 CrossRef,
 DOAJ,
 Mathematical Reviews (MathSciNet),
 Google Scholar,
 Index Copernicus,
 BazTech.

Język publikacji
angielski

Przypisy

Linki zewnętrzne
 Oficjalna strona internetowa

Czasopisma anglojęzyczne
Czasopisma matematyczne polskich uczelni
Czasopisma wydawane od 2002
Kwartalniki wydawane w Częstochowie
Politechnika Częstochowska


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Винтерсвейк () — город и община в Нидерландах.

География
Винтверсвейк находится на крайнем востоке Нидерландов и провинции Гелдерланд, на самой границе Нидерландов и Германии; территория общины Винтерсвейк с трёх сторон окружена немецкой территорией.

История
Винтерсвейк впервые письменно упоминается около 1000 года. Вплоть до начала XIX века он представлял собой небольшой крестьянский хутор, расположенный на краю известнякового плато. Позднее здесь разрабатывались образовавшиеся в триасовый период известняки. Геологи при своих изысканиях находили здесь представляющие научный интерес палеонтологические окаменелости. В летнее время в местных разработках проводятся геологические экскурсии — единственные такого рода в Нидерландах.

С 1870 года Винтерсвейк начал развиваться как центр текстильного производства. В 1878 году в интересах текстильной промышленности город был связан железнодорожной линией с Зютфеном.

В 2005 году в Винтерсвейке открыт памятник художнику Питу Мондриану, жившему в молодости в этом городе.

Состав общины
В общину Винтерсвейк входят следующие населённые пункты:
 Винтерсвейк
 Меддо
 Корле
 Бринкхёрне
 Хенксел
 Хюппел
 Коттен
 Мисте
 Ратюм
 Волд

Уроженцы
 Геррит Комрей — писатель
 Ян Виллем ван Оттерло — дирижёр

Примечания

Города Нидерландов


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Remove Georgetown Law filter Georgetown Law
Student and Community Life (3) Apply Student and Community Life filter
Health on the Move
Understanding people—and disease—in transit, with Georgetown's Global Health Initiative...
Formation of a Global Caregiver
Learning comes to life through practical experience in global health.
When Global Health Is Local
Georgetown students and faculty offer medical support for D.C.-area migrants and refugees.
Cross-Border Care
Five alumni in global health share lessons from the field.
Bridging Cultures
Alumni Point of View with Christina M. Hanna (F'08, M'14)...
Brain Cancer Cache
Researchers at Georgetown University Medical Center have found distinct molecular signatures in two brain disorders long thought to be psychological in origin—chronic fatigue syndrome and Gulf...
New Tumor Test for Better Bladders
Georgetown researchers have developed a new diagnostic tool for bladder cancer that may reduce unnecessary treatment for patients with non-invasive tumors.
Major Goals for Microsurgery
David Habin Song, MD, MBA, is on a mission to make Georgetown University School of Medicine and MedStar Health the best academic health system in the country for plastic surgery.
Using Big Data to Track HIV
An innovative data-sharing technology developed at Georgetown will be used to improve the National HIV Surveillance System through a $2 million grant from the Centers for Disease Control and...
Making Sense of Sounds
"We have long tried to make sense of senses, studying how the brain represents our multisensory world," says the study's senior investigator, Maximilian Riesenhuber, PhD...
International Business and Policy Program Alumni, Professor Launch Podcast on Trade
TradeCraft is a podcast hosted by Professor Marc Busch's former student Collin Janich (MBA'17), with Andrew Gore (MBA'17) as executive producer.
NHS Grad Thanks Faculty for Teaching Her to Deliver a Breech Baby with Confidence
Veniese Lawrence (G'17), a graduate of Georgetown's Nurse Midwifery/Women's Health Nurse Practitioner program, credits the program with giving her the skills to deliver a patient's breech baby without surgery.