Most high performing people don't stick around one place their whole lives anymore. They're generally attracted to large cities with like-minded people. Because of this, companies based in small cities need to work especially hard to recruit top talent. But from my experience, if the right job presents itself, most Gen Y go-getters are totally open to new opportunities and new cities of any size. Companies based in small cities may be at a disadvantage, but there are things they can do to compete. Here are five.
A lot of people grow up with dreams of moving to New York, L.A. or Chicago. So, if you're headquarters are just outside of Madison, Wisconsin, you better have something up your sleeve to compete.
Epic Systems does. They're competing by embracing their city. The Madison Art Fair is the place to be when the weather gets nice. When springtime rolls around, Epic encourages their employees to go to the fair and buy a piece of art. Epic will then hang the piece on the wall and reimburse the employee 100%. Epic has figured out how to embrace their location and you better believe they tell visiting recruits where all their beautiful art came from.
The biggest reservation that Gen Yers have about moving to a small city is that nobody our age will live there. When you don't have a family, a social life is extremely important. Companies need to show recruits that there are other young people working there by putting them on the front line.
Be sure the career fair recruiters are young. When you bring recruits in for an interview, send a young person in as an interviewer, greeter, or tour guide. Finally, let your recruits spend a night out on the town, all expenses paid, with your top young employees. Don't be shy to instruct your employees to talk about the cost of a night out, or the discounted rent in your small city compared to what it costs in New York or Los Angeles. If they still don't want to take the job after experiencing the best your small city has to offer, then you're probably out of luck. But this is one surefire way to find out.
It seems like every year, the same companies end up on the . Giants like Google, Ernst & Young and Deloitte are always named. They make the list because they consciously brand themselves as employers. Sure, they brand their products and services, but they know the value of people, and they make sure people know the value of working there.
This year, Quicken loans hit number two on the list. Quicken is located in Livonia, MI, a small city 20 miles outside of Detroit. They manage to attract top talent despite being located in a small city in the Midwest because they are consciously branding themselves as an employer of choice. And they're making a lot of money doing it.
Branding your company as a great place to work is a great idea. But an even better idea is to actually practice what you preach and be a great place to work. W.L. Gore has been a great place to work since they started in 1958, and the media has in turn, branded Gore as a great place to work. Without actively pushing their agenda, people (like me) have discovered that Gore is a unique company with no hierarchy, no job titles, and the opportunity for leaders to emerge from anywhere.
They were number 15 on this year's list, and they're located in Newark, DE. Newark is a nice little town, but it's certainly no New York City. Gore has managed to overcome their small city location and thrive for more than 50 years.
You may think that being headquartered in a small city requires you to stay local when it comes to recruiting. I disagree. By staying local, it's very hard to recruit the top talent. If you want to create a world class business, you need world class talent, and world class talent is probably not all local.
At Brazen Careerist, we knew that finding all of our talent in Madison was probably not a great idea. There is certainly a lot of talent here, but limiting ourselves to local recruiting would eventually hold us back. We managed to recruit one person from Philadelphia, and another from Chicago. They came to a small city because they saw opportunity in the job. If you expand your recruiting network and provide a unique opportunity, people will come to a small city. It just takes a little extra effort.


text:
Handwritten Wills Discovered More than a Year After Aretha Franklin's Death
The death of Aretha Franklin, the Queen of Soul, rocked the music world last year. As the world mourned the loss of this legendary singer, a legal storm brewed when it initially seemed that she had not left a will or trust delineating what was to happen to her more than $80 million fortune. In the months following her passing it seemed as though the artist's four sons would be locked in a protracted and emotional legal dispute over their mother's estate- which is often what happens when a family member fails to have an estate plan in place.
However, documents have recently surfaced which actually do lay out, in detail, what is to happen to Ms. Franklin's estate.
This week we explore two sides of this issue: what would happen if these documents had not been found, and, now that they have, where does the family go from here?
Unique Factors for Musicians to Consider in Estate Planning
According to news reports following her death, Ms. Franklin's entertainment lawyer repeatedly asked her to think about the future and put together a trust while she was alive, noting that "it would have expedited things and kept them out of probate, and kept things private."
A complicating factor in Ms. Franklin's case was the dollar value of her song catalogue, something that should have been managed for copyright and related issues as part of a broader estate plan while she was still living. For music artists, their ownership over their song catalogue, and therefore their ability to make royalties every time their song is played or, in the digital age: streamed, can prove to be one of the most valuable aspects of their estate.
The Implications of Dying without a Will
Legally, if someone dies without a will that person is deemed to have died "intestate". This raises a number of legal questions and, more often than not, causes complications.
Under Michigan law, where Franklin was living at the time of her death, the assets of a deceased person who is unmarried and dies intestate are divided equally among that person's children. Since it was believed that Ms. Franklin died without a will, her assets would be divided equally between her four sons.
This would not preclude others (including extended family members or creditors) from contesting the estate.
New Documents Discovered: Now What?
Earlier this month, several handwritten wills were discovered in a locked cabinet and under the sofa cushions in Ms. Franklin's home in Detroit. These have been submitted to a probate judge to determine whether or not they qualified as valid documents. The discovery of these documents, and the court's ultimate decision with respect to their validity, could impact what will happen to Ms. Franklin's estate.
The most recent of these documents is dated 2014. The New York Times is reporting that two of the four sons support this 2014 will, while two oppose it.
Ms. Franklin's eldest son, who was born when Ms. Franklin was 12 years old and currently lives in a group home, has opposed the 2014 will. He would inherit significantly less if the 2014 will is to be found valid. The will does further state that the other three sons are to "oversee his needs" and check in on him once a week. However, the legibility of the handwriting in this part of the will is difficult to fully decipher.
If this will is not recognized, the eldest son will receive ¼ of the estate (his equal share under Michigan intestacy rules).
The 2014 document also names Ms. Franklin's youngest son as executor of the estate, which would oust Ms. Franklin's niece from that role (she was appointed as executor by a court last year with the unanimous support of all four of the sons). Under the 2014 will, the niece would receive an inheritance of $200,000 but lose her function as the estate's primary administrator.
If the 2014 will is recognized as valid, a settlement among the sons and other interested parties may be required in order to avoid subsequent legal challenges and to simplify management of the estate.
At a recent closed door meeting, a property sale was allegedly discussed, and a mediator was suggested to help the parties reach a conclusion without the need for expensive litigation. We will continue to follow developments in this matter and will provide updates when they become available.
State taxes can be a huge liability if you are not properly prepared. For example, if you are a Canadian who owns property in the United States but you are not a U.S. citizen or resident, the IRS will tax your estate 40% of the fair value of the property.
A knowledgeable tax lawyer can assist you in assessing the available options. Estate tax issues can be hugely complex and burdensome. We know how to handle these issues well and are routinely sought out by clients, their counsel and other professionals for security in minimizing tax exposure.
At Feigenbaum Law we regularly prepare U.S. Estate tax returns (Forms 706/706NA) and are routinely consulted by other accountants, lawyers, insurance professionals and financial planners to assist their clients on estate planning or post-mortem tax advice.
Estate tax issues are not something you should be facing without the assistance of a professional who has a comprehensive and authoritative knowledge of the area. Contact Feigenbaum Law about minimizing both your tax exposure and that of your heirs. We offer services to clients in the US, Canada and around the world.
At our goal is to create the best tax and estate strategy possible for our clients. We work with you to create a personalized solution that will streamline your compliance requirements and set you up to take advantage of all possible current and future opportunities to reduce your tax burden. Contact us to learn more about how we can help or call us at (905) 695-1269

redpajama_set_name: RedPajamaCommonCrawl


text:
Home » Library » Modern » Richard Schoenig »
Why God Does Not Exist Because This World Does (2020)
Richard Schoenig
2. Heaven World
3. Heaven World Argument
4. Evaluation of the Heaven World Argument
4.1 Defense of P1
Epistemic obfuscating decision factors
Atheological obfuscating decision factors
Sociological and psychological obfuscating decision factors
5. Theistic Challenges to the Heaven World Argument and Responses
5.1 First Challenge
Nontheistic Response
5.2 Second Challenge
5.3 Third Challenge
5.4 Fourth Challenge
5.5 Fifth Challenge
Theistic "No Best World" Retort
5.6 Sixth Challenge
5.7 Section Summary
6. Final Summary and Conclusion
I will argue that the existence of this world (TW) constitutes adequate evidence that the theistic God (henceforth just "God") does not exist. God is understood to be a supernatural, spiritual, eternal person of maximal power, knowledge, and goodness. He is said to be the creator and sustainer of TW who suitably rewards or punishes humans after death. God is essentially the deity worshipped by most Christians, Jews, Muslins, Sikhs, and Zoroastrians, among others. Most versions of theism maintain that God has maximal love for humans. For example, in Christian theism the Gospel of John 3:16 says, "For God so loved the world that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting life." In addition, 1 John 4:8 affirms that "God is love."
The atheological argument to be developed here rests on the claim that if God existed, he would have shown his maximal goodness, including his maximal love for humans, by actualizing a different world than TW. I call this alternative world, heaven world (HW). The full details regarding HW need not be spelled out here. However, in germane outline, HW would include God's creating humans and endowing all of them with free will, rationality, moral agency, a clear and comprehensive knowledge of their creator and creation circumstances, and a clear and comprehensive understanding of what options they have concerning their existence.
For our purposes, the most important difference between HW and TW is that upon creating humans in HW God would immediately and directly offer each the beatific vision (BV), which theists maintain is the greatest good (summum bonum) for humans.[1] It consists of people directly experiencing the most sublime bliss stemming from a freely chosen, intimate, loving, direct union with God forever. The Catechism of the Catholic Church, for example, says that Heaven (comprising the BV) is "the state of supreme and definitive happiness, the goal of the deepest longing of humanity."[2] The theme in the second part of Aquinas' Summa Theologica is human beings' striving after their last (highest) end, which is the blessedness of the visio beata. Christian philosopher Shawn Floyd elaborates on the importance that Aquinas placed on the experience of the BV:
Thus he (Aquinas) says that human beings "attain their last end by knowing and loving God" (Summa Theologica IaIIae 1.8). Aquinas refers to this last end—the state in which perfect happiness consists—as the beatific vision. The beatific vision is a supernatural union with God, the enjoyment of which surpasses the satisfaction afforded by those goods people sometimes associate with the last end [emphasis mine]. (Floyd, 2018)
There is a relevant theological similarity in TW for the HW feature of God creating and then directly offering humans immediate access to the BV. Research has shown that more than fifty percent of all fertilized human eggs never implant in the uterus (Ord, 2008, p. 14), and, of those that do, another ten percent or so are not born alive (Ord, 2008, p. 14), or die shortly thereafter. From here on, I will refer to this sixty-plus percent as the "short-lived." Given that the most prevalent theistic belief about when personhood begins is that it is at conception, we must assume that God would immediately and directly offer to the postmortem short-lived the option of experiencing the BV, since any other course of action with respect to them would compromise God's omnibenevolence and maximal love for humans. God's direct postmortem offer of the BV to the short-lived in TW would be similar to what he would offer to all humans upon their creation in HW. I shall have more to say about the short-lived later in the paper.
I aim to show that from axiological and eudaimonic (human flourishing) considerations HW is superior to TW (and, as I shall show later in the paper, to any other possible world as well). That being the case, in accordance with his maximally good and loving nature God would have actualized HW rather than TW (or any other possible world). Since HW does not exist, I conclude that God does not either. The formal presentation of this reasoning, called the heaven world argument, follows.
(P1) There are numerous important axiological and eudaimonic advantages that HW has over TW, and no disadvantages.
(P2) If there are numerous important axiological and eudaimonic advantages that HW has over TW, and no disadvantages, then if God exists, he would have actualized HW rather than TW.
(C3) Therefore, if God exists, he would have actualized HW rather than TW. (from P1 & P2)
(P4) It is not the case that God actualized HW rather than TW.
(C5) Therefore, it is not the case that God exists. (from C3 & P4 by modus tollens)
The argument is clearly valid. I will now defend the truth of the two potentially controversial premises, P1 and P2.
(There are numerous important axiological and eudaimonic advantages that HW has over TW, and no disadvantages.)
The most important advantage of HW over TW would be that in HW, unlike in TW, all humans would experience the BV. I do not mean to say that it would be logically impossible for a HW person to reject God's invitation to experience the BV, only that it would be extremely unlikely, given the nature of what is being offered, the nature of how it is being offered, the nature of the person extending the offer, and the rational and informed status of the offerees.[3] At the same time, in accepting God's invitation to experience the BV, HW people would thereby eliminate their chance of suffering eternal damnation. This is significant because, according to many versions of theism, many people in TW do not attain the summum bonum of the BV and do experience eternal postmortem suffering.
As is the case in TW's Heaven, in HW there would be no natural evil or animal suffering. In addition, no one would suffer from moral evil because HW people, like the humans and angels in TW's Heaven, would not choose to do evil since their attention and inclinations would be so firmly, completely, and eternally fixed on the magnetic, joyous, loving, awe-inspiring, and all-consuming experience of the BV. Also, it is not clear that anyone experiencing the BV could suffer from moral evil.
Theists claim that God created humans for a number of purposes, namely: to have them freely come to know and love him and share in his blessed life[4], to glorify and enjoy him forever[5], and to worship him.[6] These purposes would be far better realized in HW because all humans there would experience the summum bonum of the BV, which experience, by definition, would entail the maximal realization of God's aforementioned purposes.
Finally, for HW people, unlike for TW people, there would be no obfuscating decision factors of an epistemic, atheological, sociological, or psychological nature concerning the acceptance of the existence of God and the veracity and value of his invitation to experience the BV. The absence of such obfuscating decision factors would assure that the choices of HW people would be free and properly informed.
Many people in TW have never had a live option to acknowledge God's existence or to accept his invitation to experience the BV because they lived in times before theism was known or where it was never clearly or fully explained or understood. In addition, some people who were cognizant of claims about God's existence and his offer of salvation judged the claims to be implausible due to insufficient evidence. As per the definition of HW, these impedimental epistemic factors would not obtain therein.
These have included the existence of inscrutable evil, the hiddenness of God, and the unfairness associated with attaining the BV. With respect to the latter, presumably the short-lived are automatically guaranteed the BV, while all others are not. These three atheological challenges to theistic belief, particularly the first two, have spawned large numbers of atheists and agnostics, especially in recent times. These obfuscatory decision factors would not exist in HW because in that world there would be no evil, inscrutable or otherwise; God would not be hidden since he would treat directly with humans; and there would be no unfairness in attaining the BV, as it would be offered to all in an identical manner.
Many people's decisions about God's existence and offer of salvation have been skewed by warping sociological or psychological influences such as personal misfortune, flawed upbringing, inferior education, poor role models, economic disadvantage, human predation, and psychological handicaps. Given the description of HW, these obstructive decision factors would not be present therein.
(If there are numerous important axiological and eudaimonic advantages that HW has over TW, and no disadvantages, then if God exists, he would have actualized HW rather than TW.)
The truth of the antecedent of the main conditional in P2 was addressed in defending P1. The justification of the embedded conditional's consequent in P2 would seem to be a fairly straightforward matter. A maximally benevolent creator would not actualize a world, TW, containing massive amounts of suffering that results in only some humans attaining the summum bonum of the BV and only some humans satisfying the creator's purposes for creating humans when, instead, he could have actualized a world, HW, in which it would be very likely that all humans would attain the BV and freely satisfy God's purposes for their creation; and all this without any gratuitous suffering being required. If so, then the suffering in TW can be deemed to be gratuitous. Moreover, given that, by definition, a theistic God would not cause or permit gratuitous suffering, it can be concluded that God would have actualized HW rather than TW.
I turn now to evaluate a number of salient theistic challenges to the heaven world argument.
5.1 First Challenge: In HW humans would have to forego the great good of having a conscious, embodied earthly life.
First, while it is true that most embodied conscious humans in TW experience some happiness and satisfaction, human earthly existence is certainly not an unalloyed good. Almost all embodied, conscious humans also experience considerable amounts of acute suffering, some of it horrendous, which, of course, they would not experience in HW.
Second, the Gospel of Mark (8:36) says, "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" Whatever happiness and satisfaction humans may experience in TW pales into insignificance when compared to the experience of the BV, for which all in HW can directly opt.
Finally, if having a conscious, embodied existence were as great a good as theists maintain, it would be difficult to explain why an omnibenevolent God would deny it to a significant majority of humans, namely, the short-lived.
5.2 Second Challenge: In HW humans would have to forego the value associated with God's keeping his epistemic distance from them.
Theists tell us that God wants humans freely to enter into an intimate and loving relationship with him. However, he does not want to force them to do so by overriding their free will or otherwise coercing them. To this end he keeps an appropriate epistemic distance from them in TW. This would not be possible in HW where God treats directly with persons.
First, when HW people parley directly with God, they would obviously thereby come by sufficient reasons to believe that he exists and has invited them to experience the BV. However, if a person takes on a belief as a result of receiving clear and adequate evidence for the belief from an unimpeachable source, that would not necessitate any loss of the person's free will or her being the subject of iniquitous coercion. God would have the means, method, and motivation to present to HW people the facts of his existence and offer of the BV in noncoercive terms that would not abrogate their free will.
Second, according to theism, God has in fact dropped his epistemic distance with many persons, ostensibly without compromising their free will or unduly coercing them. For example, God presumably does not keep his epistemic distance from the postmortem short-lived in the course of extending to them an invitation to experience the BV. This is pertinent because, recall, the short-lived comprise a substantial majority of the persons in TW and their postmortem status is similar to the status of people in HW. Theists also believe that many humans during their lifetimes, including, such well known figures as Abraham, Moses, Zoroaster, Paul, Virgin Mary, Joseph Smith, and Muhammed, were vouchsafed powerful direct or indirect theophanies which involved an absence of epistemic distance. Theists do not believe that any of those cases involved improper coercion, annulment of free will, or the creation of any other negative consequences. On the contrary, those individuals are considered to have been privileged and to be righteous archetypes of their faiths.
5.3 Third Challenge: In HW humans would not experience the value of soul-making.
This challenge is associated with John Hick's theodicy of soul-making (Hick, 1978). As applied to the actualization of TW versus HW, theists, in the spirit of Hick, could claim that God actualized TW with its axiological and eudaimonic shortcomings in order to bring about a higher level of goodness in humans than would otherwise be possible had he actualized HW instead. More specifically, the actualization of TW makes soul-making possible, that is, it makes possible the development of important salutary human character traits and virtues such as courage, compassion, and heroism. Hick summarized this view as follows:
The value-judgement that is implicitly being invoked here is that one who has attained to goodness by meeting and eventually mastering temptation, and thus by rightly making responsible choices in concrete situations (as in TW), is good in a richer and more valuable sense than would be one created ab initio in a state either of innocence or of virtue (as in HW). In the former case, which is that of the actual axiological achievements of mankind, the individual's goodness has within it the strength of temptations overcome, a stability based upon an accumulation of right choices, and a positive and responsible character that comes from the investment of costly personal effort. (Hick, 1978, pp. 255-256)
God makes certain that the attainment of such character-enhancing goods associated with soul-making more than compensates for the axiological and eudaimonic liabilities that make soul-making possible. The attainment of those character-enhancing goods, then, justifies God's actualizing TW rather than HW.
There have been many retorts to Hick's view (Tooley, 2015). However, I will limit mine to those which are most relevant to the heaven world argument. First, soul-making in TW could not bring about a higher level of goodness for humans than the experience of the highest good of the BV in HW.
Second, soul-making by means of suffering and adversity is either necessary for attaining the BV or it is not. If it is necessary, then, since the short-lived could never experience it, they would thereby be unfairly debarred from attaining the BV. This unfairness would weaken or demolish the ethical standing of God's actualization of TW. On the other hand, if soul-making is not necessary for attaining the BV, then its usefulness as a defense of God's actualizing TW would be minimal at best.
Third, soul-making by means of suffering and adversity is useful only for rational beings who have not reached the perfection of their natures. Those who have already reached that point have no need for it. Their souls are already "made," as it were. For example, Adam and Eve before their sin in the Garden of Eden, those experiencing the BV in TW's Heaven who died without ever being morally accountable, and supernatural persons, such as God and angels, all never underwent any soul-making through suffering and adversity because they did not need to. They were or are at perfection relative to their natures. Likewise, HW people would not need soul-making through suffering and adversity because they would attain the perfection of their natures by experiencing the BV. Once again, Shawn Floyd's encapsulation of Aquinas' view that the BV is the final perfection of humans is apropos here:
What is it, then, in which our last end really consists or is realized? For Aquinas, the last end of happiness can only consist in that which is perfectly good, which is God. Because God is perfect goodness, he is the only one capable of fulfilling our heart's deepest longing and facilitating the perfection at which we aim. Thus he says that human beings "attain their last end by knowing and loving God" (Summa Theologica IaIIae 1.8). Aquinas refers to this last end—the state in which perfect happiness consists—as the beatific vision. The beatific vision is a supernatural union with God, the enjoyment of which surpasses the satisfaction afforded by those goods people sometimes associate with the last end [emphasis mine]. (Floyd, 2018)
As Aquinas avers, the BV brings about the final end and perfection of a human being's nature, that is, a made soul. God's desire for humans to experience this end or goal of perfection would be fully realized in HW when humans therein accept God's invitation to join him in a free, personal, intimate, eternal, loving relationship via the BV. Most importantly, once again, this perfection of human nature would not only come to all in HW, versus coming to considerably less than all in TW, but it would also come about without the massive suffering required for it in TW.
Some theists, such as Hick, however, have demurred that God does not want soul-making to simply be the product of accepting a divine invitation, as it would be in HW; rather, they claim that God wants it to be earned, as Hick put it, by "the investment of costly personal effort," as in TW. However, this claim is belied by the fact that Adam and Eve in the Garden of Eden, angels ostensibly, and, most relevantly, those experiencing the BV in TW's Heaven because they died without ever being morally accountable, such as the short-lived, all received perfected soul-made natures by divine largess, not by "the investment of costly personal effort." Nor is there any indication that this manner of reaching soul-perfected natures tarnishes or diminishes the goodness or felicity of the consequent BV.
5.4 Fourth Challenge: God would find TW preferable to HW because TW would make possible certain positive moral choices and consequent values for humans that would be very unlikely in HW.
Horrendous events like the Holocaust obviously occur in TW, but almost certainly would not in HW. But the occurrence of a horrendous event can occasion people to make free will decisions that result in actions that have great moral value, such as compassion, courage, sacrifice, etc. The Catholic priest Fr. Philip Dion put it this way:
St. Augustine said, "There would be no martyrs if there were no tyrannical persecutions." Hence, it is by the wickedness He permits in some men, that God stimulates others to goodness and virtue and sanctity. For example, God willed to permit the evil of guilt in Hitler and so many Nazis and communists who ran the concentration camps in World War II.... Because of that suffering, many victims are saints before the throne of God today who would not be there had God not permitted the evil will and sin of their persecutors. (Dion, 1978)
Thus, theists conclude that from God's perspective TW would be superior to HW.[7]
First, keep in mind that HW people would also be able to make free will decisions. However, since there would be little or no suffering in HW, HW people would not likely have the opportunity to make moral decisions in reaction to the suffering occasioned by horrendous events. Nevertheless, that fact would not make human existence in TW preferable to existence in HW from the perspective of humans or an omnibenevolent God. Given the many epistemic and eudaimonistic advantages that HW has over TW, especially the avoidance of the almost unimaginable amount of acute animal and human suffering in TW throughout the ages, it is difficult to see how any human or omnibenevolent deity would prefer TW over the alternative of HW. Pace Fr. Dion, would God really prefer a world in which humans use free will to murder a million children (the Holocaust) so that some persons could show moral fortitude, rather than preferring a world in which all humans would enjoy the summum bonum and use their free will to maximally love God, themselves, and all other persons? Surely not.
Second, if theists were to hold that God would actualize TW over HW because TW allows some humans to make morally exemplary free will decisions, these theists would have to explain why that actualization would not jeopardize God's omnibenevolent character in terms of unfairness. Actualizing TW would result in God acting unfairly toward the short-lived who, remember, comprise a robust majority of all humans who have ever lived in TW. By definition, the short-lived are unable to make any free will decisions. Thus, the short-lived could be said to be arbitrarily deprived by God of an opportunity to gain the great good of moral rectitude resulting from a morally virtuous free will response to horrendous events. That would amount to invidious discrimination toward the short-lived, which would be inconsistent with the character of an omnibenevolent being. Of course, such discrimination would never occur in HW.
5.5 Fifth Challenge: Actualizing TW involved no moral deficiencies on God's part.
Robert Adams has argued that God's actualization of a "less perfect world" (like TW) than he could have actualized would not involve any defect in God's character (R. Adams, 1990, pp. 276-282). On the one hand, Adams claims that people with whom God would have populated a better world than TW (like HW, for example) have never existed because God did not actualize their world. Thus, God cannot be said to have harmed them by not having created HW. On the other hand, Adams claims that God cannot be said to have harmed TW people either because his creating them was a beneficent manifestation of his divine love that gave them the precious gifts of existence and God's unconditional grace that they otherwise would not have had. Thus, Adams concludes that since God did not harm anyone in the world that he actualized and did not harm anyone in the worlds that he did not actualize, then he cannot be said to have acted in a morally deficient fashion by actualizing a less perfect world like TW.
Assume that Adams is correct that no one is harmed by God's actualizing TW.[8] Subsequent to an insight by Philip Quinn (1982, p. 213), William Rowe charged that there is still a case to be made that God's actualizing a less perfect world (like TW) than one he could have actualized instead, could be said to manifest a pertinent moral deficiency on God's part. Rowe says:
Following Philip Quinn, I'm inclined to think that if an all-powerful, all-knowing being creates some world other than the best world it can create, then it is possible there should exist a being morally better than it is. Quinn remarks: "An omnipotent moral agent can actualise any actualisable world. If he actualises one than which there is a morally better, he does not do the best he can, morally speaking, and so it is possible that there is an agent morally better than he is, namely an omnipotent moral agent who actualises one of those morally better worlds." (Rowe, 2004, pp. 82-83)
Rowe adds that Quinn's "omnipotent moral agent (whom I will call 'God+') who actualizes one of those morally better worlds" could be understood to do so as a supererogatory act (Rowe, 2004, p. 82). Moreover, given that it is morally virtuous to perform supererogatory acts, God+ would thereby be morally superior to God. If so, then God could not be said to be unsurpassably good. But, since being unsurpassably good is one of the necessary properties of the theistic God, it can be concluded that God's actualizing TW rather than HW would involve a moral deficiency on his part.
Theists, in turn, could retort that Rowe's and Quinn's reasoning is vulnerable to the "no best world" retort. A number of prominent Christian philosophers have argued that there is an infinite hierarchy of increasingly better worlds that would be better than any world that God could have chosen to actualize.[9] If so, then God+ could be surpassed in goodness by an omnipotent creator, God++, who could, in a supererogatory manner, actualize a better world than the one actualized by God+. Furthermore, God++ could, in turn, be surpassed in goodness by God+++ in the same way as God+ could have been surpassed by God++, and so on ad infinitum. If there is no best possible world that God could have actualized, then God cannot be said to have compromised his omnibenevolence by satisficing in actualizing TW. Adams gives voice to this conclusion when he says, "if there is no maximum degree of perfection among possible worlds, it would be unreasonable to blame God, or think less highly of His goodness, because He created a world less excellent than he could have created" (1990, p. 275).[10]
Nontheists could respond that for it to be case that God should have actualized HW over TW, and all other possible worlds (AOPW) for that matter, as the heaven world argument requires, it is not necessary that HW be the best possible world simpliciter, that is, the best without any qualifications.[11] God's decision to actualize a world would include a decision about the numbers, N, and kinds, K, of persons (and, perhaps, also sentient nonpersons, if any) the actualized world would comprise. Once the N and K values are set, it then becomes feasible to determine a relativized best possible world among worlds that have the same N and K values. Identifying a population-equalized best possible world would involve comparing the axiological and eudaimonic values of TW, HW, and members of AOPW when all have the same N and K values. TW with specific N and K values can be represented as TW—NK, while HW and members of AOPW with the same specific N and K values as TW can be represented as HW—NK and AOPW—NK. The rationale behind the N and K population caveats for making transworld superiority comparisons is to avoid making such comparisons mainly a function of extrinsic N and K numbers, rather than a function of intrinsic axiological and eudaimonic values of the compared worlds, such as those spelled out in section 4.1.[12] In light of that section's value factors favoring HW, and the population caveats just described, HW—NK would be superior to TW—NK and AOPW—NK in so far as there could not be any member of AOPW—NK, including TW—NK, that could be superior to HW—NK in axiological and eudaimonic terms because only in HW—NK would all persons enjoy the greatest good of experiencing the BV. Therefore, neither TW—NK nor any member world of AOPW—NK could contain more good than the greatest good for all beings who could experience good, as is the case in HW—NK. Furthermore, neither TW—NK nor any member world of AOPW—NK could contain as much good as HW—NK either. If it did, it would not be essentially different from HW—NK; it would be HW—NK, namely, the NK-populated world in which all persons experience the greatest good of the BV. So, I conclude that there is a best possible world among worlds having the same N and K values, namely, HW—NK, which, according to the heaven world argument, God would have actualized rather than TW—NK.
5.6 Sixth Challenge: God's reasons for actualizing TW rather than HW are inscrutable (skeptical theism).
Theists could argue that even if the previous four theistic challenges to the heaven world argument are deemed to be unavailing and we are unable to determine the justification for God's actualizing TW rather than HW, that alone would not suffice for us to reasonably conclude that God would have no justification. His justification could simply be beyond our ken. This sort of defense of God's actualizing TW rather than HW would be an application of the increasingly employed general theistic apologetic known as skeptical theism. The latter holds that humans, given their significant cognitive limitations compared to God, should be skeptical about their ability to comprehend God's reasons for his actions, such as why he actualized TW rather than HW.
I see a number of problems with the use of skeptical theism here. To begin with, if skeptical theists maintain that God does not reveal his reasons for actualizing TW rather than HW because humans could not understand the reasons, then one apposite response is that God could give humans some sort of comprehension assistance, what Ted Drange called a "brain boost," that would allow them to understand the reasons (Drange, 1998, p. 206). Such assistance might be thought comparable to the innate ability of young children to learn complex natural languages intuitively. Moreover, theists would presumably be committed to the belief that persons in TW's Heaven, unlike antemortem persons in TW, would know why God actualized TW rather than HW. If so, then God must be able to give persons in TW's Heaven some comprehension assistance (brain boost?). By parity of reasoning, then, it would seem that he could have done something similar for antemortem persons in TW. Furthermore, one would think that he would have wanted to do so as well, if only to forestall humans nonculpably embracing corrosive doubts about his existence which would frustrate the purposes mentioned earlier for which theists say that God created humans in the first place.
Skeptical theists could retort that, for all we know, God does not give comprehension assistance because not revealing his reasons produces greater goods, albeit hidden from our ken, than would result from giving us such assistance. However, the nontheist could respond that the value of such hidden goods must always be less than the value associated with the summum bonum of the BV that all HW persons would experience. In this regard, Christian philosopher Marilyn McCord Adams says, "the good of beatific, face-to-face intimacy with God is simply incommensurate with any merely nontranscendent goods or ills a person might experience" (M. M. Adams, 1990, p. 218). Hence, I conclude that the use of skeptical theism to challenge the heaven world argument does not succeed.
Section 5 aimed to show that the five theistic challenges therein to the soundness of the heaven world argument were unsuccessful. In fact, if I am correct that theists would fail to delegitimize God's actualizing HW over TW, then theists, in a manner of speaking, could be said to be "hoist by their own petard"[13], the petard being the venerable and widely held theistic belief that existence in TW's Heaven with the BV is the summum bonum for humans. If it is, and if existence in TW's Heaven is very similar to existence in HW, then, to deny the axiological and eudaimonic superiority of HW over TW would be implicitly, and perhaps heretically, to deny the preferability of heavenly existence in TW to earthly existence in TW, a view which to my knowledge no theist has ever held.
I set out the atheological heaven world argument which concludes that God does not exist because if he did, he would not have actualized TW but rather HW. I supported that contention by showing that HW would be superior to TW and AOPW for compelling axiological and eudaimonic reasons and by pointing out that in HW the purposes for which theists claim God created humans would be better realized than they would be in TW or AOPW. Finally, I argued that the most salient theistic challenges to the heaven world argument are unsuccessful, and that its conclusion that God does not exist is therefore upheld.
[1] Although the phrase "beatific vision" is specifically a part of Christian theism, my argument works equally well with any theistic description of a state of maximal, eternal, postmortem happiness for humans, such as the Muslim notion of Paradise.
[2] The Catechism of the Catholic Church is available online.
[3] I acknowledge that some theists, universalists, hold that all humans will eventually attain eternal postmortem happiness. However, universalists comprise a relatively small percentage of theists. Even so, the other advantages of HW over TW would make HW superior even for universalists.
[4] Catechism of the Catholic Church. <http://www.vatican.va/archive/ENG0015/__P2.HTM>.
[5] Westminster Confession of Faith, Chapter IV. Center for Reformed Theology and Apologetics. <http://www.reformed.org/documents/westminster_conf_of_faith.html>.
[6] "I have created the jinn and humankind only for My worship" (Qur'an 51:56).
[7] This objection was suggested by an anonymous referee of the paper.
[8] For the sake of argument, I will accept Adams' claim that no members of TW could or would be members of HW. If they could have been members of HW, then one could construct a strong argument that they would have been harmed by being created in TW rather than in HW.
[9] For example, Alvin Plantinga (1974, p. 61), G. Schlesinger (1997), and Richard Swinburne (2004, pp. 114-115).
[10] See also: Howard-Synder & Howard-Synder, 1994, pp. 260-268; O'Connor, 2008, Chapter 5; and Langtry, 2008, pp. 74-78.
[11] It might be held that there could be a best possible world simpliciter if God could actualize a world containing an infinite number of good-making components. If such an actualization is possible, then the theist's objection here would still be unhorsed since it would be expected that God would have created that best possible world simpliciter rather than TW.
[12] Notice that the transworld superiority comparisons here assume that the most significant instantiation of axiological and eudaimonic values is rooted in the experiences of persons and, to a lesser extent, sentient nonpersons, if any. I take this assumption to be reasonable.
[13] That is, blown up by their own bomb (with a nod to the Bard).
Adams, Marilyn McCord. (1990). "Horrendous Evils and the Goodness of God." In The Problem of Evil (pp. 209-221), ed. Marilyn McCord Adams and Robert Merrihew Adams (Oxford, UK: Oxford University Press).
Adams, Robert. (1990). "Must God Create the Best?" In The Problem of Evil: Selected Readings (pp. 275-288), ed. Michael Peterson (Notre Dame, IN: University of Notre Dame Press).
Catechism of the Catholic Church. (1995). New York, NY: Doubleday. <http://www.vatican.va/archive/ccc_css/archive/catechism/p123a12.htm#II>.
Drange, Theodore. (1998). Nonbelief and Evil. Amherst, NY: Prometheus Books.
Floyd, Shawn. (2018). "Aquinas: Moral Philosophy." In The Internet Encyclopedia of Philosophy, ed. James Fieser and Bradley Dowden (Martin, TN: University of Tennessee at Martin). <https://iep.utm.edu/aq-moral/>.
Hick, John. (1978). Evil and the God of Love. New York, NY: Harper and Row.
Howard-Synder, Daniel and Frances Howard-Synder. (1994). "How an Unsurpassable Being Can Create a Surpassable World." Faith and Philosophy Vol. 11, No. 2 (April 1): 260-268.
Kraay, Klaas. (2013). "Can God Satisfice?" American Philosophical Quarterly, Vol. 50, No. 4 (October): 399-410.
Langtry, Bruce. (2008). God, the Best, and Evil. Oxford, UK: Oxford University Press.
O'Connor, Timothy. (2008). Theism and Ultimate Explanation: The Necessary Shape of Contingency. Oxford, UK: Blackwell.
Ord, Toby. (2008). "The Scourge: Axiological Implications of Natural Embryo Loss." The American Journal of Bioethics, Vol. 8, No. 7: 12-19.
Plantinga, Alvin. (1974). God, Freedom, and Evil. Grand Rapids, MI: Eerdmans.
Quinn, Philip. (1982). "God, Moral Perfection, and Possible Worlds." In God: The Contemporary Discussion (pp. 197-213), ed. F. Sontag and M. Darrol Bryant (New York, NY: The Rose of Sharon Press).
Rowe, William. (2004). Can God Be Free? Oxford, UK: Clarendon Press.
Schlesinger, G. (1977). Religion and Scientific Method. Dordrecht, The Netherlands: Reidel.
Swinburne, Richard. (2004). The Existence of God (2nd ed.). Oxford, UK: Oxford University Press.
Tooley, Michael. (2015). "The Problem of Evil." In The Stanford Encyclopedia of Philosophy (Fall 2015 Edition), ed. Edward N. Zalta (Stanford, CA: Stanford University). <https://plato.stanford.edu/archives/fall2015/entries/evil/>.
Copyright ©2020 Richard Schoenig. The electronic version is copyright ©2020 by Internet Infidels, Inc. with the written permission of Richard Schoenig. All rights reserved.


Square Enix released their latest financials today which included a note stating they to sell off IO Interactive, creators of the HITMAN series.
"In addition, the Company announced that it has decided to withdraw from the business of IO INTERACTIVE A/S, a wholly-owned owned subsidiary of the Company and a Danish corporation, as of March 31, 2017, and that the decision has resulted in booking of the extraordinary loss amounting to 4,898 million yen in the financial results for this Fiscal Year.
"As a result of this the Company started discussions with potential new investors and is currently in negotiations to secure this investment. Whilst there can be no guarantees that the negotiations will be concluded successfully, they are being explored since this is in the best interests of our shareholders, the studio and the industry as a whole".
It's unclear what the outcome will be but unless a buyer is found, IO Interactive and the HITMAN series could be in trouble. The latest installment of HITMAN has been excellent so let's hope IO Interactive can continue.


text:
How Not to Die With Michael Greger
advice, special
How to protect one's self from 10 causes of premature death and disease with a plant-based diet.
20 Shows to Help You Live Your Best Life
New year, new queue!
6. John Wick
4. Annabella Sciorra
1. BoJack Horseman Review: Somber Final Episodes Come to a Polarizing End
2. CBS Reveals Spring 2020 Premiere Dates for Man with a Plan, Pauley Perrette's Broke
3. Rick and Morty Sell Out for Massive Sporting Event and That's OK
4. True Detective's Matthew McConaughey and Nic Pizzolatto to Reunite for FX Crime Series
5. Netflix Originals in 2020: A Complete Guide to the New Series and Movies
6. Super Bowl 2020: All the Commercials You Need to See
7. Everything We Know About Peacock's Saved by the Bell Revival


text:
Q: Istio Ingress not showing address (Kubeflow on AWS) I'm trying to setup kubeflow on AWS, I did follow this tutorial to setup kubeflow on AWS.
I used dex instead of cognito with following policy.
then at step: kfctl apply -V -f kfctl_aws.yaml , first I received this error:
IAM for Service Account is not supported on non-EKS cluster

So to fix this I set the property enablePodIamPolicy: false
Then retried and it successfully deployed kubeflow, on checking services status using kubectl -n kubeflow get all, I found all services ready except MPI operator.
ignoring this when I tried to run kubectl get ingress -n istio-system
I got the following result.

upon investigation using kubectl -n kubeflow logs $(kubectl get pods -n kubeflow --selector=app=aws-alb-ingress-controller --output=jsonpath={.items..metadata.name})
I found the following error:
E1104 12:09:37.446342       1 controller.go:217] kubebuilder/controller "msg"="Reconciler error" "error"="failed to reconcile LB managed SecurityGroup: failed to reconcile managed LoadBalancer securityGroup: UnauthorizedOperation: You are not authorized to perform this operation. Encoded authorization failure message: Lsvzm7f4rthL4Wxn6O8wiQL1iYXQUES_9Az_231BV7fyjgs7CHrwgUOVTNTf4334_C4voUogjSuCoF8GTOKhc5A7zAFzvcGUKT_FBs6if06KMQCLiCoujgfoqKJbG75pPsHHDFARIAdxNYZeIr4klmaUaxbQiFFxpvQsfT4ZkLMD7jmuQQcrEIw_U0MlpCQGkcvC69NRVVKjynIifxPBySubw_O81zifDp0Dk8ciRysaN1SbF85i8V3LoUkrtwROhUI9aQYJgYgSJ1CzWpfNLplbbr0X7YIrTDKb9sMhmlVicj_Yng0qFka_OVmBjHTnpojbKUSN96uBjGYZqC2VQXM1svLAHDTU1yRruFt5myqjhJ0fVh8Imhsk1Iqh0ytoO6eFoiLTWK4_Crb8XPS5tptBBzpEtgwgyk4QwOmzySUwkvNdDB-EIsTJcg5RQJl8ds4STNwqYV7XXeWxYQsmL1vGPVFY2lh_MX6q1jA9n8smxITE7F6AXsuRHTMP5q0jk58lbrUe-ZvuaD1b0kUTvpO3JtwWwxRd7jTKF7xde2InNOXwXxYCxHOw0sMX56Y1wLkvEDTLrNLZWOACS-T5o7mXDip43U0sSoUtMccu7lpfQzH3c7lNdr9s2Wgz4OqYaQYWsxNxRlRBdR11TRMweZt4Ta6K-7si5Z-rrcGmjG44NodT0O14Gzj-S4i6bK-qPYvUEsVeUl51ev_MsnBKtCXcMF8W6j9D7Oe3iGj13uvlVJEtq3OIoRjBXIuQQ012H0b3nQqlkoKEvsPAA_txAjgHXVzEVcM301_NDQikujTHdnxHNdzMcCfY7DQeeOE_2FT_hxYGlbuIg5vonRTT7MfSP8_LUuoIICGS81O-hDXvCLoomltb1fqCBBU2jpjIvNALMwNdJmMnwQOcIMI_QonRKoe5W43v\n\tstatus code: 403, request id: a9be63bd-2a3a-4a21-bb87-93532923ffd2"  "controller"="alb-ingress-controller" "request"={"Namespace":"istio-system","Name":"istio-ingress"}

I don't understand what exactly went wrong in security permissions ?

A: The alb-ingress-controller doesn't have permission to create an ALB.
By setting the enablePodIamPolicy: false, I assume you go for option 2 of the guide.
The alb-ingress-controller uses the kf-admin role, and the installer needs attach on that role a policy found in aws-config/iam-alb-ingress-policy.json. Most probably it's not installed, so you'll have to add it in IAM and attach it to the role.
After doing that, observe the reconciler logs of the alb-ingress-controller to see if it's able to create the ALB.

A: It's likely the cluster-name in the aws-alb-ingress-controller-config is not correctly configured.
If that's the case, you should edit the Config Map to the right cluster name using kubectl edit cm aws-alb-ingress-controller-config -n kubeflow.
After that you should delete the pod so it restarts (kubectl -n kubeflow delete pod $(kubectl get pods -n kubeflow --selector=app=aws-alb-ingress-controller --output=jsonpath={.items..metadata.name})).

redpajama_set_name: RedPajamaStackExchange


text:
Q: How to detect before and after change slide event in jShowoff? I'm using the jShowoff slider, and need to detect the moment before the slide changes and after. Before was an easy one, but I have a problem with detecting the moment when the index of the slide just changed. How can I do it?
I added an id to each slide, how can I write a function to detect when the slide just changed?
$("#rotator #slides").append(String.format('

', ob.RedirectURL, ob.AdditionalURL, index, imgSrc));

jshowoff:
(function ($) {
$.fn.jshowoff = function (settings) {
    var config = {
        animatePause: true,
        autoPlay: true,
        changeSpeed: 600,
        controls: true,
        controlText: {
            play: 'Play',
            pause: 'Pause',
            next: 'Next',
            previous: 'Previous'
        },
        effect: 'fade',
        hoverPause: true,
        links: true,
        speed: 3000
    };
    if (settings) $.extend(true, config, settings);
    if (config.speed < (config.changeSpeed + 20)) {
        alert('jShowOff: Make speed at least 20ms longer than changeSpeed;
the fades aren\'t always right on time.');
        return this;
    };
    this.each(function (i) {
        var $cont = $(this);
        var gallery = $(this).children().remove();
        var timer = '';
        var counter = 0;
        var preloadedImg = [];
        var howManyInstances = $('.jshowoff').length + 1;
        var uniqueClass = 'jshowoff-' + howManyInstances;
        var cssClass = config.cssClass != undefined ? config.cssClass : '';
        $cont.css('position', 'relative').wrap('
');
        var $wrap = $('.' + uniqueClass);
        $wrap.css('position', 'relative').addClass(cssClass);
        $(gallery[0]).clone().appendTo($cont);
        preloadImg();

(some settings)
if (config.links) {
       var handle = uniqueClass != undefined ? uniqueClass :
uniqueClass2;
                $('.' + handle + '-active').removeClass(handle + '-active
jshowoff-active');
                $('.' + handle + '-slidelinks
a').eq(counter).addClass(handle + '-active jshowoff-active');
            };
        };

here my alert with beforechange statement
function transitionTo(gallery, index, uniqueClass2) {
alert("beforechange");           //alert
var oldCounter = counter;
            if ((counter >= gallery.length) || (index >= gallery.length)) {
                counter = 0;
                var e2b = true;
            } else if ((counter < 0) || (index < 0)) {
                counter = gallery.length - 1;
                var b2e = true;
            } else {
                counter = index;
            }
};

        function isPlaying() {
        return $('.' + uniqueClass + '-play').hasClass('jshowoff-
paused') ? false : true;
        };

        function play(src) {
            if (!isBusy()) {
                counter++;
                transitionTo(gallery, counter, uniqueClass);
                if (src == 'hover' || !isPlaying()) {
                    timer = setInterval(function () {
                        play();
                    }, config.speed);
                }
                if (!isPlaying()) {
                    $('.' + uniqueClass + '-
play').text(config.controlText.pause).removeClass('jshowoff-paused ' +
uniqueClass + '-paused');
                }
            };
        };
return this;
};
})(jQuery);

A: The best answer here is to use a more reputable and feature-rich jQuery plugin. There are many (hundreds probably) jQuery slideshow plguins that are written very very well, are very efficient, and offer many features and hooks you can use to add your own custom functionality.
Here's 7 Great jQuery Slideshow Plugins
I'm not trying to be mean, but using these two jQuery plugins in tandem the way they are being used is very very inefficient, and the code in the plugins is already not great. It's not horrible, and it works, but there are much much better plugins available. Don't waste your own time re-inventing the wheel!
Ok - All that being said, I slapped some code into your plugins and updated your fiddle. I added this comment everywhere I added code // *added* so you can see what I did. Basically, the options for the jsshowoff plugin now has two extra settings. Just put your code there, and it will fire once before and once after each animation.
$("#features").jshowoff({
    links: true,
    speed: 5000,
    effect: 'fade',
    hoverPause: false,
    beforeSlide: () => {
        // add before stuff here
    },
    afterSlide: () => {
        // add after stuff here
    }
});

You will need to copy my javascript from the JSFiddle and update the js in your project.
JS Fiddle


text:
How Training Programs and Training Organizations Make a difference.
By Communications Team | AbaLIFE, AjegunleLIFE, Echoes From Life, ICTs, L.I.F.E.
Numbers are important but a positive impact and track records make the difference. At Paradigm Initiative, our training programs are more focused on impact over numbers. The organization has been in existence for 13 years now and has not deviated from its primary goal – connecting underserved young Africans to opportunities in the digital economy in order for them to improve their livelihoods. The organization has worked with governments, civil society, private institutions, and international organizations, including the United Nations, to set standards in ICT education, telecenter support, ICT applications in rural areas, and other ICT interventions in Nigeria and across Africa.
LIFE Training Centre, Aba.
Over the years, Paradigm Initiative (PIN) has worked so hard to ensure that its focus is not only on numbers but on impact. For instance, one of PIN's training programs is the LIFE project, an acronym for Life Skills, ICTs, Financial literacy, and Entrepreneurship – these are the components that make up the training program, and its primary focus has always been on youth within the ages of 12-28 years. The LIFE training program started in Ajegunle (Lagos State), a community in the South-West region in Nigeria but has replicated to other regions (South-East, Northwest) and currently working with organizations in the South-South and North-East in order to expand its operations and impact.
LIFE Training Centre, Aba
As an organization, we have noticed that one of the challenges most training organizations face is the fact that they don't keep track of participants that have gone through their training programs. They might have the numbers but they can't measure the impact on the participants. Having records of participants that have gone through a training program has a huge impact on the organization. To start with, it helps with fundraising – grant-making organizations (funders) want to see what you have done and the impact on society. They want to hear and see your beneficiaries share their stories on how the training program has positively impacted them and moved them from point A to point B. Most times, all funders want is "we have done it, not we can do it".
Tracking records will highlight the fact that the organization thought leaders in the ecosystem. This will allow other organizations to want to learn and work with you. This also allows funders to look for you when they want to implement a specific project that has your name and expertise on it. For instance, PIN worked with Intel Corporation on the She Will Connect Project from 2016 to 2018 after Intel literally walked into PIN's office and offered to work with PIN.
LIFE Training Centre, Ajegunle.
Focusing on impact and tracking records also gives the organization good publicity and visibility. When training programs are more concerned about impact and track records, publicity and visibility are much easier because beneficiaries will talk/speak about the program (project) and the organization wherever they have the opportunity to share their knowledge and expertise.
There are countless benefits when training programs are focused on impact and have records of trainees that have benefited from the program. It's undeniable that people are eager to associate with training organizations that can track and measure their impact. When this process is in place, it's easy to get experts and professionals that appreciate the work you do and want to contribute (volunteer) or play a part in the success of the program.
Paradigm Initiative's LIFE program has a record of its trainees from inception, way back from 2007. We keep a database of all trainees that have passed through the program and this is reviewed (updated) periodically. The project is structured in a way that everyone we train is mandated to send a six-month regular report immediately after the training. This has helped us to know what each trainee is doing per time; the process does not just end with trainees sending reports but program staff also taking the responsibility to check on these trainees. Our program staff also ensures a lasting relationship is created before the trainee graduate (leave) from the program. We use different mediums to track (follow-up) our beneficiaries; we call and SMS them, we create both WhatsApp and Facebook groups for them in order to ease communications, and for those that don't have emails before joining the program, we make sure they create one for themselves and ensure they get familiar with it.
Okoye Chisom Gloria, L.I.F.E Trainee.
Every year, PIN produces an annual publication referred to as "Echoes from LIFE." It is a publication that has new impact stories of beneficiaries from the LIFE program. This is possible because we get updates (stories) from our trainees through our follow-up mechanisms (process). Okoye Chisom Gloria joined the LIFE program after a publicity outreach that happened in her Secondary School in 2012, but she told herself that it was all too good to be true, and she didn't give it any further thought. In 2013, she enrolled and was selected after a second trial – "The program helped me with people-relations (skills) and exposed me to ICT, and took away the shy nature in me. Chisom volunteered for several years on the program before she went further to study Computer Engineering at Michael Okpara University of Agriculture, Umudike, Abia State.
She was a group leader during practical sessions, taught tutorials to her course-mates, and also helped them with issues such as formatting of PCs, repairs, and maintenance. She makes herself available to share new knowledge with our current trainees when she is on break. Now, she has graduated from the University (2014 – 2018), completed her Youth Service (2019 – 2020), and has fully resumed with KPMG (2020) in Nigeria, one of the leading audit firms in the world as a Front end Engineer with interest in creating interactive and rich user experience products. She has experience building a user interface as a sole developer and as part of a team. We constantly follow-up with hundreds of our beneficiaries following the same process as that of Chisom. With this, the program has never run out of impact stories. Finally, focusing on impact and tracking records informs the organization of the number of direct and indirect beneficiaries recorded.
We are in the process of replicating the LIFE program in Senegal with two-year grant support from the Internet Society Foundation (ISOC). This was possible because the Foundation saw that we have a database of young people that have benefited from our LIFE program and how they have moved on to improve their livelihoods over the years. That gave us leverage over other Senegalese organizations that applied for the grant.
By Tosin Abolaji – Program Manager, Digital Inclusion.
Paradigm Initiative Releases 2018 Annual Report, Demonstrates Impact
By admin | Digital Rights, Echoes From Life, Press Release
The social enterprise, Paradigm Initiative has released its 2018 annual report. The report provides insight into the work of the organisation, especially in how it lives up to its mission of improving the "livelihoods of underserved youths".
Featured in the annual report is Joy Ukpong, an alumna of the group's free digital inclusion program. At the time of joining the program, 27-year old Joy Ukpong's income was N10,000 a month as a struggling hairdresser in Ajegunle, Lagos. She was desperate for a break, and Paradigm Initiative's Digital Inclusion program gave her the break which she wisely seized, learning relevant digital and life skills.
Few weeks after the conclusion of the 10-week training, Ukpong got a job as an administrative assistant at a law firm. Her income immediately jumped to N25,000. Thanks to her new skills, Ukpong has a more stable income and work structure that allows her to develop herself.
Her story, according to Paradigm Initiative's Communications Officer, Sodiq Alabi, "is another proof that our investment in digital inclusion programs in underserved communities is indeed improving the livelihood of the beneficiaries."
The Executive Director, 'Gbenga Sesan also said, "As a result of the year's investment in under-served Nigerian youth, we were able to train 869 students through the 10-week LIFE program, LIFE@School Club and the quarterly workshops. 150 students got internships, picked up jobs, earned enough to return to school, joined apprenticeship programs and/or started micro businesses. During the year, the average income among our students grew from N4,805.15 to N23,083.25!"
Highlighting the group's work in digital rights, Sesan said "In 2018, our Digital Rights work covered Benin, Burundi, Cameroon, Chad, Democratic Republic of Congo, Gambia, Kenya, Mali, Nigeria, Tanzania, Togo, Uganda and Zambia. We hosted 13 training programs, reviewed 36 policy documents, produced 12 research-based reports, acted on 20 digital rights violations, and led 4 litigation processes."
The Director of Programs, Tope Ogundipe said the passage of the Digital Rights and Freedom Bill in Nigeria is an important milestone for the group in 2018. The Bill, which was transmitted to President Muhammadu Buhari on February 5 2019, has been a major project of the group since 2014 when it began advocacy for the passage of a law dedicated to the protection of online rights and freedoms.
Paradigm Initiative, which was founded in Nigeria in 2007, is physically present in five African countries, from where it executes programs across the continent. The group said its new Strategic Management Plan (2019-2023) would even see it do more over the next few years.
Echoes From Ajegunle
By admin | Echoes From Life, WPBookList Book Post
Coordinator: Ugo Nwosu
Writer/Layout: 'Gbenga Sesan
Contributors: Ayo Ojeniyi, Taiwo Olayinka, Temilade Sesan, Rotimi Akinmolayan
Echoes From Ajegunle Stories Of Changed Lives
Ajegunle.org seeks to create better livelihoods – through ICT opportunities, entrepreneurship training, short‐term internships, Graduate Loan Scheme – for young people in Nigeria's underserved areas. We invite you to view the project video at www.ireport.com/docs/DOC‐14359. Ego, like many other young people in Nigeria's most popular slum, was not sure of what tomorrow held for her. Now, she works at the Visa Section of the British Deputy High Commission in Lagos, thanks to her participation in the Ajegunle.org project. Funke, another project participant, grew her business of N2,000 by about 2,800% after the training. We are working towards the replication of the idea beyond Ajegunle, and are also keen on establishing the first Innovation Centre.


text:
package ch.protonmail.vladyslavbond.quizzing.controllers;

public class TasksControllerException extends ControllerException
{

    public TasksControllerException(String message, Throwable cause)
    {
        super(message, cause);
    }

    public TasksControllerException(Throwable cause)
    {
        super(cause);
    }

    /**
     *
     */
    private static final long serialVersionUID = 3523533349204606765L;

}

redpajama_set_name: RedPajamaGithub


text:
Composing in code
Disquiet Junto Project 0151: Reliving Dead
The Assignment: Score a segment of George A. Romero's Night of the Living Dead using the movie's audio as source material.
November 20, 2014 / By Marc Weidenbaum
Each Thursday in the Disquiet Junto group on SoundCloud.com and at Disquiet.com, a new compositional challenge is set before the group's members, who then have just over four days to upload a track in response to the assignment. Membership in the Junto is open: just join and participate.
This assignment was made in the evening, California time, on Thursday, November 20, with 11:59pm on the following Monday, November 24, 2014, as the SoundCloud deadline — though the encouraged optional video part of the assignment can wait a day or two longer, if necessary.
These are the instructions that went out to the group's email list (at tinyletter.com/disquiet-junto):
The Assignment: Score a segment of George A. Romero's Night of the Living Dead using the movie's audio as source material.
Step 1: Download the classic film Night of the Living Dead, which is in the public domain, at the following URL:
http://goo.gl/rm1lMy
Step 2: Locate a short segment of interest, between 1 and 3 minutes, in which there is no musical score present.
Step 3: Compose a score for your chosen segment using only the audio from that segment as the source material. You can alter the source audio in any way you choose. You just can't add any new sounds.
Step 4: Upload the finished track to the Disquiet Junto group on SoundCloud.
Step 5: Listen to and comment on tracks uploaded by your fellow Disquiet Junto participants.
Step 6: This part is optional, and you can take an additional couple of days if you need them. Upload the video segment combining the original audio and your score, and link to it from the notes field in your SoundCloud track.
Length: Your finished work should be between 1 and 3 minutes long, depending entirely on the length of the segment you selected.
Deadline: This assignment was made in the evening, California time, on Thursday, November 20, with 11:59pm on the following Monday, November 24, 2014, as the deadline.
Upload: Please when posting your track on SoundCloud, only upload one track for this assignment, and include a description of your process in planning, composing, and recording it. This description is an essential element of the communicative process inherent in the Disquiet Junto.
Title/Tag: When adding your track to the Disquiet Junto group on Soundcloud.com, please include the term "disquiet0151-relivingdead" in the title of your track, and as a tag for your track.
Download: It is preferable that your track is set as downloadable, and that it allows for attributed remixing (i.e., a Creative Commons license permitting non-commercial sharing with attribution).
Linking: When posting the track, please be sure to include this information:
More on this 151st Disquiet Junto project — "Score a segment of George A. Romero's Night of the Living Dead using the movie's audio as source material"— at:
More on the Disquiet Junto at:
https://disquiet.com/junto
Join the Disquiet Junto at:
http://soundcloud.com/groups/disquiet-junto/
Disquiet Junto general discussion takes place at:
https://disquiet.com/forums/
Image from the George Romero film Night of the Living Dead.
Department: downstream / Tags: junto, score, video /
Previous: Disquiet.com Email Newsletter
Next: Two Recent Talks
2 thoughts on "Disquiet Junto Project 0151: Reliving Dead"
I saw a post on the archive.org page that said the music is not public domain. Is that why we need to use a portion that is music free?
Marc Weidenbaum says:
Hi. Good question. That is, in fact, a coincidence. The purpose of focusing on segments from the film that don't contain a score is to explore the manner in which a movie score, which is often an unnatural aspect of a film, can have a more direct connection to the audio it is accompanying and thus, by extension, to the video as well.


text:
Limited Traffic Zones
Abbeys, Monastries, Sanctuaries
Churches, Baptisteries
Chapels, Oratories, Tabernacles
Villas, Historical Residences and Theatres
Castles, Towers, Bell Towers
Fountains, Bridges, Canals
Piazzas, Loggias and Historical Routes
Arches, Doors, Walls, Porticos
Parks and Natural Riserve
Places of Natural Interest
City Parks and Botanical Gardens
History and Culture Routes
Nature Routes
Car, Train and Bus Routes
Cycling, Mountain Bike
Trekking, Hiking
Horseback Routes
Past, Present
Rites, Legends
Trade Fairs, Expositions, Conferences, Conventions and Seminars
Theatre, Cinema and Video
Folklore and Festivals, Street and Exhibition Markets, Circuses and Street Performances
Prizes and Competitions, Courses, Work Experience, Workshops
Multiple events
Handicrafts and Shopping
Outlet, Shopping Centres, Markets
Food and Wines Factories
Traditional Recipies
Cinemas, Theatres
Games Rooms
Cultural, Leisure Centres
Theme and Fun Parks
Playing Fields, Sports Centres
Horse Riding, Race-Tracks, Riding Tracks
Gymns
Trade Fairs and Conventions
Informations Centres
Tourist Organisations and Associations
Tourist Services Organisations
Libraries, Newspaper Libraries, Bookshops
Services and Fair Districts
Getting Around/
Art and Culture/
Villas, Historical Residences and Theatres/
Palazzo del Capitano a Bagno di Romagna
VILLE, DIMORE, TEATRI STORICI
Print Palazzo del Capitano a Bagno di Romagna
italiano [Beta] Deutsch English [Beta]
Palace of the Captain in Bagno di Romagna
This is one of the most important and historically rich buildings in Bagno di Romagna. Its façade, which bears the coats of arms in stone of the Captains and Deputies who served here, is a reminder of the long domination of Florence in this part of Romagna from 1404 up until 1923 when the Municipality became part of the Province of Forlì. The palazzo has been at the heart of political power since the Middle Ages, when it was the residence of the Counts Guidi of Bagno; the Florentine government later made a number of alterations to the building to adapt it to new requirements and the coats of arms of the Captains that over time administered the territory are a clear reference to Florentine rule. In the mid-nineteenth century, the palazzo became the town hall and then housed the barracks of the Royal Carabinieri and a district prison, while repeatedly undergoing profound alterations. The building was completely abandoned in the early 1950s and then acquired by the Town Council which undertook a series of renovations (1984, 1994). Now it houses the Library and the Historical Archives, the Tourist Information Office (IAT) and the Visitor Centre of the "National Park of the Casentino Forests, Mount Falterona and Campigna". The rooms on the first floor host regular exhibitions and conferences.
- Via Fiorentina, 38-40 - 47021 Bagno di Romagna (FC)
Telephone: 0039 0543-911046 - Fax: 0039 0543911026
info@bagnodiromagnaturismo.it
BY CAR: take the A14 motorway exit at Cesena Nord and follow the E45 road towards Rome until you reach the Bagno di Romagna exit (48 km). Coming from Rome, follow the A1 motorway to Orte and then take the E45 road to the Bagno di Romagna exit (km 265). Coming from Florence, you can choose between two alternative routes: take the motorway to Arezzo then continue along the SS 73 highway to Sansepolcro and from there take the E45 road to S. Piero in Bagno (km 150); alternatively you may take the "historical" route from Florence via Pontassieve, Consume, Bibbiena then across the Mandrioli Pass to Bagno di Romagna (km 88). BY BUS: From Cesena: daily ATR service - From Rome: weekday direct connection to and from Rome run by the SULGA bus company, departing from Fiumicino airport and the terminal at the Tiburtina station. BY TRAIN: 44 km from the railway station in Cesena, connected by the ATR public bus service. BY PLANE: 80 km from Rimini Airport, 130 km from Bologna Airport.
Registered Office I.a.t. annually, is open year round on weekdays from 9.00 to 12.30.
mar, 26 feb 2019 15:05:35 +0000


text:
Meet Hailee – Leukemia Warrior!
Meet Hailee
"We are humbled by the outpouring of support." – Hailee's mom
Hailee was a perfectly healthy two-year, meeting all milestones and leading a normal life. She was a very energetic, outgoing and happy little girl.
But then Hailee began running a low grade fever which was very unusual for her. The doctor told Candice, Hailee's mom, that it was just a virus. But when another week went by and the fevers got higher, Candice decided to take Hailee to the emergency room where they said she had a touch of pneumonia. Even with antibiotics, Hailee's fever continued to climb and her mom felt like the doctors were missing something.
A couple weeks later, Candice came home from work to find Hailee lying in her grandma's arms burning up with fever, extremely pale, and lethargic. She immediately rushed Hailee back to the emergency room where they finally did blood work. "I was determined they were going to be more thorough," said Candice. "I would not leave until I had some answers… never in a million years did we expect the doctor to come in and say she has leukemia." Hailee was air lifted Children's Hospital of Atlanta which was four hours away from home. She started treatment immediately and will continue to be treated in Atlanta for two years.
Candice took a leave of absence from her job to be by her daughter's side. Thanks to our supporters, the NCCS is able to assist Hailee's family with meals and mileage for her treatment in Atlanta. "We would like to thank The National Children's Cancer Society for being here for us throughout this process," said Candice. "We are humbled by the outpouring of support."
If you would like to help Hailee and other children battling cancer, donate today!
Meet Rosalynyoung warriors
Meet Anthonyyoung warriors


Please find attached a letter detailing some upcoming road works to inspect the A14 at Huntingdon Railway Viaduct near Hinchingbrooke School.
Subject to weather conditions, we (Amey) plan to complete this work between Saturday 4 June and Sunday 24 July. We will be working between 22:00 and 06:00 over weekends to coincide with Network Rail's closures. We apologise for any delays this may create for your staff and customers.
take the B1514 and Nursery Road clockwise, exiting to return to the viaduct.
Drivers heading west will follow this diversion in reverse. We would advise you to leave extra time for your journey.


text:
THE PEOPLE BEHIND YOUR SAFARI ADVENTURE
I grew up in South Africa and developed a passion for Africa's wildlife and wild places.
After qualifying as a Mechanical Engineer, I followed my heart and became a safari guide at MalaMala in South Africa. I was there for four years, in the company of big cats and large mammals every day, a truly phenomenal experience. I won a number of awards for my photography, and from there, decided to join a company making wildlife documentaries. I got to travel widely and see different parks in Africa, spending a lot of time in each place we were filming. I also began guiding small groups of photographers, clients I had met while guiding, who wanted to see the Africa that I love.
I gathered a lot of detailed knowledge about destinations, so I started my own travel business and began putting together trips for all kinds of travelers. That's how I got started, and then Garrick joined me - someone who loves Africa as much as I do and is great with people and handy with a camera too! Since then we have traveled further, taken clients to numerous destinations and studied the art of matching people's interests with what is here in Africa - that's why we want to plan your trip for you!
Everything we do revolves around our belief that travel should be comprised of incredible and memorable experiences. In addition, we wholly support conservation travel and a portion of funds from every trip booked with us goes to protecting wildlife and environments. We also carefully select safari providers who are actively protecting environments and caring for local communities - to ensure the future of wildlife and tourism. Read more about CONSERVATION.
With our extensive knowledge of parks, reserves, safari camps and experiences, and the ultimate in personalized service, you simply won't find a superior African safari! Traveling in Africa is expensive and we endeavor to make every cent well spent.
We are proud to say that our business has grown through referrals from our clients and we look forward to hearing from you!
Jamie Thom - Owner
Jamie began his career as a mechanical engineer before turning to his passion for wildlife and photography. He took a post as a game ranger at MalaMala Game Reserve and after a few years had won a number of awards for his photography. His most notable achievement was winning the BBC/British Gas Wildlife Photographer of the Year, the most coveted title in wildlife photography internationally.
After 4 years of living in the game reserve he joined an American company filming and directing wildlife documentaries for National Geographic and Discovery Channel but ultimately returned back to his passion - photography and travel. He started Jamie Thom Safaris in 2003, guiding photographers throughout parks in Africa. From Madagascar to Chad and everything in between, Jamie has seen Africa inside and out and loves all of it!
He is passionate about conservation and travel, is married and father of two young children.
jamie@conservationsafaris.org
Garrick Barnard
Graphic designer, professional golfer and entrepreneur are all on Garrick's CV! He grew up in Johannesburg and lived on the tropical island of Mauritius for a number of years where he managed a golf resort. During this time he found himself advising guests on the best places to go and things to do during their visits to South Africa based on his own Safari experiences. A Love of nature and conservation in general was nurtured from a young age, as his parents are avid bird watchers and most family vacations growing up centered around the Kruger National Park and the surrounding region. Not much has changed over the years, Garrick still jumps at any opportunity to go on Safari and to help advise people on how to experience Africa at its best.
"The experience I gained in the hospitality industry and my passion for nature conservation made it a very natural progression for me to join the team at Conservation Safari Company. I look forwad to assisting you in planning your tailor-made African safari!".
garrick@conservationsafaris.org
Nkhesani Malungeni
Our energetic Bcom degree professional who has +10 years' experience in compliance and the joy of working with numbers to solve business tasks - while gaining experience and skills to excel in the Accounting/Auditing environment.
Kerese Day
Kerese spent most of her career in the media industry as editor and publisher of various magazine titles before consulting in the fields of PR and marketing. She joined the Conservation Safari Company in an advisory role in 2008 and is now full time on the team!
She brings a wealth of skills and management expertise to the team.
What does it mean to be SATSA Bonded?
Conservation Safari Company (Thom Media & Travel Pty Ltd) is a bonded member of the South African Tourism Services Association - Number 2120. As a bonded SATSA member our clients receive a financial guarantee against any deposits they make to us. The SATSA logo signifies our integrity and commitment to the highest service levels as an African travel facilitator.
VIEW OUR SATSA CERTIFICATE AND NUMBER
MOBILE CAMPING
SISTER WEBSITE
Subsribe to our Newsletter
© 2019 Conservation Safari Company


text:
Animals That Start With I: List With Pictures, Facts & Information
September 3, 2022 Angela Marshman
There's no doubt when we say that an animal kingdom is a large group of millions of species of animals. With each day, there are thousands of new species that are being discovered every year.
No matter what size or shape or way of life they lead, they have various things in common. Their bodies comprise of cells and they have muscles and nerves with the help of which they respond swiftly to the world around them.
Alphabetical List of Animals That Start With I
I'iwi
Icefish
Imperial Eagle
Iriomote Cat
Isopod
If you feel interested to know the names of animals that live in this world, check out the list below. We have segregated the animals according to their names that start with 'I'. Keep reading to know more.
Latin name: Vestiaria coccinea.
Diet: (herbivore, flesh eater or omnivore).
Size: around 5 – 6 inches in length (generally length 15 cm).
Weight: 16-20 gram.
I'iwi is pronounced as ee-EE-vee. It's an individual from the Drepanidinae, the Hawaiian Honeycreepers, and is known as perhaps the most marvelous Hawaiian bird. The I'iwi, similar to the peak, stands apart with their radiant red tone.
They were once found on all of the six biggest forested islands in the Hawaiian chain yet are vanishing quickly on the lower-height islands of Molokai and O'ahu.
Scientific Name: Threskiornithidae.
Size (H): 50cm – 65cm (19.7in – 25in).
Wing Span: 80cm – 120cm (32in – 47in).
Weight: 0.3kg – 2kg (0.6lbs – 4lbs).
Life expectancy: 8 – 15 years.
Ibis are for the most part entirely friendly birds that assemble in enormous groups both to take care of and to discover an accomplice during the mating season.
In spite of their moderately huge size, numerous types of ibis rest in the shade of the trees and not on the ground.
Latin name: Capra
Type: warm-blooded animal.
Diet: herbivore
Normal life expectancy: The ibex can live roughly 20 years in nature.
Size: 3 1/2 ft (76-106 cm) tall at the shoulder.
Weight: the male weigh is around 180 pounds/Females will associate with a large portion of the size of the guys.
The ibex is an assortment of wild goats; they are creatures of mountain environments. Ibexes can be found in Africa, Asia, Europe, and the Himalayas.
Ibexes are appropriate to the mountain's natural surroundings; they are and light-footed and they know their steps. This empowers them to ascend the precarious rough mountainsides. They by and large travel in little crowds of around twelve ibexes.
Latin name: Leucosoma chinensis.
Type: fish
Normal life expectancy: The assessed age range is 1–5 years for guys and 1–4 years for females.
Size: Not more than 15 centimeters (6 inches) in length.
Weight: A most extreme load of 2kg.
Icefish are astounding fish that live in the Southern sea, they are for the most part found around Antarctica. Icefish can endure frosty temperatures from – 2 to 4 degrees Celsius (28.4 to 39.2 degrees Fahrenheit).
These fish presumably couldn't endure elsewhere, since they've burned through a large number of years adjusting to this freezing cold water.
Scientific Name: Aepyceros melampus.
Type: Mammal
Size: 28 to 36 inches tall
Weight: 100 to 135 pounds.
Life expectancy: 12 years.
Environment: Savanna and light forest.
Impalas are armada sprinters who can jump distances of up to 33 feet (10 meters). They utilize this strategy to get away from hunters and now and again, evidently, essentially to interest themselves.
The impala can likewise address brambles and different issues by taking off somewhere in the range of 10 feet (3 meters) noticeable all around. Regularly, a running impala will basically hop over anything in its way.
Type: Reptile
Normal life expectancy in the wild: 20 years.
Size: 6.6 ft (2 m).
Weight: 11 lbs (5 kg).
Maximum speed: 35km/h (21mph).
Way of life: Solitary.
Green, or normal, iguanas are among the biggest reptiles in the Americas, averaging around 6.5 feet (2 meters) in length and weighing around 11 pounds (5 kilograms).
Iguanas' heavy form gives them an awkward look, however, they are quick and deft ashore. They have solid jaws with well-honed teeth and sharp tails, which make up a large portion of their body length and can be utilized as whips to drive off hunters.
Latin name: Indi Indri
Type: vertebrate
Normal life expectancy: is somewhere in the range of 20 and 40 years.
Weight: It gauges 6 – 7.5 kg (13 – 17 lb.).
Size: The indri has a head and body length of in excess of 60 cm (24″) and a tail length of just around 5 cm (around 2″).
The indri is the biggest and most intense primate on Madagascar. Indris are generally dynamic during the daytime since this is their taking care of time.
They can yell and sing melodies that are heard in excess of 2 km (1.25 miles) away. The melodies sound similar to whale tunes.
Latin name: Falconiformes.
Diet: Carnivore.
Size: up to 7 1/2 ft – 228 cm.
Weight: 2.5–4.5 kilograms (5.5–9.9 lb.).
Imperial eagles are enormous flying predators that are dispersed all through southeastern Europe and western Asia.
Most imperial eagles relocate to north-eastern Africa and Asia in the colder time of year. Right now, the magnificent falcon is quite possibly the most undermined species on the International Union for Nature Conservation (IUCN's) red rundown.
Latin name: Prionailurus Iriomotensis.
Size: around one a half to two feet in length (barring tail).
Stature at shoulders is 25 cm (10 in), tail length midpoints 16–45 cm.
Weight: Around 12 pounds/midpoints 3–7 kg.
This is the most extraordinary and most wonderful feline, called the Iriomote Cat, it tends to be discovered distinctly on the Japanese island called Iriomote island.
The Iriomote Cat has advanced to live in this specific island's environment for centuries. This delightful feline is currently an imperiled species with a populace include of under 100 on the planet.
Latin name: Isopoda
Normal life expectancy: The life expectancy of the Isopod is a couple of years. 3 to 4 years max.
Size: Most isopods are little, under 1⁄2 in. (1.27 cm).
Group name: Group.
Isopods are otherwise called pillbugs. Isopods can fold into a little dim ball that looks very much like a pill. They can live in practically any climate.
There are around 10,000 types of isopods. Isopods are scavengers; they are the removed family members of crabs and shrimps.
Animals Beginning With II Alphabet Animal NameI Letter Animal NameI Se Animal NameI Starting AnimalIbexImpalaImperial EagleIsopod
Previous Post:Animals That Start With H: List With Pictures & Facts
Next Post:Animals That Start With J (Names & Pictures)
Most Venomous Snakes In The World
Animals That Start With A
Animals That Start With Z: List With Pictures, Names & Facts
Animals That Start With Y: List With Pictures, Names & Facts
Java Burn Reviews