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Talk:Issues in Interdisciplinarity 2020-21/Evidence in Mindfulness and personal development

Hey everyone, I just added the introduction to the section on neuroscience discussing the importance of evidence from this discipline in producing knowledge about meditation. I will add details about specific research studies, and will focus on structural and functional changes which take place in the brains anatomy as a result of mindfulness. This section is primarily quantitative and many research studies use a reduced form of mindfulness called mindfulness-based stress reduction, which takes place for 8 weeks, rather than attempting to study mindfulness long-term. This goes with what we discussed regarding tensions between qualitative and quantitative disciplines, which we can possibly add into a section at the end of the article. Freeshsalmon (discuss • contribs) 17:56, 28 November 2020 (UTC)

 * hey guys, so this is the real page we're working on... glad we figured it out!

This is all the stuff I wrote on the old discussion page!

Meeting 1

Discussed: Application: evidence for the personal development

Focussing on mindfulness in meditation because of its contemporary uses

Contention: belief in evidence only demonstrated when scientific disciplines created it/ contention in the way mindfulness is perceived now as separate from its origins and the evidence from the original discipline.

issue: evidence

Disciplines: Neuroscience Psychology Meditative disciplines/ philosophy Sunnday (discuss • contribs) 16:06, 30 November 2020 (UTC)

Things we've found/ Meeting 2
Psychology - main point is looking at the evidence in psychology and how mindfulness is perceived by the discipline. As something that is becoming more and more incorporated, more studies are done to assess what type of meditation is effectively producing mindfulness in the sense that psychologically it changes the behaviours of the subjects - such as relieving anxiety, and increasing hopefulness. These studies are conducted by using a scale, one such study also tried to determine the subjects' perception of mindfulness as something that determined its effectiveness, thus the study took undergraduate students from Thailand (a country that uses mindfulness and buddhism as integrated practices in their lifestyles) and students from western countries (who may have never come across the subject) and performed a test. The test concluded that the Thai students had a 'more conceptualised understanding' of mindfulness. the evidence produced in western psychology is generally quantitative, in order for western scientific practices to understand the causation between mindfulness and personal development. however, this study specifically demonstrates that the effects of mindfulness might be more effective if performed as a more integral or permanent part of a lifestyle or culture, instead of something that is done irregularly and in short increments. Sunnday (discuss • contribs) 16:06, 30 November 2020 (UTC)

Sunnday (discuss • contribs) 15:14, 3 December 2020 (UTC)

Points of interest/discussion
•Interesting studies by The Science of Wellbeing department at Yale, demonstrate that meditators show differences in brain activity even outside of meditation, during baseline (these differences in brain activity equate to less of what psychologists call 'mind-wandering' which is connected with more unhappiness) -- studies citied- Killingsworth and Gilbert 2010, and Brewer et al 2011.

•Our minds wander 46.9% of the time (Killingsworth & Gilbert)... this is where mindfulness meditation is used as a practice- to reduce mind-wandering.

•Connection between disciplines- fmri scans (neuroscience) exploring a psychological phenomena (mind wandering).

•What is philosophy? Oxford definition- "the study of the fundamental nature of knowledge, reality, and existence, especially when considered as an academic discipline." We could draw upon the works of philosopher and neuroscientist Sam Harris, alternatively, eastern philosophers like Thich Nhat Hanh (he doesn't claim to be a philosopher, but his life work as a monk, studying the nature of existence practically justifies his inclusion in this branch.) Remember- Buddhism is a philosophy. We can explore the evidence for the effectiveness of mindfulness in Buddhism, also (Buddhist texts and teachings).

•Point on contention- the methodologies for exploring the evidence for the effectiveness of mindfulness meditation in the east are primarily qualitative. They're based on practical application and personal experience. It's hard to measure whether someone has had an enlightening experience or not. In the west, the exploration is heavily geared towards mindfulness and how it relates to western contexts such as the stressful workplace. The disciplines, philosophy and neuroscience, are not in conversation with each other. Why???

•"When companies like Goldman Sachs start offering free meditation training to employees, and salesforce.com puts a meditation room on each floor of a San Francisco office building, it’s a safe bet that heightened appreciation of Buddhist metaphysics isn’t the goal. In fact, mindfulness meditation is often packaged in frankly therapeutic terms: “mindfulness-based stress reduction.” https://www.wired.com/2017/08/the-science-and-philosophy-of-mindfulness-meditation/ Zenzenya (discuss • contribs) 19:11, 27 November 2020 (UTC)
 * Yes one thing that I noticed was that in the sciences academics tend to focus only on the 'stress' based effects or the actual structural changes in the brain, but this does not necessarily give the full image, as (from what I read on the Buddhist origin of mindfulness) mindfulness is about a consistent state of awareness of our inner emotions and observation, rather than controlling distress. I think its also counter-productive for sciences to try and have participants quantify experiences such as 'acting with self-awareness', as, mindfulness places a focus on individual experience, so it follows that data may not be very accurate if it tries to standardise such subjective experiences using a single scale. This connects with the points of contention we discussed. Freeshsalmon (discuss • contribs) 20:26, 3 December 2020 (UTC)

Pre-session 3
Hey! I'm reflecting on how we can tie this all together. From our meetings so far, I think our key points/findings are that the disciplines aren't really in conversation with each other. Additionally, it's also quite hard to measure the amount you are enlightened, or measure ideas of non-self (seeing as science is material and non-self is, evidently, non-material). From the perspective of philosophy, mindfulness helps practitioners to gain a better grasp on the nature of their consciousness, but as of yet, neither neuroscience nor psychology actually has a firm grasp on what consciousness IS, let alone how to measure it. I was reading that even within the research being made into mindfulness in neuroscience, there are questions and doubts WITHIN the discipline around how effective MRI scans even are for gaining an accurate understanding of the brain. Interesting... lots to explore!

Zenzenya (discuss • contribs) 14:37, 11 December 2020 (UTC) Apologies, I forgot to sign off this contribution to the discussion.

Addition for Psychology
What is considered ‘mindfulness’ in western clinical psychology, is derived generally from the teachings of Buddhist monk Bikku Bhodi (Shapiro &Carlson, 2009; Wallace & Bodhi, 2006). There are two notable component definitions that lead the continuing studies on mindfulness and personal development. The first references awareness by mindful practice, whereby the individual focuses their mind on their own internal presence. The second details the intentional practice of openness and caring attitudes outwardly and towards others. (Shapiro & Carlson, 2009). The definitions of mindfulness are key for developing methodologies in order to evidence the affects on the individual. Psychologists recognise the multidimentional nature of mindfulness but as of yet, through the evidence of individual studies, have found that incompletely conceptualising the fluidity by creating a binary, and attempting to measure it, creates a multitude of divided results. The outcome of these results as ‘personal development’, involves changes in behaviour, frequently mentioned to be positive; promoting hope and decreasing anxiety.

The methodology for understanding and obtaining evidence for personal development is both quantitative and qualitative in psychology. There exists two frequently used methods of analysis. The first is the Kentucky Inventory Mindfulness Scale (KIMS; Baer,Smith, & Allen, 2004). This scale has a self-reporting evidence scheme, and the shorter version of the methodology (KIMS-short) allows for repetitive replication to enable higher statistical analyses. The Mindfulness Awareness and Attention Scale (MAAS; Brown & Ryan, 2003) is also a qualitative questionnaire, which is then accumulated to create correlative understanding. Pearce et al focussed on the two scales of mindfulness, examining the use of western mindfulness and their applications cross-culturally. Within this, they examined Thai and US undergraduate students. KIMS displayed evidence for a more cohesive understanding of mindfulness by Thai students. An analysis of this could point towards the immersion of mindfulness within Thai living and culture, which differs from the mindfulness experienced intermittently by western students through western psychology. However, the study also showed that the MAAS scale obtained similar results for the two groups.

The issues with qualitative analysis is the subjective understanding and analysis of oneself, probing the question, how do you know your mindfulness is the same as another’s? One might argue that it will never be the same, and that quantifying a subjective experience is futile and a broader conceptualisation is necessary. This already creates large disparities in the outcomes and evidences created in psychology, due to the lack of consensus surrounding the methodologies and the practices of mindfulness(cITE). The evidence created as a result of the deconstruction of the original ideology presents issues when analysis is attempted via the scientific method. A wider approach to the larger, more incalculable philosophical components can be considered to attain a more focused understanding of the positive effects on personal development. However, the diversity in studies and their differences may combine to accumulate a more well-rounded evidence of mindfulness practice and its causality with personal development.

This was written as a draft for the group to read and check through before adding it to the page Sunnday (discuss • contribs) 19:38, 13 December 2020 (UTC)

Session 3
Introduction ideas- mention how mindfulness is defined differently in each discipline- already a tension between the disciplines in relation to evidence in mindfulness.

What we did in the meeting- read through each other's contributions, and cut and edited them together. Discussed ideas for the introduction and conclusion.

Order of the wikibook- start with philosophy- where the discipline started. Then neuroscience, to show the stark contrast in disciplinary perspective. Then psychology to bridge these two disciplines, which will run into our final conclusion.

Zenzenya (discuss • contribs) 14:37, 11 December 2020 (UTC) Apologies, I forgot to sign off this contribution to the discussion.

Possible contribution to conclusion?
One might consider that the adoption of the understanding of mindfulness from the Buddhist monk Bikku Bhodi in clinical psychology is evidence for the benefits of interdisciplinary sharing and conversation. However, the cross referencing and shared definitions stop here, which arguably could be the reason for the formation of an incomplete conceptualisation of mindfulness, and thus the incohesive and dispersed evidence within the western clinical psychological discipline. In response to this Dr Shauna L. Shapiro discusses that in order for psychology to fully grasp the multi-dimensional nature of mindfulness, it must be evidenced with a consideration of its routes in philosophy but should retain the empirical nature of the scientific method (Shapirothis paper that i read). Sunnday (discuss • contribs) 11:43, 4 December 2020 (UTC)

multiple suggestions for conclusions were collaborated on, a lot taken from sections we wrote. Sunnday (discuss • contribs) 19:38, 13 December 2020 (UTC)

update on editing and collaboration
- we have created a shared google document where we each began to discuss and edit each others work. The main objective in doing this was to be able to increase the conciseness and reduce the word count by suggesting edits and alterations to each others work without irreversibly changing it directly on Wikipedia.

- This is a fully collaborative effort and each one of us is editing each others' respective sections, with the original writer then transferring the edits over to this page.

- This method of editing allows us to make sure that the edits are still expressing what the initial writer wanted to convey in their writing, but also incorporates the element of collaboration which Wikipedia contributions place a heavy focus on. Freeshsalmon (discuss • contribs) 17:16, 6 December 2020 (UTC)

 * Thanks so much for noting this down! I thought we could copy and paste some of the discussion/edits happening on the google docs as extra evidence for markers. I hope that's okay!
 * Example: A "I feel like you are reinforcing your point with this paragraph so you only really need to use one of these paragraph examples with brief mention of the other - my preference (as you know) is for you to keep the first and then have a few lines dedicated to brain activity, explaining the what how and outcomes of the study but not in so much detail."- Sunnday

"I prefer the second paragraph"- Zenzenya "To be honest, in terms of clarity and conciseness, I feel like the second half is better as it is much clearer and doesnt risk falling into the psychology discipline. Also EEG is a measure more commonly used in neuroscience. Maybe I can shorten the above paragraph instead?" - Freeshsalmon "yes of course, the one you prefer! so I'll suggest edits for the first one maybe so that its shorter."-Sunnday

Zenzenya (discuss • contribs) 17:09, 11 December 2020 (UTC)

 * Perfect! Freeshsalmon (discuss • contribs) 10:17, 12 December 2020 (UTC)

update for introduction
Hello team. I had another good look through the assessment guidance and instructions, to help remind me of specifics, and point me in the right direction in terms of tying our project together.

I've come up with this suggested introduction. Here, I briefly lay out the topic of our article, what question/problem we're exploring (how effective is mindfulness?), the issue we've chosen (evidence), the different disciplines we're looking through the lens of, and I touch on the fact that we'll be looking into the tensions that exist between those different disciplinary perspectives.

I'd suggest you give it a read and let's edit it together. I think it could be worth mentioning what those tensions actually ARE between the different disciplinary perspectives (briefly- word count in mind!) to keep the framing of the article specific and focused.

Suggested intro below:

Mindfulness was first recounted in the Buddhist Satipatthana Sutta, and has since developed as a technique said to improve personal development.

The question still remains as to how effective mindfulness really is in a practitioner’s personal development.

In this article we explore the different evidence gathered across the disciplines of philosophy, neuroscience and psychology, and the tensions that exist between the disciplines in terms of reaching a shared consensus for the effectiveness of mindfulness. Zenzenya (discuss • contribs) 15:00, 11 December 2020 (UTC)
 * I think that is a great starting point! I would just change some of the grammatical features to make it more concise, etc. Can you put it on the page so we can start editing? Freeshsalmon (discuss • contribs) 15:19, 11 December 2020 (UTC)

update on neuroscience
Hey everyone! Just added the edits we collectively worked on (in google docs) for my section- its at 340 words now! Do you guys reckon I should add a closing sentence to summarise the section (no more than 10-15 words)? Alternatively, I'd be totally fine with one of you guys adding the sentence if you guys think it is needed and want to do that to increase our collaboration! Freeshsalmon (discuss • contribs) 16:00, 11 December 2020 (UTC)

last session: notes from our penultimate zoom call
- We need to weave the different sections together to lead to the conclusive point- how does evidence in philosophy lead to evidence in psychology? How can we tie these disciplinary perspectives together- how do they relate to each other? Where are the points of contention?

- Write the introduction and conclusion together today.

- "Identify some tension between those different disciplinary perspectives" - what are those tensions?

- Check referencing consistency.

- "Identifying tension between disciplinary perspectives means identifying where people working in one discipline fail to agree with people working in another discipline. This need not mean that they disagree; it may also be that they are unaware of each others’ work." - Philosophy- there is a growing awareness in modern philosophy for the scientific evidence for mindfulness. Yet there tends to be a preference for personal subjective experience- if they believe it's effective for them, that's what's important, whether or not there exists MRI scans or psychological surveys to support that experience. They stress the limitations in scientific testing- MRI scans can't necessarily measure Nirvana, for example.

Zenzenya (discuss • contribs) 10:33, 12 December 2020 (UTC)
 * these notes summarize our meeting very well- we focused on discussing tensions between the discipline to create a link between all the disciplines we discussed in the chapter Freeshsalmon (discuss • contribs) 19:35, 13 December 2020 (UTC)
 * i agree, proposing that we weave in the necessary relationships between disciplines throughout the piece was good, it was strengthened by the introduction and conclusion. working altogether on the zoom call was very efficient and produced a great draft - only thing left are the micro-edits.

Meeting 4: submission
ready to submit, going through final changes and the addition of a few pieces of information and grammar changes. We checked the word count and similarity report. Sunnday (discuss • contribs) 19:42, 13 December 2020 (UTC)


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Issues in Interdisciplinarity 2020-21/Is Modest Clothing Constrained by Social Norms or the Manifestation of Individual Freedom?

= Is Modest Clothing Constrained by Social Norms or is it the Manifestation of Individual Freedom? =

Introduction
Generally, modest clothing refers to a style of loose-fitting dressing that aims to avoid attracting attention by covering parts of the body. This style is commonly adopted by women of the Islamic, Judaic and Christian faiths. Although no religion or culture have the same interpretation, modest clothing is considered a traditional representation of the antiquated patriarchal view that men hold the right to “appropriately” limit women’s behaviour, and by extension, what they wear. This investigation will thus solely focus on modest clothing for women and how it is perceived by the disciplines of Literary Studies and Social Anthropology.

Totalitarian regimes are a major trope in dystopian literature, in which universal dress-codes are imposed to forge a loss of individuality. In The Handmaid's Tale, individuals are forced to conform to the status quo dressing regulations, in which costumes are modest, covering women’s heads and bodies. Hence, examining fashion from a dystopian literary perspective reveals how the governing body in this genre constrains individuality by eliminating the freedom of choosing one’s own clothing.

Meanwhile, the customary association of patriarchy with modest clothing opposes feminist anthropology, where one studies the values and customs of different cultures to determine their respective constitutions of gender. The work of feminist anthropologists diverges from other extensions of feminist theory by dismissing the prevalent view that all women are oppressed, namely through "imposed" modest womenswear.

Literary Studies
A subdiscipline of English literature is literary studies, which involves the study of written work including narrative fiction, and thus genres like dystopia, studied at different universities. Being the dus-topos (δυσ-τόπος), etymologically meaning the bad place in Ancient Greek, dystopia focuses on the portrayal of imaginary suffering societies as a means to criticise the dangers of control. This genre emerged in the early twentieth century, a period marked by socio-political instability, totalitarian regimes and two world wars. Interestingly, dystopian works are more likely to be written during times of hegemony than of chaos. As stability and the “Roman provincialism” behaviour dominate, it seems like there is no need to consider any political alternative, leaving space for the emergence of totalitarian regimes. Dystopian authors hence write novels to warn us about the danger of passively giving a governing body too much unilateral power. Besides censorship and the suppression of liberties, totalitarian control in dystopian novels is also depicted through clothing.

Fashion is pivotal in self-expression, which is why the success of regimes in dystopias are dependent on its restriction. In Queen Krinaleen, fashion is imposed by the queen of the Mezzes to "infect" female tourists by giving them dresses which are gladly received, despite permanently disfiguring the wearer; therefore illustrating the detrimental impact uniform fashion may have.

Likewise, in The Handmaid's Tale, the patriarchal, theocratic state Gilead requires handmaids to renounce their identity by conforming to wear long, modest, red dresses and white bonnets (inspired by biblical iconography). These social norms deprive the women of individual freedom, making them docile and thus easier to control by the regime. Margaret Atwood, who only included real events in her novel, emphasised in an essay the misuse of unilateral clothing as a means of societal control and identification in totalitarian regimes throughout history.

Both novels exemplify the critical attitude dystopian novels- and therefore, literary studies- have towards an imposed dress code. It is intriguing that women are often victims to dystopian fashion norms and suggests that clothing can be manipulated to oppress. The literary perspective is that any implementation of universal clothing may be harmful to societies whether the people want to wear them or not.

Social Anthropology
Nowadays, anthropology is studied as a discipline in many academic establishments.

In the early twentieth century, the anthropologist Franz Boas proposed a dominant approach in socio-cultural anthropology- cultural relativism, suggesting that each culture should be treated equally. This was a critique of the previously ethnocentric evolutionist anthropology, which ranked the development of cultures in accordance with Western ideas.

Furthermore, the rise of second-wave feminism led to the emergence of 1970s feminist anthropology, which sought to study gender as an important area of scholarly inquiry. Understanding the different male and female world-views was achieved through strengthening women's position in the discipline, both as subjects of research and as academics.

However, with the idea of cultural relativism, Chandra Mohanty claimed that Western feminism tended to portray non-Western women as universally oppressed objects of analysis, constrained by tradition (e.g. through imposed clothing).

Similarly, Saba Mahmood analysed women’s ethnographic realities in Cairo, where women actively cultivate traditional virtues that are associated with feminine passivity and submissiveness (e.g. modesty). These women would be viewed as reproducing their own domination and oppression, because the subject of liberal feminist theory is always underpinned by goals of liberation whereby autonomy is largely understood in terms of being able to resist or subvert oppressive social norms. However, in reality they are operating with a different notion of autonomy: rather than subverting the norms constraining them in search of emancipation (like in the West, where self-expression is commonly enacted though clothing), women actively try to embody the clothing norms that "constrain" them as a mode of seeking emancipation, in the form of religious freedom.

Although the burqa has often been seen as a sign of oppression of Muslim women, anthropologist Lila Abu-Lughod explains that even after the liberation of Afghanistan from the Taliban, women still wear veils, symbolising their modesty (an important virtue of Islam). It also enables them to move within the public sphere whilst complying with the morally required segregation between men and women. She quotes Hanna Papanek describing the burqa as "portable seclusion.”

Feminist anthropologists acknowledge cultural relativism- that women, and the clothing they wear, should not be judged by Western standards. Instead, it should be examined through a culturally specific lens which sees women as “products of different histories, expressions of different circumstances, and manifestations of differently structured desires."

Conclusion
Having two distinct backgrounds, dystopian writers and anthropologists perceive modest clothing differently, one as a way to assert power, while for the other it serves for self-expression.

On one hand, dystopian literature has built its plot around submissive societies in which totalitarian regimes impose unilateral clothing rules. Due to the discipline's history, which emerged as a way to highlight the dangers of dictatorial governing bodies, it focuses on such pessimistic tropes. Hence, imposed modest clothing is perceived as a means of control that eliminates individuality.

Whereas, current feminist anthropology argues against the assumption that "imposed" veils on Muslim women make them oppressed by the segregated social norms, as this contrasts the idea of cultural relativism; it is their cultural choice to wear them. It is ethnocentric to state that Western feminist ideas of oppression are universal and ignore the fact that women have different desires structured by their own contexts. Therefore, according to anthropology, the cultural specificity of individual freedom means that generalisations about women’s constraints, with regards to modest clothing, cannot be made.

A possible consideration to reconcile these two opposed stances would be to separate the clothing- a piece of material- from the idea of it being a political instrument.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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Template:360 Assembly/Example 90

000000                                      1 ************ 000000                                       2 * Determine which register the assembler uses 000000                                      3 * Author - Paul Robinson 000000                                      4 * Date   - 11/28/20 000000                                      5 ***************** 000000                                       6          TITLE 'Using test' 000000                                      7          PRINT NOGEN 000000                                      8 * 000000                                       9 MAIN     CSECT 000000                                     10          USING MAIN,8 000000 90ECD00C                            11          STM   14,12,12(13) 000004 188F                                12          LR    8,15          Reg 8 now contiains start address 000006 45F0806C               00006C       13          BAL   15,START 00000C 0000000000000000                    14          DC    18F'0' 000054 D4C1C9D540404040                    15          DC    CL8'MAIN'          Create a marker visible during coredumps 00005C F1F161F2F861F2F0                    16          DC    CL8'11/28/20'     Date compiled 000064 F0F14BF0F3404040                    17          DC    CL8'01.03'       Version number of program 00006C 50FD0008                            18 START    ST    15,8(13)          Link savearea to preious savearea 000070 50DF0004                            19          ST    13,4(15) 000074 18DF                                20          LR    13,15             R13 now points to new savearea 000076                                     21          USING MAIN+8,13 000076                                     22          WTO   'Program Started' 000090                                     28 * 000090 4150D4C0                0004C8       29          LA    5,ITEM 000094                                     30 * 000094 4120D0D8                0000E0       31          LA    2,BLANKS 000098 4130D4C0               0004C8       32          LA    3,ITEM 00009C 4140D0D4               0000DC       33          LA    4,X 0000A0                                     34 * 0000A0                                     35          USING X,4 0000A0                                     36          USING ITEM,3 0000A0                                     37          USING BLANKS,2 0000A0                                     38 * 0000A0 41202000               0000E0       39          LA    2,BLANKS 0000A4 41303000               0004C8       40          LA    3,ITEM 0000A8 41404000               0000DC       41          LA    4,X 0000AC                                     42 * 0000AC 41503000               0004C8       43          LA    5,ITEM 0000B0                                     44 * 0000B0                                     45          WTO   'Program ended.' 0000C8 58D0D004                            51          L     13,4(,13) Restore old savearea 0000CC 41F00000                            52          LA    15,0 0000D0 58E0D00C                            53          L     14,12(,13) 0000D4 982CD01C                            54          LM    2,12,28(13) 0000D8 07FE                                55          BR    14            And leave 0000DA                                     56 * 0000DC 00000000                            57 X        DC    A(MAIN) 0000E0 4040404040404040                    58 BLANKS   DC    1000C' ' 0004C8 00000000                            59 ITEM     DC    A(0) 0004CC                                     60          END

title: Template:360 Assembly/Example 90


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360 Assembly/360 Instructions/DROP

The DROP pseudo-instruction is used to inform the assembler that a register previously declared in a USING pseudo-instruction is no longer available for use as a base register in instructions, and should not be used for that purpose. The assembler will revert to using any remaining register previously declared in a USING statement that has the smallest displacement from the target address.

The format for the DROP pseudo-instruction is:

 * DROP register1[,register2[,...]]

Register1, register2 etc. can be any of the general purpose registers 1 through 15 which was previously declared in a USING pseudo-instruction. As register 0 is effectively unavailable for use as a base register, it is virtually never used in a USING pseudo-instruction, and so would not be used in a DROP pseudo-instruction

Here is an example of an inline subroutine which sets up a temporary base register for the subroutine.

As the above example stated, the USING pseudo-instruction tells the assembler that a specific register contains the specified address, while the DROP pseudo-instruction tells the assembler that register can no longer be used, until it is specified in another USING pseudo-instruction.

title: 360 Assembly/360 Instructions/DROP


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Adventist Adventurer Awards and Answers/Purity

Explain the word purity.
Have the children write the following sentences: Purity is avoiding things that take you away from God. Purity is spiritual and grows from inside out. It is not a costume but a way of living. Purity includes modesty. The music you listen to, the books you read, the videos you watch, and the clothes you wear should be pure/modest. When you live a life of purity, the rewards last forever.

Read Philippians 4:8-9 and make the following out of play dough/clay while giving examples of purity.
Philippians 4:8-9

8 Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. 9 Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.

An eye
You know that makes me think that there are other ways we can protect our eyes because sometimes what we see you can have bad effects on our minds and our hearts. Do any of your parents not let you see r-rated movies, or do they have special programs that block certain things on the internet? It may feel frustrating to you but your parents are trying to protect your eyes from things that will harm your mind.

So use wisdom, kind of like you would use these sunglasses to protect your eyes if you're not sure about a movie you want to watch or a book you want to read, think about Philippians 4:8 ask if it's lovely, right and admirable. Just like you wouldn't go outside on a sunny day without sunglasses, don't go outside without wisdom to protect your mind and heart. And that is the end of the story

An ear
You need to be careful about what you are listening too

A mouth
You need to be careful about what you says,

Name one woman in the Bible who chose to follow God no matter what happened to her.
Jesus' mother Mary remained pure, despite the ridicule she received from those around her. She trusted the words of God.

Name one man in the Bible who chose to follow God no matter what happened to him.
Daniel helped give an entire kingdom the opportunity to pray to the living God. He was smart and that helped him successfully work for the king, but it was his character and loyalty to God that saved his life.

Noah

Jesus

Write out three Bible verses that show how God’s strength can help you be pure.
==Play the Character Cracker Stack game using the following poem.When you sow a thought, you reap a feeling.When you sow a feeling, you reap an action.When you sow an action, you reap a habit.When you sow a habit, you reap a character.When you sow a character, you reap a destiny.==

Read Colossians 3:12-14. Illustrate the most important pieces of clothing: LOVE. (also see Galatians 5:22-23).
Colossians 3:12-14

12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity.

Galatians 5:22-23

22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law.

==Read I Timothy 4:12, Job 17:9, and Daniel chapters 1-3. Make a poster to illustrate the fact that you are never too young to make a big difference. Explain that you will grow stronger and stronger as you choose purity.== I Timothy 4:12

12 Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in conduct, in love, in faith and in purity.

Job 17:9

Nevertheless, the righteous will hold to their ways, and those with clean hands will grow stronger.

Read Mark 2:1-12. Make a poster to illustrate how four friends put their sick friend on a bed and lowered him on ropes from the roof so Jesus could heal him. Friends can help friends stay pure.
Mark 2:1-12.

Jesus Forgives and Heals a Paralyzed Man
2 A few days later, when Jesus again entered Capernaum, the people heard that he had come home. 2 They gathered in such large numbers that there was no room left, not even outside the door, and he preached the word to them. 3 Some men came, bringing to him a paralyzed man, carried by four of them. 4 Since they could not get him to Jesus because of the crowd, they made an opening in the roof above Jesus by digging through it and then lowered the mat the man was lying on. 5 When Jesus saw their faith, he said to the paralyzed man, “Son, your sins are forgiven.”

6 Now some teachers of the law were sitting there, thinking to themselves, 7 “Why does this fellow talk like that? He’s blaspheming! Who can forgive sins but God alone?”

8 Immediately Jesus knew in his spirit that this was what they were thinking in their hearts, and he said to them, “Why are you thinking these things? 9 Which is easier: to say to this paralyzed man, ‘Your sins are forgiven,’ or to say, ‘Get up, take your mat and walk’? 10 But I want you to know that the Son of Man has authority on earth to forgive sins.” So he said to the man, 11 “I tell you, get up, take your mat and go home.” 12 He got up, took his mat and walked out in full view of them all. This amazed everyone and they praised God, saying, “We have never seen anything like this!”


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Adventist Adventurer Awards and Answers/Stamping Fun Art

What type of stamp was used in the Bible?
The Bible. God’s second book is nature

Name a few projects you can do using rubber stamps.
You can use rubber stamps for art projects that show love, appreciation, and creativity through:
 * Handmade greeting cards
 * Bookmarks, tags, decorating paper, bags to wrap gifts
 * Scrapbooking supplies

What materials do you need to do a rubber stamp project?
Basic materials: White card or different colors of craft cards, rubber stamps, stamp pads, ink pads, stamping sponges, sponge tip applicators, Q-tips, stamp cleaner, stamping chalks, markers, watercolor pencils, blender pens, glue stick or pens, double stick adhesive tape, mounting squares, glitter, punches, decorative ribbons.

Two-step stamping
Stamp the base image with lighter ink and overlay or adjoining image with darker ink

Decorating with chalk
Stamp image with an ink pad and then apply chalk color using a sponge tip or cotton swab to fill in color.

Decorating with markers
Use different colored markers to apply color directly to the stamp. Blow onto the ink image to remoisten the ink with your breath before stamping onto paper.

Using watercolor pencils
Stamp image onto paper. Outline a section of the stamped image with a watercolor pencil, then use a damp brush or blend pen to move color where desired.

Masking image
Stamp image on cardstock and stamp it again on a piece of scratch paper. Cut carefully around the scratch paper image, cutting just inside the lines—this will be the mask. Place the mask on top of the cardstock image and stamp the desired image over the mask. Remove the mask so the new image will “disappear” behind the first one.

Explain how to care for rubber stamps.
Using Baby Wipes - Only use alcohol-free baby wipes to clean your wood rubber stamps. Baby wipes that contain alcohol can cause your stamps to become pale, dry and brittle over time.

Using a Tooth Brush or Stamp Scrubber Pad - To remove stubborn ink, try spraying the solution onto the rubber and then brushing the stamp with a toothbrush or scrubber pad.

Using Soap and Water - Gently use soap and water with a paper towel to wipe stamps clean. If you want to use water with a wood stamp, do not submerge the whole rubber stamp in water, as this will soften the wood and weaken the adhesive in the stamp. Be sure to air dry the stamp before storing it away. Using water with clear stamps can also help to retain or bring back the stamps tackiness for application on acrylic blocks.

Rubber Stamp Storage - Store your wood rubber stamps flat or upright in a cool, dry place out of direct sunlight to avoid them becoming brittle and cracked. Prolonged resting on an uneven surface, such as a surface with ridges, may cause dents in a stamp and render it unusable over time. It is important to avoid exposure to excessive heat or humidity in order to prolong the life of your stamp and continuously achieve perfect, crisp impressions.

Make three different projects to give to friends or family members.
This website provide several projects using rubber stamps

External Resources
AdventSource

Teach Me That

Rubber Stamps


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Adventist Adventurer Awards and Answers/Thankful Heart

What day of the week should we be most thankful for? How can we make it special?
Sabbath is the day we should be most thankful.

We can make it special by:
 * having a scavenger hunt Adventist Adventurer Awards/Scavenger Hunt
 * going on a nature walk,
 * playing Bible games with family
 * visiting a convalescent home
 * visiting a missing church member.

Listen to and talk about the Bible story of the 10 lepers.
This story of "The Thankful Lepers" is perfect for 5 years old.

How to teach gratitude to children.
 * Use all ocasions to remind them to say thank you (remind your child to say thank you on a regular basis)
 * Ask gratitude questions
 * Perform acts of kindness
 * Model Gratitude (say thank you, talk about gratitude)
 * Establish a gratitude ritual (going to bed, during the ride to school, note of appreciation to someone, etc)

Make a “thank you” card to be given to someone.
Printable Thank you Notes

Resources
How to Teach Children Gratitude Very Well Mind

Saddleback Kids YouTube


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Adventist Adventurer Awards and Answers/Potato

Read and discuss Genesis 1:11-12, 29-30 and Ecclesiastes 3:2.
Genesis 1: 11-12

11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.

12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

Genesis 1: 29-30

29 Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so.

Ecclesiastes 3:2

a time to be born and a time to die,  a time to plant and a time to uproot,

What are the nutritional benefits of potatoes?
Potato nutrition

 * 25% of daily potassium.
 * 35% of daily vitamin C.
 * 30% of daily vitamin B6.
 * four grams of fiber.
 * five grams of protein.

Potatoes are packed with vitamins and minerals, though the variety and preparation method can affect the nutritional content.

Potatoes are a good source of antioxidants, which may reduce the risk of chronic diseases like heart disease, diabetes and certain cancers. However, more human-based research is required before making any recommendations.

Potatoes contain resistant starch, which may help reduce insulin resistance. In turn, this can help improve blood sugar control.

Resistant starch in potatoes is a source of nutrition for beneficial gut bacteria. They convert it to the short-chain fatty acid butyrate, which has been linked to reduced inflammation in the colon, improved colon defenses and a lower risk of colorectal cancer.

Potatoes are naturally gluten-free, which makes them an excellent food choice for people with celiac disease or a non-celiac gluten sensitivity.

Studies have shown that potatoes are among the most filling foods. They may increase the levels of fullness hormones, such as cholecystokinin (CCK).

Potatoes are delicious, versatile and easy to add to your diet. Try boiling, baking or steaming them and consuming them with the skin intact.

Potato is the official food or vegetable of which states?
Idaho. Whether you prefer russet, red, fingerling or gold, potatoes are an American staple that the Gem State has rightly claimed as its official food. Idaho is the top potato producer in the U.S

How do potatoes grow? What are the best growing conditions?
Potatoes are perennial plants planted in the spring and harvested in the fall. Potatoes grow underground on a special stem called a 'stolon'. The potato stems above ground have attractive but non-edible flowers. Since the 'root' of the potato plant is not really a root but a stem, potatoes are also considered tubers.

The very conditions that make one plant flourish might quickly kill another. The key growing conditions that all plants require are temperature, light, water, soil type, mineral nutrients, oxygen, and support.

What are the different varieties of potatoes? Which varieties are available in your area?

 * 1) Russet Potatoes
 * 2) New Potatoes
 * 3) Yukon Gold Potatoes
 * 4) Kennebec Potatoes
 * 5) All Blue Potatoes
 * 6) Adirondack Blue Potatoes
 * 7) Red Bliss Potatoes
 * 8) German Butterball Potatoes
 * 9) Red Thumb Potatoes
 * 10) Russian Banana Potatoes
 * 11) Purple Peruvian Potatoes
 * 12) Japanese Sweet Potatoes
 * 13) Hannah Sweet Potatoes
 * 14) Jewel Yam

Potatoes can be categorized into seven different types based on their color and shape. Each of these potato types contains countless different varieties that have been cultivated over time. Here in the US, we classify potatoes as one of these seven types:

 * Russet Potatoes - Russets are large potatoes with rough brown skin and pale flesh.
 * Yellow Potatoes - Yellow potatoes have thin gold skin and yellow flesh.
 * White Potatoes - White potatoes have thin beige or tan skin with pale flesh.
 * Red Potatoes - Red potatoes have thin red skin and pale flesh.
 * Purple or Blue Potatoes - Blue potatoes have dark purple or blue skin with matching purple flesh.
 * Fingerling Potatoes - Fingerling potatoes have a small, tubular shape and have a variety of skin and flesh characteristics.
 * New Potatoes - New potatoes are young potatoes that have been harvested early. They have thin, delicate skin and creamy flesh. Also called baby potatoes, they come in a variety of colors.

Irish potatoes are my favorite garden vegetable, and one of the best to grow in Georgia. Other potato varieties that do well in Georgia include white- or red-skinned types as well as those with yellow, pink or purplish flesh.

When and how are potatoes harvested?
Potatoes can tolerate light frost, but when the first hard frost is expected, it's time to get out the shovels and start digging potatoes. Harvest “new” potatoes, small ones with tender skin, 2 to 3 weeks after plants stop flowering.

Plant a potato and watch it grow
https://www.thespruce.com/growing-potatoes-in-containers-848220


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Adventist Adventurer Awards and Answers/Skater

Demonstrate the care of a pair of skates.

 * Dry and clean your ice skates after each use.
 * Wipe your roller skates clean and check for loose wheels.
 * Replace skate laces whenever needed.
 * Wheel bearings may need to be oiled, depending on type of roller skate.

Learn to skate forward, backward, to the right, to the left, and how to cross over.
This video will teach you how to skate in a safe way. to Skate in Ten Steps Learn to Skate in Ten Steps

Participate in a game played on skates.
Four Corners

To play this game, number each corner of the ice skating rink. Write the numbers on small pieces of paper and place them inside of an ice skate.

 * Play music while the kids skate casually around the rink.
 * Stop the music at random intervals. When the music stops, everyone must skate to one of the corners.
 * Pull one of the notes out of the ice skate and call out the number or color. Everyone in that corner is out of the game.
 * Put the paper back into the skate, start the music again and continue playing until only one skater remains. That player is the winner.

Skate Chain

 * Have kids line up with their hands on each other's waists, like when forming a conga line.
 * Play some music and have the kids wind around the rink while linked together in the chain.
 * Gradually increase the speed of the music, and challenge the skaters to speed up as the music does. Any kids who let go or break the chain are out of the game.
 * Play continues until only two players are left. They are the winners.

Resources
YouTube


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Talk:Adventist Adventurer Awards and Answers/Stamping Fun Art

history?
Is this page meant to be a "move" (and update, of course) of ? --Pi zero (discuss • contribs) 23:02, 28 November 2020 (UTC)
 * Yes. I just didn't know how to do it. The correct update is Stamping Fun Art
 * I did a history merge, so all the revisions are under the one page, now.
 * If you're using the desktop interface, at the top of the page there should be a row of tabs. Over on the right of that row there should be a drop-down menu.  Move page should be on that menu.  If you're doing that with a page, make sure to move the book page rather than its talk page.
 * --Pi zero (discuss • contribs) 03:04, 29 November 2020 (UTC)
 * --Pi zero (discuss • contribs) 03:04, 29 November 2020 (UTC)

Thank you — Preceding unsigned comment added by 75.42.39.124 (talk • contribs) 04:27, 29 November 2020 (UTC)
 * Np. Small clarification (noting that last thank you was while-not-logged-in): to move a page you need to be logged into an account that's made a few edits and been around for a few days. --Pi zero (discuss • contribs) 13:04, 29 November 2020 (UTC)


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User:ShayMTR/sandbox/Epistemology/What is epistemology

What is epistemology and why should you learn it? Well, epistemology is the branch of philosophy that deals with knowledge and surrounding concepts such as justification, belief and credence, and is tightly interconnected with many other areas of philosophy such as metaphysics, ethics and philosophy of science, just to name a few. Epistemology aims to explain how we know the things we do, whether that's mathematics, science, history, or even just the things that we see or hear right in front of us. Another important project of epistemology is in characterising when and why we should believe some things and not others. Therefore, epistemology is not only a central area in—and useful introduction to—philosophy as a whole, it also helps us to know the limits and nature of our knowledge, helps guide our intellectual practices by showing us when we are truly justified in our beliefs, and it helps us to develop key philosophical skills such as critical thinking and intellectual humility.

Epistemology is a broad and exciting area of philosophy as represented by the range of issues covered in this textbook. One of the central questions of epistemology has been "what is knowledge?" and as a result, the first section is dedicated to analysing the concept of knowledge. It is important to note with regards to this section that there are actually many kinds of knowledge. For example, I could say "I know Bob, I've met him many times before" or I could say "I know blue, I've been lucky enough to be acquainted with that colour in all its shades!" In both these examples, I am expressing a type of knowledge called acquaintance knowledge. Likewise, I could say "I know how to ride a bike, that's easy." In this example, I am expressing a type of knowledge called ability knowledge. Neither of these two types of knowledge are the focus of the analysis of knowledge in section I. The analysis of knowledge has historically focused on the analysis of propositional knowledge. This is the type of knowledge we have when we know of the truth or falsity about a proposition. Examples of propositional knowledge are "I know that 2 + 2 = 4" and "I know that Bob is a philosopher". Analysis of this kind of knowledge has a long history but remains a difficult and contentious question in epistemology and philosophy more broadly.

Another argument important throughout the history of philosophy is whether experience or reason is the true source of knowledge. In section II, we will explore the historical debate between Rationalists and Empiricists in the early modern era about how we gain knowledge of the world by examining perception and reason as sources of knowledge. Philosophers today not only consider perception and reason as sources of knowledge but have begun to also consider other sources of knowledge including memory, introspection and testimony. Testimony is different to the other sources of knowledge we have talked about so far in that testimony has an inherently social component, it relies on whether or not and under what circumstances we should trust others. Building on this, we will consider the social practice of science as a source of knowledge. This consideration of social epistemology will be echoed and developed further in section IV.

I think that one of the first thoughts many students of epistemology have is about scepticism and the possibility that we are living in the Matrix or that we are a "brain in a vat" as most philosophers use as such a sceptical example. Indeed, Descartes' methodological doubt and corresponding evil demon thought experiment led to perhaps the most famous line of philosophy ever written or spoken: "I think, therefore I am." Section III will consider the problem that radical scepticism poses for epistemology by exploring solutions to two defining problems in epistemology. The first is Agrippa's trilemma which threatens the idea that any of our beliefs could possibly be justified and the second is sceptical scenarios we have talked about above and "the closure principle".

In section IV, we will explore some exciting problems that are posed by the social context of knowledge. How can we understand widespread disagreement in many areas even amongst equally educated people and how should we respond to it? Do we have any responsibilities to others in our intellectual lives and can we even commit epistemic injustices against others? Could such epistemic injustices even rise to the systemic level? Can the social structure of inquiry bias the knowledge we acquire and how can we alleviate this problem? Should we trust experts, how can we know who the experts even are, and what problems do fake news and the internet play for these questions? These are all questions asked in the areas of social and applied epistemology.

Hopefully this introduction has given a taste of the issues in epistemology covered in this textbook and created an appetite for the content of the rest of the book, as well as epistemology more generally. Even more so, hopefully this book is useful for those interested in philosophy and epistemology and provides an accessible introduction to the subject.


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User:ShayMTR/sandbox/Epistemology/Gettier cases

In 1963, Edmund Gettier released one of the most influential philosophy papers of the 20th century entitled Is Justified True Belief Knowledge?. Maybe deciding he should quit while ahead, he has never released another paper on epistemology since. In the previous chapter, each of the conditions of the tripartite analysis of knowledge were scrutinised to see if they are really necessary for knowledge. In this chapter, we will study the critique that Gettier made of justified true belief. In his paper, Gettier presents two counterexamples to the JTB analysis of knowledge which purported to show cases in which a person could have a justified true belief that fails to be knowledge. These examples and other similar examples which attack the sufficiency of the JTB conditions are now referred to as "Gettier cases".

Gettier's counterexamples
In his first counterexample, Gettier gives us the case of two people applying for a job:

 * Smith and Jones apply for a job
 * Smith hears the interviewer say “I’m going to give Jones the job”
 * Smith also sees Jones count out 10 coins from his pocket
 * Smith forms the belief “the person who will get the job will have 10 coins in their pocket”
 * This is justified: Smith has good reason to think Jones will get the job and that Jones has 10 coins in his pocket
 * But actually Smith gets the job! Unknown to him, he has 10 coins in his pocket!
 * So his justified belief has turned out to be true by random chance and satisfies the JTB conditions for knowledge

In the last chapter, we discussed why most philosophers see epistemic luck as a deadly blow for any analysis of knowledge and this is exactly what Gettier has shown can happen for the tripartite analysis of knowledge. In his next case, Gettier utilises the idea of disjunction to arrive at the same result. Disjunction is when you combine two propositions (1) and (2) together to make the proposition "(1) or (2)" which is made true if either one (or both) is true.

In his second counterexample, Gettier gives us another case involving Smith and Jones:

 * Smith sees Jones driving a Ford
 * Smith thinks to himself that not only does he have justification for believing Jones owns a Ford but also the belief “Either Jones owns a Ford or Brown is in Barcelona”
 * He is justified in believing this is true because he is justified in believing that Jones owns a Ford (and this alone would make his belief true)
 * But Jones doesn’t own a Ford, He was driving a friend’s car!
 * By complete chance Brown is in Barcelona

Once again, Gettier has provided an example where Smith has justified true belief by a complete coincidence – can this possibly be considered true knowledge?

Russell's counterexample
Previously to Gettier's paper in 1963, Bertrand Russell provided this example in his 1948 book Human Knowledge: Its Scope and Limits:

 * Jones owns a very precise, reliable clock
 * Jones comes downstairs in the morning to check the time from his trusty clock
 * It shows the time to be 10 o'clock
 * Jones forms the belief “It’s 10 in the morning”
 * Justified: his clock has always been reliable and precise in the past
 * However, last night at 10pm, the clock stopped and hadn’t moved since
 * By chance, it is 10 in the morning! So Jones has JTB
 * If Jones had gotten down the stairs even a minute later, he would have been wrong

This example not only shows that there are possible cases of justified true belief which fail to be knowledge, but also that such cases can even be uncomplicated everyday cases of belief!

How to respond to the Gettier cases
Most contemporary philosophers agree that justification, belief and truth are not sufficient for knowledge precisely because of the type of examples that Gettier presents. This leaves epistemology in big trouble, if this common sense analysis of knowledge isn't enough, what can we replace it with? We will briefly consider one obvious response.

Simply adding a condition ruling out epistemic luck solves the problem of Gettier cases. However, it is not a solution favoured by philosophers. This is because this solution is ad hoc. Something is called ad hoc when it is created to solve a problem and for which we have no other independent reason for creating. This is a problem because it means that this solution is trivial and uninteresting; it tells us nothing new about how knowledge works and why it is not lucky. A good analysis of knowledge would rule out epistemic luck without needing to add a "no epistemic luck" rule because it would tell us something substantive about how and why our knowledge is not lucky.

In the following chapters of this section, we will explore the various ways in which philosophers have responded to Gettier cases. We will discuss the prospects of adding an extra condition to the JTB analysis (sometimes called JTB+X), then the views of those philosophers who have argued that this kind of analysis of knowledge has been doomed from the start, ending finally on the consideration that maybe all attempts to analyse knowledge are doomed, maybe knowledge is simply unanalysable.


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Wikijunior:How Things Are Made/Rubber/Rubber band

Products
Rubber bands are used by numerous individuals and industries for a wide variety of purposes (Usually the main function is used for holds things together). The largest consumer of rubber bands in the world is the U.S. Post Office, which orders millions of pounds a year to use in sorting and delivering piles of mail.

What do we need to make this thing?
Rubber bands are made from organic rubber, which is collected from rubber tree (Hevea brasiliensis) because it offers superior elasticity.

Natural rubber comes from latex, a milky fluid composed primarily of water with a smaller amount of rubber and trace amounts of resin, protein, sugar, and mineral matter.Natural rubber comes from the rubber tree (Hevea brasiliensis).

What is the step by step process?
as tree sap and debris.
 * Step 1: The initial stage of manufacturing the harvested latex usually takes place on the rubber plantation, prior to packing and shipping. The first step in processing the latex is purification, which entails straining it to remove the other constituent elements apart from rubber and to filter out impurities such
 * Step 2: The rubber milk is now collected in large vats. Combined with acetic or formic acid, the rubber particles cling together to form slabs.
 * Step 3: The slabs are squeezed between rollers to remove excess water and pressed into bales or blocks, usually 0.6 - 0.9 square meters, ready for shipping to factories. The size of the blocks depends on what the individual plantation can accommodate.
 * Step 4: The rubber is then shipped to a rubber factory. Here, the slabs are machine cut (or chopped) into small pieces. Next, many manufacturers use a Banbury Mixer to mix the rubber with other ingredients such as sulfur to vulcanize it, pigments to color it, and other chemicals to increase or diminish the elasticity of the resulting rubber bands.
 * Step 5: Milling, the next phase of production, entails heating the rubber (a blended mass if it has been mixed, discrete pieces if it has not)and squeezing it flat in a milling machine.
 * Step 6: After milling, flattened rubber leaves the milling machine, it is cut into strips. The strips are then fed into an extruding machine which forces the rubber out in long, hollow tubes
 * Step 7: The tubes of rubber are then forced over aluminum poles called mandrels, which have been covered with talcum powder to keep the rubber from sticking. Although the rubber has already been vulcanized, it's rather brittle at this point, and needs to be "cured" before it is elastic and usable. To accomplish this, the poles are loaded onto racks that are steamed and heated in large machines.
 * Step 8: Removed from the poles and washed to remove the talcum powder, the tubes of rubber are fed into another machine that slices them into finished rubber bands.Rubber bands are sold by weight, and, because they tend to clump together, only small quantities can be weighed accurately by machines. Generally, any package over 2 kilograms can be loaded by machine but will still require manual weighing


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LMIs in Control/pages/Discrete-Time Quadratic Stability

Discrete-Time Quadratic Stability
Stability is an important property, stability analysis is necessary for control theory. For robust control, this criterion is applicable for the uncertain discrete-time linear system. It is based on the Discrete Time Lyapunov Stability.

The System

\begin{align} x_{k+1}&=A_d(\alpha) x_k \\ Where: \\ & A_d(\alpha) = A_{d} + \Delta A_d (\delta(t)) \\ & \Delta A_d (\delta(t)) = \sum_{k = 1}^n \delta_k(t) A_{d;k} \in \mathrm{R}^{n\times n} \\ & \delta(t) = [\delta_1(t), ... \delta_n(t)] - \text{The set of perturbation parameters} \\ & \delta(t) \in \mathrm{R} \;\;\; A_{d;i} \in \mathrm{R}^{n\times n} \end{align} $$

The Data
The matrices $$ A \in R^{n\times n}\; A_{d;i}\in R^{n\times n} $$.

The Optimization Problem
The following feasibility problem should be solved:

\begin{align} \text{Find} \; &P >0:\\ & (A_{d;0} + \Delta A_d (\delta(t)) )^T P (A_{d;0} + \Delta A_d (\delta(t))) - P < 0 \text{ for all } \delta \end{align} $$

Where $$ P \in R^{n,n} $$.

In case of polytopic uncertainty:

\begin{align} \text{Find} \; &P >0:\\ & (A_{d;0} + A_{d;i})^T P (A_{d;0} + A_{d;i}) - P < 0 \text{ for all } i = 1,... n \end{align} $$

Conclusion:
This LMI allows us to investigate stability for the robust control problem in the case of polytopic uncertainty and gives on the controller for this case

Implementation:

 * - Matlab implementation using the YALMIP framework and Mosek solver

Related LMIs:

 * - Discrete Time Stabilizability
 * Polytopic stability for continuous time case
 * Quadratic polytopic stabilization
 * Discrete Time Lyapunov Stability

Return to Main Page:

 * Main Page.


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User:MiranAbraham

له شاری سلێمانی له دایک بووه، له مناڵیه‌وه سه‌رسام بووم به ڕه‌وشتی که‌س و کارم و هه‌موو مرۆڤ و گیانله‌به‌رێک که بینیبێتم، لێکدانه‌وه و بیرکردنه‌وه له شیواز و ڕه‌وشته جیاوازه‌کان جێگای سه‌رنجم بوون. هونه‌ر به هه‌موو فۆرم و شیوازه‌کانییه‌وه به جیهانی خۆمیان ده‌زانم، به‌تایبه‌تی هونه‌ری چیرۆک‌نووسین (هونه‌ری گێڕانه‌وه).

سه‌رسامم به هونه‌ره‌کانی، شێوه‌کاری و شانۆ و موزیک، به‌رده‌وام له‌م بوارانه‌دا ده‌خوێنمه‌وه و بینه‌ر و گوێگرێکی چالاکیشم, هونه‌ره بۆ بینین یان لێتێگه‌یشتن. (هه‌ندێک جار بۆ دوورکه‌وتنه‌وه له جه‌نجاڵی ژیان یان خۆ دزینه‌وه له نووسین له دار په‌یکه‌رێک ده‌تاشم.)

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Issues in Interdisciplinarity 2020-21/Truth in Body Image

Introduction
In recent years, growing social media usage among adolescents has been linked to cognitive eating disorders and negative body image, especially more image-based social media applications such as Instagram.

Tensions between the medical, psychological and media disciplines arise when discussing this topic due to contradictory views and evidence. The issue of “truth” within the subject of body image also creates tension between these disciplines by questioning the objectivity of truth in medicine in comparison to the varying forms of truth drawn on in psychology and the subjectivity of constructed truth within social media.

Body Image in Medical Science
Body image in medicine revolves around the concept of health. A healthy body in medical science is based on the empirical truths surrounding the degree of health attributed to different body types. Medicine tells us that a body is unhealthy when either overweight or underweight. Underweight and obese people were “associated with higher all cause mortality”. Being overweight was associated with greater risk of hospitalization, especially for circulatory and musculoskeletal diseases. Normal weight proved to be the least associated with relative risks of cardiovascular and musculoskeletal diseases and all cause mortality. .

There are many health risks associated with eating disorders. For anorexia these include cardiovascular complications such as arrhythmia, complications in skeletal development in adolescents , delayed puberty and risk of miscarriage during pregnancy. Eating disorders that involve purging also increase risks of dental enamel erosion and vocal cord pathology. Binge-eating is associated with acute gastric rupture and esophageal rupture.

Body Image in Psychology
Psychology draws on different types of truth, varying from forms of empirical truth based on statistical research to conclusions reached by psychologists that are often based on a more subjective truth using causation and correlation. Psychologists use case studies to investigate the links between social media usage and indicators such as self-objectification and negative body image, which are common markers in teenagers with eating disorders, in order to discern the effects that social media can have on body image and disordered eating patterns.

Social media applications, in particular Instagram, have recently been associated with body image issues for young women which can often link and lead to disordered eating and increased self-objectification. Women with greater disordered eating patterns spent longer on Facebook and were reported to engage in behaviours such as untagging themselves in photos and comparing themselves to their friends (Mabe, Forney, & Keel, 2014). As well as anorexia nervosa, Instagram has been increasingly linked to orthorexia nervosa, which is defined as an unhealthy obsession with eating healthy food, with symptoms of orthorexia as measured by the ORTO-15 test being shown to have a significant relationship with higher Instagram use (Turner & Lefevre, 2017). Despite orthorexia not being recognised as a mental disorder by the American Psychiatric Association therefore not appearing on the Diagnostic and Statistical Manual of Mental Disorders, there has been increasing peer-reviewed literature appearing on the subject.

Body Image in Social Media
Media's concepts are based on the views of society. Therefore, the foundation of what we know is a constructive truth: meaning that everyday knowledge is a socially constructed phenomenon. Body image has long been manipulated by the mass media. Magazines, movies and social media have promoted ideal body types and created the idea that being thin is being beautiful. Young people have resorted to eating disorders in hopes to achieve this desirable body type. The number of eating disorders has been rapidly increasing in recent years due to the dominance of social media and the minimum age for girls with eating disorders is decreasing and is lower than 12 years old. A study carried out by the Florida House Experience showed that a staggering 87% of women compare their bodies to what they see on social media. Moreover, celebrities and influencers use their platforms to advertise "Weight Loss" products based on empty promises of losing weight effortlessly. Their influence fuels young girls to use products that are not safe since they don't require FDA approval. However, in recent years, a #BodyPositivity movement has surfaced that encourages the acception of bodies no matter their shape or form. This wave of different body types being shown on social media helps boost confidence in teenagers. Yet, progress is not perfect. Only 43% of posts under the body positivity hashtag represents plus size women which isn't a representation of reality. Additionally, many posts still glorify being thin and degrade curvier bodies.

Tensions Between the Disciplines
The empirical truth in medicine of the desirable body being healthy conflicts with the constructed truth in media of the desirable body being thin. The constructed truth in the media promotes underweight which is associated with increased health risks. However, as truth on social media is constructive it is subject to change of public opinion which has recently shown the emergence of a movement that appreciates all body types. Medical science also conflicts with this constructed truth that encourages people to embrace their potentially overweight bodies and hinders them from introducing healthier practices in their lifestyles. According to medicine, being overweight is also associated with increased health risks and therefore undesirable. Media finds the constructive truth of body image in beauty whereas medicine finds the empirical truth of body image in health.

The constructive truths that steer the body image narrative in the media can be criticised through a psychological lense. Psychology indicates the harm that the pressure regarding body image that dominates on social media causes on its consumers, especially among adolescents. Psychology concerns itself with understanding how and why body image dissatisfaction arises. Social media however, promotes a constructed truth that regenerates structures that further this dissatisfaction. The focus on mental health within psychology conflicts with the focus on physical health within medical science. Psychology uses both empirical and subjective truths to understand how negative body image is detrimental to mental health. Medical science focuses instead, solely on empirical truth, and the effects of a ‘bad’ body on physical health. Here, although there are differences in how the disciplines consider truth, the tension lies mainly in their focus of subject matter.

Conclusion
After looking into the subject of body image, it's clear that taking an interdisciplinary approach is necessary. Each discipline’s truth contradicts the others which creates tensions previously explained. The constructive truth of body image in social media is sometimes forgotten. People tend to rely on current trends to assess their value. Consequently, young people, who are exposed daily to social media, suffer tremendously mentally. This is why psychologists should be included in the building of social media platforms for example. This could help create safer apps for teenagers to stop the struggle in body image. Additionally, medicine and psychology have contradicting visions of a healthy human being. Therefore, working closely together they could find an approach to lower people’s BMI avoiding medical dangers while working on their mental health and stop degrading their body image. In summary, we’re still far from handling the struggles of body image that people face but taking an interdisciplinary approach could create progress.


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LMIs in Control/pages/Reachable set polytopic

Reachable sets with unit-energy inputs; Polytopic uncertainty
A Reachable set is a set of system States reached under the condition $$u = Kx$$. On this page we will look at the problem of finding an controller $$K$$, that  $$E$$ contains $$RS$$ - reachable set.

The System

\begin{align} \dot{x} &=A x + B_w w + B_u u \\ u &= Kx \end{align} $$

Where:

\begin{align} x & \in R^{n} \\ w & \in R^{m} \\ u & \in R^{k} \\ \end{align} $$ In case of polytopic uncertainty, we have:

\begin{align} A(t)\;\; B_w(t)\;\; B_u(t) & \in \textbf{Co} \{[A_1\;\; B_{w, 1}\;\; B_{u;1}], ... , [A_L\;\; B_{w;L}\;\; B_{u;L}] \} \\ \end{align} $$

Reachable set
The reachable set can be defined:

\begin{align} RS &= \{x(T) | u = Kx; \;\; x(0) = 0; \;\; T \geq 0 ;\;\; \int_{0}^T w^T w dt <1 \} \\ \end{align} $$

The elipsoid $$ E = \{ \varepsilon\in R^n | \varepsilon^T Q \varepsilon\leq 1\} $$ contains $$ RS $$

The Data
The matrices $$ A, A_{i} \in R^{n\times n};\; B_{w},B_{w;i}\in R^{n\times m} ;\; B_{u},B_{u;i}\in R^{n\times k}; Q \in R^{n\times n} $$. And $$$$

The Optimization Problem
The following optimization problem should be solved:

\begin{align} \text{Find} \; &Y >0:\\ & QA^T_i + A_iQ + B_{u;i}Y + Y^TB^T_{u;i} + B_{w;i}B^T_{w;i} < 0 \text{ for all } i = 1,... n\\ & K = Y Q^{-1} \end{align} $$

Conclusion:
This LMI allows us to investigate stability for the robust control problem in the case of polytopic uncertainty and gives on the controller for this case

Implementation:

 * - Matlab implementation using the YALMIP framework and Mosek solver

Related LMIs:

 * Reachable sets with unit-energy inputs; Norm-bound uncertainty
 * Reachable sets with unit-energy inputs; Diagonal Norm-bound uncertainty
 * Quadratic polytopic stabilization

Return to Main Page:

 * Main Page.


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Talk:Issues in Interdisciplinarity 2020-21/Truth in Pain

'''Today we have started discussing possible topics for our wikibooks chapter for the UCL module BASC0001. We decided that we will focus on Truth but we will carry out some more research before finalising our topic.'''

Our ideas are:

• Truth in reality/Truth in consciousness • Truth in the bystander effect • Truth in the Nature nurture debate, understanding of personality. • Truth in abnormality: Autism, MDD, another specific disorder, general mental health

The disciplines we may focus on are:

• Psychology

• Philosophy

• Anthropology

• Biology

MM.Mar 08 (discuss • contribs) 15:50, 20 November 2020 (UTC)

We have decided to focus on Truth in Personality: Nature/Nurture debate Today we discussed the potential structure of our wikichapter.

Introduction

Psychology: Discuss how psychology presents support both for the nature side of the debate and the nurture side of the debate.

Main Body

Biology: Present the view of Genetic Determinism in Biology

Anthropology/Sociology: Present the view for Nurture in personality.

Philosophy: As a subcategory to provide support for one argument (either to support the biological viewpoint or the anthropological/sociological)

Highlight interdisciplinary tensions

Where are there issues with the ways in which truth is obtained in these disciplines?

Conclusion

Epigenetics: A possible way to solve these interdisciplinary tensions.

MM.Mar 08 (discuss • contribs) 13:30 25 November 2020 (UTC)

We have decided to change our topic to the Truth in Pain as we believe there are more interdisciplinary tensions in this topic than in the one we had previously chosen.

Introduction:

Biology and Neuroscience- Positivistic Approach

Physiology of pain. Neuron firing rate, nociceptors and pain pathways, inflammation, 1-10 pain scales, range of motion.

Psychology- Interpretivism

Perhaps the placebo effect. How perception impacts physical sensation

Philosophy- Interpretivism

Anthropology- Social Constructivism

How pain is understood differently in different cultures. Ie:Machoism and pain as pleasure instead of suffering. Pain could also be a socially constructed notion. Pain as a punishment for sins.

Highlight Interdisciplinary Tensions+ Conclusion:

MM.Mar 08 (discuss • contribs) 13:15, 29 November 2020 (UTC)

Today we have proceeded with structuring our article

Today we have talked about the structure of our aricle and we have decided to add:

 * to the Anthropology section:

- Linguistic Anthropology - Cultural Anthropology

 * to the Psychology section:

- Information about pain being not only suffering (e.g. masochism)

 * to the Philosophy section:

- Philosophy of Language

 * to the Tensions wihin Disciplines:

- Critiques of Positivism

- Critiques of Philosophical Interpretivism from biological point of view

- Critiques of Social Constructivism

Today we realised that our chapter is much longer than it should be, that is why we decided to shorten it as much as we can since we are still adding some information.

- We've decided to delete all the sections about linguistics.

- We will try to merge the Philosophy section with Psychology.

- We will get rid of the conclusion.

- We will try to shorten already written paragraphs.

'''Today we made the final changes to our chapter to ensure that everything was presented in the way we wanted it to be. We shortened all our explanations in order to fit within the 1200 word limit and looked over our structure one last time. MM.Mar 08 (discuss • contribs) 19:12, 13 December 2020 (UTC)'''


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Issues in Interdisciplinarity 2020-21/Evidence in Meditation

Evidence for the effectiveness of mindfulness in Philosophy
The Buddhist Satipatthana Sutta, the Foundations of the practice of Mindfulness Meditation, is considered the founding philosophical text for meditative mindfulness as we know it today. If mindfulness is “cultivated and regularly practiced” the effects are said to be manyfold, including: “purification… the overcoming of sorrow and lamentation… the destruction of suffering and grief… the attainment of Nirvana.” The Guatama Buddha goes on to express how mindfulness “bring(s) wisdom and deliverance to perfection”.

Siddhartha Guatama reached these conclusions through his personal experience of mindfulness meditation. Early Buddhist texts claim (cita. needed) that Siddhartha Guatama sat down to meditate and was determined not to get up until he had been fully awakened. The evidence for the effectiveness of the practice of mindfulness meditation can be found in his own spiritual Enlightenment.

In terms of modern philosophical thought, renowned philosopher and neuroscientist Sam Harris says of mindfulness, “How we pay attention to the present moment(s) largely determines the character of our experience and, therefore, the quality of our lives.” He goes on to say, the “goal (of mindfulness) is to awaken from our trance of discursive thinking... so that we can enjoy a mind that is undisturbed .”

The benefit of mindfulness is rooted in its ability to create a state of mind which is “undisturbed”, thus improving the character of our experience and “therefore, the quality of our lives”. Harris gathered this evidence through his own meditation practice, “I spent 2 years on silent retreat myself, practicing various techniques of meditation for twelve to eighteen hours a day, ” and through studying with "a wide range of monks, lamas, yogis and other contemplatives ". This touches an important point which is the oral tradition of passing on knowledge, insight, and wisdom in Buddhist philosophy ; whether or not you have attained Nirvana, you can trust the experiences shared by those who have.

Philosopher Joseph Goldstein was one of the first western mindfulness meditation teachers. He believes the ritual practice of mindfulness meditation causes a “transformation of how we are in the world… we’re more accepting, more lovinglykind, more peaceful, more compassionate, less judgmental, less selfish. ” He quotes the Sattipatana Sutra in suggesting that, in order to see the benefits of mindfulness meditation in your life, the practitioner must practice with “a balanced and sustained application of effort. ” Again, Goldstein cites his own experiences meditating with eastern teachers as the well from which he draws his evidence in support of the effectiveness of mindfulness meditation.

Thich Nhat Hahn, though not an academic philosopher, is often considered the Father of Mindfulness Meditation. A monk since he was 16, Thich Nhat Hahn was nominated for the Nobel Peace Prize in 1967 by Martin Luther King Jr for his work as a peace activist, which is perhaps proof of the power of meditative mindfulness. Thich Nhat Hahn says, the practice of meditative “Mindfulness is the miracle by which we master and restore ourselves ,” and draws upon his decades of experience practicing. He also stresses the simplicity of mindfulness, and how it can be practiced in mundane, everyday activities, thus increasing its effectiveness, "There are two ways to wash the dishes. The first is to wash the dishes in order to have clean dishes and the second is to wash the dishes in order to wash the dishes. "

Whether the original philosophical text of the practices of mindfulness meditation(s), western academic philosophers, or eastern monks, there is a broad array of evidence for the effectiveness of the sacred ritualized practice of mindfulness. In the discipline of philosophy, evidence is gathered through direct experience - philosophers practice mindfulness meditation extensively, and share the findings of their experiences (cita. needed).