text:
Epistemology/Virtue reliabilism

Throughout this section of the book, we have seen how troublesome Gettier cases have been for the analysis of knowledge. In the early 1980s, Ernest Sosa presented a view which he believed solved various disputes in epistemology, including the foundationalist/coherentist debate (covered in Section 3). More importantly for this section of the book, Sosa also believed that his theory could resolve the Gettier cases with a new condition on knowledge called aptness. This theory, now called virtue epistemology (more specifically virtue reliabilism), was the first attempt at a virtue approach to epistemology and soon led to many other philosophers presenting their own versions of virtue epistemology, such as Zagzebski's form of virtue responsibilism which will be presented in the next chapter.

What is the "virtue" in virtue epistemology?
In ethics, non-virtue approaches often characterise morally good actions according to things such as consequences or obligations. In these approaches, understanding the morality of actions is taken to be the foundation of ethics which once achieved, can be used to understand whether or not a person is moral. For example, it may be discovered according to a certain moral theory that stealing is wrong. Once this has been done, the moral character of a certain person can be understood in terms of the amount of thefts they commit or in another similar way. Virtue ethics, on the other hand, aims to solve various philosophical problems in ethics by instead starting with the question "what makes a subject a good moral agent?" and then turning to determine the morality of actions in terms of the types of virtues (or vices) that motivate those actions. For example, it might be answered that empathy makes a person a better moral agent and that stealing is wrong because it is not the kind of thing an empathetic person would do. Similarly, virtue epistemology aims to solve problems in epistemology by starting with the characteristics of a subject that makes them a good intellectual agent and then determining which beliefs are good beliefs to hold by the types of virtues (or vices) that motivate the holding of those beliefs.

To understand why virtue reliabilism is called virtue reliabilism, we will have to explain the difference between two types of virtues. Sosa's virtue reliabilism is based on a type of virtues called faculty virtues. Faculty virtues are virtues that make a thing good at achieving its tasks or goals. For example, a faculty virtue of a knife could be as simple as the knife being sharp, because this will make it better at chopping things, and this is exactly the thing that we use knives for. Similarly, epistemic faculty virtues are simply things about a knowing subject that makes them better at knowing things and can be things as simple as having reliable eyesight, hearing or memory (reliable processes as found in the previous chapter). Faculty virtues, therefore, are quite different to most ethical virtues. Most ethical virtues don't only make you good at achieving your goals, they are good in themselves and have a degree of moral praiseworthiness that is not present in faculty virtues. This type of virtues which are praiseworthy and good in themselves are called trait virtues. In the next chapter, we will explore a position called virtue-responsibilism that argues that epistemic virtues should not just be faculty virtues, but should be epistemically praiseworthy, and should therefore consist of trait virtues.

Aptness
To explain his idea of aptness, Sosa often uses the example of an archer. When an archer takes a virtuous shot and hits their target, their shot satisfies what Sosa calls the "three As" of virtues: the shot is accurate, it is adroit, and it is apt. The shot is accurate because it hits its target, it is adroit because it is skillful and will reliably go wherever the archer wants it to go, and it is apt because the shot is accurate because it is skillful and reliable. The addition of the aptness condition is the important step that distinguishes the shot as not just reliable, but virtuous (and therefore distinguishes reliabilism from virtue-reliabilism). Imagine an amazing archer who shoots an arrow into the air in a skillful way. The arrow is blown astray by a rogue gust of wind but in a sudden flash of luck, it bounces off the side of a barn door and hits the target anyway. In this case, the arrow shot was adroit (skillful/reliable) and also accurate, but it wasn’t virtuous. It wasn’t virtuous because the shot wasn’t accurate because it was skillful, it was accurate because the archer got very lucky. From this example, we can note two things: (1) if a shot is apt, then this implies that it is both accurate and adroit, and so a virtuous shot can simply be described as an apt shot (rather than an accurate, adroit, apt shot), and (2) aptness not only implies accuracy and adroitness but it ties them together so that they are no longer independent conditions from one another. The change from reliabilism (which can be thought of as describing knowledge as accurate, adroit belief) to virtue-reliabilism is not adding a new independent condition but instead it is telling us how the accuracy and adroitness of a belief must be related to one another.

Aptness can be translated from virtuous archery to epistemic virtues by considering what it means for beliefs to be accurate, adroit and apt. Beliefs are accurate when they are actually true. They are adroit when they are formed by a reliable process. They are apt when they are true because they were formed by a reliable process. Therefore, for Sosa, a virtuous intellectual act is an act that produces a true belief and it produces that belief due to the utilisation of a reliable process.

Gettier cases and other problems
The aptness condition is motivated by the type of problem underlying Zagzebski's general critique of JTB+X theories. As justification is fallible and, therefore, vulnerable to Gettier cases, so too are reliable processes and so the simple addition of an extra independent condition to reliabilism is not enough to solve the Gettier problem. Instead, Sosa introduces a condition that is supposed to rule out the possibility of epistemic luck by tying truth and reliability of process together in such a way that excludes luck from playing a role in knowledge. Because knowledge is apt belief and because apt belief is true because it is formed by a reliable process, knowledge cannot be true by luck because luck is not a reliable process. However, some philosophers question the legitimacy of this line of thought. Consider the fake barn county example again. In that example, a person is driving through fake barn county where it is custom to erect realistic cardboard cut-outs of barns. This person looks at a real barn whilst driving through fake barn county and forms the belief that they are seeing a barn. Here, a belief is formed from the reliable process of eyesight and that belief is true because the eyesight was reliable and acting as it should. But the person had already formed the belief that they were seeing a barn many times in fake barn county in the exact same way and had been completely wrong! Some philosophers use this example to argue that virtue reliabilism is still vulnerable to Gettier cases even with the added condition of aptness. Others argue that this isn't really a case of apt belief because the belief is true more because of luck than because of the reliability of eyesight and so the belief can't be apt. Sosa himself argues that this actually is a case of knowledge. The reason that this seems so counterintuitive, according to Sosa, is because when we usually think of knowledge, we are thinking of a special type of knowledge that Sosa calls reflective knowledge.

The difference between what Sosa calls "animal knowledge" and what he calls "reflective knowledge" is a difference between our evaluation of our beliefs. For Sosa, animal knowledge is just apt belief. When we see things in front of us or hear something besides us, we have an apt belief formed from a reliable process but we haven't necessarily thought to consider whether we should really trust that reliable process. Therefore, animal knowledge describes cases where it seems that we do have knowledge (such as knowing that a table is in front of you when you see one) without a requirement that we have any consciously thought-out justification for whether or not we should hold that belief. Another advantage of the concept of animal knowledge is given by its name: Sosa wants to be able to describe the knowledge that animals have and apt belief sets the bar for knowledge low enough that animals can have knowledge formed via their senses. On the other hand, Sosa describes reflective knowledge as "apt belief aptly noted". This is the type of knowledge where we don't only have apt belief about the world but we have also evaluated the reliability of this belief itself. Upon this evaluation, which would be some reliable method for evaluating beliefs, we have come to the apt belief that our initial belief about the world is reliable. This type of knowledge is valuable because it makes us reflect upon our beliefs and come not only to know things about the world, but also to come to a greater understanding of the world and the ideas in which we believe.

title: Epistemology/Virtue reliabilism


text:
Epistemology/Virtue responsibilism

In response to Sosa's formulation of a virtue epistemology that rested on the virtuous use of reliable faculties, other philosophers began to formulate their own versions. Some thought that although Sosa had been right to bring attention to intellectual virtues, that he was wrong in not conceptualising intellectual virtues as praiseworthy character traits more akin to the virtues of virtue ethics. The contributions of this group of philosophers led to the birth of virtue responsibilism. Although virtue epistemologists had many different motivations for developing this theory, such as to better understand our intellectual responsibilities to others or as a way of guiding intellectual practice, in this chapter we will be focusing on the work of Linda Zagzebski whose project was focused on the use of virtue responsibilism to provide the proper analysis of knowledge. Zagzebski defines knowledge simply: knowledge is "belief arising out of acts of intellectual virtue". However, this simplicity hides a complex theory of intellectual virtues that at once attempts to solve the Gettier problem in a way similar to Sosa, whilst at the same time explaining the acquisition of high-level knowledge such as that acquired by a brilliant scientist or genius detective.

Acts of intellectual virtue
Acts of intellectual virtue have three components.

Some virtue epistemologists have critiqued Zagzebski's theory of intellectually virtuous acts. For example, many virtue epistemologists see the analysis of knowledge to be a less important task of epistemology than the task of telling us what we should believe and how we should conduct our intellectual inquiry. These virtue epistemologists, called "virtue anti-theorists", argue that the central task of virtue epistemology is to study particular intellectual virtues to fully understand their unique value and that any attempt to make systematic connections between all virtues and knowledge is doomed to failure. In the next chapter, we will study similar thoughts behind an approach to epistemology called "knowledge first epistemology" which holds that knowledge is unanalysable. A more particular argument against Zagzebski's theory is that the conditions for a virtuous act are too strict. For example, consider a person who donates to charity out of kindness but the money is lost in transaction before it got to the charity. In this case, it seems that even though the act of giving to charity failed to achieve its virtuous end, it is nonetheless a virtuous act. We might also worry that the condition that we have intellectually virtuous motivations for a belief to count as knowledge may be too strict. This will be discussed more in the next section of this chapter and the distinction between high and low grade knowledge.
 * 1) When people have moral virtues such as generosity, compassion, kindness and so on, they are motivated to make the world a certain way. For example, a compassionate person seeing somebody in pain would want to relieve there suffering and so would be motivated to do something to make the person feel better. In direct analogy, the first feature of an intellectually virtuous act is that it must arise from the motivational component of an intellectual virtue. In the case of compassion, the motivational component is a desire to relieve the suffering in the world. In the case of curiosity (as an example of an intellectual virtue), the motivational component is the desire to discover new things and to come to a deeper understandings of the things we already know. Likewise, intellectual humility may motivate us to hear out other perspectives before we form conclusions, and intellectual courage may motivate us to propose creative solutions to problems even if they seem outlandish to others. These are all examples of intellectually virtuous motivations.
 * 2) Virtuous motivations are part of what makes an act praiseworthy but it isn't the whole story. Consider the example of a person that acts kindly to somebody else but only because they do not want to seem mean to their friends (not because they are genuinely motivated by kindness). It seems that in this case, the act of kindness itself is morally valuable even if it is not motivated by virtuous reasons. In general, people who are not virtuously motivated can still do the "right" thing and this is just as true for intellectual action as it is for moral action. To put it in other words, part of the value of a virtuous act is that it is the kind of thing that a virtuous person would do under the circumstances and, therefore, another component of an intellectually virtuous act is that it is the kind of thing that an intellectually virtuous person would do.
 * 3) Finally, acts of intellectual virtue must also be successful in meeting the ends of the virtuous motivation because of these previously mentioned features. In the case of the compassionate person described previously, the motivational component of compassion is the desire to relieve the suffering in the world and the end of this motivational component in the given scenario is to make the hurting person feel better. For an act under these circumstances to be truly virtuous, it must succeed in making the hurting person feel better, otherwise it would be a failed virtuous act, and it must achieve this success because it was virtuously motivated and because it was the kind of thing a virtuous person would do, otherwise it would just be lucky. For acts of intellectual virtues, truth is the end that must be successfully achieved and it must be achieved due to the first two components. Similarly to Sosa's aptness condition, this condition requires that the truth of the belief be tied up with the virtuousness of the act and there is a similar argument that because of this it can avoid Gettier cases.

Gettier strikes again
A Gettier counterexample to Zagzebski's virtue responsibilism provided by Heather Battally is shown below:

 * Brenda is a detective investigating the murder of an accountant for a big corporation
 * There are 2 suspects: the CEO of the corporation and the accountant’s husband – there is evidence against both of them and they both have a motive
 * Brenda considers the evidence and comes to the conclusion that, although it’s mixed, it points more towards the CEO than the husband
 * Out of intellectual humility, Brenda is motivated to hear out the opinions of her investigative team so that she can feel more certain that she has come to the truth (virtuous motivation)
 * The CEO of the company knows the evidence against him is strong, so he uses his massive amount of money to hire a hypnotist to brainwash the investigative team into believing that the accountant’s husband committed the murder
 * After listening to her investigative team (the kind of act an intellectually humble person would do), Brenda is convinced and forms the belief that the husband is the murderer
 * It turns out that the murderer actually was the accountant’s husband
 * If Brenda hadn't been virtuously motivated and acted as an intellectually humble person would do, she would not have believed that the husband committed the murder
 * Therefore, Brenda is successful in reaching the truth due to the appropriate features of her actions and so according to virtue responsibilism has knowledge
 * BUT we would never really consider this knowledge because the investigative team was brainwashed - Brenda only has knowledge through luck!

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

title: Epistemology/Virtue responsibilism


text: Epistemology/References and further reading


text:
Epistemology/Innatism

One argument that rationalists have used to argue that not all knowledge is derived from experience is that some of our knowledge is innate. Innateness is a hard concept to pin down but innate knowledge can be thought of as knowledge that is unlearned. One way of understanding the debate between rationalism and empiricism is that rationalists have argued that experience cannot adequately explain all of our knowledge and so we need to appeal to innate knowledge whereas empiricists have claimed on the contrary that all of our knowledge can be derived from experience and so we don't need innateness as a source of knowledge. This is not a perfect way of dividing rationalists and empiricists but, historically, the denial of innate ideas has been an important part of empiricism and has even been proposed as a defining part of empiricism. Whether or not empiricism can be defined so simply, innateness is an interesting source of knowledge that has remained an important issue for debate throughout the history of philosophy up to the present day.

Plato
In the Meno, Plato argues for innate knowledge via a dialogue between Socrates and a slave who has had no training in mathematics. Through a series of questions, Aristotle prompts the slave to go through the following reasoning:

 * The square at the bottom left is 1x1 so it has an area of 1
 * The question is: what square will have double the area (i.e. area = 2)?
 * It isn’t a 2x2 square because we see the area of the big 2x2 square is made up of four little squares (so the area is quadrupled)
 * But if we cut these little squares in half then the areas of each of them is halved.
 * Doing this forms a rotated square; adding up the four halves we find that its area is ½ + ½ + ½ + ½ = 2
 * So this is the square with double the area!

Plato argues that because the slave has not been educated in mathematics and because he is led to discovering the answer for himself rather than being given the answer, they must be remembering knowledge that is given to them innately. Opponents of this argument note that the questions Aristotle asks in the dialogue can be read as leading questions and it seems that he may simply be providing the slave with the answer through cleverly framed questions.

In the Phaedo, Plato uses the example of equality to argue that our abstract ideas must be innate. Once again Socrates is portrayed in dialogue, this time questioning a man who believes that we can gain our idea of equality through experience of things such as equal pieces of sticks. Socrates argues that nothing we ever experience is perfectly equal and so falls short of our idea of perfect equality. But if our idea of perfect equality cannot be found in our experience, then it must come from somewhere else, specifically it must be innate. This applies to all of our ideas which are too general and abstract to be found anywhere in our experience and so seems to indicate that we must have many innate ideas. Whilst Plato here is arguing for innate ideas rather than innate knowledge, it is still important in a discussion of innateness as a source of knowledge because (as Locke argued) it is plausible that for us to know a proposition we must have all the ideas contained in the proposition. For example, to have innate knowledge that "there is a God" requires that we have an innate idea of God that gives the proposition meaning.

Locke
The first book of Locke's An Essay Concerning Human Understanding is dedicated to arguing that there are no innate ideas or knowledge. Locke's broad argument throughout book I is that if there was any knowledge that was innate, then everybody should agree to it but according to Locke there are no propositions that all people agree to because infants, "idiots", and those that haven't considered the propositions do not agree to them. This means that none of the knowledge we have could possibly be innate. Furthermore, innate knowledge requires that we have innate ideas of the things we know about but we do not have any innate ideas because infants do not have these ideas (e.g. ideas of God, equality, impossibility not in infants). Locke considers many possible counterarguments that could be used to counter his point.

 * We have innate knowledge but it is uncovered by reason. Locke argues that if the knowledge is uncovered by reason then it cannot possibly be innate because reasoning is the process of inferring what is unknown from what is known. Furthermore, if innate knowledge is uncovered by reason then would this not mean that almost all of our knowledge including knowledge that does not seem innate at all but rather seems learned including all mathematical theorems would be innate. This seems to make the innatists claim trivial, if their definition of innateness is this broad then all of our knowledge (including learned and derived knowledge) counts as innate. Locke continues to argue that it is not even true that children agree to the knowledge that is thought of as innate when they come to reason because the knowledge that is thought of as innate is far too abstract for children to consider at the age they come to reason and even many adults may not think of it. This is because knowledge that is often thought of as innate is abstract and logical truths such as "it is impossible for the same thing to be and to not be".
 * We have innate knowledge but it is only agreed to when proposed and understood. Once again Locke argues that this makes innateness too broad because even quite trivial propositions such as "bitter is not sweet" are agreed to when proposed and understood. He also questions whether knowledge that is only agreed to when proposed to someone could possibly be innate by asking the rhetorical question "doth the proposing them print them clearer in the mind than nature did?"
 * We have innate knowledge but it is only known implicitly. Locke argues that if knowledge is innately imprinted onto the mind that it cannot be implicitly known because according to Locke "No proposition can be said to be in the mind which it never yet knew, which it was never yet conscious of". Locke goes on to argue that implicitly known propositions are incoherent saying "that a truth should be innate and yet not assented to, is to me as unintelligible as for a man to know a truth and be ignorant of it at the same time". These arguments rest on an assumption that all areas of the mind are open to conscious access. As we will see, this is a point that Leibniz utilises in his defense of innate ideas.

Locke hopes to strengthen his case against innate knowledge by showing that all of our knowledge can be derived from experience with the use of his empiricist theory. According to Locke, we are born a "tabula rasa" or blank slate without any knowledge or ideas. Through perception we are furnished with all of our ideas and our knowledge. These ideas can be broken down into simple ideas which are the basic building blocks of all of our ideas and which themselves cannot be broken down. These ideas can be combined in many different ways to create all kinds of complex ideas. For example, our idea of a horse may be built from ideas such as the horse having a certain shape, colour, movement and sound (e.g. HORSE = HORSE-SHAPED + BROWN + GALLOPING + NEIGHING). The ideas that we have can be compared with one another to see how similar or dissimilar they are from one another. We can come to our abstract ideas such as equality by a process of abstraction in which we compare our ideas and remove all the differences between them until we get to an idea that only has the similarities between all of our ideas that have equality. Likewise, we can come to a general abstract idea of "human" by comparing all our ideas of particular people and taking away all the differences between people until we get an abstract idea that applies to everyone.

Leibniz
In his New Essays Concerning Human Understanding, Leibniz puts forward a similar argument to Plato's argument about equality. Leibniz argues that experience cannot provide us with knowledge of necessary truths because we only ever experience particular instances but we cannot derive any necessary truths from particular instances because it does not follow that just because something has happened that it must keep on happening. Leibniz then says that the only way that we could possibly know these necessary truths (if not by experience) is that they are just innate. As Leibniz puts it:"Although the senses are necessary for all our actual knowledge, they are not sufficient to provide it all, since they never give us anything but instances, that is particular or singular truths. But however many instances confirm a general truth, they do not suffice to establish its universal necessity; for it does not follow that what has happened will always happen in the same way. Necessary truths, such as we find in pure mathematics and particularly in arithmetic and geometry, must have principles whose proof does not depend on instances nor, consequently, on the testimony of the senses [...] and so the proof of them can only come from inner principles, which are described as innate."Leibniz also responds to Locke's arguments against innate knowledge by utilising a conception of the unconscious as well as arguing that some of our innate knowledge comes in the form of tendencies in our way to think and reason rather than in propositions. For example, in response to Locke's suggestion that our mind begins a blank slate without any ideas or knowledge imprinted onto it, Leibniz writes the following passage:"I have also used the analogy of a veined block of marble, as opposed to an entirely homogenous block of marble, or to a blank slate – what the philosophers call a tabula rasa. For if the soul were like such a blank tablet then truths would be in us as the shape of Hercules is in a piece of marble when the marble is entirely neutral as to whether it assumes this shape or some other. However, if there were veins in the block which marked out the shape of Hercules rather than other shapes, then that block would be more determined to that shape and Hercules would be innate in it, in a way, even though labour would be required to expose the veins and to polish them into clarity, removing everything that prevents their being seen. This is how ideas and truths are innate in us – as inclinations, dispositions, tendencies, or natural potentialities"

Contemporary debates about innateness
[Chomsky, maybe Fodor, moral innatism, innatism in other areas]

title: Epistemology/Innatism


text: Mirad Thesaurus/City Life

title: Mirad Thesaurus/City Life


text:
Cookbook:Rainbow Cake

| Desserts

Cake

 * 675 g (1.49 lb / 5½ sticks) unsalted butter, plus extra for greasing
 * 675 g (1.49 lb / 3 cups) superfine sugar
 * 1 tbsp vanilla extract
 * 12 medium or 10 large (about 500 g) eggs
 * 675 g (1.49 lb / 5 cups) self-raising flour
 * 1 tbsp baking powder
 * ½ tsp each of red, orange, yellow, green, blue, purple food colourings

Icing

 * 500 g (1.1 lb / 4 sticks) unsalted butter
 * 1 kg (2.2 lb / 8 cups) powdered sugar
 * 3 tbsp milk
 * 1 tbsp vanilla extract
 * Sprinkles (eg. hundreds and thousands) (optional)

Make cake

 * 1) Preheat the oven to 190 C. Grease and line six 20 cm round cake tins.
 * 2) Beat the butter, sugar and vanilla in a large mixing bowl, until soft and fluffy.
 * 3) Beat in the eggs, two at a time.
 * 4) Combine the flour and baking powder. Fold this dry mixture into the batter.
 * 5) Divide the mixture into 6 separate bowls.
 * 6) Add the red food colouring, one drop at a time, to the mixture in one bowl and stir in until the mixture reached the desired colour.
 * 7) Repeat step 6, using orange, yellow, green, blue and purple food colourings.
 * 8) Spread the red mixture in one of cake tin. Repeat with other colours.
 * 9) Bake for 25 minutes, in batches of two cakes, until a skewer inserted comes out clean.
 * 10) Transfer the cakes to a wire rack and leave to cool. Unmold cakes.

Make icing

 * 1) For the icing, beat the butter in a mixing bowl until soft.
 * 2) Add half of the icing sugar, 1 cup at a time, and beat in.
 * 3) Beat in the milk and vanilla extract.
 * 4) Add the rest of icing sugar, 1 cup at a time, and beat in.

Assemble cake

 * 1) Spread one-eighth of the icing onto the purple cake. Top with blue cake layer, and press gently.
 * 2) Repeat the frosting and cake layering in rainbow order, finishing with the red layer.
 * 3) Spread the rest of icing all over the cake.
 * 4) If you like, sprinkle the cake with sprinkles.
 * 5) Enjoy!

Notes, tips, and variations

 * Gel food coloring is better than dilute liquid coloring. Using more concentrated coloring will result in more vibrant colors.
 * Mixing the food coloring into the cake batter after the flour is added can make the cake tough due to the additional stirring needed. Be careful to only mix as much as necessary.

title: Cookbook:Rainbow Cake


text: User talk:115.84.90.167

title: User talk:115.84.90.167


text:
User:Bookmaker61526153631

hi i am bookmaker

title: User:Bookmaker61526153631


text:
User:Bookmaker61526153631/sandbox

welcome to my sandbox

title: User:Bookmaker61526153631/sandbox


text:
User talk:Bookmaker61526153631/sandbox

discuss here

title: User talk:Bookmaker61526153631/sandbox


text:
User talk:Bookmaker61526153631

discuss here

title: User talk:Bookmaker61526153631


text:
User talk:174.22.97.172

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Warning
—Atcovi (Talk - Contribs) 14:49, 23 May 2021 (UTC)

title: User talk:174.22.97.172


text:
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title: User:Edge 2565127681024/vector.css


text:
Cookbook:Raspberry Ripple Cake

| Dessert

Ingredients

 * 1⅜ sticks (175 g / 6.2 oz) unsalted butter, plus extra for greasing
 * ¾ cup (175 g / 6.2 oz) superfine sugar
 * 1 tsp vanilla extract
 * 3 medium eggs
 * 1¼ cups (175 g / 6.2 oz) self-raising flour
 * 1 tsp baking powder
 * 6 raspberries
 * Powdered sugar, for dusting

Procedure

 * 1) Preheat the oven to 190 C. Grease and line a 20 cm round cake tin.
 * 2) Beat the butter, sugar and vanilla in a mixing bowl, until soft and fluffy.
 * 3) Beat in the eggs, one at a time.
 * 4) Fold the flour and baking powder into the mixture to make a batter.
 * 5) Purée the raspberries in a blender.
 * 6) Spoon the batter into the cake tin.
 * 7) Pour the raspberry puree over the batter, and swirl the mixture with a skewer to create a rippled effect.
 * 8) Bake for 20–25 minutes until a skewer inserted comes clean.
 * 9) Transfer the cake to the wire rack and leave it to cool completely.
 * 10) Dust the cake with icing sugar.

title: Cookbook:Raspberry Ripple Cake


text:
Cookbook:Custard Creams

| Desserts

Custard creams are a variety of sandwich cookie (US) or biscuit (UK).

Ingredients

 * 200 g (7.1 oz / 1½ cups) plain flour, plus extra for dusting
 * 1 teaspoon bicarbonate of soda
 * 1 pinch of salt
 * 80 g (2.8 oz / ⅔ stick) unsalted butter
 * 125 g (4.4 oz / ⅝ cup) superfine sugar
 * 1 teaspoon vanilla extract
 * 1 standard (50 g) egg
 * 180 g (6.3 oz / ¾ cup) thick custard, such as pastry cream

Procedure

 * 1) Combine the flour, bicarbonate of soda, and salt in a bowl.
 * 2) Beat the butter, sugar and vanilla in a mixing bowl until soft and fluffy.
 * 3) Beat in the egg.
 * 4) Fold the dry ingredients into the wet ingredients, and bring together until a dough forms.
 * 5) Knead the dough for 2 minutes on a floured surface until smooth.
 * 6) Shape the dough into a flat disc. Cover with clingfilm and chill for 30 minutes.
 * 7) Preheat the oven to 190 C.
 * 8) Line 2 baking trays with parchment paper.
 * 9) Roll out the dough to 5 mm thick.
 * 10) Cut out into 24 circles with a cookie cutter.
 * 11) Transfer the biscuits to the prepared baking trays.
 * 12) Bake for 10–12 minutes until well-cooked.
 * 13) Place the biscuits on a wire rack and leave to cool completely.
 * 14) Spoon 1 tablespoon of custard onto one biscuit. Sandwich it together with another biscuit.
 * 15) Repeat the biscuit assembly, using remaining biscuits and custard.
 * 16) Enjoy!

Notes, tips, and variations

 * If the dough is too wet, mix in 1 tablespoon of plain flour.

title: Cookbook:Custard Creams


text:
Women's Writing Before Woolf: A Social Reference/Anne Lake Prescott

= Anne Lake Prescott =

Biography
Anne Lake Prescott, born in New York in 1939, is known for her position as an English Professor at Barnard College, Columbia University, where she has both studied and worked for several decades. Impressively, Prescott still teaches in her eighties, and has been in the career since the 1960s. She is particularly passionate about and incredibly well versed in the topics of The English Renaissance and relations between England and France. As well as plenty of editorial work and encyclopaedia contributions, she has written two books, French Poets and the English Renaissance: Studies in Fame and Transformation, published in 1978, and Imagining Rabelais in the English Renaissance, published in 1999.

Prescott was inspired to look further into and eventually go into the field of English and French relations after becoming intrigued and curious of the views and associations between the nations. She credits historian and author A.L Rowse (1903-1997) for encouraging her to find her specific area of study in the Anglo-French relations during the Renaissance.

She completed a Bachelor of Arts from Barnard College, Columbia University, located in New York, in 1959, and shortly after, in 1961, a Master of Arts. Finally, in 1967, despite having two children, Prescott completed her studies in Columbia University with a Doctor of Philosophy. She also briefly studied at Radcliffe College, Massachusetts, and the University of Paris. Prescott very much enjoyed her time at Barnard, thus was eager to begin her long lasting career there.

She mentions that though she had the desire to teach, she never wanted to educate children, and instead wanted to educate college students, even very shortly after graduating herself. Around the time she completed her Master of Arts, Prescott began working as an instructor at Barnard College. After several years of working in this position, she took on the role of several others, including assistant professor, associate professor, chairman of the English Department, and eventual full professor until 2012. She now teaches part time.

Works
Along with her two published books focused on the English Renaissance, Anne Lake Prescott has participated in plenty of editorial work, and has a role in editorial boards, some of which including SEL (Studies in English Literature), American Notes and Queries, and Renaissance Studies. Until 2015, she was one of three co-editors of the poetry collection, Spenser Studies: A Renaissance Poetry Annual. She has also edited a variety of texts written by women throughout the early modern period. Barnard College notes that Prescott is affiliated with the comparative literature program and the medieval and Renaissance studies program. As of 2019, she is said to be working on David in the Renaissance and on Renaissance almanacs and calendars.

In 2011, Anne Lake Prescott attended the The 57th Annual Meeting of the Renaissance Society of America, where she was a speaker. She is a trustee of the society, and former president of the International Spenser Society. The ISS has also appointed a bi-annual Graduate Student Conference Paper Prize in honour of Prescott, named The Anne Lake Prescott Graduate Student Paper Conference Prize, after the vote of a unanimous committee for her brilliant engagements and help towards papers at conferences.

As well as this, she has been involved with a scholarly society responsible for leading and promoting research regarding the early modern era, The Sixteenth Century Society and Conference, or SCSC.

Prescott received the prestigious Colin Clout Lifetime Achievement Award in 2007, an award given to senior scholars who have made significant contributions. She has also been awarded the Albert Nelson Marquis Lifetime Achievement Award, and was an honouree for the Distinguished Worldwide Humanitarian Award.

The awards and general recognition Prescott has received throughout her career offers a great insight into how her contributions are valued and understood by scholars and students alike. Driven by her intense passion for the subjects, her work and high understanding of the field of the English Renaissance and studies towards English and French relations is well regarded, and rightfully so. Prescott is a great example of a senior scholar whose career has helped to define the understanding of a field known today.

Reputation
Anne Lake Prescott is certainly a scholarly figure that deserves to be regarded. She is someone very important to the field of Medieval and Renaissance studies due to her contributions through her plentiful editing work within several fields of early modern English, two published books, speaker role in The Annual Meeting of the Renaissance Society of America, and trustee status, and awards for her achievements. Prescott has certainly earned the status of a still active senior scholar with significant and notable contributions to her chosen work.

Her drive and passion for the matters of relations between England and France and the Renaissance period is inspiring, particularly when taking into account that Prescott has been working in the educational setting since the sixties, when her favoured subjects were much less explored than they are in the present. Her editing work towards women of the early modern period is also to be noted.

Prescott is very likely to be viewed in high regards in scholarly settings due to her contributions and achievements throughout her long lasting career, and opinions are not set to change anytime soon. Decades of a successful and impactful career is certainly something to be proud of and regarded highly for.

Anne Lake Prescott is an important figure because she is one of the many women today that is actively shaping the understanding of several topics relating to English. Through her work and achievements in a variety of aspects of the field, Prescott has made significant accomplishments towards the knowledge of the Renaissance period and English and French relations of today. Her authorship, editorial work, and the decades of educating and pure drive for the subjects she shows passion for is inspiring, and a strong reflection of the achievements women have made in the subjects of English literature and understandings of early modern periods.

Further Reading:
Travitsky, Betty, and Anne Lake Prescott. Female and Male Voices in Early Modern England. Columbia University Press, 2000.

Prescott, Anne Lake. French Poets and the English Renaissance: Studies in Fame and Transformation. Yale University Press, New Haven, 1978.

Prescott, Anne Lake. “The World of Renaissance Scholarship.” English Literary Renaissance, vol. 50, no. 1, 2020, pp. 131–136. EBSCOhost, doi:10.1086/706229.


text:
Women's Writing Before Woolf: A Social Reference/Maria Edgeworth (1768–1849)

= Maria Edgeworth (1768–1849) =

Biography
Maria Edgeworth was a famous female author and pioneer of female education reform, who was believed to be born in 1767 or 1768, in Oxon, England. Maria was born into a well-known family, her father, Richard Lovell Edgeworth, was a respected educator and inventor. Mother, Anna Maria Elers, was also very interested and involved in the progression of female education. Maria’s father was raised among a wealthy group of Protestant landlords, inheriting a large family estate in Ireland, to which Maria had visited throughout her youth and into adulthood. This became a source of inspiration for several of her pieces writings.

Her father’s inventions even reached the notoriety of Charles Darwin’s grandfather, Erasmus Darwin. “Erasmus invited Richard to join the Lunar Society, a gathering of the most progressive scientists and philosophers in England at the time.”(Encyclopedia.com). There's no doubt Edgeworth was raised in a household that encouraged her to ambitiously pursue her intellectual endeavours, one of which was her particular interest in education and new “pedagogical theories". In collaboration with her father, she conducted research and recorded findings of various educational theories, noting these collective findings in their 1789 work: 'Practical Education'. Edgeworth’s father was even noted as giving her “one of her younger brothers to supervise as her own special project, granting her the chance to test the educational ideas they were developing.”(Encyclopedia.com).

Edgeworth rose to success and 'celebrity' in 1813, her books becoming a norm in households. Unfortunately, this came with criticism. One critic at the time, Sydney Smith, claimed "if she put in her novels people who fed her and her odious father she is not trustworthy". (Connolly.) Edgeworth was also often criticised for her use of "unladylike" language, despite her careful and creative way with prose. As Claire Connolly pointed out in her Irish Times article, "A contradiction was now becoming apparent: as the novel rose in prestige, due in no small part to the works of Edgeworth, the reputation of women novelists declined."

Works
Over the course of her lifetime, Edgeworth contributed a collection of works across several genres from 1795 through to 1848. Focusing specifically on children’s literature, regional and rural tales, and instructional, educational texts.

This selection of published works contributed largely to the educational reform of 18th century, as it challenged the preconceived notion that women should not be educated like men. Pushing the radical ideology for women and girls to be included in every aspect of education. As a result, Edgeworth’s works have also contributed largely to the development of women writers as a whole, as her own publications not only pushed for reform but inspired younger girls to peruse and engage with intellectual endeavours. These contributions “rightly earned (her) a reputation as one of the greatest novelists that Ireland has ever produced” (Classic Irish Plays).

Maria’s writings, particularly her children’s literature, and education writings were “avidly read and discussed by parents and educational institutes all across Britain and Europe, and soon made the Edgeworth’s the most widely respected authorities on education in the early 19th century"(Classic Irish Plays). Through her research and writing, Edgeworth also contributed to a greater progression of education, advocating strongly for a future in which finally recognised the achievements and contributions of the women by involved them in engaging and interesting intellectual conversations.

List of Works:

 * 'Letters for Literary Ladies', 1795
 * 'Practical Education', 1798
 * 'Castle Rackrent', 1800
 * 'Leonora', 1806
 * 'Tales of Fashionable Life', 1809,1812
 * 'Memoirs of Richard Lovell Edgeworth', 1820
 * 'Helen', 1834
 * 'Orlandino', 1848

Reputation/Legacy
Edgeworth's legacy depicts her as a strong, intellectual, and progressive feminist all the way from her childhood, throughout her early publications such as 'Letters for Literary Ladies' (1795) and well into the end of her career as an author and eventual death on May 22, 1849. Her life is a reflection of her unwavering commitment to education, writing, and the advocation for women in all domains of life.

Edgeworth’s legacy during her life was one of admiration, respect, and appreciation for her countless contributions. Particularly in her educational texts and children’s literature, as she was recognized for her ability to instruct children “without sacrificing the art of storytelling”(Encyclopedia.com). Her ability to write so eloquently whilst always capturing the mind and heart of the child, held her in high esteem, both within the writing domain and outside of it. It was believed she did so by maintaining very traditional approaches to storytelling, through crafting stories for her younger siblings which she continued to refine well. Many said her legacy remains as “one of the first adults to write stories that truly appealed to the mental world of children, teaching them by enchanting them.”(Encyclopedia.com)

Moreover, her contributions to children’s literature extended beyond just an “author of six plays for children… Edgeworth was also a pioneering figure in the field of Theatre of Young Audiences”(Classic Irish Plays). Also similar to her moralistic children’s literature, she also continued informing all people the importance of showing “greater civic responsibility”, highlighting her depth as an author and moral standing (Classic Irish Plays).

It is therefore undeniable that Edgeworth made important and beneficial contributions to the educational bodies of thought, particularly through advocating for educational reform to include women and young girls in receiving a proper education and perusing their own individual intellectual curiosities. Therefore, I believe people’s opinions of Edgeworth only deeper with time as her contributions inspire many young women regardless, making her legacy both then and now one that speaks for itself.

There are concerted efforts in her birthplace to properly mark and preserve her important legacy. (Connolly.)

Works by the author
To understand more fully the contribution Edgeworth has had in the pioneering of women’s writing and education at large it is advisable to look more into her own publications.

These publications include:

 * Letters for Literary Ladies, 1795
 * Practical Education, 1798
 * Castle Rackrent, 1800
 * Leonora, 1806
 * Tales of Fashionable Life, 1809,1812
 * Memoirs of Richard Lovell Edgeworth, 1820
 * Helen, 1834
 * Orlandino,1848

=== Educational Reform during the 19th Century === Interest in the reformation of education in England began in the late 18th and 19th centuries. The desire for the improvement of both men and women’s formal education allowed for a broadening of women’s knowledge that had previously been highly restricted. This was due to the growth pf industry, improved transportation and advances in medical knowledge and practice, that made the extension of education to all citizens seen as obvious to continue to improve society.

Miller, P. J. “Women's Education, 'Self-Improvement' and Social Mobility-A Late Eighteenth Century Debate.” British Journal of Educational Studies, vol. 20, no. 3, 1972, pp. 302–314. JSTOR, www.jstor.org/stable/3120775. Accessed 4 June 2021.


text:
User talk:Dr.Viktor.B

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title: User talk:Dr.Viktor.B


text:
User talk:ShayMTR

Welcome!
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title: User talk:ShayMTR


text:
User talk:कन्हाई प्रसाद चौरसिया

Do not revert edits after I added conversions. Edge 2565127681024 (discuss • contribs) 14:05, 24 May 2021 (UTC)

It looks that you are involved in a edit war. Do not revert. If you keep reverting, you'll be blocked. Edge 2565127681024 (discuss • contribs) 14:08, 24 May 2021 (UTC)

 * I apologize to you sir, such mistakes will not happen again.  Please do not block me. - कन्हाई प्रसाद चौरसिया (discuss • contribs) 14:12, 24 May 2021 (UTC)

authors: कन्हाई प्रसाद चौरसिया

title: User talk:कन्हाई प्रसाद चौरसिया


text:
User talk:Edge 2565127681024

Welcome!
Welcome to Wikibooks, Edge 2565127681024!

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Thanks for your contributions -- Jules (Mrjulesd) 14:12, 24 May 2021 (UTC)

Use of multiple accounts
You are, obviously, also the operator of the locked account User:IOS 128256384512. It seems that each time you create a new account, it is being blocked globally for long term abuse. I can't see anything here in your edits that gives me cause to block you, and I understand why you are using a new account as the old one is locked. However, it would be useful if you could explain to the community here exactly what is going on that has resulted in multiple blocks / locks of your accounts elsewhere. Doing so will make them more likely to judge your actions in a balanced way. QuiteUnusual (discuss • contribs) 17:10, 25 May 2021 (UTC)
 * You really need to answer this to avoid a block, or another global lock. QuiteUnusual (discuss • contribs) 14:24, 26 May 2021 (UTC)
 * I'm using Apple Watch Series 3 and I couldn't log in perhaps because it has 768 MB RAM, I'm doing as Edge 2565127681024. Edge 2565127681024 is doing good-faith edits. 79.67.17.238 (discuss) 15:10, 26 May 2021 (UTC)
 * Thanks for the answer by 79.67.17.238! Edge 2565127681024 (discuss • contribs) 17:28, 26 May 2021 (UTC)
 * You still didn't address the issue that caused the initial account to be locked. CU on enwp --Minorax (discuss • contribs) 01:54, 27 May 2021 (UTC)
 * IOS 128256384512 edited on Simple Wikipedia, I don't. Both are editing Wikibooks. Thank you! Edge 2565127681024 (discuss • contribs) 07:31, 27 May 2021 (UTC)
 * You're still not answering the question posed by QuiteUnusual. Yes, you didn't edit simple wikipedia but this account was created there. The initial account was locked for vandalism and a subsequent one was locked for impersonation (Yamla 2.0), persistent sock puppetry without any attempt to address the initial block/lock will only result in another block/lock. --Minorax (discuss • contribs) 07:46, 27 May 2021 (UTC)

Blocked
As well as evading, and trying to mislead people, about your use of multiple accounts, you've moved onto edit warring and using WB as a webhost. I've seen enough. QuiteUnusual (discuss • contribs) 16:59, 27 May 2021 (UTC)
 * Android 1123581321 dates back to Dec last year. 79.67.17.238 (discuss) 15:10, 31 May 2021 (UTC)
 * User has been lurking on simple-wiki as well. Darubrub (discuss • contribs) 13:58, 2 June 2021 (UTC)

title: User talk:Edge 2565127681024


text:
User talk:Ming mm

Belated welcome!
Welcome to Wikibooks, Ming mm!

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I know you've been here for quite some time, but have never been welcomed, so here it is. Thanks for your contributions -- Jules (Mrjulesd) 14:23, 24 May 2021 (UTC)

=gallery=

I have removed "archivo" and it works. HTH Soul windsurfer (discuss • contribs) 06:14, 16 November 2022 (UTC)

title: User talk:Ming mm


text:
User talk:TapticInfo

Welcome!
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title: User talk:TapticInfo


text: Category:Book:Epistemology

title: Category:Book:Epistemology


text:
User talk:Orangus

Welcome!
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title: User talk:Orangus


text:
User talk:Kovianyo

Welcome!
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title: User talk:Kovianyo


text:
User talk:Alhadis

Welcome!
Welcome to Wikibooks, OmenBreeze!

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title: User talk:Alhadis


text:
User talk:Shivamsharma806

Welcome!
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title: User talk:Shivamsharma806


text:
User talk:Simone Aiello

Welcome!
Welcome to Wikibooks, Simone Aiello!

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title: User talk:Simone Aiello


text:
User talk:SpringPerhapsHand

Welcome!
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 * Upload freely licensed files to Wikimedia Commons. You may request permission to upload fair use files locally. Please include author and source information and a non-free use rationale for non-free files.
 * You can restore a previously saved version.
 * Pages should follow the  naming convention.
 * Need to rename a page? Use the move tab (is available once your account is 4 days old - until then, ask for help).
 * To request a page be deleted, add to the top of the page.
 * Was a page you made deleted? Please read the deletion policy, and check the deletion log to find out why. Also check the RFD archives if applicable. You can request undeletion at WB:RFU, or ask the administrator who deleted the page.
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 * User scripts can make many tasks easier. Look at the Gadgets tab of my preferences; check off the boxes for the scripts you want, and hit save!

Thanks for your contributions -- Jules (Mrjulesd) 15:30, 24 May 2021 (UTC)

title: User talk:SpringPerhapsHand


text:
User:Jordan Brown/sandbox/examples/a small cube

cube(10);


text:
Cookbook:Lemon Drizzle Cake

| Dessert

Lemon drizzle cake is a simple butter cake flavored with lemon zest and juice, and topped with a lemony icing.

Cake

 * 280 g (9.9 oz/2¼ sticks) unsalted butter, plus extra for greasing
 * 280 g (9.9 oz/1¼ cups) superfine sugar
 * 5 standard eggs
 * Zest and juice of 1 lemon
 * 300 g (11 oz/2¼ cups) self-raising flour
 * 1½ teaspoons baking powder

Icing

 * 150 g (5.3 oz/1¼ cups) powdered sugar
 * Juice of ½ lemon

Procedure

 * 1) Preheat the oven to 190 C. Grease and line a 20 cm square cake tin.
 * 2) Beat the butter and sugar in a mixing bowl, until soft and fluffy.
 * 3) Beat in the eggs, one at a time, then lemon juice and zest.
 * 4) Fold the flour and baking powder into the mixture.
 * 5) Spoon the mixture into the cake tin.
 * 6) Bake for 25 minutes until a skewer inserted into the center comes out clean.
 * 7) Transfer the cake to a wire rack and leave it to cool.
 * 8) Mix the icing sugar and lemon juice in a bowl until it is thick enough to coat the back of spoon.
 * 9) Drizzle the icing over the cake.
 * 10) Enjoy!

title: Cookbook:Lemon Drizzle Cake


text:
User:דידי

Didi's Home page.

I originally created my wikimedia account for editing the Hebrew wikipedia, and used Hebrew letters, דידי.

title: User:דידי


text:
User:דידי/Chocolate Spread

Following is a Chocolate spread recipe that I make often and all my family (including wife and kids) like, enough so that it's almost the only chocolate spread we eat (and very seldom purchased ones).

= Ingredients: = - 100 gram Sugar

- 20 gram Cocoa powder

- 2 gram Salt

- 200 gram Milk

- 100 gram Dark Chocolate, 60% cocoa

- 250 gram Raw Tahini, or 200 gram Natural Peanut Butter, or a mix

= Instructions: = - Put the  Sugar, Cocoa powder, and Salt in a pot and mix.

- Add part of the milk and mix, then add the rest

- Put on the stove and hit. Mix often, until the sugar dissolves into the milk.

- Add the chocolate and mix until it's liquid/dissolved

- Turn off the stove, add the Tahini/Peanut Butter and mix

- Put in some closed container, in the fridge.

- We usually keep it for up to around two weeks. I think it never spoiled.

= Notes: = - Almost all the Raw Tahini I used was good enough. A notable exception (in Israel) is the one of Achva/Achdut, which I don't like. Rami Levi's relatively new Tahini is surprisingly good, IMO, and is sold in recent years for 15NIS/KG (cheaper than Achva, which used to be the cheapest).

- All chocolates I used were good enough. There are differences, both in taste and in texture. Specifically, Elite's one was a bit softer (so the spread was softer, but still usable). I usually buy the cheaper ones, such as Chocketa, Chocolata, YAAD, etc., and they are all well. I usually buy the 60% cocoa versions, but also the 40%-50% were ok (but perhaps a bit less tasty and perhaps less healthy).

- You should obviously not treat it as a "healthy food" - we also eat Silan etc. - but as a "healthier Chocolate spread". As that, I think it's reasonably good - not too much work, costs similarly to cheaper bought spreads, and is hopefully a bit healthier.

- Most of it we actually eat not spread on bread slices (also that), but as an addition to oats porridge. This is our main breakfast for ~ 2 years now: 350 gram oats, 1 Litter milk, 0.5 litter water, boiled for 5-10 minutes, then add ~ 150-170 gram of the spread. And some fresh cut vegetables, to make it a bit healthy :-).

title: User:דידי/Chocolate Spread


text:
Cookbook:Chocolate Spread

This is a recipe for a homemade chocolate spread, similar to nutella.

Ingredients

 * 100 g white granulated sugar
 * 20 g cocoa powder
 * 2 g salt
 * 200 g milk
 * 100 g dark chocolate (60% cocoa)
 * 250 g raw tahini or 200 g natural peanut butter

Procedure

 * 1) Combine the sugar, cocoa powder, and salt in a saucepan.
 * 2) Stir in part of the milk, then add the rest.
 * 3) Heat the mixture on the stove, stirring often until the sugar dissolves into the milk.
 * 4) Add the chocolate, and mix until dissolved.
 * 5) Turn off the stove, add the tahini/peanut butter, and mix well.
 * 6) Cool mixture and store in the fridge.

title: Cookbook:Chocolate Spread


text:
Cookbook:Wacky Cake

| Cake

A common recipe for wacky cake follows.

Ingredients

 * 3 cups sifted flour
 * 1½ cups white granulated sugar
 * 1 cup cocoa powder
 * 2 tsp baking soda
 * 1 tsp salt
 * 2 cups water
 * ¾ cups vegetable oil
 * 2 tbsp vinegar
 * 2 tsp vanilla

Instructions

 * 1) Combine flour, sugar, cocoa, and baking soda in a large bowl.
 * 2) Add water, oil, vinegar and vanilla. Blend thoroughly.
 * 3) Pour into a greased square cake pan.
 * 4) Bake at 180°C or 350°F for 35–40 minutes.
 * 5) Cool completely.

title: Cookbook:Wacky Cake


text:
Cookbook:Triple Chocolate Chip Cookies

| Desserts

Ingredients

 * 110 g (3.9 oz / 1 stick) unsalted butter, plus extra for greasing
 * 180 g (6.3 oz / 1 cup) soft light brown sugar
 * 1 large egg
 * 225 g (7.9 oz / 1¾ cups) plain flour
 * 30 g (1.1 oz / ¼ cup) cocoa powder
 * 1 tsp bicarbonate of soda
 * ¼ tsp salt
 * 60 g (2.1 oz / ¾ cup) white chocolate chips
 * 60 g (2.1 oz / ¾ cup) milk chocolate chips

Procedure

 * 1) Preheat the oven to 190 C. Grease 3 baking trays.
 * 2) Mix the flour, cocoa, bicarbonate of soda and salt in a bowl.
 * 3) Beat the butter and sugar in a mixing bowl until soft and fluffy.
 * 4) Beat in the egg.
 * 5) Fold the dry ingredients into the wet ingredients.
 * 6) Fold the chocolate chips into the dough.
 * 7) Spoon heaped tablespoons of dough onto the baking trays, well spaced apart.
 * 8) Bake for 12–15 minutes. If you want a chewy texture, reduce the time to 10 minutes.
 * 9) Transfer the cookies to wire racks and leave them to cool.
 * 10) Enjoy!

title: Cookbook:Triple Chocolate Chip Cookies


text:
Character Encodings/Contributors

Alexlatham96 (discuss • contribs) 22:23, 25 May 2021 (UTC)

title: Character Encodings/Contributors


text:
User talk:Jonathan5566

Welcome!
Welcome to Wikibooks, Jonathan5566!

 First steps tutorial Wikibooks is for collaborative development of free textbooks.

You do not need technical skills to contribute. You can easily change most books. Please introduce yourself, and let us know what interests you.

If you already contribute at other Wikimedia projects, our Wikimedia Orientation should quickly get you started. (Would you like to provide feedback on this message?)

  Getting help   Made a mistake?   Goodies, tips and tricks
 * Read the Using Wikibooks book for a friendly introduction to the project, or our help pages for more information.
 * You can get friendly help from the community in the user assistance room or our IRC channel.
 * Upload freely licensed files to Wikimedia Commons. You may request permission to upload fair use files locally. Please include author and source information and a non-free use rationale for non-free files.
 * You can restore a previously saved version.
 * Pages should follow the  naming convention.
 * Need to rename a page? Use the move tab (is available once your account is 4 days old - until then, ask for help).
 * To request a page be deleted, add to the top of the page.
 * Was a page you made deleted? Please read the deletion policy, and check the deletion log to find out why. Also check the RFD archives if applicable. You can request undeletion at WB:RFU, or ask the administrator who deleted the page.
 * Please fill in the edit summary and preview your edits before saving.
 * Sign your name on discussion pages by typing ~~~~
 * User scripts can make many tasks easier. Look at the Gadgets tab of my preferences; check off the boxes for the scripts you want, and hit save!

-- Jules (Mrjulesd) 07:43, 26 May 2021 (UTC)

Welcoming that IP
Not sure if you realised, but that was an LTA and blocked. Leaderboard (discuss • contribs) 10:27, 20 July 2021 (UTC)

 * azzzz, sorry for that. Jonathan5566 (discuss • contribs) 10:29, 20 July 2021 (UTC)
 * It's OK - curious though in that did you see a sitenotice here or am I missing something? Leaderboard (discuss • contribs) 10:44, 20 July 2021 (UTC)
 * the summery said that I use Huggle to did that edit but I can not find the edit from that ip, normaly the welcome only sent when there is a edit from it
 * Basically I know nothing about that situaction.（（（ Jonathan5566 (discuss • contribs) 10:52, 20 July 2021 (UTC)
 * Oh, because I deleted that edit. But I'm still curious about the sitenotice part - does Huggle hide it or .., since I don't use it? (The sitenotice has nothing to do with this case) Leaderboard (discuss • contribs) 10:53, 20 July 2021 (UTC)
 * sorry but you mean sitenotice for what? Jonathan5566 (discuss • contribs) 11:05, 20 July 2021 (UTC)
 * The Wikibooks sitenotice - which should come on the top of every page unless you dismiss it. Unless I am missing something. Leaderboard (discuss • contribs) 11:31, 20 July 2021 (UTC)
 * yes, I can see the sitenotice. Jonathan5566 (discuss • contribs) 11:49, 20 July 2021 (UTC)

title: User talk:Jonathan5566


text: User talk:2409:4055:4EB1:C17B:A5E0:4D2A:F13C:F6BC


text: User talk:217.181.21.113

title: User talk:217.181.21.113


text: User talk:174.255.193.63

title: User talk:174.255.193.63


text:
User:1234qwer1234qwer4/warnings.js

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function qwarnSpamPage { postWarn('Warning: Promotional page', '\n== Spamming or promotion ==\n\{\{subst:spam page|1=\~\~\~\~\}\}'); }

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title: User:1234qwer1234qwer4/warnings.js


text:
Category:Subject:Tolkien

Books relating to the works of the famous english author J. R. R. Tolkien or about the author himself or related subjects

title: Category:Subject:Tolkien


text:
User:Ted52

Yo

de:User:Ted52

title: User:Ted52


text: Subject:Tolkien

title: Subject:Tolkien


text: Category:Subject:Tolkien/all books

title: Category:Subject:Tolkien/all books


text:
Cookbook:Strawberry And Banana Smoothie

Ingredients

 * 1½ cups (125 g / 4.4 oz) strawberries
 * 2 bananas
 * ¾ cup (200 ml / 6.8 oz) apple juice
 * ⅝ cup (150 g / 5.3 oz) natural (plain) yogurt
 * ⅔ cup (50 g / 1.8 oz) ice cubes
 * 1 tbsp honey

Procedure

 * 1) Cut off the tops of the strawberries.
 * 2) Peel the bananas.
 * 3) Blend all the ingredients in a blender until smooth.
 * 4) Add honey to taste.
 * 5) Pour the smoothie into 2 glasses.
 * 6) Enjoy!

title: Cookbook:Strawberry And Banana Smoothie


text:
Women's Writing Before Woolf: A Social Reference/Caitilin Dubh (fl. 1624–1629)

= Caitlin Dubh = Caitilin Dubh was an Irish writer from the seventeenth century. She wrote in both old Bardic and accentual meter, using long meter and irregular stresses. (1) Her works date to 1624, this is the only date known about her.

Contextual influence
Unlike the English tradition, female authors in the Irish tradition were called banfhile, a term meaning “female poet” that lacked the scorn met by female writers in the rest of the Isles. (2) It was considered a symbol of power akin to a male poet. In many ways, Irish women were victims of oppression. Their sovereignty as Irish women was stolen, their nation and culture colonised from under them, in the same breath so was there power as authors. Perhaps this is one of the many reasons Dubh chose to hide her identity. In a world post colonisation, many female authors must maintain a distance from their true selves as not to be trampled by the harsh masculinity colonialism imparts. (3) The few female poets we know from Ireland have been painstakingly researched and restored by devoted scholars and academics. Even now there is very little that can be found on these influential women. (4)

The Seventeenth Century was a horrific time for the people of Ireland. The academic and cultural traditions were collapsing under the continued destruction of the English Crown. The Irish aristocracy did not survive into the Eighteenth Century. During this period a female image was conjured for the “failing” Ireland. “Gaelic society began to be represented in the inferior and dependent social status of a mortal woman.” (5) This was a way for the Tudor Crown to further degrade and oppress the Gaelic population of Ireland.

The Speculation of Caitlin Dubh
Caitilin Dubh is often assumed to be a member of the O’Brien family of Thomond, but there is no proof to show this. Dubh is a pseudonym, it means “dark” in Irish Gaelic. The name was often adopted by Irish women of the period to hide their lineage or social status. (6) It has been implied by scholars that to hide her birth must mean Dubh was of lower status, but in the tradition of female writers it is well documented that women of all status used pseudonyms. A prominent and well researched example being George Sand (Amantine Lucile Aurore Dupin). As Angela Bourke writes, “The confident way in which Caitilin Dubh speaks of these nobles suggests that her background was one of privilege. Since three of the poems concern one couple, she may have had a special place in their household.” (7) Dubh mentions in her works that she is a bean chaointe, or “keening woman”. This could be taken three ways: one, that Dubh was a “semi-professional” keening woman who wrote elegy for many people, or two, she is using the term in the metaphoric sense to culminate the magnitude of loss within her and the Thomond family. The third option is, of course, she was both these things.

Works
All Dubh’s surviving poems were elegies, they address the below members of the Thomond dynasty: Donnchadh O Briain (Donogh O’Brien), 4th Earl of Thomond, d. 1624 Dairmaid O Briain (Dermod O’Brien), 5th Baron Inchiquin, d. 1624 Maire O Briain (Maire O’Brien), Daughter of the 3rd Earl of Thomond and sister of the 4th Earl of Thomond, d. unknown Toirdhealbhach Rua Mac Mathghamhna (Of Cluain Idir Dha La), Maire’s husband, d. 1629

With intimate knowledge of those wherein. For example, half the amassed poetics for the 4th Earl are reminiscent of a elegy. Bourke claims the main bulk of the work can be “construed as a caithreim or ‘battle roll’”. (8) The elegy recounts the exploits of the Earl during the Nine Years War. It should be noted that despite the horrific and continued divide between Protestant and Catholic Irish, Dubh gracefully skirts this conflict by maintaining the Earl as a “Guardian of the Whole land of Fodla”. (9) Dubh’s elegy for the 5th Baron is decidedly different from that of the 4th Earl. Where the Earl appears to have had a long and heroic life, Dairmaid had a short life and a sad demise. Much of the elegy focuses on the attributes of the Baron, especially how young and handsome he was in life. Her two elegies and the gentleness and care she imparts imply a strong bond between the two. (10) Her last two elegy are cumulative works for Maire and her husband. Though we do not know Maire’s time of death, we can assume she was either closely before or in the same year as her husband. That her death isn’t noted is another example of the masculine hierarchy post colonisation. (11) Dubh writes about the couple in the same dutiful and caring way she wrong about Dairmaid. She takes time to discuss the pair as a couple and the importance of this in their lives and deaths. The bittersweet and tragic way she writes about these people, especially Dairmaid, shows her candour and skill as a poetic elegist. The care she takes to provide stunning verbal pictures of the O’Brien family is why her works continue to be studied.

Legacy
Caitilin Dubh remains one of a small number of pre-eighteenth Century female Irish poets. That her works have survived so long is a testament to their importance and the beauty of her work. Though very little is known about who she was, where she lived, how she lived or where she roamed, the value of her poetics cannot be understated. Though only five of her elegies remain, it can be assumed she was a prolific writer. If she truly was a “semi-professional” keening woman then how many of her poetic elegies have been lost to time, poor management, or willful destruction? We may never know. She remains a cornerstone in the understanding of Gaelic poetics pre-Seventeenth Century.


text:
Talk:Arimaa/Goal Attack

Goal attack
Are we going to do anything with this page? Belteshazzar (discuss • contribs) 05:57, 27 May 2021 (UTC)

title: Talk:Arimaa/Goal Attack


text:
User:MUTAMBI NICKSON

How do I read books here

title: User:MUTAMBI NICKSON


text: User talk:5.197.238.124

title: User talk:5.197.238.124


text: Template:User purple

title: Template:User purple


text: Template:Unichar

title: Template:Unichar


text:
Rexx Programming/How to Rexx/doublequote

A double quote (") is a punctuation mark widely used to signal direct quotations in some written languages. In Rexx, it is used to signal string literals: values that are to be treated as is, without any computations happening inside them. In the following example, variable a will store the result of adding 3 to 5, whereas variable b will store the addition problem itself. Variable c will store the name of a certain European country. The double quotes are not actually part of the string literal. They just surround the string literal so that the interpreter can recognize it. The following example would display the message "Hello world!" on the screen, but it would only display the greeting itself, not the quotation marks. A string literal marked by double quotes can include apostrophes or single quote marks inside it: Single quotes can be used to signal string literals, too, so you can use those if you'd like to include double quotes within a string literal:


text:
User talk:MUTAMBI NICKSON

Welcome!
Welcome to Wikibooks, MUTAMBI NICKSON!

 First steps tutorial Wikibooks is for collaborative development of free textbooks.

You do not need technical skills to contribute. You can easily change most books. Please introduce yourself, and let us know what interests you.

If you already contribute at other Wikimedia projects, our Wikimedia Orientation should quickly get you started. (Would you like to provide feedback on this message?)

  Getting help   Made a mistake?   Goodies, tips and tricks
 * Read the Using Wikibooks book for a friendly introduction to the project, or our help pages for more information.
 * You can get friendly help from the community in the user assistance room or our IRC channel.
 * Upload freely licensed files to Wikimedia Commons. You may request permission to upload fair use files locally. Please include author and source information and a non-free use rationale for non-free files.
 * You can restore a previously saved version.
 * Pages should follow the  naming convention.
 * Need to rename a page? Use the move tab (is available once your account is 4 days old - until then, ask for help).
 * To request a page be deleted, add to the top of the page.
 * Was a page you made deleted? Please read the deletion policy, and check the deletion log to find out why. Also check the RFD archives if applicable. You can request undeletion at WB:RFU, or ask the administrator who deleted the page.
 * Please fill in the edit summary and preview your edits before saving.
 * Sign your name on discussion pages by typing ~~~~
 * User scripts can make many tasks easier. Look at the Gadgets tab of my preferences; check off the boxes for the scripts you want, and hit save!

-- Jules (Mrjulesd) 20:15, 27 May 2021 (UTC)

title: User talk:MUTAMBI NICKSON


text: Template:Unichar/main

title: Template:Unichar/main