"The essence of Liberalism is that the individual human being has the right to decide for himself the norms by which he will regulate his life. He has the right to be his own arbiter as to what is right and what is wrong. He is under no obligation to subject himself to any external authority. In the Liberal sense, liberty of conscience is the right of an individual to think and believe whatever he wants, even in religion and morality; to express his views publicly and persuade others to adopt them by using word of mouth, the public press, or any other means."To an extent, the position that Mr Davies sketches out as mistaken is actually right and inevitable:
[M. Davies (1980)].
The only freedom which deserves the name is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it. Each is the proper guardian of his own health, whether bodily or mental and spiritual. Mankind are greater gainers by suffering each other to live as seems good to themselves than by compelling each other to live as seems good to the rest.This species of freedom is defended by the Church.
[John Stewart Mill "On Liberty"]
"One who sincerely believes himself to be bound to practice some form of non-Catholic religion is in conscience obliged to do so...." [Fr Connell: Am. Ecc. Rev. #108, Oct. 1943]
".... no Catholic .... may hold that the state would be called upon to impose the Catholic faith on dissident citizens. Reverence for the individual conscience forbids this, and the very nature of religion and of the act of faith. If these be not voluntary they are nought.
[Mgr G.W. Shea: The American Ecc. Rev. (1950)]
"It is a fundamental principle of Catholic theology that no one must ever be forced to act against his conscience either in public or in private .... (or) be prevented from acting in accordance with his conscience in private ...."I suppose that the difference is that the liberal discounts the idea that there is an objective right and wrong which he should seek to come to a knowledge of. Instead (s)he claims the right to erect or construct or engineer as an artisan a personal ethical system or "truth". Whereas the objective realist agrees that it is necessary to decide what is correct, this is not a right to be striven for but rather a duty of which (s)he fears to fail in the discharge. Moreover, the objectivist uses the word "decide" in the sense that a scientist attempts to decide what is in fact the case rather than the sense in which Richard Gere in "American Gigolo" decides which suit and tie to wear after his morning work-out.
[M. Davies, 1980]
"It is true that Christian writers defended religious liberty; thus Tertullian said that religion forbids religious compulsion:Though the Apostles were sure that they should transmit the deposit of the Faith to posterity undefiled, and that any teaching at variance with their own, even if proclaimed by an angel of Heaven, would be a culpable offense, yet in the case of the heretics Alexander and Hymeneus, St Paul deemed that exclusion from the communion of the Church was a sufficient penalty [1Tim 1:20; Tit 3:10]. Christians of the first three centuries would never have thought to adopt any other attitude. Tertullian lays down the rule:'Non est religionis cogere religionem quae sponte suscipi debet non vi.'and Lactantius, moreover, declared:
["Ad Scapulam", near the close]'In order to defend religion man must be willing to die, but not to kill.'Origen also took up the cause of freedom. Most probably oppression and persecution had made men realize that to have one's way of thinking, one's conception of the world and of life, dictated to him was a mischief-working compulsion. In contrast to the smothering violence of the ancient State, and to the power and custom of public opinion, the Christians were the defenders of freedom, but not of individual subjective freedom, nor of freedom of conscience as understood today.
[http://www.newadvent.org/cathen/04295c.htm]
"Humani iuris et naturalis potestatis, unicuique quod putaverit colere, nec alii obest aut prodest alterius religio. Sed nec religionis est religionem colere, quae sponte suscipi debeat, non vi." [Ad. Scapulam, c. ii]In other words, he tells us that the natural law authorized man to follow only the voice of individual conscience in the practice of religion, since the acceptance of religion was a matter of free will, not of compulsion.
St. Cyprian of Carthage, surrounded as he was by countless schismatics and undutiful Christians, also put aside the material sanction of the Old Testament, which punished with death rebellion against priesthood and the Judges:
"Nunc autem, quia circumcisio spiritalis esse apud fideles servos Dei coepit, spiritali gladio superbi et contumaces necantur, dum de Ecclesia ejiciuntur" [Ep. lxxii, ad Pompon., n. 4]religion being now spiritual, its sanctions take on the same character, and excommunication replaces the death of the body.
Lactantius was yet smarting under the scourge of bloody persecutions, when he wrote his Divine Institutes in A.D. 308. Naturally, therefore, he stood for the most absolute freedom of religion. He writes:
"Religion being a matter of the will, it cannot be forced on anyone; in this matter it is better to employ words than blows [verbis melius quam verberibus res agenda est]. Of what use is cruelty? What has the rack to do with piety? Surely there is no connection between truth and violence, between justice and cruelty ..... It is true that nothing is so important as religion, and one must defend it at any cost [summâ vi] .... It is true that it must be protected, but by dying for it, not by killing others; by long-suffering, not by violence; by faith, not by crime. If you attempt to defend religion with bloodshed and torture, what you do is not defense, but desecration and insult. For nothing is so intrinsically a matter of free will as religion." [Divine Institutes V:20]The Christian teachers of the first three centuries insisted, as was natural for them, on complete religious liberty, urging the principle that religion could not be forced on others: a principle always adhered to by the Church in her dealings with the unbaptised. However, the imperial successors of Constantine soon began to see in themselves as divinely appointed "bishops of the exterior", i.e. masters of the temporal and material conditions of the Church.
".... as though it were not permitted to come forward as avengers of God, and to pronounce sentence of death!.... But, say you, the State cannot punish in the name of God. Yet was it not in the name of God that Moses and Phineas consigned to death the worshippers of the Golden calf and those who despised the true religion?"This was the first time that a Catholic bishop championed a decisive cooperation of the State in religious questions, and its right to inflict death on heretics. For the first time, also, the Old Testament was appealed to, though such appeals had been previously rejected by Christian teachers. St. Augustine, on the contrary, was still opposed to the use of force, and tried to lead back the erring by means of instruction:
[St. Optatus of Mileve: "De Schismate Donntistarum" III, cc. 6-7]
"We wish them corrected, not put to death; we desire the triumph of (ecclesiastical) discipline, not the death penalties that they deserve." [St. Augustine Ep. c, n. 1]St. John Chrysostom says substantially the same in the name of the Eastern Church:
"To consign a heretic to death is to commit an offence beyond atonement" [St Chrysostom: Hom., XLVI, c. i]and in the next chapter he says that God forbids their execution, even as He forbids us to uproot cockle, but He does not forbid us to repel them, to deprive them of free speech, or to prohibit their assemblies. The help of the "secular arm" was therefore not entirely rejected; on the contrary, as often as the Christian welfare, general or domestic, required it, Christian rulers sought to stem the evil by appropriate measures. Nevertheless, a thousand years later a very liberal attitude reigned in the remnants of the Byzantine Empire:
"Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.... God is not pleased by blood, and not acting reasonably is contrary to God’s nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats.... To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death." [Emperor Manuel II Paleologus "Seventh Conversation with a Persian" (1391)]
"One who sincerely believes himself to be bound to practice some form of non-Catholic religion is in conscience obliged to do so; but this subjective obligation, based on an erroneous conscience, does not give him a genuine right. A real right is something objective based on truth." [Fr Connell: Am. Ecc. Rev. #108, Oct. 1943]If someone in error honestly believe themselves to be correct, they have a duty in conscience before God to attempt to subvert others to their mistaken viewpoint, but they have no right to do so. They cannot justly claim that others who oppose them, even by imposing constraints on them, do an injustice either towards them or towards the general population whom they wish to address. This principle is to be accepted not so much because it is the consistent teaching of the Ordinary Magisterium, though it is (as Mr Davies establishes in his pamphlet) but more because its negation is absurd.
The traditional teaching does however have one huge deficiency, the remedy of which does much to defuse the objections of a modern audience. This defect is simple. Inadequate allowance is made for the intellectual space that is required for faith to grow. The traditional teaching views the hierarchy of the Church as ultimately wise and knowledgeable, and the Magisterium certain and infallible on all matters. Similarly, it views the laity as ignorant. Hence, it asserts that they should be docile and entirely passive in receiving the teaching, admonitions and judgement of the Magisterium. The business of the laity is to do and believe what it is told. There is no need or place for question or debate The laity have no competence to do either. If something cannot be understood or seems to be wrong, it must nevertheless be accepted without hesitation as right: just on the basis of authority. Whatever comprehension is appropriate should later be sought over time in prayer. Anyone with good will can be expected to recognize the truth of the Magisterium's decrees more or less immediately.
Now in fact, all this is far from the case. For those who are not Catholics, the Magisterium has no particular credibility and commands little respect. This is first because there is no reason why the opposite should be the case, and second because the Magisterium has manifestly been mistaken on a number of significant matters and has generally not had the grace to face up to this. Hence it is not reasonable that non-Catholics should be expected to respond positively and enthusiastically to the Magisterium. They will rather require persuasion!
As far as Catholics are concerned, it is wrong for the hierarchy to dismiss the laity as ignorant and incompetent. In as far as this is true, it is undesirable, and largely the fault of the hierarchy for failing to educate them. It is unreasonable to ask for blind faith, when Catholicism prides itself on having a high doctrine of human reason and its relationship with faith. Honesty is a prime virtue and requires that doubts and difficulties are faced and addressed openly, though with an attitude of faith not cynical scepticism. Only by recognizing and making explicit our doubts can we come, with the Blessed Apostle Thomas, to the conviction of a mature faith based on an encounter with Our Risen Lord.
"This Vatican Synod declares that the human person has a right to religious freedom. This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that in matters religious no one is to be forced to act in a manner contrary to his own beliefs. Nor is anyone to be restrained from acting in accordance with his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.Mr Davies remarks that this would all be compatible with traditional doctrine if either the words "or publicly" were omitted or "due limits" be understood as being determined by the objective common good. In fact, he points out that Dignitatis Humanae later says that they are to be determined by "public order", a much weaker and pragmatic criterion. In particular, the novel doctrine would seem to countenance objective injustices such as the sexual molestation of altar servers, so long as the practice was hushed up and didn't come into the public gaze and so result in riots (please excuse the irony).
The Synod further declares that the right to religious freedom has its foundation in the very dignity of the human person, as this dignity is known through the revealed word of God and by reason itself.
This right of the human person to religious freedom is to be recognized in the constitutional law whereby society is governed. This is to become a civil right....
The exercise of this right cannot be interfered with as long as the just requirements of public order are observed."
[Dignitatis Humanae #2]
Michael Davies goes on to establish that a variety of (liberal) modern commentators agree with him that the teaching of Dignitatis Humanae is novel:
"The star of the American delegation was John Courtney Murray whose chief function was to give the pedestrian bishops the right words with which to change some ancient doctrines without admitting that they were being changed." ["Paul Blanchard on Vatican II" (1966)]The famous liberal moral theologian Charles Curran has also said:"Lefebvre has every right to question the Council's Declaration on Religious Freedom, Kung says, because Vatican II completely reversed Vatican I's position without explanation ..... He reminisces over the late night conversations with Fr John Courtney Murray (the American who guided the Council thought on religious liberty): 'The Council bishops said, "It's too complicated to explain how you can go from a condemnation of religious liberty to an affirmation of it purely by the notion of progress."'"
[Interview with Fr. H. Kung: National Catholic Reporter (21st October 1977)]"The course of the development between the Syllabus of Errors (1864) and Dignitatis Humanae Personae (1965) still remains to be explained by theologians"
[Fr. J.C. Murray in "The Documents of Vatican II", ed W. Abbott (1967)]"It cannot be denied that a text like this does materially say something different from the Syllabus of 1864, and even almost the opposite of propositions 15 and 77-79 of the document."
[Fr. Y. Congar "Challenge to the Church" (1977)]
"As all recognize, the hierarchical magisterium finds change difficult and above all is most reluctant to admit that its teachings have been wrong and need to change. Perhaps the most significant change of the Second Vatican Council on a specific issue concerned the teaching of religious liberty. The major issue concerned not the teaching itself but the problem of change. How could the church teach in the twentieth century what it denied in the nineteenth? The problem was solved by a theory of development which claimed that the historical circumstances had changed so that the church was right in both centuries [J.C. Murray; in "Vatican II: La liberte religieuse", 111-147 Eds J. Hamer & Y congar (1967)]. I believe the unwillingness to admit that its teaching has been wrong constitutes the major reason why the hierarchical magisterium has not changed its teaching on artificial contraception. For all practical purposes Pope Paul VI admitted that in his encyclical Humanae vitae."I suspect that Dr Curran use of the word "solved" was ironic and that he no more believed that the "theory of development" expounded in french by Fr Murray in 1967 adequately explained the change of teaching than did Fr Murray himself, as quoted above speaking in English that same year.
[C.E. Curran : Address delivered after receiving the Bridge Building Award from New Ways Ministry (1992)]
The fact that the teaching of the Vatican Synod is novel and apparently contrary both to the overwhelming consensus of the Fathers and recent papal teaching does not necessarily make it wrong. The previous teaching was never defined. In any case, the change is mainly one of implementation and this might be justified by a change in circumstance.
Nevertheless, it seems to me that the novel teaching is incoherent. Quite apart from it contradicting what I have already described as "logical and sound", in practice the treatment of those who make no claim to be part of the Roman Jurisdiction is uncritically affirmatory, while that meted out to dissidents who do claim to be part of the Roman Jurisdiction is authoritarian and cruel. This suggests that the underlying motivation is insincere. The policy seems to be to show a gentle and tolerant face to outsiders: in order to build up their confidence and trust, then once they have been captivated by this seductive spell and become Catholic, to impose the most severe discipline. After all, someone who has just made such a huge and significant decision is hardly going to admit that they were wrong just afterwards! The hysteresis of faith will trap them.
The treatment of homosexuals recommended by the Magisterium to civil authority is particularly revealing. For some reason, while Islam; Buddhism; Voodoo and Scientology are to be tolerated, because they are religions, and their adherents accorded full civil rights - including the rights to indoctrinate and adopt children - homosexuals should be denied most civil rights, because they are supposed to have adopted a life style that is disordered! In fact, children need no more protection from homosexuals, who have as such no motivation to "convert" anyone to anything, than from left-handed people! Contrariwise, it would be easy to put together an argument in favour of protecting children from religious fundamentalists of all kinds: including Secularists and conservative Catholics!
"If I am obliged to bring religion into after dinner toasts (which indeed does not seem to be quite right) I shall drink to the Pope, if you please - still, to conscience first, and to the Pope afterwards"has been wrongly used to vindicate a "do as you like" attitude, which Newman would never have endorsed.
She rightly points out that Newman also said that the "dictate" of conscience "in order to prevail against the voice of the Pope, must follow upon serious thought, prayer and all available means of arriving at a right judgement on the matter in question" also that the conscience must be convinced not just that it is allowable to ignore the Magisterium, but that it would be positively harmful to obey its command or accept its teaching. "Unless a man is able to say to himself as in the presence of God, that he must not and dare not, act upon the Papal injunction, he is bound to obey it and would commit a great sin in disobeying it". Newman was quite clear that what people often claimed as a right to conscience was nothing more than a pretence to the counterfeit "right of self-will". [Newman: "Certain Difficulties felt by anglicans in Catholic Teaching" II 261,258,250] On the other hand, she does a disservice to Newman when she asserts that he believed the standard conservative dogma that the litmus test of a true religious spirit was obedience.
She further points out that conscience can never set what is objectively right and wrong. Justice is not malleable. As my first quote from Michael Davies' pamphlet implies, the individual has no no right to decide for himself what is right and what is wrong, though I would add that he has the duty to seek to discern it. Nevertheless, Sr Waddelove correctly admits that conscience must always be obeyed, even when it is somehow misguided. She then states that we have two means of discovering what is just: the Natural Law (but she then passes over this, in haste) and Divine Revelation. She then equates the latter with the Magisterium and then suggests that Holy Mother Church makes solemn declarations on faith and morals which are to be taken as the voice of Christ Himself. She then glibly asserts that this constitutes sure guidance for the formation of conscience.
In this Sr Waddelove ignores or underestimates the importance of:
This is, of course, an immoral "cop out". It is quite possible for someone to opt out of their God-given personal responsibility to judge right from wrong and then to act justly, from sloth. To such a person, unquestioning conformance to the Official Teaching of the Magisterium is the easy, painless, stress free option. Such a person sins, perhaps mortally, even when they believe and do what is objectively right, because their motivation is at heart negligent and imprudent.
Sr Waddelove concludes her article by quoting Pope John Paul II
"God who alone is good, knows perfectly what is good for man, and by virtue of his very love proposes this good to man in the commandments" [Veritatis Splendor #35].She then correctly interprets this as meaning that God is not, then, laying down arbitrary rules to make life difficult or demanding for us, any more than the Church is, but rather, out of love, teaching what is intrinsically good for us, what will benefit us and lead to eternal beatitude. Of course, she fails to recognize (in her use of the word "is") that although the Magisterium should intend only to propose what is objectively good for (wo)men, as determined by their internal constitution and potential, sometimes in fact it get this wrong.
If Newman had believed regarding conscience what Sr Waddelove proposes,
he would never have delivered the after dinner toast with which
this section began,
and there wouldn't have been any need for Sr Waddelove to "explain
it away".
"In its 'Declaration on Religious Freedom', Vatican II taught that 'in forming their consciences the faithful must pay careful attention to the sacred and certain teaching of the church'. When that text was first proposed, a number of bishops noted the obvious:One can 'pay careful attention to' a teaching and still disagree with it. They proposed that the text be changed to say that 'the faithful must form their conscience according to church teaching'. The commission responsible for rewriting the text claimed that the new wording proposed was 'too restrictive' and that the original text 'sufficiently expressed the obligation binding the faithful'. This was put to a vote by the whole council, which by a vote of 2,033 to 190, agreed with the commission. The formula recognizing the primacy of conscience remained therefore in the final text of Dignitatis Humanae. Commenting on this topic, one of the council's most famous theologians [Joseph Ratzinger] wrote: 'Over the pope as the expression of the binding claim of ecclesiastical authority, there still standsone's own conscience, which must be obeyed before all else, This emphasis on the individual, whose conscience confronts him with a supreme and ultimate tribunal, is one which in the last resort is beyond the claim even of the official church.'"
even against the requirement of ecclesiastical authority.
[Charles Finnegan, OFM]
".... the Apostle says that they who have the law written in their hearts enjoy the testimony of a sound conscience. And this seems to compel us to consider what it is the Apostle calls conscience, whether it be some element distinct from the heart and from the soul. For of this conscience it is elsewhere said that it condemns and is not condemned, and judges a man but is not judged, as John says in the words: 'If our conscience condemn us not, we have boldness towards God'. And again Paul himself says in another place: 'For our glorying is this, the testimony of our conscience'.Conscience as reason, has no option but to adhere to its first two elements, using the data they provide as its premises. However it is necessary to criticize all premises: even instinctive ones. It may be that the instinctive response is inappropriate in modern circumstances (e.g. the curling-up response of the hedgehog to the bright headlamps of the approaching car). Further, it might transpire that a learned response is not at all correct! Just because there is a consensus in one's family, tribe or religious group on some ethical question (e.g. capital punishment, slavery and polygamy are OK: but usury, cross dressing and incest are not) doesn't mean that the form this consensus takes is correct. Finally, I know from experience that it is easy to produce feelings of guilt, simply by accusing someone of mischief. When I was an child, I remember some incident of wrongdoing at school involving the contents of a cupboard. The teacher who was trying to identify the culprit confronted the whole class with what had happened, and I remember feeling very sheepish and guilty: though I was entirely innocent.
As then I observe such large freedom in that which ever rejoices and glories in good deeds, and in wrong deeds is not amused, but itself condemns and accuses the very soul to which it is attached, I hold that conscience is this very spirit which is said by the Apostle to exist with the soul, as we previously made clear; it is a sort of tutor and governor associated with it: to advise of the better course or to punish and accuse it for its faults. It is of this also that the Apostle says: 'No man knoweth the things of a man save the spirit of the man which is in him'. It must be the very spirit of conscience of which he says: 'The Spirit itself beareth witness with our spirit'. Possibly this is that very spirit which is attached to the souls of the righteous, which have in all things been obedient unto it. Hence it is written: 'Praise the Lord, ye spirits and souls of the righteous'. But if the soul be disobedient to it and obstinate, after death the spirit will be severed and separated from it. I suppose for this reason it is said of the Unjust Steward in the gospel that the Lord shall 'divide him and assign him his portion with the unfaithful'. Perhaps it is the same spirit of which it is written that: 'An incorruptible spirit is in man'." [Origen:Commentary on Romans, in"Selections from the Commentaries and Homilies of Origen", p55translator: R.B. Tollinton]
To an extent, conscience as reason can be applied to other data, such as the merely physiological. However, to deduce ethical conclusions from premises such as "it is necessary to breath in order to live", extra-scientific value judgements have to be recognized, such as "it is good to live" and "it is bad to coerce another rational person": hence, "it is wrong to strangle someone". The American (atheist) philosopher Ayn Rand has proposed that the single ethical premise required is simply "being is good". I am very sympathetic towards this view, but I am not convinced that it has been adequately established or elucidated. In any case, it is not possible to deduce any ethical conclusions about, for example, particular sexual behaviours from a simple observation such as that "the physiological basis for the existence of gender is reproduction".
"In the depths of his conscience, man detects a law which he does not impose on himself, but which holds him to obedience .... For man has in his heart a law written by God. To obey it is the very dignity of man: according to it he will be judged" [Gaudiem et Spes #16]Conscience may justly be challenged by external agents and is inevitably buffeted by the appetites. However, because it is the faculty that decides (to the best of its ability) what is right, the will should follow its conclusions in all circumstances. On occasion, conscience may decide that it is incompetent to determine what is right and that it is prudent to trust the judgement of some expert authority: but this is no less an exercise of its own jurisdiction "If you choose not to decide, you still have made a choice" [The RUSH song "Freewill", lyrics N. Peart]. However, it is not right to take this as a general stance, for that negates the whole God-given purpose of conscience: moral autonomy and personal responsibility.
"He that never changed any of his opinions never corrected any of his mistakes; and he who was never wise enough to find out any mistakes in himself will not be charitable enough to excuse what he reckons mistakes in others. We are only so free, that others may be free as well as we. Conscience without judgement is superstition."I remember as a young man offering God my free-will: asking that I should just do what God wanted, automatically. This was quite wrong. It wasn't even the experience of the God-Man Jesus Christ. He had two wills: one temporal and human, the other eternal and divine. As a man, Jesus did not have certain knowledge, but had to rely on faith as we do. In the end, his human will necessarily conformed to his divine will, because superabundant grace was always present in his human soul. Still, doing what was right was often a painful struggle. We see this especially in the garden of Gethsemene. Any notion of "self-oblation" that involves a destruction of the self or an enslavement to God is profoundly un-Christian. With God's grace, we must each find our own way of taking on, participating in and so realizing the form of Christ. This cannot be mechanistic, neither is it passive. It is a struggle to give birth. Divinization brings each of us close to the heart of God, makes us sharers in His Nature: conforming our pattern of life to Justice. However, the diverse characters of the saints (compare the simplicity and docility of St Bernadette of Lourdes with the subtlety, sophistication and intransigence of St Athanasius of Alexandria!) make it very clear that there are as many ways of "imitating Christ" as there are disciples.
[Benjamin Whichcote in "The Cambridge Platonists" ed Campagnac]
Sometimes we ignore the conclusions of our conscience and instead follow the impetus of base appetite. Generally, this is because we are inadequately convinced of the truth of our ethical conclusion (we do not have episteme: sure intuitive knowledge), and the allure of what seems to be easy thrill or safe comfort is only too apparent. Every time we do this, we reinforce our tendency to unrealistic "wishful thinking" and lower the value we give to objective right and wrong: the rational expectation of weal or woe. In doing so, we become more like irrational beasts, captivated by unthinking instinct and appetites. Even when the conclusion of our conscience is mistaken, we do ill to disobey it: for exactly this reason. We never can tell when our conscience is mistaken: so whenever we ignore it, we always rebel from rationality.
This seems to contradict what I have said, yet it is a prayer which I have valued and used for many years. I suppose the key word is "direction", which can be taken to mean control as in the diktat of a tyrant or command of a superior officer (remember that Ignatious had been a serving soldier before receiving his vocation to found the Jesuits). However, it does not have to be taken so. Direction can just as easily signify expert advice and guidance, and the import of the prayer is then not a plea to have one's autonomy destroyed but rather an expression of willingness to freely serve God out of love and confidence and also (and more importantly) to put into God's healing care the whole of one's being: as a sick patient accepts the direction of a physician.
"Naturally, one could solve everything by saying that it is enough to obey the Vatican. I, however, can not share such a simplification: if one decides to accept uncritically all that the Magisterium tells him (supposing that the Magisterium does indeed always tell him what to do), such a person does nothing other than assume unto his own conscience the 'argument of authority'. He may indeed do this, but then he must know too that Saint Thomas considers such arguments of authority to be very week and ill - 'Argumentum auctoritatis est infirmissimum'.Thomas Aquinas addresses this subject.In reality one can never get around one's own conscience, for even when one decides to rely upon an authority outside one's self, one always needs to pass through one's own conscience, which in this case tells the person that the magisterium of this authority is to be accepted as valid. [Fr .Leandro Rossi: ''Chastity and Homosexuality'']
"To the third objection (that any prelate would be superior to his subject and so should be able to expect automatic obedience): it must be said, that, even though a prelate is superior to his subject, however God, to Whose commandment the conscience binds, is greater than a prelate."There is no question here of taking an easy option. If dissent doesn't seem a more troublesome task than conformance, then it is suspect. The dissent that allows one to eat steak on Friday is a sham: no more than self gratification. The dissent that allows one to use contraception because it makes one's own life easier is also immoral. For dissent to be anything other than harmful, it has to be birthed in pain and fire, otherwise it will lead to cynical scepticism and a loss of all faith. Dissent based on a consciousness of an injustice done to some individual or group because of the imposition of some mistaken doctrine or practice is a different matter. This is a matter of charity for the victim(s) of injustice. It is a prime duty for every person of good will to defend victims of injustice: even if the perpetrator of the injustice is the Magisterium itself! It must be remembered that "Error has no rights" and this is as applicable to the case when the Magisterium is in error as to that when a private individual is mistaken.
[Aquinas De Veritate, q. 17 a. 5 ad 3]
The Magisterium has a responsibility to respect the conscience of individuals, simply because it has a responsibility for the welfare of all. Concern for the "Common Good" can only be based on a concern for the good of the individual, and central to this is a healthy, active and respected conscience. For the Magisterium to act in any way that violates the conscience of an individual is immoral. This does not mean to say that the Magisterium has to respect or tolerate error. The duty to proclaim the authentic Apostolic Tradition involves delineating what is right from what is wrong, as best can be done: and those who freely associate themselves with anathematized doctrine in conscience, thereby exclude themselves from the visible unity of the Roman Jurisdiction. Of course, they may have good (though inadequate) reasons for making the choice that they do and so be subjectively innocent of serious sin.
An interesting question arises. What about the issue of ordaining women to the Apostolic ministry? I have made it clear elsewhere that I believe there is no rational basis on which the present doctrinal position can be sustained. It is incoherent. Clearly, then, it is unfair to those women who aspire to the Apostolic ministry to deny them this means of service, but is it an injustice towards them? I'm not sure. On this basis alone, I think it would be difficult to recommend any kind of campaigning dissent. Indeed, because it would undoubtedly be harmful to ecumenical prospects with the Eastern Orthodox Church for the Roman Jurisdiction to ordain women, a case can be made out for this issue to be "left on the back burner" for the time being. Still, I suppose an injustice is being done to the laity as a whole, for they are suffering as a result of being denied pastors who would be able to serve them well. Moreover, the recent papal letter which tried to stifle all debate on this matter upped the stakes. The issue now is not whether a woman can be made a priest, but whether it is right for the Pope to forbid all Catholics from questioning a matter that has not been defined. Clearly, this is a matter of sufficient gravity to merit explicit challenge!
What of the case when an individual rebels from erroneous Church teaching because they have an intuition that it is wrong, but have not properly thought this through and to an extent acts precipitously? Objectively they act justly, and the Magisterium is wrong to impose its error on the faithful. Nevertheless, the individual should have paid more respect to the Teaching Office before deciding to dissent. Yet, in fact they were right in their informal conclusion and the actions that flowed from it, and it was wrong that they were ever put in the position that they were. Has the individual in question:
It is only possible to persuade someone of something if one treats them with respect. This is exactly what one should mean by "liberty of conscience". Attempts to indoctrinate or coerce are apt to alienate anyone subject to such abuse - even if the attempt is well intentioned. Treating someone with respect involves an unfeigned desire to understand their opinions, views and beliefs. Quite apart from other considerations, it is hugely advantageous to be able to empathize with someone and with their world view when trying to persuade them of something different. Authentic evangelization can only be a two-way learning process. The fact that "error has no rights" doesn't mean that those in error may not graciously be accorded liberties to which they have no just claim in order to seduce them to the truth.
When I engage in respectful dialogue with a protagonist whom I believe to be in error, it is not necessary to suspend my conviction that they are wrong. Neither is it necessary to suspend my own orthodoxy. It is necessary, however, for me to freely admit that:
I might be dramatically wrong, though I am convinced that I am not. I may well be wrong in detail. I may well have overlooked significant issues. I certainly have much to learn. I expect that much of what my protagonist believes will turn out to be reasonable, even where at first it does not seem so. I expect that my protagonist has something significant to teach me.
"Indeed when I observe that Moses, a prophet filled with God, to whom God spoke face to face, received advice from Jethro, a priest of Midian, my mind grows bewildered, so great is my surprise. For the Scripture says, 'So Moses hearkened to the voice of his father-in-law and did all that he said unto him'. He did not say, To me God speaks; what I am to do is told me by a voice from heaven; how shall I receive advice from a man, a man who is a Gentile, a stranger to the people of God? No, he listens to his voice, and does all he says, and gives ear not to the speaker but to his words. This shows that we also, if we chance any time to find something wisely said by the Gentiles, should not straightway reject along with the status of the speaker also the things he has said; nor, because we have the law given by God, ought we to swell with pride and to reject the words of wise men, but rather to do as the Apostle says, 'Proving all things, holding fast that which is good'." [Origen:This is an attitude of open-ness rather than triumphalism. It does not deny the objectivity of truth, nor faith in the Gospel, nor confidence in the teaching authority of Holy Mother Church. It simply admits to the finitude and provisionality of all human understanding, no matter how solidly God inspired!Homilies on Exodus, in"Selections from the Commentaries and Homilies of Origen", p188-189translator: R.B. Tollinton]
It should be admitted that the Catholic Church is a far from perfect participation in the ideals of the "Body of Christ" and "Kingdom of God". Equally, it should be clearly admitted that many who reject the Catholic faith or Roman jurisdiction have excellent (if never adequate) grounds for doing so, and are in good faith. The typical evangelical protestant may be a lot closer to God than his Catholic contemporary: whether (s)he be lay (wo)man, or hierarch.
Ecumenism is a necessary aspect of the evangelism of non-Catholic christians, for many reasons, such as:
Take the example of "Tridentinism". This would never have arisen if Paul VIth had not apparently outlawed the celebration of the traditional liturgy and autocratically imposed the Novus Ordo Missae.
Take the example of "Women Priests". The present discipline could have been continued while polite and restrained debate went on. While important, this issue is not urgent: unlike many others which the Magisterium studiously avoids addressing. There was no justification for the recent papal attempt to impose uniformity of thought without the bother of infallibly defining exactly the point at issue. This might have (in prudence) involved consulting at least the rest of the hierarchy, if not the wider Church!
Take the example of "Contraception". Paul VIth went to the trouble of constituting a commission to report on this subject, and then disregarded its conclusions. This turned the majority of the laity (I suspect) into de-facto dissidents and did incalculable harm to the credability of the Magisterium.
Take the example of "Homosexuality". For almost two thousand years the Magisterium of the Church remained silent on this subject. For substantial periods of time ecclesial attitudes were either tolerant or affirmatory. Why did it suddenly become necessary for Rome to enunciate such derogatory judgements? Does the Church need a group to vilify? Now that it has decided it can no longer target Jews, Witches and Muslims, has it identified homosexuals as the most convenient "whipping boy"?
There is no need for me to set out here the sensible path of action, as this has been done for me in great detail and with much wisdom, by the late Cardinal Bernadin.
Before another word is said on the subject, let it be noted at once that no Catholic holds or may hold that the state would be called upon to impose the Catholic faith on dissident citizens. Reverence for the individual conscience forbids this, and the very nature of religion and of the act of faith. If these be not voluntary they are nought.before himself saying that
[Mgr G.W. Shea: The American Ecc. Rev. (1950)]
It is a fundamental principle of Catholic theology that no one must ever be forced to act against his conscience either in public or in private (unfortunately this principle has not always been respected in the history of the Church). It is equally true that no one be prevented from acting in accordance with his conscience in private (providing that no breach of the natural law is involved). [M. Davies, 1980]I suppose that by "breach of the natural law" Mr Davies inaccurately means to refer to objectively evil acts that infringe the well-being or rights of others and do not have their consent: e.g. murder; abortion; rape; torture; enslavement; brain-washing or robbery, rather than acts such as smoking tobacco; suicide; contraceptive sexual intercourse or masturbation!
This means that the most repressive measures open to a Catholic State are to deny dissidents any right
Of course, some of these measures would serve little purpose and others would be counter productive. In practice it might be better to employ very much gentler measures.
It would be illegitimate to deny dissidents the right:
In my opinion, the only sensible measure would be to restrict the style and position of buildings dedicated to dissident use so as to make them unobtrusive. If the State were to act to protect its citizens from all perceived "wrong ideas", then healthy political free speech, science and philosophy would be under serious threat. Innovative and imaginative insights in most fields of human endeavour are too often first rejected by the establishment as wrong-headed, subversive and dangerous!
“While the hot restlessness of heretics stirs
up questions about many things belonging to the Catholic faith, in order
to provide a defense against these heretics we are obliged to study the
points questioned more diligently, to understand them more clearly,
and to preach them more forcefully; and thus the question raised by the
adversary becomes the occasion for instruction.”
[St. Augustine in "The Faith of the Early Fathers, Vol. 3, p. 103.]
De veritate, q. 17 a. 5 ad 1
Ad primum igitur dicendum, quod ille qui vovit obedientiam, tenetur obedire in his ad quae bonum obedientiae se extendit; nec ab ista obligatione absolvitur per errorem conscientiae, nec iterum a conscientiae absolvitur ligamine per istam obligationem: et ita manet in eo duplex contraria obligatio. Quarum una, scilicet quae est ex conscientia, est maior, quia intensior; minor vero quia solubilior; alia vero e contrario. Obligatio enim illa quae est ad praelatum, solvi non potest, sicut conscientia erronea potest deponi.To the first it must be said, that he who has vowed obedience, is held to obey in those things to which the good of obedience extends itself; neither is he freed from that obligation by an error of conscience, nor again is he freed from the duty of conscience by that obligation; and thus there remains in him a double contrary obligation. Of which the one, to wit that which is of the conscience, is greater, in that it is intenser; and lesser in that it is more soluble. The other one from the contrary. For the obligation which exists to the prealte, cannot be dissovled, as the erroneous conscinece can be set aside.De veritate, q. 17 a. 5 ad 2
Ad secundum dicendum, quod quamvis opus illud per se sit indifferens, tamen ex dictamine conscientiae fit non indifferens.To the second it must be said, that even though a work in itself be indifferent, however it is not indifferent to the dictate of the consciemce.De veritate, q. 17 a. 5 ad 3
Ad tertium dicendum, quod quamvis praelatus sit superior subdito, tamen Deus, sub cuius praecepti specie conscientia ligat, est maior quam praelatus.To the third it must be said, that, even though a prelate is superior to his subject, however God, to Whose commandment the conscience binds, is greater than a prelate.De veritate, q. 17 a. 5 ad 4
Ad quartum dicendum, quod subditus, non habet iudicare de praecepto praelati, sed de impletione praecepti, quae ad ipsum spectat.
To the fourth it msut be said, that the subject does not have to judge the commandment of the prelate, but rather the carrying out of the command, which is expected of him. For Everyone is beholden to examine his own deeds according to the knowledge which he has from God, wether that be natural, or acquired, or infused: for every man must act according to reason.


This week we have spent a lot of time learning about the basic technologies that make websites possible. Specifically Html and CSS. They are two different internet languages that go hand and hand with each other. The best way to think of them is as HTML as the skeleton and CSS the skin. HTML provides the structure for your site while CSS makes it smooth and pretty. A concept the CSS uses extensively to make this happen is the class and id selectors.
Both class and id selectors are used by css to, surprise, select elements in HTML. You would write a tag in HTML and then you would add a class or id to that tag. Now with these added, you could write CSS code that targets this class or id and only what is inside those divs will be affected. So far though, they seem pretty interchangeable. Why would I want to use one over the other?
Here is where they differ. Id's are unique. Meaning each element may only have one Id and that Id may only show up once per page. You would use the Id when you want to target something very specific from everything else. Classes on the other hand can be used multiple times in multiple places. You are going to want to use classes to several different things that you want to have the same css affecting them. If you can just live by the rule "id once, but class over and over", you will be in good shape.
Until next time,
Zac Barnes


Cultural Blog: Questions
April 26, 2015
Throughout this whole process, Google has helped me tremendously. I found that most of my questions were already answered as I researched what I was looking for. However, as in life, there were times when I exhausted all resources and need to seek for help. Therefore, asking the right question the could help both the person who's asking and the person who's answering.
I think the best way going about asking the right question the right way is to think about exactly what you need to find out and how you would phrase a concise question without being too vague. When you have your question phrased ask yourself that question and see if it makes sense to you. Look for improvements to make it even easier to understand for others and of course, check your spelling.
I did a bit of homework previously on how to ask the right questions when I worked with my clients. I used to read books and listened webinars on this subject. I hopeful that this will carry over to my time in DevBootcamp.


MkDocs Installation
A detailed guide.
Requirements
MkDocs requires a recent version of Python and the the Python package manager, pip, to be installed on your system.
You can check if you already have these installed from the command line:
$ python --version
Python 3.8.2
$ pip --version
pip 20.0.2 from /usr/local/lib/python3.8/site-packages/pip (python 3.8)
If you already have those packages installed, you may skip down to Installing MkDocs.
Installing Python
Install Python using your package manager of choice, or by downloading an installer appropriate for your system from python.org and running it.
!!! Note
If you are installing Python on Windows, be sure to check the box to have
Python added to your PATH if the installer offers such an option (it's
normally off by default).
![Add Python to PATH](../img/win-py-install.png)
Installing pip
If you’re using a recent version of Python, the Python package manager, pip, is most likely installed by default. However, you may need to upgrade pip to the lasted version:
pip install --upgrade pip
If you need to install pip for the first time, download get-pip.py. Then run the following command to install it:
python get-pip.py
Installing MkDocs
Install the mkdocs
package using pip:
pip install mkdocs
You should now have the mkdocs
command installed on your system. Run mkdocs
--version
to check that everything worked okay.
$ mkdocs --version
mkdocs, version 1.2.0 from /usr/local/lib/python3.8/site-packages/mkdocs (Python 3.8)
!!! Note If you would like manpages installed for MkDocs, the click-man tool can generate and install them for you. Simply run the following two commands:
pip install click-man
click-man --target path/to/man/pages mkdocs
See the [click-man documentation] for an explanation of why manpages are
not automatically generated and installed by pip.
!!! Note If you are using Windows, some of the above commands may not work out-of-the-box.
A quick solution may be to preface every Python command with `python -m`
like this:
python -m pip install mkdocs
python -m mkdocs
For a more permanent solution, you may need to edit your `PATH` environment
variable to include the `Scripts` directory of your Python installation.
Recent versions of Python include a script to do this for you. Navigate to
your Python installation directory (for example `C:\Python38\`), open the
`Tools`, then `Scripts` folder, and run the `win_add2path.py` file by double
clicking on it. Alternatively, you can download the [script][a2p] and run it
(`python win_add2path.py`).


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If you'd like to help me make TextDown better, send feedbacks and bugs to<EMAIL_ADDRESS>.
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followed by an equation, then press
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Equation format
You can use functions from the javascript math library, even complex equations such as:
(2 + 2.4) x Math.sqrt(25)
Chrome Integration
TextDown uses and abuses the Chrome APIs. These are some cool things you can do thanks to that:
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Availability: ALL
The DS (Display Scripts) command displays the name and call entry points of any MEP script files found on the current search path. The default script files extension is .maj and if no file extension is given then only .maj files are shown, otherwise only files matching the given extension are shown.
Usage
DS[Q|V] [file_spec]
Arguments


Arcane Lore
The magic practitioners of older civilizations devised many insidious techniques to bolster the destructive capabilities of their magical staves. Knowledge of these methods will unlock the true power of your staff attacks.
Staff
${value} Energy Cost
4 5 6 7 8 9 10 11 12 13
${value}m Radius
1 1.2 1.4 1.58 1.74 1.88 2.01 2.13 2.25 2.38
${value}% Increase in Projectile Speed
10 18 26 34 42 50 58 66 74 82
MaxLevel
6
UltimateLevel
10


This page shows the results of running the anomaly detection function on some test data for some anomaly threshold configuration.
{% if plot_data and lookup %}The test data series is shown in grey. The segment and segment endpoints are shown in orange; if a revision is specified, a blue line is also shown indicating the position of the revision. Above each detected anomaly is a label showing the revision number and percent change from the median before the anomaly to the median after the anomaly.
{% endif %} {% if error %}{{error}}
{% endif %}About the threshold parameters
max_window_size
is the number of points that's analyzed at once, aka the "window". A larger window size generally means that more points before a change-point are considered. The window size must be at least twice as big as themin_segment_size
.min_segment_size
determines how many points must be on either side of the change-point before an alert is fired. A larger value makes it less sensitive to noise, but it also increases the time before an alert is fired.min_relative_change
is the minimum "regression size" that's reported. For example, to disallow alerts for a change of less than 5%, this can be set to 0.05.min_absolute_change
sets a threshold on the absolute numerical difference before and after an anomaly.multiple_of_std_dev
is the only threshold that directly takes noise into account. It was originally set to 3.0 because, if the points within each "segment" have a normal distribution, then a new point that is more than 3 standard deviations from the mean has a 0.03 probability of belonging to that segment, which strongly indicates that should belong to a new segment. In general, a higher value means less sensitivity to noise.
Recent Anomaly entities in the datastore for this test:
| End Revision | Bug ID | Median before anomaly | Median after anomaly | Percent changed | Timestamp |
|---|---|---|---|---|---|
| {{alert.revision}} | {{alert.bug_id}} | {{alert.median_before}} | {{alert.median_after}} | {{alert.percent_changed}} | {{alert.timestamp}} |


All You need to know about
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Pricing Plan
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CEO, CoinExLorem Ipsum has been the industry's standard dummy text ever since the 1500s, when an unknown printer took a galley of type and scrambled it to make a type specimen book. It has survived not only five centuries, but also the leap into electronic typesetting, remaining essentially unchanged. It was popularised in the 1960s.
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MEMENTO TE ESSE MORTALEM
C Ye 2D
FUGIT HORA
Jonathan Poole. Age 44. Death’s head.

OR THAT HIS FAME SHOULD IN OBLIVION DY
FUGIT HORA
Matthew Edwardes. Age 62. Death’s head + cherubs.
Thomas Kendel. Age unknown. Death’s head + cherubs (ornate).
More: https://digitalheritage.noblenet.org/wakefield/items/show/1504
Nathaniel Goodwine. Age 51. Death’s head + cherubs (ornate).
THE MEMORY OF THE IUST IS BLESSED
Beniamin Hartshorne. Age 41. Death’s head.
Thomas Brown. Age 21. Death’s head.
Daniel Gould. Age 43. Death’s head.
MEMENTO MORI
FUGIT HORA
Jonathan Pierpont. Age 44. Death’s head + cherubs (ornate).
 Who can find
A preacher, that a bright Example gave
Of Rules he preach’d, the Souls of Men to [ſave]
A PIERPONT All of this here leves his dust
And Waits the Reſurrection of the just
John Brown. Age ~83. Death’s head.
Abigail Nickols. Age 25. Death’s head.
[???] [are] ye [???] in ye Lord
John Bacheller. Age 67. Death’s head.
NB — His Character —
A Pious [Secret] But Moſt Faithfull
Frind ye Bleſſing of Them yt Ware
Ready to Periſh Came upon Him
Timothy Smith. Age 10. Death’s head.
Sarah Burnap. Age 69. Death’s head.
Thomas Sweyn. Age unknown. Iconography unknown.
Elizabeth Green. Age 82. Death’s head.
Joſhua Gould. Age 3. Death’s head.
Not four years old before I found
a watery Grave where I was drown’d
John Pratt. Age 14 months. Cherub.
Mary Bordman. Age 6. Death’s head.
Lydia Richardson. Age 26. Cherub.
"O Lord, I will praiſe thee,
though thou waſt angry with me,
thine anger is turned away,
and thou comfortedſt me."
Abigail Rayner. Age 45. Cherubs.
O LORD thou haſt set my bounds
beyond which I cannot paſs,
Thou diſtroyed the hope of man.
Abigail Gould. Age 31. Cherubs (neo-classical influences?).
Think on death
Elizabeth Emerson. Age ~63. Cherubs.
Why do we mourn departed Friends
Or [shake] at death’s [alarms]
Tis [but] the voice that [Jesus] ſends
To call them to his [arms]
Daniel Gould. Age 57. Urn and willow.
Eliakim Stowell. Age 61. Iconography unkown (neo-classical?).
Sarah Gould. Age 18. Urn and willow.
Rachel Bartlett. Age 36. Urn and willow.
Lucindia Stow. Age 27. Urn and willow.
Hark! She bids all her friends [adieu],
Some angel calls her to the spheres:
Our eyes the [radient] [saint] [pursue]
Through [li??id] [?descopes] [??ears]
Betsy Stowell. Age 37. Urn and willow.
John Stow. Age unknown. Urn and willow.
Caleb Foster. Age 62. Urn and willow.
Sarah Pratt. Age unknown. Death’s head.
Richard Nickols. Age unknown. Death’s head.
Unknown.
Unknown. Age 36. Death’s head.
Unknown trio


sx360 is a BSD licensed C++ library
to handle 360 column binary
files. The 360 column binary format is tricky, and sx360 makes
reading, writing, and creating these files much easier by handling the
internal workings of the bit manipulation and presenting a simple
interface for the developer. sx360 also lets you create your own
versions with custom punches, and column sizes.
To access or create files, two structures need to be completed and
instantiated.
These are ByteMap and FileSetup
ByteMap defines how the punches will be laid out, possibly across
multiple bytes. If the default 360 column binary layout is used
(which is almost every time), there is no need to fill any data in the
structure. The default is sufficient. The default is 12
punches per column, which takes up two bytes. Only 12 bits of the
2 bytes are used. 4 bits are wasted.
FileSetup defines how many cards per record, columns per card, and
the mode with which the file should be opened. If a file is being
opened for READ or READ_WRITE, and the FileSetup::cards
does not match the number that the file was created with, results will
be incorrect. FileSetup::columnsPerCard
is almost always 80. Therefore, it is important to give
this information to anyone who is exchanging files.
Here is a quick sample of how to use sx360, assuming that your source
directory is on the same level as sx360.
To create a file and add one record:
#include
<iostream>
#include "../sx360/sxpunchfile.h"
#include "../sx360/sxiterator.h"
#include "../sx360/sxindex.h"
using namespace sx360;
using namespace std;
int main(int
argc, char* const argv[])
{
ByteMap b; //use the default mapping of punches to bytes
sxPunchFile f(b);
FileSetup setup;
setup.cards = 1; //one card per record
setup.columnsPerCard = 80; //80 columns per card
setup.mode = CREATE;
f.open("binfile.bin", setup);
sxRecord cards ( setup.cards, setup.columnsPerCard, &b );
cards.punch(1, 1, 5, 300); //set card 1, column 1 = 0, column 2 = 0,
column 3 = 5, column4 = 0, column 5 = 0
cards.punch(1, 6, 'Y'); //set card 1, column 6 to 'Y'
cards.punch(1, 7, "237"); //multipunch card 1, column 7, to '2','3',
and 'Y'.
f.appendRecord(&cards);
return 0;
}
To read a file:
include
<iostream>
#include "../sx360/sxpunchfile.h"
#include "../sx360/sxiterator.h"
#include "../sx360/sxindex.h"
using namespace sx360;
using namespace std;
int main(int argc,
char* const argv[])
{
ByteMap b;
sxPunchFile f(b);
FileSetup setup;
setup.cards = 1;
setup.columnsPerCard = 80;
setup.mode = READ_ONLY;
sxIterator* i = f.getIterator();
sxRecord* r = i->first();
while (r)
{
cout << r->columns(1, 1,
5) << endl;
cout << r->punched(1, 6,
'Y') << endl;
r = i->next();
}
return 0;
}
The source archive for sx360 has the platform build files listed
below.
Visual Studio 2005
Xcode 2.4
autoconf/automake
The default is to create a shared object (.so) on Unix systems, and a .DLL in Visual Studio.
If you are building your own project for Win32, and not using the
provided project files, the __DLL preprocessor macro is needed in your
project.
For questions regarding the operation of sx360 including bugs,
feature requests, send email to david@spanware.com


Virgin Mary, Mother of God and our Mother, to your Immaculate Heart we consecrate ourselves, in an act of total entrustment to the Lord. By You we will be led to Christ. By Him and with Him we will be led to the Father. We will walk in the light of faith, and we will do everything so that the world may believe that Jesus Christ is the One sent by the Father. With Him we wish to carry His Love and Salvation to the ends of the earth. Under the protection of your Immaculate Heart, we will be one People with Christ. We will be witnesses of His Resurrection. By Him we will be led to the Father, for the glory of the Most Holy Trinity, Whom we adore, praise and bless forever. Amen.
On October 1925 Lucy dos Santos joined as a postulant in the Dorothean house at Pontevedra, Spain. Here on December 10, 1925, sister Lucy received an apparition by the Child Jesus and the Virgin Mary in her convent cell. The Holy Virgin shown her a Heart surrounded by thorns, Our Lady said to her: "See, My daughter, My heart surrounded by thorns which ungrateful men pierce at every moment by their blasphemies and ingratitude... Say to all those who:
The greatest joy is to see the Immaculate Heart of our so tender Mother known, loved and consoled by the means of this devotion." Sister Lucia


By Phil Curtolo
Adapting the story of Inventing the Abbotts into a film is a risky and doubtful move. The story possesses a genuine sense of everyday mystery that Hollywood doesn't easily tolerate-not exactly the stuff from which spring blockbusters are made. What the film does offer is a slew of hot young actors playing period of the 1950s, and engaging in a fair amount of unnecessary sex. The lead performances from Liv Tyler and Joaquin Phoenix (who both co-starred in That Thing You Do!) are youthful and vibrant, but they deserve a better film in which to throttle their engines.
 As directed by Pat O'Connor (Circle of Friends) and scripted by Ken Hixon, Inventing the Abbotts turns into a uproarious coming-of-age tale infused with fistfights, tragedies, and a gushy happy ending. The culprit here may actually be one of the producers (director Ron Howard), who has been known to drain good material of texture and potency. The character Jacey (Billy Crudup), who runs through the Abbott girls one by one to acquaint himself with their family, is a narcissistic menace. As the middle sister, the obscenely devilish Jennifer Connelly (Mulholland Falls) plays a serviceable tramp; as the eldest and divorced daughter, Joanna Going (Nixon) is all morose and gloomy.
The real show is Phoenix and Tyler as the youngest and most sensible Abbott girl, Pam. Their playful childhood friendship morphs into a traditional "I-loved-you-but-didn't-know-it" movie romance, but O'Connor is smart enough to just let them hang out and be normal.
Burdened by a narration that reminds the viewer too much of The Wonder Years, Inventing the Abbotts is so full of dull, character write-ups, that the only interesting points revolve around the relationship between Doug and Pam. There's a definite sense that Howard, O'Connor, and company go off on the wrong foot in creating this film and made something they didn't intend to, even though it was enjoyable, none the less. Grade: C+, *** out of *****
The review above was posted to the
rec.arts.movies.reviews newsgroup (de.rec.film.kritiken for German reviews).
The Internet Movie Database accepts no responsibility for the contents of the
review and has no editorial control. Unless stated otherwise, the copyright
belongs to the author.
Please direct comments/criticisms of the review to relevant newsgroups.
Broken URLs inthe reviews are the responsibility of the author.
The formatting of the review is likely to differ from the original due
to ASCII to HTML conversion.
Related links: index of all rec.arts.movies.reviews reviews


Our cloud infrastructure can help to support you experimentation needs.
We support popular OPERATING SYSTEMS like Ubuntu and FreeBSD. What's more ! There are more to come!
We host / provide access to UP-TO-DATE cybersecurity datasets.
We provide numerous application such as Android emulator, Hadoop, Spark and Blockchain. What's more ! they can be easily deploy with a SINGLE CLICK!
We have a collections of host environment with REAL WORLD VULNERABILITIES such as Shellshock, Heartbleed and ImageTragick. They are ready for you to use at anytime !


Can't improve what you don't measure! Check off watering your plants daily - to ensure happy green friends!
Exact measurements and time of day to water your plant - that takes into account the time of year!
Use our new at home extension: Happy Plant! This decive measures humidity and how much sun your plants are getting to makee sure your plant is living it's best life :)


What is your name?
What is your favorite thing to drink in the morning?
What is your favorite microarchitecture
Who is your favorite composer or musician?

What is your favorite book?


{% include "nav_header.html" %}
{% include "sidebar_user.html" %}
{{ servicedetails.name }}
{% comment %}
{{ scheme.name }}
{% endcomment %}
LIC Policy(UIN: 512N315V01)
LIC’s Jeevan Shiromani plan offers a combination of protection and savings. This plan is specially
designed for High Net-worth Individuals. This plan provides financial support for the family in case
of unfortunate disease of the policyholders during the policy term.


Exuse me sir, but I'm going to have to ask you to lower your voice.  You knew the person had to be a librarian just because they looked like one. Glasses, sweater, shussing you, etc.


--- layout: post title: Capistrano mailing list categories: - general author: jamis published: true date: 2006-09-18 14:27:00.000000000 +01:00 ---
After getting all inspired by Kathy Sierra’s keynote at the RailsConf last week, and reflecting on the requests I’ve received for a Capistrano-specific mailing list, I decided it was time to do something about it.
(Btw, you can read more about Capistrano in the manual.)
So, I started a mailing list for Capistrano. Currently, it is intended for any and all discussion related to Capistrano—sharing recipe files, relating success (or horror!) stories, posting patches, discussing tips and techniques, etc. So if you use Capistrano, or want to be using Capistrano, go ahead and sign up! You can join by sending an email to<EMAIL_ADDRESS>or by using the Google Groups web interface at http://groups.google.com/group/capistrano.
Let the good times roll!


{{ clusterType | titlecase }} Cluster Name must consist of lower case alphanumeric characters, '-' or '.', and must start
and end with an alphanumeric character.
{{ clusterType | titlecase }} Cluster Name must not include whitespace on ends.
Selecting worker node instance type is required
SSH key name cannot be empty
Selecting an availability zone is required
Availability zone selection must be unique
Selecting a VPC public subnet is required
Selecting a VPC private subnet is required
Selecting an availability zone is required
Availability zone selection must be unique
Selecting a VPC public subnet is required
Selecting a VPC private subnet is required
Selecting an availability zone is required
Availability zone selection must be unique


Cloudeo SDK Tutorial 1
Initializing the platform
Install Cloudeo Plug-in
Cloudeo SDK version:
SDK not initialized...


Basic concepts
Scene (or Project) is an xml file which is loaded into the Dragon Tool. Folder in
which this file is located called 'project root folder'. In the project root folder Dragon Tool
automaticaly creates following folders:
- autobackup - every 3 minutes a backup of the scene is written in this folder.
- bak- every time you save a scene a backup scene is created here. So you can at any time
load a scene on which you were working two months ago.
- sprites - in this directory png files which used by the project are located.
- output - an output files (for example, a Mobile Dragon res file) are written here.
Every project (or a scene) consists of objects. When you create a new scene there are only three objects:
the root object, Time object and a Grid object. During workprocess you create new objects and combine them.
For example, importing a bitmap in a scene is just a creation of a Sprite object.
Every object has a set of properties which can be adjusted. It is done in the Property Editor.
You can also add your own properties to any object in the scene. Such properties called
"custom properties" and are useful for translating extra information from the Dragon Tool editor to
the Mobile Dragon engine.
Objects can be copied on can be instanced. Copy is another independent object which can be modified
and this modifications wouldn't affect on the initial object. On the other hand, instance
is just the same object that can be parented to another node. When a base object is changed - an
instance is changed in the same way.
Instance objects are shown in italic text in the outliner:
Two instances of the object "door".
Instances take much less memory than copies and work faster.
Copyright 2000-2005 HeroCraft. All rights reserved.


Swagger Search - Swagger UI
The application's Swagger UI was not specified or could not be found so we are providing it with one. UI does not provide authentication mechanism


Adoption
Many pets can face abandonment due to life changes or crises of their owners, ranging from financial, housing and illness. Aside from our site, here are some other organizations in the area where you can adopt a pet.
Many pets can face abandonment due to life changes or crises of their owners, ranging from financial, housing and illness. Aside from our site, here are some other organizations in the area where you can adopt a pet.


So far I have analysed the effect of experience, education, gender, year and region on the salary of engineers in Sweden. In this post, I will have a look at the effect of the sector on the salary of engineers in Sweden.
Statistics Sweden use NUTS (Nomenclature des Unités Territoriales Statistiques), which is the EU’s hierarchical regional division, to specify the regions.
First, define libraries and functions.
library (tidyverse)
## -- Attaching packages -------------------------------------- tidyverse 1.3.0 --
## v ggplot2 3.2.1 v purrr 0.3.3
## v tibble 2.1.3 v dplyr 0.8.3
## v tidyr 1.0.2 v stringr 1.4.0
## v readr 1.3.1 v forcats 0.4.0
## -- Conflicts ----------------------------------------- tidyverse_conflicts() --
## x dplyr::filter() masks stats::filter()
## x dplyr::lag() masks stats::lag()
library (broom)
library (car)
## Loading required package: carData
##
## Attaching package: 'car'
## The following object is masked from 'package:dplyr':
##
## recode
## The following object is masked from 'package:purrr':
##
## some
library (swemaps) # devtools::install_github('reinholdsson/swemaps')
library(sjPlot)
## Registered S3 methods overwritten by 'lme4':
## method from
## cooks.distance.influence.merMod car
## influence.merMod car
## dfbeta.influence.merMod car
## dfbetas.influence.merMod car
## Install package "strengejacke" from GitHub (`devtools::install_github("strengejacke/strengejacke")`) to load all sj-packages at once!
library(leaps)
library(MASS)
##
## Attaching package: 'MASS'
## The following object is masked from 'package:dplyr':
##
## select
readfile <- function (file1){
read_csv (file1, col_types = cols(), locale = readr::locale (encoding = "latin1"), na = c("..", "NA")) %>%
gather (starts_with("19"), starts_with("20"), key = "year", value = salary) %>%
drop_na() %>%
mutate (year_n = parse_number (year))
}
nuts <- read.csv("nuts.csv") %>%
mutate(NUTS2_sh = substr(NUTS2, 1, 4))
map_ln_n <- map_ln %>%
mutate(lnkod_n = as.numeric(lnkod))
The data table is downloaded from Statistics Sweden. It is saved as a comma-delimited file without heading, 000000CG.csv, http://www.statistikdatabasen.scb.se/pxweb/en/ssd/.
I have renamed the file to 000000CG_sector.csv because the filename 000000CG.csv was used in a previous post.
The table: Average basic salary, monthly salary and women´s salary as a percentage of men´s salary by region, sector, occupational group (SSYK 2012) and sex. Year 2014 - 2018 Monthly salary 1-3 public sector 4-5 private sector
We expect that the sector is an important factor in salaries. As a null hypothesis, we assume that the sector is not related to the salary and examine if we can reject this hypothesis with the data from Statistics Sweden.
tb <- readfile ("000000CG_sector.csv") %>%
filter (`occuptional (SSYK 2012)` == "214 Engineering professionals") %>%
left_join(nuts %>% distinct (NUTS2_en, NUTS2_sh), by = c("region" = "NUTS2_en"))
## Warning: Column `region`/`NUTS2_en` joining character vector and factor,
## coercing into character vector
tb_map <- readfile ("000000CG_sector.csv") %>%
filter (`occuptional (SSYK 2012)` == "214 Engineering professionals") %>%
left_join(nuts, by = c("region" = "NUTS2_en"))
## Warning: Column `region`/`NUTS2_en` joining character vector and factor,
## coercing into character vector
tb_map %>%
filter (sector == "1-3 public sector") %>%
right_join(map_ln_n, by = c("Länskod" = "lnkod_n")) %>%
ggplot() +
geom_polygon(mapping = aes(x = ggplot_long, y = ggplot_lat, group = lnkod, fill = salary)) +
facet_grid(. ~ year) +
coord_equal()
tb_map %>%
filter (sector == "4-5 private sector") %>%
right_join(map_ln_n, by = c("Länskod" = "lnkod_n")) %>%
ggplot() +
geom_polygon(mapping = aes(x = ggplot_long, y = ggplot_lat, group = lnkod, fill = salary)) +
facet_grid(. ~ year) +
coord_equal()
tb %>%
ggplot () +
geom_point (mapping = aes(x = year_n, y = salary, colour = region, shape=sex)) +
facet_grid(. ~ sector) +
labs(
x = "Year",
y = "Salary (SEK/month)"
)
Before I investigate all possible combinations of the sector and the other factors I shall see if there is some way to predict what factors and interactions that are most significant.
First, use regsubsets to find the model which minimises AIC (Akaike information criterion). Regsubsets is a generic function for regression subset selection with methods for formula and matrix arguments.
b <- regsubsets (log(salary) ~ sector * (year_n + sex + NUTS2_sh), data = tb, nvmax = 20)
rs <- summary(b)
AIC <- 50 * log (rs$rss / 50) + (2:20) * 2
which.min (AIC)
## [1] 13
names (rs$which[13,])[rs$which[13,]]
## [1] "(Intercept)"
## [2] "sector4-5 private sector"
## [3] "year_n"
## [4] "sexwomen"
## [5] "NUTS2_shSE12"
## [6] "NUTS2_shSE21"
## [7] "NUTS2_shSE22"
## [8] "NUTS2_shSE33"
## [9] "sector4-5 private sector:year_n"
## [10] "sector4-5 private sector:NUTS2_shSE21"
## [11] "sector4-5 private sector:NUTS2_shSE23"
## [12] "sector4-5 private sector:NUTS2_shSE31"
## [13] "sector4-5 private sector:NUTS2_shSE32"
## [14] "sector4-5 private sector:NUTS2_shSE33"
As a complement, I use stepwise model selection to find the model which fits the data best. StepAIC performs stepwise model selection by AIC.
model <-lm (log(salary) ~ year_n * sex * NUTS2_sh * sector, data = tb)
b <- stepAIC(model, direction = c("both"))
## Start: AIC=-1200.79
## log(salary) ~ year_n * sex * NUTS2_sh * sector
##
## Df Sum of Sq RSS AIC
## - year_n:sex:NUTS2_sh:sector 7 0.001441 0.041008 -1209.1
## <none> 0.039567 -1200.8
##
## Step: AIC=-1209.07
## log(salary) ~ year_n + sex + NUTS2_sh + sector + year_n:sex +
## year_n:NUTS2_sh + sex:NUTS2_sh + year_n:sector + sex:sector +
## NUTS2_sh:sector + year_n:sex:NUTS2_sh + year_n:sex:sector +
## year_n:NUTS2_sh:sector + sex:NUTS2_sh:sector
##
## Df Sum of Sq RSS AIC
## <none> 0.041008 -1209.1
## - year_n:sex:NUTS2_sh 7 0.0047401 0.045748 -1205.6
## - year_n:sex:sector 1 0.0022478 0.043256 -1202.5
## - year_n:NUTS2_sh:sector 7 0.0058131 0.046821 -1201.9
## + year_n:sex:NUTS2_sh:sector 7 0.0014410 0.039567 -1200.8
## - sex:NUTS2_sh:sector 7 0.0080176 0.049026 -1194.5
model <- lm(log(salary) ~ year_n + sex + NUTS2_sh + sector +
year_n:sex + year_n:NUTS2_sh + sex:NUTS2_sh + year_n:sector +
sex:sector + NUTS2_sh:sector + year_n:sex:NUTS2_sh + year_n:sex:sector +
year_n:NUTS2_sh:sector + sex:NUTS2_sh:sector, data = tb)
summary(model)$adj.r.squared
## [1] 0.9135882
Anova(model, type = 2) %>%
tidy() %>%
arrange (desc (statistic)) %>%
filter(p.value < 0.05) %>%
knitr::kable(
booktabs = TRUE,
caption = 'Anova report from linear model fit')
| term | sumsq | df | statistic | p.value |
|---|---|---|---|---|
| year_n | 0.2069351 | 1 | 519.760278 | 0.0000000 |
| sex | 0.1113983 | 2 | 139.899908 | 0.0000000 |
| sector | 0.0952663 | 2 | 119.640560 | 0.0000000 |
| NUTS2_sh | 0.2322097 | 14 | 41.660196 | 0.0000000 |
| year_n:sector | 0.0120669 | 1 | 30.308411 | 0.0000003 |
| NUTS2_sh:sector | 0.0523275 | 7 | 18.775900 | 0.0000000 |
| year_n:sex | 0.0023493 | 1 | 5.900761 | 0.0168659 |
| year_n:sex:sector | 0.0022478 | 1 | 5.645699 | 0.0193467 |
| sex:sector | 0.0018231 | 1 | 4.579079 | 0.0347260 |
| sex:NUTS2_sh | 0.0106289 | 7 | 3.813803 | 0.0010092 |
| sex:NUTS2_sh:sector | 0.0080176 | 7 | 2.876825 | 0.0087375 |
| year_n:NUTS2_sh | 0.0078670 | 7 | 2.822810 | 0.0098854 |
There are interactions between the different factors that are significant, i.e. have a p-value less than 0,05 but does not qualify because it´s inclusion in the model does not imply that it lowers the AIC value. The tradeoff between the goodness of fit of the model and the simplicity of the model leads me to exclude those interactions from the model we will examine further.
The model I chose from based on the AIC results is: log(salary) ~ year_n * sector + NUTS2_sh * sector + sex
From this model, the F-value from the Anova table for the sector is 146 (Pr(>F) < 2.2e-16), sufficient for rejecting the null hypothesis that the sector has no effect on the salary holding year as constant. The adjusted R-squared value is 0,870 implying a good fit of the model.
model <- model <-lm (log(salary) ~ year_n * sector + NUTS2_sh * sector + sex, data = tb)
tb <- bind_cols(tb, as_tibble(exp(predict(model, tb, interval = "confidence"))))
tb %>%
ggplot () +
geom_point (mapping = aes(x = year_n,y = fit, colour = region, shape=sex)) +
facet_grid(. ~ sector) +
labs(
x = "Year",
y = "Salary (SEK/month)"
)
summary(model) %>%
tidy() %>%
knitr::kable(
booktabs = TRUE,
caption = 'Summary from linear model fit')
| term | estimate | std.error | statistic | p.value |
|---|---|---|---|---|
| (Intercept) | -52.8857464 | 3.9015473 | -13.5550700 | 0.0000000 |
| year_n | 0.0315705 | 0.0019353 | 16.3130867 | 0.0000000 |
| sector4-5 private sector | 24.7466021 | 5.5176204 | 4.4850135 | 0.0000150 |
| NUTS2_shSE12 | -0.0633886 | 0.0109476 | -5.7901587 | 0.0000000 |
| NUTS2_shSE21 | -0.0951854 | 0.0109476 | -8.6946021 | 0.0000000 |
| NUTS2_shSE22 | -0.0542415 | 0.0109476 | -4.9546264 | 0.0000020 |
| NUTS2_shSE23 | -0.0304669 | 0.0109476 | -2.7829655 | 0.0061252 |
| NUTS2_shSE31 | -0.0213974 | 0.0109476 | -1.9545201 | 0.0526182 |
| NUTS2_shSE32 | -0.0304128 | 0.0109476 | -2.7780207 | 0.0062142 |
| NUTS2_shSE33 | -0.0700399 | 0.0109476 | -6.3977139 | 0.0000000 |
| sexwomen | -0.0523393 | 0.0038706 | -13.5223569 | 0.0000000 |
| year_n:sector4-5 private sector | -0.0122815 | 0.0027369 | -4.4873679 | 0.0000149 |
| sector4-5 private sector:NUTS2_shSE12 | 0.0069109 | 0.0154823 | 0.4463758 | 0.6560106 |
| sector4-5 private sector:NUTS2_shSE21 | -0.0344624 | 0.0154823 | -2.2259214 | 0.0276066 |
| sector4-5 private sector:NUTS2_shSE22 | 0.0089387 | 0.0154823 | 0.5773509 | 0.5646232 |
| sector4-5 private sector:NUTS2_shSE23 | -0.0206495 | 0.0154823 | -1.3337474 | 0.1844371 |
| sector4-5 private sector:NUTS2_shSE31 | -0.0765503 | 0.0154823 | -4.9443769 | 0.0000021 |
| sector4-5 private sector:NUTS2_shSE32 | -0.0832467 | 0.0154823 | -5.3768944 | 0.0000003 |
| sector4-5 private sector:NUTS2_shSE33 | -0.0711249 | 0.0154823 | -4.5939480 | 0.0000096 |
summary(model)$adj.r.squared
## [1] 0.8699372
Anova(model, type=2) %>%
tidy() %>%
knitr::kable(
booktabs = TRUE,
caption = 'Anova report from linear model fit')
| term | sumsq | df | statistic | p.value |
|---|---|---|---|---|
| year_n | 0.2069351 | 1 | 345.32122 | 0.00e+00 |
| sector | 0.0872899 | 1 | 145.66429 | 0.00e+00 |
| NUTS2_sh | 0.1798897 | 7 | 42.88421 | 0.00e+00 |
| sex | 0.1095761 | 1 | 182.85414 | 0.00e+00 |
| year_n:sector | 0.0120669 | 1 | 20.13647 | 1.49e-05 |
| sector:NUTS2_sh | 0.0523275 | 7 | 12.47444 | 0.00e+00 |
| Residuals | 0.0844948 | 141 | NA | NA |
plot(model, which = 1)
tb[38,]
## # A tibble: 1 x 11
## region sector `occuptional (~ sex year salary year_n NUTS2_sh fit
## <chr> <chr> <chr> <chr> <chr> <dbl> <dbl> <chr> <dbl>
## 1 SE12 ~ 1-3 p~ 214 Engineering~ women 2015 37600 2015 SE12 40664.
## # ... with 2 more variables: lwr <dbl>, upr <dbl>
tb[55,]
## # A tibble: 1 x 11
## region sector `occuptional (~ sex year salary year_n NUTS2_sh fit
## <chr> <chr> <chr> <chr> <chr> <dbl> <dbl> <chr> <dbl>
## 1 SE31 ~ 4-5 p~ 214 Engineering~ men 2015 37900 2015 SE31 41366.
## # ... with 2 more variables: lwr <dbl>, upr <dbl>
tb[76,]
## # A tibble: 1 x 11
## region sector `occuptional (~ sex year salary year_n NUTS2_sh fit
## <chr> <chr> <chr> <chr> <chr> <dbl> <dbl> <chr> <dbl>
## 1 SE21 ~ 4-5 p~ 214 Engineering~ women 2016 34600 2016 SE21 38773.
## # ... with 2 more variables: lwr <dbl>, upr <dbl>
Let’s check what we have found.
For the sake of comparison, a model with no interactions.
model <-lm (log(salary) ~ year_n + sex + NUTS2_sh + sector, data = tb)
plot_model(model, type = "pred", terms = c("NUTS2_sh", "year_n", "sex", "sector"))
## Model has log-transformed response. Back-transforming predictions to original response scale. Standard errors are still on the log-scale.
## Warning: Package `see` needed to plot multiple panels in one integrated figure.
## Please install it by typing `install.packages("see", dependencies = TRUE)` into
## the console.
## [[1]]
##
## [[2]]
First, we investigate the interaction between region and sector. All plots below are done with the model which minimised the AIC.
model <- model <-lm (log(salary) ~ year_n * sector + NUTS2_sh * sector + sex, data = tb)
plot_model(model, type = "pred", terms = c("NUTS2_sh", "sector"))
## Model has log-transformed response. Back-transforming predictions to original response scale. Standard errors are still on the log-scale.
Also, examine the relationship between gender and sector.
model <- model <-lm (log(salary) ~ year_n * sector + NUTS2_sh * sector + sex, data = tb)
plot_model(model, type = "pred", terms = c("sector", "sex"))
## Model has log-transformed response. Back-transforming predictions to original response scale. Standard errors are still on the log-scale.
And the interaction between year and sector.
model <- model <-lm (log(salary) ~ year_n * sector + NUTS2_sh * sector + sex, data = tb)
plot_model(model, type = "pred", terms = c("year_n", "sector"))
## Model has log-transformed response. Back-transforming predictions to original response scale. Standard errors are still on the log-scale.
The relationship between gender, sector and region.
model <- model <-lm (log(salary) ~ year_n * sector + NUTS2_sh * sector + sex, data = tb)
plot_model(model, type = "pred", terms = c("NUTS2_sh", "sector", "sex"))
## Model has log-transformed response. Back-transforming predictions to original response scale. Standard errors are still on the log-scale.
The relationship between gender, sector and year.
model <- model <-lm (log(salary) ~ year_n * sector + NUTS2_sh * sector + sex, data = tb)
plot_model(model, type = "pred", terms = c("year_n", "sector", "sex"))
## Model has log-transformed response. Back-transforming predictions to original response scale. Standard errors are still on the log-scale.
The relationship between region, sector and year.
model <- model <-lm (log(salary) ~ year_n * sector + NUTS2_sh * sector + sex, data = tb)
plot_model(model, type = "pred", terms = c("NUTS2_sh", "year_n", "sector"))
## Model has log-transformed response. Back-transforming predictions to original response scale. Standard errors are still on the log-scale.
The relationship between gender, region, sector and year.
model <- model <-lm (log(salary) ~ year_n * sector + NUTS2_sh * sector + sex, data = tb)
plot_model(model, type = "pred", terms = c("NUTS2_sh", "year_n", "sector", "sex"))
## Model has log-transformed response. Back-transforming predictions to original response scale. Standard errors are still on the log-scale.
## Warning: Package `see` needed to plot multiple panels in one integrated figure.
## Please install it by typing `install.packages("see", dependencies = TRUE)` into
## the console.
## [[1]]
##
## [[2]]


Interface INode
The A* algorithm takes a starting node and a goal node and searches from the start to the goal.
The nodes can be setup in a graph ahead of running the algorithm or the children nodes can be generated on the fly when the A* algorithm requests the Children property.
See the square puzzle implementation to see the children being generated on the fly instead of the classical image/graph search with walls.
Namespace: Fibula.Common.Utilities.Pathfinding
Assembly: Fibula.Common.Utilities.dll
Syntax
public interface INode
Properties
| Improve this Doc View SourceEstimatedCost
Gets the estimated cost for this node. This is the heuristic from this node to the goal node, or h.
Declaration
int EstimatedCost { get; }
Property Value
| Type | Description |
|---|---|
| System.Int32 |
HasBeenVisited
Gets or sets a value indicating whether this node is part of the closed list.
Declaration
bool HasBeenVisited { get; set; }
Property Value
| Type | Description |
|---|---|
| System.Boolean |
MovementCost
Gets the movement cost for this node. This is the movement cost from this node to the starting node, or g.
Declaration
int MovementCost { get; }
Property Value
| Type | Description |
|---|---|
| System.Int32 |
Parent
Gets or sets the parent node to this node.
Declaration
INode Parent { get; set; }
Property Value
| Type | Description |
|---|---|
| INode |
ShouldBeVisited
Gets or sets a value indicating whether this node is part of the open list.
Declaration
bool ShouldBeVisited { get; set; }
Property Value
| Type | Description |
|---|---|
| System.Boolean |
TotalCost
Gets the total cost for this node. This is the sum of the cost from this node to the starting node, or g, plus the heuristic cost from this node to the goal node, or h. [t = g + h].
Declaration
int TotalCost { get; }
Property Value
| Type | Description |
|---|---|
| System.Int32 |
Methods
| Improve this Doc View SourceFindAdjacent(INodeFactory)
Gets this node's adjacent nodes.
Declaration
IEnumerable<INode> FindAdjacent(INodeFactory nodeFactory)
Parameters
| Type | Name | Description |
|---|---|---|
| INodeFactory | nodeFactory | A reference to the factory to create new nodes. |
Returns
| Type | Description |
|---|---|
| System.Collections.Generic.IEnumerable<INode> | The collection of adjacent nodes. |
IsGoal(INode)
Returns true if this node is the goal, false if it is not the goal.
Declaration
bool IsGoal(INode goal)
Parameters
| Type | Name | Description |
|---|---|---|
| INode | goal | The goal node to compare this node against. |
Returns
| Type | Description |
|---|---|
| System.Boolean | True if this node is the goal, false if it s not the goal. |
SetEstimatedCost(INode)
Sets the estimated cost for the current node, or h.
Declaration
void SetEstimatedCost(INode goal)
Parameters
| Type | Name | Description |
|---|---|---|
| INode | goal | Goal node, for acces to the goals position. |
SetMovementCost(INode)
Sets the movement cost for the current node, or g.
Declaration
void SetMovementCost(INode parent)
Parameters
| Type | Name | Description |
|---|---|---|
| INode | parent | Parent node, for access to the parents movement cost. |


{{ app.app_title }}
Click here.
{% extends "home/base.html" %} {% load static %} {% block title %} Lansbrook {% endblock %} {% block contentheader %}
The area we call Lansbrook today was the estate of the Urschel family in the 1940's. The estate consisted of 180 acres and was located six miles west of the town of Britton. At that time it was a place out in the country with an iron fence around it. Mr. Urschel was in the oil business. Mrs. Urschel, fortunately for us today, loved gardening. She had a greenhouse to supply the many beautifully landscaped areas of the estate, which included a rock garden and a lake full of water lilies.
There were seven lakes on the property and a large number of bridges. The Urschel's also built the state's second swimming pool. It was beautifully adorned in ceramic tile and a log bath house was built adjacent to the pool. These are the same facilities that we share today.
On 1 November 1944 the Urschel's sold the estate to Stanolind Oil Company, which eventually became Panamerican Petroleum. The land was then used as a recreational area for the employees. During this time, the main house was totally destroyed by fire.
As Oklahoma City spread west of May Avenue, developers anticipated the needs of the growing population. Dick Coyle, a local developer who had previously developed Lakehurst west of May and north of Wilshire, bought the 180 acres and was granted the first Planned Unit Development (PUD) in Oklahoma City, allowing for multiple use of the land. In naming the area, he continued the style chosen for Lakehurst: using English street names. He used the first part of a Lakehurst street, Lansdowne, for the first part of the name Lansbrook. The second part of the names comes from the fact that the area had a brook running through it. Dick Coyle left intact the pool and bath house, the present lake, the tennis court, and many of the landscaped areas as open greenbelt spaces for all residents to enjoy.
Lansbrook now consists of 396 single-family homes, three duplexes, three vacant lots, and, accordingly, a great number of residents who still enjoy both the feeling of being "out in the country" and the remnants of the beautiful landscaping begun by Mrs. Urschel so long ago.
{% endblock %} {% block content %} {% if app_list %} {% for app in app_list %}Click here.
No links are available.
{% endif %} {% endblock %}


Supvisors
Addresses
Address
Applications
Application
address
-
50%
RemoteStates
at
Time
Statistics View
Processes
Host
Statistics Period
5
Processor Statistics
#
Last %
Mean %
Slope %
SD %
cpu#0
--
--
--
--
Memory Statistics
mem
Occ %
Mean %
Slope %
SD %
--
--
--
--
CPU loading
Memory occupation
Network Statistics
Interface
Rx/Tx
Last kbit/s
Mean kbit/s
Slope %
SD kbit/s
eth#
--
--
--
--
--
Network activity


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Database readers access a static version of the database, and do not reflect updates to the database made since they were opened. The version of the database accessed by the reader can be updated to the latest version by calling the Xapian::Database::reopen()
method. This is faster than closing the database and opening a fresh reader - especially in the case when no changes have been made.
FIXME - talk about strategies to avoid the DatabaseModifiedError - eg, calling reopen before performing each search, putting searches into a loop which repeats if DatabaseModifiedError occurs, and ensuring that commits() don't happen with a shorter gap than the time searches take.
When a Xapian::DatabaseModifiedError
is received the reader can be updated to the latest version
FIXME - add a warning about stubs not being re-read, and a link to the relevant ticket.