It must be fairly obvious to each one of us when we look at the world, and especially at the conditions in this country, that there must be some kind of fundamental revolution. I am using that word to convey, not a superficial, patchwork reformation, nor a revolution instigated as a calculated risk according to a particular pattern of thought, but the revolution that can come about only at the highest level, when we begin to understand the whole significance of the mind. Without understanding this fundamental issue, it seems to me that any reformation at any level, however beneficial temporarily, is bound to lead to further misery and chaos. I think this point must be very clearly understood if there is to be any kind of relationship between the speaker and yourselves; because most of us are concerned with some kind of social reformation. There is an enormous amount of poverty, ignorance, fear, superstition, idolatry; there is the vain repetition of words which is called prayer, and at the same time a vast accumulation of scientific knowledge, as well as the so-called knowledge gathered from sacred books. One has not to go to many countries to see all this; it can be observed as one walks along the streets here, or in Europe, or America. The physical necessities may be plentiful in America, where materialism is rampant and one can buy anything; but when one comes to this country, one sees this ruthless poverty. One sees also the class struggle - and I am not using that term `class struggle' in the communistic sense, but merely to convey the observation of a fact without interpreting it in any way. One sees the division of religions, the Christian, the Hindu, the Moslem, the Buddhist, with their various subdivisions, all clamouring to convert, or to show a different way, a different path. The machine has made possible miracles of production, especially in America; but here in India everything is limited, short. In this country, though we mouth the word `God', though we pray, perform rituals, and all the rest of it, we are just as materialistic as the West, only we have made poverty into a virtue, an inevitable necessity, and tolerate it.
Seeing this extraordinarily complex pattern of wealth and poverty, of sovereign governments, of armies and the latest instruments of mass destruction, one asks oneself what is going to come out of all this chaos, and where it is all going to lead. What is the answer? If one is at all serious, I think one must have asked oneself this question. How are we, as individuals and as groups, to tackle this problem? Being confused, most of us turn to some kind of pattern, religious or social, we look to some leader to guide us out of this chaos, or we insist on returning to the ancient traditions. We say, `Let us go back to what the rishis have taught us, which is all in the Upanishads, in the Gita, let us have more prayers, more rituals, more gurus, more masters'. This is actually what is happening, is it not?
There is in the world both extraordinary tyranny and relative freedom. Now, looking at this whole chaotic picture - not philosophically, not merely as an observer watching the events go by, but as one whose sympathies are stirred and who has a germ of compassion, which I am sure most of us have - , how do you respond to it all? What is your responsibility to society? Or are you merely caught in the wheels of society, following the traditional pattern set by a particular culture, western or eastern, and are therefore blind to the whole issue? And if you do open your eyes, are you merely concerned with social reform, political action, economic adjustment? Does the solution to this enormously complex problem lie anywhere there, or does it lie in a totally different direction? Is the problem merely economic and social? Or is there chaos and the constant threat of war because most of us are not concerned at all with the deeper issues of life, with the total development of man? Is it our education that is at fault? Superficially we are educated to have certain kinds of technique, which brings its own culture, and we seem to be satisfied with that.
Now, seeing this state of things - of which I am sure you are very much aware, unless you are insensitive, or are trying to block it off - , what is your answer? Please do not answer theoretically, according to the communist, the capitalist, the Hindu, or some other pattern, which is merely an imposition and therefore not true, but instead, strip the mind of all its immediate reactions, the so-called educated reactions, and find out what is your reaction as individuals. How would you solve this problem?
If you ask the communist this question, he has a very definite answer, and so has the Catholic, or the orthodox Hindu, or Moslem; but their answers are obviously conditioned. They have been educated to think along certain lines, narrow or wide, by a society or culture which is not at all concerned with the total development of the mind; and because they are responding from their conditioned thinking, their answers are inevitably in contradiction, and must therefore always create enmity, which I think is again fairly obvious. If you are a Hindu, a Christian, or what you will, your response is bound to be according to your conditioned background, the culture in which you have been brought up. The problem is beyond all cultures, beyond any particular pattern, yet we are seeking an answer in terms of a particular pattern, and hence there is mounting confusion, greater misery. So unless there is a fundamental breaking away from all conditioning, a total cleavage, we shall obviously create more chaos, however well-intentioned or so-called religious we may be.
It seems to me that the problem lies at a different level altogether, and in understanding it, I think we shall bring about an action entirely different from that of the socialistic, the capitalistic, or the communistic pattern. To me, the problem is to understand the ways of the mind; because, unless one is able to observe and understand the process of thought in oneself, there is no freedom, and hence one cannot go very far. With most of us, the mind is not free, it is consciously or unconsciously tethered to some form of knowledge, to innumerable beliefs, experiences, dogmas; and how can such a mind be capable of discovery, of searching out something new?
To every challenge there must obviously be a new response, because today the problem is entirely different from what it was yesterday. Any problem is always new, it is undergoing transformation all the time. Each challenge demands a new response, and there can be no new response if the mind is not free. So freedom is at the beginning, not just at the end. Revolution must begin, surely, not at the social, cultural, or economic level, but at the highest level; and the discovery of the highest level is the problem - the discovery of it, not the acceptance of what is said to be the highest level. I don't know if I am explaining myself clearly on this point. One can be told what is the highest level by some guru, some clever individual, and one can repeat what one has heard, but that process is not discovery, it is merely the acceptance of authority; and most of us accept authority because we are lazy. It has all been thought out, and we merely repeat it like a gramophone record.
Now, I see the necessity of discovery, because it is obvious that we have to create a totally different kind of culture, a culture not based on authority, but on the discovery by each individual of what is true; and that discovery demands complete freedom. If a mind is held, however long its tether, it can only function within a fixed radius, and therefore it is not free. So what is important is to discover the highest level at which revolution can take place, and that demands great clarity of thought, it demands a good mind - not a phoney mind which is repetitive, but a mind that is capable of hard thinking, of reasoning to the end, clearly, logically, sanely. One must have such a mind, and only then is it possible to go beyond.
So revolution, it seems to me, can take place only at the highest level, which must be discovered; and you can discover it only through self-knowledge, not through the knowledge gathered from your ancient books, or from the books of modern analysts. You must discover it in relationship, discover it, and not merely repeat something that you have read or heard. Then you will find that the mind becomes extraordinarily clear. After all, the mind is the only instrument we have. If that mind is clogged, petty, fearful, as most of our minds are, its belief in God, its worship, its search for truth, has no meaning at all. It is only the mind that is capable of clear perception, and therefore of being very quiet, that can discover whether there is truth or not; and it is only such a mind that can bring about revolution at the highest level. Only the religious mind is truly revolutionary; and the religious mind is not the mind that repeats, that goes to church, or to the temple, that does puja every morning, that follows some kind of guru, or worships an idol. Such a mind is not religious, it is really a silly, limited mind; therefore it can never freely respond to challenge.
This self-knowledge is not to be learnt from another. I cannot tell you what it is. But one can see how the mind operates, not just the mind that is active every day, but the totality of the mind, the mind that is conscious as well as hidden. All the many layers of the mind have to be perceived, investigated - which does not mean introspection. Self-analysis does not reveal the totality of the mind, because there is always the division between the analyzer and the analyzed. But if you can observe the operation of your own mind without any sense of judgment, evaluation, without condemnation or comparison-just observe it as you would observe a star, dispassionately, quietly, without any sense of anxiety - , then you will see that self-knowledge is not a matter of time, that it is not a process of delving into the unconscious to remove all the motives, or to understand the various impulses and compulsions. What creates time is comparison, surely; and because our minds are the result of time, they are always thinking in terms of the `more', which we call progress.
So, being the result of time, the mind is always thinking in terms of growth, of achievement; and can the mind free itself from the `more', which is really to dissociate itself completely from society? Society insists on the `more'. After all, our culture is based on envy and acquisitiveness, is it not? Our acquisitiveness is not only in material things, but also in the realm of so-called spirituality, where we want to have more virtue, to be nearer the master, the guru. So the whole structure of our thinking is based on the `more', and when one completely understands the demand for the `more', with all its results, there is surely a complete dissociation from society; and only the individual who is completely dissociated from society can act upon society. The man who puts on a loincloth, or a sanyasi's robe, who, merely becomes a monk, is not disassociated from society; he is still part of society, only his demand for the `more' is at another level. He is still conditioned by, and therefore caught within, the limits of a particular culture.
I think this is the real issue, and not how to produce more things and distribute what is produced. They now have the machines and the techniques to produce all that is required by man, and soon there will probably be an equitable distribution of the physical necessities, and a cessation of the class struggle; but the basic problem will still remain. The basic problem is that man is not creative, he has not discovered for himself this extraordinary source of creativity which is not an invention of the mind; and it is only when one discovers this timeless creativity that there is bliss.
Question: I have come here to learn and to be instructed. Can you teach me?
Krishnamurti: It is really quite an interesting question, if we can go into it. What do we mean by learning? We learn a technique, we learn to be efficient in earning a livelihood, or in performing some physical or mental task. We learn to calculate, to read, to speak a language, to build a bridge, and so on. Learning is finding out how to do things, and developing the capacity to do them. Apart from that, is there any other kind of learning? Please do think this out with me.
When we talk about learning, we mean accumulation, do we not? And when there is any form of accumulation, can the mind learn? Learning is a necessity only in order to have capacity. I could not communicate if I did not speak a language; and to speak a language I have to learn it, I have to store up in my mind the words and the meaning of those words, which is the cultivation of memory. Similarly, one learns how to build a road, to work a machine, to drive a motorcar, and so on.
Now, the questioner does not mean that; he is not here to find out how to drive a motorcar, or anything of that sort. He wants to be instructed, to learn how to discover that which may be called truth or God, does he not? When you go to a guru, to a religious teacher, in order to learn, what is it you are learning? He can only teach you a system, a pattern of what to think. And that is what you want from me. You want to learn a new pattern of behaviour, conduct, or a new way of living, which is again the cultivation of memory in another form; and if you observe this process very clearly and closely, you will see that it actually prevents you from learning. It is really very simple.
You are all Hindus, or whatever it is you are, and when something new is put before you, what happens? Either you translate the new in terms of the old, and therefore it is no longer the new, or you reject it - and that is what is actually happening. So a mind that is accumulating, thinking in patterns, a mind that is full of so-called knowledge, that is out to learn a new way of thought or behaviour - surely, such a mind can never learn.
And what is there to learn? Please follow this. What is there to learn? Are you going to learn about reincarnation, about God, about what truth is? When you say, `Instruct me, teach me, I am here to learn', what does it all mean? Is it possible to teach? Teach what? How to be aware? You know very well how to be aware. When you are interested, you are aware completely. When you want to make money as a lawyer, you are jolly well aware at the time. When you want to do something with deep, vital interest, your complete attention is there.
Attention is not something to be taught. You can be taught how to concentrate, but attention is not concentration. You see, the mind is always thinking in patterns: how to meditate, how to build a bridge, how to play cards, how to read faster, how to drive a motorcar, how to walk properly, or to have the right kind of diet. Similarly, you want to learn what is the way to God, to truth, you want somebody to show you the path which leads to that extraordinary state. Obviously, there is no path to that state, because that state is not static, and any man who says there is a path to it, is deceiving you. A path can exist only to that which is static, dead. There are not many paths to truth, nor is there only one path; there are no paths at all, and that is the beauty of it. But the mind rejects this fact because it wants to be secure, and it thinks of truth as the ultimate security; so it seeks a path by which to arrive at that security.
Now, if you see this whole process, then what is there to learn? And can you be free through learning? Please think it out with me, don't accept or reject it. This is your problem. Can a mind that is learning, accumulating storing up, ever be free? And if the mind is never free, how can it find out, discover? And surely it is essential to discover; because to discover, to find out, is the creative potential in man. So the mind must be free of all authority - the poisonous authority of so-called religion and the religious leaders - , for only then is it capable of finding out what is truth, what is God, what is bliss.
Sirs, if you are really paying attention to what is being said, and are not comparing it with what you have learnt, or worrying about how it will affect your commitments, your vested interests, your position in society, and all the rest of the silly nonsense, then you will see that there is freedom and discovery immediately.
Learning will not bring truth nearer. It is only the mind that is on a journey of everlasting discovery, that is no longer accumulating, that is dead to everything it accumulated yesterday and is therefore fresh, innocent, free - it is only such a mind that can find out what is true and bring about a revolution in this world. It is only such a mind that is capable of love and compassion - not the mind that is practising love and compassion, cultivating virtue according to a pattern, which is all self-concern.
I am afraid it is too late to answer another question.
If we understand what it is to pay attention, then perhaps this deep revolution will take place in spite of us. If each one of us can be purely attentive without wanting to bring about a result, or to transform ourselves, then we shall see that the mind is not a thing of time. Time comes into being only when there is comparison; and the mind that is comparing is not attentive. Have you ever noticed how difficult it is to watch something, just to observe a quality, a person, an idea, a felling, without any sense of denying, condemning, or justifying it? When the mind is capable of so observing, you will find that reaction has no meaning at all, and in that state of complete attention, the whole content of consciousness can be wiped away.
After all, the totality of our consciousness is the result of many influences: the influence of climate, of diet, of education, of race and religion, of what we read, of society, and the influence of our own intentions and desires. I hope you are listening to me with attention, not merely with memory, and are actually experiencing the fact that your consciousness is the result of many influences. These influences are man-made; and can the consciousness which is conditioned by them find something beyond itself, however much it may try? Obviously it cannot. It can only project its own state in a different form. So consciousness is conditioned, and anything that springs from that consciousness can never be free; and yet it is only the free mind that can discover.
Now, when you are aware that the process of thinking at any level, however deep or shallow, is conditioned, you realize that thinking is not the liberating factor; but you must think very clearly to see the limitation of thinking. Any thought springing from the conditioned mind is still conditioned. When the conditioned mind thinks about God, its God is itself. If the mind is totally aware of this and gives complete attention to it, then you will see there is freedom. Then the mind is no longer the plaything of society, it is no longer put together by man, and only then is it capable of experiencing something that is beyond itself.


1. In a shallow dish, add coca cola, chilli sauce, and vinegar.
2. Drop molasses, chilli powder, garlic, salt, and pepper in it. Whisk.
3. Put steak pieces in dish. Turn, and coat it with marinade.
4. Cover, and let it rest for 4 or at least for an hour.
5. Remove steak pieces from marinade and place them on a plate.
6. In a sauce pan pour remaining marinade.
7. Place the pan on heat, bring it to a boil, and cook for about 12 minutes or until it reduces to a glaze. Throw parsley and stir.
8. Place steak pieces on greased grill, cover it with lid and cook over medium high.
9. Turn once, baste it with reduced marinade. Cover and cook for 5 minutes or until desired doneness.
10. Serve grilled steak with sauce.


What is a Shooting Board?
Shooting boards are essential accessories used in various woodworking projects. Typically, a shooting board will be used along with a hand plane to precisely square and trim the ends and edges of different types and sizes of planks and similar pieces of wood. The board makes it much easier to maneuver the board into position so that the hand plane can be used to make smooth passes along the surface of the planking in much less time than would be possible otherwise.
The configuration of a shooting board workbench is very simplistic. A flat surface is positioned on top of a base, which makes for a stable work area. At one end of the surface, usually referred to as a board, there is a small stop that somewhat resembles a bench hook. The purpose of the stop is to prevent the planking from slipping out of position while the trimming or jointing is taking place.
There is also a second surface just below the upper board or surface. Running parallel with the upper surface, this surface is known as a fence. The space in between the board and the fence allows room for the blade in the hand plane to move with ease and precision. At the same time, the fence also helps to keep the plane properly aligned during the trimming and jointing. As a result of the dual functions of the stop and the fence, it is much easier to maintain control of both the plane and the wood that is being trimmed or jointed, which helps to cut down on the potential for error.
Outside this basic configuration for the shooting board, there are some differences in design, based on function. With jointing, the surface of the board is usually much longer than when engaging in end grain trimming. This is because there is a need for a longer surface on which to position the planking, and keep it in position while using the plane to trim the ends to specification. Many boards also have a design that is known as a ramped shooting board, which adds a slight slope to the fence. This innovation is thought to help minimize wear and tear on the blade of the plane, making it possible to finish more work without having to stop and sharpen the blade as often.
The shooting board is used in professional wood crafting businesses, as well as with woodworking at home. As with many types of tools, it is possible to purchase a basic woodworking shooting board that will do fine for most projects around the house. Boards that are larger and capable of standing up to daily use are more often utilized in commercial shops, and will cost considerably more than the simple home types.
What is a Surface Plate?
What Should I Consider When Choosing a Woodworking Sander?
What does a Woodworker do?
What is a Biscuit Joint?
What are the Different Types of Woodworking Joints?
What Are the Different Types of Woodworking Machinery?


Paintings on gallery walls have always been distant to me. I think of Pierre Bonnard's quip as I wander, aware that I am too soon drawn toward the text panel on the wall beside each painting, to the wall itself, to the design of the gallery space – what if there were a hundred windows and only one painting? – and then to the giftshop, as if in search of something to close that distance: a postcard or Mondrian mug. I am always trying to understand this space, specifically why a painting, any painting, has its peculiar presence in the world – part of the world and apart from it. It's a question that invariably leaves me frustrated or blank.
Which is why I have been drawn in recent years to what TJ Clark calls art writing: distance is there already in the relation to the form, something gratifyingly signalled in the epigraph to his latest book quoting Ruskin's revelation of the "entire superiority of Painting to Literature...and of the enormously greater quantity of Intellect which might be forced into a picture...compared with what might be expressed in words". Art writing thereby differs from literary criticism because, in the latter genre, mastery of the form often obscures whatever is being discussed, elevating and reducing itself and the object in the same movement. In writing about art, there is an implicit admittance of distance that immediately opens a space to be closed or at least traversed. While Clark orchestrates history, biography and technical detail in the way you'd expect of an art historian, each is always a means of investigating the intellect of a painting, which in Heaven on Earth means those that relate to "the idea that the world we inhabit might open onto another"; the life to come of the subtitle.
We seem to be standing in a room. There appears to be light in the room, falling or flashing across the walls and floor like the beams of a searchlight: two great shapes of light, the one on the left a deadly bone-to-ashes off-white, and the other a slightly – but only slightly – more organic pale yellow.
To which I responded, as I always do, silently, churlishly, No, we're not in a room – it's just paint. But then he asks if we should understand the lit shapes as holes in the picture surface: "holes that dramatize and materialize the strange fiction of European painting since the Renaissance called 'the picture plane'." So much of Picasso's painting, Clark says, has to do with this fiction.
The picture plane is an a priori. For depiction to take place at all, it says – for the very notion of appearance to make sense – hasn't what appears necessarily to appear somewhere else than where we are, on the other side of an ontological divide? There must be a place in representation – a virtual, invisible threshold – where the space of the scene ends and the space of the viewer begins. The picture shows us that place.
The absence of acknowledgement of the picture plane, I realised, constituted my distance, and the resentment underlying my behaviour in galleries was frustration with the acceptance or ignorance of what one might call the ontological divide, so that I could see the appreciation of art in general only as the connoisseur's admiration of technical facility, the romantic's sentimental wish-fulfilment or consumer's decorative kitsch.
What painting has to offer most deeply, so Vermeer seems to believe, is light; and it should not offer that ground of experience merely in spots or patches...but as a totality, here in front of us, completely present, completely intangible.
This prompts more of my confusion: why do we need what is already plain as day to be presented in artificial form in the first place? Given that painting no longer has an overt ritual function spinning metaphysical truth from the same material, what is the meaning of art? Framed colour on a wall is in itself a very odd thing when it ceases to have a practical purpose. The Painter and His Model might then be one of art's few suicide notes, with its relative ugliness enacting or at least encouraging a transformation of our relation to painting in order for us to ignore its promise, or at best to travel through its portal of light, foreclosing the divide and thereby perhaps merging its inherent perfection with the malady of our earthly quotidian.
It is this moment of transformation that is the centre of Clark's new study, which foregrounds works of art with Christian themes by Giotto, Bruegel, Poussin and Veronese, with Picasso reappearing to provide an atheist coda. His focus, however, is on political transformation, in which heaven on earth would be a really existing state rather than the promise of an afterlife, something he sees revealed in the subject paintings: "What the artists whose pictures held me captive offered most deeply" he says in the introduction "was a way of being earthbound – fully in the here and now." While the utopias of religion and politics have produced only hell on earth, these paintings frame a transformation with an awareness of how the wish for the life to come can lead to the life to end.
The fact that Heaven in Earth is a book of nearly 300 pages rather confirms Ruskin's observation, as it detours through innumerable avenues to back up its readings of individual paintings so that one is constantly flipping back to the illustration to rest from being in turn intrigued, engaged, overwhelmed and exhausted by the detail and digressions. But never bored. And for this reason it is also qualifies the value of Ruskin's truth, as it opens the eyes of the vacillating gallery visitor enough to see what he – that is, me – has casually overlooked.
The chapter on Poussin's Sacrament of Marriage is a prime example of Clark's passionate perception. Here is a familiar Old Master's representation of a religious scene, in this case the moment God interrupts the betrothal of Mary and Joseph to give it his blessing, so setting in motion the entire Christian story. It is a painting I would have walked by with barely a glance. Clark gives the biographical background to the painting and then a description of its internal symmetries and commentary on its people, clothes, setting and related works, including the six other paintings in the sequence, before coming to what he calls 'the presiding deity' of the painting, which is not, as one might assume, found at the centre, let alone in God Himself, represented here by the staff of flowers standing beside the couple, but the figure on the far left, half hidden by the column framing the event, whose folds of cloth are given impressive relief by the light streaming through the window.
Clark calls her the femme-colonne – the woman-column – because she in effect merges with the pillar. She is, Clark says, mysterious, veiled, marginal to the event, apart from the intervention of grace at the centre, outside even, at least "to one side of the sacred", thereby threatening the togetherness of the group. And as her head and face are covered up, she is also the embodiment of the double meaning of 'figure': both physical body and abstract metaphor, so that she is the attentive viewer of the transformation taking place yet also something more: a figure from myth and fairytale such as "the forgotten relative at the little princess Aurora's christening, bringing the gift of death".
The femme-colonne is also a figure of light and darkness, of the arbitrariness of the means of painting in that there's "something uncanny" in the way the viewer knows that she is looking at the scene even though we cannot see her face let alone her eyes. She is also the figure of things to come, of Christ's life prefigured in Mary's joining of hands with God, and also his death in that she and the column prefigure the darkness of his execution and thereby represents the figure of the human, the real body standing upright and alone in the real world, "all that is mortal in opposition to the reach of the cross"; a vulnerability emphasised by the protection and concealment of her clothes and in contrast to the unclothed boy on the other side of the pillar.
The proliferation of possible readings here and throughout Heaven on Earth demonstrates the challenge for Clark and the reader – one to explain to himself and us the intellect of a painting, and for us to cope with such sudden explosions of a figure who was merely one of many, apparently random onlookers. That said, this not a question of whether one accepts or rejects each or every possible reading, because they present themselves with the same hospitality and caution as one must present oneself in the here and now before a painting. For Clark, however, the demand must not end in a pick and mix sale of possibilities because, as if sensing that art criticism is not enough, the book ends with the 25-page essay For a Left with No Future first published in the New Left Review in 2012 that links the qualifications to the utopian vision he sees within the paintings to a revival of Left politics. Rather than a return to utopian visions he argues for a pragmatic, humanist politics of 'small steps' and 'a disdain for grand promises' that, while it does not seem revolutionary, because it is one "directed, step by step, failure by failure, to preventing the tiger from charging out would be the most moderate and revolutionary there has ever been".
In his own way, Clark too finds paintings unbearable in their perfection, only without such histrionics, and matches Reger's striving for recovery on a human level. And of course what he sees in the femme-colonne is not a massive mistake but what stands beside or outside the moment of grace given by God, or what is given by paintings in general, and how they may allow us to resist or mitigate the repulsion or suffering that Reger expresses. It is a sense of the unbearable that is akin to my unreflective resistance in galleries, which I attributed to a lack of acknowledgement of the picture plane – the purely procedural element of interaction – but after reading Heaven on Earth I realise it is perhaps a more basic response to the strangeness of art works in general. Why, again, do we feel the need to make and look at things that appear only to duplicate the world? Or, rather, what effect does such duplication have on us?
Unlesbarkeit dieser Welt. Alles doppelt / Illegibility of this world. All things twice over.
The first lines of Paul Celan's untitled poem from Schneepart/Snowpart suggest, to me at least, the effect of representation – in ink, in paint – is to make the world illegible, and Blanchot has written more clearly that the first one to write was "changing all relations between seeing and the visible" and what emerged as a result was "a gap in the universe: nothing that was visible, nothing invisible". While Susan Sontag rejects the idea that there was a gap: "To possess the world in the form of images is to re-experience the unreality and the remoteness of the real". But it has been claimed by one prominent archeologist that for those who can be assumed to be the first to paint, the images were not representations of the other world but that other world itself as witnessed in dreams and trance states, and that painting was a means of fixing a direct relation to it. In the millenia since we have lost that relation and what art offers to conscious life instead inevitably remains apart; a vain promise. Painting is not the representation of the inaccessible but the inaccessible itself. And this bleeds into the real world because the somewhere else than where we are does not go away. You may remove an abstract that brings colour to your wilderness of lime render but, once gone, the unfaded light of the square left behind becomes as intangible as the painting, and then so too the surrounding wall, and so too the windows and the world beyond. This does at least mean that painting and the world become more fascinating presences, albeit in the distance.
At first I thought the book's focus on religious paintings would produce only minor interest after the contemporary philosophical challenges of Picasso and Truth, but this book continues the challenge of making painting a vital if obscure form of contestation of everyday life and its possibilities without reducing it to all the abuses to which 'art' is subjected. Heaven on Earth is an interruption of rote looking and rote thinking, which is appropriate given that Clark writes that theologians tells us that a sacrament is a mystery, hence the wish to fix one in a painting, and while over time religious ceremonies like paintings set in museums and galleries may become routine, diminishing their power, "there always remains about them a trace of the incomprehensible or ominous. Grace is interruption".
Thank you for these insights. You’ve led me to a book I need. And yes, Old Masters!


Inventions fascinate some individuals. I would scheme to say, just about universally. The longer we judge good invention from staying within our actually own capabilities to produce, the more showing an interest we are due to it. I doubting I would buy ever thought of the aerofoil. Perhaps even simpler inventions dominate from us a functional sort of applause for the one who did that that easily could quite possibly have been me, had I also been a little speedily. If the current sticky-note inventor maintained not been birthed I am sure many other workers would have theory of it.
Most of individuals have heard the phrase, “necessity is usually the mother associated invention.” This allegedly American proverb (actually it is any older) is agreed on as an favorable explanation for InventHelp Inventions, while saying nothing at all for what “is” an invention. The French, in a curiously similar manner, think that “Fear is your own great inventor.” Even Mark Twain endured compelled to tell you an abstract attach to inventing when he said, “Accident is the establish of the greatest of all creators.” While necessity, fear, and accidents may all be visible and materially situated preceding the victory of an invention, none of these defines an invention help; none of some tells us the best a human increasingly being invents. At best, these phrases describe a catalyst also known as a motivator, these are not complete descriptions. These are not definitions.
The word “invention” means finding and for discovery, if this is my introduction to Latin is of any value. This will likely give us the insight initially rather let us experience whether that which is discovered is probably original or any result of others previous input. The words of Friend Joshua Reynolds (1723-1792), both objective with sincere, appear desirable of investigation: “Invention strictly speaking, is little more for you to a new food combination of those files which have previously gathered and settled in the memory; nothing can are available from nothing.” The specific key contention proffered by Sir Joshua Reynolds is, nothing can come from nothing.
The human kind of response often elicited and also by an invention when perceived initially clearly shows some universal sanction worth noting. Due to often thereat a number of us hear exclamations this sort of as, “That mankind was thinking!” in addition to “what a slippery idea!” If most of these two exclamations receive value, we can certainly then say through which thoughts and solutions are essential to actually inventions. What could a thought? The is an proposition? If we agree to that thoughts may be the work linked the mind, furthermore if we carried on allow that secrets are that during which the care works we can also readily explore while formulate a intelligent doctrine about inventing, even if that is done on the topic of a hypothetical game play. That which will be hypothetical in the formula is not at all far-fetched or irrational. Make it us first take a look at the material substance of each of our act of thinking, the idea. By there we can easily grasp exactly how this thing marked as the idea can sometimes be manipulated.
The idea is probably the mind’s illustration of a the truth. This is some common understanding western civilization. Unquestionably the mind acquires not to mention accumulates ideas, in the beginning from sense past experiences after said skill passes through the process of abstraction. Often, with a theater of life’s experiences, sense suffer from is stored when the proper potential but abstracted essences arrived at by just the mind performance upon sense experience, are stored here in another faculty, the entire intellectual memory. These types abstracted essences are often ideas.
Ideas are classified under several different categories but let us briefly consider each of our category of complication. An idea is without question either simple actually compound. A convenient idea needs one one note – describe it. “Dark” or “fast” or just “wet” or “yellow” are examples attached to simple ideas. A very compound idea incorporates multiple simple advice to describe the concept. Most of our ideas are composite that is exactly we have dictionaries listing the set of simple tips which define the particular compound idea. Within the this realm associated with activity lies a person’s process of creating. Thus we see, by the fact that dictionaries exist, that we should be capable of taking in apart compound hints into the local community of specific easy to understand ideas describing cited compound idea. We tend to call this “taking apart” analysis. Regarding can also view that simple inspiring ideas can be combined to construct great new and original material ideas. This “combining” is called activity. I think specific observant reader so far knows by now what an developer is or what it means to invent.
Analysis and synthesis are two ordinary acts of some mind and these two actions encompass the heart within inventing. Inventing is in fact essentially an enactment of synthesis. What exactly is synthesized? Over the act of inventing that and that is synthesized could be an arrangement of simple ideas as well as a this arrangement make up a new product idea. While any arrangement may grow to be original the component parts are not too original. Similarly any kind of very common stage like a lot of bricks will likely be rearranged as a result producing a construction unlike any past arrangement of stones. The bricks would be not an initial idea. The completely new structure could be very very original. That then, is best likely to invent?
Every man being with functioning perceptive faculties can invent. Only one need merely perform all of the simple function of some of the mind called abstraction with regard to order into store, initially from sense experience, a library of simple information. These feelings thus kept on are valued and put in place in any kind of new as well as a original structure that mainly responds on to a requirement. What a superb inventor engages in first may be define your need. A person then will be to career arranging opportunities until my husband finds an arrangement because works. The disposition on the way to inventing, so is a new willingness up to define a definite need, for the reason that well so the determination to search within combined with without over order to positively discover a particular arrangement that experts claim solves the need, is definitely of time essential you can the inventor’s personality. All through addition to this paramount disposition might be the large library of simple ideas, http://www.pearltrees.com/elekknittel/inventhelp-startups/id23569114/item246274432 abstracted and so stored via many recent projects.
Due towards the significant variety attached to life history from which will he should draw, the seasoned founder sometimes pops up way too confident information on the work in front of jesus. Just inquire him to successfully tell anybody about all of some sort of things he / she made which unfortunately didn’t succeed. You surely not mostly enjoy a brand new good laugh, you may possibly also appeared to discover that solid inventors have failed traditionally. They would do not fail permanently the fact that every troubles added to allow them to their collection of tricks. Failing intelligently is fundamental to how to become a good quality inventor.


tea.mathoverflow.net - What are the major current questions in [[ subarea ]]?
Community: What are the major current questions in [[ subarea ]]?
Are these questions good or bad? We just closed one on "real analysis", but (also on the front page) I see that one on "design theory" is going strong.
Real analysis is too broad. Design theory, I guess, is suitably narrow. I don't know where to draw the line.
I guess this would not be relevant: International Journal of Design, etc.
@geraldedgar: I am not sure what point you are trying to make.
Sorry, it was pretty weak. I didn't know what "Design Theory" is, although I had heard of "combinatorial designs". So I googled "Design Theory" and found there lots of journals and books on "Design Theory" --- but not mathematical at all. From an outsider: what is the difference in the two tags here: "design-theory" and "combinatorial-designs" ?? But perhaps we should really be back on the original topic: Are questions like this good or bad?
@geraldedgar: thanks for the clarfification. Regarding the tags, on purely formal grounds, since the former refers to the field and the latter to the mathematical objects, there could (in principle) already be a difference in potential use-cases.
I didn't know what "Design Theory" is, although I had heard of "combinatorial designs". So I googled "Design Theory" and found there lots of journals and books on "Design Theory" --- but not mathematical at all.
Also, if you say "combinatorial design theory," it might imply a slightly narrower subfield of math than "design theory." We have "Journal of combinatorial designs," but there's no such thing as "Journal of design theory" and the like. So, the publication list of a degin theorist may contain lots of papers in journals outside of combinatorics even if he's a die-hard design theorist. Examples of designs that might not be "combinatorial designs" to some people include SIC-POVM in mathematical physics and cubature formulas in numerical analysis. Such arbitrary categorization has no real meaning to practitioners though.
There is a large area of statistical design theory which would not be covered by the term "combinatorial design theory".


Will PayQwiq build loyalty for Tesco?
Peter’s been talking Tesco and mobile payments in Marketing Week. They’re reporting on the supermarket giant’s rollout of their PayQwiq app, assessing both the advantages and the challenges ahead.
According to Marketing Week, Tesco is expanding its pilot to 500 stores and offering 600,000 customers a trial of the service. However with only 18% of consumers interested in using their smartphone to pay for their purchases, they may find the market overcrowded and trust still a big issue.
More supermarkets making inroads into mobile payments include Waitrose and Asda, as well as telecoms giant Sky. In the article, the advantages of Tesco's app – reducing queues, speeding up shopping, enabling retailers to learn more about consumer behaviour, and so on – are balanced against the disadvantages, with the main stumbling block being take-up by consumers, with concerns over trust topping the list.
Most successful out of any of the mobile payment apps is Starbucks. As long ago as 2013 the company was seeing 11% of its sales volume coming through its own mobile wallet. Starbucks Chairman and CEO Howard Schultz commented “No single competency is enabling us to elevate the Starbucks brand more than our global leadership in mobile, digital and loyalty. Starbucks is a clear leader in mobile payments and we are encouraged by how consumers have embraced mobile apps as a way to pay.” Starbucks' success in this arena is no fluke; the company spent years studying loyalty schemes before rolling out simple but trail-blazing technology that made the payment process easy for customers.
But with research from Mintel revealing that less than one in eight (12%) of British smartphone users have signed up to a digital wallet service – and only 7% of those actively using the service – the success of mobile-based contactless transactions has come under scrutiny.
And as Amazon readies its own online groceries service, the supermarkets must be part of the mobile conversation to ensure their brands are thought of as forward-thinking when it comes to digital technology. The problem for retailers such as Tesco, according to Thomas Slide, UK Retail Analyst at Mintel, is that they "lack trust when it comes to building payment apps compared to other payment providers such as banks or even technology companies.” With contactless cards continuing to grow – as of January 2016, there were a total of 81.5 million contactless cards issued in the UK according to the UK Card Association – and the high-profile launches of the likes of Apple Pay, there could be also be an issue of overcrowding.
The article concludes by acknowledging that for supermarket mobile payment solutions to be successful, retailers likely need to integrate them with existing loyalty schemes. For us consumers, really all we want is an easy life: not a million apps that do a million amazing things, but rather a handful of apps that actually make life simpler.
For further reading, see our white papers The return of the high street: how technology has created a new future for retailers and The future retail bank: evolving at speed in a new digital world.


Does this image represent a lesson or a task?
I’ve noticed that opinions are split on this question with some people calling the image above a task and others calling it a lesson. In my opinion, unless an image like this includes a description of how the teachers and students will interact with the image, it’s a task. (Aside: There’s too much variety in how lessons are described to have a very clear definition of lesson in this post, so I’ll have to save that for a future post, but this blog post by Annie Forest on different lesson structures is a great read).
One might be able to imagine how you would use this task with students and form a lesson plan based on a task, but without some insight into the intended use of a task there is enormous variation in how any particular task might be used.
This is not just pedantry. There is significant evidence that how one teaches matters and that there is far more to teaching than just putting tasks in front of kids. As a profession, if we are to have any hope of solving the problem of communicating nuance about teaching with each other, we should at least start with being clear about how we use some basic professional terms like task and lesson.
Great post. No ‘rant’ visible. I agree with needing clarity on how we define terms. Poor definitions create far too much conflict in discussions.
I actually thought of you as I wrote that sentence and remembered your lengthy Twitter discussions about defining terms carefully I’ve peeked in on from time to time.
Totally agree about the need for clarity!
Instinctively, for me, the above is a task, simply because it might be one of the tasks I ask students to do in a lesson multiplying with negative numbers.
The task above looks like its been pulled from a lesson that asks the student to wonder about whether they see a pattern and what that pattern means. The strategy that I use in modeling a lesson has 3 parts. 1- Set the stage (for the activity that follows) 2- do the activity and 3- Debrief the activity (Hey kids, what did we learn today?) I was always surprised how often teachers would drop out the third part no matter how many times I reminded them during our debrief session.


It was reported that a patient felt shocking sensations in the neck. The patient's settings were decreased, which temporarily resolved the issue. However, the patient later reported that she felt like she was being stabbed in the neck. The patient was referred for possible generator replacement surgery due to the painful stimulation. The physician most likely believes that the potential cause of the painful stimulation is the generator, since they referred the patient for generator replacement surgery. No surgical intervention has occurred to date.
The patient's neurologist referred the patient for surgery due to the painful stimulation, but it was only for patient comfort. However, when the patient had a consult with the surgeon, only the patient's settings were adjusted. The surgeon ran system diagnostics, which were within normal limits, and adjusted the patient's settings in response to the painful stimulation. No surgical intervention has occurred to date.


Condensed from an article by Arthur W. Newell, D.D., a former Senior Pastor of St. Paul’s United Church of Christ. Additional material was taken from an article written for The St. Paul’s Messenger in 1960 by Clara M. Scherffius.
Although St. Paul’s United Church of Christ was organized on December 15, 1890, its roots may be traced from the German immigrants who settled in the area, to events which happened many years earlier in their mother country. The Reformation had produced two predominant strains of Protestantism: The Lutheran Church, which followed the teachings of Martin Luther (a German Priest), and the Reformed Church, which followed the teachings of Ulrich Zwingli (a Swiss priest). The rivalry of these two branches, together with that of the remaining Roman Catholic Church, kept Germany a quarreling and divided country. To remedy this situation, the German Emperor decreed that the two Protestant churches would be unified into one church. As a result of this decree, the Evangelical Church of Germany was formed in 1817. A freedom of conscience clause permitted different theological interpretations within a united church.
The German immigrants who settled in the Evansville area arrived fifteen to twenty years after this union in Germany. Since a great many of the immigrants were farmers, a whole series of rural churches were established in Posey and Vanderburgh counties before the first Evangelical church came into being in Evansville (Zion in 1848). There was also a German Reformed Church on Elsas Avenue.
A settlement west of Pigeon Creek had grown, and numbers of young German families moved from the rural areas into this part of expanding Evansville. The yearning for a church to serve their needs was strong, and the pastor of Elsas Avenue German Reformed Church met with a group of interested men and agreed to help them organize into a church and secure a pastor.
Once organized, they chose the name The Evangelical St. Peter’s Reformed Church. They began worshiping in the facilities of a German Methodist Church on Indiana Street until a sanctuary of their own was built at the corner of 12th Avenue and West Michigan Street. The new sanctuary was dedicated on May 22, 1892. Unfortunately, the Germans coming into the area had been reared in the Evangelical tradition with its greater freedoms of conscience. The hoped-for growth did not materialize, and the debt incurred to build the new sanctuary was a constant worry.
In 1895, the young church made an appeal to Zion Evangelical Church to help with the financial burden. As a result of this appeal, an offer was made by the Evangelical Synod of North America to render aid. The membership met to determine the next course of action, and the decision was made to accept the Synod’s offer of help. The Evangelical Synod immediately sent an experienced pastor to help with the transition. The members decided to change the name of the church to St. Paul’s Evangelical Church to reflect the denominational switch.
There were years of growth as the community grew, and there were times of change within the church services as well. There was an increase in the number of services presented in the English language, and German language services continued to be held on Sunday mornings.
The years of World War I were difficult, and the German services had to be dropped. Once the war was over, St. Paul’s grew in both numbers and in programs. Improvements in transportation made it possible for people to travel great distances to come to church, and St. Paul’s benefitted from its location and drew from even rural areas. It was the during this period that there was rapid growth in Sunday Church School, so major additions were completed in 1922 (Parish Hall) and in 1935 (classrooms).
The Evangelical Synod of North America merged with the Reformed Church in the United States, and the church’s name became St. Paul’s Evangelical and Reformed Church in 1934. There was continued growth, and in 1955, it was decided to add an assistant pastor to the staff.
Another merger in 1957 between the Evangelical and Reformed Church and the Congregational Christian Church created the United Church of Christ. St. Paul’s United Church of Christ continues under that denomination today. Still more growth necessitated the construction of an education building in 1962, a renovation of the sanctuary in 1974, and the construction of more classroom space and a gymnasium in 1985.
Over the years, several programs and events have become institutions unto themselves. St. Paul’s Annual Sausage Supper is a well known local event that continues to take place each November. In recent years, St. Paul’s has enjoyed great success with three separate home repair blitzes called Give Big. Neighborhood outreach continues to be a priority of St. Paul’s as demonstrated by the Open Gym ministry.
St Paul’s has stood on the corner of Twelfth Avenue and West Michigan Street for over 125 years. With God’s blessing, we look forward to the next 125 years and beyond!
Click on the photograph to view a larger sized version.


The Charleston is a major influence on Lindy Hop, and the Back Charleston is the move that is most directly descended from that influence, deriving from the Charleston Basic. The Lindy Hop version is more linear and involves less swivelling, but it is still recognizably the same move as the Charleston Basic. The conversion to a more linear style also means that this move is ideally suited to faster tempo music.
While the dancers are kicking their feet, their arms are also swinging in opposition to their legs—as the left foot goes back, the left arm goes forwards and the right arm backwards (and vice versa).
In social dancing, the main danger with the Back Charleston is that the dancers may kick each other. To prevent this possibility, it is often best to kick slightly out to the sides, particularly when dancing with a new partner. There's also a danger of kicking other dancers, so kicks backward should be kept small on a crowded dance floor.
1. B:PbL Start with the leader standing behind the follower, facing in the same direction, with the leader's left hand holding the follower's left hand and his right hand holding her right hand; both dancers have their weight on their right feet. Both the leader and the follower point backward with their left feet, moving their left hands forward and their right hands backwards.
2. B:StL Both the leader and the follower lift their left feet next to their right feet, with the left knee bent, returning their hands to their sides.
3. B:KfL Both the leader and the follower perform a kick forward with their left feet, moving their right hands forward and their left hands backwards.
4. B:TL Both the leader and the follower close their left feet to their right feet, returning their hands to their sides.
5. B:KfR Both the leader and the follower perform a kick forward with their right feet, moving their left hands forward and their right hands backwards.
6. B:StR Both the leader and the follower lift their right feet next to their left feet, with the right knee bent, returning their hands to their sides.
7. B:KbR Both the leader and the follower perform a kick backward with their right feet, moving their right hands forward and their left hands backwards. The follower should be careful not to kick backwards too far or too vigorously, just in case the leader is not kicking backwards at the same time.
8. B:TR Both the leader and the follower close their right feet to their left feet, returning their hands to their sides.


Could Arizona Cardinals quarterback Josh Rosen be Philip Rivers' successor in Los Angeles?
Josh Rosen trade talk is heating up throughout the league with speculation that the Arizona Cardinals could take Kyler Murray with the No. 1 pick in the 2019 NFL draft.
A new team has recently joined the discussion: The Los Angeles Chargers.
Why would the Chargers (or any other NFL team for that matter) be interested in trading for the quarterback?
The Heat Index takes a look at some intriguing reasons to pursue Rosen, the former UCLA QB who struggled in his first season in the NFL.
The Chargers hold the 28th overall pick (first round) and 60th overall pick (second round) in the 2019 NFL draft.
Rosen had to play behind a patchwork offensive line and went through an offensive coordinator change during his rookie season. He was often running for his life, but still managed to throw 11 touchdowns on the year against 14 interceptions. He showed glimpses of possible future greatness amid all the turmoil in Arizona last season.
The Chargers have to move on from Rivers eventually and acquiring Rosen could provide the opportunity for the young quarterback to sit a season and learn from the veteran quarterback. Rosen had Sam Bradford and Mike Glennon to learn from last season, Rivers is in a completely different class. Rosen could be a great successor to Rivers.
The Chargers have are coming off a 12-4 regular season record in 2018, which included a playoff win. They have some key young pieces to build around in the future once Rivers decides to retire from the game. Rosen could help form a great young nucleus to lead Los Angeles for the next decade.
When he came out of UCLA, Rosen was considered by some to be the most pro-ready passer in the 2018 draft. Could a coaching change for him help his career like Jared Goff's in Los Angeles? He might not fit Kliff Kingsbury's scheme in Arizona perfectly, but the scheme in Los Angeles could better fit him and his skills. He also played at UCLA and grew up in Southern California, so a "homecoming" of sorts could really jump-start his career.
Under his rookie contract, Rosen is due just $1.28 million in guaranteed salary in 2019 and not much more in 2020 and 2021 ($800,000 increase per season). That makes him an appealing possibility for the Chargers and other teams looking for an affordable, young quarterback.
"There are 3 teams that I have heard and I know are very interested in Josh Rosen and that's New England, that's the New York Giants, and that's the L.A. Chargers," Klatt said on The Undisputed with Skip Bayless and Shannon Sharpe on Wednesday. "One of those have already offered a 2nd-round pick.
"Those are the three teams that have expressed some interest. There is one of those that has offered firmly a second round pick for Josh Rosen. Arizona is waiting for a first. I don't think they'll get it, but right now there is a second round pick on the table.
Michaekl Peterson writes: "Apparently. it is the Chargers that have already offered a second-round pick for the quarterback. For those of you who are in favor of a trade for Rosen, you may be in luck if this is true that the Chargers are the only team to make an offer. With one of the worst groups of surrounding talent in the NFL, Rosen threw for 2,278 yards and 11 touchdowns with 14 interceptions. On paper alone, his rookie season looks like a huge let-down. When you look at the tape, however, you can still see a lot of promise and those same intangibles that vaulted him to the top of the first round last year. If the Chargers were to pull this off, what would it mean for Philip Rivers? Do they extend him for just another year or two? He’s already mentioned he would like to play at least two more years. And what about newly-signed Tyrod Taylor? Is he all of a sudden trade bait? At the end of the day, I still think the possibility of a trade is extremely unlikely. But there’s been enough buzz over the last few weeks regarding the idea that I believe it’s definitely something worth keeping an eye on."
Chargers Wire: What would it cost Chargers for Josh Rosen?
Gavino Borquez writes: "In order for this to go through, I believe the Chargers would give up a second-round selection, as well as Tyrod Taylor, who was signed earlier this month. Arizona may want a little bit more compensation, but that’s what I feel would complete the trade. For many, it’s difficult to wrap their heads around this with many holes left to fill in the draft, considering Rosen won’t see the field for a year or two. With the Chargers being this active in acquiring Rosen, they’re looking solely at the future for when Rivers’ time is up; his contract expires in 2020."
Time move Kyler Murray to AZ at #1 from pencil to pen.


Will Central Texas down-ballot races surprise?
You're no doubt familiar with the marquee matchup on the ballot: U.S. Sen. Ted Cruz vs. Democratic challenger Beto O'Rourke.
Another statewide race worth keeping an eye on: the battle for Texas Attorney General. Democratic challenger Justin Nelson is the only statewide Democratic candidate other than O'Rourke to buy TV ad time. Since announcing his run, Nelson, an Austin lawyer, has not let a moment pass without reminding voters that incumbent Ken Paxton faces securities fraud charges and has cast himself as the clean, by-the-book alternative pick. For his part, Paxton has focused on promoting his anti-abortion and religious freedom record.
If a Democrat breaks through in a statewide race, it would be O'Rourke or Nelson, though both remain underdogs in a state that hasn't elected a statewide Democrat in more than two decades.
Down-ballot legislative races also could have big implications in state politics and the dynamics of the next legislative session, when lawmakers will take up such pressing issues as school safety, Hurricane Harvey recovery and reforms to property taxes and the school finance system.
Republicans dominate the Texas House with 95 members to the Democrats' 55. In House races, Democrats are projected to flip three to 10 seats currently or most recently held by a Republican. Texas Democratic Party leaders, though, have a more ambitious goal: taking control of the entire chamber. Polling shows that might be a tall order.
Working in Democrats' favor is a shift in demographics in Austin and Dallas suburbs, where Republicans are most vulnerable. The shift toward Democrats was evident two years ago, when Hillary Clinton edged President Donald Trump in 10 Texas House districts won by Republicans, including one suburban Austin district. Seven were in the Dallas area, and two in Houston. This year, more Austin-area districts are competitive.
The more seats Democrats pick up, the more powerful the caucus could be as a voting bloc in the race for Texas House speaker and a host of other issues during the 2019 legislative session.
Republicans 21 seats in the Texas Seante, while Democrats hold just 10. Republicans are expected to maintain control of the chamber, but Democrats are looking to pry three seats away from GOP hands.
Strategists from both parties agree state Sen. Don Huffines, R-Dallas, is the most vulnerable of the three Republican incumbents because of demographic changes working in favor of Democrats. State Sen. Konni Burton, R-Colleyville, also is in a tough race in the only Texas Senate district drawn in 2011 to provide neither party with a solid majority of voter support, the strategists said. The third Republican incumbent, state Sen. Joan Huffman of Houston, is less vulnerable, but still faces a competitive race.
The GOP advantage is important because, under Senate rules, a bill must have support from 19 senators to get a floor vote. To have any hope of being able to block legislation, Democrats will have to win all three contested races Tuesday — a difficult proposition, according to the latest polls.


Do I have to be a member of the SfEP to take one of the SfEP's courses?
No. Anyone can take any of the SfEP's courses, but if you are not a member you will have to pay the full non-member fee for a course. Benefits of being a member of the SfEP cover much more than just course discounts.
I understand that joining the SfEP is the best route into freelance copy-editing and proofreading, and that to do this I will need to amass a certain number of 'points'. Is this correct?
Partially. We would certainly agree that joining the SfEP is a good route into freelance copy-editing and proofreading. There is no requirement to amass points before doing so, however. Anyone can join the SfEP at the level of membership most appropriate to their current level of experience; upgrade points are then required to move further up the levels of membership within the Society.
Can you tell me what formal qualification is offered by the SfEP? Proofreading forms a large part of my current role, so while I have no formal qualifications in this field, I have been doing it now for six years. I would now like to earn a professional qualification in proofreading; what courses would I need to take in order to do this?
The SfEP does not offer a 'formal' qualification or accreditation: no such thing exists for proofreading or copy-editing. But clients in general and traditional publishers in particular look favourably on any CV that includes SfEP training. Students receive a certificate on the successful completion of any SfEP course.
Do I receive a certificate if I pass one of the SfEP's courses?
Yes. If it is a tutor-assessed course you will receive a certificate that says you have passed (assuming that you successfully complete the course assignments). In all other instances, you will receive a certificate that says you have completed the course.
I have some experience/a qualification which I think would be relevant to a proofreading career (e.g. secretarial work; teaching English; a degree in English literature) and I am good at spelling and grammar. Do you think I should take your P1: Introduction course or go straight on to P2: Headway?
I have GCSE English / A level English / a degree in English. Would I be able to do proofreading work based on my existing qualifications or would I need to do additional training?
This query (or a version of it) is very frequently asked. Proofreading (and copy-editing) involves a good deal more than spotting grammatical and spelling errors. It is also detailed, technical work that needs close concentration, and this is not everyone's cup of tea. If you do not have any professional experience of proofreading, it is strongly recommended that you start off with P1: Introduction, as this course is designed to not only to teach the (very) basics of proofreading but also to help answer the question of whether proofreading is for you.
I have some experience of proofreading/copy-editing, but I don't use the BSI symbols. Do I need to know these symbols to take your courses?
Yes. For the proofreading courses in particular, you will be at a disadvantage if you do not know how to use the BSI symbols. To learn more about why we use the BSI marks, and for a sneak preview of how to use them, see our BSI marks FAQs.
Why does the the SfEP continue to teach and use the BSI symbols when they aren't used much in the real world?
It's easy to focus on 'the proofreading symbols' and miss what they represent. The symbols are a language compressing information that can be used as well between tutor and student as between proofreader and typesetter, and that alone makes them an invaluable tool.
To learn more about why we use the BSI marks, and for a sneak preview of how to use them, see our BSI marks FAQs.
I am thinking of taking the PTC Proofreading by Distance Learning course because it was recommended to me, but I notice that your P1: Introduction course is much cheaper. Do the two courses cover the same ground?
No. The P1: Introduction course is designed to teach the (very) basics of proofreading and help answer the question of whether proofreading is for you, but it is only a 1-day course (or online equivalent). The PTC Proofreading by Distance Learning course is much more substantial, taking several months to complete, and covers much more ground.
I am thinking of taking the PTC Proofreading by Distance Learning course because it was recommended to me. Would you suggest that I take your P1: Introduction course first?
Not for any technical reason. P1: Introduction is designed to teach the (very) basics of proofreading, and this technical material is well covered by the PTC course. But P1 is also designed to help answer the question of whether proofreading is for you, so taking the course to find out the answer to that question might be a good idea before committing to the outlay required for the PTC course.
I have taken your P1: Introduction course and have decided that I would like to try to become a freelance proofreader. Can I go straight on to P2: Headway?
Not if you are new to the profession. It is not the case that you can move straight from P1 to P2 (or CE1 to CE2); something has to come in between. What that something is depends on your circumstances. Some experience (perhaps voluntary) or the PTC Basic Proofreading course are the most usual ways to bridge the gap.
I have been considering taking your CE1: Introduction course. Do I have to take one of your proofreading courses first?
There is no requirement to do so, but we recommend it as a matter of common sense if you are new to the profession. There is more to copy-editing than there is to proofreading, in the sense that there are more things to do, and therefore more scope for going wrong. We strongly recommend having a sound foundation in proofreading before moving on to copy-editing.
Is it correct that I have to pass P3 (or CE3) before applying for SfEP proofreading (or copy-editing) mentoring?
Yes, successfully completing P3 or CE3 is a requirement (not the only one) for acceptance into the mentoring scheme.
I am currently doing the SfEP's mentoring course, and hope to become a freelance proofreader in the future. I am after some advice about where I could go next with my proofreading career.
You might find Going Solo, one of the SfEP Guides, of some help, and you might also consider taking our course Going freelance and staying there, both of which contain some advice about possible ways of gaining work.
How can I go about getting proofreading/copy-editing training?
The SfEP runs a number of courses, some available online. The Publishing Training Centre also runs a number of high-quality courses.
How do you allocate work? / How do I get work through the SfEP?
The SfEP does not act as a job or work centre; you cannot gain work through the SfEP directly. No work is 'allocated'. The SfEP helps members to gain work indirectly, through the provision of training, the Directory of Editorial Services and IM Available, and through one of its forums, Marketplace, where members can advertise work that, for one reason or another, they cannot take on.
Does the Editing with Word course teach me how to use Word?
No, the course is designed to help you to use Word to edit. It is assumed that you already know the ins and outs of your particular version of Word. Because there are a few grey areas in between teaching 'how to use Word' and 'how to use Word to edit', some useful tips and trick of Word are given. But the course would be unworkable if it tried to explain how every required action can be carried out on every known version of Word.
I use a Mac. Can I still usefully take the Editing with Word course?
If you are a Mac user, be aware that you will need to run exercises for three of the ten chapters in Windows, because the utilities involved are Windows-only. You could do this via various methods. For instance, you might have a Windows PC available anyway within your household. Or you might have a separate Windows partition on your Mac. Or you could install a facility such as Parallels or VMware Fusion to run Windows at the same time as your Mac OS X operating system.
This topic is discussed in greater detail in our blog post Windows options for Mac users.
Do I need to be an experienced editor to take the Editing with Word course?
No. Whatever your level of expertise, there are almost certainly ways in which judicious use of the techniques described in this course will help you to become more efficient and effective. Editing with Word does not set out to teach how to edit, but to demonstrate how whatever editing you do can be carried out more quickly and probably more accurately using Word's tools.


What are the expectations of therapy in this setting?
We know on average that when women have progressed on first-line endocrine therapy, the median progression free survival unforunately remains under 1 year. We really want to think about incorporating a targeted agent with the anti-estrogen therapy, or participation in clinical trials. What I would tell this patient is that if I were to start her on an anti-estrogen agents such as exemestane in combination with everolimus, that at least when it was studied with that combination in the first-line setting, the median progression free survival, and there were different endpoints, was about 10.6 months compared to 4.1 months when the anti-estrogen agent was used alone.
I'd also tell the patient that there are added side effects when you add everolimus, and these include mucositis, anemia, and a very rare form of lung irritation/inflammation known as pneumonitis. With everything we do in cancer, we have to highlight the benefits, which is if we add this pill, it will make your anti-estrogen work better, but also highlight the possible side effects.
To summarize what I would tell the patient, I think we would use both pills, which would be a exemestane everolimus combination. It has this benefit of adding about 6 months longer to how the drugs work. There are these side effects and we would have to monitor them closely, at least in my practice when I start it I see the patients 2 weeks into it and 4 weeks into it, so it makes it very similar to the monitoring requirements we see with other targeted agents. Just because I think when patients go home with a pill, they think "oh I don't need to call the doctor because it's not chemotherapy," but I really try to educate the patients up front so they don't get into trouble with the side effects, and I would tell the patient that I think it's worth doing.


What is a conspiracy? To act together by design is one interpretation. Some times you could say that there are "systematic", a result of bureaucratic systems, laws, regulations and acts that have been place in the public and some having secret classifications.
They have certainly been conspiracies in the United States. The reason for conspiracies are various, some are to achieve a secret agenda, which is positive for those that initiated the set of events. Others are there to hide official criminal or illegal activities, some of these activities are deemed in the interests of "national security", which is a very dubious term, and criminal activities with in the government system itself, usually for self interest purposes.
Conspiracies by there very nature, are hard to pin down, unless there are witnesses willing to expose such activities, or a paper trail which indicates or exposes the conspiracy. There are examples which have been exposed which have been officially confirmed, the Pentagon Papers scandal is one, and the famous Watergate incident is another.
You will find that those that conspire try to divert the attention away from the purpose, the existence, and those responsible for such activities. They can be in the form of finding a fall guy or group or even organization, to take the blame for the results of such conspiracies. Or blend it in the "background" so it seems nothing has happen , and no conspiracies have occurred.
One thing I have not mentioned is this. Those in power can create internal security instructions, which could even be time managed, which allows such activities to occur, such as suspending constitution rights, and domestic laws. These certain activities which would normally be a violation of the constitution and laws, would be allowed to occur. Obviously some form of law is followed in some of theses circumstances, others activities would be goal orientated, means to an end. Some of these occurrences would be in secret thus could be considered a conspiracy.
I can safely say conspiracies will occur in the future for political, national security, criminal, and manipulative purposes, and many for large goals, and personal gain.


One of the most common questions we get asked on a regular basis is, "When should I prune my shrubs?"
1. Your shrubs may not need to be pruned at all. Several flowering shrubs grow very well and stay a manageable size with no pruning at all.
If your shrub is flowering every year, looks great and is a good size, leave it alone, it doesn't need any help.
If the flowers become less and less, like lilacs or roses do over time, then your shrub will need to be pruned to re-invigorate it.
If you have an evergreen shrub or hedge with no flowers, but the size is getting out of control, then you'll need to prune to manage its size.
2. If your plant does need to be pruned, check its flowering time first. You don't want to accidentally prune off the flowers.
There are some exceptions to this, such as hydrangeas (More hydrangea pruning tips here) but the above rules apply to most shrubs.
This can be done at any time of the year on evergreen or deciduous shrubs and hedges. This is a mild, light pruning where branches are shortened only by 1/4 to 1/3 of their length. This is done to help shape or re-size a shrub, and if trimming is done regularly throughout the year, you will help many plants from ever needing any hard pruning at all.
This, like trimming, can be done any time of the year. You can also always remove any broken or diseased branches that will help the plant maintain its vigor and health.
If you really mess up, don't worry - the plant will always adjust and grow back in time and you'll have learned what not to do! But if you follow the basic guidelines above, you'll always prune your shrubs at the right time of year.


Lucy Robertson started working at a takeaway food business to supplement her income during her student days at Edinburgh University, Several years later she had bought the business and now, 17 years on, she owns Grapevine Caterers, probably Scotland's leading independent caterers, with a turnover of almost ￡6m.
She had never planned to own a business, and had certainly never considered a career in catering. (0)... ... . However, her unplanned career began in 1985, when she returned to Edinburgh and discovered that the takeaway she had worked in was up for sale. On impulse, she bought it, but admits that at the time she knew nothing about catering. (8).........It was a difficult time, but essential in terms of gaining the experience she needed. The late 1980s boom was good for business, with large numbers of office workers wanting takeaway food for their lunches. (9)........'At one point there were 26 food outlets within a 5-kilometre radius,' Robertson recalls. As the economy changed and the once packed office blocks started tobecome vacant, it became clear that Robertson would need to diversify.(10)........It changed the direction of the company for good.
As Robertson began to win catering contracts, she decided that the company would have to move to larger premises. In 1994, the move was made when she bought another catering business that already had a number of profitable contracts for boardroom lunches.
Meanwhile, Robertson's main competitor, the oldest catering company in Edinburgh, was causing her some anxiety. 'Customer loyalty is not to be underestimated,' she warns. But Robertson is not someone who is easily put off.(11)........Partly as a result of this, turnover doubled, and having outgrown another site, Robertson bought a city-centre location for the group's headquarters.
By now, Grapevine's main competitor was a new catering company called Towngates. Although Robertson tried to raise enough money to buy Towngates, she did not succeed.Then luck intervened and Towngates went bankrupt. (12)........Many accepted and the company's turnover went from ￡700,000 to ￡l .5 million almost overnight.
However, the company's growth was not as smooth as it sounds in retrospect. Robertson admits, 'We were close to the edge during the growth period. Like many under-capitalised companies trying to grow, it might easily have collapsed.' But that, she feels, is the challenge of developing your own business.
A But there are plenty of similar contracts to be won in the east of Scotland before Robertson turns her attention elsewhere.
B Her way round this particular problem was to recruit the catering manager of the rival company.
C But this demand was short-lived, and before long, increasing competition made it harder to make a profit.
D 'It was a dramatic learning curve and very small amounts of money were earned at first,’says Robertson.
E She decided that the solution, since many companies required working lunches for meetings with clients, was to prepare and deliver meals to business premises.
F On hearing this, Robertson immediately contacted all of their clients and offered the services of Grapevine Caterers.
G Instead, she studied accountancy after leaving university, and a steady if unspectacular professional path seemed set.
5、Instead, she studied accountancy after leaving university, and a steady if unspectacular professional path seemed set.
e.g: Lunch was a grand if rather noisy affair.


How You Can I Curl My Eyelashes?
Is there anyway with the help of which I can curl my eyelashes? If you have any answer then you can suggest to me because I have not found yet any effective ways.
Step1: In the very first step, you can place your fake eyelashes as per the instructions of the manufacturers. After this step, let the glue to dry thoroughly before trying to curl them.
Step 2: After this, you can place your open eyelash curler very close to the base of the eyelash. But do not forget that your natural and fake eyelashes must be within the eyelash curler.
Step 3: After the step 2, you need to squeeze the eyelash curler very close to know if you are excessively pulling at the fake eyelashes or enough to pinch the skin of the eyelid.
Step 4: Now you can easily release the eyelash curler and move if halfway up the section of the eyelash. After this, you can squeeze the eyelash curler on the eyelashes again. You can then hold the curler for another 15 seconds and then repeat this process.
Step 5: At last, you can apply a coat of mascara to the newly curled eyelashes to help bond and keep their actual shape.
You can try all these steps and know the best ways to curl your eyelashes as soon as possible.


What does the continuing resolution bill do?
It provides the government with extra time to hash out difficult fiscal decisions.
Americans often check their receipts to make sure they've bought everything they need, and probably to see if what they paid this time is any different from the last trip. The government does the same with the Consumer Price Index. Here are the details.
What is the debt ceiling and what happens if Congress decides not to raise it? CNBC's Economic Reporter Steve Liesman explains.
The debt ceiling is a cap set by Congress on how much the federal government can borrow to pay its debts.
There are a lot of debt ceiling myths floating around. Here are six of the most dangerous.
The fiscal cliff may sound like the name of an exercise retreat on a mountain top in Southern California, but the reality is not so pretty. What it refers to is the potentially dire economic situation the U.S. faces at the end of 2012. Here's a look.
The federal funds rate is a key element in how banks operate in the U.S. So what is it, and how does it affect the banking system? CNBC explains.
Economic data can be like the porridge of a certain fairy tale: Too hot, too cold, or just right.
In a good economy, gradual inflation is considered a good thing, but in tougher economic times, too much inflation is a serious problem. CNBC Explains.
The Laffer Curve is an economic theory that, legend says, was written up on a napkin at a Washington D.C., restaurant. What does the Laffer Curve actually say? CNBC explains.
What exactly is a market correction?
CNBC explains: What is a correction? How do they come about? What do they mean for the stock market?
Medicare and Medicaid are often confused with each other as both are government sponsored health programs. But there are major differences. CNBC explains.
The producer price index is a trio of indexes that measure the change in the selling prices received by domestic producers for their output. CNBC explains.
The U.S. economy has suffered through many recessions in its history. But just what is a recession and how do they come about? Here are the details in this CNBC explains.
Sequestration is a fiscal policy procedure adopted by Congress to deal with the federal budget deficit. In simple terms, it's a way of forcing cutbacks in spending on government programs.
While moderate inflation is actually a good thing for a healthy economy, inflation can also occur when the economy is stagnant.
Social Security has been a controversial subject since its beginning, But what does it actually do and how does it work? CNBC explains.
When people talk about the Federal Reserve "tapering," here's what they mean.
Knowing the number of people who are unemployed is a key way to measure the state of the economy. So how is unemployment actually measured? CNBC explains.
Can Hillary fix the student loan crisis?
The Democratic front-runner unveils her $350 billion plan today to alleviate student debt and make college tuition more affordable.
Before filing your Free Application for Federal Student Aid, you need to know exactly what you're getting into.
No matter where you are in terms of investment knowledge, investors all agree on one thing: don't panic.
You'll be surprised at what the correlation has been between the high-yield bond market and the overall stock market.
For the Federal Reserve, voting to hike interest rates is really the easy part.
The selloff in the high-yield bond market has scared retail investors. Here's what experts say is going on.


Can Avery Bradley continue his hot start?
Avery Bradley has been the best player for Boston through the first five games. He's putting up career numbers in just about every category and is proving to be an essential part of the Celtics game plan. If AB is able to maintain these stats, would he then be considered the most valuable member of the team? With all the early success, it will be interesting to see if Bradley can carry this momentum throughout an entire NBA season.
Up to this point, the most noticeable improvement has to be the rebounding numbers. Though it is an area of weakness for the Celtics overall, Bradley seems committed to crashing the glass on both sides of the floor. Generally, it would be a lot to ask of an undersized guard to keep hitting the boards at the pace he is currently on. I would expect his per game totals to take a little bit of a dip as the year progresses, but it should still be well above his career average (2.7).
It's crazy to think that Bradley is the longest lasting Celtic on the current roster, having played six total seasons in green. Now he is about to turn 26-years-old, having yet to really enter his prime, but is essentially leading the C's squad in multiple facets of the game.
Avery Bradley has emerged as one of the best two-way guards in basketball. Elite defender. Has made another big offensive jump this season.
"Elite" two-way guards don't come often in the NBA, because of that, Bradley's $8 million contract over the next two seasons may be one the best bargains in the league. Especially when considering the ridiculous deals players are getting in free agency. Make sure to enjoy the Isaiah Thomas-Avery Bradley discounted backcourt while you still can.
For the remainder of the season, a large part of the Celtics success will depend on if Bradley will be able to sustain his efficient play. Thomas can only create so much by himself, while Al Horford has yet to really impress anyone with his numbers. Not to say the team lives and dies by AB's game alone, but if Boston wants to make a deep playoff run, Avery has to continue to step up.


Every sentence consists of two parts. Here are ten examples in which the two parts of each sentence are printed in such a way as to mark each part off from the other.
OUR NEIGHBOUR wrote several postcards.
I was given a pay rise after my twenty-first birthday.
HE played a remarkable game.
WE saw two empty houses.
JOHN ran across the street.
THE LITTLE BOY ate a sweet.
THE USE OF LANGUAGE distinguishes human beings from the other animals.
As you can see, both parts are necessary. Take away either and the part that left does not express a complete thought. In other words, either part is missing, the part that is left is not a sentence.
OUR NEIGHBOUR….does not express a complete thought. Therefore, it is not a sentence.
….wrote several postcards does not express a complete thought. Therefore, it is not a sentence.
HE…..does not express a complete thought. Therefore, it is not a sentence.
…..played a remarkable game does not express a complete thought Therefore, it is not a sentence.
Part 1 (Our neighbour names the person about whom something is being said.
Part 2 (wrote several postcards says something about the person named in Part 1.
Part 1 (He) names the person about whom something is being said.
Part 2 (played a remarkable game) says something about the person named in Part 1.
Part 2 (distinguishes human beings from the other animals) says something about the idea named in Part 1.
Every sentence consists of two parts.
One part names the person, thing or idea about which being said something is being said.
One part says something about the person, thing or idea named by the other part.
That part of a sentence which names the person, idea or thing about which something is being said is called the subject of the sentence.
That part of a sentence which says something about the person, idea or thing named by the subject is called the predicate of the sentence.
Every sentence contains both a subject and a predicate.
You will find it easy to remember the functions of the subject and the predicate if you think about the meanings of the two terms.
The subject names the person, thing or idea about which something is being said. A sensible term, for the subject announces the subject of the sentence: who or what it is about.
The predicate says something about the person, thing or idea named by the subject. Another sensible term, if you remember that it comes from a Latin word meaning to declare, so the predicate declares/states some thing about the subject named by the subject.
Unless you do both, the group of words you have framed is not a sentence, for it does not express a complete thought.
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