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The Hornberg shooting is the event that has spawned the phrase "that goes like the Hornberg shooting". The phrase is used when an affair is announced with great fanfare but then nothing emerges from it at all and it ends without result.
Origin
Historians disagree as to whether the following events and explanations really underlie the known phrase. As with any etymological meaning that cannot be clarified with any certainty there are with the Hornberg shooting numerous legends about this phrase, the two below ones in relevant works being the most widespread. However, neither of these stories is historically accurate.
Duke visit
Cannon on the cobbles as an advertisement for the theater
In Hornberg anno 1564 Duke Christoph of Württemberg had announced himself. This one should be received with gun salute and full honors. When everything was ready, approached from afar a large cloud of dust. All cheered and the cannons roared like there was no tomorrow. But from the cloud of dust emerged only as a stagecoach. The same was happening then as a grocer carts and still much later a herd of cattle came towards the town. The lookout had given each time a false alarm and all the powder was fired when the Duke finally came. Some Hornberger tried to imitate the cannon by bellowing. Some reports even put the Duke visit on the end of the 17th century.
This version is regularly performed in summer on the outdoor stage in Hornberg as a folk theater.
Attack on Hornberg
According to the second version of the explanation the proverb refers to an event from 1519 when the city was attacked by the neighboring Villinger (Villingen, a city in the Black Forest not that far away). The Hornberger are said to have fired their ammunition in a short time so that the attacker just had to wait for the end of the cannonade to conquer Hornberg subsequently. This explanation goes back to the pastor Konrad Kaltenbach who describes it in paragraphs 3, 4 and 5 of Heimatklänge (Echoes of home) from ancient and modern times, a supplement to the Freiburger daily mail from 1915 and relies on historical sources (Villinger Chronicle 1495-1533 ).
Other versions
Early 18th century should have been in a free shooting in Hornberg such inconsistencies regarding the operation that gradually all the shooters left the festival and the planned shooting finally was dropped.
Use in the literature
Already Friedrich Schiller writes in his book The Robber (first edition 1781) in the first act: There it ended like the shooting at Hornberg and they had to withdraw with disappointed faces. Thomas Mann formulated in his narrative Man and His Dog (1918): "However, it may also be that the whole thing, after all the events and fussinesses, ends as the Hornberg shooting and comes to nothing." Hannah Arendt used the phrase in her book power and violence (1970): "However, this situation does not have to lead to revolution. It can first end with counter-revolution, the establishment of dictatorships and it can secondly end as the Hornberg shooting, it needs nothing to be happening".
Das Hornberger Schießen ist das Ereignis, das die Redewendung „das geht aus wie das Hornberger Schießen“ hervorgebracht hat. Die Wendung wird gebraucht, wenn eine Angelegenheit mit großem Getöse angekündigt wird, aber dann nichts dabei herauskommt und sie ohne Ergebnis endet.
Entstehung
Die Historiker sind sich nicht darüber einig, ob die folgenden Begebenheiten und Erklärungsversuche wirklich der bekannten Redewendung zugrunde liegen. Wie bei jeder nicht mit Sicherheit zu klärenden etymologischen Bedeutung ranken sich auch beim Hornberger Schießen zahlreiche Legenden um diese Redewendung, wobei die beiden nachstehenden in einschlägigen Werken als die am weitesten verbreiteten gelten. Allerdings ist keine der beiden Erzählungen historisch verbürgt.
Herzogsbesuch
Kanone auf den Pflastersteinen als Werbung für das Theater
In Hornberg hatte sich anno 1564 der Herzog Christoph von Württemberg angesagt. Dieser sollte mit Salutschüssen und allen Ehren empfangen werden. Als alles bereit war, näherte sich aus der Ferne eine große Staubwolke. Alle jubelten und die Kanonen donnerten, was das Zeug hielt. Doch die Staubwolke entpuppte sich nur als eine Postkutsche. Selbiges geschah dann, als ein Krämerkarren und noch einiges später eine Rinderherde auf die Stadt zukam. Der Ausguck hatte jedes Mal falschen Alarm gegeben, und alles Pulver war verschossen, als der Herzog endlich kam. Einige Hornberger versuchten, durch Brüllen den Kanonendonner nachzuahmen. Manche Berichte legen den Herzogsbesuch auch auf das Ende des 17. Jahrhunderts.
Diese Version wird regelmäßig im Sommer auf der Freilichtbühne in Hornberg als volkstümliches Theaterstück aufgeführt.
Angriff auf Hornberg
Der zweiten Version der Erklärung nach soll sich das Sprichwort auf ein Ereignis aus dem Jahr 1519 beziehen, als die Stadt von den benachbarten Villingern angegriffen wurde. Die Hornberger sollen in kurzer Zeit ihre Munition verschossen haben, so dass die Angreifer nur das Ende der Kanonade abwarten mussten, um anschließend Hornberg erobern zu können. Diese Erklärung geht zurück auf den Pfarrer Konrad Kaltenbach, der sie in den Nummern 3, 4 und 5 der Heimatklänge aus alter und neuer Zeit, einer Beilage zur Freiburger Tagespost aus dem Jahr 1915 beschreibt und sich auf historische Quellen beruft (Villinger Chronik 1495–1533).
Andere Versionen
Anfang des 18. Jahrhunderts soll es bei einem Freischießen in Hornberg derartige Unstimmigkeiten über den Ablauf gegeben haben, dass nach und nach alle Schützen das Fest verließen und das geplante Schießen schließlich entfiel.
Verwendung in der Literatur
Bereits Friedrich Schiller schreibt in seinem Werk Die Räuber (Erstausgabe 1781) im ersten Akt: Da ging's aus wie’s Schießen zu Hornberg und mussten abziehen mit langer Nase. Thomas Mann formuliert in seiner Erzählung Herr und Hund (1918): „Es kann aber auch sein, daß das Ganze, nach allen Veranstaltungen und Umständlichkeiten, ausgeht wie das Hornberger Schießen und still im Sande verläuft.“ Hannah Arendt verwendet die Redensart in ihrem Buch Macht und Gewalt (1970): „Dennoch braucht diese Situation nicht zur Revolution zu führen. Sie kann erstens mit Konterrevolution, der Errichtung von Diktaturen enden und sie kann zweitens ausgehen wie das Hornberger Schießen: es braucht überhaupt nichts zu geschehen.“
*presumed to be a Viviparous Lizard but no certainty.
Two Lizards were running over one of the Scots Pine log stacks in Bixley Wood. As I approached they darted into the crevices but this one remained vigilant from its position of safety and this allowed a partial photograph. Don't know if it can be identified with any certainty, help would be appreciated.
This is one of the finest saws I have ever come across.
I cannot confirm the maker with absolute certainty, but the saw features a Warranted Superior medallion with the Disston keystone.
What is certain is that this saw was sold by the Supplee Hardware Co in Philadelphia. According to the etch this saw is "The Genuine and Original no 255" The etch is somewhat typical to American made Warranted saws. It features an eagle surrounded by two star spangled banners as well as the additional words:
"ROYAL STEEL
SPRING STEEL ~ WARRANTED
Patent Temper ~ Temper Ground"
The saw also has a secondary etch with the text:
"This saw was made specially for use of the most skilled Artisan. For quality style and finish it cannot be surpassed.
William H. Supplee"
I spotted this saw in an auction in the US and the handle looked so promising that I felt I had to place a bid. Luckily my small bid was enough.
But back to the origin of this saw. I'm quite sure this is a Disston made saw. But I have not been able to find a matching model in their catalogs or on disstonianinstitute.
The only official Disston model that comes close as far as the handle design is concerned, is the no 99, as designed from 1906 onwards:
www.disstonianinstitute.com/99page.html
I'm well aware of the fact that the no 99 was a straight back and mine is a skew back. So I'm not saying this is a no 99 in disguise. But the handles of the both saws are close matches.
Some of the Disston catalogs does include a short section of "Special saws etched to order". I don't have a complete collection of Disston catalogs, so I can't say if this saw is listed in one or several of them.
But I did spot an advertisement made b the Supple Hardware Co, where a saw very close to mine was listed:
www.ebay.co.uk/itm/1902-AD-Disston-Acme-Hand-Panel-Rip-Sa...
The only difference seems to be that the saw in the ad doesn't include wheat carving around the nuts.
As far as age goes, I firmly believe this saw was made rather early in the 20th century. Supplee Hardware merged with one Mr Biddle and became Supplee-Billdle Hardware Co in 1914. Although my saw doesn't feature the hardware company name, but only the signature of William H. Supplee, I think the saw could well have been made before 1914. The saw nuts have the narrow screw slots associated with earlier raised nuts. And the handle design is clearly more elegant and well rounded, something which also indicates an earlier design.
All in all this saw is a wonderful example of fine saw making. The spring steel is very hard and well tensioned. The handle has one of the best palm grips I have come across and after some jointing, reshaping and sharpening the saw has been at work for a couple of days now. It performs beautifully.
"For my part I know nothing with any certainty, but the sight of the tars makes me dream" - Vincent Van Gogh
Definizione di certezza: "persuasione ferma, raggiunta con il ragionamento o con l'esperienza, dell'essere di una cosa."
Ho scoperto di non avere nessuna certezza. Ed anche di averne tantissime fuori dal tempo, nel mio mondo nebuloso e la mia ignoranza.
yaaay,finally there is certainty: ....after months of building (more slow than fast *lol*) and stuff organized -JoHaDeZ- will reopen on Wednesday 10/17 2012 ! We will have a small VIP party at 8pm MET / 11 PDT with my friend DJ Twist, he'll spinnin' the finest in deephouse ! I'm looking happy forward....
SLURL:
With each step that delves deeper into the possibilities presented by modern tools and processes, I know with greater and greater certainty that there is no going back. Each lesson brings new teachings and new visions and new possibilities.
When I photographed these skulls, I hoped that I would have the strength of vision to reveal what lay seemingly deep and buried in the creative mind. As I work through the photos from the Sunday morning shoot I behave more and more like a child who is thrilled with something new. Something exciting.
Strobist Info -
Light Setup - Alien Bees B800 with 3x4foot softbox, a large sheet of glass, and 6 sheets of variously sized white rag board (for light control). Resting one edge of the softbox on the floor and using a very short AB light stand to point the light toward a 4x5foot 1/2 white foam core reflector. I used this to knock the light intensity down, even after setting the AB800 at it's lowest power setting.
Over the foam core reflector I built a three sided white reflector box (rag board laying against two tables). Then I suspended a glass sheet between the tables so the light would come up from below.
Lastly, I rested three sheets of variously sized rag board against each other to form a three sided reflector cavity above the glass to spill just a bit of light around the edges of the subject.
Camera setup - Canon 40D set to manual. Chimped the light curves in camera to find that 1/200th sec at f/11 was just about right. Used a very sweet Canon 28mm f/2.8 optic to minimize the number of glass elements bouncing the softboxes intense light.
Photo showing Alistair McClymont (UK) and his installation "The Limitations of Logic and the Absence of Absolute Certainty"
Credit: tom mesic
The Hornberg shooting is the event that has spawned the phrase "that goes like the Hornberg shooting". The phrase is used when an affair is announced with great fanfare but then nothing emerges from it at all and it ends without result.
Origin
Historians disagree as to whether the following events and explanations really underlie the known phrase. As with any etymological meaning that cannot be clarified with any certainty there are with the Hornberg shooting numerous legends about this phrase, the two below ones in relevant works being the most widespread. However, neither of these stories is historically accurate.
Duke visit
Cannon on the cobbles as an advertisement for the theater
In Hornberg anno 1564 Duke Christoph of Württemberg had announced himself. This one should be received with gun salute and full honors. When everything was ready, approached from afar a large cloud of dust. All cheered and the cannons roared like there was no tomorrow. But from the cloud of dust emerged only as a stagecoach. The same was happening then as a grocer carts and still much later a herd of cattle came towards the town. The lookout had given each time a false alarm and all the powder was fired when the Duke finally came. Some Hornberger tried to imitate the cannon by bellowing. Some reports even put the Duke visit on the end of the 17th century.
This version is regularly performed in summer on the outdoor stage in Hornberg as a folk theater.
Attack on Hornberg
According to the second version of the explanation the proverb refers to an event from 1519 when the city was attacked by the neighboring Villinger (Villingen, a city in the Black Forest not that far away). The Hornberger are said to have fired their ammunition in a short time so that the attacker just had to wait for the end of the cannonade to conquer Hornberg subsequently. This explanation goes back to the pastor Konrad Kaltenbach who describes it in paragraphs 3, 4 and 5 of Heimatklänge (Echoes of home) from ancient and modern times, a supplement to the Freiburger daily mail from 1915 and relies on historical sources (Villinger Chronicle 1495-1533 ).
Other versions
Early 18th century should have been in a free shooting in Hornberg such inconsistencies regarding the operation that gradually all the shooters left the festival and the planned shooting finally was dropped.
Use in the literature
Already Friedrich Schiller writes in his book The Robber (first edition 1781) in the first act: There it ended like the shooting at Hornberg and they had to withdraw with disappointed faces. Thomas Mann formulated in his narrative Man and His Dog (1918): "However, it may also be that the whole thing, after all the events and fussinesses, ends as the Hornberg shooting and comes to nothing." Hannah Arendt used the phrase in her book power and violence (1970): "However, this situation does not have to lead to revolution. It can first end with counter-revolution, the establishment of dictatorships and it can secondly end as the Hornberg shooting, it needs nothing to be happening".
Das Hornberger Schießen ist das Ereignis, das die Redewendung „das geht aus wie das Hornberger Schießen“ hervorgebracht hat. Die Wendung wird gebraucht, wenn eine Angelegenheit mit großem Getöse angekündigt wird, aber dann nichts dabei herauskommt und sie ohne Ergebnis endet.
Entstehung
Die Historiker sind sich nicht darüber einig, ob die folgenden Begebenheiten und Erklärungsversuche wirklich der bekannten Redewendung zugrunde liegen. Wie bei jeder nicht mit Sicherheit zu klärenden etymologischen Bedeutung ranken sich auch beim Hornberger Schießen zahlreiche Legenden um diese Redewendung, wobei die beiden nachstehenden in einschlägigen Werken als die am weitesten verbreiteten gelten. Allerdings ist keine der beiden Erzählungen historisch verbürgt.
Herzogsbesuch
Kanone auf den Pflastersteinen als Werbung für das Theater
In Hornberg hatte sich anno 1564 der Herzog Christoph von Württemberg angesagt. Dieser sollte mit Salutschüssen und allen Ehren empfangen werden. Als alles bereit war, näherte sich aus der Ferne eine große Staubwolke. Alle jubelten und die Kanonen donnerten, was das Zeug hielt. Doch die Staubwolke entpuppte sich nur als eine Postkutsche. Selbiges geschah dann, als ein Krämerkarren und noch einiges später eine Rinderherde auf die Stadt zukam. Der Ausguck hatte jedes Mal falschen Alarm gegeben, und alles Pulver war verschossen, als der Herzog endlich kam. Einige Hornberger versuchten, durch Brüllen den Kanonendonner nachzuahmen. Manche Berichte legen den Herzogsbesuch auch auf das Ende des 17. Jahrhunderts.
Diese Version wird regelmäßig im Sommer auf der Freilichtbühne in Hornberg als volkstümliches Theaterstück aufgeführt.
Angriff auf Hornberg
Der zweiten Version der Erklärung nach soll sich das Sprichwort auf ein Ereignis aus dem Jahr 1519 beziehen, als die Stadt von den benachbarten Villingern angegriffen wurde. Die Hornberger sollen in kurzer Zeit ihre Munition verschossen haben, so dass die Angreifer nur das Ende der Kanonade abwarten mussten, um anschließend Hornberg erobern zu können. Diese Erklärung geht zurück auf den Pfarrer Konrad Kaltenbach, der sie in den Nummern 3, 4 und 5 der Heimatklänge aus alter und neuer Zeit, einer Beilage zur Freiburger Tagespost aus dem Jahr 1915 beschreibt und sich auf historische Quellen beruft (Villinger Chronik 1495–1533).
Andere Versionen
Anfang des 18. Jahrhunderts soll es bei einem Freischießen in Hornberg derartige Unstimmigkeiten über den Ablauf gegeben haben, dass nach und nach alle Schützen das Fest verließen und das geplante Schießen schließlich entfiel.
Verwendung in der Literatur
Bereits Friedrich Schiller schreibt in seinem Werk Die Räuber (Erstausgabe 1781) im ersten Akt: Da ging's aus wie’s Schießen zu Hornberg und mussten abziehen mit langer Nase. Thomas Mann formuliert in seiner Erzählung Herr und Hund (1918): „Es kann aber auch sein, daß das Ganze, nach allen Veranstaltungen und Umständlichkeiten, ausgeht wie das Hornberger Schießen und still im Sande verläuft.“ Hannah Arendt verwendet die Redensart in ihrem Buch Macht und Gewalt (1970): „Dennoch braucht diese Situation nicht zur Revolution zu führen. Sie kann erstens mit Konterrevolution, der Errichtung von Diktaturen enden und sie kann zweitens ausgehen wie das Hornberger Schießen: es braucht überhaupt nichts zu geschehen.“
I thought it might be surreal to watch a fish go from a little dead to a lot dead. Rich in metaphor. But it wasn't actually. Dead is dead.
And their hands so sure, their eyes so clear.
Its only dhanda, business, the woman seems to say, looking up at us watching intently.
Yet, I wanted to write a poem. A poem
- "gutted like a dead fish for the hungry"
- stripped naked to amuse the inane.
Or a poem quiet like a sniper, or a poem drunk on love, or a poem stuffed to the gills*,
but I am not a surrealist, nor a poet. But back in my kitchen I opened the bag and found that I got the fish head and the roe. Our eyes met, and I felt like a Buddhist might, peace and kindness to all sentient beings. But I am not a Buddhist either. Still, I blanched a little, flaked, and turned instead to inhale the jeera, to make me forget. But the jeera made me remember. Made me remember the lime, the whole pepper, torn leaves of mint, and everything else that would transform this bleeding bodyless poem into something kind and sublime.
I am so hopelessly romantic, foolishly sentimental.
But dead is dead.
* a little plagiarized from Gord with thanks
Yaten is very happy to know that she has a permanent spot in my household. I can say with 100% certainty that she's never leaving here. She's my perfect, dream doll. If I could only have one, it would be her.
Now, that being said, there are some things I want opinions on:
x. I'm considering selling my Volks Charlotte (fullset). I'm moving to Japan in January and I would like to actually get a few different dolls before I make the movie including a small Lati tiny (Sunny or Noa, preferably) OR a littlefee Chloe!
x. I am going to buy a Tan Minifee Chloe girl this week. I can't help myself.
x. I want to buy a boy NS Minifee Mirwen and send to Nomyens so that Remy can officially come back into my life.
x. I also want... minifee again. In general. But I want to go slowly.
x. My new, surprise girl is official at Nomyens's workshop. I can't wait to surprise you guys. I still need to buy her a wig since I think Yaten may have stolen this one.
“History is that certainty produced at the point where the imperfections of memory meet the inadequacies of documentation.”
Dr. Pedro Páez Pérez, Director del Instituto de Investigaciones Económicas PUCE; Economista Nidia Arrobo, Integrante Fundación Pueblo Indio del Ecuador; Ing. Víctor Hugo Jijón, Coordinador Nacional de la comisión por la defensa de los derechos humanos; Dr. Fernando Ponce León, S.J.; Rector Pontificia Universidad Católica del Ecuador; Lai-Seung Au-Yeung, Coodinator of Wikipeace Woman.
Red-Shouldered Hawk (Buteo lineatus) eating a Redbelly Water Snake (Nerodia erythrogaster erythrogaster), a morph of the Plain-bellied Water Snake (Nerodia erythrogaster) - The eastern end of the Orange Trail, The Great Swamp National Wildlife Refuge Wilderness Area, New Jersey
I left my tele a couple hundred yards down the trail and walked back to the car to get my macro lens when I spooked this guy out of the grass along the edge of the parking lot. I immediately turned around, walked back to get the tele, and made these captures. Unfortunately when I tried to get another 20 feet closer it flew off with its snake to eat in peace elsewhere. Hopefully these guys will nest in the area, and I'll be seeing more of them as the season progresses.
After watching 'Beautiful Losers' i was inspired by Margaret Kilgallen and a reference to old signs. I liked her use of figures so decided on a bit of a stylized self portrait. I loved Beatriz Milhazes' technique - but i htink this would work better on large pieces. This work is a4, altho i did experiment with overlapping shapes..
At the start of the course i couldn't really say what my style was as previously i've been all over the place! But now i'm seeing a bit of a language emerge.. I haven't used contrasting colors like this before.. Once again - it's a little busy..??!
pushing feedback welcome..
Scientific Name: Calicium trabinellum
Common Name: Yellow-Collar Stubble Lichen
Certainty: positive
20080127, Clearwater, BC, Canada
No fuel sales here nor were there ever in all certainty but what a cute little garage entrance! Google reviews and a recent Streetview shot shows this garage is still operating! Rather a narrow path to get the cars in and out though www.google.com/maps/@51.9274178,0.7020835,3a,75y,180h,90t...
I am not able to recall exactly where i found this. It was during a trip to guruvayoor. Found it in front of a building. Never seen before krishna/vishnu depicted this way. Very artistic
Certainty that all my toiletries and toothbrush will be in my drawer, and the usage of a toothbrush and toothpaste will prevent my teeth from turning yellow or rotting. In addition, some days I use a straightener, brush, or blowdryer when I have certainty that my hair would look better groomed, if i took time to use these tools. The deodorant gives me a certainty that my armpits wont smell bad throughout the day. And the shaving cream and shavers give me a certainty that if I shave my legs when they are shown in public, people won't think I'm a man.
A 16x20 C-Print from "Certainty Principle" an exhibition of photography, video, and installation by Michael David Murphy. Sept. 23rd, 2010 through Oct. 30th, 2010 at Spruill Gallery in Atlanta.
Keep Smiling
A smile is one of the main things that individuals notice about you and now and again it is quite possibly the main things to establish the principal connection right. It says a lot about your character and how sound your way of life is. Indeed, to be explicit here, a smile connotes certainty, warmth, delight, and imperativeness.Improved with normal fixings like peppermint, kaolin, bentonite mud and diatomaceous earth, the Exposed Body Fundamentals Star Residue Teeth whitening Powder is wonderful to accomplish a normally white search for your teeth! It is really simple to utilize and helps eliminate stains to bring back the lost sparkle of your teeth. Time to express farewell to yellow-stained teeth. Welcome this progressive brightening powder into your life for a superior, more white, more brilliant and shimmering grin. Get a grin that is brilliant and kill easily with the Exposed Body Basics Star Residue Teeth Brightening Powder. With strong fixings like peppermint, kaolin, bentonite mud, and diatomaceous earth, our teeth brightening powder can help you brighten and light up your grin. Make it a piece of your everyday consideration schedule today!
BENIFITS
Uncovers the first shade of your teeth, giving a normally white focus on your teeth.
Eliminates and stains brought about by espresso, tea, smoking, drugs or any natural elements. Additionally revises any discolouration of the teeth.
Simple to utilize and shows speedy outcomes. Simply a touch of it in a moist toothbrush and your teeth will sparkle silvery white!
Add a stunning try to please teeth with this brightening powder produced using every regular fixing.
Say farewell to yellow teeth
All toothpastes eliminate surface stains since they contain gentle abrasives. Some brightening toothpastes contain delicate cleaning or synthetic specialists that give extra stain evacuation adequacy. You could burn through $1 to $20, however any costs may vary.Whitening toothpastes eliminate surface stains just and don’t contain blanch; over-the-counter and expert brightening items contain carbide peroxide or hydrogen peroxide that eases up the variety somewhere down in the tooth. Brightening toothpastes can ease up the tooth’s variety by around one shade. Conversely, original potency brightening directed in your dental specialist’s office can make your teeth three to eight shades lighter.
Keep your false teeth set up with Teeth Whitening Cream that is appropriate for everybody and fail to remember the concern of food staying between your gums and false teeth. It is extraordinarily intended to give security the entire day and doesn’t disrupt the flavor of your normal food.
Not to hide anymore
To ease up the underarms, it are compelling to follow subjects creams or salves. Counsel your PCP to know which one suits your skin condition.
Hydroquinone: Creams that contain hydroquinone are best for hyperpigmentation since it fills in as a fading specialist to ease up the skin tone. Hydroquinone may likewise be endorsed in mix with different salves.
Retinoid cream: Creams containing Retin-An assist with easing up the skin by peeling and advancing development of new skin cells. Retinoid creams are recommended in view of the degree of pigmentation alongside other skin creams. Aside from retinoid, phytic corrosive or glycolic corrosive are additionally great shedding specialists that help new cell development.
The bareBody Basics Underarm Cream is a lighting up, variety revising and smoothing cream loaded with best fixings that will take you from full sleeves to sleeveless in a matter of seconds. Formed with Glycolic Corrosive and Vitamin E, this gentle, velvety detailing is exactly what you want. Vitamin E is an incredible skin fixing specialist that lights up the skin. Glycolic Corrosive enters the skin profoundly and sheds the region, separating the dull sketchy skin layer and uncovering lighter skin. The most delicate pieces of our body requires absolute attention to detail. Uncovered Body Fundamental’s extraordinarily planned Underarms Cream is your answer for having even conditioned, delicate and brilliant underarms skin.
Say bye — bye to dark circles
The facial skin, especially around the eyes, is quite delicate. Perhaps this is why the face loses. Especially in the post-pandemic world, when most people spend half of their day staring at laptop screens or smartphones, straining eyes and the area surrounding it, has become a norm. Apart from the increased screen time, other factors like smoking, dehydration, exhaustion from lack of sleep, and sun exposure further damages your under-eye area, leading to dark patches or a sunken look. As a result, paying special attention to the skin around the eyes has become more important than ever. In this context, under Eye gels are taking the personal care and beauty industry by storm. By targeting the exact areas of concern, these gels reduce puffiness, dark circles, and fine lines. And, even though applying under-eye gels is relatively straightforward, consumers must keep a few things in mind to ensure the best results.
It is time to give your under-eye area the nourishment it needs! With the goodness of aloe vera, cucumber and rose extracts, the Bare Body Essentials Under Eye Gel is the perfect solution to dark circles and under-eye patches. With every use, it gradually lightens the darkness under your eyes. Its deeply nourishing and moisturising qualities can help the skin under your eyes heal from the effects of elongated screen-time and stress.
BENIFITS
Lights up dull and brown complexion with the assistance of force pressed Vitamin E
Glycolic corrosive is the super fixing that peels and uncovers new skin cells
Velvety and delicate plan made with safe fixings making it appropriate for all skin types
Leaves skin delicate, invigorated and smelling lovely giving you a crisp inclination over the course of the day
John Brian Statham, CBE, died from leukaemia on June 10, 2000, aged 69. Brian Statham was one of the best of all English fast bowlers, and beyond question the best-liked. A gentle man who had to be persuaded to bowl a bouncer, he was a mainstay of the England team in its vintage period between 1951 and 1963: he took 252 wickets in 70 Tests. His name will forever be coupled with that of Freddie Trueman, though they actually played together in only half his Tests. Statham's name always came second because he was the foil to Trueman's sabre - and the more reticent man. In cricketing folklore he is remembered primarily for his accuracy: "If they miss, I hit," he would say. This diminishes his astonishing skill. He was indeed accurate; so are many fast-medium bowlers. Statham kept his line and length at a very high pace indeed, comparable with all but the very fastest of Test match bowlers. A batsman hit by Statham - even on the foot, which was more likely than the head - knew all about it. In Statham's case the area around off stump was more a corridor of certainty than uncertainty, but if the ball hit the seam it jagged back in very sharply. The results were always formidable, and occasionally devasting.
Statham came from Gorton, in Manchester. There was no silver spoon, but there was cricket in his background: three of his brothers appeared in local leagues. He played for Denton West and then Stockport, but Lancashire never noticed him. His corporal during national service in the RAF - a southerner - recommended him to MCC, however. He was told to write to Old Trafford, and Statham was offered a trial. In May 1950 he was on the ground staff; a month after reporting to the coach, Harry Makepeace, he was in the first team. It was his 20th birthday: "He was a youngster who carried his flannels in a canvas bag," said Wisden, "and his boots in a brown paper parcel." His reputation grew quietly until the Roses match at Old Trafford in August, when he shocked a huge and expectant crowd by immediately falling over in his run-up. He picked himself up, dusted himself down and later that over ripped out Frank Lowson's middle stump. In the same spell he also dismissed Ted Lester and Willie Watson; all three got ducks and Wisden said his bowling "bordered on the sensational". Five months later, along with his county colleague, Roy Tattersall, he was flown out to Australia to join Freddie Brown's injury-stricken party. Both Cyril Washbrook and Len Hutton, who had seen him at close quarters in the Roses match, argued for him, though many in the party had never seen him. Coming straight from a hard English winter, Statham played his first first-class game for MCC on a day of extreme midsummer heat at Adelaide. It might have broken some young players but, with his easy-going, beer-and-fags style, Statham was soon just "George" to everyone and fitted in beautifully. It was the New Zealand leg of the tour before he made his mark on the field, with figures of four for 17 in more Mancunian conditions against Otago. Then in Christchurch, ten months after his arrival at Old Trafford, he became a Test cricketer.
It took a while for him to make the impact in Tests that he had in county cricket, and he made only occasional appearances for England over the next three seasons. None the less, he continued to improve - 97 wickets at just 15.11 in 1951, 110 at 18.08 in 1952, 101 at 16.33 in 1953. Even more significantly, he quickened up to the point of being a genuine fast bowler rather than a sharp fast-medium, and on the difficult West Indies tour of 1953-54 he came into his own. At Sabina Park, he opened the bowling with Trueman for the first time for England and, in the Third Test at Georgetown, turned the series with a devastating new-ball spell, sending back Worrell, Stollmeyer and Walcott for ten runs. Alex Bannister of the Daily Mail reported that Stollmeyer had received the best fast ball bowled for England since Alec Bedser bowled Bradman for a duck at Adelaide seven years earlier.
Statham was England's leading wicket-taker in Tests in the West Indies, and the following winter he reached his peak. The name in the headlines was Frank Tyson, whose ferocious bursts at Sydney and Melbourne gave England the Ashes. But the quiet man made it possible: while Tyson raced with the wind at Sydney, Statham battled into it; he took five for 60 to restrict Australia's lead in the first innings at Melbourne, and gave the batsmen no respite in the second, when Tyson took seven for 27. By now, with Bedser fading, Statham was England's most reliable bowler. And sometimes he was more than that. At Lord's in 1955, he bowled unchanged in the second innings as South Africa were dismissed for 111 to lose a match they had been dominating. His figures were 29-12-39-7: it was a feat of endurance even allowing for a lunch break extended to two hours by bad light.
All this time, he was - year after year - Lancashire's leading bowler. And lacking anyone to give him the support he himself provided so unstintingly for England, until the emergence of Ken Higgs in 1958, he sometimes had to do all the work himself. At Coventry in 1957, he bowled Lancashire to an innings win with match figures of 15 for 89. Though he dipped in and out of the England team, through injuries and the whims of selection, his form remained constant, whether or not it was reflected in the statistics. A half-volley remained a major event. On the unhappy Ashes tour of 1958-59, he took seven for 57 on the way to defeat at Melbourne, and reports suggested he often bowled just as well for less reward. He had a few final hurrahs for England in the early 1960s, but on his fourth Ashes tour, in 1962-63, his pace had declined; the following summer he appeared to fade out of Test cricket. Yet he was recalled two years later and, together with Higgs, bowled out South Africa for 208 at The Oval. He was 35 but still took 137 wickets that season at 12.52 and could apparently have gone on a fifth Ashes tour had he wanted. By now, he was Lancashire captain, a job he held for three years. His performances never wavered and Lancashire's were reasonable, although by the end, Wisden said, his decisions "often puzzled". It was a happy ship, though: "Fewer jollier bands have ever laughed and sung their way through the shires," said Derek Hodgson, who travelled with them for the Daily Express. In 1967 Statham passed Johnny Briggs to become Lancashire's leading wicket-taker, and he added 69 more in his last season, 1968. In all first-class cricket, he took 2,260 wickets, putting him 19th on the all-time list. But his average of 16.37 is the best of the top 20 wicket-takers and beaten only by Briggs - who bowled on the primitive pitches of the 19th century - among the top 30.
His methods remain a matter of some debate. His action was certainly too chest-on to be accepted as classical. He swung the ball only rarely, and perhaps never by design. Part of the secret seems to have been that Statham was not merely supple but double-jointed. "He could put his right arm round his face and touch his right ear and do the same with his left arm and his left ear at the same time," said an admiring Geoff Pullar. He was certainly an impressive athlete: a beautiful outfielder and an occasionally effective left-handed tailender. His bowling quality was never in dispute. Nor was his character: he had an enchantingly easy-going temperament. "I only saw him lose his rag twice," said Pullar, his Lancashire and England team-mate. "Both times he was certain they had gloved a catch. One was Easton McMorris in the West Indies - he hit him on the chest and made him spit blood. The other was `Pom-Pom' Fellows-Smith, and he knocked his cap off." Even the accuracy seems to have been a reflection of his temperament: "I'm not going to run in 30 yards and watch a batsman shoulder arms," Statham once said. "It's a waste of energy."
Despite his huge popualarity, his life after cricket was a difficult one. He was employed by Guinness to go round pubs and clubs - more celebrity PR than selling. But after the company was taken over, a stern new management tried to force timetables and paperwork on him, and Statham's life was made intolerable. He became ill and in 1989 his financial plight was such that his friend Trueman organised some benefit dinners for him. More than 1,000 turned up at the Grosvenor House in London. He was a cricketer who engendered admiration and affection from both those who saw him from a distance, and those who knew him best. "I knew him for 50 years and we never had a wrong word," said Trueman.
John Thicknesse, Wisden Cricketers' Almanack .
"The very desire to be certain, to be secure, is the beginning of bondage. It's only when the mind is not caught in the net of certainty, and is not seeking certainty, that it is in a state of discovery." -J. Krishnamurti
Anyone who knows how busy the A6/Crescent is at most times of the day will raise a wry smile to be told that delays are possible whilst the road is reduced in width to traffic, outside Salford University, 5th September 2010
I decided that I wasn't giving my Agfa Iso Rapid 1c a fair trial using film that was 14 years out of date! so I loaded it up with fresh Fuji Superia Reala 100. The results, home developed in Tetenal C41 chemistry, are excellent.
For my part I know nothing with any certainty, but the sight of the stars makes me dream.”
Vincent van Gogh
Skepticism, also spelled scepticism in British English, is a questioning attitude or doubt toward knowledge claims that are seen as mere belief or dogma.[1] For example, if a person is skeptical about claims made by their government about an ongoing war then the person doubts that these claims are accurate. In such cases, skeptics normally recommend not disbelief but suspension of belief, i.e. maintaining a neutral attitude that neither affirms nor denies the claim. This attitude is often motivated by the impression that the available evidence is insufficient to support the claim. Formally, skepticism is a topic of interest in philosophy, particularly epistemology.
More informally, skepticism as an expression of questioning or doubt can be applied to any topic, such as politics, religion, or pseudoscience. It is often applied within restricted domains, such as morality (moral skepticism), atheism (skepticism about the existence of God), or the supernatural.[2] Some theorists distinguish "good" or moderate skepticism, which seeks strong evidence before accepting a position, from "bad" or radical skepticism, which wants to suspend judgment indefinitely.[3][4]
Philosophical skepticism is one important form of skepticism. It rejects knowledge claims that seem certain from the perspective of common sense. Radical forms of philosophical skepticism deny that "knowledge or rational belief is possible" and urge us to suspend judgment on many or all controversial matters. More moderate forms claim only that nothing can be known with certainty, or that we can know little or nothing about nonempirical matters, such as whether God exists, whether human beings have free will, or whether there is an afterlife. In ancient philosophy, skepticism was understood as a way of life associated with inner peace.[5]
Skepticism has been responsible for many important developments in science and philosophy. It has also inspired several contemporary social movements. Religious skepticism advocates for doubt concerning basic religious principles, such as immortality, providence, and revelation.[6] Scientific skepticism advocates for testing beliefs for reliability, by subjecting them to systematic investigation using the scientific method, to discover empirical evidence for them.
Definition and semantic field
Skepticism, also spelled scepticism (from the Greek σκέπτομαι skeptomai, to search, to think about or look for), refers to a doubting attitude toward knowledge claims.[2][7] So if a person is skeptical of their government's claims about an ongoing war then the person has doubts that these claims are true. Or being skeptical that one's favorite hockey team will win the championship means that one is uncertain about the strength of their performance.[2] Skepticism about a claim implies that one does not believe the claim to be true. But it does not automatically follow that one should believe that the claim is false either. Instead, skeptics usually recommend a neutral attitude: beliefs about this matter should be suspended. In this regard, skepticism about a claim can be defined as the thesis that "the only justified attitude with respect to [this claim] is suspension of judgment".[8] It is often motivated by the impression that one cannot be certain about it. This is especially relevant when there is significant expert disagreement.[9] Skepticism is usually restricted to a claim or a field of inquiry. So religious and moral skeptics have a doubtful attitude about religious and moral doctrines. But some forms of philosophical skepticism, are wider in that they reject any form of knowledge.[9]
Some definitions, often inspired by ancient philosophy, see skepticism not just as an attitude but as a way of life. This is based on the idea that maintaining the skeptical attitude of doubt toward most concerns in life is superior to living in dogmatic certainty, for example because such a skeptic has more happiness and peace of mind or because it is morally better.[2][10] In contemporary philosophy, on the other hand, skepticism is often understood neither as an attitude nor as a way of life but as a thesis: the thesis that knowledge does not exist.[2]
Skepticism is related to various terms. It is sometimes equated with agnosticism and relativism.[4][11][12] However, there are slight differences in meaning. Agnosticism is often understood more narrowly as skepticism about religious questions, in particular, about the Christian doctrine.[11] Relativism does not deny the existence of knowledge or truth but holds that they are relative to a person and differ from person to person, for example, because they follow different cognitive norms.[13] The opposite of skepticism is dogmatism, which implies an attitude of certainty in the form of an unquestioning belief.[14] A similar contrast is often drawn in relation to blind faith and credulity.[3]
Types
Various types of skepticism have been discussed in the academic literature. Skepticism is usually restricted to knowledge claims on one particular subject, which is why its different forms can be distinguished based on the subject.[2][7][9] For example, religious skeptics distrust religious doctrines and moral skeptics raise doubts about accepting various moral requirements and customs. Skepticism can also be applied to knowledge in general. However, this attitude is usually only found in some forms of philosophical skepticism.[2][7] A closely related classification distinguishes based on the source of knowledge, such as skepticism about perception, memory, or intuition.[15] A further distinction is based on the degree of the skeptical attitude. The strongest forms assert that there is no knowledge at all or that knowledge is impossible. Weaker forms merely state that one can never be absolutely certain.[2]
Some theorists distinguish between a good or healthy form of moderate skepticism in contrast to a bad or unhealthy form of radical skepticism. On this view, the "good" skeptic is a critically-minded person who seeks strong evidence before accepting a position. The "bad" skeptic, on the other hand, wants to "suspend judgment indefinitely... even in the face of demonstrable truth".[3][4] Another categorization focuses on the motivation for the skeptical attitude. Some skeptics have ideological motives: they want to replace inferior beliefs with better ones. Others have a more practical outlook in that they see problematic beliefs as the cause of harmful customs they wish to stop. Some skeptics have very particular goals in mind, such as bringing down a certain institution associated with the spread of claims they reject.[2][7]
Philosophical skepticism is a prominent form of skepticism and can be contrasted with non-philosophical or ordinary skepticism. Ordinary skepticism involves a doubting attitude toward knowledge claims that are rejected by many.[8] Almost everyone shows some form of ordinary skepticism, for example, by doubting the knowledge claims made by flat earthers or astrologers.[2][7] Philosophical skepticism, on the other hand, is a much more radical and rare position. It includes the rejection of knowledge claims that seem certain from the perspective of common sense. Some forms of it even deny that one knows that "I have two hands" or that "the sun will come out tomorrow".[8][16] It is taken seriously in philosophy nonetheless because it has proven very hard to conclusively refute philosophical skepticism.[2][8]
In various fields
Skepticism has been responsible for important developments in various fields, such as science, medicine, and philosophy. In science, the skeptical attitude toward traditional opinions was a key factor in the development of the scientific method. It emphasizes the need to scrutinize knowledge claims by testing them through experimentation and precise measurement.[14][17] In the field of medicine, skepticism has helped establish more advanced forms of treatment by putting into doubt traditional forms that were based on intuitive appeal rather than empirical evidence.[3][14] In the history of philosophy, skepticism has often played a productive role not just for skeptics but also for non-skeptical philosophers.[2][7][18] This is due to its critical attitude that challenges the epistemological foundations of philosophical theories. This can help to keep speculation in check and may provoke creative responses, transforming the theory in question in order to overcome the problems posed by skepticism.[2][7] According to Richard H. Popkin, "the history of philosophy can be seen, in part, as a struggle with skepticism". This struggle has led many contemporary philosophers to abandon the quest for absolutely certain or indubitable first principles of philosophy, which was still prevalent in many earlier periods.[7] Skepticism has been an important topic throughout the history of philosophy and is still widely discussed today.[2]
Philosophy
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Main article: Philosophical skepticism
As a philosophical school or movement, skepticism arose both in ancient Greece and India. In India the Ajñana school of philosophy espoused skepticism. It was a major early rival of Buddhism and Jainism, and possibly a major influence on Buddhism. Two of the foremost disciples of the Buddha, Sariputta and Moggallāna, were initially students of the Ajñana philosopher Sanjaya Belatthiputta. A strong element of skepticism is found in Early Buddhism, most particularly in the Aṭṭhakavagga sutra. However the total effect these philosophies had on each other is difficult to discern. Since skepticism is a philosophical attitude and a style of philosophizing rather than a position, the Ajñanins may have influenced other skeptical thinkers of India such as Nagarjuna, Jayarāśi Bhaṭṭa, and Shriharsha.[19][full citation needed]
In Greece, philosophers as early as Xenophanes (c. 570–c. 475 BCE) expressed skeptical views, as did Democritus[20] and a number of Sophists. Gorgias, for example, reputedly argued that nothing exists, that even if there were something we could not know it, and that even if we could know it we could not communicate it.[21] The Heraclitean philosopher Cratylus refused to discuss anything and would merely wriggle his finger, claiming that communication is impossible since meanings are constantly changing.[22]: 449 Socrates also had skeptical tendencies, claiming to know nothing worthwhile.[23]
Pyrrho of Elis was the founder of the school of skepticism known as Pyrrhonism.
There were two major schools of skepticism in the ancient Greek and Roman world. The first was Pyrrhonism, founded by Pyrrho of Elis (c. 360–270 BCE). The second was Academic Skepticism, so-called because its two leading defenders, Arcesilaus (c. 315–240 BCE) who initiated the philosophy, and Carneades (c. 217–128 BCE), the philosophy's most famous proponent, were heads of Plato's Academy. Pyrrhonism's aims are psychological. It urges suspension of judgment (epoche) to achieve mental tranquility (ataraxia). The Academic Skeptics denied that knowledge is possible (acatalepsy). The Academic Skeptics claimed that some beliefs are more reasonable or probable than others, whereas Pyrrhonian skeptics argue that equally compelling arguments can be given for or against any disputed view.[22]: 450 Nearly all the writings of the ancient skeptics are now lost. Most of what we know about ancient skepticism is from Sextus Empiricus, a Pyrrhonian skeptic who lived in the second or third century CE. His works contain a lucid summary of stock skeptical arguments.
Ancient skepticism faded out during the late Roman Empire, particularly after Augustine (354–430 CE) attacked the skeptics in his work Against the Academics (386 CE). There was little knowledge of, or interest in, ancient skepticism in Christian Europe during the Middle Ages. Interest revived during the Renaissance and Reformation, particularly after the complete writings of Sextus Empiricus were translated into Latin in 1569 and after Martin Luther's skepticism of holy orders.[24] A number of Catholic writers, including Francisco Sanches (c. 1550–1623), Michel de Montaigne (1533–1592), Pierre Gassendi (1592–1655), and Marin Mersenne (1588–1648) deployed ancient skeptical arguments to defend moderate forms of skepticism and to argue that faith, rather than reason, must be the primary guide to truth. Similar arguments were offered later (perhaps ironically) by the Protestant thinker Pierre Bayle in his influential Historical and Critical Dictionary (1697–1702).[25]: chaps. 1 & 2
The growing popularity of skeptical views created an intellectual crisis in seventeenth-century Europe. An influential response was offered by the French philosopher and mathematician René Descartes (1596–1650). In his classic work, Meditations of First Philosophy (1641), Descartes sought to refute skepticism, but only after he had formulated the case for skepticism as powerfully as possible. Descartes argued that no matter what radical skeptical possibilities we imagine there are certain truths (e.g., that thinking is occurring, or that I exist) that are absolutely certain. Thus, the ancient skeptics were wrong to claim that knowledge is impossible. Descartes also attempted to refute skeptical doubts about the reliability of our senses, our memory, and other cognitive faculties. To do this, Descartes tried to prove that God exists and that God would not allow us to be systematically deceived about the nature of reality. Many contemporary philosophers question whether this second stage of Descartes's critique of skepticism is successful.[25]: 210
In the eighteenth century a new case for skepticism was offered by the Scottish philosopher David Hume (1711–1776). Hume was an empiricist, claiming that all genuine ideas can be traced back to original impressions of sensation or introspective consciousness. Hume argued that on empiricist grounds there are no sound reasons for belief in God, an enduring self or soul, an external world, causal necessity, objective morality, or inductive reasoning. In fact, he argued that "Philosophy would render us entirely Pyrrhonian, were not Nature too strong for it."[22]: 456 As Hume saw it, the real basis of human belief is not reason, but custom or habit. We are hard-wired by nature to trust, say, our memories or inductive reasoning, and no skeptical arguments, however powerful, can dislodge those beliefs. In this way, Hume embraced what he called a "mitigated" skepticism, while rejecting an "excessive" Pyrrhonian skepticism that he saw as both impractical and psychologically impossible.
Hume's skepticism provoked a number of important responses. Hume's Scottish contemporary, Thomas Reid (1710–1796), challenged Hume's strict empiricism and argued that it is rational to accept "common-sense" beliefs such as the basic reliability of our senses, our reason, our memories, and inductive reasoning, even though none of these things can be proved. In Reid's view, such common-sense beliefs are foundational and require no proof in order to be rationally justified.[22]: 456 Not long after Hume's death, the German philosopher Immanuel Kant (1724–1804) argued that human empirical experience has possibility conditions which could not have been realized unless Hume's skeptical conclusions about causal synthetic a priori judgements were false.
Today, skepticism continues to be a topic of lively debate among philosophers.[2] British philosopher Julian Baggini posits that reason is perceived as "an enemy of mystery and ambiguity," but, if used properly, can be an effective tool for solving many larger societal issues.[26]
Religion
Main article: Religious skepticism
Religious skepticism generally refers to doubting particular religious beliefs or claims. For example, a religious skeptic might believe that Jesus existed (see historicity of Jesus) while questioning claims that he was the messiah or performed miracles. Historically, religious skepticism can be traced back to Xenophanes, who doubted many religious claims of his time, although he recognized that "God is one, supreme among gods and men, and not like mortals in body or in mind." He maintained that there was one greatest God. God is one eternal being, spherical in form, comprehending all things within himself, is the absolute mind and thought, therefore is intelligent, and moves all things, but bears no resemblance to human nature either in body or mind."[27]
Religious skepticism is not the same as atheism or agnosticism, though these often do involve skeptical attitudes toward religion and philosophical theology (for example, towards divine omnipotence). Religious people are generally skeptical about claims of other religions, at least when the two denominations conflict concerning some belief. Additionally, they may also be skeptical of the claims made by atheists.
The historian Will Durant writes that Plato was "as skeptical of atheism as of any other dogma". The Baháʼí Faith encourages skepticism that is mainly centered around self-investigation of truth.[28]
In al-Ma'arri's later years he chose to stop consuming meat and all other animal products (i.e., he became a practicing vegan). He wrote:[26]
Do not unjustly eat fish the water has given up, and do not
desire as food the flesh of slaughtered animals,
Or the white milk of mothers who intended its pure draught for
their young, not for noble ladies.
And do not grieve the unsuspecting birds by taking their eggs;
for injustice is the worst of crimes.
And spare the honey which the bees get industriously
from the flowers of fragrant plants;
For they did not store it that it might belong to others, nor did
they gather it for bounty and gifts.
I washed my hands of all this; and wish that I had perceived
my way before my hair went gray![27]Although he was an advocate of social justice and action, Al-Ma'arrî believed that children should not be conceived, in order to spare future generations the pains of life. Moreover, very original compared to his background, he was an ascetic and vegetarian5 and defended vegetarianism and animals with sincerity, based on his interpretations of the Quran11 and his own reasoning. In November 2007, his work was banned from display at the International Book Fair of Algiers (SILA) by order of the Algerian Ministry of Religious Affairs and Waqfs.
In 2013, the statue that had been erected to him in Maaret el-Noomane, his birthplace, was thrown off its pedestal and decapitated by an armed jihadist group
A scientific or empirical skeptic is one who questions beliefs on the basis of scientific understanding and empirical evidence.
Scientific skepticism may discard beliefs pertaining to purported phenomena not subject to reliable observation and thus not systematic or empirically testable. Most scientists, being scientific skeptics, test the reliability of certain kinds of claims by subjecting them to systematic investigation via the scientific method.[29] As a result, a number of ostensibly scientific claims are considered to be "pseudoscience" if they are found to improperly apply or to ignore the fundamental aspects of the scientific method.
Auditing
Professional skepticism is an important concept in auditing. It requires an auditor to have a "questioning mind", to make a critical assessment of evidence, and to consider the sufficiency of the evidence.[30]
bo-kaap, cape town, western cape- kramat of tuan sayeed alawie, in the tana baru cemetery
It is this extraordinary man, who after a prison sentence of 12 years could forgive his goaler and help him keep law and order in the very city to which he was banished. Such a man was Tuan Sayed Alawi. He became a policeman in Cape Town. He obviously had a motive in becoming a policeman. The job gave him access to the slaves, and hence an opportunity to teach them Islam.
Tuan Sayed Alawi was a citizen of Mocca in Yemen, the southern portion of the Arbian peninsula. There is no certainty as to whether he was brought here directly from Mocca, or from Indonesia where he was a missionary. Nonetheless, he and a fellow prisoner, Haji Matarism arrived at the Cape in 1744. They were classified as Mohammedaansche Priesters, who had to be kept in chains for the rest of their lives.
When Tuan Sayed Alawi died in 1803, he was buried in the Muslim cemetery at the top end of Longmarket Street. Those who loved him erected around his grave a simple wall. It was a structure very much Cape in origin, but symbolical of the simplicity of his life. The tombstone of Robben Island slate was wrapped with white cloth, stained with the oils of the atars and other scents which his devoted followers sprinkled on it.
*************
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and “Vryswarten" (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
If there's a certainty I can offer, it's trash in the gully, a garbage dump wherever an old path passes over a hollow. The same is true down here, steadily leaching from the lip of Jerusalem Road, running off in the water of Gehues Brook below. On my climb up the canyon, I kick through rusty history, lazy curiosity between crumbling cans and household items, left forever. It was a habit hard to break for country folk, from before the days of curbside pickup, when everyone had their pet places to dispose of things past their usefulness. I see it still now and then, cutting through back fields on my way someplace, spotting private landfills at the treeline, holy meccas for raccoon pilgrims. There's not much ancient underfoot, modern-day archaeology only. This can of 7-Up is only about as old as me, but while I've been growing and living and adventuring everywhere, he's spent three decades in the dirt. I'll probably be the first and last to notice, and those are always the things that move me most.
October 21, 2019
South Williamston, Nova Scotia
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F1 Racing bear down on the Sporting Knavesmire goal during a York derby in the Premier Division of the Minster Engineering York Football League. Poppleton-based Sporting extended to three games their 100 per cent start to the season with a 2-1 victory at New Earswick Sports Club. Racing, pipped by a goal nine minutes from the end of normal time having struck the underside of the crossbar with a first-half penalty when the match was scoreless, have now lost four in a row after opening the campaign with a draw.
F1 Racing FC began life, in 1993, as a team for professional railwaymen. They were called Regional Railways North East FC. When, five years later, the train operating company changed, the club became Northern Spirit. In 2002, they opted for the F1 Racing name. They have rocketed up the York League, winning three successive championships. The 2016-17 season is their second as a Premier Division club.
Match statistics:
Admission: free. Programme: none. Attendance: 40. Goals: 0-1 (53mins); 1-1 (79mins); 1-2 (81mins). Bookings: Two (one apiece). Referee: James Unwin.
Mycteroperca fusca is known only from the eastern Atlantic. The species is known with certainty only from the Azores and Madeira (Portugal), Cape Verde, and the Canary Islands (Spain) (Heemstra and Randall 1993).
Mycteroperca fusca has a limited range and was previously abundant, but due to fishing pressure is now locally rare. There has been local extirpation from the most intensively fished areas in the islands of the Canary Island Archipelago.
Mycteroperca fusca is een straalvinnige vissensoort uit de familie van zaag- of zeebaarzen (Serranidae). De soort is voor het eerst wetenschappelijk beschreven in 1838 door Lowe.
De soort staat op de Rode Lijst van de IUCN als Bedreigd, beoordelingsjaar 2008. De omvang van de populatie is volgens de IUCN dalend.
Emanuela is a counselor, has great laughing eyes and the certainty to look awful in any photo.
"I dare you to shoot a decent pic of me"
"Listen, I'm not going to insist if you don't like the idea. I just like how your eyes match with your nice jacket"
The light in her eyes changed, she raised her collar, click.
This picture is #30 in my 100 strangers project. Find out more about the project and see pictures taken by other photographers at the 100 Strangers Flickr Group page
The Hornberg shooting is the event that has spawned the phrase "that goes like the Hornberg shooting". The phrase is used when an affair is announced with great fanfare but then nothing emerges from it at all and it ends without result.
Origin
Historians disagree as to whether the following events and explanations really underlie the known phrase. As with any etymological meaning that cannot be clarified with any certainty there are with the Hornberg shooting numerous legends about this phrase, the two below ones in relevant works being the most widespread. However, neither of these stories is historically accurate.
Duke visit
Cannon on the cobbles as an advertisement for the theater
In Hornberg anno 1564 Duke Christoph of Württemberg had announced himself. This one should be received with gun salute and full honors. When everything was ready, approached from afar a large cloud of dust. All cheered and the cannons roared like there was no tomorrow. But from the cloud of dust emerged only as a stagecoach. The same was happening then as a grocer carts and still much later a herd of cattle came towards the town. The lookout had given each time a false alarm and all the powder was fired when the Duke finally came. Some Hornberger tried to imitate the cannon by bellowing. Some reports even put the Duke visit on the end of the 17th century.
This version is regularly performed in summer on the outdoor stage in Hornberg as a folk theater.
Attack on Hornberg
According to the second version of the explanation the proverb refers to an event from 1519 when the city was attacked by the neighboring Villinger (Villingen, a city in the Black Forest not that far away). The Hornberger are said to have fired their ammunition in a short time so that the attacker just had to wait for the end of the cannonade to conquer Hornberg subsequently. This explanation goes back to the pastor Konrad Kaltenbach who describes it in paragraphs 3, 4 and 5 of Heimatklänge (Echoes of home) from ancient and modern times, a supplement to the Freiburger daily mail from 1915 and relies on historical sources (Villinger Chronicle 1495-1533 ).
Other versions
Early 18th century should have been in a free shooting in Hornberg such inconsistencies regarding the operation that gradually all the shooters left the festival and the planned shooting finally was dropped.
Use in the literature
Already Friedrich Schiller writes in his book The Robber (first edition 1781) in the first act: There it ended like the shooting at Hornberg and they had to withdraw with disappointed faces. Thomas Mann formulated in his narrative Man and His Dog (1918): "However, it may also be that the whole thing, after all the events and fussinesses, ends as the Hornberg shooting and comes to nothing." Hannah Arendt used the phrase in her book power and violence (1970): "However, this situation does not have to lead to revolution. It can first end with counter-revolution, the establishment of dictatorships and it can secondly end as the Hornberg shooting, it needs nothing to be happening".
Das Hornberger Schießen ist das Ereignis, das die Redewendung „das geht aus wie das Hornberger Schießen“ hervorgebracht hat. Die Wendung wird gebraucht, wenn eine Angelegenheit mit großem Getöse angekündigt wird, aber dann nichts dabei herauskommt und sie ohne Ergebnis endet.
Entstehung
Die Historiker sind sich nicht darüber einig, ob die folgenden Begebenheiten und Erklärungsversuche wirklich der bekannten Redewendung zugrunde liegen. Wie bei jeder nicht mit Sicherheit zu klärenden etymologischen Bedeutung ranken sich auch beim Hornberger Schießen zahlreiche Legenden um diese Redewendung, wobei die beiden nachstehenden in einschlägigen Werken als die am weitesten verbreiteten gelten. Allerdings ist keine der beiden Erzählungen historisch verbürgt.
Herzogsbesuch
Kanone auf den Pflastersteinen als Werbung für das Theater
In Hornberg hatte sich anno 1564 der Herzog Christoph von Württemberg angesagt. Dieser sollte mit Salutschüssen und allen Ehren empfangen werden. Als alles bereit war, näherte sich aus der Ferne eine große Staubwolke. Alle jubelten und die Kanonen donnerten, was das Zeug hielt. Doch die Staubwolke entpuppte sich nur als eine Postkutsche. Selbiges geschah dann, als ein Krämerkarren und noch einiges später eine Rinderherde auf die Stadt zukam. Der Ausguck hatte jedes Mal falschen Alarm gegeben, und alles Pulver war verschossen, als der Herzog endlich kam. Einige Hornberger versuchten, durch Brüllen den Kanonendonner nachzuahmen. Manche Berichte legen den Herzogsbesuch auch auf das Ende des 17. Jahrhunderts.
Diese Version wird regelmäßig im Sommer auf der Freilichtbühne in Hornberg als volkstümliches Theaterstück aufgeführt.
Angriff auf Hornberg
Der zweiten Version der Erklärung nach soll sich das Sprichwort auf ein Ereignis aus dem Jahr 1519 beziehen, als die Stadt von den benachbarten Villingern angegriffen wurde. Die Hornberger sollen in kurzer Zeit ihre Munition verschossen haben, so dass die Angreifer nur das Ende der Kanonade abwarten mussten, um anschließend Hornberg erobern zu können. Diese Erklärung geht zurück auf den Pfarrer Konrad Kaltenbach, der sie in den Nummern 3, 4 und 5 der Heimatklänge aus alter und neuer Zeit, einer Beilage zur Freiburger Tagespost aus dem Jahr 1915 beschreibt und sich auf historische Quellen beruft (Villinger Chronik 1495–1533).
Andere Versionen
Anfang des 18. Jahrhunderts soll es bei einem Freischießen in Hornberg derartige Unstimmigkeiten über den Ablauf gegeben haben, dass nach und nach alle Schützen das Fest verließen und das geplante Schießen schließlich entfiel.
Verwendung in der Literatur
Bereits Friedrich Schiller schreibt in seinem Werk Die Räuber (Erstausgabe 1781) im ersten Akt: Da ging's aus wie’s Schießen zu Hornberg und mussten abziehen mit langer Nase. Thomas Mann formuliert in seiner Erzählung Herr und Hund (1918): „Es kann aber auch sein, daß das Ganze, nach allen Veranstaltungen und Umständlichkeiten, ausgeht wie das Hornberger Schießen und still im Sande verläuft.“ Hannah Arendt verwendet die Redensart in ihrem Buch Macht und Gewalt (1970): „Dennoch braucht diese Situation nicht zur Revolution zu führen. Sie kann erstens mit Konterrevolution, der Errichtung von Diktaturen enden und sie kann zweitens ausgehen wie das Hornberger Schießen: es braucht überhaupt nichts zu geschehen.“
bo-kaap, cape town, western cape- kramat of tuan sayeed alawie, in the tana baru cemetery
It is this extraordinary man, who after a prison sentence of 12 years could forgive his goaler and help him keep law and order in the very city to which he was banished. Such a man was Tuan Sayed Alawi. He became a policeman in Cape Town. He obviously had a motive in becoming a policeman. The job gave him access to the slaves, and hence an opportunity to teach them Islam.
Tuan Sayed Alawi was a citizen of Mocca in Yemen, the southern portion of the Arbian peninsula. There is no certainty as to whether he was brought here directly from Mocca, or from Indonesia where he was a missionary. Nonetheless, he and a fellow prisoner, Haji Matarism arrived at the Cape in 1744. They were classified as Mohammedaansche Priesters, who had to be kept in chains for the rest of their lives.
When Tuan Sayed Alawi died in 1803, he was buried in the Muslim cemetery at the top end of Longmarket Street. Those who loved him erected around his grave a simple wall. It was a structure very much Cape in origin, but symbolical of the simplicity of his life. The tombstone of Robben Island slate was wrapped with white cloth, stained with the oils of the atars and other scents which his devoted followers sprinkled on it.
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A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and “Vryswarten" (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.