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ORTAHISAR AND ORTAHISAR CASTLE
Ortahisar is picturesque stone houses, narrow streets and lovely churches as well as the castle-like rock formation after which the town is named. This 90m high natural fortress, a prominent landmark in the region – honeycombed with caves and tunnels, camouflaged by nature without the slightest indication of human presence inside – has partly crumbled away revealing some of its interior. Today it has been restored and the peak is accessible by a staircase. The Ortahisar Castle offers a magnificent panorama over the fairy chimneys of Hallacdere and the snowy peak of Mt. Erciyes.
Cappadocia World Heritage List;
In a spectacular landscape, entirely sculpted by erosion, the Göreme valley and its surroundings contain rock-hewn sanctuaries that provide unique evidence of Byzantine art in the post-Iconoclastic period. Dwellings, troglodyte villages and underground towns – the remains of a traditional human habitat dating back to the 4th century – can also be seen there.
Brief synthesis
Located on the central Anatolia plateau within a volcanic landscape sculpted by erosion to form a succession of mountain ridges, valleys and pinnacles known as “fairy chimneys” or hoodoos, Göreme National Park and the Rock Sites of Cappadocia cover the region between the cities of Nevşehir, Ürgüp and Avanos, the sites of Karain, Karlık, Yeşilöz, Soğanlı and the subterranean cities of Kaymaklı and Derinkuyu. The area is bounded on the south and east by ranges of extinct volcanoes with Erciyes Dağ (3916 m) at one end and Hasan Dağ (3253 m) at the other. The density of its rock-hewn cells, churches, troglodyte villages and subterranean cities within the rock formations make it one of the world's most striking and largest cave-dwelling complexes. Though interesting from a geological and ethnological point of view, the incomparable beauty of the decor of the Christian sanctuaries makes Cappadocia one of the leading examples of the post-iconoclastic Byzantine art period.
It is believed that the first signs of monastic activity in Cappadocia date back to the 4th century at which time small anchorite communities, acting on the teachings of Basileios the Great, Bishop of Kayseri, began inhabiting cells hewn in the rock. In later periods, in order to resist Arab invasions, they began banding together into troglodyte villages or subterranean towns such as Kaymakli or Derinkuyu which served as places of refuge.
Cappadocian monasticism was already well established in the iconoclastic period (725-842) as illustrated by the decoration of many sanctuaries which kept a strict minimum of symbols (most often sculpted or tempera painted crosses). However, after 842 many rupestral churches were dug in Cappadocia and richly decorated with brightly coloured figurative painting. Those in the Göreme Valley include Tokalı Kilise and El Nazar Kilise (10th century), St. Barbara Kilise and Saklı Kilise (11th century) and Elmalı Kilise and Karanlık Kilise (end of the 12th – beginning of the 13th century).
Criterion (i): Owing to their quality and density, the rupestral sanctuaries of Cappadocia constitute a unique artistic achievement offering irreplaceable testimony to the post-iconoclastic Byzantine art period.
Criterion (iii): The rupestral dwellings, villages, convents and churches retain the fossilized image of a province of the Byzantine Empire between the 4th century and the arrival of the Seljuk Turks (1071). Thus, they are the essential vestiges of a civilization which has disappeared.
Criterion (v): Cappadocia is an outstanding example of a traditional human settlement which has become vulnerable under the combined effects of natural erosion and, more recently, tourism.
Criterion (vii): In a spectacular landscape dramatically demonstrating erosional forces, the Göreme Valley and its surroundings provide a globally renowned and accessible display of hoodoo landforms and other erosional features, which are of great beauty, and which interact with the cultural elements of the landscape.
Integrity
Göreme National Park and the Rock Sites of Cappadocia, having been extensively used and modified by man for centuries, is a landscape of harmony combining human interaction and settlement with dramatic natural landforms. There has been some earthquake damage to some of the cones and the pillars, but this is seen as a naturally occurring phenomenon. Overuse by tourists and some vandalism have been reported and some incompatible structures have been introduced.
The erosional processes that formed the distinctive conical rock structures will continue to create new fairy chimneys and rock pillars, however due to the rate of this process, the natural values of the property may still be threatened by unsustainable use. The cultural features, including rock-hewn churches and related cultural structures, mainly at risk of being undermined by erosion and other negative natural processes coupled with mass tourism and development pressures, can never be replaced. threats Some of the churches mentioned by early scholars such as C. Texier, H.G. Rott and Guillaume de Jerphanion are no longer extant.
Authenticity
The property meets the conditions of authenticity as its values and their attributes, including its historical setting, form, design, material and workmanship adequately reflect the cultural and natural values recognized in the inscription criteria.
Given the technical difficulties of building in this region, where it is a matter of hewing out structures within the natural rock, creating architecture by the removal of material rather than by putting it together to form the elements of a building, the underlying morphological structure and the difficulties inherent in the handling of the material inhibited the creative impulses of the builders. This conditioning of human effort by natural conditions persisted almost unchanged through successive periods and civilizations, influencing the cultural attitudes and technical skills of each succeeding generation.
Protection and management requirements
The World Heritage property Göreme National Park and the Rock Sites of Cappadocia is subject to legal protection in accordance with both the Protection of Cultural and Natural Resources Act No. 2863 and the National Parks Act No. 2873. The entire territory between the cities of Nevşehir, Ürgüp and Avanos is designated as a National Park under the Act No. 2873. In addition, natural, archaeological, urban, and mixed archaeological and natural conservation areas, two underground towns, five troglodyte villages, and more than 200 individual rock-hewn churches, some of which contain numerous frescoes, have been entered into the register of immovable monuments and sites according to the Act No. 2863.
Legal protection, management and monitoring of the Göreme National Park and the Rock Sites of Cappadocia fall within the scope of national and regional governmental administrations. The Nevşehir and Kayseri Regional Conservation Councils are responsible for keeping the register of monuments and sites, including carrying out all tasks related to the legal protection of monuments and listed buildings and the approval to carry out any restoration-related works. They also evaluate regional and conservation area plans prepared by the responsible national and/or local (i.e. municipal) authorities.
Studies for revision and updating of the existing land use and conservation plan (Göreme National Park Long-term Development Plan) of 1981 were completed in 2003. The major planning decisions proposed were that natural conservation areas are to be protected as they were declared in 1976. Minor adjustments in the peripheral areas of settlements and spatial developments of towns located in the natural conservation sites including Göreme, Ortahisar, Çavuşin, Ürgüp and Mustafapaşa will be strictly controlled. In other words, the Plan proposes to confine the physical growth of these towns to recently established zones. Hotel developments will take into account the set limits for room capacities. Furthermore, the plan also suggested that local authorities should be advised to review land use decisions for areas that have been reserved for tourism developments in the town plans.
Preparation of conservation area plans for the urban and/or mixed urban-archaeological conservation sites within the historic sections of Göreme are in place and provide zoning criteria and the rules and guidelines to be used in the maintenance and restoration of listed buildings and other buildings which are not registered, but which are located within the historic zones. Similar planning studies for the towns of Ortahisar and Uçhisar are in place. Once finalised, a conservation area plan for the urban conservation area in Ürgüp will be in place. All relevant plans are kept up to date on a continuing basis.
Appropriate facilities aimed at improving the understanding of the World Heritage property have been completed for the subterranean towns of Kaymaklı and Derinkuyu, and are required for Göreme and Paşabağı.
Monuments in danger due to erosion, including the El Nazar, Elmalı, and Meryemana (Virgin Mary) churches, have been listed as monuments requiring priority action. Specific measures for their protection, restoration and maintenance are required at the site level.
While conservation plans and protection measures are in place for individual sites, it is recognised by the principal parties responsible for site management that an integrated Regional Plan for the Cappadocia Cultural and Tourism Conservation and Development Area is required to protect the World Heritage values of the property. Adequate financial, political and technical support is also required to secure the management of the property.
www.nationalgeographic.com/travel/world-heritage/cappadocia/
This lunar indication lights the way for a eastbound at Hammond, Indiana. Actually it lets the crew know there is a favorable indication around the corner at Hohman Interlocking. From the looks of all the new signalage in the area, I suspect this won't be around much longer.
Pentax 67 on Fuji Astia 100. February 12, 2018.
Vintage real photo postcard, circa 1910, uncirculated, divided back, unlocated, with the indication R. Guilleminot, Boespflug et Cie, Paris, France.
© Casas-Rodríguez Collection, 2009. Some rights reserved.
creativecommons.org/licenses/by-nc-nd/3.0/
We dedicate this photo to a sweet and sensitive collector and friend, lauralemur, who lingers lovingly on the details and has the loveliest of greyhounds, Monty :-)
The Mechanics Institute Library, located at 57 Post Street in San Francisco, is the oldest library on the West Coast. It was started in 1854. Inside this spectacular library is a stunning spiral staircase definitely worth exploring.
By all indications, Italian decision-making is done with care and much deliberation. So thorough, they go to work twice a day. Lunch can be their biggest meal, but dinner - that's a three hour affair. Hey, they've gotten on doing it this way for a couple thousand years...
Who needs the rush anyway?
Outside Buca di Sant'Antonio - where, incidentally, we had a really wonderful meal. Lucca, Tuscany, Italy
After getting a clear indication around the distant curve, NS loaded coal train U52 is steadily rolling into frame as the common railroad switch heater propane tank sits collecting layers upon layers of Appalachian moss on the chilling morning of December 16, 2021, at Thomas Wye, VA.
Early morning cloud formation that has not been seen from the house since the arrival of the dry season last November, another indication that the wet season arrived two weeks early this year in Mid April.
We're at XN Tower on the Toledo Subdivision. The dispatcher has an I&O train lined back to their main off the CSX main track. The lunar white "Restricting" signal governs the switch to the I&O (former DT&I) track.
www.flickr.com/photos/genefreeman/6036769427/in/album-721...
Being un-heard, but repeatedly
quoted these silent words of mine
as fading images of its intrinsic means
within appropriate and closed inner circle,
consider it as meaningful,
but shorted path of subtle indication
of its invisible and illusory freedom
which always with me like love,
and this is not an illness, or loneliness,
but true and real freedom of Body and my Mind,
I firmly like to say with out cry - the reason,
razor sharpen Reason to nominate my Love,
and personal experience of all aspects
of tangible sensations of every day,
(but (!!!) not malice of "Psychopathology"
of famous monstrosity incitements by Sigmund
with scheduled in "Every Day of Life"),
and I do really celebrate the fullness of my Freedom,
as it follows from the stated claims:
... you know (proverbial prologue to "may be"
rather serves as an expressive "perhaps..."),
sometimes it seemed to me, and this is
absolutely strange, that I was always very strong
and resilient mull, or stallion, but deliberately
far away from any "muchoism", its hyper-inflated
senseless stance and emptiness of mob's aggressive
posture, according to colloquial linguistic episodes
as noxious fumes around a-la smoke, and so I lived my
happiest decades and days in native by definition
UeSeSaR, today abroad from trivial and lengthily road
for current struggle to stay afloat and be creative
during all ago vanished summers, winters and
ending seasons acting relentlessly rotation-cycling
nights by saving needy Patient's life by cranking ER's
its endless hours nightly shifts a diesel-like a-week
in clinics' settings, units, labs and wards alike
bee-hives staffed by а cohorts of fellow-Humans
patients in midst the halls, through misery and pain
of loss, and suffering that soaked from basement
and up entire space, by poisoned air we all inhaled
upon Marxist's tyrannically regime of genocidal ruling,
the same emotional disarray encapsulating
overburdened floors upon all those years,
day after night and single day
(alike Sisyphus), in by Almighty's issued
punishment by helping, healing failed and
needy Humans in quiet rest for urgent X-rays,
for dressing, to and from off operation's units,
on plastering, helped wherever mine was could.
And this quasi-dramatic script reminds myself
the recitals related to mythological and epic such
theatrical by de-javu annihilating Humanity
and Life, depleting stamina and skills...
Perhaps, I almost forgotten how I'd survived in
past terror in its entirety of tyrannic yoke in
Marxist's USSR, in similarity identical de-facto
with crime of genocide of radical leftists,
and what was helped me to resist,
to guard my sanity sustained by efforts:
I'd spelled in short today, indeed,
what formally exists and still as stamina
or element of mental image and fixation upon
in any of imagination-created dream-imprints,
which helped in versification being an Ideal,
and such sublime of complementary of minima
fragments depicting divinity of Light
as an escape from total horror and control,
and paper keeps what's still by virtue of prosody
is phonologically coherent in poetical linguistics
of content by sounds falling crisply by spelling
notes on mind, while logically secluding shapes,
and rhymes, and metrics of evoked emotions from
such illusory perceived, so vain and shattered feelings
within congruence and affinity visualized by Nature...
(edited, but not finished at Feb. 2025)
Disclaimer:
The following Pingo images were taken in 2018.
Before my trip I was researching the Pingos and found no indication on the internet in regards to visitation rules. There also were no signs up anywhere locally or at the viewing platform once I visited.
I now see there are rules prohibiting the climbing of the Pingos from the base up, signed this March 2021 by the Parks Superintendent.
I have mixed feelings about that. On one hand I see excessive visitations by too many people [since it is marketed to mass tourism] may cause some wear or establish a trail. I was very conscience about not leaving any footprints or cause any damage and on one of the Pingos I found a large piece of plastic, the wind had likely carried up here, which I took back out.
Since it became a Canadian Landmark under Parks management, a viewing platform has been built in a location that gives a very panoramic view of the larger Pingos with no human structures visible. I’m not a friend of board walks and platforms in natural landscapes. They are in many ways eyesores to me as a photographer and aesthetically a small trail has much less impact. But in this location I found both rather well designed. To get to the boardwalk, one needs to organize a boat ride or have a watercraft to get to the Parks dock, which at that time was damaged and difficult to land on.
On the other hand I think it was [could be] an incredible experience to use these Pingos as lookout, just like generations of Inuk have done. The thing missing in these coastal regions are high points. So I can see why these Pingos had an importance for hunters to scan the ocean for game, ships, ice-conditions etc.
The lack of any high-points in Tuktoyaktuk itself, along the coast or the highway leaves something to be desired. Short of flight-seeing the coast from Inuvik, one does not get a picture of the beautiful Arctic coast.
The top of the Pingos are mostly sand with peat at some places and the sides covered by dense tundra shrubs, berry bushes, Labrador tea and some grasses on the top. I noticed some faint footprints in the sand on top, which obviously disappear with the wind/rain and annual thawing/freezing cycles these hills are constantly exposed to. The science behind these ice-cored hills is described in detail in a study paper by J. Ross Mackay:
Pingos of the Tuktoyaktuk Peninsula Area
t.ly/Xs9U
and this video by Stephen Wolfe:
Pingo Distribution, Tuktoyaktuk Peninsula Region, Western Canadian Arctic
So these photos are very special to me, as I or others may not be able to document/experience these magnificent ‘ice-hills’ again without breaking the law. Drone flying is also banned within the Landmark.
2018 Road Trip to Tuktoyaktuk, NWT via Dempster Highway and the Inuvik-Tuktoyaktuk Highway or ITH (Tuk Highway).
not that there is any indication that i will go into early labor, but these babies are viable now if (god forbid) they decided they wanted out any time soon. not that the worries are over by any means, but i have been looking forward to getting to the fabled 26 weeks since i peed on that stick.
had a scan and well, these babies are already taking after their sister, the gigantic newborn. they are in the 75th (he) and 65th (she) % for SINGLETONS. that means they are freaking enormous for twins. and they have about 11 more weeks to get even bigger.
yippeeeeee.
i grow me some big babies! anyone want to start the bets? date and weight?
As an indication of how life was all those years ago - we three photters were in the area and decided to try our luck at a visit toMerehead Quarry. The outside sidings part was okay but we fancied being actually in the quarry terminal. Bless FY they let us round under supervision and wearing hard hats. As can be seen here with Arnie Furniss. the further one from the camera. On the nearer shunter can be seen rather large tanks. Obviously the length of loaded wagons needed a bit of stopping power!
There is a colour version of this on flickr - not sure which shows it the better.
Taken at glorious Kwandwe as we were searching for the elusive Leopard and the Monkey alarms were ringing across the treeline which was an indication that the predator was nearby.
The vervet monkey (Chlorocebus pygerythrus), or simply vervet, is an Old World monkey of the family Cercopithecidae native to Africa. The term "vervet" is also used to refer to all the members of the genus Chlorocebus. The five distinct subspecies can be found mostly throughout Southern Africa, as well as some of the eastern countries. These mostly herbivorous monkeys have black faces and grey body hair color, ranging in length from about 50 centimetres (20 in) for males to about 40 centimetres (16 in) for females.
In addition to behavioral research on natural populations, vervet monkeys serve as a nonhuman primate model for understanding genetic and social behaviors of humans. They have been noted for having human-like characteristics, such as hypertension, anxiety, and social and dependent alcohol use. Vervets live in social groups ranging from 10 to 70 individuals. The most significant studies done on vervet monkeys involve their communication and alarm calls, specifically in regard to kin and group recognition and particular predator sightings.
Vervet monkeys have four confirmed predators: leopards, eagles, pythons, and baboons. The sighting of each predator elicits an acoustically distinct alarm call. In experimentation with unreliable signalers, individuals became habituated to incorrect calls from a specific individual. Though the response was lessened for a specific predator, if an unreliable individual gives an alarm call for a different predator, group members respond as if the alarm caller is, in fact, reliable. This suggests vervet monkeys are able to recognize and to respond to not only the individual calling, but also to the semantics of what the individual is communicating. It is believed that vervet monkeys have up to 30 different alarm calls. In the wild vervet monkeys have been seen giving a different call when seeing a human being approaching, leading to researchers believing that vervet monkeys may have a way of distinguishing between different land and flight predators.
Mothers can recognize their offspring by a scream alone. A juvenile scream will elicit a reaction from all mothers, yet the juvenile's own mother had a shorter latency in looking in the direction of the scream, as well as an increased duration in her look. Further, mothers have been observed to help their offspring in conflict, yet rarely aided other juveniles. Other mothers evidently can determine to which mother the offspring belongs.
If the rocker panel and wheel wells are any indication, this old car was going to be someone's pride and joy. Primered after metal or bondo work to remedy the rust prone areas, and wearing "recent" license plates, it must have been a drive-and-restore effort.
Now, however, this 1959 Edsel corsair just sits in a quiet Eastern Washington town. The work-in-progress status is in limbo, abandoned for some other effort, or maybe even lack thereof.
Even if that last owner has moved on, I applaud them for recognizing this as an usual car worth saving. Though Edsels still bear a stigma as Ford's folly, they are now enjoying a resurgence. Likewise, four-door sedans are often overlooked, but in the 1959 Edsel Corsair lineup, even they are rare. While almost 45,000 Edsels were sold that year, only 9,318 of them were Corsairs, made in four body styles. Four-door sedans are, as usual the most common, but even then only 3,694 were made. While not a tiny number, it can be used to illustrate the variety in classic car collectibility. At one of only 3,700, this is just another old car left to sit, while at the same time, one of 77,000 1965 Mustang fastbacks are snatched up like hotcakes. It's all relative.
Items on display at an exhibition of India’s varied geographical indications, taking place at WIPO from October 6-14, 2015.
Co-organized by WIPO and the Government of India on the sidelines of the WIPO Assemblies of Member States, it was inaugurated with an event themed “Make in India” on October 6, 2015 featuring a recital of traditional Indian music and Indian artisans demonstrating their handiwork.
The event began with the screening of a WIPO-produced film on a capacity building project sponsored by WIPO’s Accessible Books Consortium in India and a keynote address by India’s Permanent Representative to the United Nations in Geneva, Ambassador Ajit Kumar, followed by a screening of a film on the “Make in India” initiative.
Copyright: WIPO. Photo: Violaine Martin. This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 IGO License.
Silverton:
The first indication of silver–lead mineralisation in the Barrier Rangers came in late 1875 with the discovery of galena by Julius Charles Nickel and Dan McLean while they were well sinking on Thackaringa Station, near the South Australian - New South Wales border.
In 1879 John Stokie established a store at Umberumberka, 19 km north of Thackaringa. He continued prospecting and discovered silver–lead veins nearby, which he pegged with Edward Pegler in November 1881. A 100 ton parcel of ore was shipped to England for a 40% profit. The following October the Umberumberka Silver Lead Mining Company Ltd was floated with nominal capital of £20 000. Umberumberka was the second area of silver–lead mineralisation discovered in the Barrier Ranges and the new company was the first to be publicly floated. The town of Silverton soon developed close to the mine and became the main settlement of the growing silver field.
Silverton was surveyed in 1883, by which time Australia had a population of 2, 250, 194. By September that year, the population of Silverton was 250, and by December 1883 it had doubled. That year the Day Dream Mine opened and attracted an additional population of 400 - 500 people. In 1884 1,222 mineral leases, 937 business permits and 114 miners' rights were issued. That same year 6,000 tonnes of ore were extracted and the town acquired its own newspaper, the Silver Age.
By 1885 - 1886 the town's population had reached 3,000. Silverton was proclaimed a township in 1885 and a municipality the following year. In 1885 a short-lived smelter was established at Day Dream Mine, operating for only a year. In 1892 the Umberumberka Mine closed, followed by the Day Dream Mine. The Pioneer Mine at Thackaringa closed in 1897. By 1901, after miners had moved to the richer fields at Broken Hill, the town went into decline and only 286 people remained. Today the town has a population of around 50 people, most of whom work in tourism.
The Silverton Tramway Company:
The Silverton Tramway Company, a rare private railway of 50klms in length, was incorporated in New South Wales October 14, 1886 and the line was completed and opened for traffic on January 12, 1888. One of only two privately owned railways in the state, the tramway was originally founded to transport ore from local mines in the Broken Hill and Silverton region into South Australia. The company soon branched out, not only carrying ore from the mines but freighted other goods and offered a passenger service which accounted for a third of their business.
The company serviced travellers on long trips heading interstate to Semaphore (Adelaide) to the Largs Bay Holiday Camp and excursions for local community groups often conveying passengers to Silverton and McCulloch Park (at Stephens Creek) for the day and returning to Broken Hill in the afternoon. When traveling to South Australia the train would travel from Broken Hill, through Silverton and then to Burns which is on the New South Wales side of the border of Cockburn (a town divided by the NSW/SA border).
In 1927 the New South Wales government completed the railway from Sydney to Broken Hill, thus joining the Silverton Tramway and completing the link from Sydney to Adelaide. It played a strategic role in the trans-Australia network until 1970, when it was surpassed by the New South Wales Government Railways (Indian-Pacific). From 1888-1970 it was critical to the economic functioning of Broken Hill, by providing the key transport of ore to the Port Pirie smelters. It played a significant role in the politics and recreation of Broken Hill, and a crucial role at times of water shortage in Broken Hill.
Today, Silverton resides in the Unincorporated Area of New South Wales (NSW) and so does not feature a City Council. It is run by the Silverton Village Committee, who to this day hold their quarterly meetings in the Silverton Municipal Chambers.
Source: Silverton NSW (www.aussietowns.com.au/town/silverton-nsw), New South Wales Heritage Register & Discover Broken Hill (discoverbrokenhill.com.au/silverton-nsw/historic-building...), "The pathway to Broken Hill: Early discoveries in the Barrier Ranges, New South Wales, Australia" by Kenneth George McQueen, and 'Aplin, Graeme; S.G. Foster; Michael McKernan, eds. (1987). Australians: Events and Places. Broadway, New South Wales, Australia: Fairfax, Syme & Weldon Associates. p. 97'
The 'M' indication on the signal between the two trains indicates the Hoover has the main via Warwick to Birmingham on the 09.50 Paddington - Liverpool Lime Street. This was before almost all cross-country trains were diverted via the single line to Coventry via Kenilworth and also when at least four different class 50s could be seen passing through Leamington each day.
The loaded mgr for Didcot PS is working hard up the 1 in 109 grade out of the dip before the station and will climb all the way past Fenny Compton.
This shot of the Temple of the Emerald Buddha gives some indication of just how hectic it was at the Grand Palace when we visited back in July. This made photography difficult in some ways but it also presented a lot of opportunites to shoot some candid shots of tourists.
In addition to the usual bus loads of tourists the Palace was also swamped with Thais who were visiting to pay their last respsects to the king who was lying in state in a seperate part of the Palace.
Click here to see photos from this and a previous trip to Thailand : www.flickr.com/photos/darrellg/albums/72157600177340620
From Wikipedia : "Wat Phra Kaew, commonly known in English as the Temple of the Emerald Buddha and officially as Wat Phra Si Rattana Satsadaram, is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.
The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose current sovereign is Vajiralongkorn, King Rama X.
The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres (26 in) tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season."
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The conductor of a westbound CSX intermodal train stands to check the signal indication at the west end of the CP 194 interlocking in Berea, Ohio. The train is headed directly into the late day winter sun.
... of Spring !!! - Large On Black
Crocus / Krokus
in our garden - Frankfurt-Nordend
Explored: 01.03.2009
If you are at your desk,look down at your surge protector (or power strip) on the floor.Those two things in the middle of the shot are the light switch and the indicator light (small red light) on it. The bokeh was added.
Many indication for a great king apart from the size carving precision, the “kartouch” (encapsulation of name inside a rounded corner square. He’s holding a dagger in one hand the other may have a stamp like tool. Also the artificial chin, crown & head scarf
Jetzt hat mich das Retro-Fieber xDDD
Ich sehe mir derzeit die alten Sailor Moon Folgen an (schlimmer Fehler xDDD ) - Tja... *ggg* - Hier mein erster Merch *____*
Mit Pluto's Stift bin ich grad am Basteln xD - weitere Bilder folgen :-)
Dos días y aproximadamente 50 Km. después, encontramos una señal que ponía: - "530 Km SANTIAGO DE COMPOSTELA" - ( ¿?)
En Güemes, Cantabria (Spain)
This isn't any indication that I am going to do an ongoing series of Justice Stories, just a coll little cover I made when I was making the Deadshot one. I do want to start doing more of these as I find it really fun not only building and setting up the figures, but also the editing part as well. Tell what guys think, I would really love to hear your opinions.
Also a big thank you to the people making my last photo explored, it was really a shock and quite funny how a photo which took me two seconds to make gets more popularity than a photo which takes me over an hour, but I guess that'show things go ;)
Final note, I have just made a group where you can post your own Lego Comic Book Covers : www.flickr.com/groups/2759585@N23/?added=2
Hope you like it :D
Freddy Oversteegen, Dutch Resistance Fighter, Has Died at 92
An undated photo of Ms. Oversteegen. (Courtesy of National Hannie Schaft Foundation)
www.washingtonpost.com/local/obituaries/freddie-oversteeg...
By Harrison Smith
September 16, 2018
She was 14 when she joined the Dutch resistance, though with her long, dark hair in braids she looked at least two years younger.
When she rode her bicycle down the streets of Haarlem in North Holland, firearms hidden in a basket, Nazi officials rarely stopped to question her. When she walked through the woods, serving as a lookout or seductively leading her SS target to a secluded place, there was little indication that she carried a handgun and was preparing an execution.
The Dutch resistance was widely believed to be a man’s effort in a man’s war. If women were involved, the thinking went, they were likely doing little more than handing out anti-German pamphlets or newspapers.
Yet Freddie Oversteegen and her sister Truus, two years her senior, were rare exceptions — a pair of teenage women who took up arms against Nazi occupiers and Dutch “traitors” on the outskirts of Amsterdam. With Hannie Schaft, a onetime law student with fiery red hair, they sabotaged bridges and rail lines with dynamite, shot Nazis while riding their bikes, and donned disguises to smuggle Jewish children across the country and sometimes out of concentration camps.
In perhaps their most daring act, they seduced their targets in taverns or bars, asked if they wanted to “go for a stroll” in the forest — and “liquidated” them, as Ms. Oversteegen put it, with a pull of the trigger.
“We had to do it,” she told one interviewer. “It was a necessary evil, killing those who betrayed the good people.” When asked how many people she had killed or helped kill, she demurred: “One should not ask a soldier any of that.”
Freddie Oversteegen, the last remaining member of the Netherlands’ most famous female resistance cell, died Sept. 5, one day before her 93rd birthday. She was living in a nursing home in Driehuis, five miles from Haarlem, and had suffered several heart attacks in recent years, said Jeroen Pliester, chairman of the National Hannie Schaft Foundation.
[Arsène Tchakarian, World War II resistance fighter in France, dies at 101]
The organization was founded by Ms. Oversteegen’s sister in 1996 to promote the legacy of Schaft, who was captured and executed by the Nazis weeks before the end of World War II. “Schaft became the national icon of female resistance,” Pliester said, a martyr whose story was taught to schoolchildren across the Netherlands and memorialized in a 1981 movie, “The Girl With the Red Hair,” which took its title from her nickname.
Ms. Oversteegen served as a board member in her sister’s organization. But she “decided to be a little bit out of the limelight,” Pliester said, and was sometimes overshadowed by Schaft and Truus, the group’s leader.
“I have always been a little jealous of her because she got so much attention after the war,” Ms. Oversteegen told Vice Netherlands in 2016, referring to her sister. “But then I’d just think, ‘I was in the resistance as well.’ ”
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It was, she said, a source of pride and of pain — a five-year experience that she never regretted, but that came to haunt her in peacetime. Late at night, unable to fall asleep, she sometimes recalled the words of an old battle song that served as an anthem for her and her sister: “We have carried the best to their graves/ torn and fired at, beaten till the blood ran/ surrounded by the executioners on the scaffold and jail/ but the raging of the enemy doesn’t frighten us.”
Freddie Nanda Oversteegen was born in the village of Schoten, now part of Haarlem, on Sept. 6, 1925. Her parents divorced when she was a child, and Freddie and Truus were raised primarily by their mother, a communist who instilled a sense of social responsibility in the young girls; she eventually remarried and had a son.
In interviews with anthropologist Ellis Jonker, collected in the 2014 book “Under Fire: Women and World War II,” Freddie Oversteegen recalled that their mother encouraged them to make dolls for children suffering in the Spanish Civil War, and beginning in the early 1930s volunteered with International Red Aid, a kind of communist Red Cross for political prisoners around the world.
Although living in poverty, sleeping on makeshift mattresses stuffed with straw, the family harbored refugees from Germany and Amsterdam, including a Jewish couple and a mother and son who lived in their attic. After German forces invaded the Netherlands in May 1940, the couples were moved to another location; Jewish community leaders feared a potential raid, because of the family’s well-known political leanings.
“They were all deported and murdered,” Ms. Oversteegen told Jonker. “We never heard from them again. It still moves me dreadfully, whenever I talk about it.”
Ms. Oversteegen and her sister began their resistance careers by distributing pamphlets (“The Netherlands have to be free!”) and hanging anti-Nazi posters (“For every Dutch man working in Germany, a German man will go to the front!”). Their efforts apparently attracted the attention of Frans van der Wiel, commander of the underground Haarlem Council of Resistance, who invited them to join his team — with their mother’s permission.
“Only later did he tell us what we’d actually have to do: sabotage bridges and railway lines,” Truus Oversteegen said, according to Jonker. “We told him we’d like to do that. ‘And learn to shoot, to shoot Nazis,’ he added. I remember my sister saying, ‘Well, that’s something I’ve never done before!’ ”
By Truus’s account, it was Freddie Oversteegen who became the first to shoot and kill someone. “It was tragic and very difficult and we cried about it afterwards,” Truus said. “We did not feel it suited us — it never suits anybody, unless they are real criminals. . . . One loses everything. It poisons the beautiful things in life.”
The Oversteegen sisters were officially part of a seven-person resistance cell, which grew to include an eighth member, Schaft, after she joined in 1943. But the three girls worked primarily as a stand-alone unit, Pliester said, acting on instructions from the Council of Resistance.
After the war ended in 1945, Truus worked as an artist, making paintings and sculptures inspired by her years with the resistance, and wrote a popular memoir, “Not Then, Not Now, Not Ever.” She died in 2016, two years after Prime Minister Mark Rutte awarded the sisters the Mobilization War Cross, a military honor for service in World War II.
For her part, Freddie Oversteegen told Vice that she coped with the traumas of the war “by getting married and having babies.” She married Jan Dekker, taking the name Freddie Dekker-Oversteegen, and raised three children. They survive her, as do her half brother and four grandchildren. Her husband, who worked at the steel company Hoogovens, is deceased.
In interviews, Ms. Oversteegen often spoke of the physics of killing — not the feel of the trigger or kick of the gun, but the inevitable collapse that followed, her victims’ fall to the ground.
“Yes,” she told one interviewer, according to the Dutch newspaper IJmuider Courant , “I’ve shot a gun myself and I’ve seen them fall. And what is inside us at such a moment? You want to help them get up.”
IMG_1899
A Stop signal indication for northbound movement on Track 1 at CP IRIS has got CSX L78902 slowly coming to a halt on the last mile of their trip before reaching CSX’s Hialeah Yard. The engineer aboard brings #CSX5394 [ES40DC] and their 37 loaded limerock hoppers to a gentle halt, holding for TriRail traffic at Metrorail Transfer Station. Despite their signal being at IRIS, the crew holds their train just short of the CP 71ST ST signal to avoid blocking road traffic along E 17th St while they wait for a favorable signal indication.
Set up between the fronds of a cluster of small trackside palm trees, armed with the D7500, a burst of shots would produce the perfect photo of the slowing L78902 framed between them. In true Florida fashion, the lead ES40DC completes the scene; a class of locomotive that has plagued Florida for years at this point. It’s regarded as the most unfavorable type of power to have lead a train—let alone a road local—for how bland it’s become, especially if based out of a terminal for a prolonged period of time… as is the case with 5394. Personally, I didn’t mind if it was for testing a new photo spot, although the odds could be better.
CSX L78902 would hold short of E 17th St for four minutes while a TriRail Downtown Link train got itself prepped for another revenue run out of Metrorail Transfer Station. A favorable signal indication would be given to L78902 at 18:16, the engineer promptly knocking off the brakes and throttling out of their stop to complete their days’ worth of work at the Yard.
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Hialeah, FL
SFRTA Mainline
Date: 04/02/2024 | 18:11
ID: CSX L78902
Type: Local
Direction: Northbound
Car Count: 37
1. CSX ES40DC #5394
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© Vicente Alonso 2024
Why would my father hide something like this from us, his own family, for so long? While he had many secrets, I didn't ever consider him being part of something like this.. A secret society, made up of Star City's wealthiest. Adam Hunt, Cyrus Vanch, Martin Somers, Malcolm Morrison, and my father just to name a few members of Tempest. If these articles are any indication, my father's not the only one with something to hide. Like Ken Williams.. He got all of his money through pyramid schemes, stealing millions from home owners. Covered up, thanks to that newfound wealth of his. Once again, the little man is run over by the one who has money. They can get away with whatever they want, which isn't right. Ironic, coming from billionaire, Oliver Queen, I know. But as I've said before, I'm a different person now.. That island, Lian Yu, changed me..
I'm getting ready to go, when I notice the bottom drawer of a file cabinet open. Crouching down, I flick through the files, until one in particular catches my eye. Moira Queen. I start looking through the file after grabbing it from the drawer. Inside, are pictures of my mother, and Tommy's dad, Arthur King. The first couple of photos are innocent enough, with them talking. However, I wasn't ready for what came next. My mother, kissing Arthur King. My mom, was having an affair with my best friend's dad. Something straight out of a soap opera. Which begs the question, who took these photos? If it was my dad, he could've tried to use this as leverage against Arthur.. Which just may have lead to his death. I mean there isn't any evidence so far, connecting Arthur to the shooter who killed my dad, but he does have motive for wanting my dad dead. Of course, this theory all depends on Arthur knowing that my dad knew about the affair.
"Sorry to interrupt Oliver, but we have to go now. Someone's coming." I hear Diggle say, coming from the main room. Guess I'll have to come back some other time to investigate this further.. But I'm taking this list with me. Placing the file back where I found it, I grab the notebook, containing the list of names, and place it into the inside pocket of my jacket, before following Diggle out of the warehouse.
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Later, Star City National Trust
"We have to go now! There's only a few minutes left before police arrive. Making it to the exit alone takes 45 seconds." My boss says impatiently, adjusting his glasses, and looking at his watch, before looking at the rest of us. We gather what we can, before leaving the vault, with dufflebags full of money.
"But sir--" I'm about to protest more, when he speaks up.
"It's Clock King to you, Second Hand." He interrupts, glaring at me, which is enough to shut me up.
"That silly name again? You know no one takes you seriously with a name like that." One of the others, Dale, says, to which Clock King responds with a shot of his gun, a shot that just barely misses, impacting in the wall behind Dale. It's at this point that the gun is shot out of the King's hand, by an arrow of all things. This causes the rest of us Second Hands to drop our dufflebags.
" Shit shit shit! I thought that hood guy was a myth! " Alec screams, before aiming and firing at where the arrow came from. Unfortunately, it's just a waste of bullets, as the Hood's already down on the ground with us, quickly firing off an arrow to entrap Dale, before Alec charges at him. The Hood is able to block Alec's punches with his bow, before smacking Alec across the jaw with it. Just like that, Alec's pretty much down for the count.
"You shouldn't be here. How could I have miscalculated something like this? It-- it isn't possible.." The boss stammers, diving for his gun. Not that it matters though, as the gun is all but useless now. Damnit, we're clearly out of our league here.. He's picking us off one by one.
"I shouldn't be here?! That's rich, coming from the guy robbing this bank. Can't say they don't deserve it, but this'll effect innocent people. Good, hard working, people. Also, Clock King? A little on the cheesy side, don't ya think?" The Hood replies, the voice clearly modulated, diving behind the counter, as I'm shooting round after round, trying to hit the guy. Lucky for him, I'm not a very good shot. He quickly pops up from behind the counter to shoot yet another arrow, which takes the gun out of my hand with ease.
"Why does it matter? It's not like the wealthy are doing anything valuable with the money they put here. This is all their money.. It just sits here, wasting away, while everyone else suffers.. I need this money." the King answers, fuming with rage, as he grabs Dale's gun. He unloads the rest of the clip into the counter, now too frantic to think clearly.
"Here's a thought, get a job! One that's legal. That way, you don't find yourself in prison." This Hood is trying everything he, or she, can to not laugh, readjusting their position once me and my boss are reloading. It's hard to get a read on where exactly the Hood is when there's now so much smoke everywhere.
"Easy for you to say, when you haven't lived the life I have!" Is my leader's response, as he picks up the duffle bags, before running away.
"I wouldn't be so sure of that." Are the last words I hear, before I'm hit by what I'm assuming is the Hood's bow, my body hitting the floor rather hard.
POV Change
With three Second Hands down, all that remains is their oh so fearless leader, Clock King. He has a headstart, as I took the time to take down the final Second Hand. I will say, I'm surprised a guy naming himself Clock King doesn't have a clock logo anywhere in sight. Not even some fancy clock helmet either. He's slowing down however, as I catch up not even a minute later. I nock and fire multiple arrows on either side of him, which causes him to stop in his place. He even goes so far as to go down on his hands and knees.
"Please.. I need this money for my sister. You see, I don't have very long left.. I just wanted her to be set for life, before I passed.." The man pleads, even tearing up. I can see he's clearly exhausted.
"This isn't the right way-" I'm about to say more, but I feel a slight prick in my neck, which causes me to collapse on the sidewalk. Looking up, all I see, before blacking out completely, is a woman standing over me, with short blonde hair, and a black domino mask.
Despite indications that this remote desert complex is in fact the Crescent Dunes Solar Energy Project outside of Tonopah, Nevada, I'm not convinced. [Canon 6d / 24-105mm f/4L]
Silverton:
The first indication of silver–lead mineralisation in the Barrier Rangers came in late 1875 with the discovery of galena by Julius Charles Nickel and Dan McLean while they were well sinking on Thackaringa Station, near the South Australian - New South Wales border.
In 1879 John Stokie established a store at Umberumberka, 19 km north of Thackaringa. He continued prospecting and discovered silver–lead veins nearby, which he pegged with Edward Pegler in November 1881. A 100 ton parcel of ore was shipped to England for a 40% profit. The following October the Umberumberka Silver Lead Mining Company Ltd was floated with nominal capital of £20 000. Umberumberka was the second area of silver–lead mineralisation discovered in the Barrier Ranges and the new company was the first to be publicly floated. The town of Silverton soon developed close to the mine and became the main settlement of the growing silver field.
Silverton was surveyed in 1883, by which time Australia had a population of 2, 250, 194. By September that year, the population of Silverton was 250, and by December 1883 it had doubled. That year the Day Dream Mine opened and attracted an additional population of 400 - 500 people. In 1884 1,222 mineral leases, 937 business permits and 114 miners' rights were issued. That same year 6,000 tonnes of ore were extracted and the town acquired its own newspaper, the Silver Age.
By 1885 - 1886 the town's population had reached 3,000. Silverton was proclaimed a township in 1885 and a municipality the following year. In 1885 a short-lived smelter was established at Day Dream Mine, operating for only a year. In 1892 the Umberumberka Mine closed, followed by the Day Dream Mine. The Pioneer Mine at Thackaringa closed in 1897. By 1901, after miners had moved to the richer fields at Broken Hill, the town went into decline and only 286 people remained. Today the town has a population of around 50 people, most of whom work in tourism.
The Silverton Tramway Company:
The Silverton Tramway Company, a rare private railway of 50klms in length, was incorporated in New South Wales October 14, 1886 and the line was completed and opened for traffic on January 12, 1888. One of only two privately owned railways in the state, the tramway was originally founded to transport ore from local mines in the Broken Hill and Silverton region into South Australia. The company soon branched out, not only carrying ore from the mines but freighted other goods and offered a passenger service which accounted for a third of their business.
The company serviced travellers on long trips heading interstate to Semaphore (Adelaide) to the Largs Bay Holiday Camp and excursions for local community groups often conveying passengers to Silverton and McCulloch Park (at Stephens Creek) for the day and returning to Broken Hill in the afternoon. When traveling to South Australia the train would travel from Broken Hill, through Silverton and then to Burns which is on the New South Wales side of the border of Cockburn (a town divided by the NSW/SA border).
In 1927 the New South Wales government completed the railway from Sydney to Broken Hill, thus joining the Silverton Tramway and completing the link from Sydney to Adelaide. It played a strategic role in the trans-Australia network until 1970, when it was surpassed by the New South Wales Government Railways (Indian-Pacific). From 1888-1970 it was critical to the economic functioning of Broken Hill, by providing the key transport of ore to the Port Pirie smelters. It played a significant role in the politics and recreation of Broken Hill, and a crucial role at times of water shortage in Broken Hill.
Today, Silverton resides in the Unincorporated Area of New South Wales (NSW) and so does not feature a City Council. It is run by the Silverton Village Committee, who to this day hold their quarterly meetings in the Silverton Municipal Chambers.
Source: Silverton NSW (www.aussietowns.com.au/town/silverton-nsw), New South Wales Heritage Register & Discover Broken Hill (discoverbrokenhill.com.au/silverton-nsw/historic-building...), "The pathway to Broken Hill: Early discoveries in the Barrier Ranges, New South Wales, Australia" by Kenneth George McQueen, and 'Aplin, Graeme; S.G. Foster; Michael McKernan, eds. (1987). Australians: Events and Places. Broadway, New South Wales, Australia: Fairfax, Syme & Weldon Associates. p. 97'
The exact date of the establishment of St. Botolph's church is unclear but the name of the Church gives some indication of its age as St. Botolph, which is a comparatively rare dedication, is of Saxon origin. St Botolph was born in the year 610. By the river in Iken in Suffolk is a church and on this site Botolph founded a monastery in AD 654 which was destroyed in 870. Like Columba and like St. Furzey who founded a monastery forty miles north at Burgh Castle, he was probably a 'pilgrim' for the Lord. Pilgrims for the Lord set out in tiny boats and let the winds take them where they would. Wherever they were beached, there they would found a church or community, as Botolph did on the River Alde.
Knottingley stood in a key position. Down the centuries it was the crossing point of the ancient Great North Road across the River Aire. That north road was as likely as not an ancient Saxon trackway. Being on the river it probably always was a focus for industry. Much later, in the seventeenth century a pottery was founded. Later still came glass which is still with us today. We cannot be certain why Knottingley church was dedicated to Botolph. The oldest parts of this church have architectural features which date the church from the Norman period but that does not mean that the church did not exist before that time because along the east of England, in the seventh, eighth and ninth centuries many churches were dedicated to the missionary monk, Botolph.
The Domesday Book of 1086 makes no reference to a church in Knottingley it is clear that many of the churches that were mentioned are now known to have been Parish Churches and maybe it was only those Parish Churches that were of interest to the King at the time. The Domesday Book was intended to detail the wealth and possessions of each settlement or landowner so that the revenues due to the King could be calculated.
It is thought that a Saxon chapel did exist before the Norman church was built. Of the original church no trace remains and only the west wall of the succeeding building, which was raised in 1100AD, remains today. The earliest reference to a Church in Knottingley was a document dated between 1119-1121 which confirmed a grant by Robert de Lacy to the Prior and Monks of Pontefract, a number of items including the chapel of Knottingley.
Between 1750 and 1756 rebuilding of the Norman chapel took place, the nave and chancel of the Church were rebuilt in the classical style with round topped plain glass windows. The west tower was added in 1873, the chancel being rebuilt in 1886. There was an upstairs gallery that provided extra seating for the congregation. In 1888 the Church was further re-modelled by Victorian restorers who included stained glass windows and the nave was also re-seated and the galleries removed.
The Church was built using Magnesian limestone (nave and chancel both rendered), and stone slate roofs. The rectangular 4-bay nave in simple classical style has round-headed windows with imposts and keystones, and 2nd bay has a square flat-roofed porch beneath the window, with similar round-headed outer doorway and side-wall windows.
The four-stage tower with angle-buttresses to 1/2-height and set-back upper stages has in each side a single lancet window to the 1st stage, a circular window to the 2nd, a large clock face to the 3rd, a pair of louvred lancets to the belfry stage, and an embattled parapet with corner pinnacles.
The three-bay chancel has lancet windows, and a 2-centred arched east window of 3 lights with bar tracery and a wheel in the head.
In 1995 the tower was renovated the outside staircase replaced with internal spiral stairs, a ring of ten bells was installed with a bequest as a memorial to Edward Beaumont, Vicar of Knottingley 1954 – 1970.
Running on restricting indications in a jam on the Atlanta North District, NS 223 passes Seney Baptist Church in northern Polk County behind a pair of company EMDs.
1. The Mind-Body Problem and the History of Dualism
1.1 The Mind-Body Problem
The mind-body problem is the problem: what is the relationship between mind and body? Or alternatively: what is the relationship between mental properties and physical properties?
Humans have (or seem to have) both physical properties and mental properties. People have (or seem to have)the sort of properties attributed in the physical sciences. These physical properties include size, weight, shape, colour, motion through space and time, etc. But they also have (or seem to have) mental properties, which we do not attribute to typical physical objects These properties involve consciousness (including perceptual experience, emotional experience, and much else), intentionality (including beliefs, desires, and much else), and they are possessed by a subject or a self. Physical properties are public, in the sense that they are, in principle, equally observable by anyone. Some physical properties – like those of an electron – are not directly observable at all, but they are equally available to all, to the same degree, with scientific equipment and techniques. The same is not true of mental properties. I may be able to tell that you are in pain by your behaviour, but only you can feel it directly. Similarly, you just know how something looks to you, and I can only surmise. Conscious mental events are private to the subject, who has a privileged access to them of a kind no-one has to the physical. The mind-body problem concerns the relationship between these two sets of properties. The mind-body problem breaks down into a number of components. The ontological question: what are mental states and what are physical states? Is one class a subclass of the other, so that all mental states are physical, or vice versa? Or are mental states and physical states entirely distinct?
The causal question: do physical states influence mental states? Do mental states influence physical states? If so, how?
Different aspects of the mind-body problem arise for different aspects of the mental, such as consciousness, intentionality, the self. The problem of consciousness: what is consciousness? How is it related to the brain and the body? The problem of intentionality: what is intentionality? How is it related to the brain and the body? The problem of the self: what is the self? How is it related to the brain and the body? Other aspects of the mind-body problem arise for aspects of the physical. For example:
The problem of embodiment: what is it for the mind to be housed in a body? What is it for a body to belong to a particular subject?
The seemingly intractable nature of these problems have given rise to many different philosophical views.
Materialist views say that, despite appearances to the contrary, mental states are just physical states. Behaviourism, functionalism, mind-brain identity theory and the computational theory of mind are examples of how materialists attempt to explain how this can be so. The most common factor in such theories is the attempt to explicate the nature of mind and consciousness in terms of their ability to directly or indirectly modify behaviour, but there are versions of materialism that try to tie the mental to the physical without explicitly explaining the mental in terms of its behaviour-modifying role. The latter are often grouped together under the label ‘non-reductive physicalism’, though this label is itself rendered elusive because of the controversial nature of the term ‘reduction’.
Idealist views say that physical states are really mental. This is because the physical world is an empirical world and, as such, it is the intersubjective product of our collective experience.
Dualist views (the subject of this entry) say that the mental and the physical are both real and neither can be assimilated to the other. For the various forms that dualism can take and the associated problems, see below.
In sum, we can say that there is a mind-body problem because both consciousness and thought, broadly construed, seem very different from anything physical and there is no convincing consensus on how to build a satisfactorily unified picture of creatures possessed of both a mind and a body.
Other entries which concern aspects of the mind-body problem include (among many others): behaviorism, consciousness, eliminative materialism, epiphenomenalism, functionalism, identity theory, intentionality, mental causation, neutral monism, and physicalism.
1.2 History of dualism
In dualism, ‘mind’ is contrasted with ‘body’, but at different times, different aspects of the mind have been the centre of attention. In the classical and mediaeval periods, it was the intellect that was thought to be most obviously resistant to a materialistic account: from Descartes on, the main stumbling block to materialist monism was supposed to be ‘consciousness’, of which phenomenal consciousness or sensation came to be considered as the paradigm instance.
The classical emphasis originates in Plato’s Phaedo. Plato believed that the true substances are not physical bodies, which are ephemeral, but the eternal Forms of which bodies are imperfect copies. These Forms not only make the world possible, they also make it intelligible, because they perform the role of universals, or what Frege called ‘concepts’. It is their connection with intelligibility that is relevant to the philosophy of mind. Because Forms are the grounds of intelligibility, they are what the intellect must grasp in the process of understanding. In Phaedo Plato presents a variety of arguments for the immortality of the soul, but the one that is relevant for our purposes is that the intellect is immaterial because Forms are immaterial and intellect must have an affinity with the Forms it apprehends (78b4–84b8). This affinity is so strong that the soul strives to leave the body in which it is imprisoned and to dwell in the realm of Forms. It may take many reincarnations before this is achieved. Plato’s dualism is not, therefore, simply a doctrine in the philosophy of mind, but an integral part of his whole metaphysics.
One problem with Plato’s dualism was that, though he speaks of the soul as imprisoned in the body, there is no clear account of what binds a particular soul to a particular body. Their difference in nature makes the union a mystery.
Aristotle did not believe in Platonic Forms, existing independently of their instances. Aristotelian forms (the capital ‘F’ has disappeared with their standing as autonomous entities) are the natures and properties of things and exist embodied in those things. This enabled Aristotle to explain the union of body and soul by saying that the soul is the form of the body. This means that a particular person’s soul is no more than his nature as a human being. Because this seems to make the soul into a property of the body, it led many interpreters, both ancient and modern, to interpret his theory as materialistic. The interpretation of Aristotle’s philosophy of mind – and, indeed, of his whole doctrine of form – remains as live an issue today as it was immediately after his death (Robinson 1983 and 1991; Nussbaum 1984; Rorty and Nussbaum, eds, 1992). Nevertheless, the text makes it clear that Aristotle believed that the intellect, though part of the soul, differs from other faculties in not having a bodily organ. His argument for this constitutes a more tightly argued case than Plato’s for the immateriality of thought and, hence, for a kind of dualism. He argued that the intellect must be immaterial because if it were material it could not receive all forms. Just as the eye, because of its particular physical nature, is sensitive to light but not to sound, and the ear to sound and not to light, so, if the intellect were in a physical organ it could be sensitive only to a restricted range of physical things; but this is not the case, for we can think about any kind of material object (De Anima III,4; 429a10–b9). As it does not have a material organ, its activity must be essentially immaterial.
It is common for modern Aristotelians, who otherwise have a high view of Aristotle’s relevance to modern philosophy, to treat this argument as being of purely historical interest, and not essential to Aristotle’s system as a whole. They emphasize that he was not a ‘Cartesian’ dualist, because the intellect is an aspect of the soul and the soul is the form of the body, not a separate substance. Kenny (1989) argues that Aristotle’s theory of mind as form gives him an account similar to Ryle (1949), for it makes the soul equivalent to the dispositions possessed by a living body. This ‘anti-Cartesian’ approach to Aristotle arguably ignores the fact that, for Aristotle, the form is the substance.
These issues might seem to be of purely historical interest. But we shall see in below, in section 4.5, that this is not so.
The identification of form and substance is a feature of Aristotle’s system that Aquinas effectively exploits in this context, identifying soul, intellect and form, and treating them as a substance. (See, for example, Aquinas (1912), Part I, questions 75 and 76.) But though the form (and, hence, the intellect with which it is identical) are the substance of the human person, they are not the person itself. Aquinas says that when one addresses prayers to a saint – other than the Blessed Virgin Mary, who is believed to retain her body in heaven and is, therefore, always a complete person – one should say, not, for example, ‘Saint Peter pray for us’, but ‘soul of Saint Peter pray for us’. The soul, though an immaterial substance, is the person only when united with its body. Without the body, those aspects of its personal memory that depend on images (which are held to be corporeal) will be lost.(See Aquinas (1912), Part I, question 89.)
The more modern versions of dualism have their origin in Descartes’ Meditations, and in the debate that was consequent upon Descartes’ theory. Descartes was a substance dualist. He believed that there were two kinds of substance: matter, of which the essential property is that it is spatially extended; and mind, of which the essential property is that it thinks. Descartes’ conception of the relation between mind and body was quite different from that held in the Aristotelian tradition. For Aristotle, there is no exact science of matter. How matter behaves is essentially affected by the form that is in it. You cannot combine just any matter with any form – you cannot make a knife out of butter, nor a human being out of paper – so the nature of the matter is a necessary condition for the nature of the substance. But the nature of the substance does not follow from the nature of its matter alone: there is no ‘bottom up’ account of substances. Matter is a determinable made determinate by form. This was how Aristotle thought that he was able to explain the connection of soul to body: a particular soul exists as the organizing principle in a particular parcel of matter.
The belief in the relative indeterminacy of matter is one reason for Aristotle’s rejection of atomism. If matter is atomic, then it is already a collection of determinate objects in its own right, and it becomes natural to regard the properties of macroscopic substances as mere summations of the natures of the atoms.
Although, unlike most of his fashionable contemporaries and immediate successors, Descartes was not an atomist, he was, like the others, a mechanist about the properties of matter. Bodies are machines that work according to their own laws. Except where there are minds interfering with it, matter proceeds deterministically, in its own right. Where there are minds requiring to influence bodies, they must work by ‘pulling levers’ in a piece of machinery that already has its own laws of operation. This raises the question of where those ‘levers’ are in the body. Descartes opted for the pineal gland, mainly because it is not duplicated on both sides of the brain, so it is a candidate for having a unique, unifying function.
The main uncertainty that faced Descartes and his contemporaries, however, was not where interaction took place, but how two things so different as thought and extension could interact at all. This would be particularly mysterious if one had an impact view of causal interaction, as would anyone influenced by atomism, for whom the paradigm of causation is like two billiard balls cannoning off one another.
Various of Descartes’ disciples, such as Arnold Geulincx and Nicholas Malebranche, concluded that all mind-body interactions required the direct intervention of God. The appropriate states of mind and body were only the occasions for such intervention, not real causes. Now it would be convenient to think that occasionalists held that all causation was natural except for that between mind and body. In fact they generalized their conclusion and treated all causation as directly dependent on God. Why this was so, we cannot discuss here.
Descartes’ conception of a dualism of substances came under attack from the more radical empiricists, who found it difficult to attach sense to the concept of substance at all. Locke, as a moderate empiricist, accepted that there were both material and immaterial substances. Berkeley famously rejected material substance, because he rejected all existence outside the mind. In his early Notebooks, he toyed with the idea of rejecting immaterial substance, because we could have no idea of it, and reducing the self to a collection of the ‘ideas’ that constituted its contents. Finally, he decided that the self, conceived as something over and above the ideas of which it was aware, was essential for an adequate understanding of the human person. Although the self and its acts are not presented to consciousness as objects of awareness, we are obliquely aware of them simply by dint of being active subjects. Hume rejected such claims, and proclaimed the self to be nothing more than a concatenation of its ephemeral contents.
In fact, Hume criticised the whole conception of substance for lacking in empirical content: when you search for the owner of the properties that make up a substance, you find nothing but further properties. Consequently, the mind is, he claimed, nothing but a ‘bundle’ or ‘heap’ of impressions and ideas – that is, of particular mental states or events, without an owner. This position has been labelled bundle dualism, and it is a special case of a general bundle theory of substance, according to which objects in general are just organised collections of properties. The problem for the Humean is to explain what binds the elements in the bundle together. This is an issue for any kind of substance, but for material bodies the solution seems fairly straightforward: the unity of a physical bundle is constituted by some form of causal interaction between the elements in the bundle. For the mind, mere causal connection is not enough; some further relation of co-consciousness is required. We shall see in 5.2.1 that it is problematic whether one can treat such a relation as more primitive than the notion of belonging to a subject.
One should note the following about Hume’s theory. His bundle theory is a theory about the nature of the unity of the mind. As a theory about this unity, it is not necessarily dualist. Parfit (1970, 1984) and Shoemaker (1984, ch. 2), for example, accept it as physicalists. In general, physicalists will accept it unless they wish to ascribe the unity to the brain or the organism as a whole. Before the bundle theory can be dualist one must accept property dualism, for more about which, see the next section.
A crisis in the history of dualism came, however, with the growing popularity of mechanism in science in the nineteenth century. According to the mechanist, the world is, as it would now be expressed, ‘closed under physics’. This means that everything that happens follows from and is in accord with the laws of physics. There is, therefore, no scope for interference in the physical world by the mind in the way that interactionism seems to require. According to the mechanist, the conscious mind is an epiphenomenon (a notion given general currency by T. H. Huxley 1893): that is, it is a by-product of the physical system which has no influence back on it. In this way, the facts of consciousness are acknowledged but the integrity of physical science is preserved. However, many philosophers found it implausible to claim such things as the following; the pain that I have when you hit me, the visual sensations I have when I see the ferocious lion bearing down on me or the conscious sense of understanding I have when I hear your argument – all have nothing directly to do with the way I respond. It is very largely due to the need to avoid this counterintuitiveness that we owe the concern of twentieth century philosophy to devise a plausible form of materialist monism. But, although dualism has been out of fashion in psychology since the advent of behaviourism (Watson 1913) and in philosophy since Ryle (1949), the argument is by no means over. Some distinguished neurologists, such as Sherrington (1940) and Eccles (Popper and Eccles 1977) have continued to defend dualism as the only theory that can preserve the data of consciousness. Amongst mainstream philosophers, discontent with physicalism led to a modest revival of property dualism in the last decade of the twentieth century. At least some of the reasons for this should become clear below.
2. Varieties of Dualism: Ontology
There are various ways of dividing up kinds of dualism. One natural way is in terms of what sorts of things one chooses to be dualistic about. The most common categories lighted upon for these purposes are substance and property, giving one substance dualism and property dualism. There is, however, an important third category, namely predicate dualism. As this last is the weakest theory, in the sense that it claims least, I shall begin by characterizing it.
2.1 Predicate dualism
Predicate dualism is the theory that psychological or mentalistic predicates are (a) essential for a full description of the world and (b) are not reducible to physicalistic predicates. For a mental predicate to be reducible, there would be bridging laws connecting types of psychological states to types of physical ones in such a way that the use of the mental predicate carried no information that could not be expressed without it. An example of what we believe to be a true type reduction outside psychology is the case of water, where water is always H2O: something is water if and only if it is H2O. If one were to replace the word ‘water’ by ‘H2O’, it is plausible to say that one could convey all the same information. But the terms in many of the special sciences (that is, any science except physics itself) are not reducible in this way. Not every hurricane or every infectious disease, let alone every devaluation of the currency or every coup d’etat has the same constitutive structure. These states are defined more by what they do than by their composition or structure. Their names are classified as functional terms rather than natural kind terms. It goes with this that such kinds of state are multiply realizable; that is, they may be constituted by different kinds of physical structures under different circumstances. Because of this, unlike in the case of water and H2O, one could not replace these terms by some more basic physical description and still convey the same information. There is no particular description, using the language of physics or chemistry, that would do the work of the word ‘hurricane’, in the way that ‘H2O’ would do the work of ‘water’. It is widely agreed that many, if not all, psychological states are similarly irreducible, and so psychological predicates are not reducible to physical descriptions and one has predicate dualism. (The classic source for irreducibility in the special sciences in general is Fodor (1974), and for irreducibility in the philosophy of mind, Davidson (1971).)
2.2 Property Dualism
Whereas predicate dualism says that there are two essentially different kinds of predicates in our language, property dualism says that there are two essentially different kinds of property out in the world. Property dualism can be seen as a step stronger than predicate dualism. Although the predicate ‘hurricane’ is not equivalent to any single description using the language of physics, we believe that each individual hurricane is nothing but a collection of physical atoms behaving in a certain way: one need have no more than the physical atoms, with their normal physical properties, following normal physical laws, for there to be a hurricane. One might say that we need more than the language of physics to describe and explain the weather, but we do not need more than its ontology. There is token identity between each individual hurricane and a mass of atoms, even if there is no type identity between hurricanes as kinds and some particular structure of atoms as a kind. Genuine property dualism occurs when, even at the individual level, the ontology of physics is not sufficient to constitute what is there. The irreducible language is not just another way of describing what there is, it requires that there be something more there than was allowed for in the initial ontology. Until the early part of the twentieth century, it was common to think that biological phenomena (‘life’) required property dualism (an irreducible ‘vital force’), but nowadays the special physical sciences other than psychology are generally thought to involve only predicate dualism. In the case of mind, property dualism is defended by those who argue that the qualitative nature of consciousness is not merely another way of categorizing states of the brain or of behaviour, but a genuinely emergent phenomenon.
2.3 Substance Dualism
There are two important concepts deployed in this notion. One is that of substance, the other is the dualism of these substances. A substance is characterized by its properties, but, according to those who believe in substances, it is more than the collection of the properties it possesses, it is the thing which possesses them. So the mind is not just a collection of thoughts, but is that which thinks, an immaterial substance over and above its immaterial states. Properties are the properties of objects. If one is a property dualist, one may wonder what kinds of objects possess the irreducible or immaterial properties in which one believes. One can use a neutral expression and attribute them to persons, but, until one has an account of person, this is not explanatory. One might attribute them to human beings qua animals, or to the brains of these animals. Then one will be holding that these immaterial properties are possessed by what is otherwise a purely material thing. But one may also think that not only mental states are immaterial, but that the subject that possesses them must also be immaterial. Then one will be a dualist about that to which mental states and properties belong as well about the properties themselves. Now one might try to think of these subjects as just bundles of the immaterial states. This is Hume’s view. But if one thinks that the owner of these states is something quite over and above the states themselves, and is immaterial, as they are, one will be a substance dualist.
Substance dualism is also often dubbed ‘Cartesian dualism’, but some substance dualists are keen to distinguish their theories from Descartes’s. E. J. Lowe, for example, is a substance dualist, in the following sense. He holds that a normal human being involves two substances, one a body and the other a person. The latter is not, however, a purely mental substance that can be defined in terms of thought or consciousness alone, as Descartes claimed. But persons and their bodies have different identity conditions and are both substances, so there are two substances essentially involved in a human being, hence this is a form of substance dualism. Lowe (2006) claims that his theory is close to P. F. Strawson’s (1959), whilst admitting that Strawson would not have called it substance dualism.
3. Varieties of Dualism: Interaction
If mind and body are different realms, in the way required by either property or substance dualism, then there arises the question of how they are related. Common sense tells us that they interact: thoughts and feelings are at least sometimes caused by bodily events and at least sometimes themselves give rise to bodily responses. I shall now consider briefly the problems for interactionism, and its main rivals, epiphenomenalism and parallelism.
3.1 Interactionism
Interactionism is the view that mind and body – or mental events and physical events – causally influence each other. That this is so is one of our common-sense beliefs, because it appears to be a feature of everyday experience. The physical world influences my experience through my senses, and I often react behaviourally to those experiences. My thinking, too, influences my speech and my actions. There is, therefore, a massive natural prejudice in favour of interactionism. It has been claimed, however, that it faces serious problems (some of which were anticipated in section 1).
The simplest objection to interaction is that, in so far as mental properties, states or substances are of radically different kinds from each other, they lack that communality necessary for interaction. It is generally agreed that, in its most naive form, this objection to interactionism rests on a ‘billiard ball’ picture of causation: if all causation is by impact, how can the material and the immaterial impact upon each other? But if causation is either by a more ethereal force or energy or only a matter of constant conjunction, there would appear to be no problem in principle with the idea of interaction of mind and body.
Even if there is no objection in principle, there appears to be a conflict between interactionism and some basic principles of physical science. For example, if causal power was flowing in and out of the physical system, energy would not be conserved, and the conservation of energy is a fundamental scientific law. Various responses have been made to this. One suggestion is that it might be possible for mind to influence the distribution of energy, without altering its quantity. (See Averill and Keating 1981). Another response is to challenge the relevance of the conservation principle in this context. The conservation principle states that ‘in a causally isolated system the total amount of energy will remain constant’. Whereas ‘[t]he interactionist denies…that the human body is an isolated system’, so the principle is irrelevant (Larmer (1986), 282: this article presents a good brief survey of the options). This approach has been termed conditionality, namely the view that conservation is conditional on the physical system being closed, that is, that nothing non-physical is interacting or interfering with it, and, of course, the interactionist claims that this condition is, trivially, not met. That conditionality is the best line for the dualist to take, and that other approaches do not work, is defended in Pitts (2019) and Cucu and Pitts (2019). This, they claim, makes the plausibility of interactionism an empirical matter which only close investigation on the fine operation of the brain could hope to settle. Cucu, in a separate article (2018), claims to find critical neuronal events which do not have sufficient physical explanation.This claim clearly needs further investigation.
Robins Collins (2011) has claimed that the appeal to conservation by opponents of interactionism is something of a red herring because conservation principles are not ubiquitous in physics. He argues that energy is not conserved in general relativity, in quantum theory, or in the universe taken as a whole. Why then, should we insist on it in mind-brain interaction?
Most discussion of interactionism takes place in the context of the assumption that it is incompatible with the world’s being ‘closed under physics’. This is a very natural assumption, but it is not justified if causal overdetermination of behaviour is possible. There could then be a complete physical cause of behaviour, and a mental one. The strongest intuitive objection against overdetermination is clearly stated by Mills (1996: 112), who is himself a defender of overdetermination.
For X to be a cause of Y, X must contribute something to Y. The only way a purely mental event could contribute to a purely physical one would be to contribute some feature not already determined by a purely physical event. But if physical closure is true, there is no feature of the purely physical effect that is not contributed by the purely physical cause. Hence interactionism violates physical closure after all.
Mills says that this argument is invalid, because a physical event can have features not explained by the event which is its sufficient cause. For example, “the rock’s hitting the window is causally sufficient for the window’s breaking, and the window’s breaking has the feature of being the third window-breaking in the house this year; but the facts about prior window-breakings, rather than the rock’s hitting the window, are what cause this window-breaking to have this feature.”
The opponent of overdetermination could perhaps reply that his principle applies, not to every feature of events, but to a subgroup – say, intrinsic features, not merely relational or comparative ones. It is this kind of feature that the mental event would have to cause, but physical closure leaves no room for this. These matters are still controversial.
The problem with closure of physics may be radically altered if physical laws are indeterministic, as quantum theory seems to assert. If physical laws are deterministic, then any interference from outside would lead to a breach of those laws. But if they are indeterministic, might not interference produce a result that has a probability greater than zero, and so be consistent with the laws? This way, one might have interaction yet preserve a kind of nomological closure, in the sense that no laws are infringed. Because it involves assessing the significance and consequences of quantum theory, this is a difficult matter for the non-physicist to assess. Some argue that indeterminacy manifests itself only on the subatomic level, being cancelled out by the time one reaches even very tiny macroscopic objects: and human behaviour is a macroscopic phenomenon. Others argue that the structure of the brain is so finely tuned that minute variations could have macroscopic effects, rather in the way that, according to ‘chaos theory’, the flapping of a butterfly’s wings in China might affect the weather in New York. (For discussion of this, see Eccles (1980), (1987), and Popper and Eccles (1977).) Still others argue that quantum indeterminacy manifests itself directly at a high level, when acts of observation collapse the wave function, suggesting that the mind may play a direct role in affecting the state of the world (Hodgson 1988; Stapp 1993).
3.2 Epiphenomenalism
If the reality of property dualism is not to be denied, but the problem of how the immaterial is to affect the material is to be avoided, then epiphenomenalism may seem to be the answer. According to this theory, mental events are caused by physical events, but have no causal influence on the physical. I have introduced this theory as if its point were to avoid the problem of how two different categories of thing might interact. In fact, it is, at best, an incomplete solution to this problem. If it is mysterious how the non-physical can have it in its nature to influence the physical, it ought to be equally mysterious how the physical can have it in its nature to produce something non-physical. But that this latter is what occurs is an essential claim of epiphenomenalism. (For development of this point, see Green (2003), 149–51). In fact, epiphenomenalism is more effective as a way of saving the autonomy of the physical (the world as ‘closed under physics’) than as a contribution to avoiding the need for the physical and non-physical to have causal commerce.
There are at least three serious problems for epiphenomenalism. First, as I indicated in section 1, it is profoundly counterintuitive. What could be more apparent than that it is the pain that I feel that makes me cry, or the visual experience of the boulder rolling towards me that makes me run away? At least one can say that epiphenomenalism is a fall-back position: it tends to be adopted because other options are held to be unacceptable.
The second problem is that, if mental states do nothing, there is no reason why they should have evolved. This objection ties in with the first: the intuition there was that conscious states clearly modify our behaviour in certain ways, such as avoiding danger, and it is plain that they are very useful from an evolutionary perspective.
Frank Jackson (1982) replies to this objection by saying that it is the brain state associated with pain that evolves for this reason: the sensation is a by-product. Evolution is full of useless or even harmful by-products. For example, polar bears have evolved thick coats to keep them warm, even though this has the damaging side effect that they are heavy to carry. Jackson’s point is true in general, but does not seem to apply very happily to the case of mind. The heaviness of the polar bear’s coat follows directly from those properties and laws which make it warm: one could not, in any simple way, have one without the other. But with mental states, dualistically conceived, the situation is quite the opposite. The laws of physical nature which, the mechanist says, make brain states cause behaviour, in no way explain why brain states should give rise to conscious ones. The laws linking mind and brain are what Feigl (1958) calls nomological danglers, that is, brute facts added onto the body of integrated physical law. Why there should have been by-products of that kind seems to have no evolutionary explanation.
The third problem concerns the rationality of belief in epiphenomenalism, via its effect on the problem of other minds. It is natural to say that I know that I have mental states because I experience them directly. But how can I justify my belief that others have them? The simple version of the ‘argument from analogy’ says that I can extrapolate from my own case. I know that certain of my mental states are correlated with certain pieces of behaviour, and so I infer that similar behaviour in others is also accompanied by similar mental states. Many hold that this is a weak argument because it is induction from one instance, namely, my own. The argument is stronger if it is not a simple induction but an ‘argument to the best explanation’. I seem to know from my own case that mental events can be the explanation of behaviour, and I know of no other candidate explanation for typical human behaviour, so I postulate the same explanation for the behaviour of others. But if epiphenomenalism is true, my mental states do not explain my behaviour and there is a physical explanation for the behaviour of others. It is explanatorily redundant to postulate such states for others. I know, by introspection, that I have them, but is it not just as likely that I alone am subject to this quirk of nature, rather than that everyone is?
For more detailed treatment and further reading on this topic, see the entry epiphenomenalism.
3.3 Parallelism
The epiphenomenalist wishes to preserve the integrity of physical science and the physical world, and appends those mental features that he cannot reduce. The parallelist preserves both realms intact, but denies all causal interaction between them. They run in harmony with each other, but not because their mutual influence keeps each other in line. That they should behave as if they were interacting would seem to be a bizarre coincidence. This is why parallelism has tended to be adopted only by those – like Leibniz – who believe in a pre-established harmony, set in place by God. The progression of thought can be seen as follows. Descartes believes in a more or less natural form of interaction between immaterial mind and material body. Malebranche thought that this was impossible naturally, and so required God to intervene specifically on each occasion on which interaction was required. Leibniz decided that God might as well set things up so that they always behaved as if they were interacting, without particular intervention being required. Outside such a theistic framework, the theory is incredible. Even within such a framework, one might well sympathise with Berkeley’s instinct that once genuine interaction is ruled out one is best advised to allow that God creates the physical world directly, within the mental realm itself, as a construct out of experience.
4. Arguments for Dualism
4.1 The Knowledge Argument Against Physicalism
One category of arguments for dualism is constituted by the standard objections against physicalism. Prime examples are those based on the existence of qualia, the most important of which is the so-called ‘knowledge argument’. Because this argument has its own entry (see the entry qualia: the knowledge argument), I shall deal relatively briefly with it here. One should bear in mind, however, that all arguments against physicalism are also arguments for the irreducible and hence immaterial nature of the mind and, given the existence of the material world, are thus arguments for dualism.
The knowledge argument asks us to imagine a future scientist who has lacked a certain sensory modality from birth, but who has acquired a perfect scientific understanding of how this modality operates in others. This scientist – call him Harpo – may have been born stone deaf, but become the world’s greatest expert on the machinery of hearing: he knows everything that there is to know within the range of the physical and behavioural sciences about hearing. Suppose that Harpo, thanks to developments in neurosurgery, has an operation which finally enables him to hear. It is suggested that he will then learn something he did not know before, which can be expressed as what it is like to hear, or the qualitative or phenomenal nature of sound. These qualitative features of experience are generally referred to as qualia. If Harpo learns something new, he did not know everything before. He knew all the physical facts before. So what he learns on coming to hear – the facts about the nature of experience or the nature of qualia – are non-physical. This establishes at least a state or property dualism. (See Jackson 1982; Robinson 1982.)
There are at least two lines of response to this popular but controversial argument. First is the ‘ability’ response. According to this, Harpo does not acquire any new factual knowledge, only ‘knowledge how’, in the form of the ability to respond directly to sounds, which he could not do before. This essentially behaviouristic account is exactly what the intuition behind the argument is meant to overthrow. Putting ourselves in Harpo’s position, it is meant to be obvious that what he acquires is knowledge of what something is like, not just how to do something. Such appeals to intuition are always, of course, open to denial by those who claim not to share the intuition. Some ability theorists seem to blur the distinction between knowing what something is like and knowing how to do something, by saying that the ability Harpo acquires is to imagine or remember the nature of sound. In this case, what he acquires the ability to do involves the representation to himself of what the thing is like. But this conception of representing to oneself, especially in the form of imagination, seems sufficiently close to producing in oneself something very like a sensory experience that it only defers the problem: until one has a physicalist gloss on what constitutes such representations as those involved in conscious memory and imagination, no progress has been made.
The other line of response is to argue that, although Harpo’s new knowledge is factual, it is not knowledge of a new fact. Rather, it is new way of grasping something that he already knew. He does not realise this, because the concepts employed to capture experience (such as ‘looks red’ or ‘sounds C-sharp’) are similar to demonstratives, and demonstrative concepts lack the kind of descriptive content that allow one to infer what they express from other pieces of information that one may already possess. A total scientific knowledge of the world would not enable you to say which time was ‘now’ or which place was ‘here’. Demonstrative concepts pick something out without saying anything extra about it. Similarly, the scientific knowledge that Harpo originally possessed did not enable him to anticipate what it would be like to re-express some parts of that knowledge using the demonstrative concepts that only experience can give one. The knowledge, therefore, appears to be genuinely new, whereas only the mode of conceiving it is novel.
Proponents of the epistemic argument respond that it is problematic to maintain both that the qualitative nature of experience can be genuinely novel, and that the quality itself be the same as some property already grasped scientifically: does not the experience’s phenomenal nature, which the demonstrative concepts capture, constitute a property in its own right? Another way to put this is to say that phenomenal concepts are not pure demonstratives, like ‘here’ and ‘now’, or ‘this’ and ‘that’, because they do capture a genuine qualitative content. Furthermore, experiencing does not seem to consist simply in exercising a particular kind of concept, demonstrative or not. When Harpo has his new form of experience, he does not simply exercise a new concept; he also grasps something new – the phenomenal quality – with that concept. How decisive these considerations are, remains controversial.
4.2 The Argument from Predicate Dualism to Property Dualism
I said above that predicate dualism might seem to have no ontological consequences, because it is concerned only with the different way things can be described within the contexts of the different sciences, not with any real difference in the things themselves. This, however, can be disputed.
The argument from predicate to property dualism moves in two steps, both controversial. The first claims that the irreducible special sciences, which are the sources of irreducible predicates, are not wholly objective in the way that physics is, but depend for their subject matter upon interest-relative perspectives on the world. This means that they, and the predicates special to them, depend on the existence of minds and mental states, for only minds have interest-relative perspectives. The second claim is that psychology – the science of the mental – is itself an irreducible special science, and so it, too, presupposes the existence of the mental. Mental predicates therefore presuppose the mentality that creates them: mentality cannot consist simply in the applicability of the predicates themselves.
First, let us consider the claim that the special sciences are not fully objective, but are interest-relative.
No-one would deny, of course, that the very same subject matter or ‘hunk of reality’ can be described in irreducibly different ways and it still be just that subject matter or piece of reality. A mass of matter could be characterized as a hurricane, or as a collection of chemical elements, or as mass of sub-atomic particles, and there be only the one mass of matter. But such different explanatory frameworks seem to presuppose different perspectives on that subject matter.
This is where basic physics, and perhaps those sciences reducible to basic physics, differ from irreducible special sciences. On a realist construal, the completed physics cuts physical reality up at its ultimate joints: any special science which is nomically strictly reducible to physics also, in virtue of this reduction, it could be argued, cuts reality at its joints, but not at its minutest ones. If scientific realism is true, a completed physics will tell one how the world is, independently of any special interest or concern: it is just how the world is. It would seem that, by contrast, a science which is not nomically reducible to physics does not take its legitimation from the underlying reality in this direct way. Rather, such a science is formed from the collaboration between, on the one hand, objective similarities in the world and, on the other, perspectives and interests of those who devise the science. The concept of hurricane is brought to bear from the perspective of creatures concerned about the weather. Creatures totally indifferent to the weather would have no reason to take the real patterns of phenomena that hurricanes share as constituting a single kind of thing. With the irreducible special sciences, there is an issue of salience , which involves a subjective component: a selection of phenomena with a certain teleology in mind is required before their structures or patterns are reified. The entities of metereology or biology are, in this respect, rather like Gestalt phenomena.
Even accepting this, why might it be thought that the perspectivality of the special sciences leads to a genuine property dualism in the philosophy of mind? It might seem to do so for the following reason. Having a perspective on the world, perceptual or intellectual, is a psychological state. So the irreducible special sciences presuppose the existence of mind. If one is to avoid an ontological dualism, the mind that has this perspective must be part of the physical reality on which it has its perspective. But psychology, it seems to be almost universally agreed, is one of those special sciences that is not reducible to physics, so if its subject matter is to be physical, it itself presupposes a perspective and, hence, the existence of a mind to see matter as psychological. If this mind is physical and irreducible, it presupposes mind to see it as such. We seem to be in a vicious circle or regress.
We can now understand the motivation for full-blown reduction. A true basic physics represents the world as it is in itself, and if the special sciences were reducible, then the existence of their ontologies would make sense as expressions of the physical, not just as ways of seeing or interpreting it. They could be understood ‘from the bottom up’, not from top down. The irreducibility of the special sciences creates no problem for the dualist, who sees the explanatory endeavor of the physical sciences as something carried on from a perspective conceptually outside of the physical world. Nor need this worry a physicalist, if he can reduce psychology, for then he could understand ‘from the bottom up’ the acts (with their internal, intentional contents) which created the irreducible ontologies of the other sciences. But psychology is one of the least likely of sciences to be reduced. If psychology cannot be reduced, this line of reasoning leads to real emergence for mental acts and hence to a real dualism for the properties those acts instantiate (Robinson 2003).
4.3 The Modal Argument
There is an argument, which has roots in Descartes (Meditation VI), which is a modal argument for dualism. One might put it as follows:
It is imaginable that one’s mind might exist without one’s body.
therefore
It is conceivable that one’s mind might exist without one’s body.
therefore
It is possible one’s mind might exist without one’s body.
therefore
One’s mind is a different entity from one’s body.
The rationale of the argument is a move from imaginability to real possibility. I include (2) because the notion of conceivability has one foot in the psychological camp, like imaginability, and one in the camp of pure logical possibility and therefore helps in the transition from one to the other.
This argument should be distinguished from a similar ‘conceivability’ argument, often known as the ‘zombie hypothesis’, which claims the imaginability and possibility of my body (or, in some forms, a body physically just like it) existing without there being any conscious states associated with it. (See, for example, Chalmers (1996), 94–9.) This latter argument, if sound, would show that conscious states were something over and above physical states. It is a different argument because the hypothesis that the unaltered body could exist without the mind is not the same as the suggestion that the mind might continue to exist without the body, nor are they trivially equivalent. The zombie argument establishes only property dualism and a property dualist might think disembodied existence inconceivable – for example, if he thought the identity of a mind through time depended on its relation to a body (e.g., Penelhum 1970).
Before Kripke (1972/80), the first challenge to such an argument would have concerned the move from (3) to (4). When philosophers generally believed in contingent identity, that move seemed to them invalid. But nowadays that inference is generally accepted and the issue concerns the relation between imaginability and possibility. No-one would nowadays identify the two (except, perhaps, for certain quasi-realists and anti-realists), but the view that imaginability is a solid test for possibility has been strongly defended. W. D. Hart ((1994), 266), for example, argues that no clear example has been produced such that “one can imagine that p (and tell less imaginative folk a story that enables them to imagine that p) plus a good argument that it is impossible that p. No such counterexamples have been forthcoming…” This claim is at least contentious. There seem to be good arguments that time-travel is incoherent, but every episode of Star-Trek or Doctor Who shows how one can imagine what it might be like were it possible.
It is worth relating the appeal to possibility in this argument to that involved in the more modest, anti-physicalist, zombie argument. The possibility of this hypothesis is also challenged, but all that is necessary for a zombie to be possible is that all and only the things that the physical sciences say about the body be true of such a creature. As the concepts involved in such sciences – e.g., neuron, cell, muscle – seem to make no reference, explicit or implicit, to their association with consciousness, and are defined in purely physical terms in the relevant science texts, there is a very powerful prima facie case for thinking that something could meet the condition of being just like them and lack any connection with consciousness. There is no parallel clear, uncontroversial and regimented account of mental concepts as a whole that fails to invoke, explicitly or implicitly, physical (e.g., behavioural) states.
For an analytical behaviourist the appeal to imaginability made in the argument fails, not because imagination is not a reliable guide to possibility, but because we cannot imagine such a thing, as it is a priori impossible. The impossibility of disembodiment is rather like that of time travel, because it is demonstrable a priori, though only by arguments that are controversial. The argument can only get under way for those philosophers who accept that the issue cannot be settled a priori, so the possibility of the disembodiment that we can imagine is still prima facie open.
A major rationale of those who think that imagination is not a safe indication of possibility, even when such possibility is not eliminable a priori, is that we can imagine that a posteriori necessities might be false – for example, that Hesperus might not be identical to Phosphorus. But if Kripke is correct, that is not a real possibility. Another way of putting this point is that there are many epistemic possibilities which are imaginable because they are epistemic possibilities, but which are not real possibilities. Richard Swinburne (1997, New Appendix C), whilst accepting this argument in general, has interesting reasons for thinking that it cannot apply in the mind-body case. He argues that in cases that involve a posteriori necessities, such as those identities that need discovering, it is because we identify those entities only by their ‘stereotypes’ (that is, by their superficial features observable by the layman) that we can be wrong about their essences. In the case of our experience of ourselves this is not true.
Now it is true that the essence of Hesperus cannot be discovered by a mere thought experiment. That is because what makes Hesperus Hesperus is not the stereotype, but what underlies it. But it does not follow that no one can ever have access to the essence of a substance, but must always rely for identification on a fallible stereotype. One might think that for the person him or herself, while what makes that person that person underlies what is observable to others, it does not underlie what is experienceable by that person, but is given directly in their own self-awareness.
This is a very appealing Cartesian intuition: my identity as the thinking thing that I am is revealed to me in consciousness, it is not something beyond the veil of consciousness. Now it could be replied to this that though I do access myself as a conscious subject, so classifying myself is rather like considering myself qua cyclist. Just as I might never have been a cyclist, I might never have been conscious, if things had gone wrong in my very early life. I am the organism, the animal, which might not have developed to the point of consciousness, and that essence as animal is not revealed to me just by introspection.
But there are vital differences between these cases. A cyclist is explicitly presented as a human being (or creature of some other animal species) cycling: there is no temptation to think of a cyclist as a basic kind of thing in its own right. Consciousness is not presented as a property of something, but as the subject itself. Swinburne’s claim that when we refer to ourselves we are referring to something we think we are directly aware of and not to ‘something we know not what’ that underlies our experience seemingly ‘of ourselves’ has powerful intuitive appeal and could only be overthrown by very forceful arguments. Yet, even if we are not referring primarily to a substrate, but to what is revealed in consciousness, could it not still be the case that there is a necessity stronger than causal connecting this consciousness to something physical? To consider this further we must investigate what the limits are of the possible analogy between cases of the water-H2O kind, and the mind-body relation.
We start from the analogy between the water stereotype – how water presents itself – and how consciousness is given first-personally to the subject. It is plausible to claim that something like water could exist without being H2O, but hardly that it could exist without some underlying nature. There is, however, no reason to deny that this underlying nature could be homogenous with its manifest nature: that is, it would seem to be possible that there is a world in which the water-like stuff is an element, as the ancients thought, and is water-like all the way down. The claim of the proponents of the dualist argument is that this latter kind of situation can be known to be true a priori in the case of the mind: that is, one can tell by introspection that it is not more-than-causally dependent on something of a radically different nature, such as a brain or body. What grounds might one have for thinking that one could tell that a priori?
The only general argument that seem to be available for this would be the principle that, for any two levels of discourse, A and B, they are more-than-causally connected only if one entails the other a priori. And the argument for accepting this principle would be that the relatively uncontroversial cases of a posteriori necessary connections are in fact cases in which one can argue a priori from facts about the microstructure to the manifest facts. In the case of water, for example, it would be claimed that it follows a priori that if there were something with the properties attributed to H2O by chemistry on a micro level, then that thing would possess waterish properties on a macro level. What is established a posteriori is that it is in fact H2O that underlies and explains the waterish properties round here, not something else: the sufficiency of the base – were it to obtain – to explain the phenomena, can be deduced a priori from the supposed nature of the base. This is, in effect, the argument that Chalmers uses to defend the zombie hypothesis. The suggestion is that the whole category of a posteriori more-than-causally necessary connections (often identified as a separate category of metaphysical necessity) comes to no more than this. If we accept that this is the correct account of a posteriori necessities, and also deny the analytically reductionist theories that would be necessary for a priori connections between mind and body, as conceived, for example, by the behaviourist or the functionalist, does it follow that we can tell a priori that consciousness is not more-than-causally dependent on the body?
It is helpful in considering this question to employ a distinction like Berkeley’s between ideas and notions. Ideas are the objects of our mental acts, and they capture transparently – ‘by way of image or likeness’ (Principles, sect. 27) – that of which they are the ideas. The self and its faculties are not the objects of our mental acts, but are captured only obliquely in the performance of its acts, and of these Berkeley says we have notions, meaning by this that what we capture of the nature of the dynamic agent does not seem to have the same transparency as what we capture as the normal objects of the agent’s mental acts. It is not necessary to become involved in Berkeley’s metaphysics in general to feel the force of the claim that the contents and internal objects of our mental acts are grasped with a lucidity that exceeds that of our grasp of the agent and the acts per se. Because of this, notions of the self perhaps have a ‘thickness’ and are permanently contestable: there seems always to be room for more dispute as to what is involved in that concept. (Though we shall see later, in 5.2.2, that there is a ‘non-thick’ way of taking the Berkeleyan concept of a notion.)
Because ‘thickness’ always leaves room for dispute, this is one of those cases in philosophy in which one is at the mercy of the arguments philosophers happen to think up. The conceivability argument creates a prima facie case for thinking that mind has no more than causal ontological dependence on the body. Let us assume that one rejects analytical (behaviourist or functionalist) accounts of mental predicates. Then the above arguments show that any necessary dependence of mind on body does not follow the model that applies in other scientific cases. This does not show that there may not be other reasons for believing in such dependence, for so many of the concepts in the area are still contested. For example, it might be argued that identity through time requires the kind of spatial existence that only body can give: or that the causal continuity required by a stream of consciousness cannot be a property of mere phenomena. All these might be put forward as ways of filling out those aspects of our understanding of the self that are only obliquely, not transparently, presented in self-awareness. The dualist must respond to any claim as it arises: the conceivability argument does not pre-empt them.......
5.2 The Unity of the Mind
Whether one believes that the mind is a substance or just a bundle of properties, the same challenge arises, which is to explain the nature of the unity of the immaterial mind. For the Cartesian, that means explaining how he understands the notion of immaterial substance. For the Humean, the issue is to explain the nature of the relationship between the different elements in the bundle that binds them into one thing. Neither tradition has been notably successful in this latter task: indeed, Hume, in the appendix to the Treatise, declared himself wholly mystified by the problem, rejecting his own initial solution (though quite why is not clear from the text).
A lunar restricting indication beckons an approaching CP manifest westbound through downtown Milwaukee as the sun sets behind the massive Marquette Interchange on the west side of Milwaukee Intermodal Station.
This was another indication that many people had done their part for this protest and rally: the signs were being set down just about anywhere.
There were still a lot of people there when I had left (see previous photo), but the numbers were beginning to dwindle. I don't think that's going to happen on March 28.
Beautiful, but scary. This is the Spotted Lanternfly (Lycorma delicatula). An impressive 2 inch exotic Fulgorid type thing from China and Southeast asia, it is a bark sucker and can do tremendous damage to smooth barked woody plants. The Ag folks are concerned about things like apple, peaches, and grapes, but there are indications that other native plants may be at risk. Currently found in 6 counties in PA, efforts to eradicate it are ongoing, but it continues to spread. Any sightings of something like this should be reported to your local Ag Extension Office if you are in the U.S. One final note is that this species favorite late season host is Tree-of-Heaven. (Ailanthus altissima). Photos, in part, by Sydney Price. Specimen from USDA APHIS, would love to have additional fresh specimens particularly of the strikingly colored nymphs.
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All photographs are public domain, feel free to download and use as you wish.
Photography Information: Canon Mark II 5D, Zerene Stacker, Stackshot Sled, 65mm Canon MP-E 1-5X macro lens, Twin Macro Flash in Styrofoam Cooler, F5.0, ISO 100, Shutter Speed 200
Beauty is truth, truth beauty - that is all
Ye know on earth and all ye need to know
" Ode on a Grecian Urn"
John Keats
You can also follow us on Instagram - account = USGSBIML Want some Useful Links to the Techniques We Use? Well now here you go Citizen:
Free Field Guide to Bee Genera of Marylandhttp://bio2.elmira.edu/fieldbio/beesofmarylandbookversion1.pdf
Basic USGSBIML set up:
www.youtube.com/watch?v=S-_yvIsucOY
USGSBIML Photoshopping Technique: Note that we now have added using the burn tool at 50% opacity set to shadows to clean up the halos that bleed into the black background from "hot" color sections of the picture.
www.youtube.com/watch?v=Bdmx_8zqvN4
PDF of Basic USGSBIML Photography Set Up:
ftp://ftpext.usgs.gov/pub/er/md/laurel/Droege/How%20to%20Take%20MacroPhotographs%20of%20Insects%20BIML%20Lab2.pdf
Google Hangout Demonstration of Techniques:
plus.google.com/events/c5569losvskrv2nu606ltof8odo
or
www.youtube.com/watch?v=4c15neFttoU
Excellent Technical Form on Stacking:
Contact information:
Sam Droege
sdroege@usgs.gov
301 497 5840
Silverton:
The first indication of silver–lead mineralisation in the Barrier Rangers came in late 1875 with the discovery of galena by Julius Charles Nickel and Dan McLean while they were well sinking on Thackaringa Station, near the South Australian - New South Wales border.
In 1879 John Stokie established a store at Umberumberka, 19 km north of Thackaringa. He continued prospecting and discovered silver–lead veins nearby, which he pegged with Edward Pegler in November 1881. A 100 ton parcel of ore was shipped to England for a 40% profit. The following October the Umberumberka Silver Lead Mining Company Ltd was floated with nominal capital of £20 000. Umberumberka was the second area of silver–lead mineralisation discovered in the Barrier Ranges and the new company was the first to be publicly floated. The town of Silverton soon developed close to the mine and became the main settlement of the growing silver field.
Silverton was surveyed in 1883, by which time Australia had a population of 2, 250, 194. By September that year, the population of Silverton was 250, and by December 1883 it had doubled. That year the Day Dream Mine opened and attracted an additional population of 400 - 500 people. In 1884 1,222 mineral leases, 937 business permits and 114 miners' rights were issued. That same year 6,000 tonnes of ore were extracted and the town acquired its own newspaper, the Silver Age.
By 1885 - 1886 the town's population had reached 3,000. Silverton was proclaimed a township in 1885 and a municipality the following year. In 1885 a short-lived smelter was established at Day Dream Mine, operating for only a year. In 1892 the Umberumberka Mine closed, followed by the Day Dream Mine. The Pioneer Mine at Thackaringa closed in 1897. By 1901, after miners had moved to the richer fields at Broken Hill, the town went into decline and only 286 people remained. Today the town has a population of around 50 people, most of whom work in tourism.
The Silverton Tramway Company:
The Silverton Tramway Company, a rare private railway of 50klms in length, was incorporated in New South Wales October 14, 1886 and the line was completed and opened for traffic on January 12, 1888. One of only two privately owned railways in the state, the tramway was originally founded to transport ore from local mines in the Broken Hill and Silverton region into South Australia. The company soon branched out, not only carrying ore from the mines but freighted other goods and offered a passenger service which accounted for a third of their business.
The company serviced travellers on long trips heading interstate to Semaphore (Adelaide) to the Largs Bay Holiday Camp and excursions for local community groups often conveying passengers to Silverton and McCulloch Park (at Stephens Creek) for the day and returning to Broken Hill in the afternoon. When traveling to South Australia the train would travel from Broken Hill, through Silverton and then to Burns which is on the New South Wales side of the border of Cockburn (a town divided by the NSW/SA border).
In 1927 the New South Wales government completed the railway from Sydney to Broken Hill, thus joining the Silverton Tramway and completing the link from Sydney to Adelaide. It played a strategic role in the trans-Australia network until 1970, when it was surpassed by the New South Wales Government Railways (Indian-Pacific). From 1888-1970 it was critical to the economic functioning of Broken Hill, by providing the key transport of ore to the Port Pirie smelters. It played a significant role in the politics and recreation of Broken Hill, and a crucial role at times of water shortage in Broken Hill.
Today, Silverton resides in the Unincorporated Area of New South Wales (NSW) and so does not feature a City Council. It is run by the Silverton Village Committee, who to this day hold their quarterly meetings in the Silverton Municipal Chambers.
Source: Silverton NSW (www.aussietowns.com.au/town/silverton-nsw), New South Wales Heritage Register & Discover Broken Hill (discoverbrokenhill.com.au/silverton-nsw/historic-building...), "The pathway to Broken Hill: Early discoveries in the Barrier Ranges, New South Wales, Australia" by Kenneth George McQueen, and 'Aplin, Graeme; S.G. Foster; Michael McKernan, eds. (1987). Australians: Events and Places. Broadway, New South Wales, Australia: Fairfax, Syme & Weldon Associates. p. 97'
September 1991 - Hartmarx Corp. has sold its ailing specialty-store operation for $43 million, with the indication that two-thirds of the stores will be quickly closed, the firm said Friday.
Among the stores being sold is Hartmarx`s Baskin unit in Illinois.
Lincoln Square Mall opened in 1964 and was developed in partnership between the city of Urbana, Carson Pirie Scott & Co., and Victor Gruen in an attempt to revive the towns decaying urban core. Lincoln Square was the first mall in Illinois to be located outside of the Chicago Metropolitan Area and was solely anchored by the venerable Chicago-based Carson Pirie Scott & Co.
The mall was mildly successful through the mid-1980s until competition from Marketplace Shopping Center in nearby Champaign started to draw shoppers away from the older and smaller Lincoln Square. Carson Pirie Scott sold the mall in 1988 as they were preparing to be acquired by Peoria-based Bergner's and the store was rebranded as Bergner's soon after. Bergner's would close the store after declaring Chapter 11 Bankruptcy in August 1991 and the store would reopen as Minnesota-based Herberger's. Herberger's helped fund a minor mall renovation in 1994, but Herberger's was soon sold to Saks Inc. in 1997 and, closed their store in 2002.
Despite its interesting history and historical status, the mall was funnily enough never completed. Only one of the four planes phases was ever completed. Phase 2 would have closed Main Street, between Race and Vine Street and added a second anchor store, likely Montgomery Ward, and Phases 3 and 4 would have added a civic center, theater, and high rise office towers to the mall complex. I don’t think that these additions would have extended the malls life for long. Carson’s, Bergner’s, and Herberger’s went bankrupt as part of Bon-Ton stores bankruptcy in 2018, and Montgomery Ward shuttered the last of their stores in 2001. In addition, Marketplace Shopping Center, or a mall similar to it, would have been constructed off the freeway regardless as major department stores were looking to leave downtown Champaign.
There are no signs or mall rules stating "No Photography", but I'm banned for life with a polaroid in the mall offices haha.
Silverton:
The first indication of silver–lead mineralisation in the Barrier Rangers came in late 1875 with the discovery of galena by Julius Charles Nickel and Dan McLean while they were well sinking on Thackaringa Station, near the South Australian - New South Wales border.
In 1879 John Stokie established a store at Umberumberka, 19 km north of Thackaringa. He continued prospecting and discovered silver–lead veins nearby, which he pegged with Edward Pegler in November 1881. A 100 ton parcel of ore was shipped to England for a 40% profit. The following October the Umberumberka Silver Lead Mining Company Ltd was floated with nominal capital of £20 000. Umberumberka was the second area of silver–lead mineralisation discovered in the Barrier Ranges and the new company was the first to be publicly floated. The town of Silverton soon developed close to the mine and became the main settlement of the growing silver field.
Silverton was surveyed in 1883, by which time Australia had a population of 2, 250, 194. By September that year, the population of Silverton was 250, and by December 1883 it had doubled. That year the Day Dream Mine opened and attracted an additional population of 400 - 500 people. In 1884 1,222 mineral leases, 937 business permits and 114 miners' rights were issued. That same year 6,000 tonnes of ore were extracted and the town acquired its own newspaper, the Silver Age.
By 1885 - 1886 the town's population had reached 3,000. Silverton was proclaimed a township in 1885 and a municipality the following year. In 1885 a short-lived smelter was established at Day Dream Mine, operating for only a year. In 1892 the Umberumberka Mine closed, followed by the Day Dream Mine. The Pioneer Mine at Thackaringa closed in 1897. By 1901, after miners had moved to the richer fields at Broken Hill, the town went into decline and only 286 people remained. Today the town has a population of around 50 people, most of whom work in tourism.
The Silverton Tramway Company:
The Silverton Tramway Company, a rare private railway of 50klms in length, was incorporated in New South Wales October 14, 1886 and the line was completed and opened for traffic on January 12, 1888. One of only two privately owned railways in the state, the tramway was originally founded to transport ore from local mines in the Broken Hill and Silverton region into South Australia. The company soon branched out, not only carrying ore from the mines but freighted other goods and offered a passenger service which accounted for a third of their business.
The company serviced travellers on long trips heading interstate to Semaphore (Adelaide) to the Largs Bay Holiday Camp and excursions for local community groups often conveying passengers to Silverton and McCulloch Park (at Stephens Creek) for the day and returning to Broken Hill in the afternoon. When traveling to South Australia the train would travel from Broken Hill, through Silverton and then to Burns which is on the New South Wales side of the border of Cockburn (a town divided by the NSW/SA border).
In 1927 the New South Wales government completed the railway from Sydney to Broken Hill, thus joining the Silverton Tramway and completing the link from Sydney to Adelaide. It played a strategic role in the trans-Australia network until 1970, when it was surpassed by the New South Wales Government Railways (Indian-Pacific). From 1888-1970 it was critical to the economic functioning of Broken Hill, by providing the key transport of ore to the Port Pirie smelters. It played a significant role in the politics and recreation of Broken Hill, and a crucial role at times of water shortage in Broken Hill.
Today, Silverton resides in the Unincorporated Area of New South Wales (NSW) and so does not feature a City Council. It is run by the Silverton Village Committee, who to this day hold their quarterly meetings in the Silverton Municipal Chambers.
Source: Silverton NSW (www.aussietowns.com.au/town/silverton-nsw), New South Wales Heritage Register & Discover Broken Hill (discoverbrokenhill.com.au/silverton-nsw/historic-building...), "The pathway to Broken Hill: Early discoveries in the Barrier Ranges, New South Wales, Australia" by Kenneth George McQueen, and 'Aplin, Graeme; S.G. Foster; Michael McKernan, eds. (1987). Australians: Events and Places. Broadway, New South Wales, Australia: Fairfax, Syme & Weldon Associates. p. 97'
Divided reverse. Written on 24.1.1917 and sent to Frau Berta Eberhardt in Nordhausen am Harz.
Landsturmmänner from 1. Landsturm Infanterie Bataillon 'Gleiwitz' (VI. 10) photographed in 1917, still wearing their spiked helmets and in some cases the Model 1907/10 Feldrock, a fair indication these fellows were stationed in the rear echelon, guarding POWs, infrastructure or supply lines.
________________________________________________
Notes:
Mobil ab 9.8.1914. War zeitweise beim zusammengesetzten Infanterie-Regiment Rupprecht. (Heeresgruppe Linsingen, zugeteilt der 92. I.Div., General-Gouvernement Warschau).
The only indication at Railfest to what the starboard side of 91110 looks like was on the entrance to the Rail magazine tent. Superb :)
The actual livery is slightly different on the loco - the speed badge of the blunt cab is black and bronze in the traditional LNER style and the Lanc graphic has been moved so both starboard engines are visible No.1 Engine now aligns to the slits in the top of the bodyside. The black at the top also now runs into the front of the gap for the pantograph
For the real thing see www.flickr.com/photos/penske666photography/7334837428/in/...
ORTAHISAR AND ORTAHISAR CASTLE
Ortahisar is picturesque stone houses, narrow streets and lovely churches as well as the castle-like rock formation after which the town is named. This 90m high natural fortress, a prominent landmark in the region – honeycombed with caves and tunnels, camouflaged by nature without the slightest indication of human presence inside – has partly crumbled away revealing some of its interior. Today it has been restored and the peak is accessible by a staircase. The Ortahisar Castle offers a magnificent panorama over the fairy chimneys of Hallacdere and the snowy peak of Mt. Erciyes.
Cappadocia World Heritage List;
In a spectacular landscape, entirely sculpted by erosion, the Göreme valley and its surroundings contain rock-hewn sanctuaries that provide unique evidence of Byzantine art in the post-Iconoclastic period. Dwellings, troglodyte villages and underground towns – the remains of a traditional human habitat dating back to the 4th century – can also be seen there.
Brief synthesis
Located on the central Anatolia plateau within a volcanic landscape sculpted by erosion to form a succession of mountain ridges, valleys and pinnacles known as “fairy chimneys” or hoodoos, Göreme National Park and the Rock Sites of Cappadocia cover the region between the cities of Nevşehir, Ürgüp and Avanos, the sites of Karain, Karlık, Yeşilöz, Soğanlı and the subterranean cities of Kaymaklı and Derinkuyu. The area is bounded on the south and east by ranges of extinct volcanoes with Erciyes Dağ (3916 m) at one end and Hasan Dağ (3253 m) at the other. The density of its rock-hewn cells, churches, troglodyte villages and subterranean cities within the rock formations make it one of the world's most striking and largest cave-dwelling complexes. Though interesting from a geological and ethnological point of view, the incomparable beauty of the decor of the Christian sanctuaries makes Cappadocia one of the leading examples of the post-iconoclastic Byzantine art period.
It is believed that the first signs of monastic activity in Cappadocia date back to the 4th century at which time small anchorite communities, acting on the teachings of Basileios the Great, Bishop of Kayseri, began inhabiting cells hewn in the rock. In later periods, in order to resist Arab invasions, they began banding together into troglodyte villages or subterranean towns such as Kaymakli or Derinkuyu which served as places of refuge.
Cappadocian monasticism was already well established in the iconoclastic period (725-842) as illustrated by the decoration of many sanctuaries which kept a strict minimum of symbols (most often sculpted or tempera painted crosses). However, after 842 many rupestral churches were dug in Cappadocia and richly decorated with brightly coloured figurative painting. Those in the Göreme Valley include Tokalı Kilise and El Nazar Kilise (10th century), St. Barbara Kilise and Saklı Kilise (11th century) and Elmalı Kilise and Karanlık Kilise (end of the 12th – beginning of the 13th century).
Criterion (i): Owing to their quality and density, the rupestral sanctuaries of Cappadocia constitute a unique artistic achievement offering irreplaceable testimony to the post-iconoclastic Byzantine art period.
Criterion (iii): The rupestral dwellings, villages, convents and churches retain the fossilized image of a province of the Byzantine Empire between the 4th century and the arrival of the Seljuk Turks (1071). Thus, they are the essential vestiges of a civilization which has disappeared.
Criterion (v): Cappadocia is an outstanding example of a traditional human settlement which has become vulnerable under the combined effects of natural erosion and, more recently, tourism.
Criterion (vii): In a spectacular landscape dramatically demonstrating erosional forces, the Göreme Valley and its surroundings provide a globally renowned and accessible display of hoodoo landforms and other erosional features, which are of great beauty, and which interact with the cultural elements of the landscape.
Integrity
Göreme National Park and the Rock Sites of Cappadocia, having been extensively used and modified by man for centuries, is a landscape of harmony combining human interaction and settlement with dramatic natural landforms. There has been some earthquake damage to some of the cones and the pillars, but this is seen as a naturally occurring phenomenon. Overuse by tourists and some vandalism have been reported and some incompatible structures have been introduced.
The erosional processes that formed the distinctive conical rock structures will continue to create new fairy chimneys and rock pillars, however due to the rate of this process, the natural values of the property may still be threatened by unsustainable use. The cultural features, including rock-hewn churches and related cultural structures, mainly at risk of being undermined by erosion and other negative natural processes coupled with mass tourism and development pressures, can never be replaced. threats Some of the churches mentioned by early scholars such as C. Texier, H.G. Rott and Guillaume de Jerphanion are no longer extant.
Authenticity
The property meets the conditions of authenticity as its values and their attributes, including its historical setting, form, design, material and workmanship adequately reflect the cultural and natural values recognized in the inscription criteria.
Given the technical difficulties of building in this region, where it is a matter of hewing out structures within the natural rock, creating architecture by the removal of material rather than by putting it together to form the elements of a building, the underlying morphological structure and the difficulties inherent in the handling of the material inhibited the creative impulses of the builders. This conditioning of human effort by natural conditions persisted almost unchanged through successive periods and civilizations, influencing the cultural attitudes and technical skills of each succeeding generation.
Protection and management requirements
The World Heritage property Göreme National Park and the Rock Sites of Cappadocia is subject to legal protection in accordance with both the Protection of Cultural and Natural Resources Act No. 2863 and the National Parks Act No. 2873. The entire territory between the cities of Nevşehir, Ürgüp and Avanos is designated as a National Park under the Act No. 2873. In addition, natural, archaeological, urban, and mixed archaeological and natural conservation areas, two underground towns, five troglodyte villages, and more than 200 individual rock-hewn churches, some of which contain numerous frescoes, have been entered into the register of immovable monuments and sites according to the Act No. 2863.
Legal protection, management and monitoring of the Göreme National Park and the Rock Sites of Cappadocia fall within the scope of national and regional governmental administrations. The Nevşehir and Kayseri Regional Conservation Councils are responsible for keeping the register of monuments and sites, including carrying out all tasks related to the legal protection of monuments and listed buildings and the approval to carry out any restoration-related works. They also evaluate regional and conservation area plans prepared by the responsible national and/or local (i.e. municipal) authorities.
Studies for revision and updating of the existing land use and conservation plan (Göreme National Park Long-term Development Plan) of 1981 were completed in 2003. The major planning decisions proposed were that natural conservation areas are to be protected as they were declared in 1976. Minor adjustments in the peripheral areas of settlements and spatial developments of towns located in the natural conservation sites including Göreme, Ortahisar, Çavuşin, Ürgüp and Mustafapaşa will be strictly controlled. In other words, the Plan proposes to confine the physical growth of these towns to recently established zones. Hotel developments will take into account the set limits for room capacities. Furthermore, the plan also suggested that local authorities should be advised to review land use decisions for areas that have been reserved for tourism developments in the town plans.
Preparation of conservation area plans for the urban and/or mixed urban-archaeological conservation sites within the historic sections of Göreme are in place and provide zoning criteria and the rules and guidelines to be used in the maintenance and restoration of listed buildings and other buildings which are not registered, but which are located within the historic zones. Similar planning studies for the towns of Ortahisar and Uçhisar are in place. Once finalised, a conservation area plan for the urban conservation area in Ürgüp will be in place. All relevant plans are kept up to date on a continuing basis.
Appropriate facilities aimed at improving the understanding of the World Heritage property have been completed for the subterranean towns of Kaymaklı and Derinkuyu, and are required for Göreme and Paşabağı.
Monuments in danger due to erosion, including the El Nazar, Elmalı, and Meryemana (Virgin Mary) churches, have been listed as monuments requiring priority action. Specific measures for their protection, restoration and maintenance are required at the site level.
While conservation plans and protection measures are in place for individual sites, it is recognised by the principal parties responsible for site management that an integrated Regional Plan for the Cappadocia Cultural and Tourism Conservation and Development Area is required to protect the World Heritage values of the property. Adequate financial, political and technical support is also required to secure the management of the property.
www.nationalgeographic.com/travel/world-heritage/cappadocia/