Polycephaly is a condition of having more than one head. The term is derived from the stems poly- meaning 'many' and kephal- meaning "head", and encompasses bicephaly and dicephaly (both referring to two-headedness). A variation is an animal born with two faces on a single head, a condition known as diprosopus. In medical terms these are all congenital cephalic disorders.
There are many occurrences of multi-headed animals, in real life as well as in mythology. In heraldry and vexillology, the double-headed eagle is a common symbol, though no such animal is known to have ever existed.
Bicephalic or tricephalic animals are the only type of multi-headed creatures seen in the real world and form by the same process as conjoined twins: they all result from the secondary union of two originally separate monozygotic embryonic disks. One extreme example of this is the condition of craniopagus parasiticus, whereby a fully developed body has a parasitic twin head joined at the skull.

Uxbridge Town Hall is on the list of buildings in the National Historic Registry. Uxbridge is the heart of the historic Blackstone River Valley, New England's Historic National Park area. The Town Hall was built in the 1880s and added to the historic registry 100 years later. An old burial ground had to be relocated to build the town hall. The town hall coninues to serve as the administrative Headquarters for the government of Uxbridge, Massachusetts. In the 1930s its auditorium showed movies, and live bands played here for weekend entertainment. Until recent times it also served as the police headquarters. The historic town of Uxbridge was first settled in 1662, and claims America's first woman voter, Lydia Taft, and the earliest beginnings of the American Industrial Revolution.

NAMUR is an international user association of automation technology in process industries. The original name “Normenarbeitsgemeinschaft für Meß- und Regeltechnik in der chemischen Industrie“ is no longer in use. Originally NAMUR was a working group of German chemical companies, but today it has international scope. NAMUR represents approx. 15000 experts, of whom approx. 300 are active in the 46 working groups that cover the fields of measurement & control, automation, communication, process control and electrical engineering. NAMUR has only company members, no personal members. NAMUR has 117 member companies from the chemical/pharmaceutical industry including companies like BASF, Dow, Bayer, Celanese, Roche and Pfizer.

NAMUR is engaged in the following key activities:

• pooling experiences among its member companies,
• compiling aids and check lists for member companies,
• setting user requirements on new devices, systems and technologies,
• participating in national and international standardization bodies.

NAMUR is active in the fields of:

• measurement systems
• process analytics
• process control systems
• communications systems
• operations management
• operational logistics systems
• electrical engineering

The Alaska Staff Development Network is a statewide non-profit organization that provides staff development activities for K-12 educators and school administrators in Alaska.
The organization was founded in 1983 because of Alaska's unique challenges in providing teachers and school administrators with staff development. The vast majority of Alaska is not connected to paved roads. Schools in remote parts of the state needed a flexible organization that could provide in-service training, and college credit via distance learning, and short-term intensive courses in specific locations throughout the state.
Although courses were originally utilizing mailed materials, audio conferences, and face-to-face meetings, ASDN now offers a wide range of courses on-line, and by video conference technology. The offerings typically come from school district requests, and state mandates for teacher training and recertification.
ASDN's partners now include all Alaska's 53 school districts, the University of Alaska, Alaska Pacific University, the Alaska Department of Education and Early Development, NEA-Alaska, the Alaska Council of School Administrators, the Northwest Regional Educational Laboratory, University of Washington C-STARS and the Re-Inventing Schools Coalition, as well as a number of education professional associations.
During 2005, over 3,300 educators participated in 21 on-site and 34 distance education Network-sponsored training events.

Mayfield is a neighbourhood in west Edmonton, Alberta, Canada named for famed Canadian aviator and bush pilot Wop May.
It is bordered on the north by 111 Avenue, the east by 156 Street, to the south by 107 Avenue, and on the west by Mayfield Road.
The neighbourhood is surrounded by a mixture of residential neighbourhoods and light industial areas. Residential neighbourhoods are High Park to the east, Canora to the south east, and Britannia Youngstown to the south. Industrial subdivisions are Youngstown Industrial to the west, West Sheffiend Industrial to the west and north west, Sheffield Industrial to the north, and High Park Industrial to the north east.
While there were some homes in the area prior to 1946, the bulk of residential construction occurred after the end of World War II with seven out of ten (71%) residences being built between 1946 and 1960. Most of the remaining three in ten were built during the 1960s, with a small number built during the 1970s. Most dwellings in the neighbourhood are single family dwellings, though there are some duplexes, row houses and a few low rise apartment buildings. Roughly three out of four households have two or more people.
There are a number of parks in the neighbourhood: Mayfield Park, Otto Leslie Park, Patrick J. Ryan Park, and Phoebe Mccullough Park
There are two schools in the neighborhood. The Edmonton Public School System operates the Mayfield Elementary School, while the Edmonton Catholic School System operates the Our Lady Of Peace Catholic Elementary School.

Flying Dragon is a sculpture by Alexander Calder in the Art Institute of Chicago North Stanley McCormick Memorial Court (aka North Garden) north of the Art Institute of Chicago Building in the Loop community area of Chicago, Illinois. It is a painted steel plate work of art created in 1975 measuring 365 (H) x 579 (L) x 335 (W) cm (120 x 228 x 132 in.). It is painted in the signature "Calder Red" (which you also see at the nearby Flamingo) and is intended to represent a dragonfly in flight.
Although Calder is better known for his mobile sculptures often called mobiles, in the later years of his life he produced stationary sculptures (also called stabiles). In 1975, Calder produced a series of Flying Dragon sculptures, one of which recently sold at auction at Sotheby's New York: Wednesday, May 10, 2006.

Kuratowski's free set theorem, named after Kazimierz Kuratowski, is a result of set theory, an area of mathematics. It is a result which has been largely forgotten for almost 50 years, but has been applied recently in solving several lattice theory problems.
Denote by [X] ^{< ω} the set of all finite subsets of a set X. Likewise, for a positive integer n, denote by [X]ⁿ the set of all n-elements subsets of X. For a mapping , we say that a subset U of X is free (with respect to Φ), if , for any n-element subset V of U and any . Kuratowski published in 1951 the following result, which characterizes the infinite cardinals of the form .
The theorem states the following. Let n be a positive integer and let X be a set. Then the cardinality of X is greater than or equal to if and only if for every mapping Φ from [X]ⁿ to [X] ^{< ω}, there exists an (n + 1)-element free subset of X with respect to Φ.
For n = 1, Kuratowski's free set theorem is superseded by Hajnal's set mapping theorem.

Staffan Sasses Gränd (Swedish: Alley of Staffan Sasse) is a blind alley in Gamla stan, the old town in central Stockholm, Sweden. Stretching north from Köpmangatan, it forms a parallel street to Bollhusgränd and Peder Fredags Gränd.
The alley is named after Staffan Sasse, a man originating from Westphalia in Germany, who is mentioned as having bought a house belæget paa køpmana gatwne ("situated on Köpmangatan" (Merchant's Street)) in 1524, and the alley was associated with his name from 1569. He served, first under Sten Sture the Younger (1493-1520), and then under King Gustav Vasa (1496-1560) during the ousting of the Danish forces. Staffan Sasse was raised to peerage in 1524 and appointed court bailiff in 1531.
The alley is mentioned as ' gamble ("old") Staffan Saxsses grändh ' in 1615, but is referred to as the alley of Blasius Dundie in 1609, the latter a merchant from Scotland who is said to have owned a garden in the alley, at the time facing his building on the opposite side of Köpmangatan. His presence in Stockholm is first documented in 1576, and his business was apparently successful, since he owned a great number of properties in and around the city and is one of the renowned Blasius potentially having given his name to Blasieholmen, today a peninsula in central Stockholm but at the time an islet east of the city.
By the end of the 17th century, the alley was referred to as Jgnatij grendh after the printer Ignatius Meurer (1589-1672), a German who settled in Stockholm in 1610, arguably because his famous printing workshop was located in the alley. (See also Ignatiigränd.)
In 1925, the alley was given back its old name.

Block Island Southeast Light is a lighthouse located on the southeastern shore of Block Island, Rhode Island. The lighthouse signals sea traffic coming from the Atlantic Ocean into the waters of Block Island and Long Island Sound, and remains an active navigational aid to sea vessels. It was designated a U.S. National Historic Landmark in 1997.

Construction

Construction on the lighthouse began in 1874, after Congress and President Ulysses S. Grant approved $75,000 in funding for the project 2 years prior. Construction was completed in 1875 by T.H. Tynan of Staten Island. The original station was built in the Victorian Gothic style with a 67 feet (20 m) tall octagonal light tower. Connected to the tower is a 2- 1/2 story keepers residence.

 Lens

The station includes a first-order Fresnel lens that has a focal plane 52.5 feet (16 m) above ground (204 feet (62 m) above sea level). The tower originally contained a white light until 1929, when it was replaced with a green light with a range of 22 miles (35 km). This light was 12 feet (4 m) high by 6 feet (2 m) wide and stayed in service until 1990, when it was replaced by the United States Coast Guard over environmental concerns stemming from its use of mercury. In 1994 the Coast Guard agreed to relight the lighthouse and relocated the lens in the Cape Lookout Lighthouse in North Carolina to the Southeast Lighthouse. The lens is flashed every five seconds.

Bluff Erosion

The Mohegan Bluffs have suffered continuous erosion, and the edge of the cliff gradually approached the established site of Block Island Southeast Light. The lighthouse was originally placed 300 feet (91 m) from the edge of the Mohegan Bluffs, but in 1993 was moved back 360 feet (110 m), which had eroded roughly 250 feet (76 m).

Plot summary

On the distant planet Fluva, torrential rains that leave it barely habitable also make it a treasure trove of rare botanical specimens. When the human prospector Shadrach Hasselemoga crashes in a remote area, the only crew available to search for him is the warrior Jemunu-jah, one of the native Sakuntala, and the immigrant Deyzara trader, Masurathoo. This culturally different and physically repulsive to each other couple promptly crash also. While the rescuers and the rescued are all slogging it out of the ultimate rain forest, the reptilian AAnn empire is fomenting bloody trouble between the Sakuntula and the Deyzara. This leaves Commonwealth administrator Lauren Matthias in the hot seat, with refugees swarming in to her limited facilities and the bodies of the innocent piling up, with few resources to help. But it's the survivors of the rain forest who bring new knowledge that helps save Fluva, along with quick work by Matthias.

Literary significance and reception

Regina Schroeder in her review for Booklist said "Driven by political intrigue and wilderness adventure, this is sf of noble vintage." Kirkus Reviews summarized this novel as "a Cold War-style superpower confrontation-by-proxy, tricked out in weird-alien garb: no prizes for style, but satisfyingly substantial." Peter Cannon gave this book a mixed review in Publishers Weekly saying "the human characters are notably less developed than the aliens, and the AAn Empire is something of a straw foe these days, but the author's mastery of his exotic setting cannot be denied."

The Sphinx is a subglacial mound in the southernmost Coast Mountains of British Columbia, Canada. It is south-east of Garibaldi Lake. The volcano is part of the Garibaldi Volcanic Belt which is a segment of the Cascade Volcanic Arc, but it is not within the geographic boundary of the Cascade Range. It is believed The Sphinx last erupted in the Pleistocene age.

Lotus 1-2-3 is a spreadsheet program from Lotus Software (now part of IBM). It was the IBM PC's first "killer application"; its huge popularity in the mid-1980s contributed significantly to the success of the IBM PC in the corporate environment.

Beginnings

The Lotus Development Corporation was founded by Mitchell Kapor, a friend of the developers of VisiCalc. 1-2-3 was originally written by Jonathan Sachs, who had written two spreadsheet programs previously while working at Concentric Data Systems, Inc. To aid its growth, in the UK, and possibly elsewhere, Lotus 1-2-3 was the very first computer software to use television consumer advertising.
1-2-3 was released on January 26, 1983, started outselling then-most-popular VisiCalc the very same year, and for a number of years was the leading spreadsheet for the DOS operating system. Unlike Microsoft Multiplan, it stayed very close to the model of VisiCalc, including the "A1" letter and number cell notation, and slash-menu structure. It was free of notable bugs, and was very fast because it was programmed entirely in x86 assembly language and bypassed the slower DOS screen input/output functions in favor of writing directly to memory-mapped video display hardware.
This reliance on the specific hardware of the IBM PC led to 1-2-3 being utilized as one of the two litmus test applications for true 100% compatibility when PC clones started to appear in the early- to mid- 80s. 1-2-3 was used to test general application compatibility, with Microsoft Flight Simulator being used to test graphics compatibility. Because all of a spreadsheet needs to be resident in memory, it also drove the race to utilize more memory, and extended memory and expanded memory techniques were needed to overcome the DOS limit of 640KB to allow larger spreadsheets - this was so important that a memory used/remaining indicator was displayed on-screen.

User features

The name "1-2-3" stemmed from the product's integration of three main capabilities. Along with being a spreadsheet, it also offered integral charting/graphing and rudimentary database operations.
Data features included sorting data in any defined rectangle, by order of information in one or two columns in the rectangular area. Justifying text in a range into paragraphs allowed it to be used as a primitive word processor.
It had keyboard-driven pop-up menus as well as one-key commands, making it fast to operate. It was also user-friendly, introducing an early instance of context-sensitive help accessed by the F1 key.
Macros and add-ins (introduced in version 2.0) contributed much to 1-2-3's popularity, allowing dozens of outside vendors to sell macro packages and add-ins ranging from dedicated financial worksheets to full-fledged word processors. (In the single-tasking MS-DOS, 1-2-3 was sometimes used as a complete environment.) Lotus 1-2-3 supported EGA graphics on the PC/AT and VGA graphics on the PS/2. Early versions used the filename extension "WKS". In version 2.0, the extension changed first to "WK1", then "WK2". This later became "WK3" for version 3.0 and "WK4" for version 4.0.
Version 2 introduced macros with syntax and commands similar in complexity to an advanced BASIC interpreter, as well as string variable expressions. Later versions supported multiple worksheets, and were written in C.
There is also a version of 1-2-3 for the HP 200LX, a palmtop released by Hewlett-Packard.

Rivals

Lotus 1-2-3 inspired imitators, the first of which was Mosaic Software's "The Twin," written in the fall of 1985 largely in the C language, followed by VP-Planner, which was backed by Adam Osborne. These were able to not only read 1-2-3 files, but also execute many or most macro programs by incorporating the same command structure. Copyright law had first been understood to only cover the source code of a program. After the success of lawsuits which claimed that the very "look and feel" of a program were covered, Lotus sought to ban any program which had a compatible command and menu structure. Program commands had not been considered to be covered before, but the commands of 1-2-3 were embedded in the words of the menu displayed on the screen. 1-2-3 won its case against Mosaic Software. However when they sued Borland over its Quattro Pro spreadsheet, the courts ruled that it was not a copyright violation to merely have a compatible command menu or language. In 1995, the First Circuit found that command menus are an uncopyrightable "method of operation" under section 102(b) of the Copyright Act. The 1-2-3 menu structure (example, slash File Erase) was itself an advanced version of single letter menus introduced in VisiCalc.

Decline

The rise of Microsoft Windows in the personal computer market was accompanied by the rise in Microsoft's competing spreadsheet, Excel, which gradually surpassed the position of 1-2-3. Being loyal to OS/2, Lotus was slow to embrace Windows. At first, a complete rewrite was planned to overtake Excel, but this project failed to turn out a finished product. 1-2-3 for Windows is still simply a graphical wrapper around the original interface. Additionally, several versions of 1-2-3 were available concurrently, each with different functionality and a slightly different interface.
1-2-3's intended successor, Lotus Symphony, was Lotus's entry into the anticipated "integrated software" market. It intended to expand the rudimentary all-in-one 1-2-3 into a fully-fledged spreadsheet, graph, database and word processor for Windows, but none of the integrated packages ever really succeeded. 1-2-3 migrated to the Windows platform, where it remains available as part of Lotus SmartSuite. By release 9 of Lotus SmartSuite, 1-2-3 had matched the capabilities of Excel. Current releases of 1-2-3 still have advantages over Excel such as database connectivity; however, lack of interest and support by IBM has led to its decline.

 

Love is any of a number of emotions and experiences related to a sense of strong affection. The word love can refer to a variety of different feelings, states, and attitudes, ranging from generic pleasure ("I loved that meal") to intense interpersonal attraction ("I love my girlfriend"). This diversity of meanings, combined with the complexity of the feelings involved, makes love unusually difficult to consistently define, even compared to other emotional states.
As an abstract concept, love usually refers to a deep, ineffable feeling of tenderly caring for another person. Even this limited conception of love, however, encompasses a wealth of different feelings, from the passionate desire and intimacy of romantic love to the nonsexual emotional closeness of familial and Platonic love to the profound oneness or devotion of religious love. Love in its various forms acts as a major facilitator of interpersonal relationships and, owing to its central psychological importance, is one of the most common themes in the creative arts.

Definitions

The English word love can have a variety of related but distinct meanings in different contexts. Often, other languages use multiple words to express some of the different concepts which English relies mainly on love to encapsulate; one example is the plurality of Greek words for "love". Cultural differences in conceptualizing love thus make it doubly difficult to establish any universal definition.
Although the nature or essence of love is a subject of frequent debate, different aspects of the word can be clarified by determining what isn't "love". As a general expression of positive sentiment (a stronger form of like), love is commonly contrasted with hate (or neutral apathy); as a less sexual and more emotionally intimate form of romantic attachment, love is commonly contrasted with lust; and as an interpersonal relationship with romantic overtones, love is commonly contrasted with friendship, though other definitions of the word love may be applied to close friendships in certain contexts.
When discussed in the abstract, love usually refers to interpersonal love, an experience felt by a person for another person. Love often involves caring for or identifying with a person or thing, including oneself (cf. narcissism).
In addition to cross-cultural differences in understanding love, ideas about love have also changed greatly over time. Some historians date modern conceptions of romantic love to courtly Europe during or after the Middle Ages, though the prior existence of romantic attachments is attested by ancient love poetry.
Because of the complex and abstract nature of love, discourse on love is commonly reduced to a thought-terminating cliché, and there are a number of common proverbs regarding love, from Virgil's "Love conquers all" to The Beatles' "All you need is love". Bertrand Russell describes love as a condition of "absolute value", as opposed to relative value. Theologian Thomas Jay Oord said that to love is to "act intentionally, in sympathetic response to others, to promote overall well-being".

Impersonal love

A person can be said to love a country, principle, or goal if they value it greatly and are deeply committed to it. Similarly, compassionate outreach and volunteer workers' "love" of their cause may sometimes be borne not of interpersonal love, but impersonal love coupled with altruism and strong political convictions. People can also "love" material objects, animals, or activities if they invest themselves in bonding or otherwise identifying with that item. If sexual passion is also involved, this condition is called paraphilia.

Interpersonal love

Interpersonal love refers to love between human beings. It is a more potent sentiment than a simple liking for another. Unrequited love refers to those feelings of love which are not reciprocated. Interpersonal love is most closely associated with interpersonal relationships. Such love might exist between family members, friends, and couples. There are also a number of psychological disorders related to love, such as erotomania.
Throughout history, philosophy and religion have done the most speculation on the phenomenon of love. In the last century, the science of psychology has written a great deal on the subject. In recent years, the sciences of evolutionary psychology, evolutionary biology, anthropology, neuroscience, and biology have added to the understanding of the nature and function of love.

Chemical basis

Biological models of sex tend to view love as a mammalian drive, much like hunger or thirst. Helen Fisher, a leading expert in the topic of love, divides the experience of love into three partly-overlapping stages: lust, attraction, and attachment. Lust exposes people to others, romantic attraction encourages people to focus their energy on mating, and attachment involves tolerating the spouse long enough to rear a child into infancy.
Lust is the initial passionate sexual desire that promotes mating, and involves the increased release of chemicals such as testosterone and estrogen. These effects rarely last more than a few weeks or months. Attraction is the more individualized and romantic desire for a specific candidate for mating, which develops out of lust as commitment to an individual mate forms. Recent studies in neuroscience have indicated that as people fall in love, the brain consistently releases a certain set of chemicals, including pheromones, dopamine, norepinephrine, and serotonin, which act similar to amphetamines, stimulating the brain's pleasure center and leading to side-effects such as an increased heart rate, loss of appetite and sleep, and an intense feeling of excitement. Research has indicated that this stage generally lasts from one and a half to three years.
Since the lust and attraction stages are both considered temporary, a third stage is needed to account for long-term relationships. Attachment is the bonding which promotes relationships that last for many years, and even decades. Attachment is generally based on commitments such as marriage and children, or on mutual friendship based on things like shared interests. It has been linked to higher levels of the chemicals oxytocin and vasopressin than short-term relationships have. In 2005, Italian scientists at Pavia University found that a protein molecule known as the nerve growth factor (NGF) has high levels when people first fall in love, but these levels return to as they were after one year. Specifically, four neurotrophin levels, i.e. NGF, BDNF, NT-3, and NT-4, of 58 subjects who had recently fallen in love were compared with levels in a control group who were either single or already engaged in a long-term relationship. The results showed that NGF levels were significantly higher in the subjects in love than as compared to either of the control groups.

Psychological basis

Psychology depicts love as a cognitive and social phenomenon. Psychologist Robert Sternberg formulated a triangular theory of love and argued that love has three different components: intimacy, commitment, and passion. Intimacy is a form in which two people share confidences and various details of their personal lives. Intimacy is usually shown in friendships and romantic love affairs. Commitment, on the other hand, is the expectation that the relationship is permanent. The last and most common form of love is sexual attraction and passion. Passionate love is shown in infatuation as well as romantic love. All forms of love are viewed as varying combinations of these three components. American psychologist Zick Rubin seeks to define love by psychometrics. His work states that three factors constitute love: attachment, caring and intimacy.
Following developments in electrical theories, such as Coulomb's law, which showed that positive and negative charges attract, analogs in human life were developed, such as "opposites attract". Over the last century, research on the nature of human mating has generally found this not to be true when it comes to character and personality; people tend to like people similar to themselves. However, in a few unusual and specific domains, such as immune systems, it seems that humans prefer others who are unlike themselves (e.g. with an orthogonal immune system), since this will lead to a baby which has the best of both worlds. In recent years, various human bonding theories have been developed described in terms of attachments, ties, bonds, and affinities.
Some Western authorities disaggregate into two main components, the altruistic and the narcissistic. This view is represented in the works of Scott Peck, whose works in the field of applied psychology explored the definitions of love and evil. Peck maintains that love is a combination of the "concern for the spiritual growth of another", and simple narcissism. In combination, love is an activity, not simply a feeling.

Comparison of scientific models

Biological models of love tend to see it as a mammalian drive, similar to hunger or thirst.Psychology sees love as more of a social and cultural phenomenon. There are probably elements of truth in both views — certainly love is influenced by hormones (such as oxytocin), neurotrophins (such as NGF), and pheromones, and how people think and behave in love is influenced by their conceptions of love. The conventional view in biology is that there are two major drives in love — sexual attraction and attachment. Attachment between adults is presumed to work on the same principles that lead an infant to become attached to its mother. The traditional psychological view sees love as being a combination of companionate love and passionate love. Passionate love is intense longing, and is often accompanied by physiological arousal (shortness of breath, rapid heart rate). Companionate love is affection and a feeling of intimacy not accompanied by physiological arousal.
Studies have shown that brain scans of those infatuated by love display a resemblance to those with a mental illness. Love creates activity in the same area of the brain that hunger, thirst, and drug cravings create activity in. New love, therefore, could possibly be more physical than emotional. Over time, this reaction to love mellows, and different areas of the brain are activated, primarily ones involving long-term commitments. Dr. Andrew Newberg, a neuroscientist, suggests that this reaction to love is so similar to that of drugs because without love, humanity would die out.

Cultural views

Persian

Even after all this time

The sun never says to the earth "you owe me".

Look what happens with a Love like that!

- It lights the whole Sky. (Hafiz)

Rumi, Hafez and Sa'di are icons of the passion and love that the Persian culture and language present. The Persian word for love is eshgh, deriving from the Arabic ishq. In the Persian culture, everything is encompassed by love and all is for love, starting from loving friends and family, husbands and wives, and eventually reaching the divine love that is the ultimate goal in life. Over seven centuries ago, Sa'di wrote:

The children of Adam are limbs of each other

Having been created of one essence.

When the calamity of time afflicts one limb

The other limbs cannot remain at rest.

If you have no sympathy for the troubles of others

You are not worthy to be called by the name of "man".

Chinese and other Sinic cultures

In contemporary Chinese language and culture, several terms or root words are used for the concept of "love":

• It was the Qing‘s emperor first word of name.

• Ai is used as a verb (e.g. Wo ai ni, "I love you") or as a noun, especially in aiqing, "love" or "romance." In mainland China since 1949, airen , originally "lover," or more literally, "love person") is the dominant word for "spouse" (with separate terms for "wife" and "husband" originally being de-emphasized); the word once had a negative connotation, which it retains among many on Taiwan.

• Lian is not generally used alone, but instead as part of such terms as "being in love" ( tan lian'ai—also containing ai), "lover" ( lianren) or "homosexuality" ( tongxinglian).

• Qing, commonly meaning "feeling" or "emotion," often indicates "love" in several terms. It is contained in the word aiqing; qingren is a term for "lover".

In Confucianism, lian is a virtuous benevolent love. Lian should be pursued by all human beings, and reflects a moral life. The Chinese philosopher Mozi developed the concept of ai in reaction to Confucian lian. Ai, in Mohism, is universal love towards all beings, not just towards friends or family, without regard to reciprocation. Extravagance and offensive war are inimical to ai. Although Mozi's thought was influential, the Confucian lian is how most Chinese conceive of love.
Gănqíng, the "feeling" of a relationship, vaguely similar to empathy. A person will express love by building good gănqíng, accomplished through helping or working for another and emotional attachment toward another person or anything.
Yuanfen is a connection of bound destinies. A meaningful relationship is often conceived of as dependent strong yuanfen. It is very similar to serendipity. A similar conceptualization in English is, "They were made for each other," "fate," or "destiny".
Zaolian (Simplified:, Traditional:, pinyin: zǎoliàn), literally, "early love," is a contemporary term in frequent use for romantic feelings or attachments among children or adolescents. Zaolian describes both relationships among a teenaged boyfriend and girlfriend, as well as the "crushes" of early adolescence or childhood. The concept essentially indicates a prevalent belief in contemporary Chinese culture that due to the demands of their studies (especially true in the highly competitive educational system of China), youth should not form romantic attachments lest their jeopardize their chances for success in the future. Reports have appeared in Chinese newspapers and other media detailing the prevalence of the phenomenon and its perceived dangers to students and the fears of parents.

Japanese

In Japanese Buddhism, ai is passionate caring love, and a fundamental desire. It can develop towards either selfishness or selflessness and enlightenment.
Amae, a Japanese word meaning "indulgent dependence", is part of the child-rearing culture of Japan. Japanese mothers are expected to hug and indulge their children, and children are expected to reward their mothers by clinging and serving. Some sociologists have suggested that Japanese social interactions in later life are modeled on the mother-child amae.

Ancient Greek

Greek distinguishes several different senses in which the word love is used. For example, Ancient Greek has the words philia, eros, agape, storge and xenia. However, with Greek as with many other languages, it has been historically difficult to separate the meanings of these words totally. At the same time the Ancient Greek text of the Bible has examples of the verb agapo being used with the same meaning as phileo.
Agape (ἀγάπη agápē) means love in modern day Greek. The term s'agapo means I love you in Greek. The word agapo is the verb I love. It generally refers to a "pure", ideal type of love rather than the physical attraction suggested by eros. However, there are some examples of agape used to mean the same as eros. It has also been translated as "love of the soul".
Eros (ἔρως érōs) is passionate love, with sensual desire and longing. The Greek word erota means in love. Plato refined his own definition. Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself. Eros helps the soul recall knowledge of beauty, and contributes to an understanding of spiritual truth. Lovers and philosophers are all inspired to seek truth by eros. Some translations list it as "love of the body".
Philia (φιλία philía), a dispassionate virtuous love, was a concept developed by Aristotle. It includes loyalty to friends, family, and community, and requires virtue, equality and familiarity. Philia is motivated by practical reasons; one or both of the parties benefit from the relationship. Can also mean "love of the mind".
Storge (στοργή storgē) is natural affection, like that felt by parents for offspring.
Xenia (ξενία xenía), hospitality, was an extremely important practice in Ancient Greece. It was an almost ritualized friendship formed between a host and their guest, who could previously be strangers. The host fed and provided quarters for the guest, who was only expected to repay with gratitude. The importance of this can be seen throughout Greek mythology, in particular Homer's Iliad and Odyssey.

Turkish (Shaman & Islamic)

In Turkish the word "love" comes up with several meanings. A person can love the god, a person, the parents or the family. But that person can "love" just one person from the opposite sex which they call the word "aşk". Aşk is a feeling for to love, as it still is in Turkish today. The Turks used this word just for their romantic loves in a romantic or sexual sense. If a Turk says that he is in love (aşk) with somebody, it is not a love that a person can feel for his or her parents; it is just for one person and it indicates a huge infatuation. The word is also common for Turkic languages, such as Kazakh (ғашық).

Ancient Roman (Latin)

The Latin language has several different verbs corresponding to the English word 'love'.
Amare is the basic word for to love, as it still is in Italian today. The Romans used it both in an affectionate sense, as well as in a romantic or sexual sense. From this verb come amans, a lover, amator, 'professional lover', often with the accessory notion of lechery, and amica, 'girlfriend' in the English sense, often as well being applied euphemistically to a prostitute. The corresponding noun is amor, which is also used in the plural form to indicate 'love affairs' or 'sexual adventures'. This same root also produces amicus, 'friend', and amicitia, 'friendship' (often based on mutual advantage, and corresponding sometimes more closely to 'indebtedness' or 'influence'). Cicero wrote a treatise called On Friendship (de Amicitia) which discusses the notion at some length. Ovid wrote a guide to dating called Ars Amatoria (The Art of Lovers), which addresses in depth everything from extramarital affairs to overprotective parents.
Complicating the picture somewhat, Latin sometimes uses amare where English would simply say to like; this notion, however, is much more generally expressed in Latin by placere or delectare, which are used more colloquially, and the latter of which is used frequently in the love poetry of Catullus.
Diligere often has the notion 'to be affectionate for', 'to esteem', and rarely if ever is used of romantic love. This word would be appropriate to describe the friendship of two men. The corresponding noun diligentia, however, has the meaning 'diligence' 'carefulness' and has little semantic overlap with the verb.
Observare is a synonym for 'diligere'; despite the cognate with English, this verb and its corresponding noun 'observantia' often denote 'esteem' or 'affection'.
Caritas is used in Latin translations of the Christian Bible to mean 'charitable love'. This meaning, however, is not found in Classical pagan Roman literature. As it arises from a conflation with a Greek word, there is no corresponding verb.

Religious views

Christian

The Christian understanding is that love comes from God. The love of man and woman, eros in Greek, and the unselfish love of others, agape, are often contrasted as 'ascending' and 'descending' love, respectively, but are ultimately the same thing.
There are several Greek words for Love that are regularly referred to in Christian circles.

• Agape - In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love seen as creating goodness in the world, it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another.
• Phileo - Also used in the New Testament, Phileo is a human response to something that is found to be delightful. Also known as "brotherly love".
• Two other words for love in the Greek language, Eros (sexual love) and Storge (child-to-parent love) were never used in the New Testament.

Christians believe that to Love God with all your heart, mind, and strength and Love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus - c.f. Gospel of Mark chapter 12, verses 28-34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt".
Paul the Apostle glorified love as the most important virtue of all. Describing love in the famous poem in 1 Corinthians he wrote, "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres." - 1 Cor. 13:4-7 (NIV)
John the Apostle wrote, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son." - John 3:16-18 (NIV)
John also wrote, "Dear friends, let us love one another for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love." - 1 John 4:7-8 (NIV)
Saint Augustine says that one must be able to decipher the difference between love and lust. Lust, according to Saint Augustine, is an over indulgence, but to love and be loved is what he has sought for his entire life. He even says, “I was in love with love.” Finally, he does fall in love and is loved back, by God. Saint Augustine says the only one who can love you truly and fully is God, because love with a human only allows for flaws such as, “jealousy, suspicion, fear, anger, and contention.” According to Saint Augustine to love God is “to attain the peace which is yours.” (Saint Augustine Confessions)
Christian theologians see God as the source of love, which is mirrored in humans and their own loving relationships. Influential Christian theologian C.S. Lewis wrote a book called The Four Loves.
Benedict XVI wrote his first encyclical on God is love. He said that a human being, created in the image of God who is love, is able to practice love: to give himself to God and others (agape), by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary, and is the direction Christians take when they believe that God loves them.

Buddhist

In Buddhism, Kāma is sensuous, sexual love. It is an obstacle on the path to enlightenment, since it is selfish.
Karuṇā is compassion and mercy, which reduces the suffering of others. It is complementary to wisdom, and is necessary for enlightenment.
Adveṣa and maitrī are benevolent love. This love is unconditional and requires considerable self-acceptance. This is quite different from ordinary love, which is usually about attachment and sex, and which rarely occur without self-interest. Instead, in Buddhism it refers to detachment and unselfish interest in others' welfare.
The Bodhisattva ideal in Mahayana Buddhism involves the complete renunciation of oneself in order to take on the burden of a suffering world. The strongest motivation one has in order to take the path of the Bodhisattva is the idea of salvation within unselfish, altruistic love for all sentient beings.

Indic and Hindu

In Hinduism kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools it is the third end (artha) in life. Kamadeva is often pictured holding a bow of sugarcane and an arrow of flowers: he may ride upon a great parrot. He is usually accompanied by his consort Rati and his companion Vasanta, lord of the spring season. Stone images of Kaama and Rati can be seen on the door of the Chenna Keshava temple at Belur, in Karnataka, India. Maara is another name for kāma.
In contrast to kāma, prema or prem refers to elevated love. Karuna is compassion and mercy, which impels one to help reduce the suffering of others. Bhakti is a Sanskrit term meaning 'loving devotion to the supreme God'. A person who practices bhakti is called a bhakta. Hindu writers, theologians, and philosophers have distinguished nine forms of bhakti which can be found in the Bhagavatha-Purana and works by Tulsidas. The philosophical work Narada Bhakti Sutras written by an unknown author (presumed to be Narada) distinguishes eleven forms of love.

Arabic and Islamic

In a sense, love does encompass the Islamic view of life as universal brotherhood which applies to all who hold the faith. There are no direct references stating that God is love, but amongst the 99 names of God (Allah), there is the name Al-Wadud or 'the Loving One', which is found in Surah 11:90 as well as Surah 85:14. It refers to God as being "full of loving kindness". All who hold the faith have God's love, but to what degree or effort he has pleased God depends on the individual itself.
Ishq, or divine love, is the emphasis of Sufism. Sufis believe that love is a projection of the essence of God to the universe. God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at itself within the dynamics of nature. Since everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly. Sufism is often referred to as the religion of Love. God in Sufism is referred to in three main terms which are the Lover, Loved, and Beloved with the last of these terms being often seen in Sufi poetry. A common viewpoint of Sufism is that through Love humankind can get back to its inherent purity and grace. The saints of Sufism are infamous for being "drunk" due to their Love of God hence the constant reference to wine in Sufi poetry and music.

Jewish

In Hebrew Ahava is the most commonly-used term for both interpersonal love and love of God. Other related but dissimilar terms are Chen (grace) and Hesed, which basically combines the meaning of "affection" and "compassion" and is sometimes rendered in English as "loving-kindness".
Judaism employs a wide definition of love, both between people and between man and the Deity. As for the former, the Torah states: "Love your neighbor like yourself" (Leviticus 19:18). As for the latter, one is commanded to love God "with all your heart, with all your soul and with all your might" (Deuteronomy 6:5), taken by the Mishnah (a central text of the Jewish oral law) to refer to good deeds, willingness to sacrifice one's life rather than commit certain serious transgressions, willingness to sacrifice all one's possessions and being grateful to the Lord despite adversity (tractate Berachoth 9:5). Rabbinic literature differs how this love can be developed, e.g. by contemplating Divine deeds or witnessing the marvels of nature.
As for love between marital partners, this is deemed an essential ingredient to life: "See life with the wife you love" (Ecclesiastes 9:9). The Biblical book Song of Songs is considered a romantically-phrased metaphor of love between God and his people, but in its plain reading reads like a love song.
The 20th century Rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point-of-view as "giving without expecting to take" (from his Michtav me-Eliyahu, vol. 1). Romantic love per se has few echoes in Jewish literature, although the Medieval Rabbi Judah Halevi wrote romantic poetry in Arabic in his younger years (he appears to have regretted this later).

Tinker Bell (also known as Tinkerbell in common usage, or Tink for short), is a fictional character from J.M. Barrie's 1904 play and 1911 novel Peter and Wendy. She has also appeared in multiple film and television adaptations of the story, in particular the 1953 animated Walt Disney picture Peter Pan. At first only a supporting character initially described by Barrie as "a common fairy," she has since become a worldwide icon due to Disney's adoption of her as its official mascot, and later the centerpiece of the Disney Fairies media franchise.

Media appearances

Tinker Bell had no dialogue in Barrie's novel and play, in which she was described as a fairy who mended pots and kettles, like an actual tinker. Though sometimes ill-tempered and vindictive, at other times she is helpful and kind to Peter. The extremes in her personality are explained in-story by the fact that a fairy's size prevents her from holding more than one feeling at a time. Like other fairies in Barrie's works, she can make it possible for others to fly by sprinkling them with fairy dust. In addition to Arthur Rackham's original illustrations, Tinker Bell has also been depicted by fantasy artists Brian Froud and Myrea Pettit.
Film adaptations provided the first vocal effects for the character, whether through sound — such as musical expressions or the sound of a tinkling bell — or human speech. She was played by Virginia Browne Faire in Herbert Brenon's 1924 version of Peter Pan, Julia Roberts in 1991's Hook, and by Ludivine Sagnier in the 2003 adaptation, which originally planned to use a computer-generated version of the character, but instead used Sagnier in combinations with digital models and effects to take advantage of the actress's expressions. Tinker Bell was voiced by Debi Derryberry in the 1990 Fox animated program Peter Pan and the Pirates, and in the 1989 anime series Peter Pan no Boken, she was voiced by Sumi Shimamoto.
A bronze sculpture of Tinker Bell by London artist Diarmuid Byron O'Connor was commissioned by Great Ormond Street Hospital — to whom Barrie bequeathed the copyright to the character — to be added to his original four-foot statue of Peter Pan, wresting a thimble from Peter's hand. The figure has a nine-and -a-half-inch wingspan and is seven inches tall, and was unveiled on September 29, 2005 by Sophie, Countess of Wessex.

Disney personification

Tinker Bell has been one of Disney's most important branding icons for over half a century, and is generally known as "a symbol of 'the magic of Disney." She has been featured in television commercials and program opening credits sprinkling pixie dust with her wand in order to shower a magical feeling over various other Disney personalities, though the 1953 animated version of Tinker Bell never actually used a wand. In the picture and the official Disney Character Archives, she is referred to as a pixie, and the term pixie dust is a description of the "fairy dust" she uses in the original book.
Despite an urban legend that the original animated version of Tinker Bell was modeled after Marilyn Monroe, Disney animator Marc Davis's reference was actress Margaret Kerry. He illustrated Tinker Bell as a young blond woman clad in a lime-green, hip-length dress with a rigid trim, and green slippers with white puffs. She is trailed by small amounts of pixie dust when she moves, and this dust can help humans fly if they believe it will.
Since 1954, Tinker Bell has featured as a hostess for much of Disney's live-action television programming, beginning with Disneyland (which first introduced the theme park to the public while it was still under construction), to Walt Disney Presents, Walt Disney's Wonderful World of Color, and The Wonderful World of Disney. In 1988, the same year The Wonderful World of Disney moved from ABC to NBC as The Magical World of Disney, she closed the end of Who Framed Roger Rabbit with a sprinkling of fairy dust as the screen went to black prior to the closing credits. A new, self-titled animated feature, in which Disney's version of the character speaks for the first time, is scheduled for release on DVD in October 2008.
At Disneyland, Tinker Bell is prominently featured in Peter Pan's Flight, a suspended dark ride based on the artwork from the animated film. Located in Fantasyland, it is one of the few remaining original attractions from the park's opening day. Beginning in 1961, she was also featured as a live performer who flew through the sky at the climax of some of the nightly fireworks displays. She was originally played by 71-year-old gymnast Tiny Kline, up until her retirement three years later.

Role in Disney Fairies

Tinker Bell was originally part of the Disney Princess franchise, from which she was later extracted and converted into the central character of the new Disney Fairies franchise in 2005. In addition to an extensive line of merchandise, the upcoming Tinker Bell film is the first of four upcoming direct-to-DVD features set in the secret world of Pixie Hollow, which is planned to be constructed near the Matterhorn and where guests will be able to interact with Tinker Bell and her companions.

The Book of Good Love (El Libro de Buen Amor), considered to be one of the masterpieces of Spanish poetry, is a semi-biographical account of romantic adventures by Juan Ruiz, the Archpriest of Hita, dating from 1330.
The work is considered as the best piece in the medieval genre known as Mester de Clerecía.
The Book begins with prayers and a guide as to how to read the work, followed by stories each containing a moral and often comical tale.

Theme and Structure

The Book of Good Love is a varied and extensive composition of 1728 stanzas, centered around the fictitious autobiography of Juan Ruiz, Archpriest of Hita. Today three manuscripts of the work survive: the Toledo (T) and Gayoso (G) manuscripts originating from the fourteenth century, and the Salamanca (S) manuscript copied at the start of the fifteenth century by Alonso de Paradinas. All three manuscripts have various pages missing, which prevents a complete reading of the book, and each manuscript varies extensively from each other due to the diversions of the authors. The work most commonly read today was suggested by Menéndez Pidal in 1898, based on sections from all three manuscripts.
The book is famous for its variety of:

1. Content (examples, love stories, traditional bucolic poems, fables, lyrical compositions, etc.)
2. Meter (the cuaderna vía, sixteen syillabic verses, zéjel stanzas, etc)
3. Tone (serious, festive, religious, profane, etc)

The work is composed of the following:

• The introduction, where the author explains how the book should be interpreted.
• A fictitious autobiography of the author in which he tells us of his relationships with women of different origin and social status: a nun, a Moor, a housewife he spied praying, a baker, a noble woman and several mountain women (serranas), often helped by another woman named Urraca, better known as Trotaconventos (Trots-between-monasteries)
• Several “examples” (parables, fables and tales) which serve as moral education at the end of each episode.
• The dispute between the author and Love (Don Amor), in which he accuses Love of being the cause of the seven mortal sins
• The tale of the love of Mr. Melon (don Melón) and Mrs. Endrina, an adaptation of the medieval humanistic comedy “Pamphilus”.
• The tale of a battle between Carnival (“Don Carnal”) and Lent (“Doña Cuaresma”)
• A commentary of “Ars Amandi” (Art of Love) by Ovid
• A number of songs dedicated to Mary (mother of Jesus)
• A number of profane songs, such as upon the death of “Trotaconventos”

Interpretation

The work is famous due to the difficulty and variety of interpretations which can be applied to it.
The title The Book of Good Love is inferred from the text, and who or what Good Love is is not revealed by the author.
The book of Good Love explains how men must be careful about Love that can be Good (el buen amor) or Fool (el loco amor). The Good Love is God's one and is preferred to the Fool's love which only gives men sins. Juan Ruiz gives the reader a lot of examples to explain his theory and avoid Fool love in name of Good one.

A mother ship is a vessel or aircraft that carries a smaller vessel or aircraft that operates independently from it. Examples include bombers converted to carry experimental aircraft to altitudes where they can conduct their research (such as the B-52 carrying the X-15), or ships that carry small submarines to an area of ocean to be explored (such as the Atlantis II carrying the Alvin). The mothership may also recover the smaller craft, or may go its own way after releasing it.
The term mother ship dates back to the nineteenth century whaling trade when small, fast ships were used to chase and kill whales. The dead meat from several boats was then brought back to the larger, slower ship for processing and storage until the return to land. This model enabled a far more efficient method of whaling. Though whaling is much lower-scale than in earlier days, the single large storage ship model is still used extensively by fishermen. Such ships are known today as factory ships.
In many languages, such as Chinese, the word "mother ship" refers to an aircraft carrier.
The mother ship concept was used in moon landings performed in the 1960s. Both the unsuccessful American 1962 Ranger landers and the successful Soviet 1966 Luna landers were unmanned spherical capsules ejected at the last moment from mother ships that had carried them to the Moon and crashed onto its surface. In the manned Apollo program, astronauts in the lunar module separated from the command module in lunar orbit, descended to the lunar surface, and returned to dock in a lunar orbit rendezvous with the command module once more for a ride home to Earth.

In science fiction and UFOs

The term has achieved prominence in science fiction and in UFO lore, which extend the idea to apply to spaceships serving as the heart of a fleet. The concept of mothership (almost always spelled as a single word) clearly implies that the other ships in the fleet are dependent on the mothership for at least some services. Motherships are essentially the sci-fi equivalent to modern flagships. Typically, a mothership will take up station in an area and remain there for long periods, while smaller ships sortie to interesting destinations. Sometimes a mothership is large enough to operate alone, or is so huge that it contains a fleet in its body.
Motherships entered UFO lore through the UFO sightings of George Adamski, who claimed to sometimes see large cigar shaped Venusian motherships out of which flew smaller sized flying saucers.
Roles played in a fleet by a mothership may include:

• in-flight construction of new, smaller ships
• supply and repair tender
• troop transport
• carrier (of fighters, shuttles, etc.)
• supplementary propulsion (i.e., multi-ship warp field, hyperdrive, etc.)
• weapon of mass destruction

Beyond Good and Evil (German: Jenseits von Gut und Böse), subtitled "Prelude to a Philosophy of the Future" (Vorspiel einer Philosophie der Zukunft), is a book by the German philosopher Friedrich Nietzsche, first published in 1886.
It takes up and expands on the ideas of his previous work, Thus Spoke Zarathustra, but approached from a more critical, polemical direction.
In Beyond Good and Evil, Nietzsche attacks past philosophers for their alleged lack of critical sense and their blind acceptance of Christian premises in their consideration of morality. The work moves into the realm "beyond good and evil" in the sense of leaving behind the traditional morality which Nietzsche subjects to a destructive critique in favour of what he regards as an affirmative approach that fearlessly confronts the perspectival nature of knowledge and the perilous condition of the modern individual.

Background and themes

Of the four "late-period" writings of Nietzsche, Beyond Good and Evil most closely resembles the aphoristic style of his middle period. In it he exposes the deficiencies of those usually called "philosophers" and identifies the qualities of the "new philosophers": imagination, self-assertion, danger, originality, and the "creation of values". He then contests some of the key presuppositions of the old philosophic tradition like "self-consciousness," "knowledge," "truth," and "free will", explaining them as inventions of the moral consciousness. In their place he offers the will to power as an explanation of all behavior; this ties into his "perspective of life", which he regards as "beyond good and evil", denying a universal morality for all human beings. Religion and the master and slave moralities feature prominently as Nietzsche re-evaluates deeply-held humanistic beliefs, portraying even domination, appropriation and injury to the weak as not universally objectionable.

On philosophers, free spirits, and scholars

In the opening two parts of the book, Nietzsche discusses in turn the philosophers of the past, whom he accuses of a blind dogmatism dogged by moral prejudice masquerading as a search for objective truth; and the "free spirits", like himself, who are to replace them.
He casts doubt on the project of past philosophy by asking why we should want the "truth" rather than recognizing untruth "as a condition of life". He offers an entirely psychological explanation of every past philosophy: each has been an "involuntary and unconscious memoir" on the part of its author (§6) and exists to justify his moral prejudices, which he solemnly baptizes as "truths".
In a startling passage (§34), Nietzsche tells us that "from every point of view the erroneousness of the world in which we believe we live is the surest and firmest thing we can get our eyes on". Philosophers are wrong to rail violently against the risk of being deceived. "It is no more than a moral prejudice that truth is worth more than appearance". Life is nothing without appearances; it appears to Nietzsche that it follows from this that the abolition of appearances would imply the abolition of "truth" as well. In an even more extreme leap of logic, Nietzsche is led to ask the question, "what compels us to assume there exists any essential antithesis between 'true' and 'false'?"
Nietzsche singles out the Stoic precept of "living according to nature" (§9) as showing how philosophy "creates the world in its own image" by trying to regiment nature "according to the Stoa". But nature, as something uncontrollable and "prodigal beyond measure", cannot be tyrannized over in the way Stoics tyrannize over themselves. Further, there are forceful attacks on several individual philosophers. Descartes' cogito presupposes that there is an I, that there is such an activity as thinking, and that I know what thinking is (§16). Spinoza masks his "personal timidity and vulnerability" by hiding behind his geometrical method (§5), and inconsistently makes self-preservation a fundamental drive while rejecting teleology (§13). Kant, "the great Chinaman of Königsberg" (§210), reverts to the prejudice of an old moralist with his categorical imperative, the dialectical grounding of which is a mere smokescreen (§5). His "faculty" to explain the possibility of synthetic a priori judgements is likened to the explanation of the narcotic quality of opium in terms of a "sleepy faculty" in Molière's comedy Le Malade imaginaire. Schopenhauer is mistaken in thinking that the nature of the will is self-evident (§19), which is in fact a highly complex instrument of control over those who must obey, not transparent to those who command.
"Free spirits", by contrast to the philosophers of the past, are "investigators to the point of cruelty, with rash fingers for the ungraspable, with teeth and stomach for the most indigestible" (§44). Nietzsche warns against those who would suffer for the sake of truth, and exhorts his readers to shun these indignant sufferers for truth and lend their ears instead to "cynics" – those who "speak 'badly' of man - but do not speak ill of him" (§26).
There are a kind of fearless scholars who are truly independent of prejudice (§6), but these "philosophical labourers and men of science in general" should not be confused with philosophers, who are "commanders and law-givers" (§211).
Nietzsche also subjects physics to critique. "Nature's conformity to law" is merely one interpretation of the phenomena which natural science observes; Nietzsche suggests that the same phenomena could equally be interpreted as demonstrating "the tyrannically ruthless and inexorable enforcement of power-demands" (§22). Nietzsche appears to espouse a strong brand of scientific anti-realism when he asserts that "It is we alone who have fabricated causes, succession, reciprocity, relativity, compulsion, number, law, freedom, motive, purpose" (§21).

On morality and religion

In the "pre-moral period of mankind", actions were judged by their consequences. Over the past 10,000 years, however, a morality has developed where actions are judged by their origins (their motivations) not their consequences. This morality of intentions is, according to Nietzsche, a "prejudice" and "something provisional [...] that must be overcome" (§32).
Nietzsche criticizes "unegoistic morality" and demands that "Moralities must first of all be forced to bow before order of rank" (§221). Every "high culture" begins by recognizing "the pathos of distance" (§257).
Nietzsche contrasts southern (Catholic) and northern (Protestant) Christianity; northern Europeans have much less "talent for religion" (§48) and lack "southern delicatezza" (§50). As elsewhere, Nietzsche praises the Old Testament while disparaging the New (§52).
Religion has always been connected to "three dangerous dietary prescriptions: solitude, fasting and sexual abstinence" (§47), and has exerted cruelty through demanding sacrifice according to a "ladder" with different rungs of cruelty, which has ultimately caused God Himself to be sacrificed (§55). Christianity, "the most fatal kind of self-presumption ever", has beaten everything joyful, assertive and autocratic out of man and turned him into a "sublime abortion" (§62). If, unlike past philosophers such as Schopenhauer, we really want to tackle the problems of morality, we must "compare many moralities" and "prepare a typology of morals" (§186). In a discussion that anticipates On the Genealogy of Morality, Nietzsche claims that "Morality is in Europe today herd-animal morality" (§202)—i.e., it emanates from the ressentiment of the slave for the master (see also §260, which leads into the discussion in Genealogy, I).

 On nations, peoples and cultures

Nietzsche discusses the complexities of the German soul (§244), praises the Jews and heavily criticizes the trend of German anti-Semitism (§251). He praises France as "the seat of Europe's most spiritual and refined culture and the leading school of taste" (§254). He finds the English coarse, gloomy, more brutal even than the Germans, and declares that "they are no philosophical race", singling out Bacon, Hobbes, David Hume and John Locke as representing a "debasement and devaluation of the concept 'philosopher' for more than a century" (§252). Nietzsche also touches on problems of translation and the leaden quality of the German language (§28).
In a prophetic statement, Nietzsche proclaims that "The time for petty politics is past: the very next century will bring with it the struggle for mastery over the whole earth" (§208).

Aphorisms and poetry

Between §62 and §186 Nietzsche inserts a collection of mostly single-sentence aphorisms, modelled on French aphorists such as La Rochefoucauld. Twelve of these (§§ 84, 85, 86, 114, 115, 127, 131, 139, 144, 145, 147, 148) concern women or the distinction between men and women. Other subjects touched on include his doctrine of the eternal recurrence (§70), music (§106) and utilitarianism (§174), among more general attempts at trenchant observations about human nature.
The work concludes with a short ode to friendship in verse form (continuing Nietzsche's use of poetry in The Gay Science and Thus Spoke Zarathustra).

Editions

• Jenseits von Gut und Böse. Zur Genealogie der Moral, edited by Giorgio Colli and Mazzino Montinari, Munich: Deutscher Taschenbuch Verlag, 2002 (study edition of the standard German Nietzsche edition)
• Beyond Good and Evil, translated by Walter Kaufmann, New York: Random House, 1966; reprinted in Vintage Books, and as part of Basic Writings of Nietzsche, New York: Modern Library, 2000
• Beyond Good and Evil, translated by R. J. Hollingdale, Harmondsworth: Penguin Books, 1973; revised reprint 1990 with introduction by Michael Tanner
• Beyond Good and Evil, translated by Helen Zimmern, 1906, reprinted in Courier Dover Publications, New York, 1997, ISBN 048629868X
• Beyond Good and Evil, translated by Marion Faber, Oxford: Oxford World's Classics, 1998
• Beyond Good and Evil, translated by Judith Norman and edited by Rolf-Peter Horstmann, Cambridge: Cambridge University Press, 2002
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The Seal of New York is almost the same as the flag, but in a seal. The goddess Justice symbolizes freedom before the law. She is shown with a blindfold over her eyes, and is also holding the scales of justice in her left hand. The goddess Liberty, who symbolizes freedom, holds a pole with a liberty cap and is stepping on top of the British Crown, symbolizing freedom from Britain after the American Revolutionary War. There is a shield between them, which has a picture of the Hudson Highland, the Sun, and two sail boats sailing on the Hudson River. Over the shield is a globe, showing the Atlantic Ocean, and a bald eagle. Under the shield is a curving ribbon that reads New York's state motto — "Excelsior", which can be translated from Latin as "ever upwards."
A reproduction of the seal was the inspiration for the title of Longfellow's Excelsior.

A vine is any plant of genus Vitis (the grape plants) or, by extension, any similar climbing or trailing plant. The word, derived from Latin vīnea, referred to the grape-bearing variety. The modern extended sense is restricted to North American English, which uses grapevine to refer to the grape-bearing Vitis species. (British English tends to use climber to refer to the broader category, including, for example, ivy.)
This article uses the term vine in its broader, North American sense.

Climbing plants

Certain plants always grow as vines, while a few grow as vines only part of the time. For instance, poison ivy and bittersweet can grow as low shrubs when support is not available, but will become vines when support is available.
A vine is a growth form based on long, stems. This has two purposes. A vine may use rock exposures, other plants, or other supports for growth rather than investing energy in a lot of supportive tissue, enabling the plant to reach sunlight with a minimum investment of energy. This has been a highly-successful growth form for plants such as kudzu and Japanese honeysucker, both of which are invasive exotics in parts of North America. There are some tropical vines that develop skototropism, and grow away from the light, a type of negative phototropism. Growth away from light allows the vine to reach a tree trunk, which it can then climb to brighter regions.
The vine growth form may also enable plants to colonize large areas quickly, even without climbing high. This is the case with periwinkle and ground ivy. It is also an adaptation to life in areas where small patches of fertile soil are adjacent to exposed areas with more sunlight but little or no soil. A vine can root in the soil but have most of its leaves in the brighter, exposed area, getting the best of both worlds.
A climbing habit has evolved independently in several plant families, using many different climbing methods.  Some plants climb by twining their stems around a support (e.g., morning glories, Ipomoea species). Others climb by way of adventitious, clinging roots (e.g., ivy, Hedera species), with twining petioles (e.g., Clematis species), or using tendrils, which can be specialized shoots (Vitaceae), leaves (Bignoniaceae), or even inflorescences (Passiflora). Species of Parthenocissus (Vitaceae) produce twining tendrils that are modified stems, but which also produce adhesive pads at the end that attach themselves quite strongly to the support. The evolution of a climbing habit has been implicated as a key innovation associated with the evolutionary success and diversification of a number of taxonomic groups of plants.
Most vines are flowering plants. These may be divided into woody vines or lianas, such as wisteria, kiwifruit, and common ivy, and herbaceous (nonwoody) vines, such as morning glory.
One odd group of vining plants is the fern genus Lygodium, called climbing ferns. The stem does not climb, but rather the fronds (leaves) do. The fronds unroll from the tip, and theoretically never stop growing. In the meantime, they can form thickets as they unroll over other plants, rockfaces, and fences.

Climbing plants as Garden plants

Gardeners can use the tendency of climbing plants to grow quickly. If a plant display is wanted fast a climber can achieve this. Climbers can be trained over walls, pergolas, fences etc. Climbers can be grown over other plants to provide additional attraction. Artificial support can also be provided. Some climbers climb by themselves; others need work, such as tying them in and training them.

Jan Leeming (born 5 January 1942) is a British TV presenter and newsreader.

Career

Born Janet Atkins in Kent, England, and educated at the St. Joseph's Convent Grammar School, she worked as an actress and presenter in Australia and New Zealand before becoming a well-known face on British television in regional and children's programmes. After a stint presenting the BBC One afternoon show Pebble Mill at One between 1974 and 1979, she became one of the UK's best known newsreaders in the 1980s on the same channel for most of the decade, and also hosted the 1982 Eurovision Song Contest.
She has kept a relatively low profile since leaving the newsroom in 1987, with bit parts and one-off specials including as a stand-in newsreader for the Channel 4's breakfast show The Big Breakfast during the 1990s. Her most recent appearances include one as herself in the film Whatever Happened to Harold Smith?, starring Tom Courtenay, in 1999; and latterly on The Harry Hill Show; So Graham Norton; Lowri; Good Morning Australia; Esther and Through the Keyhole. At the Barbican she presented the RAF Concert to mark the 60th Anniversary of the Battle of Britain.
Since 2000 much of her time has been spent in corporate work and her long time passion working with a Cheetah conservation charity in South Africa. She appeared in Safari School, a reality television series, which was first broadcast on BBC Two during January and February 2007.

I'm a Celebrity... Get Me Out of Here!

In November 2006, Jan was a contestant on the new series of I'm a Celebrity... Get Me Out of Here! on ITV. Jan has done a record number of six 'Bush Tucker' trials. For one of the trials Jan volunteered and for the other five she was voted to do them by the British public. Some of Jan’s trials have included being lowered into a dark tunnel with various unpleasant creatures, shut in a box amongst snakes, jumping out of a plane at 14,000 feet to catch falling stars and perhaps one of the most disgusting trials: having to eat various insects and Australian delicacies in order to win food for camp. During that trial Jan ate a vomit fruit and a witchety grub smoothie. However she refused to eat a kangaroo's eye, tongue, anus and reproductive organs. Jan was evicted on the 19th day of the series where she came 6th.
In November 2006, during I'm a Celebrity... Get Me Out of Here!, Leeming was given a fan base when Declan Donnelly started the fad by having mug saying 'Fan of Jan' and a badge saying 'Jan Fan'. This was after Jan had done a record number of bushtucker trials.

Personal life

Leeming has been married five times:

1. BBC sound engineer John Staple, in 1961 when she was 19 and he was 33
2. Estate agent Jeremy Gilchrist (1972–1973). It lasted just eight months
3. BBC Radio 2 announcer and news reader Patrick Lunt (1980–1986). Leeming and Lunt had one child Jonathan in 1981. They were good friends with RAF Red Arrows pilot Eric Steenson and his wife Robin. Four years later, Lunt married Robin and they are still together
4. RAF Red Arrows pilot Eric Steenson (1988–1995). Leeming became stepmother to Steenson's two children.
5. Kent headmaster Chris Russell in 1997. This was short lived

On 22 August 2007 Leeming was a special guest in an episode of the live television programme Doctor, Doctor broadcast on channel Five, in which she talked with the presenter and GP, Mark Porter, about the clinical depression that she used to suffer from. She reported that she recovered with medical help, counselling and by taking the antidepressant medicine Prozac approximately 10 years previously, and that she had been free of the illness since.
On 23 September 2008, Jan appeared on MSN Entertainment stating she had joined a dating agency website, Kindred Spirits, Jan added it's a "civilised way of meeting people with similar attitudes".