Lycophron (sophist)

Lycophron (; ) was a sophist of Ancient Greece.
The central point about Lycrophron as attacked in the "Politics" of Aristotle, is that Lycrophron rejected the idea that the state exists to make people "just and good", instead holding the view that justice and law is about preventing people violating the bodies and goods of each other. This is the only reference to Lycrophron in the "Politics".
The details of his life remain obscure, other than a number of references in the works of Aristotle. Lycophron was probably among the students of Gorgias, and is mentioned as a sophist by Aristotle. He rejected the supposed value of an aristocratic birth, claiming that
meaning that there is no factual difference between those well-born and those low-born; only words and opinion assign value to these different circumstances of birth. This statement may indicate that Lycophron shared the beliefs of Antiphon, that (regardless of their ancestry) both Greeks and barbarians are born with the same capacities: An egalitarian belief that was a minority view in the 5th century BC. He is also known for his statement (reproduced by Aristotle, in the latter's Politics, 1280b10), that "law is only a convention, a surety to another of justice". Also translated as "a guarantor of men's rights against one another". He thus believed that law is a matter of agreement, a social convention and not a natural or universal standard (there is no evidence that Lycophron rejected the idea that law is a universal standard - indeed his view appears far more universalist than that of Aristotle, in that Lycophron proposes a single standard, what would now be called the non aggression principle, in relation to all states). In this respect his views on law are similar to those of Protagoras. This means that he treats law as a mere means, in the context of a (perhaps primitive) social contract theory, without considering it as something special, in contradistinction to, e.g., Plato but similar to both Thrasymachus and Callicles, albeit that their theories have – as far as can be ascertained from the information available about them – more specific characteristics.
While Lycophron is considered one of the first proponents of a social contract theory, this is mostly a conjecture based on his theory of law. His few surviving quotes do not include a theory on the emergence of society from agreements. Such ideas did exist, however, in the works of his contemporary Protagoras. These 5th-century BC ideas viewed society and morality as human creations, both aiming to protect the lives and safety of the community members. The laws were subject to change, reflecting the changing views of a society. There was no "unchanging standard of righteousness". In other words, Protagoras and like-minded thinkers were precursors of Utilitarianism.
In Metaphysics, Lycophron is quoted as claiming that "knowledge is a communion of knowledge and of soul". And also that the communion is the cause of the unity of knowledge and the soul. In Physics, it is mentioned that when Lycophron discussed "whether the part and the whole are one or more than one" he avoided using the singular form of the verb "to be". In Rhetoric, Aristotle examines several peculiar expressions used by Lycophron, such as "the many-visaged sky of the mighty-peaked earth", "the narrow-passaged promontory", calling Xerxes "a monster of a man" and Sciron "a human destroyer". The same work includes another reference to a Lycophron, though it fits poorly with what is known of the sophist. Aristotle reports that an opponent of Lycophron and Peitholaus stated in a law-court that "These men used to sell you when they are at home, and now they have come here and bought you." There is no context given to this phrase, though modern scholars suspect this is a reference to a case involving Lycophron I of Pherae, a tyrant.
In Sophistical Refutations, Aristotle mentions Lycophron as an example of changing the subject of a conversation when one has nothing to state on the original subject. He reports that once Lycophron was compelled by certain persons to speak in praise of the lyre. He reportedly found himself at a loss for words on this subject. So he offered a few words on the musical organ and then switched the topic to Lyra, the constellation named after it. Being more knowledgeable in this topic, he had much more to say.


Claire Johnston

Claire Johnston (1940–1987) was a feminist film theoretician. She wrote seminal essays on the construction of ideology in mainstream cinema (Hollywood and European auteur cinema).


Intersection (set theory)

In mathematics, the intersection of two sets "A" and "B", denoted by "A" ∩ "B", is the set containing all elements of "A" that also belong to "B" (or equivalently, all elements of "B" that also belong to "A").
Notation and terminology.
Intersection is written using the sign "∩" between the terms; that is, in infix notation. For example,
The intersection of more than two sets (generalized intersection) can be written as
which is similar to capital-sigma notation.
For an explanation of the symbols used in this article, refer to the table of mathematical symbols.
Definition.
The intersection of two sets "A" and "B", denoted by , is the set of all objects that are members of both the sets and .
In symbols,
That is, "x" is an element of the intersection "A" ∩ "B", if and only if "x" is both an element of "A" and an element of "B".
For example:
Intersection is an associative operation; that is, for any sets "A", "B", and "C", one has "A" ∩ ("B" ∩ "C") = ("A" ∩ "B") ∩ "C". Intersection is also commutative; for any "A" and "B", one has "A" ∩ "B" = "B" ∩ "A." It thus makes sense to talk about intersections of multiple sets. The intersection of "A", "B", "C", and "D", for example, is unambiguously written "A" ∩ "B" ∩ "C" ∩ "D".
Inside a universe "U", one may define the complement "A"c of "A" to be the set of all elements of "U" not in "A". Furthermore, the intersection of "A" and "B" may be written as the complement of the union of their complements, derived easily from De Morgan's laws:<br>
"A" ∩ "B" = ("A"c ∪ "B"c)c
Intersecting and disjoint sets.
We say that "A intersects (meets) B at an element x" if "x" belongs to "A" and "B". We say that "A intersects (meets) B" if "A" intersects B at some element. "A" intersects "B" if their intersection is inhabited.
We say that "A and B are disjoint" if "A" does not intersect "B". In plain language, they have no elements in common. "A" and "B" are disjoint if their intersection is empty, denoted formula_7.
For example, the sets {1, 2} and {3, 4} are disjoint, while the set of even numbers intersects the set of multiples of 3 at the multiples of 6.
Arbitrary intersections.
The most general notion is the intersection of an arbitrary "nonempty" collection of sets.
If "M" is a nonempty set whose elements are themselves sets, then "x" is an element of the "intersection" of "M" if and only if for every element "A" of "M", "x" is an element of "A".
In symbols:
The notation for this last concept can vary considerably. Set theorists will sometimes write "⋂"M"", while others will instead write "⋂"A"∈"M" "A"".
The latter notation can be generalized to "⋂"i"∈"I" "A""i"", which refers to the intersection of the collection {"A""i" : "i" ∈ "I"}.
Here "I" is a nonempty set, and "A""i" is a set for every "i" in "I".
In the case that the index set "I" is the set of natural numbers, notation analogous to that of an infinite product may be seen:
When formatting is difficult, this can also be written ""A"1 ∩ "A"2 ∩ "A"3 ∩ ...". This last example, an intersection of countably many sets, is actually very common; for an example, see the article on σ-algebras.
Nullary intersection.
Note that in the previous section, we excluded the case where "M" was the empty set (∅). The reason is as follows: The intersection of the collection "M" is defined as the set (see set-builder notation)
If "M" is empty, there are no sets "A" in "M", so the question becomes "which "x"'s satisfy the stated condition?" The answer seems to be "every possible x". When "M" is empty, the condition given above is an example of a vacuous truth. So the intersection of the empty family should be the universal set (the identity element for the operation of intersection),
but in standard (ZFC) set theory, the universal set does not exist.
In type theory however, "x" is of a prescribed type formula_11, so the intersection is understood to be of type formula_12 (the type of sets whose elements are in formula_11), and we can define formula_14 to be the universal set of formula_12 (the set whose elements are exactly all terms of type formula_11).


Elizabeth Bath

Elizabeth Bath, née Paddy, (1776–1844) was an English poet. She was the author of a collection of sixty-six poems published by subscription in 1806 in Bristol. She was a member of the Society of Friends.
Biography.
Elizabeth Paddy was born on 17 February 1776. She was the daughter of Edward Paddy and Mary (Rowling) of Falmouth, Cornwall.
On 7 November 1796, she married Henry Bath (24 January 1776 – 29 May 1844) a Quaker and metals merchant of Swansea, South Wales, also founder of Henry Bath & Son Ltd., an enterprise currently in existence. They lived at Rosehill House, in Mumbles, Swansea. Elizabeth's sister, Mary, became the wife of Edward Osler and thereby the grandmother of Sir William Osler, the world-renowned physician.
In 1806, she published, "Poems, on Various Occasions" (Bristol: Printed by J. Desmond, at the Mirror-Office, Small-Street.). It
is dedicated to a friend "whose sincerity is equaled only by the stability which has ever marked her character." The poems take a variety of forms — some are sonnets; some are longer poems — and they address religion, loss, friendship, sensibility, and other likely topics. The list of subscribers is substantial.
Bath died on 3 October 1844.


David Magnus

David Magnus is the Thomas A. Raffin Professor of Medicine and Biomedical Ethics and professor of pediatrics at Stanford University. He is also the director of the Stanford Center for Biomedical Ethics and the co-chair of the Ethics Committee at Stanford Hospital.
Early life.
Magnus completed his undergraduate work at the University of California at Riverside, where he majored in philosophy. He completed his graduate work at Stanford University, receiving a PhD in philosophy.
Career.
He has since become a researcher in the field of bioethics, publishing over 100 articles, book chapters, and reviews on a wide range of topics, including organ transplantation, genetics, stem cell research, end of life care, patient communication, and research ethics. He is a co-founder and current editor-in-chief of the "American Journal of Bioethics", and is a former president of the Association of Bioethics Program Directors.
Magnus has served on the National Research Council Ad Hoc Committee on the Bioconfinement of Genetically Engineered Organisms and on the California Human Stem Cell Research Advisory Committee. He has also consulted for both the World Bank on Food Security and Biotechnology and the National Conference of State Legislatures on cloning.
He is currently the Vice-Chair of the IRB for the Precision Medicine Initiative "All of Us" program.
Magnus also served as the principal editor of a collection of essays entitled "Who Owns Life?" (2002).
Media.
In addition to his scholarly work, he has published opinion pieces in the "Chicago Tribune," "The Philadelphia Inquirer", "The Star-Ledger", and the "San Jose Mercury News".
Magnus has appeared on The Today Show, 60 Minutes, Good Morning America, ABC World News Tonight, Fox News Sunday, CBS This Morning, and NPR.


Nobel Charitable Trust

The Nobel Charitable Trust (NCT) is a charity set up by some members of the Swedish Nobel family, i.e. descendants of Ludvig Nobel. Its founders are Michael Nobel, Gustaf Nobel, Philip Nobel, and Peter Nobel-Oleinikoff serves as a senior adviser. The trust has announced its intention to award its own prizes.
The Chairman of the Nobel Charitable Trust is Gustaf Nobel.
Michael Nobel Energy Award.
The Michael Nobel Energy Award is a proposed award, to be awarded to "scientists and/or institutions who have made important discoveries in the renewable energy field or whose discoveries could lead to reduction in pollution and global warming". It will be the first new Nobel prize to be established by the Nobel family since Alfred Nobel established his prizes in 1895 (they were first awarded six years later).
The plan was announced at nanoTX 07. The Nobel Foundation quickly reacted by threatening legal action for "clear misuse of the reputation and goodwill of the Nobel Prize and the associations of integrity and eminence that has been created over time and through the efforts of the Nobel Committees". The Director, Michael Sohlman, of the Nobel Foundation and the elected head of the Nobel family disapproved to the institution of the so-called 'Dr. Michael Nobel Award' as well as the Nobel Charitable Trust (NCT) and Nobel Family Benevolent society.


Schneeland

Schneeland (German: "Snowland") is a 2005 film written and directed by German filmmaker Hans W. Geissendörfer. Based on the novel "Hohaj" by Elisabeth Rynell, it depicts the devastation felt by Elizabeth (Maria Schrader), a woman who had lost her husband in a car crash and wants to leave her three young children to join him in death by wandering out into the snowy deserts of Lapland. As she wanders through the snow, Elizabeth discovers the story of Aron (Thomas Kretschmann) and Ina (Julia Jentsch), a couple who overcame dark secrets and over-controlling family members to be with each other.
Schneeland premiered in January 2005 at the Sundance Film Festival and was released nationwide in German later that month. At the Deutscher Filmpreis (German Film Awards) in 2005, it was nominated for four awards including Best Costume Design and Best Production Design. It won for Best Cinematography.


Jean Chaussivert

Jean Chaussivert (full name Jean-Stéphane Jacques Roger Henri Chaussivert; born 14 March 1932) was the professor of French at the University of New South Wales in the years 1973-91.
His specialities included French poetry of nineteenth century and enumerative bibliography.
Early life and education.
Chaussivert attended the Lycée Chaptal in Paris and later graduated with a License-ès-lettres from the University of Paris and a Maîtrise-ès-lettres from the University of Poitiers.
He worked as a high school teacher until 1964.
Academic career.
In the years 1965-71 he was a lecturer in French at the University of Canterbury in New Zealand. He was appointed as senior lecturer in the School of French at the University of New South Wales in 1972 and as associate professor in 1973. In 1974 he succeeded Professor Judith Robinson as the professor of French. He retired from that position in 1991 and remains a Professor Emeritus at the University of NSW.
His research included studies of the poetry of Paul Verlaine and Charles Baudelaire, of French language manuscripts in Australian libraries, and of the history of science.
A number of critics have praised Chaussivert's analysis of Verlaine's poetry. For example, S. M. Bell and W. M. L. Bell, writing in "The Year's Work in Modern Language Studies", describe Chaussivert's article ""Esthétique du taratantara verlainien" as: "A most interesting [article], showing how subtly and to what a variety of ends [Verlaine] modifies a metric form traditionally confined to popular poetry and song." Similarly, Arnaud Bernadet singles out Chaussivert's essay "L'Art verlainien dans "'La Bonne chanson"" for mention.
Michel Morange highlighted Chaussivert's research into an Antipodean episode in the life of Louis Pasteur:
Jean Chaussivert and his colleagues have described a little known episode of Louis Pasteur's
life: how he rapidly responded to the internationally advertised reward created in 1887 by the
Government of New South Wales in Australia for a biological method to eliminate rabbits.
Chaussivert taught a wide range of courses in French studies, including postgraduate seminars on the French moralists, the French novel, and political theatre.
Personal life.
He married Nola in 1958. They have three sons.


Drums for Rancas

Drums for Rancas () is a 1970 novel by Peruvian author Manuel Scorza that represent the historical struggles of the inhabitants of the Department of Cerro de Pasco as they fight to recuperate control and ownership of their communal lands from the Peruvian government and multinational mining interests. "Drums for Rancas" is the first installment in Scorza’s five-part cycle "La Guerra silenciosa".
Plot.
In magical realist style, "Drums for Rancas" tells, in essence, two stories. Each story is told in alternate chapters, in what has best been described as a narrative double helix. The first story, told in the odd numbered chapters, is that of the impending, and finally frustrated, confrontation between Héctor Chacón “el Nictálope” and Judge Montenegro. The second, told in the evennumbered chapters, is that of the parallel confrontation between the comuneros of the subsistence agricultural community of Rancas and the multinational Cerro de Pasco Corporation; the latter’s presence manifested through the corporation’s goons and the anthropomorphized fence they install in the cover of darkness. This novel conforms with the rest of the Spanish-American indigenist novels in theme, but not so in style. The love that Scorza feels for his tattered Indians is conveyed by means of a tenderness coupled to a soft irony. His ragged, dirty heroes are the only characters in the novel endowed with a sense of dignity. There is in the plot an ever present atmosphere of impending doom, with "the Company" always in the background as a faceless, sinister force.
The villagers of Rancas are forced to wage a desperate and fruitless war against the colossal Pasto Corporation, which in the 1950s set out to build an immense empire in the Andes by fencing Quechua communities out of their grazing lands. The outcome is inevitable and typical of most Spanish- American novels of social protest: the oppressed serfs are massacred by the national army, always at the service of foreign interests. The novel ends with the souls of the dead Indians in their graves, talking about the fate they always have to suffer when facing the rich and the powerful.
Characters.
What is worth rescuing from Rancas is the arrival of the Fence. In the novel, the Fence itself becomes a character; indeed, it becomes the principle antagonist of the second narrative thread, parallel to Judge Montenegro — the greedy and corrupt subofficial — in the first thread. Scorza presents the Fence as an invading organism that rips a tear through the fabric of communal Andean life, yet what is more interesting is that the novel details the Fence’s arrival in the community.
The Fence first appears in an inchoate state, transported via that other hallmark of modernity’s late arrival to a savage frontier: the railroad. The train “vomits” forth a group of unknown men, men who we will later learn work for the Cerro de Pasco Corporation, a multinational mining company. The men unload rolls of wire; after a brief lunch, they begin digging post holes. At first, the ranqueños watch, amused, at the Fence (from this point on in the story, always capitalized as a proper noun) wraps its way around Huiska, one of the barren peaks in the region: “Huiska is a barren peak. It hides no minerals. It has no water. It refuses to even grow the most miserable grass. Why enclose it? With its barbed-wire necklace Huiska looked like a cow shoved into a corral. The comuneros almost died laughing” (Drums 24).
Soon, however, the comuneros’ laughter dies down, as the Fence grows kilometers daily and devours everything in its path. It becomes a voracious worm that gobbles up lakes, peaks, and even towns. Locals must now walk kilometers along the length of the fence simply to traverse their villages: “Now the land, all the land, was growing old as a spinster behind a fence that no man’s feet could follow. The closest villages were days away” (Drums 181).


Indigenous self-government in Canada

Indigenous or Aboriginal self-government refers to proposals to give governments representing the Indigenous peoples in Canada greater powers of government. These proposals range from giving Aboriginal governments powers similar to that of local governments in Canada to demands that Indigenous governments be recognized as sovereign, and capable of "nation-to-nation" negotiations as legal equals to the Crown (i.e. the Canadian state), as well as many other variations.
Background.
Aboriginal peoples in Canada are defined in the "Constitution Act, 1982" as Indians, Inuit and Métis. Prior to the acquisition of the land by European empires or the Canadian state after 1867, First Nations (Indian), Inuit, and Métis peoples had a wide variety of polities within their countries, from band societies, to tribal chiefdoms, multinational confederacies, to representative democracies (in the case of the Métis-led Legislative Assembly of Assiniboia). These were ignored or suppressed by the Government of Canada (federal government). For the Métis and Inuit, self-government was replaced by integration into the Canadian polity: these people could vote in the standard municipal, provincial, and federal elections as citizens of Canada. For the First Nations, the Government of Canada created the band system under the "Indian Act", which allowed First Nations people to vote in band elections but they could not vote in federal elections before 1960 unless they renounced their status as Registered Indians (a process referred to as enfranchisement). Band governments had very little authority, however; they exercised only whatever power was delegated to them by the Minister of Indian Affairs, and only had authority on the Indian reserves which represented a tiny proportion of their traditional territories.
Rationale.
Indigenous people may claim an "inherent right to self-government" either because it is seen as a natural right emanating from prior occupation of the land or because of a gift or covenant with the Creator. In this case, Indigenous people do not seek to be "granted" self-government, but simply to have their pre-existing right recognized in law. As well an argument for self-government can be made on the basis of the right of self-determination as understood in international law generally or as specifically enumerated in the Declaration of the Rights of Indigenous Peoples.
Self-government has risen as a proposed solution to the constraints of the longstanding "Indian Act". When a self-government treaty is implemented many of the restrictions of the "Indian Act" are lifted, allowing Indigenous communities different freedoms and forms of community-based control that were previously regulated. Treaty provisions may include control over education, healthcare institutions, administration, land development for revenue, and decision-making authority.
Evolution of government proposals.
In 1969, the White Paper on Indian Policy proposed abolishing band governments and transferring the delivery of social programs on reserves to the provincial governments (as the provinces already run these services for non-Indigenous people). Opposition to this proposal helped to galvanize the creation of national political organizations among Aboriginal peoples, bringing the concept of Indigenous self-government to the national political consciousness for the first time.
The constitutional amendments of 1982 included Section 35 of the "Constitution Act" which recognized Aboriginal rights and treaty rights but did not define these. In 1983, the Special Committee of the House of Commons on Indian Self-Government, released its report (also called the Penner Report after committee chair Keith Penner). It recommended that the federal government recognize First Nations as a distinct order of government within the Canadian federation and begin to negotiate self-government agreements with Indian bands.
An attempt was made by Indigenous leaders to have the concept of Indigenous self-government enshrined via the 1987 Meech Lake package of constitutional amendments, but they failed to convince the premiers to include such provisions This led to Aboriginal hostility to the agreement and saw Manitoban MLA Elijah Harper, a Registered Cree Indian, help to defeat the accord. The follow-up Charlottetown Accord (1992) included recognition of an inherent Aboriginal right of self-government, but this package also failed though not because of Aboriginal resistance: in fact self-government was unpopular with many non-Aboriginal voters and may have been a factor in its defeat in the national referendum which followed.
The Royal Commission on Aboriginal Peoples issued its final report in 1996, which recommended that Indigenous governments become recognized as the third order of government in Canada (alongside the federal government and the provinces) and that Indigenous peoples receive special representation in Parliament.
After this time, however, the emphasis shifted away from constitutional entrenchment towards negotiations with individual communities. The Conservative government announced its "Community-Based Self-Government" (SBSG) policy in 1986, to "enable negotiation of new Crown - Aboriginal relationships outside of the "Indian Act"" on a community-by-community basis.
In 1995 the Liberal government issued the Inherent Right of Self-Government Policy which recognized that self-government was an inherent right, but limited its implementation to a model which resembles delegation of authority from the Crown to the communities. It requires that individual bands or groups of bands sign modern treaties with the Government of Canada (and sometimes a provincial government) to be removed from the structures of the "Indian Act".
Self-government agreements.
, twenty-two comprehensive self-government agreements had been signed by the federal government. Of those, eighteen were part of a comprehensive land claim agreement or modern treaty. Those numbers included the Yale Final Agreement and the Sioux Valley Final Agreement which have been signed, but have not yet been brought into effect through legislation.
In addition to the comprehensive agreements with Indian bands mentioned above, the Nunavut Land Claims Agreement of 1993 with the Inuit of the eastern Arctic, pursued a different model of governance. A new federal territory, Nunavut was created in 1999 where the Inuit were the majority, separate from the North West Territories where more First Nations, Métis, and non-Aboriginal people lived. Nunavut is not reserved exclusively for the Inuit, and any Canadian can move there and vote in its elections. However the strong Inuit majority is reflected in the governance of the territory and Inuktitut and Inuinnaq are two of the territory's official languages (alongside English and French).
Another model is the Cree of northern Quebec. Since the passage of the "Cree-Naskapi (of Quebec) Act" in 1984, nine Cree communities are not subject to the "Indian Act" or the band system. Instead they are represented by the Grand Council of the Crees (Eeyou Istchee) or GCCEI and governed by the closely linked Cree Regional Authority. The GCCEI signed an agreement in 2012 with the province of Quebec that would abolish the municipalities in the region and merge them with the Cree Regional Authority in a new regional government called the Eeyou Istchee James Bay Territory. the GCCEI are in talks with the federal government on a Cree Nation Governance Agreement to refine the new structure's relationship to the federal authorities.
The Anishinabek Education Agreement is another self-governance model. It occurred in 2017 and was the first case of an agreement regarding Indigenous self-governance over education in Ontario. As of 2017, it was also the largest number of First Nations included in an education self- governance agreement in Canada. The suggested purpose of this agreement was to further “academic excellence” and to push outside the bounds of the "Indian Act" by developing authority over their community's education.
As of 2019, there have been twenty-five comprehensive self-government agreements signed by the federal government, involving forty-three Indigenous communities. There are a further 50 agreements being negotiated across Canada in 2019 as well.
Moves towards self-government.
Some bands, rejecting the idea that they must negotiate with the Government of Canada in order to exercise their right to self-government, have acted unilaterally. In January 2014, the Nipissing First Nation adopted what is believed to be the first constitution for a First Nation in Ontario. It is supposed to replace the "Indian Act" as the supreme law which regulates the governance of the First Nation, but has not been tested in court.
Funding self-government.
Funding for Indigenous self-governing communities is governed by a 'financial transfer agreement.' The agreement establishes a five-year joint financial understanding between the Federal government, Provincial/Territorial government, and Indigenous government. These agreements are grounded in Canada’s collaborative self-government fiscal policy, which is said to try and promote a respectful, co-operative partnership with Indigenous governments and communities.
Laws and non-Indigenous rights on the land.
Indigenous self-government treaties also establish which laws are under or shared between levels of governance (Federal, Provincial, or First Nations jurisdictions). A Government of Canada 2019 Indigenous Self-Government Report outlines, although specific laws may be split up differently depending on the Nation and the agreement, "the "Canadian Charter of Rights and Freedoms", the "Canadian Human Rights Act" and other general laws such as the "Criminal Code" continue to apply."
Since the "Charter of Rights and Freedoms" applies to all peoples and governments in Canada, any person living on First Nations land, including non-Indigenous, can challenge First Nations Governance if they feel their rights are being infringed upon.
The Federal Government has also taken steps to include non-Indigenous individuals who live on First Nations land in the decision making process. Treaties may include provisions to ensure non-members of the community have a voice by means of voting, candidacy, or appealing decisions. The rationale for this is that all individuals must be able to have an input over “issues that affect them, such as service levels, taxation rates, and health”.


United Nations Day

United Nations Day is an annual commemorative day, reflecting the official creation of the United Nations on 24 October 1945. In 1947, the United Nations General Assembly declared 24 October, the anniversary of the Charter of the United Nations, as which "shall be devoted to making known to the people of the world the aims and achievements of the United Nations and to gaining their support for" its work.
In 1971, the United Nations General Assembly adopted a further resolution (United Nations Resolution 2782) declaring that United Nations Day shall be an international observance or international holiday and recommended that it should be observed as a public holiday by United Nations member states.
World War II Allies' day.
The first event called "United Nations Day" was a World War II Allies' day of solidarity and military parades launched by US President Franklin D. Roosevelt tied to US Flag Day on June 14, 1942, six months after the Declaration by United Nations. It was observed in New York City as the "New York at War" parade, in London, and by the Soviet and Chinese governments.
It was observed throughout World War II, during 1942–1944. Prior to the foundation of the UN itself, it was not directly connected to the current international observance.
Commemoration.
U.N. Day has traditionally been marked throughout the world with meetings, discussions and exhibits about the achievements and goals of the organization. In 1971, the General Assembly recommended that member states observe it as a public holiday.
Several international schools throughout India and other countries throughout the world would also celebrate the diversity of their student body on United Nations Day (although the event is not necessarily celebrated on 24 October). Celebrations often include a show of cultural performances in the evening and a food fair, where food is available from all over the world.
In the United States, the President has issued a proclamation each year for United Nations Day since 1948.
In Kosovo, United Nations Day is an official non-working day, as the province is administered by the Interim Administration Mission.
In the Philippines, local schoolchildren customarily dress in the national costumes of member states and hold a programme on U.N. Day, which is the last school day before semestral break. Individual students, classes, or grade levels are assigned a country to represent and study; students handcraft their assigned country's flag, and prepare cultural presentations and food as part of the day's educational activities.
History Commemorations.
On United Nations Day in 1951, the United Nations Postal Administration issued the first UN Stamps, which were issued in U.S. Dollars at the U.N. Headquarters in New York.
World Development Information Day.
The UN's World Development Information Day has also been held on 24 October since 1972
Humanity has entered the era of sustainability – with a global commitment to fulfill the great promise of the 2030 Agenda for Sustainable Development. It is celebrated on 24 October worldwide. Many institutions celebrate it by conducting quizzes and elocutions. Da Potta Group of Companies in Kenya, Tanzania and India celebrate it with various discussions.


Juan Rulfo

Juan Nepomuceno Carlos Pérez Rulfo Vizcaíno, best known as Juan Rulfo ( ; 16 May 1917 – 7 January 1986), was a Mexican writer, screenwriter and photographer. He is best known for two literary works, the 1955 novel "Pedro Páramo", and the collection of short stories "El Llano en llamas" (1953). This collection includes the popular tale "¡Diles que no me maten!" ("Tell Them Not to Kill Me!").
Early life.
Rulfo was born in 1917 in Apulco, Jalisco (although he was registered at Sayula), in the home of his paternal grandfather. Rulfo's birth year was often listed as 1918, because he had provided an inaccurate date to get into the military academy that his uncle, David Pérez Rulfo — a colonel working for the government — directed.
After his father was killed in 1923 and his mother died in 1927, Rulfo's grandmother raised him in Guadalajara, Jalisco. Their extended family consisted of landowners whose fortunes were ruined by the Mexican Revolution and the Cristero War of 1926–1928, a Roman Catholic revolt against the persecutions of Christians by the Mexican government, following the Mexican Revolution.
Rulfo was sent to study in the Luis Silva School, where he lived from 1928 to 1932. He completed six years of elementary school and a special seventh year from which he graduated as a bookkeeper, though he never practiced that profession. Rulfo attended a seminary (analogous to a secondary school) from 1932 to 1934, but did not attend a university afterwards, as the University of Guadalajara was closed due to a strike and because Rulfo had not taken preparatory school courses.
Rulfo moved to Mexico City, where he entered the National Military Academy, which he left after three months. He then hoped to study law at the Universidad Nacional Autónoma de México. In 1936, Rulfo was able to audit courses in literature at the University, because he obtained a job as an immigration file clerk through his uncle.
Career.
It was at the University that Rulfo first began writing under the tutelage of a coworker, . In 1944, Rulfo had co-founded the literary journal "Pan". Later, he was able to advance in his career and travel throughout Mexico as an immigration agent. In 1946, he started as a foreman for Goodrich-Euzkadi, but his mild temperament led him to prefer working as a wholesale traveling sales agent. This obligated him to travel throughout all of southern Mexico, until he was fired in 1952 for asking for a radio for his company car.
Rulfo obtained a fellowship at the Centro Mexicano de Escritores, supported by the Rockefeller Foundation. There, between 1952 and 1954, he was able to write two books.
The first book was a collection of harshly realistic short stories, "El Llano en llamas" (1953). The stories centered on life in rural Mexico around the time of the Mexican Revolution and the Cristero War. Among the best-known stories are "¡Diles que no me maten!" ("Tell Them Not To Kill Me!"), a story about an old man, set to be executed, who is captured by order of a colonel, who happens to be the son of a man whom the condemned man had killed about forty years ago, the story contains echoes of the biblical Cain and Abel theme as well as themes critical to the Mexican Revolution such as land rights and land use; and "No oyes ladrar los perros" ("Don't You Hear the Dogs Barking(?)"), about a man carrying his estranged, adult, wounded son on his back to find a doctor.
The second book was "Pedro Páramo" (1955), a short novel about a man named Juan Preciado who travels to his recently deceased mother's hometown, Comala, to find his father, only to come across a literal ghost town ─ populated, that is, by spectral figures. Initially, the novel met with cool critical reception and sold only two thousand copies during the first four years; later, however, the book became highly acclaimed. "Páramo" was a key influence for Latin American writers such as Gabriel García Márquez. "Pedro Páramo" has been translated into more than 30 languages, and the English version has sold more than a million copies in the United States.
The book went through several changes in name. In two letters written in 1947 to his fiancée Clara Aparicio, he refers to the novel he was writing as "Una estrella junto a la luna" ("A Star Next to the Moon"), saying that it was causing him some trouble. During the last stages of writing, he wrote in journals that the title would be "Los murmullos" ("The Murmurs"). With the assistance of a grant from the Centro Mexicano de Escritores, Rulfo was able to finish the book between 1953 and 1954; it was published in 1955.
Between 1956 and 1958, Rulfo worked on a novella entitled "" ("The Golden Cockerel"), which was not published until 1980. A revised and corrected edition was issued posthumously in 2010. The Fundación Rulfo possesses fragments of two unfinished novels, "La cordillera" and "Ozumacín." Rulfo told interviewer Luis Harss that he had written and destroyed an earlier novel set in Mexico City.
From 1954 to 1957, Rulfo collaborated with "La comisión del rio Papaloapan", a government institution working on socioeconomic development of the settlements along the Papaloapan River. From 1962 until his death in 1986, he worked as editor for the National Institute for Indigenous People.
Personal life.
Rulfo married Clara Angelina Aparicio Reyes (Mexico City, 12 August 1928) in Guadalajara, Jalisco, on 24 April 1948; they had four children, Claudia Berenice (Mexico City, 29 January 1949), Juan Francisco (Guadalajara, Jalisco, 13 December 1950), Juan Pablo (México City, 18 April 1955) and Juan Carlos Rulfo (México City, 24 January 1964).
Legacy.
Gabriel García Márquez has said that he felt blocked as a novelist after writing his first four books and that it was only his life-changing discovery of "Pedro Páramo" in 1961 that opened the way to the composition of his masterpiece, "One Hundred Years of Solitude". He noted that all of Rulfo's published writing, put together, "add up to no more than 300 pages; but that is almost as many and I believe they are as durable, as the pages that have come down to us from Sophocles".
The Juan Rulfo Foundation, which was established by Rulfo's family after his death, holds more than 6,000 negatives of his photographs. A selection of Rulfo's photographs, accompanied by essays by Carlos Fuentes and others, has been published under the title of "Juan Rulfo's Mexico".


Kiss of the Rose Princess

 is a manga series created by Aya Shouoto. The manga was published by Kadokawa Shoten and serialized in "Monthly Asuka" magazine on June 24, 2008. The English translation is published by Viz Media; it is the first volume released on November 4, 2014.
Story.
High-school girl Anise Yamamoto is a normal teenager, save for a mysterious rose choker around her neck gifted to her by her father Schwartz, claiming that it was a protective amulet and if she ever took it off a "punishment" would be granted. A turn of mysterious events causes her to lose the choker, and in turn gain four coloured cards. With the help of her teacher Narumi Itsushi, she is introduced to the Rose Rhode Knights, four handsome knights that emerge when called by a kiss on their respective cards: red, black, white and blue. Anise is named the Rose Princess, the master of these knights, who are revealed to be her schoolmates Kaede Higa, Mutsuki Kuruma, Mitsuru Tenjō, and Seiran Asagi. As the Rose Princess, she was once tasked with commanding the Rhode Rose Knights to defeat the Devil that was once unleashed upon the world at the cost of her blood's strength (since the knights operate using it). As the Devil had already been sealed away, Anise utilises their power to help her find her rose choker before Schwartz finds out. Through these petty missions, she gradually develops close relations with each of them, each with their own differing personalities.
Anise's childhood friend Haruto Kisugi soon transfers into their school, but he is actually a spy for Schwartz and a former Knight with the title of Yellow Rose until his life force was used to create the Devil's Seal that locks away the Devil. Wrecked with jealousy and love for Anise, he informs Schwartz about her loss of the choker and the recent turn of events, causing the former to immediately return home. Seiran's identity as the Blue Rose is questioned as he reveals himself to be a homunculus created to replace Haruto after he had been betrayed by the remaining three Knights, and also to be the next sacrifice should the Devil's Seal ever crumble, which it has since Haruto had regained life mysteriously. The reason is later shown to be Schwartz's doing, and his aim is to destroy the Devil's Seal and unleash it, whilst the choker was designed to prevent Anise's identity as the Rose Princess from showing.
After convincing Seiran not to sacrifice himself, Haruto decides to sacrifice himself instead willingly to atone for his sins of previously trying to become the True Rose, the only Knight that will overpower the rest. To temporarily stabilise the Devil's Seal, Anise performs the True Contract with the four Knights, which increases each of their abilities and will continue to do so without using up blood through three "Awakenings" formed from the strength of each's Knight's bond with Anise. To restore the seal, they set out in search of fragments that were blasted away, in the form of Arcana Cards. Through the quest, they meet their new adversaries posing as the artificial replicas of each of them sent by Schwartz: idols Idel Suzumura and Yakoh Hazusaki, the Orange Rose and Lime Rose respectively; Mutsuki's former older brother Yocteau, the Grey Rose; Mikage Hiiragi, or Cinderella as their fake Rose Princess. Mutsuki also recovers his lost memories and faces Yocteau, the person he once loved the most.
After restoring all the Arcana Cards, the Knights also gain their own Awakenings with Anise, mostly to the third out of four stages or so. Anise's past is also shown as Schwartz is displayed in a more positive light. Returning to high school life with each of the boys, Anise no longer wears the rose choker, but wields the cards proudly and develops a romantic attraction to Kaede.


Gerald Mast

Gerald Mast (May 13, 1940 – September 1, 1988) was an author, film historian, and member of the University of Chicago faculty. He was a contributor to the modern discipline of film studies and film history.
Life and career.
Mast was born in Los Angeles in 1940; his family included his mother, Bessie, and Linda, his sister. He attended the University of Chicago, where he received his bachelor's, master's, and doctoral degrees in English. He taught at New York University, Oberlin College, and the City University of New York, before joining the faculty of his alma mater in 1978. He chaired the Department of English Language and Literature, and his donation of 300 film prints established the university's Film Study Center and Film Archive. The university press published several of his books on the history and critical analysis of film.
His works were influential in the development of the academic study of film history, including the application of the Chicago School of literary criticism to film analysis, and several of his books, including "A Short History of the Movies" and "Film Theory and Criticism", have been widely incorporated into university film studies programs.
Death and legacy.
On September 1, 1988, Mast, age 48, died at Bernard Mitchell Hospital from complications of AIDS. At a time when public figures in the arts often remained unwilling to be associated with the disease, Mast requested that his obituaries include his cause of death. In a retrospective in "Cinema Journal", Tag Gallagher compared him to French film critic Jean Mitry, and described him as America's "film-scholar laureate".


Lift Yourself

"Lift Yourself" is a song by American rapper Kanye West. West wrote the song alongside James Massie and Ben Winters, and produced it with additional production from Mike Dean. The song was debuted on April 27, 2018, through West's website and was released by GOOD Music and Def Jam three days later for digital download and streaming as a standalone single. The first release of new music from West since his seventh studio album, "The Life of Pablo" (2016), it was perceived by numerous fans and publications to be him trolling them. The song is an avant-garde track that samples Amnesty's "Liberty" and Dancer's "Boom Boom". West scats towards the end of the song, rapping nonsensical words.
"Lift Yourself" received mixed to negative reviews from music critics, many of whom panned the lyrics and dismissed the song for lacking seriousness. Some praised the production, while a few critics expressed more positive feelings towards West's troll performance. The song peaked at number two on the US "Billboard" Bubbling Under Hot 100 chart, while also appearing on charts in Ireland, New Zealand, and Sweden. West and the Sunday Service Choir performed it live on multiple occasions in 2019, including a performance at the Coachella Valley Music and Arts Festival. Smokepurpp released his remix of the song in April 2018, which West approved of. The following month, Pusha T confirmed the existence of a version of the song that has proper lyrics but has not yet been released.
Background and development.
"Lift Yourself" samples the guitar and vocal demo recording "Liberty" by American funk group Amnesty, who had re-issued a number of their recordings through Now-Again Records by 2018, including the compilation album "Free Your Mind: The 700 West Sessions" (2007). The record label has an affiliation with Stones Throw Records, which American musician Madlib is signed to; he worked with West on the latter's seventh studio album "The Life of Pablo" (2016). Now-Again founder Eothen "Egon" Alapatt licensed the usage of "Liberty" for West, following on from him having previously cleared a sample of Amnesty's work for frequent West collaborator Jay-Z's song "F.U.T.W." in 2013. Alapatt admitted that he found out about the track "five hours before it went live" and recalled having to "pre-clear a song I didn't hear, and expect to work out the details later in a way that was equitable to everybody." He continued, remembering "listening to ['Lift Yourself'] that evening" and being like, "You've got to be kidding me." Alapatt stated he thought to himself that he "just said yes to an internet troll, and no one's gonna get paid, and it's gonna be a complete nightmare," but believed things turned out to be "cool" in the end. Although he found "Liberty" on a demo tape in 2001 and later released it on "Free Your Mind: The 700 West Sessions", Alapatt did not recognize how great the recording was until West sampled it.
Shortly before the release of "Lift Yourself", West announced the track via Twitter. As part of the announcement, he used fire emojis to represents the track's "bars" promised to put out a song with a verse that will bring Hot 97 radio disc jockey Ebro Darden "the closure he's been seeking;" this promise was made after Darden had recently criticized West for his right-wing political views. Due to marking the first song dropped by West for a while, the April 2018 release of the track ignited excitement. However, after listening, the track sparked fans and multiple publications, including "Pitchfork", Uproxx, "Good Morning America", and "XXL", to believe that West was trolling them. In response to the track, Darden tweeted: "We already knew you was #TrollYeWest." The track was produced by West, with additional production from Mike Dean. West co-wrote it with James Massie and Ben Winters.
GOOD Music president Pusha T revealed on May 25, 2018 that a version of "Lift Yourself" with "real other lyrics" exists and may be released on West's then-upcoming album. Pusha T continued, voicing the belief the track's beat being "so fire" demonstrates West's "level of confidence and arrogance," and recalled that during the creation of the released version, West was like, "You know what? I'mma throw this out and show them what I think of all that. It's nothing." In September 2018, West admitted Canadian rapper Drake had some ill feelings towards him because he used the beat for "Lift Yourself" that Drake originally wanted. West stated that he should have given Drake an opportunity before releasing the final version and also apologized to him over their falling out, which was led to by West's usage of the beat and his role in Pusha T's feud with Drake.
Composition and lyrics.
Musically, "Lift Yourself" is an avant-garde track, which features scatting from West. For the first two minutes of the song, a chopped up sample of "Liberty" by Amnesty is used to construct its lyrics and melody. The sample speeds Amnesty's vocals up, being reminiscent of West's early production work with the speed alteration technique. "Lift Yourself" also includes a sample of "Boom-Boom" (1987) by Dancer. The song features drum programming, which was contributed by Benji B. After "Liberty" is sampled for roughly two minutes, "Lift Yourself" transitions into West's performance during the remainder, with him delivering it in around 30 seconds close to the end of the song.
Before West's verse starts, he assures listeners that it is going to be great, warning them to "watch this shit go." In West's verse, he utters nonsensical phrases based around the words poop, scoop, and whoop. West's verse includes him saying, "Whoopdedy-scoop, whoopdedy-whoop-scoop-poop, poop, poop," and the song abruptly ends after the verse. The editors' notes on iTunes questioned whether the song is meant as inspiration or an inside joke by West.
Release and reception.
West tweeted out a link to his website on April 27, 2018. Once the website loaded, it played the track's MP3 file. "Lift Yourself" marked West's first piece of new music since "The Life of Pablo" in 2016. It was released for digital download and streaming as a single on April 30, 2018. The track was met with mixed to negative reviews from music critics, who often criticized its lack of seriousness. Alex Young was highly negative in "Consequence of Sound", saying the track is "not really a song so much as a musical poop joke," panning West's performance. "Vulture"s Frank Guan slammed the song as "terrible" and commented that West "inhabits a theatre of the absurd where scatological squibs count as songs and ignoring your critics constitutes a constructive dialogue with them," citing his position as being obviously stupid. The staff of "Dazed" analyzed that "Lift Yourself" is "not really a song" and is instead "what appears to be more ephemeral pranking," specifically writing off West's lyrical performance. "Pitchfork" writers Amanda Wicks and Braudie Blais-Billie noted "Lift Yourself" for being a "strange, gibberish track."
Tom Breihan of "Stereogum" pointed out that the song is "clearly a goof" but "sort of catchy," though praised the sped-up sample for showing West has been "digging back through his old bag of tricks" and also complimented the "echoing, cavernous, almost dancehall-esque drums." Breihan confessed that the song, along with "Ye vs. the People" and West's political nature being expressed in 2018, demonstrated West had not thought things through. Corbin Reiff from Uproxx called the song an "unapologetic" and "flatulent troll job," but highlighted the "fire" beat and concluded by pointing to "Lift Yourself" as a "massive upgrade" over "Ye vs. the People". In a positive review for "Rolling Stone", Christopher R. Weingarten opined that dismissing the track "as the musical version of trollface.jpg is shortsighted and ahistorical." He elaborated by expressing certainty the lyrics "are complete and total jabberwocky" while writing that "immediately washing your hands of them ignores a long, proud, defiantly pop tradition of gibberish in popular music" and questioning, "Where would music be without nonsense?" Weingarten acknowledged the track "may be the first rap song from a major celebrity to truly embrace the aesthetics of SoundCloud rap" and viewed it as "uplifting instead of moody," as well as noting the "classic Eighties sample-chop techniques." "XXL" author Peter A. Berry lauded the track for West's execution of "one of the best trolls of 2018 thus far," which Berry attributed to the lyrical content.
"Lift Yourself" debuted at number five on the US "Billboard" Bubbling Under Hot 100 chart for the issue dated May 12, 2018, selling 4,000 copies and receiving 7.2 million streams in its first week. The song was outperformed by the debut of West's "Ye vs. the People" that week, which entered at number 85 on the US "Billboard" Hot 100. The following week, "Lift Yourself" rose three places on the US Bubbling Under Hot 100, peaking at number two. The song lasted for two weeks on the chart. In Sweden, "Lift Yourself" peaked at number 91 on the Sverigetopplistan chart. The song entered at number 94 on the Irish Singles Chart. It further reached number six on the New Zealand Heatseekers chart.
Live performances and other usage.
West and his gospel group the Sunday Service Choir performed a rendition of "Lift Yourself" at the group's first concert on January 7, 2019, with the performance beginning at the concert's 4:11 mark. Later that month, the Sunday Service Choir delivered a rendition of the song at their second concert. For a Sunday Service concert on March 17, 2019, West and the group performed a gospel version of the song. During the performance, Kanye's daughter North West started to dance as he leant down while performing. Kanye and the Sunday Service Choir headlined the 2019 Coachella Festival on April 21, coinciding with Easter that year, and performed the song as part of their set. At one point of the performance, Kanye allowed North to deliver certain lyrics from the song, who requested her cousin Penelope Disick to join in while performing.
On April 28, 2018, rapper Smokepurpp shared his remix of "Lift Yourself" via Twitter, later releasing it on SoundCloud and his website. Similarly to Kanye West's performance on the original, Smokepurpp trolls on the remix, which includes him delivering random sounds and ad-libs. He does not make a complete bar or rhyme scheme on it, though mentions fellow rapper J. Cole. West posted the remix to Twitter on the same day as its release, explaining he did not do this "as a diss to J Cole," saying he loves him and "also love[s] where Purp took his flow." West re-used the nonsense "whoop" and "scoop" words from the song on Pusha T's track "What Would Meek Do?", which was released in May 2018 on his third studio album "Daytona". The following month, West rapped "scoop" on "Freeee (Ghost Town, Pt. 2)" by Kids See Ghosts, a hip hop duo consisting of him and Kid Cudi, from the duo's eponymous debut studio album. West released "XTCY" as a single in August 2018, which features him alluding to "Lift Yourself" by performing "whoopity-scoop" ad-libs.
Credits and personnel.
Credits adapted from Tidal.


Keith Donohue (novelist)

Keith Donohue (born 1959) is an American novelist. He is the author of five novels: "The Motion of Puppets" (2016), "The Boy Who Drew Monsters" (2014), "Centuries of June" (2011), "Angels of Destruction" (2009), and "The Stolen Child" (2006). His acclaimed 2006 novel "The Stolen Child", about a changeling, was inspired by the Yeats poem of the same name.
Background.
Born and raised in Pittsburgh, Pennsylvania, he earned his B.A. and M.A. from Duquesne University and his Ph.D. in English from The Catholic University of America.
Until 1998 he worked at the National Endowment for the Arts and wrote speeches for chairmen John Frohnmayer and Jane Alexander, and is currently director of communications for the National Historical Publications and Records Commission, the grant-making arm of the US National Archives in Washington, DC.
He has also written book reviews for "the Washington Post".
Sources.
"Contemporary Authors Online". The Gale Group, 2007. PEN (Permanent Entry Number): 0000169243.


Ratnatraya

Jainism emphasises that ratnatraya (triple gems of Jainism) — the right faith ("Samyak Darshana"), right knowledge ("Samyak Gyana") and right conduct ("Samyak Charitra") — constitutes the path to liberation. These are known as the triple gems (or jewels) of Jainism and hence also known as "Ratnatraya"
The Path to liberation.
According to Jainism, purification of soul and liberation can be achieved through the path of three jewels: "Samyak darśana" (Correct View), meaning faith, acceptance of the truth of soul ("jīva"); "Samyak jnana" (Correct Knowledge), meaning undoubting knowledge of the "tattvas"; and "Samyak charitra" (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add "samyak tap" (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation (moksha). The four jewels are called "moksha marg". According to Jain texts, the liberated pure soul ("Siddha") goes up to the summit of universe ("Siddhashila") and dwells there in eternal bliss.
The very first "sloka" (aphorism) of the Sacred Jain text, Tattvartha sutra reads:
Ācārya Pujyapada writes in "Sarvārthasiddhi" (translated by Prof. S. A. Jain):
The Three Jewels.
Right Faith.
Acharya Umaswami has written in "Tattvārthasūtra" that Tattvarthasraddhanam Samyak-darshanam (1-2), which means "Belief in substances ascertained as they are is right faith."
These seven substances also called "tattva" are:-
Many disciplines of knowledge are developed based on certain fundamental givens, or axioms. For example, Euclidean geometry is an axiomatic system, in which all theorems ("true statements given the axioms") are derived from a finite number of axioms. Special theory of relativity bases itself on one of the fundamental principles called "The Principle of Invariant Light Speed". It takes it as given that light in vacuum propagates with the constant speed in terms of any system of inertial coordinates, regardless of the state of motion of the light source. These seven fundamental concepts, provide the metaphysical structure of Jain philosophy.
In the human state of existence, right faith acquired from destruction as well as from destruction-cum- subsidence. An intelligent conviction and profound faith in the essential nature of the soul, of matter, and of their mutual relationships, actions and reactions, is a necessary condition for launching upon the path of liberation. Jainism declares that a person with the right faith will have spiritual calmness ("Prasanna"), desire for liberation from the endless birth-life-death cycles ("Samvega"), without any attachment or aversion to anything ("Nirveda"), kindness ("Anukampa"), and belief in the "tattvas" (fundamental principles) described just above ("āstika").
Jatismaran Jnana.
As per the first Anga of Jainism, the Acharanga Sutra, and the "Uttaradhyayana Sutra", knowing the soul at experiential level and the ability to know about the past lives ("jatismaran gyan") are important characteristics of a person who has attained "Samyak darshan", at 4th Gunasthana.
Some of the main causes of jatismaran-jnana are:
Any of the above means may trigger the awareness of earlier births. This, in turn, reveals with certainty that what transmigrates from and to the said directions is none else but 'I' (the soul that is me). This awareness enhances the spontaneous feelings of right faith in dharma, samveg (yearning for liberation), and vairagya bhavana (detachment from the mundane) and induces the knowledge of separation of soul and body ("bhed-gyan").
Right knowledge.
Jain texts mention that knowledge is of five kinds – sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience. Out of these, sensory knowledge, scriptural knowledge and clairvoyance may also be erroneous knowledge. Most of our knowledge is sensory-based ("mati") and based on recorded knowledge developed by our ancestors in the form of books, articles, papers and other medium ("sruta"). Jain philosophers also include knowledge acquired directly without any medium. This is achieved by removing the karmic veil on the soul.
Right conduct.
Right conduct is the application of the knowledge developed, so as to exercise control over our inner desires and reach a stage where there is no attachment or aversion.
Right conduct includes:
The interesting aspect is that on this path there is a place for every one from the beginner to the most advanced seekers. Further, it encompasses all aspects of human life, namely social, personal, economic and spiritual leading to integrated development of the individual.
Right Faith and Right Knowledge.
Right view and right knowledge are inter-dependent. For instance, when the clouds disappear, both the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence, destruction or destruction- cum-subsidence of faith-deluding karmas, right sensory knowledge and right scriptural knowledge are attained by the soul
at the same time by the removal of wrong sensory and wrong scriptural knowledge.
Right Knowledge and Right Conduct.
Right Knowledge must be accompanied by Right conduct which is necessary for the destruction of karmic bonds. Without it there is no release from the cycle of transmigration, i.e., repeated births and deaths. Just like the light from millions of lamps is of no avail to a blind person, studying scriptures alone is of no use to a person who does not apply them.
Stages on the Path to liberation.
Jainism acknowledges that the soul advances to its liberated stage in various steps, called "Gunasthana". Jain literature describes these states in detail. The following provides a concise summary on the various statuses of soul on its journey to spiritual advancement.
5. The soul now begins to observe some of the rules of right conduct with a view to perfecting itself. With the discipline of introductory or minor vows, the soul starts on the process of climbing the spiritual ladder.
6. Major vows taken up with firm resolve to control passions. There may be failures due to lack of full control over passions or carelessness.
7. Intense practice of vows assisted in better self-control and virtually replaced carelessness with spiritual vigilance and vigor.
8. Closer to perfect self-control over actions, higher control over mind, thought and passions with the soul ready for reduction of the effects of conduct-deluding karma.
9. Higher control over removal of passions, and elimination of conduct-deluding karma begins.
10. Complete elimination of all passions except for subtle degree of attachment.
11. Suppressed passions and lingering conduct-deluding karma may rise to drag the soul to lower stages; fleeting experiences of equanimity.
12. This is the point of no return. All passions as well as conduct-deluding karma are eliminated. Permanent internal peace achieved. No new bondage from this point onwards.
13. All inimical karma destroyed. Omniscience achieved and Arihant stage reached. However the perfected soul is still trapped in the physical body (with right knowledge attained).
14. This is the last stage on the Path, and is followed by the soul's destruction of the "aghātiā karmas". Those who pass this stage are called "siddha" and become fully established in Right Faith, Right Knowledge and Right Conduct.


Hinduism by country

Hinduism has approximately 1.2 billion adherents worldwide (15-16% of world's population). Nepal (82%) and India (80.3%) are countries with Hindus being the majority of their respective populations, while Mauritius (an island nation in African continent) have (48.5%) population as followers of Hindu religion. Along with Christianity (31.5%) and Islam (23.2%), Hinduism is one of the three major religions of the world by percentage of population. Hinduism is the third largest religion in the world after Christianity and Islam.
Presently, India and Nepal are the two Hindu majority countries. Most Hindus are found in Asian countries. The countries with more than 5,000 Hindu residents and citizens include (in decreasing order) – India, Nepal, Bangladesh, Indonesia (especially in Bali, which is 84% Hindu), Pakistan, Sri Lanka, Malaysia, Singapore, United States, Myanmar, Thailand, United Kingdom, Canada, South Africa, Mauritius, Suriname and the Caribbean (West Indies).
There are significant numbers of Hindu enclaves around the world, with many in Canada, Australia and New Zealand. Hinduism is also practised by the non-Indic people like Balinese of Bali island (Indonesia), Tengger and Osing of Java (Indonesia) and Balamon Chams of Vietnam, Ghanaian Hindus in Ghana, Chinese Malaysians, Orang Asli of Malaysia and Butuanon people of Philippines.
Background.
Hinduism is a heterogeneous religion and consists of many schools of thought. Hinduism has no traditional ecclesiastical order, no centralised religious authorities, no governing body, no prophets; Hindus can choose to be polytheistic, monotheistic, pantheistic, monistic, agnostic, humanist or atheistic. Estimates of Hinduism by country reflects this diversity of thought and way of life.
Demographic estimates.
Demographic estimates of Hindu population by country has been published by the Pew Research Center in 2012, as well as US State Department's "International Religious Freedom Report 2006.
By total number, India has the most Hindus. With percentage, Nepal has the largest percentage of Hindu population in the world followed by India and Mauritius. The Hindu population around the world as of (2020) is about 1.2 billion (making it as world's third largest Religion after Christianity and Islam), of which nearly around 1.1 billion hindus lives in India (making the nation with highest concentration of Hindus) as 94% of world's hindus live in this country. As per as statistical study, there are an estimated 100 million Hindus who lived outside of India. Only two countries in the world, in 2010, had a majority of its population as Hindus – Nepal and India. In Mauritius, Hindus comprise 48.5% i.e a plurality of its population in 2011 census. Bangladesh, Fiji, Bhutan, Guyana, Suriname, Trinidad and Tobago, and Sri Lanka have very large and influential Hindu minorities.
By country.
Sources used for the table below include the US State Department, the CIA World Factbook adherents.com, Pew Research Center. and as identified.
By region.
These percentages were calculated by using the above numbers. The first percentage, 4th column, is the percentage of population that is Hindu in a region (Hindus in the region * 100/total population of the region). The last column shows the Hindu percentage compared to the total Hindu population of the world (Hindus in the region * 100/total Hindu population of the world).
"(Note: Egypt, Sudan, and other Arab Maghreb countries are counted as part of North Africa, not Middle East)."
Projections.
In 2015, the Pew Research Center projected that Hindus will continue to make up 15% of the world's population through 2050. They predict that the following ten countries will have the most Hindus in 2050:


Sohra Bridge

Sohra Bridge is a multilingual Indian drama film that conjures magical realism. This film was directed by Bappaditya Bandopadhyay and released in the banner of Homemade Films on 26 February 2016 posthumously of director. The movie's title is inspired by a bridge in Cherrapunji near East Khasi hills in Meghalaya. The dialogue of the film is in Bengali, Assamese and Khasi.
Plot.
The movie tells a story of a girl who embarks on a liberating journey across the remote expanses of Northeast India, searching for her estranged father. While searching, she goes on a trip to Sohra. Some of the events that happen there may be real or may be her imagination. She wanders about to address issues left unresolved by her father.


Elliot Turiel

Elliot Turiel (born 1938) is an United States born psychologist and Chancellor’s Professor at the Graduate School of Education at the University of California, Berkeley. He teaches courses on human development and its relation to education.
Education.
Turiel completed his PhD in Psychology from Yale University and was a student of Lawrence Kohlberg, who had a strong influence on his work.
Research.
Turiel conducts research in the development of social judgments and action, the development of moral reasoning, children’s conceptions of authority and rules in school settings, as well as culture and social development. He has also been a Guggenheim Fellow and a National Institute of Mental Health Fellow. His area of specialization includes cognitive development, Moral and ethical studies, and social and emotional development.
Books and publications.
Following are the books and other publications by Turiel.


Pauline Melville

Pauline Melville (born 1948) is a Guyanese-born writer and actress of mixed European and Amerindian ancestry, who is currently based in London, England. Among awards she has received for her writing are the Commonwealth Writers' Prize, the "Guardian" Fiction Prize, the Whitbread First Novel Award, and the Guyana Prize for Literature. Salman Rushdie has said: "I believe her to be one of the few genuinely original writers to emerge in recent years."
Biography.
Melville was born in Guyana; her mother was English, and her father Guyanese of mixed race, "part South American Indian, African and Scottish".
A professional actor before she became a writer, Melville appeared in 1967, and was most active during the 1980s, including such films as "Mona Lisa" and "The Long Good Friday", along with television roles that include appearances in the sitcoms "The Young Ones" and "Girls on Top".
Melville's first book, "Shape-Shifter", was published in 1990. The collection of short stories won a number of awards, including the Commonwealth Writers' Prize for Best First Book (for Western Hemisphere region and Overall Best-Full Commonwealth), the Guardian Fiction Prize, and the PEN/Macmillan Silver Pen Award. A number of the stories deal with post-colonial life in the Caribbean, particularly in her native Guyana, as well as of some stories being set in London. Many of her characters, most of them displaced people from former colonies struggling to come to terms with a new life in Britain, attempt to find an identity, to reconcile their past and to escape from the restlessness hinted at in the title. Salman Rushdie described the collection as "notably sharp, funny, original...part Caribbean magic, part London grime, written in a slippery, chameleon language that is a frequent delight".
Her first novel, "The Ventriloquist's Tale" (1997), won the Whitbread First Novel Award, the Guyana Prize for Literature, and was shortlisted for the Orange Prize for Fiction. In the book – which one reviewer characterised as "a unique look at the conflicts of ancient and modern ways" – Melville explores the nature of fiction and storytelling and writes about the impact of European colonisers on Guyanese Amerindians through the story of a brother and sister.
Her 1998 collection, "The Migration of Ghosts" (1998), is a book of complex layered tales of physical and emotional displacement. According to one reviewer: "A magnificent sense of pacing is the first of Melville's skills that impresses the reader of this mesmerizing collection. The second is her gift for voices ... she has an amazing range, from West Indians in London celebrating carnival, to the self-conscious, resentful Macusi Indian brought by her literal-minded British husband to a wedding in London, to the irritable Canadian wife whose husband has been sent to Guyana for two years to serve as unofficial liar for a mining corporation. Magic realism is the label most readers and critics will paste on Melville's work ... it is an appropriate but incomplete description. The dozen stories spill over with musical chaos and sly humor... The magic in Melville's eccentric tales is neither good nor bad, white nor black, but the magic of the teeming pluralness and the many possibilities of life."
Her novel "Eating Air", published in 2009, was called by "The Independent" "a virtuoso performance, playing with a gallimaufry of characters".
Interviewed in 2010, she said: "Being a writer is like being a window-cleaner in a house or a castle where the windows are obscured by dirt and grime. Writing is like cleaning the windows so that people can see a view of the world they have never seen before."
In November 2012, Melville delivered a lecture entitled "Guyanese Literature, Magic Realism and the South American Connection" in the Edgar Mittelholzer Memorial Lecture series at the Umana Yana in Georgetown.


Shatyayaniya Upanishad

The Shatyayaniya Upanishad (, IAST: Śāṭyāyanīya Upaniṣad) is a Sanskrit text, composed about the start of 13th-century, and is one of the minor Upanishads of Hinduism. The text is attached to the Shukla Yajurveda, and is one of the 20 Sannyasa (renunciation) Upanishads.
The Shatyayaniya Upanishad is a significant exception in the collection of ancient and medieval Sannyasa Upanishads, most of which are premised on the Advaita Vedanta philosophy. Shatyayaniya is premised on and presents renunciation from Vaishnavism philosophy perspective. However, all Sannyasa texts including the Shatyayaniya Upanishad emphasize nondualism, same renunciation rites and outlook, the use of yoga, meditation on Om and Brahman as the ultimate reality, pursuit of living liberation, a virtuous simple life that journeys towards and with self-knowledge, with Shatyayaniya calling Vishnu as the "very self, and into whom the renouncers enter, liberated".
The Shatyayaniya text extensively references and includes hymn fragments from the Vedas and ancient Principal Upanishads of Hinduism. It opens, for example, with verses from section 6.34 of the Maitri Upanishad, stating "the mind alone is the cause of people's bondage" and suffering, and the mind alone is also the cause of their liberation. It is the mind of man that is the eternal mystery and one that shapes his future course, states its third verse, again referencing the Vedic literature. To know the highest eternal truth one must know the Brahman, which is Vasudeva – the striding Vishnu, states the text.
The Shatyayaniya Upanishad, like other Sannyasa Upanishads, lists ethics as essential to freedom and liberation in this life. It lists never injuring any creature by word, thought or deeds, never getting angry, being devoid of delusion and deceit, abandonment of arrogance and envy, never being conceited and egotistic, never even uttering a word even if one is abused or physically attacked or verbally dishonored, abiding in a state of calmness, being without desires, tranquility in one's behavior, treating everyone as equal, and persistent devotion to learning. The monk should diligently study the Vedas and ponder on the meaning of the Upanishads, asserts the text, he should meditate on Om, and consider knowledge as the best ritual, the best dress, the best wealth. He should beg or accept food that is just enough to sustain his life, but not more. He should neither fear anyone, not be cause of fear to anyone.
There are minor differences between Shatyayaniya and other Sannyasa Upanishads. The Shatyayaniya states that the monk should shave his head between seasons and he need not shave his topknot. During the monsoon season, asserts the text, when the Inner Self (Vishnu) is asleep, the monk need not shave his head and he should suspend wandering from place to place. In other months, he should travel while reflecting on Vishnu, sleep in temples, fire halls of towns, in caves and solitary abandoned places. This is the highest Vaishnava state, states the text, and the monk should never abandon this state, as the patient journey of monk life leads him to becoming a master of himself, attaining the highest Brahman, the Lord Vishnu.
The text identifies four types of (Vaishnava) renouncers – Kuticaka, Bahudaka, Hamsa and Paramahamsa. All of them carry a symbol or sign of Vishnu, internally through their virtuous conduct, and externally as an emblem that is a reminder. All pursue the study of Vedanta philosophy. However, unlike other Sannyasa Upanishads which suggest gradual abandonment of all emblematic articles, the Shatyayaniya Upanishad asserts that all four renouncers carry the emblem of Vishnu, but the lifestyle – such as how they find food for survival – for these four types of Vaishnava monks is different.
The date or author of Shatyayaniya Upanishad is unknown, but given its literary style and the texts it references, it is likely a medieval era text. Olivelle and Sprockhoff date it around 1200 CE.
Manuscripts of this text are also found titled as Shatyayani Upanishad and Satyayaniyopanisad. In the Telugu language anthology of 108 Upanishads of the Muktika canon, narrated by Rama to Hanuman, it is listed at number 99.


Rivka Weinberg

Rivka Weinberg is an American philosopher. She is a Professor of Philosophy at Scripps College. She specializes in bioethics, the ethics of procreation, and the metaphysics of birth, death, and existence.
Career.
Weinberg attended Brooklyn College, where she earned a BA degree. She then graduated with a PhD from the University of Michigan.
In 2016, Weinberg published the book "The risk of a lifetime: how, when, and why procreation may be permissible". In "The risk of a lifetime", Weinberg studies the ethics of human procreation, focusing not on common ethical topics in procreation such as abortion rights but rather on the problem of when it can be justified to create a human being. The book is therefore motivated by the question of how to judge the value of being a person against the value of never existing at all. Weinberg takes as a starting point a perspective that has been called pessimistic: the notion that life is inherently bad, with many attendant risks, and that the decision to procreate must be weighed against these risks. Building on a Rawlsian theory of justice and responding to the nonidentity problem of philosophers like Derek Parfit, Weinberg argues that procreation can only be justified under two conditions: a person who chooses to procreate must have the intention to nurture and care for their child once it is born, and they must believe that the risk they impose on their future child by creating it would be rational for them to accept as a pre-condition of their own birth in exchange for the opportunity to then procreate. This latter constraint is drawn from the contractualism of John Rawls and the moral philosophy of Immanuel Kant. Weinberg makes an analogy between these requirements and the risk-management requirements that are placed on people who handle hazardous materials like uranium; in the case of procreation ethics, the hazardous materials that can plausibly bring harm to others are human gametes.
Several implications of the theory of procreation ethics that Weinberg developed in "The risk of a lifetime" have been explored in journal articles or the popular media. For example, since Weinberg's theory of procreation ethics explicitly weighs the risks that are imposed on children by creating them, it implies that people who are in a situation that would likely expose their offspring to greater risks therefore are less likely to have a rational case for procreation; this includes people with heritable diseases and those living in severe poverty. It also suggests that the risks imposed by global warming should have some bearing on peoples' procreation decisions. Another implication of Weinberg's theory that she notes in "The risk of a lifetime" is that sperm donors and egg donors have responsibility as parents for the children that their gametes are used to create; she has further explored this implication in academic journals.
Weinberg has also written news media articles about the culpability that individuals have in morally compromising situations, including individual complicity in evil deeds that are encouraged by powerful people; her writing on this topic was subsequently discussed in "The Washington Post", "Fast Company", and "Business Insider".


Human Diastrophism

Human Diastrophism, also known as Blood of Palomar, is a graphic novel by American cartoonist Gilbert Hernandez. It appeared in serialized form in the comic book "Love and Rockets" in 1987–88, and it first appeared in collected form in 1989 in "The Complete Love and Rockets, Volume 8: Blood of Palomar". The story tells of a serial killer in the fictional Latin American village of Palomar, and the political and social implications of the insular villagers' growing contact with the outside world.
Background and publication.
"Love and Rockets" was an alternative comic book begun in the early 1980s showcasing the work of the Hernandez brothers: Mario (b. 1953), Gilbert (b. 1957), and Jaime (b. 1959). The stories featured sensitive portrayals of prominent female and multiethnic characters—especially Latinos—which were uncommon in American comics of the time.
A version of Gilbert's Luba appeared in the first issue, but the character as she was to be known first appeared in his "Palomar" stories as a strong-willed, hammer-wielding "" bathhouse girl, and makes her way to the center of political and social happenings in the fictional Latin American village of Palomar. Hernandez gradually took advantage of serialization to broaden his narrative scope; the stories became longer and more ambitious, and Hernandez delved more deeply into the backgrounds of his characters and their community, and sociopolitical issues.
"Human Diastrophism" appeared in "Love and Rockets" 21–26 (July 1987 – June 1988, and then in a revised and collected form as part of "The Complete Love and Rockets, Volume 8: Blood of Palomar" from Fantagraphics Books. The story has since appeared in a number of other collections, including the third "Heartbreak Soup" volume from Titan Books in 1989, titled "Human Diastrophism: A Heartbreak Soup Graphic Novel"; the "Palomar: The Heartbreak Soup Stories" in 2003 from Fantagraphics; and in 2007 the fifth volume of the "Love and Rockets Library" from Fantagraphics, titled "Human Diastrophism".
Synopsis.
The story weaves several narrative threads in the fictional Central American village of Palomar. An archaeological excavation team that arrives in Palomar brings a forgotten former resident, Tomaso, who begins serial killing. Among the victims are a Swedish archaeologist and the mayor and his wife.
The schoolteacher Heraclio introduces modern art to the aspiring artist Humberto, whom he finds secretly sketching the locals. This flood of ideas overwhelms Humberto, who feverishly redoubles his artistic efforts. He sketches Tomaso's attempted murder of a local girl, but keeps this discovery to himself. Police discover the sketches and realize Tomaso is the murder, but a local man, stricken with grief over having murdered his own children, confesses to Tomaso's murders as well. Humberto confounds the investigation by refusing to testify, asserting his "work speaks for itself".
Growing personal anxieties lead Luba, the owner of Palomar's bathhouse, to verbally and physically abuse her eldest of her four daughters, Maricela. Among the archaeological workers, Luba finds Khamo, with whom she has twice had sexual affairs. The pair begin another, cut short when Khamo falls for another woman. At the height of her frustrations, she hands over her youngest three daughters to their unknowing biological fathers: Guadalupe to Heraclio, whom Luba had seduced when he was a teenager and whose wife is expecting their own first child; and Doralis and Casimira to Khamo.
Tonantzin, who has a reputation as shallow and sexually promiscuous, has become politically conscious and devotes her energies to preparing for nuclear Armageddon. She takes to dressing in the manner of her indigenous ancestors, which alarms her friends and draws the disapprobation of the locals. Her sister Diana discovers letters to Tonantzin from a prison inmate, Geraldo, who had once held her hostage, and which relate an apocalyptic political vision. She learns Maricela had read the letters to the near-illiterate Tonantzin, and had forged many more of them after Geraldo turned to Christian topics, as she and her secret lover Riri are attracted to Tonantzin and wish to keep her coming back. The pair run away from Palomar to escape Luba's abuse and the prejudice the village would have against their affair.
Waves of destructive monkeys have invaded the village, and the locals have taken to beating them to death. The monkeys destroy the laboratory set up for the murder investigation; this drives the sheriff Chelo to join the monkey hunt, where she accidentally shoots Luba's youngest daughter, Casimira, in the shoulder. A repentant Chelo convinces Luba to run for mayor. Police catch Tomaso attempting to kill Diana, who had spied him trying to kill Humberto. Tomaso impales himself in the neck, but survives and receives a jail sentence.
Khamo comes to sympathize with Tonantzin's cause, and the pair leave Palomar hoping to enact political change around the world. At a demonstration in New York Tonantzin sets herself on fire; she dies, and Khamo suffers severe burns trying to save her. As the story closes, the ghost of Tonantzin as she was before she was radicalized appears and an unexpected ash falls over Palomar.
Background.
From 1981 until 1996, the Hernandez brothers—Mario (b. 1953), Gilbert (b. 1957), and Jaime (b. 1959)–showcased their work in their anthology comic book "Love and Rockets". Gilbert's "Palomar" stories and Jaime's "Locas" stories accounted for the bulk of the content. "Love and Rockets" soon gained recognition as one of the leading publications in alternative comics. The stories rely on the complex social interactions of their large casts of characters, which drew attention for the large numbers of ethnic minorities—Latinos in particular—and complex and prominent female characters, in a field known traditionally for less sympathetic—and often misogynistic—portrayals of women.
Gilbert's Luba appeared in the first issue; a reworked version of the character as she came to be known first appeared in his "Palomar" stories as a strong-willed, hammer-wielding "" ("bathhouse girl"). Over the course of the stories she made her way to the center of political and social happenings in the fictional Latin American village of Palomar. Hernandez introduces her and the teenaged Heraclio as newcomers to the fictional Latin American village of Palomar in "Sopa de Gran Pena" (Spanish for "Heartbreak Soup") in "Love and Rockets" in 1983. Hernandez gradually took advantage of serialization to broaden his narrative scope; the stories became longer and more ambitious, and Hernandez delved more deeply into the backgrounds of his large cast of characters as their stories develop over a narrative timeframe of decades. Hernandez embarked on his longest and most complex work to date when he began "Human Diastrophism" in 1987.
Style and analysis.
The word "diastrophism" refers to the deformation of the earth, such as by earthquakes; Hernandez defines it as "the action of forces that deform the Earth's crust and so produce continents, mountains, etc". "Human diastrophism" thus refers metaphorically to the great changes that take place in the lives of those in Palomar through the events in the story. The insular village society feels threatened by the encroachment of the outside world; its mayor resists having even a telephone installed: "It would mean the end of our innocence", he replies to Chelo's pleas.
Hernandez deploys a highly stylized cartooning style that nonetheless captures nuances of expression and the individuality of his characters' features. He renders characters at times naturalistic and at others highly distorted and caricatured, particularly when expressing strong feelings.
Jesse Molesworth sees parallels between Luba and Tomaso: Tomaso murders five in a span of time during which Luba has sex with five men, and both spend time in Humberto's home gazing at his artwork.
Works of literature appear frequently throughout the story. Guadalupe idolizes the protagonist of Hugo's "Les Misérables", Jean Valjean. Heraclio encourages Carmen to read García Márquez's "One Hundred Years of Solitude" and is excited to find another teacher, Gloria, who shares his reading interests, though he does not known Raskolnikov from Dostoyevsky's "Crime and Punishment" when she refers to the character. Moleworth sees parallels with these characters and characters in "Human Diastrophism": between Raskolnikov and Heraclio, who fears the discovery his teenage affair with Luba; and Luba with Jean Valjean, both of whom rise from disreputable backgrounds and harassment from the law to become mayor of their communities, and for whom the romantic lives of their children become a focus in their stories.
Aftermath.
Hernandez followed "Human Diastrophism" with "Poison River", a longer, more complex and again politically-tinged graphic novel, after which he scaled back his Palomar stories and largely back away from politics. Years later, he stated, "I had two political stories in me, ["Human Diastrophism"] and ["Poison River"], and that's it. Unless I came upon something political that I would've liked expressed, I preferred to keep away, as not to repeat myself or half-ass any truth about other people's misery."
The character Humberto nearly disappears from the Palomar continuity following his début appearance in "Human Diastrophism". He reappears only in "Chelo's Burden", the last Palomar story in the first "Love and Rockets" series, where it is revealed that he is behind the submerged statues of the denizens of Palomar that have been discovered. He declares, "One day this stream will be gone and the statues will be exposed. Reaching ever upward toward God—the sun—like eternal flowers and I will be forgiven my sins ..."
Reception and legacy.
Shortly after Tonantzin's suicide, a reader's letter printed in "Love and Rockets" in December 1989 asks Hernandez: "Do you think you could develop a character whose life wasn't pure misfortune? Someone who didn't have a miserable, depressing life? Someone I could care for, but not pity?" Hernandez retorts: "None of my characters has had a 'miserable, depressing life'. None. And I don't do requests."
Henrandez recognized how difficult it was for new readers of "Love and Rockets" to get up to speed with the increasingly longer and complex stories; in issue (June 1988)—in which the last instalment of "Human Diastrophism" appeared—in lieu of a "story so far", he declared: "For any new reader of this story; forget it, it's hopeless." The problem only worsened with the following serial, "Poison River", which was longer and more complex. The weak reader reception to these two serials contributed to Hernandez' decision to bring "Love and Rockets" to an end in 1996, after which he produced various series and standalone graphic novels.
Critic Charles Hatfield called "Human Diastrophism" "one of the signal examples of alternative comics from the 1980s", and reviewer Tom Knapp called it "a landmark volume that belongs in the collection of any collector of graphic novels or, for that matter, any form of quality storytelling".