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 least 10 wins and placing him second on the list for most 10-win seasons, tied with Nolan Ryan and behind Don Sutton, who has 21. Also in 2007, Maddux reached 13 wins for the 20th consecutive season, passing Cy Young for that major league record. He finished the season with a career total 347 wins. Maddux won a record 17th Gold Glove award in 2007, surpassing the record held by Brooks Robinson. On May 10, 2008, Maddux won his 350th game.Also in 2008, he became the oldest pitcher to steal a base at 42, incidentally against the Braves. Second stint with the Los Angeles Dodgers (2008)
<mask> was traded back to the Los Angeles Dodgers on August 19 for two players to be named later or cash considerations by the San Diego Padres. His return to Los Angeles was unlike his debut, though, as he allowed 7 earned runs on 9 hits while taking a loss against the Philadelphia Phillies. Maddux pitched his 5,000th career inning against the San Francisco Giants on September 19. On September 27, in his final start of the season, he won his 355th game, moving him ahead of Roger Clemens into 8th place in all-time wins. Maddux ranks tenth in career strikeouts with 3,371. His strikeout total is balanced against 999 walks.For the 2008 season, he posted an 8–13 record. His 1.4 walks per 9 innings pitched were the best in the majors. After the Dodgers won the National League West, <mask> was moved to the bullpen after manager Joe Torre decided to go with a three-man rotation. Maddux pitched four innings of relief during the series (which the Dodgers lost), allowing no runs. Maddux was noted for his ability to warm up quickly. Maddux received his 18th Gold Glove Award in November 2008, extending his own major league record. A month later, he announced his retirement.Post-playing career
On January 11, 2010, Maddux was hired by the Chicago Cubs as an assistant to General Manager Jim Hendry. In his return to Chicago, his focus was on developing pitchers' styles and techniques throughout the organization, including minor league affiliates. For the 2012 season Maddux left his position with the Cubs and joined the Texas Rangers organization, where his brother Mike was the pitching coach. He was announced as the pitching coach for the USA team in the 2013 World Baseball Classic. On February 2, 2016, he was hired by the Dodgers as a special assistant to the President of Baseball Operations, Andrew Friedman. On July 6, 2016, Maddux was hired as an assistant baseball coach for the University of Nevada, Las Vegas. For 4 years, he served as the pitching coach.<mask>'s son, Chase, is a pitcher for the Rebels. Pitching style
Maddux relied on his command, composure, and guile to outwit hitters. Though his fastball touched 93 mph in his early years, his velocity steadily declined throughout his career, and was never his principal focus as a pitcher. By the end of his career, his fastball averaged less than 86 mph. Maddux was also noted for the late movement on his sinker (two-seam fastball), which, combined with his control, made him known as an excellent groundball pitcher. While Maddux was not known for his strikeout totals, his strikeout totals have often been undersold because strikeout rate has often been measured per nine innings, rather than per batter faced. Maddux alternated his two-seam fastball with an excellent circle changeup.Though these served as his primary pitches, he also threw a four-seam fastball, a cutter, a curveball, a slider, and a splitter. Maddux was renowned for focusing on the outside corner. This approach was emphasized under former Atlanta Braves pitching coach Leo Mazzone. He would begin by throwing strikes with his fastball down and away, and then expand the strike zone with his changeup—sometimes obtaining borderline strike calls from umpires simply on the strength of his reputation. In complement with this strategy, Maddux popularized a tactic of throwing his two-seam fastball off the plate inside to left-handed hitters, only to have the ball break back over the inside corner for a strike. Maddux said of that pitch, "That was just my normal fastball that did that. ...I always had it. The pitch really started to work for me when I ... learned how to throw a cutter, it made that pitch more effective." In addition, his propensity for throwing strikes and avoiding walks kept his pitch counts low. On July 2, 1997, he won a game against the New York Yankees, for example, with the numbers "nine innings, three hits, no walks, eight strikeouts, one pickoff, one double play, 84 pitches ... [in] two hours and nine minutes". Dodgers general manager Fred Claire admired Maddux's pitching consistency, saying "It's almost like a guy lining up a 60-foot-6-inch putt ... he is just so disciplined, so repetitive in his pitches." Speaking about Maddux's accuracy, Orel Hershiser said, "This guy can throw a ball in a teacup." Baseball Hall of Famer Wade Boggs talked about facing Maddux: "It seems like he's inside your mind with you.When he knows you're not going to swing, he throws a straight one. He sees into the future. It's like he has a crystal ball hidden inside his glove." Maddux was also known for intensely studying hitters in preparation for his starts. He would often watch hitters take their warmup swings or read their body language to gauge their mentality. Teammate Tom Glavine said, "I think the hitters think he can go back and recall every pitch he has ever thrown. That's not the case, but I think he's probably better at remembering things than most people are.He's definitely better in the course of the game at making adjustments on a hitter based on what he's seen, whether it's one swing or a guy's last at-bat." Finally, Maddux has been praised for his superior pitching mechanics, helping him avoid serious arm injuries throughout his lengthy career. His only stint on the 15-day disabled list was in 2002, due to nerve inflammation on his back. One analyst of pitching mechanics wrote, "Maddux's sterling reputation for pitching mechanics is more than justified. He could repeat his delivery as well as any pitcher that I have ever seen, with consistent timing and positioning that persisted regardless of pitch type or pitch count, giving the impression that he was never fatigued." Maddux was also a highly durable pitcher, leading the National League in innings pitched in five consecutive years. He pitched at least 194 innings for 21 consecutive seasons, and finished with the lowest BB/9 ratio in the National League nine times.Pitching profile

Maddux has been credited by many of his teammates with a superior ability to out-think his opponents and anticipate results. Braves catcher Eddie Pérez tells the story of Maddux intentionally allowing a home run to the Astros' Jeff Bagwell, in anticipation of facing Bagwell in the playoffs months later. Maddux felt Bagwell would instinctively be looking for the same pitch again, which Maddux would then refuse to throw. On another occasion while sitting on the bench, Maddux once told his teammates, "Watch this, we might need to call an ambulance for the first base coach." The batter, Los Angeles' José Hernández, drove the next pitch into the chest of the Dodgers' first base coach. Maddux had noticed that Hernández, who'd been pitched inside by Braves pitching during the series, had shifted his batting stance slightly. On another occasion, a former teammate, outfielder Marquis Grissom, recalled a game in 1996 when Maddux was having trouble spotting his fastball.Between innings, he told Grissom, "Gary Sheffield is coming up next inning. I am going to throw him a slider and make him just miss it so he hits it to the warning track." The at-bat went as Maddux had predicted. Early in the 2000 season, Maddux was asked by sportswriter Bob Nightengale what had been the most memorable at-bat of his pitching career. Maddux said it was striking out Dave Martinez to end a regular season game. Nightengale was surprised Maddux hadn't picked a postseason game, or a more famous player. Maddux explained: "I remember that one because he got a hit off me in the same situation (full count, bases loaded, two out in the 9th inning) seven years earlier.I told myself if I ever got in the same situation again, I'll pitch him differently. It took me seven years, but I got him." Publicly, however, Maddux is dismissive of his reputation, saying, "People think I'm smart? You know what makes you smart? Locate your fastball down and away. That's what makes you smart. You talk to Sandy Koufax, Bob Gibson, or Tom Seaver.They'll all tell you the same thing. It's not your arm that makes you a great pitcher. It's that thing between both of your ears we call a brain." To this day, Maddux maintains Koufax, Gibson, and Seaver are the three best pitchers of the "live ball" era of baseball. Informed by The Sporting News he had been voted best pitcher of the 1990s, he replied, "It [the award] could have gone to Glavine or Smoltz just as easily and each would have deserved it. They're both great pitchers." Maddux never walked more than 82 batters in any season of his career, averaging fewer than 2 walks per game.In 1997, Maddux allowed 20 walks in 232+ innings, or 0.77 per nine innings. In 2001, he set a National League record by going 72 innings without giving up a walk. Maddux's low walk totals also kept his pitch counts down, enabling him to go deeper into games. In 31 starts, Maddux threw nine innings with 100 or fewer pitches. Ten of those starts were under 90 pitches, including a 77-pitch complete game in July 1997, the most efficient start by any pitcher since 1979. In recognition of this, the statistic describing a complete game shut-out thrown in less than 100 pitches was named after him. Maddux is the career leader for this stat, having pitched thirteen such games.He is also known to finish the game quickly. On June 27, 1998, he pitched a complete-game shutout against the Toronto Blue Jays in 102 pitches, but it was his fastest game in terms of time: 106 minutes, or 1 hour 46 minutes. This is including the customary 6th-inning timeout and mound visit. Awards
In addition to his pitching skills, Maddux was an excellent fielding pitcher. He won 18 Gold Gloves, the record for any position. Of his 18 total awards, Maddux won 10 with the Braves, five with the Cubs, two with the Dodgers and one with the Padres. Maddux was also a good hitting pitcher, with a career .171 batting average, including four seasons batting .200 or better.He hit 5 home runs, with 84 RBIs. Maddux pitched in 13 Division Series contests, 17 League Championship games and five World Series games. He has a 3.27 ERA in 198 postseason innings, including an outstanding 2.09 ERA in 38.7 World Series innings. He was chosen for the National League All-Star team eight times. Maddux won 20 games only twice, in 1992 and 1993. However, he won 19 games five times (including the 1995 season which was reduced to 144 games from the strike of 1994), 18 games twice, and 16 in the strike shortened 1994 season (which was reduced to 115 games). He won four ERA titles (in 1993–1995 and 1998), and led the NL in shutouts five times.He holds the major league record for seasons leading his league in games started (7). He also holds the record for most seasons finishing in the top 10 in the league in wins (18). In his 2009 book, "The Annual Baseball Gold Mine" baseball statistics guru Bill James found Maddux to be far and away the most underrated player in baseball history. The methodology for this included the fact that though Maddux only won 20 games twice, he won 19 games five times. He also had only one season of 200 or more strikeouts but had seasons of 199, 198 and 197, respectively, which diminished his reputation as a strikeout pitcher. In addition to that James also argued that although he had 18 seasons of 200 or more innings pitched, he also had three seasons of 199.1, 198 and 194 innings pitched. In 1999, Maddux ranked 39th on The Sporting News''' list of the 100 Greatest Baseball Players, the highest-ranking pitcher then active.He was also nominated as a finalist for the Major League Baseball All-Century Team. However, when TSN updated their list in 2005, Maddux had fallen to number 51. The Cubs retired jersey number 31 on May 3, 2009, in honor of Maddux and Ferguson Jenkins. The Atlanta Braves retired Maddux's number 31, on July 17, 2009. "I get asked all the time was he the best pitcher I ever saw. Was he the smartest pitcher I ever saw? The most competitive I ever saw?The best teammate I ever saw? The answer is yes to all of those", said Braves manager Bobby Cox at the banquet to induct Maddux into the Atlanta Braves Hall of Fame at the Omni Hotel in Atlanta on July 17, 2009. On January 8, 2014, Maddux was elected to the Baseball Hall of Fame. The pitcher later announced that he would not have a team logo on his plaque, citing his history with the Atlanta Braves and Chicago Cubs: "It's impossible for me to choose one of those teams ... as the fans of both clubs in each of those cities were so wonderful", Maddux said. Personal life
Maddux was born on April 14, 1966, the same day as former Braves teammate David Justice, and shares a birthday with former teammate Steve Avery. He is married to Kathy; the couple has two children; a daughter, Paige Maddux (born December 9, 1993), and a son, Chase Maddux (born April 19, 1997). In 2002, in the episode "Take Me out of the Ballgame", of the TV series Do Over, the main character lost a baseball game to a young <mask>x, who was played by Shad Hart.The song "Movement and Location" from the Punch Brothers album Who's Feeling Young Now?'' was written about Maddux. See also

 Atlanta Braves award winners and league leaders
 Chicago Cubs award winners and league leaders
 List of Atlanta Braves team records
 List of Major League Baseball annual shutout leaders
 List of Major League Baseball individual streaks
 List of Major League Baseball career batters faced leaders
 List of Major League Baseball career games started leaders
 List of Major League Baseball career hit batsmen leaders
 List of Major League Baseball career innings pitched leaders
 List of Major League Baseball career losses leaders
 List of Major League Baseball career putouts as a pitcher leaders
 List of Major League Baseball career WHIP leaders
 Major League Baseball titles leaders
 Major League Baseball titles streaks

References

External links

<mask>x at SABR (Baseball BioProject)

1966 births
Living people
Águilas del Zulia players
American sportsmen
Atlanta Braves players
Baseball coaches from Texas
Baseball players from Texas
Chicago Cubs players
Cy Young Award winners
Gold Glove Award winners
Iowa Cubs players
Los Angeles Dodgers executives
Los Angeles Dodgers players
Major League Baseball pitchers
Major League Baseball players with retired numbers
National Baseball Hall of Fame inductees
National League All-Stars
National League ERA champions
National League wins champions
People from San Angelo, Texas
People from the Las Vegas Valley
Peoria Chiefs players
Pikeville Cubs players
Pittsfield Cubs players
San Diego Padres players
United States national baseball team people
UNLV Rebels baseball

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<mask> (April 19, 1917 – November 8, 2008) was an American nurse, former Dean of Yale School of Nursing, and largely credited as "the mother of the American hospice movement". She led the founding of Connecticut Hospice, the first hospice program in the United States. Late in life, <mask> became interested in the provision of hospice care within prisons. In 1998, <mask> was inducted into the National Women's Hall of Fame. Biography

Early life
<mask> was born as <mask> in New York City on April 19, 1917. Due to a chronic respiratory ailment, she spent several months as a child in a hospital. This hospitalization experience led her to pursue a career in nursing.<mask> received a B.A. from Mount Holyoke College in 1938 and an M.N. from Yale School of Nursing in 1941. After World War II, she became a staff nurse with the Visiting Nurse Service of New York, a research assistant at the Columbia University College of Physicians and Surgeons, and was an instructor at the Rutgers University school of nursing. She received a second master's degree from Yale University in mental health nursing in 1956 and became an instructor at the school's nursing program. She became Dean of Yale School of Nursing in 1959, after being named to the position on an acting basis the previous year. A short time later, she reconnected with <mask>, whom she met initially while she was conducting a study with the United States Army Signal Corps.The couple married later that year. Hospice movement
<mask>'s interest in the care of the terminally ill was piqued in 1963 when she attended a lecture at Yale University presented by the English physician Cicely Saunders, an innovator in the field who later created St. Christopher's Hospice, the world's first purpose-built hospice. Dr. Saunders spoke that day about her methods of using palliative care for terminally ill cancer patients, with the intention of allowing those in the latest stages of their disease to focus on their personal relationships and prepare themselves for death. An "indelible impression" was made by Dr. Saunders, with <mask> noting that "until then I had thought nurses were the only people troubled by how a terminal illness was treated". Following the Saunders lecture, <mask> worked to update the nursing school's curriculum to encourage students to focus on the patient and their family, and to keep all of them involved in the patient's care. She left her position as dean in 1966, with plans to develop a hospice in the United States similar to the one Saunders was developing in England. Though she stepped down as dean, <mask> retained a faculty position as a research associate and as a member of the clinical nursing faculty, and was promoted to a full professor there in 1980.Despite the financial impact on their family, she continued her goal of building a program and visited England twice with her husband to visit Dr. Saunders. St. Christopher's Hospice opened in 1967; <mask> worked there for a month in 1969. Her husband left his engineering firm and enrolled at Columbia University in 1971 with a major in hospital planning. It was his master's degree thesis that provided the framework for the Connecticut Hospice. <mask> conducted a two-year research program studying how terminally ill patients fared at home or in a healthcare facility, and tracked how patients and their families felt throughout the process. After returning to the United States, she organized a team of doctors, clergy and nurses to investigate the needs of dying patients. In 1974, she, along with two pediatricians and a Yale medical center chaplain, founded the first hospice in the United States at the Connecticut Hospice, located in Branford, Connecticut.Initially the program provided home care, and had its first inpatient location in 1980, a 44-bed facility in Branford. Disagreements had been brewing within the board about her vision for the hospice program, and she was forced to resign shortly after its opening. Other hospice programs were created building on <mask>'s innovation at Branford. By 1980, Medicaid began to pay for care provided at a hospice, which led to a sharp rise in such facilities. By the time of her death in 2008, there were more than 3,000 hospice programs in the United States, serving some 900,000 patients annually. Later life
Well into her 80s, <mask> traveled to prisons in Connecticut performing a research project on behalf of the National Prison Hospice Association, an organization founded in 1991 and based in Boulder, Colorado. <mask> served on the organization's board of directors.<mask> worked on considering ways to make hospice care available to those incarcerated in the prison system, including training inmates to become hospice volunteers for dying inmates or arranging for outside hospice care for inmates granted compassionate leave given their medical condition. <mask> noted that training prisoners to provide such care would assist the terminally ill and help rehabilitate the volunteers at almost no cost to the prisons. She was awarded an honorary doctorate in 1996 from Yale University, <mask> was introduced as "the mother of the American hospice movement". Speaking of her interest in prison hospice care in 1998, <mask> said, "People on the outside don’t understand this world at all. Most people in prison have had a rough time in life and haven’t had any kind of education in how to take care of their health. There is the shame factor, the feeling that dying in prison is the ultimate failure." <mask> died at age 91 on November 8, 2008 at her home in Branford, Connecticut.See also
List of Living Legends of the American Academy of Nursing

References

Sources

 Friedrich, M.J. (1999) "Hospice Care in the United States: A Conversation With <mask>. <mask>". JAMA. 281: 1683–1685. History and contributions of Yale School of Nursing
 Connecticut Women's Hall of Fame
 The Hospice Experiment
 Florence and Henry Wald Papers (MS 1659). Manuscripts and Archives, Yale University Library. 1917 births
2008 deaths
Scarsdale High School alumni
American nursing administrators
Mount Holyoke College alumni
Yale University alumni
Educators from New York City
People from Scarsdale, New York
20th-century American Jews
Nursing school deans
Yale University faculty
Yale University administrators
Rutgers University faculty
Nursing educators
20th-century American women
20th-century American people
American women academics
21st-century American Jews
21st-century American women

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Jeremy Webster "<mask>" <mask> (born 17 February 1949) is an English multi-instrumentalist, composer, and improvisor. Probably best known for his guitar work, <mask> first came to attention as one of the founding members of the English avant-rock group Henry Cow. He was also a member of the groups Art Bears, Massacre, and Skeleton Crew. He has collaborated with a number of prominent musicians, including Robert Wyatt, Derek Bailey, the Residents, Lol Coxhill, John Zorn, Brian Eno, Mike Patton, Lars Hollmer, Bill Laswell, Iva Bittová, Jad Fair, Kramer, the ARTE Quartett, and Bob Ostertag. He has also composed several long works, including Traffic Continues (1996, performed 1998 by Frith and Ensemble Modern) and Freedom in Fragments (1993, performed 1999 by Rova Saxophone Quartet). Frith produces most of his own music, and has also produced many albums by other musicians, including Curlew, the Muffins, Etron Fou Leloublan, and Orthotonics. He is the subject of Nicolas Humbert and Werner Penzel's 1990 documentary Step Across the Border.<mask> also appears in the Canadian documentary Act of God, which is about the metaphysical effects of being struck by lightning. He has contributed to a number of music publications, including New Musical Express and Trouser Press, and has conducted improvising workshops across the world. His career spans over four decades and he appears on over 400 albums, and he still performs actively throughout the world. <mask> was awarded the 2008 Demetrio Stratos Prize for his career achievements in experimental music. The prize was established in 2005 in honour of experimental vocalist Demetrio Stratos, of the Italian group Area, who died in 1979. In 2010 <mask> received an honorary doctorate from the University of Huddersfield in West Yorkshire, England, in recognition of his contribution to music. <mask> was Professor of Composition in the Music Department at Mills College in Oakland, California, until his retirement in 2018.He is the brother of <mask>, a music critic and sociologist, and <mask>, a psychologist at University College London. Musical career
<mask> was born in Heathfield in East Sussex, England into a family where music was considered an essential part of life. He was given the nickname "<mask>" at school after the motorcycle road racer <mask>. <mask> started violin lessons at the age of five and became a member of his school orchestra, but at 13 switched to guitar after watching a group imitating a popular instrumental band at the time, the Shadows. He decided to learn how to play guitar and get into a band. <mask> taught himself guitar from a book of guitar chords and soon found himself in a school group called the Chaperones, playing Shadows and Beatles covers. However, when he started hearing blues music from the likes of Snooks Eaglin and Alexis Korner it changed his whole approach to the guitar, and by the time he was 15, the Chaperones had become a blues band.<mask>'s first public performances were in 1967 in folk clubs in northern England, where he sang and played traditional and blues songs. Besides the blues, <mask> started listening to any music that had guitar in it, including folk, classical, ragtime, and flamenco. He also listened to Indian, Japanese, and Balinese music and was particularly drawn to East European music after a Yugoslav schoolfriend taught him folk tunes from his home. <mask> went to Cambridge University in 1967, where his musical horizons were expanded further by the philosophies of John Cage and Frank Zappa's manipulation of rock music. <mask> graduated from Christ's College, Cambridge, with a BA (English literature) in 1970 (and by Cambridge custom received a pro forma MA in 1974), but the real significance of Cambridge for him was that the seminal avant-rock group Henry Cow formed there. Henry Cow

<mask> met Tim Hodgkinson, a fellow student, in a blues club at Cambridge University in 1968. "We'd never met before, and he had an alto sax, and I had my violin, and we just improvised this ghastly screaming noise for about half an hour."Something clicked and, recognizing their mutual open-minded approach to music, <mask> and Hodgkinson formed a band there and then. They called it Henry Cow and they remained with the band until its demise in 1978. In the early 1970s <mask>'s grey Morris Minor sported the band's heraldic logo, much to the amusement of boys at the grammar school in York where his father was headmaster. <mask> composed a number of the band's notable pieces, including "Nirvana for Mice" and "Ruins". While guitar was his principal instrument, he also played violin (drawing on his classical training), bass guitar, piano, and xylophone. In November 1973, <mask> (and other members of Henry Cow) participated in a live-in-the-studio performance of Mike Oldfield's Tubular Bells for the BBC. It is available on Oldfield's Elements DVD.Guitar Solos

After Henry Cow's first album, <mask> released Guitar Solos in 1974, his first solo album and a glimpse at what he had been doing with his guitar. The album comprised eight tracks of unaccompanied and improvised music played on prepared guitars. It was recorded in four days, at the Kaleidophon Studios in London's Camden Town, without any overdubbing. When it was released, Guitar Solos was considered a landmark album because of its innovative and experimental approach to guitar playing. The January 1983 edition of DownBeat magazine remarked that Guitar Solos "... must have stunned listeners of the day. Even today that album stands up as uniquely innovative and undeniably daring." It also attracted the attention of some "famous" musicians, including Brian Eno, resulting in <mask> playing guitar on two of Eno's albums, Before and After Science (1977) and Music for Films (1978).Between October and December 1974, <mask> contributed a series of ten articles to the British weekly music newspaper New Musical Express entitled "Great Rock Solos of Our Time". In them he analysed prominent rock guitarists of the day and their contribution to the development of the rock guitar, including Jimi Hendrix, Eric Clapton and Frank Zappa. Post-Henry Cow
While recording Henry Cow's last album, differences emerged between the group members over the album's content. <mask> and Chris Cutler favoured song-oriented material, while Hodgkinson and Lindsay Cooper wanted purely instrumental compositions. As a compromise, <mask> and Cutler agreed, early in 1978, to release the songs already created on their own album, Hopes and Fears, under the name Art Bears (with Dagmar Krause). The instrumental material was recorded by Henry Cow on Western Culture later that year, after which the band split. The Art Bears trio continued purely as a studio group until 1981, releasing two more albums, Winter Songs in 1979 and The World as It Is Today in 1981.During this time <mask> also released Gravity (1980), his second solo album, recorded at Norrgården Nyvla in Uppsala, Sweden with Swedish group Samla Mammas Manna, and at the Catch-a-Buzz studio in Rockville, Maryland with United States band The Muffins. It showed <mask> breaking free from the highly structured and orchestrated music of Henry Cow and experimenting with folk and dance music. "Norrgården Nyvla" was also the title of one of the tracks on the album and is considered one of <mask>'s most recognisable tunes. New York

Towards the end of 1979, <mask> relocated to New York City, where he immediately hooked up with the local avant-garde/downtown music scene. The impact on him was uplifting: "... New York was a profoundly liberating experience for me; for the first time I felt that I could be myself and not try to live up to what I imagined people were thinking about me." Frith met and began recording with a number of musicians and groups, including Henry Kaiser (With Friends Like These, Who Needs Enemies? ), Bob Ostertag (Getting a Head, Voice of America), Tom Cora, Eugene Chadbourne, Zeena Parkins, Ikue Mori, the Residents, Material, the Golden Palominos, and Curlew.He spent some 14 years in New York, during which time he joined a few bands, including John Zorn's Naked City (in which <mask> Kaiser Thompson (consisting of John French, <mask>, Henry Kaiser and Richard Thompson). <mask> also started three bands himself, namely Massacre, Skeleton Crew, and Keep the Dog. Massacre was formed in 1980 with bassist Bill Laswell and drummer <mask>. A high energy experimental rock band, they toured the United States and Europe in 1980 and 1981, and released one album, Killing Time (1981), recorded at Martin Bisi's later-to-be historic studio in Brooklyn. Massacre split in 1981 when Maher left, but later reformed again in 1998 when drummer Charles Hayward joined. The new Massacre released three more albums. Skeleton Crew, a collaboration with Tom Cora from 1982 to 1986, was an experimental group noted for its live improvisations where Frith (guitar, violin, keyboards, drums) and Cora (cello, bass guitar, homemade drums and contraptions) played a number of instruments simultaneously.They performed extensively across Europe, North America and Japan and released Learn to Talk in 1984. Zeena Parkins (electric harp and keyboards) joined in 1984 and the trio released The Country of Blinds in 1986. In October 1983 Skeleton Crew joined Duck and Cover, a commission from the Berlin Jazz Festival, for a performance in West Berlin, followed by another in February 1984 in East Berlin. <mask> formed Keep the Dog in 1989, a sextet and review band for performing selections of his extensive repertoire of compositions from the previous 15 years. The lineup was <mask> (guitar, violin, bass guitar), René Lussier (guitar, bass guitar), Jean Derome (winds), Zeena Parkins (piano, synthesizer, harp, accordion), Bob Ostertag (sampling keyboard), and Kevin Norton (drums, percussion). Later Charles Hayward replaced Norton on drums. The group existed until mid-1991, performing live in Europe, North America and the former Soviet Union.A double CD, That House We Lived In, from their final performances in Austria, Germany and Italy in May and June 1991, was released in 2003. Other projects
During the 1980s, <mask> began writing music for dance, film, and theatre, and a number of his solo albums from this time reflect this genre, including The Technology of Tears (And Other Music for Dance and Theatre) (1988), Middle of the Moment (1995), Allies (Music for Dance, Volume 2) (1996), and Rivers and Tides (2003). Exploring new forms of composition, <mask> also experimented with chance or accidental compositions, often created by building music around "found sounds" and field recordings, examples of

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 which can be found on Accidental (Music for Dance, Volume 3) (2002) and Prints: Snapshots, Postcards, Messages and Miniatures, 1987–2001 (2002). As a composer, <mask> began composing works for other musicians and groups in the late 1980s, including the Rova Saxophone Quartet, Ensemble Modern, and Arditti Quartet. In the late 1990s, <mask> established his own Fred Frith Guitar Quartet consisting of <mask>, René Lussier, Nick Didkovsky, and Mark Stewart. Their guitar music, varying from "tuneful and pretty, to noisy, aggressive and quite challenging", appears on two albums, Ayaya Moses (1997) and Upbeat (1999), both on Lussier's own Ambiances Magnétiques label. The ex-Henry Cow members have always maintained close contact with each other and <mask> still collaborates with many of them, including Chris Cutler, Tim Hodgkinson, and Lindsay Cooper.Cutler and <mask> have been touring Europe, Asia, and the Americas since 1978, and have given dozens of duo performances. Three albums from some of these concerts have been released by Recommended Records. In December 2006, Cutler, <mask>, and Hodgkinson performed together at the Stone in New York City, their first concert performance since Henry Cow's demise in 1978. In 1995 <mask> moved to Stuttgart in Germany to live with his wife, German photographer Heike Liss, and their children Finn and Lucia. Between 1994 and 1996, <mask> was Composer-in-Residence at L'Ecole Nationale de Musique in Villeurbanne, France. <mask> relocated to the United States in 1997 to become Composer-in-Residence at Mills College in Oakland, California. In 1999 he was appointed the Luther B. Marchant Professor of Composition in the Music Department at Mills, where he taught composition, contemporary performance and improvisation.He is currently Professor Emeritus of Music at Mills, after having retired in 2018. While <mask> had never studied music in college, <mask>'s credentials of over forty years of continuous practice and self-discovery got him the position. He has, however, maintained that "most of my students are better qualified to teach composition than I am," and that he learns as much from them as they learn from him. In March 1997 <mask> formed the electro-acoustic improvisation and experimental trio Maybe Monday with saxophonist Larry Ochs from Rova Saxophone Quartet and koto player Miya Masaoka. Between 1997 and 2008, they toured the United States, Canada, and Europe, and released three albums. In March 2008, <mask> formed Cosa Brava, an experimental rock and improvisation quintet with Zeena Parkins from Skeleton Crew and Keep the Dog, Carla Kihlstedt and Matthias Bossi from Sleepytime Gorilla Museum, and the Norman Conquest. They toured Europe in April 2008, and performed at the 25th Festival International de Musique Actuelle de Victoriaville in Victoriaville, Quebec, Canada, the following month.In 2013 <mask> formed the <mask> Trio in Oakland, California, an improvising group with bassist Jason Hoopes and drummer/percussionist Jordan Glenn, both from the Oakland experimental song group Jack O' The Clock. The Trio toured Europe in February 2015, recorded a studio album, Another Day in Fucking Paradise, in January 2016, and toured Europe again in February 2017. The album was well received by music critics. In January 2018 the trio recorded their second album, Closer to the Ground, which was released in September 2018. Frith has also collaborated with a number of prominent musicians, including Robert Wyatt, Derek Bailey, Lol Coxhill, Lars Hollmer, and the Scottish deaf percussionist Dame Evelyn Glennie. Step Across the Border

Step Across the Border is a 1990 documentary film on <mask>, written and directed by Nicolas Humbert and Werner Penzel, and released in Germany and Switzerland. It was filmed in Japan, Europe, and the United States, and also features musicians René Lussier, Iva Bittová, Tom Cora, Tim Hodgkinson, Bob Ostertag, and John Zorn.Fred Records

In 2002, <mask> created his own record label, Fred Records, an imprint of Recommended Records, to re-release his back catalogue of recordings and previously unreleased material. Personal life
During the early years of Henry Cow, <mask> was married to Liza White, a teacher in Cambridge. They wed in 1970, but divorced in 1974 after <mask>'s commitment to the band left little private life for the couple. In the early- to mid-1980s, after Henry Cow had split up and <mask> had moved to New York City, he was married to Tina Curran, a musician and artist. She played bass guitar on several tracks on <mask>'s albums at the time, and did the photography and artwork for a number of his albums during that period. In the early 1990s Frith married German photographer and performance artist, Heike Liss. She has done the artwork for many of <mask>'s albums, and has performed with him on several occasions.They lived in Germany in the mid-1990s, then moved to California where <mask> taught at Mills College until his retirement in 2018. Musical style and instruments

Guitars and playing technique
<mask> has used a number of different guitars, including homemade instruments, over the years, depending on the type of music he is playing. For the more structured and refined music he has often used a Gibson ES-345, for example on his solo album, Gravity. For the heavier "rock" sound, as in Massacre, he has used an old 1961 solid body Burns guitar, created by the British craftsman Jim Burns. On his landmark Guitar Solos album, <mask> used a modified 1936 Gibson K-11 guitar (q.v. for details). For <mask>'s early unstructured music, as with Henry Kaiser on With Friends Like These, and his early table-top guitar solo performances, he used a homemade six- and eight-string double-neck guitar created by a friend, Charles Fletcher.<mask> told DownBeat magazine in 1983: "It was the one and only guitar that he ever built ... he constructed it mainly out of old pieces from other guitars that I had, and for the body I think he used an old door." The possibilities offered by homemade instruments prompted <mask> to start creating his own guitars, basically slabs of wood on which he mounted a pickup, a bridge, and strings stretched over metal screws. "The basic design of the instrument is supposed to be as rudimentary and flexible as possible," <mask> said, "so I can use an electric drill to bore holes into the body of it to achieve certain sounds ... ."

<mask> uses a variety of implements to play guitar, from traditional guitar picks to violin bows, drum sticks, egg beaters, paint brushes, lengths of metal chain, and other found objects. <mask> remarked: "It's more to do with my interest in found objects and the use of certain kinds of textures which have an effect on the string ... the difference between the touch of stone, the touch of glass, the touch of wood, the touch of paper – those kinds of basic elements that you're using against the surface of the strings which produce different sounds." In a typical solo improvising concert, <mask> would lay a couple of his homemade guitars flat on a table and play them with a collection of found objects (varying from concert to concert). He would drop objects, like ball bearings, dried beans, and rice on the strings while stroking, scraping, and hitting them with whatever was on hand. Later he added a live sampler to his on-stage equipment, which he controlled with pedals.The sampler enabled him to dynamically capture and loop guitar sounds, over which he would capture and loop new sounds, and so on, until he had a bed of repeated patterns on top of which he would then begin his solo performance. Effects and amplification

Effect pedals
Pro Co RAT distortion
Boss FV-50L volume foot controller
Boss RC20-XL delay
DigiTech Whammy 4
Line 6 DL4 delay
EBow
Electroharmonix POG
Amplification
Fender Amplifiers

Compositions
Since the late 1980s, <mask> has composed a number of longer works. The following is a selection (years indicating time of composition). The As Usual Dance Towards the Other Flight to What is Not (1989) – for four electric guitars
Helter Skelter (1990) – for two sopranos, contralto, and a large electric ensemble
Stick Figures (1990) – for six guitars and two players
Lelekovice (1991) – (for Iva Bittová) string quartet no. Documentaries
 1990 Step Across the Border – a documentary on Frith by Nicolas Humbert and Werner Penzel
 1991 Streetwise – by Charles Castella about Frith's work in Marseille with "unemployed rock musicians"
 2000 Le voyage immobile – about Frith's trio with Louis Sclavis and Jean-Pierre Drouet for France 3 national TV
 2004 Touch the Sound – by Thomas Riedelsheimer about Scottish percussionist Evelyn Glennie and her collaboration with Frith
 2007 Attwenger Adventure – on Austrian folk-punk duo Attwenger by Markus Kaiser-Mühlecke, with special appearances by <mask> rehearsing and performing live with Attwenger and Wolfgang "I-Wolf" Schlögl at Music Unlimited XX. in Wels, Austria. 2009 Act of God – by Jennifer Baichwal about the metaphysical effects of being struck by lightning, with music by Frith and others, and a segment showing Frith conducting an experiment to measure the effect of improvisation on brain waves

References

Works cited

External links

<mask>Frith.com Official homepage.<mask> biography FredFrith.com archive at the Internet Archive Wayback Machine. <mask> biography Calyx: The Canterbury Website. <mask> interview BBC Music archive at the Internet Archive Wayback Machine. Stage Effects Setup. All About Jazz. <mask> discography – archived 19 June 2019 at the Wayback Machine

<mask> interview at allaboutjazz.com
<mask>, An Interview with the editors, Sensitive Skin magazine No. 9, published December 2012

1949 births
Living people
20th-century British composers
21st-century composers
English rock guitarists
English male guitarists
English violinists
British male violinists
English rock bass guitarists
Male bass guitarists
Progressive rock bass guitarists
English rock keyboardists
English male composers
British film score composers
British male film score composers
English experimental musicians
Free improvisation
Canterbury scene
Alumni of Christ's College, Cambridge
English multi-instrumentalists
People from Heathfield, East Sussex
Curlew (band) members
Henry Cow members
The Golden Palominos members
Tzadik Records artists
Moers Music artists
Mills College faculty
Massacre (experimental band) members
Art Bears members
Skeleton Crew (band) members
21st-century violinists
French Frith Kaiser Thompson members
Naked City (band) members
The Orckestra members
Winter & Winter Records artists
Incus Records artists
Intakt Records artists
RogueArt

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<mask> (born October 3, 1985) is an American former professional basketball player. He was drafted by the Orlando Magic with the 22nd overall pick in the 2008 NBA draft. He played college basketball at Western Kentucky University. Early life

<mask> was born in Indianapolis, Indiana. High school career
<mask> attended Pike High School in Indianapolis and played on their Indiana 4A state championship winning team in 2003. He starred for the Indy Hornet's AAU team, winning several state championships and annually placing high at the AAU nationals. Considered a three-star recruit by Rivals.com, <mask> was listed as the No.34 shooting guard in the nation in 2004. College career
In 2004, <mask> was recruited by former Western Kentucky assistant coach William Small to play for the Hilltoppers. In his first season, <mask> set a WKU record for freshman scoring with 461 points in 31 games. He was named First Team All-Sun Belt Conference for three consecutive seasons (2005–06, 2006–07, 2007–08). As a senior at WKU, <mask> was named Sun Belt Player of the Year. He also helped lead the Hilltoppers to a Sweet 16 appearance in the 2008 NCAA Tournament while being ranked 28th nationally in scoring with 20.4 points per game. On January 27, 2008, <mask> recorded a career high 33 points in a 77–68 win over Arkansas State.<mask> finished his collegiate career tied with Jim McDaniels for all-time leading scorer at WKU, with 2,238 points. During his four-year career at WKU, he started 127 games, played an overall 3,957 minutes, made 82% of free throws, made 245 three-point shots, had 242 steals, 281 assists and 78 blocked shots. On January 10, 2015, it was announced that <mask>'s jersey would be retired by the Hilltoppers. <mask>'s tattoo on his arm reads "R.I.P. Danny Rumph" dedicated to his WKU teammate who died in May 2005 from an enlarged heart after hitting a game winning shot in a pick-up game in his hometown, Philadelphia. Professional career

Orlando Magic (2008–2009)

<mask> was drafted 22nd overall by the Orlando Magic in the 2008 NBA draft. On February 4, 2009, <mask> posted season-high numbers against the Los Angeles Clippers.He finished the night with 21 points, including 9-of-10 field goals while making three 3-pointers. Then on March 23, 2009 in a game against the New York Knicks at Madison Square Garden, <mask> set a then-career high with 22 points. He made two critical free throws late in the fourth quarter to secure a comeback win for the Magic. <mask> finished 6–8 from the field, 2–3 from behind the three-point line, and 8–8 from the free throw line. During the Magic's first round NBA playoff series against the Philadelphia 76ers, <mask> scored 18 points in game 1 and a team-high 24 points in game 2, helping the team tie the series at 1–1. On April 28, 2009 <mask> was hit in the face by Dwight Howard during Game 5 of the Magic's first round playoff series, suffering a fractured sinus. The following day it was announced that he would miss Game 6 of the series due to the injury.He then returned for the second round matchup against the Boston Celtics but he was forced to wear a protective mask over his face for the remainder of the postseason. In Game 2 of the 2009 NBA Finals, <mask> missed a potential game-winning layup with 0.6 seconds remaining on the shot-clock at the end of regulation that would have evened the series at 1-1. New Jersey Nets (2009–2010)

After spending his rookie year with the Orlando Magic, <mask> was traded on June 25, 2009, along with Rafer Alston and Tony Battie, to the New Jersey Nets for future teammate Vince Carter and Ryan Anderson. During the 2009–10 season, <mask> led the Nets in steals (93), three-point shots made (76), and free throw percentage (86.9%). On March 8, 2010, he recorded a career high 30 points in a 107–101 loss to the Memphis Grizzlies. Houston Rockets (2010–2012)
On August 11, 2010, <mask> was traded to the Houston Rockets in a four-team, five-player trade in which the Rockets sent Trevor Ariza to the New Orleans Hornets. He was officially introduced by the Rockets on August 18, 2010.Boston Celtics (2012–2014)
On July 20, 2012, <mask> was traded to the Boston Celtics in a three team sign and trade deal involving the Houston Rockets and Portland Trail Blazers. <mask> agreed to a 4-year, $21.5 million deal with Boston. He had a fine start to the 2013–14 season hitting around 50 percent of his 3-point attempts under new coach Brad Stevens. Memphis Grizzlies (2014–2016)
On January 7, 2014, a three-team trade was completed between the Celtics, the Memphis Grizzlies, and the Oklahoma City Thunder. Boston traded <mask> and a 2016 second round draft pick to Memphis for in exchange for the Grizzlies' Jerryd Bayless and the Thunder's Ryan Gomes. Charlotte Hornets (2016)
On February 16, 2016, the Grizzlies traded <mask> to the Charlotte Hornets in a three-team trade also involving the Miami Heat. Five days later, he made his debut and first start with the Hornets in a 104–96 win over the Brooklyn Nets, recording five points, one rebound and one assist in 21 minutes.New York Knicks (2016–2019)
On July 8, 2016, <mask> signed with the New York Knicks. Prior to the start of the 2017–18 season, <mask> was named co-captain of the Knicks alongside Lance Thomas. On January 15, 2018, in a 119–104 win over the Brooklyn Nets, <mask> made his 44th straight free throw on a third-quarter technical, tying the Knicks' record set by Chris Duhon in 2008–09. <mask> came into the game leading the league at 96.1 percent after hitting 73 of 76. Two days later, he converted a free throw in the second quarter of the Knicks' 105–99 loss to the Memphis Grizzlies—his 45th straight, setting a franchise record. In December 2018, he played a game with the Knicks' NBA G League affiliate, the Westchester Knicks. Dallas Mavericks (2019–2020)
On January 31, 2019, <mask> was traded, along with Trey Burke, Tim Hardaway Jr. and Kristaps Porziņģis, to the Dallas Mavericks in exchange for DeAndre Jordan, Wesley Matthews, Dennis Smith Jr. and two future first-round draft picks.On June 22, 2020, the Dallas Mavericks announced that <mask> suffered a left calf injury during the NBA hiatus. After becoming a free agent after the season, he was re-signed on December 11, 2020, but was waived after training camp.

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<mask> (;  ; Latinized as Micius ; c. 470 – c. 391 BC), original name Mo Di (), was a Chinese philosopher who founded the school of Mohism during the Hundred Schools of Thought period (early portion of the Warring States period of c.475–221 BC). The ancient text Mozi contains material ascribed to him and his followers. Mozi taught that everyone is equal in the eyes of heaven. He believed that those in power should be based on meritocracy, or those who are worthy of power should receive power. Mozi invokes heaven and calls on the Sage Kings to support his precedents. Born in what is now Tengzhou, Shandong Province, he founded the school of Mohism that argued strongly against Confucianism and Taoism. His philosophy emphasized universal love, social order, the will of heaven, sharing, and honoring the worthy.During the Warring States period, Mohism was actively developed and practiced in many states but fell out of favor when the legalist Qin dynasty came to power in 221 BC. During that period, many Mohist classics are thought to have been ruined when the emperor Qin Shi Huang supposedly carried out the burning of books and burying of scholars. The importance of Mohism further declined when Confucianism became the dominant school of thought during the Han Dynasty, until mostly disappearing by the middle of the Western Han dynasty. <mask> is referenced in the Thousand Character Classic, which records that he was saddened when he saw dyeing of pure white silk, which embodied his conception of austerity (simplicity, chastity). The concept of Love () was developed by the Chinese philosopher <mask> in the 4th century BC in reaction to Confucianism's benevolent love. <mask> tried to replace what he considered to be the long-entrenched Chinese over-attachment to family and clan structures with the concept of "universal love" (, jiān'ài). In this, he argued directly against Confucians who believed that it was natural and correct for people to care about different people in different degrees.<mask>, by contrast, believed people in principle should care for all people equally. Mohism stressed that rather than adopting different attitudes towards different people, love should be unconditional and offered to everyone without regard to reciprocation, not just to friends, family and other Confucian relations. Later in Chinese Buddhism, the term Ai () was adopted to refer to a passionate caring love and was considered a fundamental desire. In Buddhism, Ai was seen as capable of being either selfish or selfless, the latter being a key element towards enlightenment. Life

Most historians believe that <mask> was a member of the lower artisan class who managed to climb his way to an official post. It is known, however, that his parents were not affectionate towards him and showed him very little love. <mask> was a native of the State of Lu (today's Tengzhou, Shandong Province), although for a time he served as a minister in the State of Song.Like Confucius, <mask> was known to have maintained a school for those who desired to become officials serving in the different ruling courts of the Warring States. <mask> was a carpenter and was extremely skilled in creating devices (see Lu Ban). Though he did not hold a high official position, <mask> was sought out by various rulers as an expert on fortification. He was schooled in Confucianism in his early years, but he viewed Confucianism as being too fatalistic and emphasizing too much on elaborate celebrations and funerals which he felt were detrimental to the livelihood and productivity of common people. He managed to attract a large following during his lifetime which rivaled that of Confucius. His followers—mostly technicians and craftspeople—were organized in a disciplined order that studied both Mozi's philosophical and technical writings. According to some accounts of the popular understanding of Mozi at the time, he had been hailed by many as the greatest hero to come from Henan.His passion was said to be for the good of the people, without concern for personal gain or even for his own life or death. His tireless contribution to society was praised by many, including Confucius' disciple Mencius. Mencius wrote in Jinxin () that Mozi believed in love for all mankind. As long as something benefits mankind, <mask> will pursue it even if it means hurting his head or his feet. Zhang Tai Yan said that in terms of moral virtue, even Confucius and Laozi cannot compare to Mozi. <mask> travelled from one crisis zone to another throughout the ravaged landscape of the Warring States, trying to dissuade rulers from their plans of conquest. According to the chapter "Gongshu" in Mozi, he once walked for ten days to the State of Chu in order to forestall an attack on the State of Song.At the Chu court, Mozi engaged in nine simulated war games with Gongshu Ban, the chief military strategist of Chu, and overturned each one of his stratagems. When Gongshu Ban threatened him with death, <mask> informed the king that his disciples had already trained the soldiers of Song in his fortification methods, so it would be useless to kill him. The Chu king was forced to call off the war. On the way back, however, the soldiers of Song, not recognizing him, would not allow Mozi to enter their city, and he had to spend a night freezing in the rain. After this episode, he also stopped the State of Qi from attacking the State of Lu. He taught that defense of a city does not depend only on fortification, weaponry and food supply; it is also important to keep talented people close by and to put trust in them. Philosophy

Mozi's moral teachings emphasized introspection, self-reflection and authenticity, rather than obedience to ritual.He observed that we often learn about the world through adversity ("Embracing Scholars" in Mozi). By reflecting on one's own successes and failures, one attains true self-knowledge rather than mere conformity to ritual ("Refining Self" in Mozi). Mozi exhorted people to lead a life of asceticism and self-restraint, renouncing both material and spiritual extravagance. Like Confucius, Mozi idealized the Xia Dynasty and the ancients of Chinese mythology, but he criticized the Confucian belief that modern life should be patterned on the ways of the ancients. After all, he pointed out, what we think of as "ancient" was actually innovative in its time, and thus should not be used to hinder present-day innovation ("Against Confucianism, Part 3" in the Mozi). Though Mozi did not believe that history necessarily progresses, as did Han Fei Zi, he shared the latter's critique of fate (, mìng). Mozi believed that people were capable of changing their circumstances and directing their own lives.They could do this by applying their senses to observing the world, judging objects and events by their causes, their functions, and their historical bases. ("Against Fate, Part 3") This was the "three-prong method" <mask> recommended for testing the truth or falsehood of statements. His students later expanded on this to form the School of Names. <mask> tried to replace what he considered to be the long-entrenched Chinese ideal of strong attachments to family and clan structures with the concept of "impartial caring" or "universal love" (, jiān ài). He argued directly against Confucians, who had philosophized that it was natural and correct for people to care about different people in different degrees. <mask>, in contrast, argued that people in principle should care for all people equally, a notion that philosophers in other schools found absurd, as they interpreted this notion as implying no special amount of care or duty towards one's parents and family. Overlooked by those critics, however, is a passage in the chapter on "Self-Cultivation" which states, "When people near-by are not befriended, there is no use endeavoring to attract those at a distance."This point is also precisely articulated by a Mohist in a debate with Mencius (in the Mencius), where the Mohist argues in relation to carrying out universal love, that "We begin with what is near." Also, in the first chapter of the writings of Mozi on universal love, Mozi argues that the best way of being filial to one's parents is to be filial to the parents of others. The foundational principle is that benevolence, as well as malevolence, is requited, and that one will be treated by others as one treats others. Mozi quotes a popular passage from the Book of Odes to bring home this point: "When one throws to me a peach, I return to him a plum." One's parents will be treated by others as one treats the parents of others. Also of note is the fact that Mozi differentiated between "intention" and "actuality", thereby placing a central importance on the will to love, even though in practice it may very well be impossible to bring benefit to everyone. In addition, Mozi argued that benevolence comes to human beings "as naturally as fire turns upward or water turns downward", provided that persons in positions of authority illustrate benevolence in their own lives.In differentiating between the ideas of "universal" (jian) and "differential" (bie), Mozi said that "universal" comes from righteousness while "differential" entails human effort. Furthermore, Mozi's basic argument concerning universal love asserts that universal love is supremely practical, and this argument was directed against those who objected that such love could not be put into practice. Mozi also held a belief in the power of ghosts and spirits, although he is often thought to have only worshipped them pragmatically. In fact, in his discussion on ghosts and spirits, he remarks that even if they did not exist, communal gatherings for the sake of making sacrificial offering would play a role in strengthening social bonds. Furthermore, for Mozi the will of Heaven (, tiān) was that people should love one another, and that mutual love by all would bring benefit to all. Therefore, it was in everyone's interest that they love others "as they love themselves". Heaven should be respected because failing to do so would subject one to punishment.For Mozi, Heaven was not the "amoral", mystical nature of the Taoists. Rather, it was a benevolent, moral force that rewarded good and punished evil. Similar in some ways to the Abrahamic religions, Mozi believed that all living things live in a realm ruled by Heaven, and Heaven has a will which is independent from and higher than the will of man. Thus he writes that "Universal love is the Way of Heaven", since "Heaven nourishes and sustains all life without regard to status." ("Laws and Customs" in Mozi) Mozi's ideal of government, which advocated a meritocracy based on talent rather than background, also followed his idea of Heaven. Anti-fatalism ()- Mozi opposed to Confucian "Destiny" thought, class differences and other ideas. Mozi put forward to promote people's victory, things in the subjective attitude to life, encourage people to work hard to change their fate and inequality in the world.In Confucius's opinion, a person's life and death, wealth and poverty are completely related to destiny and personal power can not be changed. Ethics

Mohist ethics is considered a form of consequentialism, according to which the morality of an action, statement, teaching, policy, judgment, and so on, is determined by the consequences that it brings about. In particular, <mask> thought that actions should be measured by the way they contribute to the benefit of all members of society. With this criterion, Mozi denounced things as diverse as offensive warfare, expensive funerals, and even music and dance, which he saw as serving no useful purpose. According to the Stanford Encyclopedia of Philosophy, Mohist consequentialism, dating back to the 5th century BC, is the "world's earliest form of consequentialism, a remarkably sophisticated version based on a plurality of intrinsic goods taken as constitutive of human welfare". Consequentialist theories vary over exactly which consequences are relevant, though they all share the same basic outcome-based structure. With Mozi's overwhelming focus on "benefit" (利 li) among other ends, and his explicit focus on making moral evaluations in light of them, Mozi's ethics indeed shares this consequentalist structure.For interpreting Mozi, however, there is some debate over how to understand the consequences Mozi seems most concerned with, and therefore over which kind of consequentialism to ascribe to him. Some believe the best descriptor to be state consequentialism. According to this reading, Mohist ethics makes moral evaluations based on how well the action, statement, etc., in question contributes to the stability of a state. Such state-related goods include social order, material wealth, and population growth. By centering his ethical theory around the promotion of such state-related ends, Mozi shows himself to be a state consequentialist. Unlike hedonistic utilitarianism, which views pleasure as a moral good, "the basic goods in Mohist consequentialist thinking are ... order, material wealth, and increase in population". During Mozi's era, war and famines were common, and population growth was seen as a moral necessity for a harmonious society.Mozi opposed wars because they wasted life and resources while interfering with the fair distribution of wealth, yet he recognized the need for strong urban defenses so he could maintain the harmonious society he desired. The "material wealth" of Mohist consequentialism refers to basic needs like shelter and clothing, and the "order" of Mohist consequentialism refers to Mozi's stance against warfare and violence, which he viewed as pointless and a threat to social stability. Stanford sinologist David Shepherd Nivison, in The Cambridge History of Ancient China, writes that the moral goods of Mohism "are interrelated: more basic wealth, then more reproduction; more people, then more production and wealth ... if people have plenty, they would be good, filial, kind, and so on unproblematically". In contrast to Jeremy Bentham, Mozi did not believe that individual happiness was important; the consequences of the state outweigh the consequences of individual actions. Alternative readings locate the main focus of Mozi's consequentialism in the welfare of the people themselves rather than that of the state as a whole. Such interpretations as Chris Fraser's argue that it is a mistake to view Mozi's focus on the collective well-being of a population as a focus on the well-being of the state itself rather than its constituents. In this way, Mozi tended to evaluate actions based on whether they provide benefit to the people, which he measured in terms of an enlarged population (states were sparsely populated in his day), a prosperous economy, and social order.Indeed these are collective goods rather than individual ones, which is a major difference between Mohist consequentialism and modern, Western versions. However, this reading emphasizes that collective goods are better considered as aggregated individual goods rather than as state goods. This consequentialist structure supports Mohist ethics and politics, which survives in the form of 10 core doctrines. These doctrines are as follows:

 Promoting the Worthy
 Identifying Upward
 Universal Love (sometimes called "Inclusive Care")
 Condemning Aggression
 Moderation in Use
 Moderation in Burials
 Heaven's Intent
 Understanding Ghosts
 Condemning Music
 Condemning Fatalism

Each of these doctrines is justified on the grounds that it produces the best consequences for society, and that all people stand to benefit from adopting them. Promoting the worthy, for example, encourages people in positions of power to hire competent and worthy subordinates to fill posts, rather than hire friends and relatives instead. The reasoning here is that someone better qualified for the job will perform better and enable society as a whole to benefit. Identifying upward refers to the idea that people in subordinate positions in society must look to their superiors as models for their own conduct.Provided that the superiors are indeed morally competent and worthy of emulation, the rest of society will always have a reliable guide for their own actions, thereby giving rise to social benefits. Universal love refers to the basic normative attitude the Mohists encourage us to adopt towards others. The idea is that people ought to consider all others as being part of their scope of moral concern. Indeed this is perhaps the most infamous of Mohist doctrines, and was criticized early on by philosophers such as Mengzi, who held that the doctrine was akin to renouncing one's family. However, close readings of the texts by modern scholars have shown the demands of Mohist universal love to be much more mild and reasonable. Additionally, given the accretional nature of the texts, the audience of such texts may have changed depending

masks: Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi Mozi


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 upon the Mohists' social influence, and so the demands for universal love made on rulers, for example, is considerably higher than that made on the masses. At its most basic, however, the doctrine merely encourages a general attitude of care towards others.However, this does not require that we renounce all forms of special relationships we have with our families and friends. In fact, the Mohists introduce the problem that universal love is meant to solve by lamenting the fact that fathers and sons don't care for each other, and so must instead adopt an attitude of universal love. Conversely, the Mohists hope, when people adopt an attitude of universal love, society as a whole will benefit. Dovetailing with this idea is that of condemning aggression. The main targets of this doctrine are undoubtedly the rulers of the various warring states in China, who regularly embarked on expansionist military campaigns in order to increase their territory, power, and influence. However, such campaigns were enormously taxing on the population, disrupting regular farming cycles by conscripting able-bodied people for these military ends. Additionally, the practices is ethically wrong for the same reason that robbery and murder are wrong.In fact, according to Mozi, the two are actually one and the same; for what is an expansionist war of aggression other than robbery and murder on a grand scale? And yet, Mozi laments, those rulers who execute robbers and murderers engage in the very same practices. With respect to universal love, indeed part of the reason why rulers believe it is acceptable to invade and conquer other states while it is not acceptable for their own subjects to rob and steal from one another is that the people in neighboring states are not part of the rulers' scope of moral concern. If rulers were to instead include these people and refrain from wars of aggression, all states, those attacking and those defending, will benefit. Moderation in use and moderation in burials are the main Mohist ideas about frugality. In one's own projects, utility ought to be the only consideration. The Mohists took particular offense to the practice of extremely lavished funerals and demanding mourning rituals.Such funerals and rituals would potentially bankrupt an entire clan, at least temporarily, and disrupt its farming practices. For the dead in higher positions of authority, this disruption would affect an even greater number of people. Again, the point here is to promote benefit across society, and the Mohists believe that adopting frugal practices will do so. Mozi's ideas about ghosts and spirits follow from their religious beliefs in a morally consistent universe. Heaven, it is argued, is the ultimate moral standard, while ghosts and spirits serve as Heaven's enforcers. Both doctrines, when adopted, promote societal benefit both by enabling people to rely upon an objective standard to guide their actions (namely, Heaven), and by acting as a sort of cosmic authority capable of enacting rewards and punishments. Mozi's condemnation of music rests on the same economic considerations as their general ideas of frugality.In ancient China, grand musical ceremonies established by rulers would place enormous financial and human strains on populations, and so Mozi condemned such ceremonies for this reason. It's worth noting that Mozi did not object to music in principle—"It's not that I don't like the sound of the drum" ("Against Music")—but only because of the heavy tax burden such activities placed on commoners and also due to the fact that officials tended to indulge in them at the expense of their duties. Finally, the Mohists rejected the idea of fatalism, or the idea that there is fate. The Mohists reject this idea on the grounds that it encourages lazy and irresponsible behavior. When people believe that there is fate, and that the consequences of their actions lie beyond their control, people will not be encouraged to improve themselves, nor will they be willing to take responsibility for disasters. As a result, society will suffer, and so the doctrine that there is fate ought to be rejected. Works and influence

"Mozi" is also the name of the philosophical anthology written and compiled by followers of Mozi.The text was formed by an accretional process that took place over a period of hundreds of years, beginning perhaps during or shortly after <mask>'s lifetime, and lasting until perhaps the early Han dynasty. During the Han dynasty, as Confucianism came to be the official school of political thought, Mohism gradually lost both its adherents and influence while simultaneously being partly incorporated into more mainstream political thought. The text was eventually neglected, and only 58 of the text's original 71 books (pian) survive, some of which, notably the later Mohist Canons, contain significant textual corruptions and are fragmentary in nature. The anthology can be divided into 5 main groups, which are determined on the basis of both chronological and thematic features:

 Books 1-7 consist of short, miscellaneous essays containing summaries of Mohist doctrines, anecdotes about Mozi, and ideals about meritocratic government. Some appear to be relatively late texts, expressing mature Mohist political and ethical thought on some topics. Books 8-37 contain the Mohists' key essays on the ten "core" Mohist doctrines. Though they exhibit explicit thematic unity, textual evidence suggests that the Mohists revisited their core doctrines throughout their activity, responding to objections and addressing issues unresolved in earlier, often shorter and simpler expositions.Books 38-39 are a series of polemics against the Ru (Confucians). They are often grouped with books 8-37, though they do not expound a positive doctrine, and their purpose is entirely critical. Books 40-45 are often referred to as the "dialectical books." These are often considered "later Mohist" writings, though actual chronological details about them are difficult to glean. They are written in an idiosyncratic style, and focus on a broad range of issues that go well beyond those of the Mohist core doctrines, including logic, epistemology, optics, geometry, and ethics. Books 46-51 are dialogues. They are probably later, and likely fictional, exhibiting Mozi in conversation with various interlocutors.Books 52-71 are chapters on military affairs, specifically focusing on preparing for defensive warfare. The Mozi is a rich source of insight into early Chinese dynastic history, culture, and philosophy. The text frequently cites ancient classics, such as the Shang Shu, and at times departs from the received version, giving scholars insight into the textual development of such classics as well. The texts portray Mozi as a mouthpiece for Mohist philosophy and not much else. This picture contrasts that of Confucius and Mencius found in the Lunyu (Analects) and Mengzi respectively, wherein the thinkers in question are portrayed as expressing emotions, chiding students, and even making mistakes. (Consider Mengzi's disastrous advice to the King of Qi to invade the state of Yan.) To contrast, Mozi has little if any personality in the text, instead serving only as a mouthpiece for Mohist philosophy.Mohism, like other schools of thought at the time, was suppressed under the Qin and died out completely under the Han, as its more radical adherents gradually dissolved and its most compelling ideas became absorbed by mainstream political thought. The influence of Mozi is still visible in many Han dynasty works written hundreds of years later. For example, the Confucian scholar Gongsun Hong describes the Confucian virtue of ren ("benevolence") in Mohist terms. Additionally, Mohist epistemology and philosophy of language had a profound influence on the development of classical Chinese philosophy in general. In fact, Mohism was so prominent during the Warring States period that philosophical opponents, including Mencius and some authors of the Daoist anthology, the Zhuangzi, lament the very prevalence and widespread influence of their ideas. In modern times, Mohism has been given a fresh analysis. Sun Yat-Sen used "universal love" as one of the foundations for his idea of Chinese democracy.More recently, Chinese scholars under Communism have tried to rehabilitate <mask> as a "philosopher of the people", highlighting his rational-empirical approach to the world as well as his "proletarian" background. The body in the Mozi is constructed by'xing (形, 'body') -xin (心, 'heart') - qi ( 氣, 'energy')'which is in accord with the Pre-Qin thinkers' understanding to the body. While xing refers to the flesh-bloody part of human being, the concept of xin focuses on the aspect of cognition and is closely related to the concept of shan (善, 'goodness'), ai (愛, 'love'), zhi (志, 'will') and xing. Some views claim that Mozi's philosophy was at once more advanced and less so than that of Confucius. Indeed the Mohists were radical political reformers who sought primarily to benefit the masses and challenge the practices of the ruling orthodoxy, often targeting a perceived wasteful aristocracy whom they referred to as "the gentlemen of the world." The Mohist idea of "universal love" embraced a broader idea of human community than that of the Confucians, arguing that the scope of individuals' moral concern should include all people. Opponents of this idea often claimed that "universal love" was akin to renouncing one's family, and indeed more strict Mohists living in Mohist communities as the school flourished may have exhibited such behavior.However, there is some scholarly debate over just how radical the provisions of universal love actually are, and, as can be seen from the example of Gongsun Hong above, the less radical components of the doctrine were eventually absorbed by mainstream thought. <mask> is also famous for his ideas about frugality, such as those concerning moderating expenses and eliminating wasteful ceremonies including music and funerals. A common misconception is that the Mohists eschewed all forms of art, but of course the Mohists' targets are more specifically elaborate, state-sponsored rituals that would place incredible financial burdens upon a mostly peasant population. This can be seen from Xunzi's own arguments against Mozi in book 10 of the Xunzi "Enriching the State," where Xunzi argues against Mozi that prominent displays of wealth on the part of the state is necessary to maintaining social order. Some modern-day supporters for Mozi (as well as Communism) make the claim that Mohism and modern Communism share a lot in terms of ideals for community life. Others would claim that Mohism shares more with the central ideas of Christianity, especially in terms of the idea of "universal love" (in Greek, "agape"), the "Golden Rule", and the relation of humanity to the supernatural realm. However, Mohism is undoubtedly a product of Warring States China, a period of tremendous political violence and turmoil.The Mohists were political reformers, but they did not seek to challenge the monarchical model of government that prevailed during that time, and sought instead to reform from within by encouraging governments to hire competent people to carry out political tasks, care for their people inclusively, eliminate frivolous government spending, and halt all wars of aggression. In many ways the influence of Mohism was a victim of its own successes, and it is fairly easy to understand its decline. The Mohists' ideas about the importance of meritocracy and universal love were gradually absorbed by mainstream Confucian thinking. Their opposition to offensive warfare became irrelevant once the various Warring States were unified under the Qin and later Han dynasty, and their religious superstitions were eventually replaced with less supernatural accounts. So their most promising ideas were metabolized by the tradition, while their more radical and anachronistic ones were gradually discarded, leading to their demise during the Han dynasty. Mohism and science
According to Joseph Needham, Mozi (collected writings of those in the tradition of Mozi, some of which might have been by Mozi himself) contains the following sentence: 'The cessation of motion is due to the opposing force... If there is no opposing force... the motion will never stop.This is as true as that an ox is not a horse.' which, he claims, is a precursor to Newton's first law of motion. Mozi also contains speculations in optics and mechanics that are similarly strikingly original, although their ideas were not taken up by later Chinese philosophers. The Mohist tradition is also highly unusual in Chinese thought in that it devoted time to developing principles of logic. He is the first to describe the physical principle behind the camera, also known as the camera obscura. Contemporary use in technology
In 2016, a joint Austrian-Chinese initiative between the experimental physics groups of Anton Zeilinger and former graduate student Jian-Wei Pan known as Quantum Experiments at Space Scale launched a quantum communications satellite nicknamed "Micius" or "Mozi" in homage to the philosopher's writings on optics. See also

 A Battle of Wits – a historical film based around Mohism
 History of geometry
 List of people on stamps of the People's Republic of China
 Fa, an influential concept elaborated by Mozi

Notes

References

Citations

Sources

 Fraser, Chris."Mohism," article in the Stanford Encyclopedia of Philosophy

 . (Printings were 1956, 1962, 1969) See also the 1986 edition published in Taipei by Caves Books Ltd.

Further reading
 Bertolt Brecht. Me-ti. Buch der Wendungen. Suhrkamp, Frankfurt 1971. Wing-tsit Chan, ed. A Source Book in Chinese Philosophy.Princeton University Press, Princeton 1969, . Wejen Chang, Traditional Chinese Jurisprudence: Legal Thought of Pre-Qin Thinkers. Cambridge 1990. Chris Fraser, The Philosophy of the Mòzi: The First Consequentialists, New York, Columbia University Press, 2016. Jane Geaney, "A Critique of A. C. Graham's Reconstruction of the 'Neo-Mohist Canons,'" Journal of the American Oriental Society, 119, no. 1 (1999), pp. 1–11.Anna Ghiglione, Mozi, complete translation from classical Chinese, annotated and commented, Québec, Les Presses de l'Université Laval, 2018. Series « Histoire et cultures chinoises », edited by Shenwen Li. Angus C. Graham, Disputers of the TAO: Philosophical Argument in Ancient China (Open Court 1993). —. Later Mohist Logic, Ethics and Science by A. C. Graham, (1978, reprinted 2004) The Chinese University Press, Hong Kong. 700 pages. —.A Daoist Theory of Chinese Thought. (New York: Oxford University Press, 1992)
 Kung-chuan Hsiao. A History of Chinese Political Thought. In: Volume One: From the Beginnings to the Sixth Century A.D.. Princeton University Press, Princeton 1979 (übersetzt von F. W. Mote). Y. P. Mei Mo-tse, the Neglected Rival of Confucius. London: Arthur Probsthain, 1934. Ralf Moritz, Die Philosophie im alten China.Deutscher Verlag der Wissenschaften, Berlin 1990, . Peter J. Opitz, Der Weg des Himmels: Zum Geist und zur Gestalt des politischen Denkens im klassischen China. Fink, München 1999, . Helwig Schmidt-Glintzer, (ed. ), Mo Ti: Von der Liebe des Himmels zu den Menschen. Diederichs, München 1992, . —.Mo Ti: Solidarität und allgemeine Menschenliebe. Diederichs, Düsseldorf/Köln 1975, . —. Mo Ti: Gegen den Krieg. Diederichs, Düsseldorf/Köln 1975, . Aronovich Rubin Vitaly, Individual and State in Ancient China: Essays on Four Chinese Philosophers. Columbia University Press, New York 1976, .Robin D. S. Yates, "The Mohists on Warfare: Technology, Technique, and Justification", Journal of the American Academy of Religion, 47, mo. 3 (1980, Thematic Issue S), pp. 549–603. Ian Johnston, The Mozi: A Complete Translation, New York: Columbia University Press, 2010. External links

Mozi, biographical profile, including quotes and further resources, at Utilitarianism.net

 Full text of the Mozi (Chinese with English translation based on Mei's translation.) Mozi in the Internet Encyclopedia of Philosophy

5th-century BC Chinese philosophers
470s BC births
390s BC deaths
Ancient Chinese military engineers
Ancient Chinese philosophers
Asian pacifists
Chinese ethicists
Chinese logicians
Chinese political philosophers
Chinese social commentators
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Critics of Confucianism
Critics of Taoism
Cultural critics
Epistemologists
Founders of philosophical traditions
Logicians
Metaphysicians
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masks: Mozi Mozi Mozi


texts:
<mask> (16 June 1922 – 9 October 2000), FBA, was a British historian specialising in the history of Anglo-Saxon England. His eminence in his field made him a natural candidate to run the Sylloge of the Coins of the British Isles, which he chaired from 1979 to 1993. He was Professor of Medieval History in the University College of South Wales and Monmouthshire and afterwards Professor of Medieval History at Westfield College in the University of London. Works
The Sylloge's natural emphasis is on Anglo-Saxon numismatics. Loyn's mastery of an extensive and specialised literature in an often-contentious area of history produced over four decades a series of cautious, even conservative syntheses of continuity and evolving changes in late Anglo-Saxon and Anglo-Norman England, universally well received in the academic press, which are still staples of student reading-lists. Aside from numerous articles, occasional lectures such as The "matter of Britain": A historian's perspective (a Creighton Trust lecture), and his main publications (see below), he edited The Middle Ages: A Concise Encyclopedia. He has been praised for his "felicitous, economic writing style"

Selected publications
1953."The term ealdorman in the translations prepared at the time of King Alfred." English Historical Review 68 (1953): 513–25. 1955. "The imperial style of the 10th century Anglo-Saxon kings." History NS 40. 111-5. 1955."Gesiths and thegns in Anglo-Saxon England from the 7th to the 10th century." English Historical Review 70. 529-49. 1957. "The king and the structure of society in late Anglo-Saxon England." History NS 42. 87–100.Reprinted in Society and peoples (1992). 1961. "The origin and early development of the Saxon borough, with special reference to Cricklade." Wiltshire Archaeological and Natural History Magazine 58:209. 7–15. 1961. "Boroughs and Mints AD 900–1066."In Anglo-Saxon Coins: Studies presented to F. M. Stenton, ed. <mask>.M. Dolley. 122-35. 1962. Anglo-Saxon England and the Norman Conquest (vol. I in The Social and Economic History of England, ed.Asa Briggs). 2nd ed. : Longmans, Harlow, 1991. 1963. The Making of the English Nation. From the Anglo-Saxons to Edward I. New ed.: 1991. 1965. The Norman Conquest. 3rd ed. : 1982. A synthesis for the general reader. 1966.Norman Britain. Drawings by the artist Alan Sorrell. 1966. <mask>, son of Godwin. Historical Association, 1066 commemoration 2. Bexhill-on-Sea and London. 1967.Alfred the Great. Oxford. 1971. Ed. A Wulfstan Manuscript. Introduction to a facsimile edition of a majorsource document for Wulfstan II, Archbishop of York. 1971."Towns in late Anglo-Saxon England: the evidence and some possible lines of enquiry." In England before the Conquest: studies in primary sources presented to Dorothy Whitelock, ed. Peter Clemoes and <mask>. Cambridge, 1971. 115-28. 1974. "Kinship in Anglo-Saxon England."Anglo-Saxon England 3. 197–209. 1974, with <mask> (eds.). British Government and Administration. Studies presented to S. B. Chrimes. Cardiff. 1974."The Hundred in England in the Tenth and Early Eleventh Centuries." In British Government and Administration (passim). Cardiff. 1–15. 1975, with John Percival (trs.). The Reign of Charlemagne: Documents on Carolingian Government and Administration. Documents of Medieval History 2.London. 1975. "Church and state in England in the tenth and eleventh centuries." In Tenth-century studies: essays in commemoration of the millennium of the Council of Winchester and Regularis Concordia, ed. David Parsons. London. 94–102.1976. The Vikings in Wales. Dorothea Coke Memorial Lecture. Viking Society for Northern Research. London. Available online from the Viking Society for Northern Research. 1977.The Vikings in Britain. Revised editions: London, 1983; Oxford and Cambridge (MA), 1994. 1978. "Domesday Book." Proceedings of the Battle Conference on Anglo-Norman Studies 1 (1978): 121–30. 1979. "Anglo-Saxon England.Reflections and insights." History 64:211. 171–81. 1980–1. "Wales and England in the tenth century: the context of the Æthelstan charters." Welsh History Review 10 (1980–1): 283–301. 1980."The Norman conquest of the English language." History Today 30:4. 35–9. 1984. The Governance of Anglo-Saxon England, 500–1087. Part of series The Governance of England. 1984."The conversion of the English to Christianity: some comments on the Celtic contribution." In Welsh society and nationhood: historical essays presented to Glanmor Williams, ed. R. R. Davies et al. Cardiff. 5–18. 1986. "Progress in Anglo-Saxon monetary history."In Anglo-Saxon monetary history: essays in memory of Michael Dolley, ed. M. Blackburn. Leicester. 1–10. 1987. "The beyond of Domesday Book." In Domesday studies.Papers read at the novocentenary conference of the Royal Historical Society and the Institute of British Geographers. Winchester, 1986, ed. James Clarke <mask>. Woodbridge. 1–13. 1987. "William's bishops: some further thoughts."Anglo-Norman Studies 10. 223-35. 1987. "A general introduction to Domesday Book." In Domesday Book Studies, ed. Ann Williams and R. W. H. Erskine. Cambridgeshire Domesday 3.1987. 1–21. 1989. "Rayleigh in Essex: its implications for the Norman settlement." In Studies in medieval history presented to R. Allen Brown, ed. C. <mask>-Bill et al. Woodbridge.235-40. 1990. "Epic and Romance." In England in the twelfth century. Proceedings of the 1988 Harlaxton Symposium, ed. Daniel Williams. Woodbridge.153-63. 1990. "1066: should we have celebrated?" Historical Research 63 (1990): 119–27. 1991. "Bede's kings. A comment on the attitude of Bede to the nature of secular kingship."In Eternal values in medieval life, ed. Nicole Crossley-Holland. Lampeter. 54–64. 1992. Society and peoples. Studies in the history of England and Wales, c.600–1200.London. 1992. "Kings, gesiths and thegns." In The age of Sutton Hoo: the seventh century in North-Western Europe, ed. Martin Carver. Woodbridge, 1992. 75-9.1992. "De iure domini regis: a comment on royal authority in eleventh-century England." In England in the eleventh century. Proceedings of the 1990 Harlaxton symposium, ed. Carola <mask>. Harlaxton Medieval Studies 2. Stamford.17–24. 1994. "From witenagemot to concilium: the antecedents of the House of Lords." In The House of Lords: a thousand years of British tradition, ed. <mask> and John S. Moore. London. 21-7.1994. "Abbots of English monasteries in the period following the Norman conquest." In England and Normandy in the Middle Ages, ed. David Bates and Anne Curry. London. 95–103. 1995.The church and the law in Anglo-Saxon England. Vaughan paper 37. Leicester. 1997. "Llanfyllin. The charter and the laws of Breteuil." Montgomeryshire Collections 85 (1997): 13–21.2000. The English Church, 940–1154. Series The Medieval World. Harlow. .
2007. "Anglo-Saxon England." In A century of British medieval studies, ed. Alan Deyermond.British Academy centenary monographs. Oxford: OUP, 2007. 7–26. Notes

Further reading
Brooks, Nicholas. "<mask> Loyn, 1922–2000." Proceedings of the British Academy 120 (2003): 302–24. Nelson, Janet L. "<mask>yn and the context of Anglo-Saxon England."Haskins Society Journal 19 (2007): 154–70. Percival, John. "Professor <mask> <mask> (1922–2000)." Medieval Archaeology 45 (2001): 229–32. 1922 births
2000 deaths
Anglo-Saxon studies scholars
20th-century British historians
Fellows of the British Academy

masks:
Henry Royston Loyn
R H
Harold
Kathleen Hughes
Harry Hearder
Holt
Harper
Hicks
Robert Smith
Henry Royston
Henry Lo
Henry Royston
Loyn