Spiegelhalter. D. (2020). David Spiegelhalter: How to be a coronavirus statistics sleuth. New Scientist. Retrieved from: https://www.newscientist.com/article/mg24732954-000-david-spiegelhalter-how-to-be-a-coronavirus-statistics-sleuth/?utm_term=Autofeed&utm_campaign=echobox&utm_medium=social&utm_source=Twitter#Echobox=1597271080

(2) Volunteer opportunities (programming).

Bauer, B., Larsen, K. L., Caulfield, N., Elder, D., Jordan, S., & Capron, D. (2020). Review of Best Practice Recommendations for Ensuring High Quality Data with Amazon’s Mechanical Turk. PsyArXiv. https://doi.org/10.31234/osf.io/m78sf

MOOC « Les clés de la laïcité – Le rôle des collectivités territoriales Cas pratique "Ecole publique : port de signes religieux" Décryptage video

But if we're going to consider music as art, isn't a lot of the value and power of art in the "eye of the beholder"? To some extent art's value is in the fact that it can have multiple interpretations. From this perspective, once it's been released, Lamar's music isn't "his" anymore, it becomes part of a broader public that will hear and interpret it as they want to. So while Lamar may go back and annotate what he may have meant at the time as an "expert", doesn't some of his art thereby lose some power in that he is tacitly stating that he apparently didn't communicate his original intent well?

By comparison and for contrast one could take the recent story of Donald Trump's speech (very obviously written by someone else) about the recent mass shootings and compare them with the polar opposite message he spews on an almost daily basis from his Twitter account. See: https://www.washingtonpost.com/politics/teleprompter-trump-meets-twitter-trump-as-the-president-responds-to-mass-slayings/2019/08/05/cdd8ea78-b799-11e9-b3b4-2bb69e8c4e39_story.html

Interesting that this is interpreted in modern times in the same way as it was in ancient. A lot of this writing had to have been specific to it's political context at a time when keeping things in house was both to the benefit of the individuals as well as the Church which was a minority within a broader Roman protectorate.

Why can't Christians manage to see any historical context for a 2000 year old document that is far from a living one?

... and that will be also the day when most of the simultaneous interpreters will go out of business https://en.wikipedia.org/wiki/Simultaneous_interpretation

l'interprétation vernaculaire de la machine est stricte, contrairement à l’herméneutique pratiquée en sciences humaines

Sevi, S., Aviña, M. M., Péloquin-Skulski, G., Heisbourg, E., Vegas, P., Coulombe, M., Arel-Bundock, V., Loewen, P. J., & Blais, A. (2020). Logarithmic vs. Linear Visualizations of COVID-19 Cases Do Not Affect Citizens’ Support for Confinement [Preprint]. SocArXiv. https://doi.org/10.31235/osf.io/h6z4f

Haushofer, J., & Metcalf, C. J. E. (2020). Which interventions work best in a pandemic? Science. https://doi.org/10.1126/science.abb6144

Spiegelhalter, D. (2020, July 5). Risks, R numbers and raw data: How to interpret coronavirus statistics. The Observer. https://www.theguardian.com/world/2020/jul/05/risks-r-numbers-and-raw-data-how-to-interpret-coronavirus-statistics

Natalie E. Dean, PhD on Twitter: “THINK LIKE AN EPIDEMIOLOGIST: There are more new confirmed cases each day in the US than at any time during the earlier April peak. But is it really meaningful to compare those numbers? How do epidemiologists decide when to sound the alarm? A thread. 1/11 https://t.co/rPelzIvcxs” / Twitter. (n.d.). Twitter. Retrieved July 3, 2020, from https://twitter.com/nataliexdean/status/1278868210385915904

Boon, Mieke. ‘The Role of Disciplinary Perspectives in an Epistemology of Scientific Models’. Preprint, June 2020. http://philsci-archive.pitt.edu/17272/?utm_source=dlvr.it&utm_medium=twitter.

McPhetres, Jonathon. ‘Preregistration Is for Planning’, 1 June 2020. https://doi.org/10.31234/osf.io/cj5mh.

Davey, M. (2020, May 28). Questions raised over hydroxychloroquine study which caused WHO to halt trials for Covid-19. The Guardian. https://www.theguardian.com/science/2020/may/28/questions-raised-over-hydroxychloroquine-study-which-caused-who-to-halt-trials-for-covid-19

CDC. (2020, February 11). Coronavirus Disease 2019 (COVID-19). Centers for Disease Control and Prevention. https://www.cdc.gov/coronavirus/2019-ncov/covid-data/forecasting-us.html

Callaghan, S. (2020). COVID-19 Is a Data Science Issue. Patterns, 100022. https://doi.org/10.1016/j.patter.2020.100022

Murray, A. (2020). The easy way is hard enuff. Harvard. DOI: 10.1016/j.cub.2020.04.013

Bird, S., Nielsen, B. (2020 April 20). Now-casting of Covid-19 deaths in English Hospitals. http://users.ox.ac.uk/~nuff0078/Covid/index.htm

Mix Anova interpretation step 3a

Bounty comes from understanding the words. The Revelation is, firstly, the words (and the spiritual energy they contain).

To be clear, Cronon is both an environmentalist AND a critic of the pristine myth. See, for example, his article "The Trouble with Wilderness, or Getting back to the Wrong Nature"

If this is true, isn't it equally a danger for the theories that just happen to be older and more advantageous for white Europeans?

sfda

What about in the instance where an animal, such as a dog, makes sounds which humans interpret? For instance, I am thinking of a dog whining for more water if its dish is empty or growling at the sight of danger.

I think this meaning is that "Resurrection" is the return of a Manifestation in another human frame. And this is stated to be clearly more glorious than the literal interpretations of past scripture.

Why is it clearly more glorious?

1. Everyone has access. And it leads to empowerment.
2. It allows us to keep science, which is pretty awesome.
3. It doesn't allow us to just wait for the rapture - see point 1 about empowerment.
4. It allows us to see all religions as united in spirit.
5. Related to point 3 and 4, it allows us to unite with non-religious people.
6. All of this without "doing violence to the facts".

Two groups

1. highly signficant regression
2. Conifers and cycads with schrieds.

That's a really empowering conclusion, I'm happy that he's vetting that point of view as I've trying to articulate it for myself for a long time now.

Truly astonishing, that even critics of the orthodox interpretation are unable to simply consider the most important alternate theory (de Broglie - Bohm).

Lav det her plot, hvor vi fixerer alle kovariater undtagen screentime, som vi lader løbe fra 0 til 100

In my engagement "Individual and Society", we center our discussions around the importance of one over the other and its pros and cons. With this phrase, it is definitely obvious that the importance of unification is crucial to our human existence. We cannot survive off of merely being here but rather incorporating the values and teachings of those who come before us. Granted we use current knowledge and beliefs to tweak these ideologies and we often times make them our own. But it is imperative that we give credit to those who set the foundation for us to discuss and challenge what we hold as human truths. - Kayla Thomas

It was very difficult to find an interpretation I disagree with, so I'll be super nit-picky here! I disagree with this because for a group of people so devoted to their religion (and although there still lay a pattern of male figure-heads and assumed authority), I think the rabbis are actually genuine in their beliefs and application of their beliefs to their student's problems. I think, rather than seeing it as wanting to "establish their authority" - we can picture it like how a mother would try and reprimand her daughter not be careless with a boy when drinking. It's not because the mother wants to establish authority, but because the mother might've experienced a mistake similar - or witnessed someone make that kind of decision and its consequences. Therefore, they wish to prevent their daughter from making the same mistake. In this case, the rabbis, in terms of their principles and what they believe is right according to their "world," describe their students' problems in a way that fits according to that world - not for some power-hungry desire, but because they apply their culture (what they've embodied) to their students (the students who ought to be following that very same culture).

I find this statement in the document appalling. The founders portray blatant racism within the first paragraph as they decide upon the foundation for the University. I find it baffling that a university designed for the bettering of an entire state would exclude its benefits from such a large segment of the population for which it was designed. Furthermore, it is concerning that issues regarding the exclusion of certain groups of the population remain an issue today amidst the twenty-first century. However, it is encouraging that the University and the larger population of the United States have made great progress towards removing these racist beliefs.

-Jenna Taylor

I found this section of the document inspiring. This empowering belief regarding education is still held today at the University of Virginia and in today's broader society. Although the founders of the University prove to be quite discriminatory and immoral throughout many sections of the document, their argument here, that education betters a man, brings a hint of optimism to this section of the report.

-Jenna Taylor

Within this paragraph, the authors and early founders of UVA made several points on why education was necessary by countering some of the current one-sided beliefs of society, with some key words. Man was not stagnant and his improvements did not need to be a chimaera, or a thing that is hoped or wished for but in fact is illusory or impossible to achieve. The other definition of chimaera is a fire-breathing monster from Greek mythology, which I think can be an interpretation that improvements to one’s morality and state of mind did not need to feel like some huge obstacle that we needed to face, but rather were very possible through knowledge. Then later, they speak about how the effects of education are not some far-fetched, optimistic, or “sanguine” hope, and marketing strategy, but a reality that is backed by proof. I found this all very interesting because, back then, education was still a point of debate, whereas now it’s one the most easily agreed solutions for a various of world problems.

Interpreted in religious terms for the Chronicle was maintained by Orthodox monks. The monks gave the dates of attacks in relation to religious days. With the end of the attacks they attributed it to the Church of St. Sophia and prayers "of the faithful". To them, such a bloody, relentless invasion by foreign people was not comprehendible within their own religious and societal views. Their religious interpretation, and view of the Mongols as lawless, godless pagans, was a way to try and make sense of a completely new culture and invasion style they deeply feared.

"Eine absolute Hermentuik kündigt sich an, und dann bringt sie nicht nur nichts zum Vorschein, sondern glänzt selbst durch Abwesenheit; kaum genannt, verschwindet sie schon wieder zugunsten des Augenblicks der Eucharistie (Lk 24,28-33). Ist ein solch abrupter Übergang von der Hermeneutik zur Eucharistie nicht das Eigenständnis der Unmöglichkeit der Ersteren? Zweifellos, aber auch nur dann, wenn man hier, wie es ein hartnäckig sich haltendes Vorturteil nahelegt, ein Unterscheidung zwischen zwei unterschiedlichen Handlungen vornimmt, zwischen der Hermeneutik und der Eucharistie. Ansonsten wäre hier eine andere Hypothese in Anschlag zu bringen: Die hermeneutische Schriftauslegung erscheint nur dann wie abgeschnitten oder gar wie nicht existent, wenn man sie von der eucharistichen Feier unterscheidet, in der das Erkennen sich ereignet; denn nicht nur "erkannten" seine Jünger ihn gleich nach dem Brechen des Brotes und "gingen ihnen die Augen auf" (Lk 24,31), sondern vor allem auch durchdrang die Hermeneutik den Text bis hin zu dessen Referenten: "Und sie sagten zueinander: Brannte uns nicht das Herz in der Brust, als er unterwegs mit uns redete und uns den Sinn der Schrift erschloß?" (Lk 24,32). Die Eucharistie bringt, als ihren zentralen Moment, die Hermenutik zur Vollendung [...]."

Marion, Jean-Luc: Gott ohne Sein. Paderborn/München/Wien/Zürich, 3 2014. S. 232f.

My stance on e-reading vs paper reading is definately pro-paper. But, as I read this stastitic, the year 2004 stood out to me. This upcoming year, my students will have been born in inbetween 2001-2003. They didn't start kindergardten until 2006-2008. Most of them started the same time the first Iphone came out. Therir earliest years begin with the e-reader craze. I wonder if the data is different for these digital-super natives.

Is this really how it played/plays out? I have an idea about something that I then confirm in the facts?

Grundsätzlich: 2 Gegensätze in V. 3:

1) "Macht / Festung" als das gegen die "Feinde"

2) "Kinder und Säuglinge" vs. "Feind und Rachgieriger".

premier enjeu de l'éditorialisation : l'appropriation

Umstrittene Stelle; Heb. ruach haelohim. Weil ruach theoretisch "Geist", "Atem" oder "Wind" und elohim "Gott" oder "stark" bezeichnen kann, sind die beiden verbreitetsten Deutungen (1) "Der Geist Gottes schwebte" und (2) "Ein starker Wind stürmte".

Deutung (1) geht nicht an, weil es die Vorstellung eines eigenständigen "Geistes Gottes" im AT noch nicht gibt, die Rolle dieses Geistes Gottes in dieser Schilderung des Urzustands der Welt unklar wäre und das Verb von einer schnellen Bewegung spricht und daher nicht mit einem "Geist Gottes" vereinbar ist. Deutung (2) geht ebensowenig an, weil elohim in Gen 1 sehr häufig und stets in der Bedeutung "Gott" verwendet wird. Die Rede muss also sein von einem heftigen "Atem Gottes" oder einem starken "Wind Gottes".

Biblische Parallelen lassen sich grob in zwei Gruppen aufteilen: (1) Solche vom mächtigen Atem Gottes, mit dem er häufig gerade auf das Wasser einwirkt, und (2) solche vom Atem Gottes als etwas, mit dem er schafft.

Der mächtige Atem Gottes:

Ex 15,8.10:

*8 Durch dein Blasen taten sich die Wasser empor, und die Fluten standen in Haufen; die Tiefe wallte voneinander mitten im Meer. ... 10 Da ließest du deinen Atem/Wind ( ruach ) blasen und das Meer bedeckte sie, und sie sanken unter wie Blei im mächtigen Wasser.*

2 Sam 22,16 // Ps 18,16:

Da sah man das Bett der Wasser, und des Erdbodens Grund ward aufgedeckt, HERR, von deinem Schelten, von dem Odem und Schnauben deiner Nase.

Ps 29,3f.:

*3 Die Stimme des HERRN geht über den Wassern; der Gott der Ehren donnert, der HERR über großen Wassern. 4 Die Stimme des HERRN geht mit Macht; die Stimme des HERRN geht herrlich.*

Ps 104,7:

*Aber von deinem Schelten flohen [die Wasser], von deinem Donner fuhren sie dahin.**

Atem Gottes als Schöpfungskraft:

Ps 33,6.9:

*6 Der Himmel ist durch das Wort des HERRN gemacht und all sein Heer durch den Geist seines Mundes. ... 9 Denn so er spricht, so geschieht’s; so er gebeut, so stehet’s da.*

Am klarsten ist dieses Motiv natürlich in Gen 1 selbst.

Kombiniert sind beide Motive auch in Jdt 16,17f.:

*17 Alle deine Kreatur muß dir dienen; denn was du sprichst, das muß geschehen. Wo du einem einen Mut gibst, das muß fortgehen, und deinem Wort kann niemand Widerstand tun. 18 Die Berge müssen zittern, und die Felsen zerschmelzen wie Wachs vor dir.**

Orientiert man sich an diesen Parallelen, sind Vv. 1f. wahrscheinlich so aufzufassen und zu strukturieren:

• V. 1: Zeitlicher Nebensatz zu V. 2: Erzählt wird vom Beginn von Gottes Schöpfungshandeln
• Vv. 2ab: Urzustand der Erde: Zu Beginn von Gottes Schöpfungshandeln liegt die Welt im Finstern und ist von Wasser bedeckt.
• V. 2c: Gottes Stimme, die so mächtig ist, dass sie geradezu "stürmt", ist die "Gegen-kraft" des Urmeers: Mittels ihrer wird das Urmeer "besiegt" und "gespalten" und eine ganze neue Weltordnung ins Sein gesetzt. Von diesem Ins-Sein-Setzen berichten dann Vv. 3ff. Vgl. ähnlich z.B. Di Lella 1985, S. 130.

• Di Lella, Alexander A.: Genesis 1:1-10: A Formal Introduction to P's Creation Account, in: A. Caquot u.a.: Mélanges bibliques et orientaux en l'honneur de M. Mathias Delcor. Kevelaer/Neukirchen-Vluyn, 1985. S. 127-137.

W. "1 Tag" (statt "ein Tag"): Vv. 3-5 berichten von der Schöpfung der zeitlichen Ordnung, nicht von der Schöpfung der Helligkeit. Funktion der Formel "Es wurde Abend usw." ist hier also nicht nur, davon zu berichten, dass der erste Schöpfungsabschnitt nun abgelaufen ist, sondern ineins damit wird vorgeführt, wie Gott die zeitliche Ordnung ins Sein setzt. Nach der Unterscheidung von Hellem und Finsterem, von Tag und Nacht, muss es 1x Abend und 1x Morgen werden, dann ist die Zeitspanne von "1 Tag" vergangen. Vv. 6ff. berichten dann von der Einsetzung des Raumes.

Vgl. dazu Sasson 1992, S. 191; Steinmann 2002, S. 583f. u.a.

• Sasson, Jack M.: Time...to Begin, in: Michael Fishbane/Emanuel Tov: Sha´arei Talmon: Studies in the Bible, Qumran, and the Ancient Near East, presented to Shemaryahu Talmon. Winona Lake, 1992.
• Steinmann, Andrew E.: אחד as an Ordinal Number and the Meaning of Genesis 1:5, in: JETS 45/4. 2002. S. 577-584.

Warum "aber"? Die folgenden Tiere fallen doch gar nicht unter die Gruppe der Tiere, für die beides gilt? Vgl. Lev 11,20; gemeint ist also sicher: 1) A dürft ihr essen 2) Was aber davon... leitet Teilmenge A' in A ein, die doch gegessen werden dürfen.

Da passt was nicht.

Stoßrichtung: Die Hoffnung auf die endzeitliche Vergeltung Gottes wird zum Anlass für gutes und wider schlechtes Handeln.

(Heininger, VL 2016/17)

"Problem" dieses Abschlusses: Nachdem zuvor gerade die Gegenseitigkeitsethik kritisiert wurde, wird hier sozusagen "unter der Hand" doch wieder eine Reziprozität eingeführt: Für gute Taten wird man zu "Kindern des Allerhöchsten".

(Heininger, VL 2016/17)

Warum steht die goldene Regel eigentlich gerade nach dem Gebot der Feindesliebe? Diese ist ja viel radikaler; die goldene Regel dagegen basiert auf dem Prinzip der Gegenseitigkeit (=> Bultmann, Luz)

<=> Heininger, VL 2016/17: Wie ihr wollt...: Maßstab der goldenen Regel ist nicht das Verhalten anderer, sondern ein Verhalten, wie ich es mir von anderen wünsche.