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Strategies & Market Trends : 2026 TeoTwawKi ... 2032 Darkest Interregnum -- Ignore unavailable to you. Want to Upgrade?


To: Maurice Winn who wrote (52677)7/24/2009 5:23:41 PM
From: elmatador  Read Replies (1) | Respond to of 217927
 
The young lady learned Portuguese in Macau and did a one year course in Brazil.



To: Maurice Winn who wrote (52677)7/25/2009 8:11:50 AM
From: arun gera3 Recommendations  Read Replies (3) | Respond to of 217927
 
>Fibre and ditch diggers were invented in English.>

True. Interestingly, the father of "optical fiber" was a Sikh born in Punjab, India who studied in UK and US.

en.wikipedia.org

Also from:

en.wikipedia.org

>In 1952, physicist Narinder Singh Kapany conducted experiments that led to the invention of optical fiber.>

Practical applications, such as close internal illumination during dentistry, appeared early in the twentieth century. Image transmission through tubes was demonstrated independently by the radio experimenter Clarence Hansell and the television pioneer John Logie Baird in the 1920s. The principle was first used for internal medical examinations by Heinrich Lamm in the following decade. In 1952, physicist Narinder Singh Kapany conducted experiments that led to the invention of optical fiber.

-Arun



To: Maurice Winn who wrote (52677)7/25/2009 9:54:13 AM
From: carranza24 Recommendations  Read Replies (4) | Respond to of 217927
 
No, no not the dreaded English but the Scot and the Irishman are the ones who are responsible for the modern world, esp. the Scotsman [I am a great admirer of all things Scot, from whiskey to oats; was married at Edinburgh, one of my favorite cities].

en.wikipedia.org

The Scot almost singlehandedly invented the modern world, politically, economically, culturally and philosophically. Considering Scotland's small size [hundreds of Scotlands could fit in Amazonia], her influence is altogether disproportionate to that of any other country:

"I am a Scotsman," Sir Walter Scott famously wrote, "therefore I had to fight my way into the world." So did any number of his compatriots over a period of just a few centuries, leaving their native country and traveling to every continent, carving out livelihoods and bringing ideas of freedom, self-reliance, moral discipline, and technological mastery with them, among other key assumptions of what historian Arthur Herman calls the "Scottish mentality."

It is only natural, Herman suggests, that a country that once ranked among Europe's poorest, if most literate, would prize the ideal of progress, measured "by how far we have come from where we once were." Forged in the Scottish Enlightenment, that ideal would inform the political theories of Francis Hutcheson, Adam Smith, and David Hume, and other Scottish thinkers who viewed "man as a product of history," and whose collective enterprise involved "nothing less than a massive reordering of human knowledge" (yielding, among other things, the Encyclopaedia Britannica, first published in Edinburgh in 1768, and the Declaration of Independence, published in Philadelphia just a few years later). On a more immediately practical front, but no less bound to that notion of progress, Scotland also fielded inventors, warriors, administrators, and diplomats such as Alexander Graham Bell, Andrew Carnegie, Simon MacTavish, and Charles James Napier, who created empires and great fortunes, extending Scotland's reach into every corner of the world.


^^^^^^^

The 18th-century Scottish Enlightenment, embodied by such brilliant thinkers as Francis Hutcheson, Adam Smith and David Hume, paved the way for Scottish and, Herman argues, global modernity. Hutcheson, the father of the Scottish Enlightenment, championed political liberty and the right of popular rebellion against tyranny. Smith, in his monumental Wealth of Nations, advocated liberty in the sphere of commerce and the global economy. Hume developed philosophical concepts that directly influenced James Madison and thus the U.S. Constitution. Herman elucidates at length the ideas of the Scottish Enlightenment and their worldwide impact. In 19th-century Britain, the Scottish Enlightenment, as popularized by Dugald Stewart, became the basis of classical liberalism. At the University of Glasgow, James Watt perfected the crucial technology of the Industrial Revolution: the steam engine. The "democratic" Scottish system of education found a home in the developing U.S.

amazon.com

The Irishman kept alive what was worth keeping alive from the ancient world:

amazon.com

Here, far from the barbarian despoliation of the continent, monks and scribes laboriously, lovingly, even playfully preserved the West's written treasury. When stability returned in Europe, these Irish scholars were instrumental in spreading learning, becoming not only the conservators of civilization, but also the shapers of the medieval mind, putting their unique stamp on Western culture.

And the Brazilians and their rubber? Naturally, it took a Scotsman and an American, Macintosh and Goodyear, to make it worthwhile by inventing a solvent for it as well as the vulcanizing process. Since then, the Brazilians have invented.......samba?

wisedude.com

They are also good at digging holes in the ground and burying cable in them in exotic places, hardly a difficult art, I should think, certainly not harder than stringing cable or bytes of bits from pole to pole considering the leg up Irwin Mark Jacobs and others gave generations of pole climbers [in other words, let the Brazilians do the hard physical part while QCOM and its shareholders collect their regularly paid toll] vbg.



To: Maurice Winn who wrote (52677)7/26/2009 8:32:36 PM
From: carranza2  Respond to of 217927
 
I stick to my Scottish theory; the tiny nation that set the world on fire:

alastaircunningham07.blogspot.com

The Declaration of Arbroath & The American Declaration of Independence

Several people have pointed out the parallels between the Declaration of Arbroath (1320) and the American Declaration of Independence (1776). Similarities are perhaps not surprising since of the governors from the thirteen signatory states, nine including Thomas Jefferson, were of Scots descent. The documents are from very different times, written in very different ways, but both enhance the power and rights of the people. Arbroath, written at the abbey of the same name (below), airs for the first time the radical idea that a king is only king for as long as he protects the freedoms of his people.

Fans of the Diana Gabaldon novels will remember that in Chapter 112 of 'A Breath of Snow and Ashes', her hero Jamie finds that he is spurred on to join the revolutionaries by his own stirring rendering of the well known lines from Arbroath, '... for, as long as but a hundred of us remain alive, never will we on any conditions be brought under English rule.'


A book I must read:

books.google.com



To: Maurice Winn who wrote (52677)7/27/2009 10:48:52 AM
From: carranza2  Respond to of 217927
 
Mind you, I have not read this book yet, but plan to. An interesting review of it at Amazon for your reading pleasure and as a provocation to Elmat, who seems to detest all things remotely Anglo/Celtic, even those on which the foundation of the bulk of the world rests:

I don't doubt that Perfidious Albion re-wrote history, another reason to believe the Scots have done more for the modern world than any other single nation:

amazon.com

The authors' The Scottish Invention of America, Democracy and Human Rights, has solved one of the most perplexing issues in political philosophy and history: the origins of democracy.

Historians, political philosophers, scholars in medieval studies and students of the English and American revolutions have all struggled to find the origins of democracy and freedom in the ancient and medieval periods. They have usually made references to the Old and New Testaments and the Greek-Roman philosophies. But these references have never satisfied themselves or other persons. Without a strong foundation in
the origins, Anglo-centric English and American historians have resorted to English Whig theory of the 1600s and particularly the writings of John Locke to explain freedom. This explanation, however, is faulty as Locke received his ideas from the Scottish thinkers, i.e., George Buchanan (1506-1582), John Mair (Major) (1469-1550) and John Duns Scotus (c.1266-1308). In fact, Scotus was the first thinker to write of the doctrine of the "consent of the governed" in his Ordinatio prepared in the 1290s which influenced William Wallace, aka Braveheart, and the Scottish Declaration of Arbroath of 1320 which influenced the American
Declaration of Independence.

But what threw these Anglo-centric historians off the correct course of history?? The authors make a very strong argument that it was the Celtic (and later the Irish and Scottish) focus on and respect for the individual in their political philosophy and Celtic Christianity that was the foundation of freedom and the heritage of John Duns Scotus.

Unfortunately, the victors (not the Celts, Irish, or Scots) wrote the history books, so to speak, and the Anglo-centric historians did not think "outside the box" and passed on poor history from one generation of historians to another. The authors' work is a courageous and brilliant attempt to understand the history of freedom and democracy from a broader and more complex perspective.

Readers who are interested in the true medieval origins of democracy should read Chapter 19, "From the Arbroath Declaration to the Scottish Enlightenment," which discusses the unsuccessful attempts of many historians to find the origins of democracy in a host of different medieval writers. These historians have speculated that John of Salisbury, Marsilius of Padua or William of Ockham et. al. were the true
origins or that the idea of "consent of the governed" was in the "air," so to speak, and that John Duns Scotus merely received his ideas from these contemporaries. The authors, however, comment on each one of these alternatives and, in a devastating manner, eliminate any possibility of these options being the true origins of the idea of democracy.

For example, John of Salisbury in his rambling and disjointed Policraticus, c.1159, argued for regicide against unjust rulers but he hesitated as to what to place in the stead of the unjust ruler. This is a perfect example of the difference between regicide and Scotus's "consent of the governed" - a radical difference. Secondly, William of Ockham (c.1285-1347/49) was about 12 years old when John Duns Scotus wrote his Ordinatio in the 1290s. John Duns Scotus did not receive his brilliant ideas from a 12 year old boy!! Thirdly, Marsilius of Padua's Defensor Pacis, Defender of the Peace was written in 1320/24 - about twon decades after the Ordinatio of Scotus. Marsililus of Padua (c.1280-c.1343) was about 15 years old when Scotus wrote his Ordinatio!!

Readers will want to carefully study Chapter 19 as the authors resolve the confused history of this period and prove very persuasively that Scotus did not get his doctrine of "consent of the governed" from ideas that were in the "air" or part of an on-going debate but that Scotus was the first to write of his doctrine which was based on Celtic views of freedom found in the Celts' politics and Celtic Christianity. Scotus wrote in the 1290s and his ideas spread through Scotland, England and then Europe. The idea of democracy was in the "air" and Scotus put it there.

Readers will also want to review the author's website,
www.braveheartsoul.com for more information on this wonderful book.

George Leslie.