comm 1 mth 10:30-12 notes and assignment

What is paraphrasing?
A paraphrase is an accurate, thorough restatement of the original text in your own words. It will actually be about as long as the original work, and it will most certainly retain all of the original ideas.
What is paraphrasing? Paraphrases, when they appear within a paper, must be cited, because they are the author's ideas that come from the original work, not your own ideas.
Paraphrasing
-"translating" the original text into one’s own language, to flow better with his/her own writing.
When to paraphrase:
• When the ideas are more important than the author's authority or style
• When the original language isn't particularly memorable, but the ideas are.
• When the original language is too difficult to understand (for instance, when the particular jargon or complexity of the original work is so difficult to understand that you need to paraphrase it so that the meaning is immediately clear)

Exercise: Paraphrase the following paragraphs and post your answer on your blog on or before july 10, sunday 11:59pm.

1. Aristotle on the other hand, believed that imitation involves human experience and in that sense he saw a role for the arts. According to Aristotle, the artist has the freedom to imitate aspects of nature, but he does insist on the unity of form (formal and structural qualities). Aristotle explains form in terms of its “causes” by which he means any external factor (apart from “matter”’) that explains why something is the way it is, and what function it can perform. In short, form is that which causes something to be the thing it is. So whereas Plato’s form relates to Ideal forms, Aristotle relates form to something inherent in the object.
Imitation and Beauty

2. Another difference between Plato and Aristotle is the way they discuss imitation in relationship to beauty. For Plato, beauty is an idea, something abstract that is revealed in the order of the natural world. Hence the importance he placed on mathematics as the key to understanding the natural world. For Aristotle, beauty is something real, it is also a function of form, it is not abstract as for Plato, but it is grounded in an object. In other words, it is bound to a context.

Comm 2 Mth 2:30-4 assignment

Instruction: Paraphrase the following paragraphs and post your answers on your blog.deadline is Sunday, 11:59p.m.

1. Time is also described in Chassidism as the flux of ratzo v'shov -- a continual positive/negative oscillation of creative energy that drives all phenomena of the cosmos. Just as hearts beat, lungs inhale and exhale, energy pulsates in waves, particles vacillate between negative and positive states, so too the very substance of the cosmos continually oscillates between a state of being and not-being. This oscillation, as well, "precedes" Time as we know it. The essential continuum of Time in our world is the eventual manifestation of this higher form (Tzvi Freeman, http://www.chabad.org/library/article_cdo/aid/74335/jewish/What-is-Time.htm
© 2011, What is Time)
.

2. Why does creation necessitate ratzo v'shov? The standard explanation in Chassidism goes as follows: For anything to exist, two opposite processes are necessary. On the one hand, the object must be sustained by the will of its Creator. On the other, it must feel itself as a detached and distinct entity of its own. Ratzo v'shov is the artifact of this dynamic of conflict. In this way, it is the glue, or intermediary, between the creative force and the created being. In the words of Rabbi Menachem Mendel of Lubavitch (the "Tzemach Tzedek", 1789-1866), Time is the intermediary between the cosmic soul and space. Time is the process of being, as opposed to the content of being ((Tzvi Freeman, http://www.chabad.org/library/article_cdo/aid/74335/jewish/What-is-Time.htm
© 2011, What is Time.

Plato and Aristotle on Beauty and Imitation (comm 1tf 2:30-4)

By classical Art History @suite 101

Plato didn't think works of art deserved a place in society, yet his philosophy of beauty would become the cornerstone of western art.

One of the best known art works of the Italian Renaissance is Raphael’s School of Athens (1510-11) It is one of four frescoes in the Vatican apartment known as the Room of the Segnatura. The frescoes were commissioned by Pope Julius II to summarize theological and humanist ideals. The School of Athens depicts the two greatest philosophers of Antiquity, Plato and Aristotle, standing in the center of an impressive barrel-vaulted space. They are surrounded by other famous philosophers and scientists such as Socrates, Pythagoras and Ptolemy. The wise men are seemingly engaged in lively discussions, while statues of Apollo and Minerva – ancient gods of the arts and wisdom - preside over the scene.

Opposing Views

Although there is still some debate about the identification of some of the portraits, the figures of Plato and Aristotle can be easily recognized. Plato holds his Timaeus, a work that describes the origin and nature of the universe. Aristotle holds his Nichomachean Ethics, in which he stresses the rational nature of humanity and the need for moral behavior. In concordance with their thinking, Plato points upwards indicating that wisdom lies in the realm of the universe while Aristotle gestures in the direction of the world as the source of his observations. Both doctrines would become highly influential in western thinking. Leonardo da Vinci for example would pick up on Aristotle’s ideas in which he would find a philosophical rationale for his study of nature. (Ironically, Raphael would depict Plato instead of Aristotle in the guise of Leonardo da Vinci!)

Plato: Beauty is an “Idea”

Although neither Plato nor Aristotle formulated an art theory, there are elements in their thinking that are directly related to art and aesthetics. In fact, important concepts such as form and content were first introduced by Plato and Aristotle, most notably in their discourse on imitation (mimesis). There are several significant differences between Plato and Aristotle. One difference is that for Plato, imitation should be mostly concerned with Ideal Forms (“Ideas”) that rule the cosmos and are revealed in the order, harmony, and balance of the natural world.

Hostility To Art

Interestingly, Plato did not think artists would be capable of interpreting such divine ideas. According to Plato, it is the task of philosophy to find meaning. Works of art are deceptive and hold us back from finding the truth. Therefore, works of art were to be banned from the ideal society that Plato envisioned. Order in the universe, according to Plato, is based on mathematical principles and therefore it is a matter of rational thought. However, by asserting that one should only imitate the ideal Plato provided an important model for the discourse in art, as well as a solid foundation of the western idea of art’s function being that for imitating nature.

Aristotle: Beauty is a Function of Form

Aristotle on the other hand, believed that imitation involves human experience and in that sense he saw a role for the arts. According to Aristotle, the artist has the freedom to imitate aspects of nature, but he does insist on the unity of form (formal and structural qualities). Aristotle explains form in terms of its “causes” by which he means any external factor (apart from “matter”’) that explains why something is the way it is, and what function it can perform. In short, form is that which causes something to be the thing it is. So whereas Plato’s form relates to Ideal forms, Aristotle relates form to something inherent in the object.

Imitation and Beauty

Another difference between Plato and Aristotle is the way they discuss imitation in relationship to beauty. For Plato, beauty is an idea, something abstract that is revealed in the order of the natural world. Hence the importance he placed on mathematics as the key to understanding the natural world. For Aristotle, beauty is something real, it is also a function of form, it is not abstract as for Plato, but it is grounded in an object. In other words, it is bound to a context.


Influence on Western Art

So, although the philosophies of Plato and Aristotle provide the first clues as to the relationship between form and content, it also shows the first signs of a divide. Beauty (content), according to Plato, is the form by which celestial ideals otherwise hidden from mere mortals are made visible. Aristotle, on the other hand, cares a great deal about likeness (form) of real appearances here on earth. It is this separation between form and content that would greatly influence the development of art and aesthetics in modern times.

link: http://www.suite101.com/content/plato-and-aristotle-----opposing-views-of-beauty-a199293

Sources

Hartt, Frederick, and David G. Wilkins. History of Italian Renaissance Art 6th Edition, Prentice Hall, 2006.

Magee, Bryan, The Story of Thought. DK Publishing 1998.

Read more at Suite101: Plato and Aristotle on Beauty and Imitation: The Revelation of Classical Ideals in Raphael's School of Athens | Suite101.com http://www.suite101.com/content/plato-and-aristotle-----opposing-views-of-beauty-a199293#ixzz1REEMR6Mw

Eat roots and leaves (comm 1 tf 10:30-12)

"Eats roots and leaves: the quest for spiritual virtue through personal austerity drove many Eastern Christians to lead solitary lives as hermits surviving in the wilderness. Andrew Jotischky describes how indifference to food became an integral part of the monastic ideal in the Byzantine era, one revived in the West in the 11th and 12th centuries." History Today 61.4 (2011): 19+. Academic OneFile. Web. 11 June 2011.
The world's best restaurant, according to Restaurant Magazine, is Noma in Copenhagen. Its head chef, Rene Redzepi, has made his name from serving dishes that include the apparently inedible--lichen, moss, obscure molluscs and even 'edible soil' feature as part of this new wave of 'molecular gastronomy'. Redzepi's philosophy of making full use of the free food offered by nature, food that can be harvested by anyone on a casual walk in the country, is simply the most spectacular example of a trend that has been increasingly popular in recent years. From the survival guru Ray Mears to hunter-gatherer Hugh Fearnley-Whittingstall the message is to pick, gather and even kill from Nature's provender: to graze, one might say. There is nothing new about this: in all societies people have used food that grows wild to supplement what they sow and raise themselves. Even the moral dimension that sometimes accompanies these exhortations--the need to conserve food supplies, concerns over food miles, the moral superiority of home-grown and locally picked food- is an echo of a much older theme. Religious reformers, from the earliest Christian hermits in Egypt and Syria to the monks of the great monasteries of northern England, recognised the virtue of eating simple food that could be picked and needed little or no preparation.


No group of monks was more attuned to the philosophy of 'molecular gastronomy' than the boschoi, or grazers, of Syria and Palestine. Grazers are first described by the theologian Ephrem the Syrian, writing in the fourth century, as having no fixed abode but wandering around the arid semi-desert regions of western Syria and Palestine, either in groups or alone. Their table, as Ephrem put it, was the earth and the mountains, just as though they were wild animals. According to the historian Sozomen, writing around AD 425, 'they were called boschoi when they first embarked on the philosophic life, because they had no dwellings, ate neither bread nor meat, and drank no wine ... When it was time to eat, each one would take a sickle, go up to the mountains and feed on what grew there, like animals at the pasture'. Even some particularly ascetic monks who lived in the monasteries of the Judaean desert would leave their cells every year at Lent and wander around the Dead Sea, living off the plants that grew wild. The plants they gathered included the reeds growing on the banks of the Dead Sea and melagria, a desert succulent. A true grazer ate his food raw. In one story in the Life of Euthymius, a fifth-century monk in Palestine, a novice who was following an experienced grazer to learn the secrets of desert monasticism was chastised for carrying pots and pans with him: if you need to cook the food that grows naturally, he was told, you will never make a true monk. Or, as the Egyptian desert monk John 'the Dwarf' advised: 'Eat grass, wear grass, sleep on grass: then your heart will be like iron.' Nor was it only the 'professional' grazers of the golden age of monasticism between the fourth and seventh centuries who dug up roots and gathered wild plants to eat. Reforming monks in 11th- and 12th-century Europe such as Robert of Arbrissel and Stephen of Obazine are often described as spending periods of rejection and angst in the wild, digging up roots and forest plants and even stripping the bark off trees to eat.
Grazers went in search of their food; easier still was to have it provided for you by nature in the same place without having to travel. The example par excellence of the monk who subsisted on what grew around him without having to look for it was the fifth-century Egyptian hermit Onuphrios who lived in the same spot in the Sinai desert for most of his adult life. Apparently, so he told the monk Paphnutios who recorded the story, all his needs were met by the palm tree under which he camped: the leaves provided shade, clothing and shelter and the dates his only food. The bunch that dropped every month was enough for him to live off.
Was any of this true? Our natural instinct is to distrust such obviously hagiographical stories. We do not even know whether Onuphrios was a real person, or an allegorical figure used by contemporaries to illustrate certain ascetic virtues. The images of Onuphrios the hermit that became popular in both the Greek Orthodox world and in the medieval West (where he gave rise to the name Humphrey) are highly stylised, depicting him with a beard growing down to his waist. There are so many cases of medieval reforming monks who are described in monastic literature as throwing everything up to live in the wild eating roots and herbs that to do so was obviously part of the behaviour expected of those who were searching for a particularly virtuous way of life. One reason why we distrust such accounts is because they tend to appear in saints' Lives, a genre of writing that is notorious for hyperbole and rhetoric. The purpose of a saint's Life was to demonstrate that the saint had the requisite virtues expected of someone who could perform miracles either in life or after death and, for monastic saints, personal austerity and asceticism were essential virtues. Thus the depictions of saintly monks often read like idealised types rather than actual men and women.


Yet it would be foolhardy to suppose that all such cases were no more than stock motifs. In the case of Onuphrios, for example, if one were going to survive on a single food type, dates would be a good choice. The date palm, phoenix dactylifera, has been estimated to have 800 distinct uses, only some of which are culinary. Dates are rich in sugar, fats and vitamins and provide most of the essential nutrients for staying alive, as any of the local Bedouin could have told Onuphrios. Most commercially grown date palms today produce about 1001bs of fruit a year in bunches that can weigh as much as 201bs each. But Onuphrios need not have eaten his dates simply as fruit. A monastic rule from ninth-century Constantinople recommends a wine made from the fermented juice of dates, which Onuphrios might have been able to produce with the help of a basic press similar to an olive press. This would also have helped him to crush tree kernels from which he could have produced a syrup and which, if ground finely into a flour, could be mixed with water to make into flat cakes. This kind of food is mentioned in other sources concerned with desert monasticism from the same period. The fruit can also be dried and ground into a kind of flour, which when mixed with grains such as barley and with water produces a cake.


Similarly there is no reason to suppose that a saint's Life is exaggerating whenever it describes a hermit eating roots or woodland plants. A number of easily accessible and recognisable plants grow profusely in the kinds of environments in which hermits in western Europe lived: wild watercress by rivers and streams, fat hen and pignut (plants with an edible, tuberous route) at field edges, dandelions, nettles and wild chervil in and near woodlands, sea kale and marsh samphire near coasts. Stephen of Obazine, a 12th-century hermit who fled for solitude to the forests of the Limousin in south-western France, supposedly found himself reduced to eating tree bark. There is no reason to doubt this: about a dozen native European species of trees have edible bark and many indigenous cultures around the world have used bark as food. Once the bark is stripped from the tree, the inner pulp is cut into strips and either boiled or dried. It can he ground to make a kind of flour.
Granted that it was perfectly feasible for monks to live for long periods on the kinds of food that some restaurant connoisseurs now praise as innovative, why would they have wished to do so? What made eating food that one gathered oneself a spiritually virtuous act?
One of the few early grazers about whom we know more than simply a name was the seventh-century Syrian monk known as Symeon the Holy Fool. Trying to persuade a companion that they should leave their monastery to go off alone into the desert, Symeon explained that living off what they could find, rather than worrying about how they would survive, would make them more like the angels. Like angels monks should be able to spend their time worshipping and adoring God without the constraints of human bodily needs: what to eat, where to live, how to deal with other members of society. The answer was to eat only when one had to and then in small quantities, to renounce sexual relations and to own no property. These were the 'low-impact dwellers' of the late Roman era.


Not all early Christian monks were so idealistic as to assume that living an austere life would improve one's spiritual rating. Nevertheless there is a strong strand, especially in Syrian monastic tradition, of self-inflicted masochistic behaviour. Some monks hung weights and chains from their necks or bound corsets tightly around their chests to restrict breathing; in one monastery niches were cut into the walls in which monks stood all night in prayer, unable to move. Syrian monks also deliberately exposed themselves to the heat of the sun by day, eschewing any shelter. It would be easy to think of such practices as stemming from a desire to establish the inferiority of the body and to ensure that the mind, rather than the body, ruled the will. But they were just as much about perfecting the body as ruling it: about returning humanity to the state it had occupied before the Fall and the expulsion from the Garden of Eden. Adam and Eve in their sinless state had had no need of property or society; without full consciousness of their bodies and their bodies' appetites they had been able to live for and in the moment. This is the ideal state to which monks such as the grazers wanted to return. perhaps the most spectacular example of early Christian monasticism is Symeon the Stylite, a Syrian shepherd whose life story is told in the Religious History of the fifth-century writer Theodoret. After he was told by his superior to refrain from self-mortifying practices, Symeon left his monastery and devised the perfect form of public asceticism: he occupied a column in the semi-desert and became a visible holy man. Symeon's platform on top of a column rescued from a ruined pagan temple became a famous resort for those with spiritual--and not so spiritual--problems to bring before the holy man. Naturally, because he was in public view, Symeon had to keep up the appearance of an ascetic existence of prayer and contemplation. He occupied a place, physically and metaphorically, between heaven and earth, between humans and the angels.
Yet Symeon was also deeply dependent on human society. Everything he ate had to be winched up to him in a basket by means of a pulley. If nobody had paid him any attention he would have starved. Moreover his statement of abandoning human society would have had no meaning had nobody known what he was doing. Hermits and monks who withdrew from society in the Middle Ages as well as in the early Christian centuries, relied to a large degree on a public reaction to their withdrawal. The literal dependence on others is borne out vividly in the Life of Stephen of Obazine, in which Stephen and a companion are depicted on the verge of starvation because of their inability to find enough food in the forest in winter. The local villagers who had previously brought them food out of respect for their status as holy men had become disillusioned after a 'fake' hermit set himself up in the area, demanded gifts and offerings and then left secretly without even saying the Masses he had promised. Stephen not only had his pitch queered, but was left with no means of support.
One moral from the story of Stephen is that a monk who wanted to live as a hermit needed some basic survival skills. Even St Anthony, the archetypal hermit in fourth-century Egypt, took a hoe and spade with him into the desert, in the knowledge that if he could sow some seed he could survive alone. Good hermits had also to be decent gardeners and there are some charming vignettes in medieval hagiographical accounts of wilderness-dwellers clearing patches of land and planting vegetable gardens with beans and other hardy legumes. One unlucky 11th-century Greek hermit in Calabria complained that he would have been able to survive alone if thieves had not stolen his equipment--an early example of allotment vandalism. Sulpicius Severus, a fifth-century Gallic writer, developed the motif of the hermit who defied nature in the Egyptian desert by harnessing an ox to a wheel that turned the handle of a well so that he could irrigate his little patch of arid land to grow vegetables. Godric, a 12th-century hermit in Finchale in the Pennine valley of Weardale, even trained the local deer not to trample his garden.


The theme of the victory of monks over nature became an important feature of early Cistercian writing. The Cistercians founded their first community, Citeaux in northern Burgundy--from which they took their name--in 1098 as a result of serious disagreements between monks at the nearby monastery of Molesme. The monks who wanted to live according to a stricter interpretation of the Rule of Benedict (c. 565) had to find a site in which to found their new breakaway community and the place they found, known to locals as 'Wormwood', was an uncleared patch of scrub that was notorious as a hideout for bandits.
Taming nature and imposing on it agriculture that could produce food on a regular basis for a fixed community of monks takes us a long way from the ideal of the grazers. Indeed for medieval orders like the Cistercians the notion of monks wandering about the countryside was anathema. The Benedictine ideal of stability demanded that, unless removed or directed by the abbot, the monk remain in the cloister in the same monastery as he had professed until death. The grazer ideal was only possible in a religious culture in which a high degree of fluidity between settled monastic life and peripatetic religious devotion was possible. Always a feature of religious life in the eastern Mediterranean, in the West such fluidity was frowned upon by purists, though it was adopted by some reformers of the 11th and 12th centuries.
This did not mean, however, that Benedictine reformers were not also concerned with austerity of diet. In the 1120s the abbot of the new Cistercian monastery he founded at Clairvaux, the fiery ex-knight Bernard, launched a passionate attack on the practices of what he considered unreformed and degenerate Benedictine monasteries. Although he probably had in mind a wide target including any monastic community that did not interpret the Rule of Benedict as strictly as his own, his ire fell mainly on the monastery of Cluny. He raged over how course followed course at mealtimes of such delicacy and variety that 'you only have to begin sampling the second dish to imagine that you have never tasted fish before'. Bernard was especially disgusted by the way in which food was disguised to resemble some thing else--a practice typical of aristocratic cookery in the Middle Ages, with its meatballs coloured to look like oranges and so on. He extended his displeasure to the use of relishes, spices and condiments. For Bernard these served only to increase the appetite by giving the food a depth of taste that made it something other than what it was. This was a pretence. Monks should be content with the genuine flavour of the food in its plain and simple state. He railed that: 'Food in its pure state holds no attraction, so we mix together ingredients willy-nilly; we despise the natural goodness that God gave us, and use exotic flavours to stimulate our appetites. In this way we can eat more than we need, and still enjoy it.'


In part, Bernard's criticism is that the monks at Cluny and other wealthy monasteries ate too much because they were tempted by the quality and artistry of the food. 'Unfortunate stomach! The eyes feast on colour, the palate on taste, but the poor stomach, indifferent to either but compelled to accept both, is crushed rather than refreshed in consequence.' Monks who overate were, obviously, less able to devote themselves fully to the work of devotion; besides, if a monastic community could afford to indulge the sensual appetites in this way, it was not observing the principle of poverty. But Bernard also reveals something like a philosophy of food in his distrust of complicated cookery. Take, for example, his diatribe against the cooking of eggs at Cluny. Who, he asks rhetorically, could list all the ways in which eggs are mistreated by monastic cooks? They are tossed and turned in the pan, subjected to softening or hardening, served in so many unnecessary ways--fried, baked, even stuffed, combined with other foods or on their own. Fundamentally, Bernard's principle is similar, albeit taken to extremes, to the criticism of a modern writer such as Elizabeth David of overfussiness in the preparation of food. For Bernard every kind of food had a basic 'natural' flavour and this should remain inviolate. He was not advocating eating only raw food but he wanted each substance to retain its own distinctive flavour and taste. This might simply reflect personal whim--some people, after all, dislike foodstuffs to be mixed together on the plate. But it also indicates a more fundamental principle. The use of spices and condiments, besides entailing unnecessary expense, was an attempt to persuade the diner that he was eating something other than what was on the plate. This betrayed a lack of sincerity that was analogous, for example, to the use of secular rhetorical skills in interpreting Scripture rather than using faith and tradition as guides. Bernard distrusted anything that seemed too clever even in the realm of food and cooking.
Bernard and the Cistercians were not alone in their attitude to simplicity in cooking and eating. Although western sources are relatively spare in the detail they provide about the exact kinds of food ideally to be eaten in monasteries, we can be sure that in reforming communities such as the early Cistercians, or in the monastery of that order eventually founded by Stephen at Ohazine in Limousin, the diet was dominated by cereals and vegetables. Cereals largely meant bread made from either wheat, barley or oats, depending on the region, although in northern Europe, where small ale was the standard drink, much of it was also taken in liquid form. Bread was probably eaten every day by monks; indeed the Rule of Benedict specified a pound a day for each monk. Vegetables meant dried or flesh legumes--depending on the season--such as beans, peas and lentils but also onions and leeks, garlic and a variety of 'worts' or greens. These were usually cooked either as a soup ('pottage') or as a dish of plain boiled vegetables. To judge from the much more extensive evidence about diet in Greek Orthodox monastic literature, the food eaten in eastern Mediterranean monasteries was remarkably similar in principle to that in western Europe. The main differences were in the extensive use of olive and other oils as dressings and for cooking and the prevalence of wine in the Mediterranean. More fruit also seems to have been eaten in Greek Orthodox monasteries. Reforming Greek monasteries also retained a sense of the moral value of raw food, insisting that during Lent vegetables should be served uncooked for half the week.


Reformers like Bernard of Clairvaux were trying to restore the ideals of the 'golden age' of monasticism in Egypt, Syria and Palestine between the fourth and seventh centuries. They were influenced by the rediscovery of some of the most influential texts of the monasticism of that period and by none more so than John Cassian's Conferences and Institutes written between AD 420-429. Based on his own experiences of visiting and learning from monks in Egypt, Cassian's writings sought to promote the principles of an ascetic life. For Cassian the ideal state for the monk was one in which he reached a kind of bodily lassitude, so that while the mind was perfectly clear and focused on God, the body and its appetites were all but forgotten. In such a state, food served the most basic function of simply keeping the body alive. The monk should therefore pay scant attention to what he ate, as long as it contained enough nutrition to keep him going. For this reason Cassian distrusted long periods of fasting, which required concentration on the mind/body struggle and reminded the monk of his body. It was better to take a little food every day but not to pay much attention to it.
Did Bernard--or any other monk--ever really achieve this state of perfect indifference to food? Perhaps it is unlikely but an incident recounted after his death indicates that others recognised the ideal in his way of life. The story goes that one day at dinner in the refectory, being thirsty he picked up a container from the table, put it to his lips and drank. Afterwards the other monks noticed that his lips and beard were glistening and realised that he had picked up a container of olive oil rather than his water cup. He did not even appear to have noticed the difference until they told him. Cassian would have approved--but so would dieticians and food experts of our own day who have popularised the use of olive oil rather than saturated fats. There is something, in the end, distinctly contemporary about late Roman and medieval ascetic ideals.

Further reading William Harmless, Desert Christians: An Introduction to the Literature of Early Monasticism (OUP, 2004); Arthur Voobus, History of Asceticism in the Syrian Orient (3 vols, Louvain 1960-88); Peter Brown, The Body and Society: Men, Women and Sexual Renunciation in Early Christianity (Faber, 1990); Mayeul de Dreuille, The Rule of St Benedict and the Ascetic Traditions from Asia to the West (Gracewing, 2000); Tim Vivian (trans), Histories of the Monks of Upper Egypt and Life of Onuphrios (Cistercian Studies, 1993); David Williams, The Cistercians in the Early Middle Ages (Gracewing, 1998); The Cistercian World, ed by Pauline Matarasso (Penguin, 1993).
For further articles on this subject, visit: www.historytoday.com/monasticism
Andrew Jotischky is Professor of Medieval History at Lancaster University and the author of A Hermit's Cookbook: Food, Fasting and the Religious Life in the Middle Ages (Continuum, 2011).
Source Citation
Jotischky, Andrew. "Eats roots and leaves: the quest for spiritual virtue through personal austerity drove many Eastern Christians to lead solitary lives as hermits surviving in the wilderness. Andrew Jotischky describes how indifference to food became an integral part of the monastic ideal in the Byzantine era, one revived in the West in the 11th and 12th centuries." History Today 61.4 (2011): 19+. Academic OneFile. Web. 11 June 2011.
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Reference List: Author/Authors

link: http://owl.english.purdue.edu/owl/resource/560/06/

The following rules for handling works by a single author or multiple authors apply to all APA-style references in your reference list, regardless of the type of work (book, article, electronic resource, etc.)
Single Author

Last name first, followed by author initials.

Berndt, T. J. (2002). Friendship quality and social development. Current Directions in Psychological Science, 11, 7-10.
Two Authors

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Three to Seven Authors

List by last names and initials; commas separate author names, while the last author name is preceded again by ampersand.

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More Than Seven Authors

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Organization as Author

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Unknown Author

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NOTE: When your essay includes parenthetical citations of sources with no author named, use a shortened version of the source's title instead of an author's name. Use quotation marks and italics as appropriate. For example, parenthetical citations of the source above would appear as follows: (Merriam-Webster's, 1993).
Two or More Works by the Same Author

Use the author's name for all entries and list the entries by the year (earliest comes first).

Berndt, T. J. (1981).

Berndt, T. J. (1999).

When an author appears both as a sole author and, in another citation, as the first author of a group, list the one-author entries first.

Berndt, T. J. (1999). Friends' influence on students' adjustment to school. Educational Psychologist, 34, 15-28.

Berndt, T. J., & Keefe, K. (1995). Friends' influence on adolescents' adjustment to school. Child Development, 66, 1312-1329.

References that have the same first author and different second and/or third authors are arranged alphabetically by the last name of the second author, or the last name of the third if the first and second authors are the same.

Wegener, D. T., Kerr, N. L., Fleming, M. A., & Petty, R. E. (2000). Flexible corrections of juror judgments: Implications for jury instructions. Psychology, Public Policy, & Law, 6, 629-654.

Wegener, D. T., Petty, R. E., & Klein, D. J. (1994). Effects of mood on high elaboration attitude change: The mediating role of likelihood judgments. European Journal of Social Psychology, 24, 25-43.
Two or More Works by the Same Author in the Same Year

If you are using more than one reference by the same author (or the same group of authors listed in the same order) published in the same year, organize them in the reference list alphabetically by the title of the article or chapter. Then assign letter suffixes to the year. Refer to these sources in your essay as they appear in your reference list, e.g.: "Berdnt (1981a) makes similar claims..."

Berndt, T. J. (1981a). Age changes and changes over time in prosocial intentions and behavior between friends. Developmental Psychology, 17, 408-416.

Berndt, T. J. (1981b). Effects of friendship on prosocial intentions and behavior. Child Development, 52, 636-643.
Introductions, Prefaces, Forewords, and Afterwords

Cite the publishing information about a book as usual, but cite Introduction, Preface, Foreword, or Afterword (whatever title is applicable) as the chapter of the book.

Funk, R. & Kolln, M. (1998). Introduction. In E.W. Ludlow (Ed.), Understanding English Grammar (pp. 1-2). Needham, MA: Allyn and Bacon.

Reference List: Other Non-Print Sources

link: http://owl.english.purdue.edu/owl/resource/560/11/

Interviews, Email, and Other Personal Communication

No personal communication is included in your reference list; instead, parenthetically cite the communicator's name, the phrase "personal communication," and the date of the communication in your main text only.
(E. Robbins, personal communication, January 4, 2001).
A. P. Smith also claimed that many of her students had difficulties with APA style (personal communication, November 3, 2002).
Motion Picture

Basic reference list format:

Producer, P. P. (Producer), & Director, D. D. (Director). (Date of publication). Title of motion picture [Motion picture]. Country of origin: Studio or distributor.

Note: If a movie or video tape is not available in wide distribution, add the following to your citation after the country of origin: (Available from Distributor name, full address and zip code).
A Motion Picture or Video Tape with International or National Availability

Smith, J. D. (Producer), & Smithee, A. F. (Director). (2001). Really big disaster movie [ Motion picture]. United States: Paramount Pictures.
A Motion Picture or Video Tape with Limited Availability

Harris, M. (Producer), & Turley, M. J. (Director). (2002). Writing labs: A history [Motion picture]. (Available from Purdue University Pictures, 500 Oval Drive, West Lafayette, IN 47907)
Television Broadcast or Series Episode

Producer, P. P. (Producer). (Date of broadcast or copyright). Title of broadcast [ Television broadcast or Television series ]. City of origin: Studio or distributor.
Single Episode of a Television Series

Writer, W. W. (Writer), & Director, D. D. (Director). (Date of publication). Title of episode [Television series episode]. In P. Producer (Producer), Series title. City of origin: Studio or distributor.

Wendy, S. W. (Writer), & Martian, I. R. (Director). (1986). The rising angel and the falling ape [Television series episode]. In D. Dude (Producer), Creatures and monsters. Los Angeles, CA: Belarus Studios.
Television Broadcast

Important, I. M. (Producer). (1990, November 1). The nightly news hour [Television broadcast]. New York, NY: Central Broadcasting Service.
A Television Series

Bellisario, D.L. (Producer). (1992). Exciting action show [Television series]. Hollywood: American Broadcasting Company.
Music Recording

Songwriter, W. W. (Date of copyright). Title of song [Recorded by artist if different from song writer]. On Title of album [Medium of recording]. Location: Label. (Recording date if different from copyright date).

Taupin, B. (1975). Someone saved my life tonight [Recorded by Elton John]. On Captain fantastic and the brown dirt cowboy [CD]. London, England: Big Pig Music Limited.

For more about citing audiovisual media, see pages 209-210 of the APA Publication Manual 6th Edition, second printing.

For information about citing legal sources in your reference list, see the Westfield State College page on Citing Legal Materials in APA Style.

Reference List: Other Print Sources

link: http://owl.english.purdue.edu/owl/resource/560/09/

An Entry in an Encyclopedia

Bergmann, P. G. (1993). Relativity. In The new encyclopedia britannica (Vol. 26, pp. 501-508). Chicago, IL: Encyclopedia Britannica.
Work Discussed in a Secondary Source

List the source the work was discussed in:

Coltheart, M., Curtis, B., Atkins, P., & Haller, M. (1993). Models of reading aloud: Dual-route and parallel-distributed-processing approaches. Psychological Review, 100, 589-608.

NOTE: Give the secondary source in the references list; in the text, name the original work, and give a citation for the secondary source. For example, if Seidenberg and McClelland's work is cited in Coltheart et al. and you did not read the original work, list the Coltheart et al. reference in the References. In the text, use the following citation:
In Seidenberg and McClelland's study (as cited in Coltheart, Curtis, Atkins, & Haller, 1993), ...
Dissertation Abstract

Yoshida, Y. (2001). Essays in urban transportation. Dissertation Abstracts International, 62, 7741A.
Dissertation, Published

Lastname, F. N. (Year). Title of dissertation. (Doctoral dissertation). Retrieved from Name of database. (Accession or Order Number)
Dissertation, Unpublished

Lastname, F. N. (Year). Title of dissertation. (Unpublished doctoral dissertation). Name of Institution, Location.
Government Document

National Institute of Mental Health. (1990). Clinical training in serious mental illness (DHHS Publication No. ADM 90-1679). Washington, DC: U.S. Government Printing Office.

For information about citing legal sources in your reference list, see the Westfield State College page on Citing Legal Materials in APA Style.
Report From a Private Organization

American Psychiatric Association. (2000). Practice guidelines for the treatment of patients with eating disorders (2nd ed.). Washington, DC: Author.
Conference Proceedings

Schnase, J. L., & Cunnius, E. L. (Eds.). (1995). Proceedings from CSCL '95: The First International Conference on Computer Support for Collaborative Learning. Mahwah, NJ: Erlbaum.

Reference List: Books

link: http://owl.english.purdue.edu/owl/resource/560/08/
Basic Format for Books

Author, A. A. (Year of publication). Title of work: Capital letter also for subtitle. Location: Publisher.

Note: For "Location," you should always list the city and the state using the two letter postal abbreviation without periods (New York, NY).

Calfee, R. C., & Valencia, R. R. (1991). APA guide to preparing manuscripts for journal publication. Washington, DC: American Psychological Association.
Edited Book, No Author

Duncan, G. J., & Brooks-Gunn, J. (Eds.). (1997). Consequences of growing up poor. New York, NY: Russell Sage Foundation.
Edited Book with an Author or Authors

Plath, S. (2000). The unabridged journals K.V. Kukil, (Ed.). New York, NY: Anchor.
A Translation

Laplace, P. S. (1951). A philosophical essay on probabilities. (F. W. Truscott & F. L. Emory, Trans.). New York, NY: Dover. (Original work published 1814).

Note: When you cite a republished work, like the one above, in your text, it should appear with both dates: Laplace (1814/1951).
Edition Other Than the First

Helfer, M. E., Kempe, R. S., & Krugman, R. D. (1997). The battered child (5th ed.). Chicago, IL: University of Chicago Press.
Article or Chapter in an Edited Book

Author, A. A., & Author, B. B. (Year of publication). Title of chapter. In A. Editor & B. Editor (Eds.), Title of book (pages of chapter). Location: Publisher.

Note: When you list the pages of the chapter or essay in parentheses after the book title, use "pp." before the numbers: (pp. 1-21). This abbreviation, however, does not appear before the page numbers in periodical references, except for newspapers.

O'Neil, J. M., & Egan, J. (1992). Men's and women's gender role journeys: Metaphor for healing, transition, and transformation. In B. R. Wainrib (Ed.), Gender issues across the life cycle (pp. 107-123). New York, NY: Springer.
Multivolume Work

Wiener, P. (Ed.). (1973). Dictionary of the history of ideas (Vols. 1-4). New York, NY: Scribner's.

Reference List: Articles in Periodicals

link: http://owl.english.purdue.edu/owl/resource/560/07/

Basic Form

APA style dictates that authors are named last name followed by initials; publication year goes between parentheses, followed by a period. The title of the article is in sentence-case, meaning only the first word and proper nouns in the title are capitalized. The periodical title is run in title case, and is followed by the volume number which, with the title, is also italicized or underlined.

Author, A. A., Author, B. B., & Author, C. C. (Year). Title of article. Title of Periodical, volume number(issue number), pages.
Article in Journal Paginated by Volume

Journals that are paginated by volume begin with page one in issue one, and continue numbering issue two where issue one ended, etc.

Harlow, H. F. (1983). Fundamentals for preparing psychology journal articles. Journal of Comparative and Physiological Psychology, 55, 893-896.
Article in Journal Paginated by Issue

Journals paginated by issue begin with page one every issue; therefore, the issue number gets indicated in parentheses after the volume. The parentheses and issue number are not italicized or underlined.

Scruton, R. (1996). The eclipse of listening. The New Criterion, 15(30), 5-13.
Article in a Magazine

Henry, W. A., III. (1990, April 9). Making the grade in today's schools. Time, 135, 28-31.
Article in a Newspaper

Unlike other periodicals, p. or pp. precedes page numbers for a newspaper reference in APA style. Single pages take p., e.g., p. B2; multiple pages take pp., e.g., pp. B2, B4 or pp. C1, C3-C4.

Schultz, S. (2005, December 28). Calls made to strengthen state energy policies. The Country Today, pp. 1A, 2A.

Note: Because of issues with html coding, the listings below using brackets contain spaces that are not to be used with your listings. Use a space as normal before the brackets, but do not include a space following the bracket.
Letter to the Editor

Moller, G. (2002, August). Ripples versus rumbles [Letter to the editor]. Scientific American, 287(2), 12.
Review

Baumeister, R. F. (1993). Exposing the self-knowledge myth [Review of the book The self-knower: A hero under control, by R. A. Wicklund & M. Eckert]. Contemporary Psychology, 38, 466-467.

Reference List: Electronic Sources (Web Publications)

Copyright ©1995-2011 by The Writing Lab & The OWL at Purdue and Purdue University. http://owl.english.purdue.edu/owl/resource/560/10/

Article From an Online Periodical
Online articles follow the same guidelines for printed articles. Include all information the online host makes available, including an issue number in parentheses.
Author, A. A., & Author, B. B. (Date of publication). Title of article. Title of Online Periodical, volume number(issue number if available). Retrieved from http://www.someaddress.com/full/url/
Bernstein, M. (2002). 10 tips on writing the living Web. A list apart: For people who make websites, 149. Retrieved from http://www.alistapart.com/articles/writeliving
Online Scholarly Journal Article: Citing DOIs
Because online materials can potentially change URLs, APA recommends providing a Digital Object Identifier (DOI), when it is available, as opposed to the URL. DOIs are an attempt to provide stable, long-lasting links for online articles. They are unique to their documents and consist of a long alphanumeric code. Many-but not all-publishers will provide an article's DOI on the first page of the document.
Note that some online bibliographies provide an article's DOI but may "hide" the code under a button which may read "Article" or may be an abbreviation of a vendors name like "CrossRef" or "PubMed." This button will usually lead the user to the full article which will include the DOI. Find DOI's from print publications or ones that go to dead links with CrossRef.org's "DOI Resolver," which is displayed in a central location on their home page.
Article From an Online Periodical with DOI Assigned
Author, A. A., & Author, B. B. (Date of publication). Title of article. Title of Journal, volume number, page range. doi:0000000/000000000000
Brownlie, D. (2007). Toward effective poster presentations: An annotated bibliography. European Journal of Marketing, 41(11/12), 1245-1283. doi:10.1108/03090560710821161
Article From an Online Periodical with no DOI Assigned
Online scholarly journal articles without a DOI require the URL of the journal home page. Remember that one goal of citations is to provide your readers with enough information to find the article; providing the journal home page aids readers in this process.
Author, A. A., & Author, B. B. (Date of publication). Title of article. Title of Journal, volume number. Retrieved from http://www.journalhomepage.com/full/url/
Kenneth, I. A. (2000). A Buddhist response to the nature of human rights. Journal of Buddhist Ethics, 8. Retrieved from http://www.cac.psu.edu/jbe/twocont.html
Article From a Database
Please note: APA states that including database information in citations is not necessary because databases change over time (p. 192). However, the OWL still includes information about databases for those users who need database information.
When referencing a print article obtained from an online database (such as a database in the library), provide appropriate print citation information (formatted just like a "normal" print citation would be for that type of work). By providing this information, you allow people to retrieve the print version if they do not have access to the database from which you retrieved the article. You can also include the item number or accession number in parentheses at the end, but the APA manual says that this is not required.

For articles that are easily located, do not provide database information. If the article is difficult to locate, then you can provide database information. Only use retrieval dates if the source could change, such as Wikis. For more about citing articles retrieved from electronic databases, see pages 187-192 of the Publication Manual.
Smyth, A. M., Parker, A. L., & Pease, D. L. (2002). A study of enjoyment of peas. Journal of Abnormal Eating, 8(3), 120-125.
Abstract
If you only cite an abstract but the full text of the article is also available, cite the online abstract as other online citations, adding "[Abstract]" after the article or source name.
Paterson, P. (2008). How well do young offenders with Asperger Syndrome cope in custody?: Two prison case studies [Abstract]. British Journal of Learning Disabilities, 36(1), 54-58.
Bossong, G. Ergativity in Basque. Linguistics, 22(3), 341-392.
Newspaper Article
Author, A. A. (Year, Month Day). Title of article. Title of Newspaper. Retrieved from http://www.someaddress.com/full/url/
Parker-Pope, T. (2008, May 6). Psychiatry handbook linked to drug industry. The New York Times. Retrieved from http://www.nytimes.com
Electronic Books
Electronic books may include books found on personal websites, databases, or even in audio form. Use the following format if the book you are using is only provided in a digital format or is difficult to find in print. If the work is not directly available online or must be purchased, use "Available from," rather than "Retrieved from," and point readers to where they can find it. For books available in print form and electronic form, include the publish date in parentheses after the author's name.
De Huff, E. W. (n.d.). Taytay’s tales: Traditional Pueblo Indian tales. Retrieved from http://digital.library.upenn.edu/women/dehuff/taytay/
taytay.html
Davis, J. (n.d.). Familiar birdsongs of the Northwest. Available from http://www.powells.com/cgi-bin/biblio?inkey=1-
9780931686108-0
Chapter/Section of a Web document or Online Book Chapter
Author, A. A., & Author, B. B. (Date of publication). Title of article. In Title of book or larger document (chapter or section number). Retrieved from http://www.someaddress.com/full/url/
Engelshcall, R. S. (1997). Module mod_rewrite: URL Rewriting Engine. In Apache HTTP Server Version 1.3 Documentation (Apache modules). Retrieved from http://httpd.apache.org/docs/1.3/mod/mod_rewrite.html
Peckinpaugh, J. (2003). Change in the Nineties. In J. S. Bough and G. B. DuBois (Eds.), A century of growth in America. Retrieved from GoldStar database.
NOTE: Use a chapter or section identifier and provide a URL that links directly to the chapter section, not the home page of the Web site.
Online Book Reviews
Cite the information as you normally would for the work you are quoting. (The first example below is from a newspaper article; the second is from a scholarly journal.) In brackets, write "Review of the book" and give the title of the reviewed work. Provide the web address after the words "Retrieved from," if the review is freely available to anyone. If the review comes from a subscription service or database, write "Available from" and provide the information where the review can be purchased.
Zacharek, S. (2008, April 27). Natural women [Review of the book Girls like us]. The New York Times. Retrieved from http://www.nytimes.com/2008/04/27/books/review/Zachareck
-t.html?pagewanted=2
Castle, G. (2007). New millennial Joyce [Review of the books Twenty-first Joyce, Joyce's critics: Transitions in reading and culture, and Joyce's messianism: Dante, negative existence, and the messianic self]. Modern Fiction Studies, 50(1), 163-173. Available from Project MUSE Web site: http://muse.jhu.edu/journals/modern_fiction_studies/toc/
mfs52.1.html
Dissertation/Thesis from a Database
Biswas, S. (2008). Dopamine D3 receptor: A neuroprotective treatment target in Parkinson's disease. Retrieved from ProQuest Digital Dissertations. (AAT 3295214)
Online Encyclopedias and Dictionaries
Often encyclopedias and dictionaries do not provide bylines (authors' names). When no byline is present, move the entry name to the front of the citation. Provide publication dates if present or specify (n.d.) if no date is present in the entry.
Feminism. (n.d.). In Encyclopædia Britannica online. Retrieved from http://www.britannica.com/EBchecked/topic/724633/feminism
Online Bibliographies and Annotated Bibliographies
Jürgens, R. (2005). HIV/AIDS and HCV in Prisons: A Select Annotated Bibliography. Retrieved from http://www.hc-sc.gc.ca/ahc-asc/alt_formats/hpb-dgps/
pdf/intactiv/hiv-vih-aids-sida-prison-carceral_e.pdf
Data Sets
Point readers to raw data by providing a Web address (use "Retrieved from") or a general place that houses data sets on the site (use "Available from").
United States Department of Housing and Urban Development. (2008). Indiana income limits [Data file]. Retrieved from http://www.huduser.org/Datasets/IL/IL08/in_fy2008.pdf
Graphic Data (e.g. Interactive Maps and Other Graphic Representations of Data)
Give the name of the researching organization followed by the date. In brackets, provide a brief explanation of what type of data is there and in what form it appears. Finally, provide the project name and retrieval information.
Solar Radiation and Climate Experiment. (2007). [Graph illustration the SORCE Spectral Plot May 8, 2008]. Solar Spectral Data Access from the SIM, SOLSTICE, and XPS Instruments. Retrieved from http://lasp.colorado.edu/cgi-bin/ion-p?page=input_data_for_ spectra.ion
Qualitative Data and Online Interviews
If an interview is not retrievable in audio or print form, cite the interview only in the text (not in the reference list) and provide the month, day, and year in the text. If an audio file or transcript is available online, use the following model, specifying the medium in brackets (e.g. [Interview transcript, Interview audio file]):
Butler, C. (Interviewer) & Stevenson, R. (Interviewee). (1999). Oral History 2 [Interview transcript]. Retrieved from Johnson Space Center Oral Histories Project Web site: http:// www11.jsc.nasa.gov/history/oral_histories/oral_
histories.htm
Online Lecture Notes and Presentation Slides
When citing online lecture notes, be sure to provide the file format in brackets after the lecture title (e.g. PowerPoint slides, Word document).
Hallam, A. Duality in consumer theory [PDF document]. Retrieved from Lecture Notes Online Web site: http://www.econ.iastate.edu/classes/econ501/Hallam/
index.html
Roberts, K. F. (1998). Federal regulations of chemicals in the environment [PowerPoint slides]. Retrieved from http://siri.uvm.edu/ppt/40hrenv/index.html
Nonperiodical Web Document, Web Page, or Report
List as much of the following information as possible (you sometimes have to hunt around to find the information; don't be lazy. If there is a page like http://www.somesite.com/somepage.htm, and somepage.htm doesn't have the information you're looking for, move up the URL to http://www.somesite.com/):
Author, A. A., & Author, B. B. (Date of publication). Title of document. Retrieved from http://Web address

Angeli, E., Wagner, J., Lawrick, E., Moore, K., Anderson, M., Soderland, L., & Brizee, A. (2010, May 5). General format. Retrieved from http://owl.english.purdue.edu/owl/resource/560/01/
NOTE: When an Internet document is more than one Web page, provide a URL that links to the home page or entry page for the document. Also, if there isn't a date available for the document use (n.d.) for no date.
Computer Software/Downloaded Software
Do not cite standard office software (e.g. Word, Excel) or programming languages. Provide references only for specialized software.
Ludwig, T. (2002). PsychInquiry [computer software]. New York: Worth.
Software that is downloaded from a Web site should provide the software’s version and year when available.
Hayes, B., Tesar, B., & Zuraw, K. (2003). OTSoft: Optimality Theory Software (Version 2.1) [Software]. Available from http://www.linguistics.ucla.edu/people/hayes/otsoft/
E-mail
E-mails are not included in the list of references, though you parenthetically cite them in your main text: (E. Robbins, personal communication, January 4, 2001).
Online Forum or Discussion Board Posting
Include the title of the message, and the URL of the newsgroup or discussion board. Please note that titles for items in online communities (e.g. blogs, newsgroups, forums) are not italicized. If the author's name is not available, provide the screen name. Place identifiers like post or message numbers, if available, in brackets. If available, provide the URL where the message is archived (e.g. "Message posted to..., archived at...").
Frook, B. D. (1999, July 23). New inventions in the cyberworld of toylandia [Msg 25]. Message posted to http://groups.earthlink.com/forum/messages/00025.html
Blog (Weblog) and Video Blog Post
Include the title of the message and the URL. Please note that titles for items in online communities (e.g. blogs, newsgroups, forums) are not italicized. If the author’s name is not available, provide the screen name.
J Dean. (2008, May 7). When the self emerges: Is that me in the mirror? [Web log comment]. Retrieved from http://www.spring.org.uk/the1sttransport

Psychology Video Blog #3 [Video file]. Retrieved from http://www.youtube.com/watch?v=lqM90eQi5-M
Wikis
Please note that the APA Style Guide to Electronic References warns writers that wikis (like Wikipedia, for example) are collaborative projects that cannot guarantee the verifiability or expertise of their entries.
OLPC Peru/Arahuay. (n.d.). Retrieved April 29, 2011 from the OLPC Wiki: http://wiki.laptop. org/go/OLPC_Peru/Arahuay
Audio Podcast
For all podcasts, provide as much information as possible; not all of the following information will be available. Possible addition identifiers may include Producer, Director, etc.
Bell, T. & Phillips, T. (2008, May 6). A solar flare. Science @ NASA Podcast. Podcast retrieved from http://science.nasa.gov/podcast.htm
Video Podcasts
For all podcasts, provide as much information as possible; not all of the following information will be available. Possible addition identifiers may include Producer, Director, etc.
Scott, D. (Producer). (2007, January 5). The community college classroom [Episode 7]. Adventures in Education. Podcast retrieved from http://www.adveeducation.com

comm 2 mth 2:30-4 assignment

Instruction: Summarize accurately into one or two sentences each paragraph.Deadline of posting on your blog: july 6, 11:59pm

1. It's worth emphasizing that although we say this form of Time preceded creation of the physical world, its precedent is not in terms of physical time that has any form of measurement -- just as we have no form of measurement of any of the higher worlds or the phenomena within them. Furthermore, this form of Time is also a creation, just as all else within the higher cosmos. It precedes the creation of the physical world, but is not primal in an absolute sense. That is to say, the very concept of precedent and antecedent is a creation.

2. Time is also described in Chassidism as the flux of ratzo v'shov -- a continual positive/negative oscillation of creative energy that drives all phenomena of the cosmos. Just as hearts beat, lungs inhale and exhale, energy pulsates in waves, particles vacillate between negative and positive states, so too the very substance of the cosmos continually oscillates between a state of being and not-being. This oscillation, as well, "precedes" Time as we know it. The essential continuum of Time in our world is the eventual manifestation of this higher form.
What is Time?

from What is Time by Tzvi Freeman,
http://www.chabad.org/library/article_cdo/aid/74335/jewish/What-is-Time.htm
© 2001-2011 Chabad-Lubavitch Media Center retrieved july 4 2011

Calories in Filipino foods (tf 10:30-12) sorry for late posting

By Dr. Philip S. Chua
Cebu Daily News First Posted 15:23:00 12/22/2008

The holidays are upon us once again and practically all of us will be feasting almost continuously, except when we are asleep. And some of us may even be dreaming about parties and food even in our slumber.

Today, more than ever, people are more health conscious, and since food greatly impacts our health, we are also interested to know how much calories are contained in a certain portion of each food items we choose to eat. It’s just like watching our budget for our financial health, or being aware of, or sensitive to, what we do and what we fail to do for our fellowmen, for our spiritual health.

Calorie is the amount of energy in food/drink we ingest, and also the energy consumed or lost with any bodily activity. The more we eat, the more calories we absorbed into our body, and the more we exercise, the more we burn or lose calories. The balance in the calorie intake and output determines whether we maintain our current weight, lose weight, or gain pounds.

To find out how much one’s total calorie requirement (TCR) is, one must compute his/her ideal body weight (IBW). The Tannhauser Formula will give us the answer. IBW (in kg) = (Height in cm minus 100) less 10%. Example: If a person is 5 foot 2 inches, the height in centimeter is (62 inches x 2.54) or 157.48 cm. So, 157.48 minus 100 = 57.48. And 57.48 minus 10% (or 5.748) equals to 51.73 or about 52 kg is the IBW.
Now that we know the IBW, we must find out the level of physical activity of the person. Using the Krause Formula, the standard average calories burned are as follows: Sedentary, just sitting behind the desk, 30 calories; average housewife chores, 40; carpenter, 45.

To find out the TCR, multiply the IBW with the physical activity, say, sedentary. So, TCR in this example will be 52 kg x 30, or 1560 calories per day. This energy is what is required to maintain the body weight, no loss, no gain.
In general, the average calorie requirement per day ranges between 1500 and 2000.

Eating 500 calories more a day (in excess of the total calorie requirement) will make a person gain one pound in a week, and, conversely, eating 500 calories less than the TCR per day will reduce one pound from the person’s body weight in a week.

The average calories burned in 30-minute of any of these activities are as follows: sleeping, 35; typing on computer, 50; ironing, 63; cooking, 86; light housework, 115; mopping floor, 119; shopping, 102; fishing, 119; climbing hills (no load), 232; walking slowly, 106; walking briskly, 120; running slowly, 280; running fast, 384; jogging, 215; cycling, 123; swimming, 311; ballroom dancing, 98; aerobic dancing, 198; volleyball, 96; football, 253; basketball, 265; golf, 140; tennis, 209; and, badminton, 186. Foreplay in sex for 15 minutes, burns about 22.5 calories and actual sexual intercourse for 15 minutes, 67.5 calories (a total of only 90 calories for the entire activity, believe it or not!).

Most of the available information today on calories in the different food items pertains to western and European food varieties. In the Abbott Club Red publication, we found interesting data on calorie counts for various Filipino foods, delicacies and drinks.

The following vegetables yield about 16 calories per cup or 90 g (cooked): ampalaya fruit, ampalaya leaves, Baguio beans, banana heart, cabbage, cauliflower, chayote fruit or leaves, eggplant, kangkong, malunngay leaves, mushroom, okra, patola, onion bulb, pechay, saluyot, and upo. Half cup of the following also provides 16 calories: coconut shoot (ubod), Mungbean sprout (togue), sitaw, canned green peas, sweet corn, tomato juice.

The fruits listed here give 40 calories: apple (1/2), atis (1 fruit), lakatan, latundan banana and chico, per piece; dalanghita (2); duhat (20 pieces); durian (30 g); grapes (10); guava (2); guyabano (1 slice); langka (40 g); lansones (7); mangosteen (3); melon (1 slice); papaya (1 slice); pineapple (1 slice); rambutan (8); santol (1); sinkamas (1/2, 110g); suha (3 segments); watermelon (1 slice); star apple (1/2), buko water (1 cup); banana-que (1/2); mango chips (2); maruya (1/4); turon (1/2).

Thirty grams of the following provide 41 calories: tenderloin, porterhouse, shank, sirloin, shoulder, rump, chicken leg, breast (1/4), meat internal organs (3/4 cups); 1 slice of bangus, lapu-lapu, dalag, etc; bacon (1 slice) is 45 calories. And so with ½ avocado, s teaspoon peanut butter, 5 pieces of pili nut, or a teaspoon of peanut or olive oil.
Rice and rice products (the infamous carbo) contain very high calories, 100 for each of the following: rice (1/2 cup); lugaw (1.5 cup); bibingka, galapong (1 slice); malagkit 91 slice); biko (1 slice); cassava cake (1/2 slice); espasol (2); kalamay, latik (1); kutsinta (1); palitaw, no coconut gratings (4); puto bumbong (2); sapin-sapin (1 slice); tikoy (1 slice); pan de sal (3); lady gingers (5); mammon tostado (3); hopia hapon (1.5); ensaymada (1); bihon, sotanghon, (each, 1 cup); kamote (1/2) ubi (1.3 cups); kastanyas (11 pieces); and, sago 91/2 cup).

Table sugar, one teaspoon, 20 calories; and so with the following: taho with syrup and sago (1/4 cup); ube, haleya (1 teaspoon); and yema (1). Halo-halo (2.3 cups) has 80 calories and pulvuron (1), 40 calories.

Each of the following carbos has 145 calories: buko pie (½ slice); bitso-bitso 1); hopia, baboy (1); hot cakes (1); fruit cake (1 slice); chocolate cake (1 slice); Spanish bread (1); cinnamon roll (1). One half donut has 190 calories; croissant, 235; muffin, 290; éclair, 212, century egg, 135; embotido, 2.5, 187 calories.
As for menu dishes, ½ cup adobong baboy, 302 calories; 1 cup callos, 260; 1 cup dinuguan, 124; ½ cup kare-kare, 103; ½ cup kilawin, 113; litsong baboy (50 g) 273; lumpia fresh with sauce, 273; lumpia with peanut sauce, 403; 2/3 cup of menudo, 144; okoy with tagunton, 184; and, putsero, 1 cup, 282.

Alcoholic drinks: Pure water, zero; beer, 11 oz, 163 calories; cognac, 75; gin, dry, 107 per jigger; ginebra, one bottle, 832; martini, 143; whisky, 107, wine, red, 73 a glass; white, 85; champagne, 85.

As the above data show, it takes a lot of work, a lot of physical exercise, to lose even a pound, and so much easier, so fast, to gain weight. Calorie-awareness is essential to good health. Eating is enjoyable and a healthy appetite is good. It is, therefore, prudent and wise for all of us to be disciplined and live a healthy lifestyle to be able to live longer and have more time, more years, to enjoy the pleasure of eating, besides our other blessings.

Here’s wishing you and your loved ones, a wonderful Christmas and a New Year blessed with love, good health, peace, joy and prosperity. To our nation, a new direction, with honor, dignity, and pride, and justice for our people. To the world, tolerance and peace.

indian food (tf 10:30-12) sorry for late posting

INDIAN FOOD

from http://www.scribd.com/doc/49697810/Indian-food-is-different-from-rest-of-the-world-not-only-in-taste-but-also-in-cooking-methods

Indian food is different from rest of the world not only in taste but also in cooking methods. It reflects a perfect blend of various cultures and ages. Just like Indian culture, food in India has also been influenced by various civilizations, which have contributed their share in its overall development and the present form.

Foods of India are better known for its spiciness. Throughout India, be it North India or South India, spices are used generously in food. But one must not forget that every single spice used in Indian dishes carries some or the other nutritional as well as medicinal properties.

North Indian Food

Food in the north India, to begin with, Kashmiri cuisines reflect strong Central Asian influences. In Kashmir, mostly all the dishes are prepared around the main course of rice found abundantly in the beautiful valley. Another delicious item cooked here is the 'Saag' that is prepared with a green leafy vegetable known as the 'Hak'.

But on the other hand states like the Punjab, Haryana and Uttar Pradesh show high consumption of chapatis as staple food. Again, these chapatis are prepared with a variety of flours such as wheat, rice, maida, besan etc. Besides chapatis other closely related breads baked in these regions include Tandoori, Rumaali and Naan etc. However in the northern region impact of Mughlai food is quite obvious.

West Indian Food

In western India, the desert cuisine is famous for its unique taste and varieties of food. Rajasthan and Gujarat are the states that represent the desseert flavor of Indian food. Here an immense variety of dals and achars (pickles/preserves) is used that simply substitutes the relative lack of fresh vegetables in these areas.

In the states like Maharashtra, the food is usually a mix of both north as well as south cooking styles. Here people use both the rice and the wheat with same interest. Along the coastline of Mumbai a wide variety of fishes is available. Some of the delicious preparations include dishes like the Bombay Prawn and Pomfret.

In Goa, that is further down towards south, one can notice Portuguese influence in the cooking style as well as in the dishes. Some of the major dishes of this regiun are the sweet and sour Vindaloo, duck baffad, sorpotel and egg molie etc.

East Indian Food

In the eastern India, the Bengali and Assamese styles of cooking are noticeable. The staple food of Bengalis is the yummy combination of rice and fish. Usually the Bengalis love eating varieties of fishes. A special way of preparing the delicacy known as 'Hilsa' is by wrapping it in the pumpkin leaf and then cooking it. Another unusual ingredient that is commonly used in the Bengali cooking is the 'Bamboo Shoot'. Various sweets prepared in this region, by using milk include the 'Roshogollas', 'Sandesh', 'Cham-cham' and many more.

South Indian Food

In the southern India, the states make great use of spices, fishes and coconuts, as most of them have coastal kitchens. In the foods of Tamil Nadu use of tamarind is frequently made in order to impart sourness to the dishes. It simply distinguishes the Tamil Food from other cuisines.

The cooking style of Andhra Pradesh is supposed to make excessive use of chilies, which is obviously to improve the taste of the dishes.

In Kerala, some of the delicious dishes are thelamb stew and appams, Malabar fried prawns, Idlis, Dosas, fish molie and rice puttu. Another famous item of this region is the sweetened coconut milk. Yet another dish is Puttu, which is glutinous rice powder steamed like a pudding in a bamboo shoot.