Auguste Comte

Isidore Marie Auguste François Xavier Comte (; 19 January 1798 – 5 September 1857) was a French philosopher and writer who formulated the doctrine of positivism. He is often regarded as the first philosopher of science in the modern sense of the term. Comte is also seen as the founder of the academic discipline of sociology.

Influenced by the utopian socialist Henri de Saint-Simon, Comte developed positive philosophy in an attempt to remedy the social malaise of the French Revolution, calling for a new social doctrine based on science. He had a major impact on 19th-century thought, influencing the work of social thinkers such as Karl Marx, John Stuart Mill and George Eliot. His concept of sociologie and social evolutionism set the tone for early social theorists and anthropologists such as Harriet Martineau and Herbert Spencer, evolving into modern academic sociology presented by Émile Durkheim as practical and objective social research.

Comte's social theories culminated in his "Religion of Humanity", which presaged the development of non-theistic religious humanist and secular humanist organisations in the 19th century. He may also have coined the word altruisme (altruism).

Life

Auguste Comte was born in Montpellier, Hérault on 19 January 1798. After attending the Lycée Joffre and then the University of Montpellier, Comte was admitted to École Polytechnique in Paris. The École Polytechnique was notable for its adherence to the French ideals of republicanism and progress. The École closed in 1816 for reorganization, however, and Comte continued his studies at the medical school at Montpellier. When the École Polytechnique reopened, he did not request readmission.

Following his return to Montpellier, Comte soon came to see unbridgeable differences with his Catholic and monarchist family and set off again for Paris, earning money by small jobs. In August 1817 he found an apartment at 36 Rue Bonaparte in Paris's 6th arrondissement (where he lived until 1822) and later that year he became a student and secretary to Henri de Saint-Simon, who brought Comte into contact with intellectual society and greatly influenced his thought therefrom. During that time Comte published his first essays in the various publications headed by Saint-Simon, L'Industrie, Le Politique, and L'Organisateur (Charles Dunoyer and Charles Comte's Le Censeur Européen), although he would not publish under his own name until 1819's "La séparation générale entre les opinions et les désirs" ("The general separation of opinions and desires"). In 1824, Comte left Saint-Simon, again because of unbridgeable differences. Comte published a Plan de travaux scientifiques nécessaires pour réorganiser la société (1822) (Plan of scientific studies necessary for the reorganization of society). But he failed to get an academic post. His day-to-day life depended on sponsors and financial help from friends. Debates rage as to how much Comte appropriated the work of Saint-Simon.

Comte married Caroline Massin in 1825. In 1826, he was taken to a mental health hospital, but left without being cured – only stabilized by French alienist Jean-Étienne Dominique Esquirol – so that he could work again on his plan (he would later attempt suicide in 1827 by jumping off the Pont des Arts). In the time between this and their divorce in 1842, he published the six volumes of his Cours.

Comte developed a close friendship with John Stuart Mill. From 1844, he fell deeply in love with the Catholic Clotilde de Vaux, although because she was not divorced from her first husband, their love was never consummated. After her death in 1846 this love became quasi-religious, and Comte, working closely with Mill (who was refining his own such system) developed a new "Religion of Humanity". John Kells Ingram, an adherent of Comte, visited him in Paris in 1855.

He published four volumes of Système de politique positive (1851–1854). His final work, the first volume of La Synthèse Subjective ("The Subjective Synthesis"), was published in 1856. Comte died in Paris on 5 September 1857 from stomach cancer and was buried in the famous Père Lachaise Cemetery, surrounded by cenotaphs in memory of his mother, Rosalie Boyer, and of Clotilde de Vaux.
His apartment from 1841–1857 is now conserved as the Maison d'Auguste Comte and is located at 10 rue Monsieur-le-Prince, in Paris' 6th arrondissement.

Thought

Comte's positivism

Comte first described the epistemological perspective of positivism in The Course in Positive Philosophy, a series of texts published between 1830 and 1842. These texts were followed by the 1848 work, A General View of Positivism (published in English in 1865). The first three volumes of the Course dealt chiefly with the physical sciences already in existence (mathematics, astronomy, physics, chemistry, biology), whereas the latter two emphasised the inevitable coming of social science. Observing the circular dependence of theory and observation in science, and classifying the sciences in this way, Comte may be regarded as the first philosopher of science in the modern sense of the term. Comte was also the first to distinguish natural philosophy from science explicitly. For him, the physical sciences had necessarily to arrive first, before humanity could adequately channel its efforts into the most challenging and complex "Queen science" of human society itself. His work View of Positivism would therefore set out to define, in more detail, the empirical goals of sociological method.

Comte offered an account of social evolution, proposing that society undergoes three phases in its quest for the truth according to a general 'law of three stages'.

Comte's stages were (1) the theological stage, (2) the metaphysical stage, and (3) the positive stage.  (1) The Theological stage was seen from the perspective of 19th century France as preceding the Age of Enlightenment, in which man's place in society and society's restrictions upon man were referenced to God. Man blindly believed in whatever he was taught by his ancestors. He believed in a supernatural power. Fetishism played a significant role during this time. (2) By the "Metaphysical" stage, Comte referred not to the Metaphysics of Aristotle or other ancient Greek philosophers. Rather, the idea was rooted in the problems of French society subsequent to the French Revolution of 1789. This Metaphysical stage involved the justification of universal rights as being on a vauntedly higher plane than the authority of any human ruler to countermand, although said rights were not referenced to the sacred beyond mere metaphor. This stage is known as the stage of investigation, because people started reasoning and questioning, although no solid evidence was laid. The stage of investigation was the beginning of a world that questioned authority and religion. (3) In the Scientific stage, which came into being after the failure of the revolution and of Napoleon, people could find solutions to social problems and bring them into force despite the proclamations of human rights or prophecy of the will of God. Science started to answer questions in full stretch. In this regard he was similar to Karl Marx and Jeremy Bentham. For its time, this idea of a Scientific stage was considered up-to-date, although from a later standpoint, it is too derivative of classical physics and academic history. Comte's law of three stages was one of the first theories of social evolutionism.

The other universal law he called the "encyclopedic law". By combining these laws, Comte developed a systematic and hierarchical classification of all sciences, including inorganic physics (astronomy, earth science and chemistry) and organic physics (biology and, for the first time, physique sociale, later renamed sociologie). Independently from Emmanuel Joseph Sieyès's introduction of the term in 1780, Comte re-invented "sociologie", and introduced the term as a neologism, in 1838. Comte had earlier used the term "social physics", but that term had been appropriated by others, notably by Adolphe Quetelet.

This idea of a special science (not the humanities, not metaphysics) for the social was prominent in the 19th century and not unique to Comte. It has recently been discovered that the term "sociology" (as a term considered coined by Comte) had already been introduced in 1780, albeit with a different meaning, by the French essayist Emmanuel Joseph Sieyès (1748–1836). The ambitious (or many would say 'grandiose') way that Comte conceived of this special science of the social, however, was unique. Comte saw this new science, sociology, as the last and greatest of all sciences, one which would include all other sciences and integrate and relate their findings into a cohesive whole. It has to be pointed out, however, that he noted a seventh science, one even greater than sociology. Namely, Comte considered "Anthropology, or true science of Man [to be] the last gradation in the Grand Hierarchy of Abstract Science."

Comte's explanation of the Positive philosophy introduced the important relationship between theory, practice and human understanding of the world. On page 27 of the 1855 printing of Harriet Martineau's translation of The Positive Philosophy of Auguste Comte, we see his observation that, "If it is true that every theory must be based upon observed facts, it is equally true that facts can not be observed without the guidance of some theories. Without such guidance, our facts would be desultory and fruitless; we could not retain them: for the most part we could not even perceive them."

Comte's emphasis on the interconnectedness of social elements was a forerunner of modern functionalism. Nevertheless, as with many others of Comte's time, certain elements of his work are now viewed as eccentric and unscientific, and his grand vision of sociology as the centerpiece of all the sciences has not come to fruition.

His emphasis on a quantitative, mathematical basis for decision-making remains with us today. It is a foundation of the modern notion of Positivism, modern quantitative statistical analysis, and business decision-making. His description of the continuing cyclical relationship between theory and practice is seen in modern business systems of Total Quality Management (TQM) and Continuous Quality Improvement where advocates describe a continuous cycle of theory and practice through the four-part cycle of Plan-Do-Check-Act (PDCA, the Shewhart cycle). Despite his advocacy of quantitative analysis, Comte saw a limit in its ability to help explain social phenomena.

The early sociology of Herbert Spencer came about broadly as a reaction to Comte; writing after various developments in evolutionary biology, Spencer attempted to reformulate the discipline in what we might now describe as socially Darwinistic terms.

Comte's fame today owes in part to Émile Littré, who founded The Positivist Review in 1867. Debates continue to rage, however, as to how much Comte appropriated from the work of his mentor, Henri de Saint-Simon.

Comte influenced the Young Turks political movement.

Auguste Comte did not create the idea of Sociology, the study of society, patterns of social relationships, social interaction, and culture, but instead he expanded it greatly. Positivism, the principle of conducting sociology through empiricism and the scientific method, was the primary way that Comte studied sociology. He split sociology into two different areas of study. One, social statics, how society holds itself together, and two, social dynamics, the study of the causes of societal changes. He saw these areas as parts of the same system. Comte compared society and sociology to the human body and anatomy. “Comte ascribed the functions of connection and boundaries to the social structures of language, religion, and division of labor." Through language, everybody in a society, both past and present, can communicate with each other. Religion unites society under a common belief system and function in harmony under a system. Finally, the division of labor allows everyone in the society dependent upon each other.

The religion of humanity

In later years, Comte developed the 'religion of humanity' for positivist societies in order to fulfil the cohesive function once held by traditional worship. In 1849, he proposed a calendar reform called the 'positivist calendar'. For close associate John Stuart Mill, it was possible to distinguish between a "good Comte" (the author of the Course in Positive Philosophy) and a "bad Comte" (the author of the secular-religious system). The system was unsuccessful but met with the publication of Darwin's On the Origin of Species (1859) to influence the proliferation of various Secular Humanist organizations in the 19th century, especially through the work of secularists such as George Holyoake and Richard Congreve. Although Comte's English followers, including George Eliot and Harriet Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity and his injunction to "vivre pour autrui" ("live for others"), from which comes the word "altruism".

Law of three stages

Comte was agitated by the fact that no one had synthesized physics, chemistry, and biology into a coherent system of ideas, so he began an attempt to reasonably deduce facts about the social world from the use of the sciences. Through his studies, he concluded that the growth of the human mind progresses in stages, and so must societies. He claimed the history of society could be divided into three different stages: theological, metaphysical, and positive. The Law of three Stages, an evolutionary theory, describes how history of societies is split into three sections due to new thoughts on philosophy. Comte believed that evolution was the growth of the human mind, splitting into stages and evolving through these stages. Comte concluded that society acts similarly to the mind.

The Law of Three Stages is the evolution of society in which the stages have already occurred or are currently developing. The reason why there are newly developed stages after a certain time period is that the system "has lost its power" and is preventing the progression of civilization, causing complicated situations in society. 10. The only way to escape the situation is for people within the civilized nations to turn towards an "organic" new social system. Comte refers to kings to show the complications of re-establishment on society. Kings feel the need to reorganize their kingdom, but many fail to succeed because they do not consider that the progress of civilization needs reform, not perceiving that there is nothing more perfect than inserting a new, more harmonious system. Kings fail to see the effectiveness of abandoning old systems because they do not understand the nature of the present crisis. But in order to progress, there needs to be the necessary consequences that come with it, which is caused by a "series of modifications, independent of the human will, to which all classes of society contributed, and of which kings themselves have often been the first agents and most eager promoters". The people themselves have the ability to produce a new system. This pattern is shown through the theological stage, metaphysical stage, and positive stage.
The Law of Three Stages is split into stages, much like how the human mind changes from stage to stage. The three stages are the theological stage, the metaphysical stage, and the positive stage, also known as the Law of Three Stages. The theological stage happened before the 1300s, in which all societies lived a life that was completely theocentric. The metaphysical stage was when the society seeks universal rights and freedom. With the third and final stage, the positive stage, Comte takes a stand on the question, “how should the relations among philosophy of science, history of science, and sociology of science be seen." He says that sociology and history are not mutually exclusive, but that history is the method of sociology, thus he calls sociology the “final science.”  This positive stage was to solve social problems and forcing these social problems to be fixed without care for “the will of God” or “human rights.” Comte finds that these stages can be seen across different societies across all of history.

 Theological Stage
The first stage, the theological stage, relies on supernatural or religious explanations of the phenomena of human behavior because "the human mind, in its search for the primary and final causes of phenomena, explains the apparent anomalies in the universe as interventions of supernatural agents". The Theological Stage is the "necessary starting point of human intelligence", when humans turn to supernatural agents as the cause of all phenomena. In this stage, humans focus on discovering absolute knowledge. Comte disapproved this stage because it turned to simple explanation humans created in their minds that all phenomena was caused by supernatural agents, rather than human reason and experience. Comte refers to Bacon's philosophy that "there can be no real knowledge except that which rests upon observed facts", but he observes that the primitive mind could not have thought that way because it would have only created a vicious circle between observations and theories. "For if, on the one hand, every positive theory must necessarily be founded upon observations, it is, on the other hand, no less true that, in order to observe, our mind has need of some theory or other". Because the human mind could not have thought in that way in the origin of human knowledge, Comte claims that humans would have been "incapable of remembering facts", and would not have escaped the circle if it were not for theological conceptions, which were less complicated explanations to human life. Although Comte disliked this stage, he explains that theology was necessary in the beginning of the developing primitive mind.

The first theological state is the necessary starting point of human intelligence. The human mind primarily focuses its attention to the “inner nature of beings and to the first and final causes of all phenomena it observes.” (Ferre 2) This means that the mind is looking for the cause and effect of an action that will govern the social world. Therefore, it “represents these phenomena as being produced by a direct and continuous action of more or less numerous supernatural agents, who’s arbitrary interventions explain all the apparent anomalies of the universe.” (Ferre 2) This primary subset of the theological state is known as fetishism, where the phenomena must be caused and created by a theological supernatural being such as God, making humans view every event in the universe as a direct will from these supernatural agents. Some people believed in souls or spirits that possessed inanimate objects and practiced Animism. These natural spiritual beings who possessed souls and may exist apart form the material bodies were capable of interaction with humans, therefore requiring sacrifices and worship to please the agents. With all these new reasons behind phenomena, numerous fetishisms occur, needing several gods to continue to explain events.
People begin to believe that every object or event has a unique god attached to it. This belief is called polytheism. The mind “substituted the providential action of a single being for the varied play of numerous independent gods which have been imagined by the primitive mind.” These Gods often took on both human and animal resemblance. In Egypt, there were multiple gods with animal body parts such as Ra, who had the head of a hawk and had sun associations with the Egyptians. The polytheistic Greeks had several gods such as Poseidon who controlled the sea and Demeter who was the goddess of fertility. However, with all these new gods governing the phenomena of society, the brain can get a confused with the numerous gods it needs to remember. The human mind eliminates this problem by believing in a sub-stage called monotheism. Rather than having multiple gods, there is simply one all-knowing and omnipotent God who is the center of power controlling the world. This creates harmony with the universe because everything us under one ruler. This leaves no confusion of how to act or who is the superior ruler out of the several gods seen in polytheism.
 The theological state functions well as the first state of the mind when making a belief about an event because it creates a temporary placeholder for the cause of the action which can later be replaced. By allowing the brain to think of the reason behind phenomena, the polytheistic gods are fillers that can be replaced by monotheistic gods. The theological stage shows how the primitive mind views supernatural phenomena and how it defines and sorts the causes. “The earliest progress of the human mind could only have been produced by the theological method, the only method which can develop spontaneously. It alone has the important property of offering us a provisional theory,… which immediately groups the first facts, with its help, by cultivating our capacity for observation, we were able to prepare the age of a wholly positive philosophy.” (Comte 149)

Comte believed the theological stage was necessary because of the foundational belief that man’s earliest philosophy of explanation is the act of connecting phenomena around him to his own actions; that man may “apply the study of external nature to his own”.This first stage is necessary to remove mankind from the “vicious circle in which it was confined by the two necessities of observing first, in order to form conceptions, and of forming theories first, in order to observe”. Additionally, the theological stage is able to organize society by directing “the first social organization, as it first forms a system of common opinions, and by forming such a system". Though, according to Comte, it could not last, this stage was able to establish an intellectual unity that made an impressive political system. The theological state was also necessary for human progress on account that it creative a class in society dedicated to “speculative activity”. It is in this way that Comte sees the theological stage continue to exist into the Enlightenment. Comte momentarily admires the theological stage for its remarkable ability to enact this activity amidst a time when it was argued to be impractical. It is to this stage that the human mind owes “the first effectual separation between theory and practice, which could take place in no other manner” other than through the institution provided by the theological stage.

The Theological Stage is the stage that was seen primarily among the civilizations in the distant past. Having been used before the 1300s, this is a very basic view of the world with little to no involvement in the world of science, and a world of illusions and delusions, as Freud would put it. In order to seek the nature of all beings, mankind puts their focus on sentiments, feelings, and emotions. This turned mankind towards theology and the creation of gods to answer all their questions.
 Fetishism
The Theological Stage is broken into three sections, Fetishism, Polytheism, and Monotheism. Fetishism is the philosophy in which mankind puts the power of a god into an inanimate object. Every object could hold this power of a god, so it started to confuse those who believed in Fetishism and created multiple gods and formed Polytheism.
 Polytheism
The basic meaning of polytheism is the belief in an order of multiple gods who rule over the universe. Within polytheism, each god is assigned a specific thing in which they are the god of. Examples of this would be the Greek god, Zeus, the god of the sky/lightning, or Ra, the sun god, in Egyptian mythology. A group of priests were often assigned to these gods to offer sacrifices and receive blessing from those gods, but once again, because of the innumerable number of gods, it got confusing, so civilization turned to Monotheism.
 Monotheism
Monotheism is the belief in one, all powerful god who rules over every aspect of the universe. The removal of emotional and imaginational aspect of both Fetishism and Polytheism resulted in intellectual awakening. This removal allowed for the Enlightenment to occur as well as the expansion of the scientific world. With the Enlightenment came many famous philosophers who brought about a great change in the world. This is the reason why “Monotheism is the climax of the theological stage of thinking."
 Metaphysical or Abstract Stage
The second stage, the metaphysical stage, is merely a modification of the first because a supernatural cause is replaced by an "abstract entity"; it is meant to be a transitional stage, where there is the belief that abstract forces control the behavior of human beings. Because it is a transitional stage between the theological stage and the positive stage, Comte deemed it the least important of the three stages and was only necessary because the human mind cannot make the jump from the theological to the positive stage on its own.

The metaphysical stage is the transitional stage. Because "Theology and physics are so profoundly incompatible", and their "conceptions are so radically opposed in character", human intelligence must have a gradual transition. Other than this, Comte says that there is no other use for this stage. Although it is the least important stage, it is necessary because humans could not handle the significant change in thought from theological to positivity. The metaphysical stage is just a slight modification of the previous stage, when people believed in the abstract forces rather than the supernatural. The mind begins to notice the facts themselves, caused by the emptiness of the metaphysical agents through "over subtle qualification that all right-minded persons considered them to be only the abstract names of the phenomena in question". The mind becomes familiar with concepts, wanting to seek more, and therefore is prepared to move into the positive stage.

In understanding Comte’s argument, it is important to note that Comte explains the theological and positive stages first and only then returns to explain the metaphysical stage. His rational in this decision is that “any intermediate state can be judged only after a precise analysis of two extremes”. Only upon arrival to the rational positive state can the metaphysical state be analyzed, serving only a purpose of aiding in transition from the theological to positive state. Furthermore, this state “reconciles, for a time, the radical opposition of the other two, adapting itself to the gradual decline of the one and the preparatory rise of the other”. Therefore, the transition between the two states is almost unperceivable. Unlike its predecessor and successor, the metaphysical state does not have strong intellectual foundation nor social power for a political organization. Rather is simply serves to guide man until the transition from imaginative theological state to rational positive state is complete.

3. Positive stage
The last stage – the positive stage – is when the mind stops searching for the cause of phenomena and realizes that laws exist to govern human behavior, and that this stage can be explained rationally with the use of reason and observation, both of which are used to study the social world. This stage relies on science, rational thought, and empirical laws. Comte believed that this study of sociology he created was "the science that [came] after all the others; and as the final science, it must assume the task of coordinating the development of the whole of knowledge" because it organized all of human behavior.

The final, most evolved stage is the positivist stage, the stage when humans give up on discovering absolute truth, and turn towards discovering, through reasoning and observation, actual laws of phenomena. Humans realize that laws exist, and that the world can be rationally explained through science, rational thought, laws, and observation. Comte was a positivist, believing in the natural rather than the supernatural, and so he claimed that his time period, the 1800s, was in the positivist stage. He believed that within this stage, there is a hierarchy of sciences: mathematics, astronomy, terrestrial physics, chemistry, and physiology. Mathematics, the "science that relates to the measurement of magnitudes", is the most perfect science of all, and is applied to the most important laws of the universe. Astronomy is the most simple science, and is the first "to be subjected to positive theories". Physics is less satisfactory than astronomy, because it is more complex, having less pure and systemized theories. Physics, as well as chemistry, are the "general laws of the inorganic world", and are harder to distinguish. Physiology completes the system of natural sciences, and is the most important of all sciences because it is the "only solid basis of the social reorganization that must terminate the crisis in which the most civilized nations have found themselves". This stage will fix the problems in current nations, allowing progression and peace.

It is through observation that humanity is able to gather knowledge. The only way within society to gather evidence and build upon what we do not already know to strengthen society is to observe and experience our situational surroundings. “In the positive state, the mind stops looking for causes of phenomena, and limits itself strictly to laws governing them; likewise, absolute notions are replaced by relative ones,”  The imperfection of humanity is not a result of the way we think, rather our perspective that guides the way we think. Comte expresses the idea that we have to open our eyes to different ideas and ways to evaluate our surroundings such as focusing outside of the simple facts and abstract ideas but instead dive into the supernatural. This does not make mean that what is around us is not critical to look out for as our observations are critical assets to our thinking. The things that are “lost” or knowledge that is in the past is still relevant to recent knowledge. It is what is before our time that guides why things are the way they are today. We would always be relying on our own facts and would never hypothesize to reveal the supernatural if we do not observe. Observing strives to further our thinking processes. According to Comte, “‘The dead govern the living,’ which is likely a reference to the cumulative nature of positivism and the fact that our current world is shaped by the actions and discoveries of those who came before us,”  As this is true, the observations only relevant to humanity and not abstractly related to humanity are distinct and seen situationally. Situation leads to human observation as a reflection of the tension in society can be reviewed, overall helping to enhance knowledge development.
Upon our observation skills, our thinking shifts. As thinkers and observers, we switch from trying to identify truth and turn toward the rationality and reason nature brings, giving us the ability to observe. This distinct switch takes on the transition from the abstract to the supernatural. “Comte’s classification of the sciences was based upon the hypothesis that the sciences had developed from the understanding of simple and abstract principles to the understanding of complex and concrete phenomena.”  Instead of taking what we believe to be true we turn it around to use the phenomena of science and the observation of natural law to justify what we believe to be true within society.
The condensing and formulation of human knowledge is what Comte drives us toward to ultimately build the strongest society possible. If scientists do not take the chance to research why a certain animal species is going distinct and their facts researched by those in the past is no longer true of the present, how is the data supposed to grow? How are we to gain more knowledge? These facts of life are valuable, but it is beyond these facts that Comte gestures us to look to. Instead of the culmination of facts with little sufficiency, knowledge altogether takes on its role in the realm of science. In connection to science, Comte relates to science in two specific fields in order to rebuild the construction of human knowledge. As science is broad, Comte reveals this scientific classification for the sake of thinking and the future organization of society. “Comte divided sociology into two main fields, or branches: social statistics, or the study of the forces that hold society together; and social dynamics, or the study of the causes of social change,”  In doing this, society is reconstructed. By reconstructing human thinking and observation, societal operation alters. The attention drawn to science, hypothesis’, natural law, and supernatural ideas, allows sociology to be divided into these two categories. By combining the simple facts from the abstract to the supernatural and switching our thinking towards hypothetical observation, the sciences culminate in order to formulate sociology and this new societal division. “Every social system… aims definitively at directing all special forces towards a general result, for the exercise of a general and combined activity is the essence of the society,”  Social phenomena Comte believed can be transferred into laws and that systemization could become the prime guide to sociology so that all can maintain knowledge to continue building a strong intellectual society.

In order to continue building a strong intellectual society, Comte believed the building or reformation requires intricate steps to achieve success. First, the new society must be created after the old society is destroyed because, “without…destruction no adequate conception could be formed of what must be done,". Essentially a new society cannot be formed if it is constantly hindered by the ghost of its past. On the same terms, there will be no room for progress if the new society continues to compare itself to the old society. If humanity does not destroy the old society, the old society will destroy humanity.

Or on the other hand, if one destroys the old society, “without ever replacing it, the people march onwards towards total anarchy,”.  If the society is continuously chipped away without being replaced with new ideal societal structures, then society will fall deeper back into its old faults. The burdens will grow deep and entangle the platforms for the new society, thus prohibiting progress, and ultimately fulfilling the cursed seesaw of remodeling and destroying society. Hence, according to Comte, in order to design a successful new society, one must keep the balance of reconstruction and deconstruction. This balance allows for progress to continue without fault.

A mistaken prognostication of Comte
Auguste Comte is well known for writing in his book "The Positive Philosophy" that people would never learn the chemical composition of the planets.  This has been called a very poor prediction regarding human limits in science.  In thirty years people were beginning to learn the composition of planets through spectroscopy.

A Critique of Comte
Comte circles around an explanation of the origin of scientific phenomena. Between the metaphysical and positive stages in his thinking process, he jumps to a purely scientific conclusion and separates himself from any theory of a supernatural being. The metaphysical stage, driven by a force ruling the world’s phenomena, is then led into a positivistic stage where that force is seemingly absent. Comte claims that the metaphysical stage eases the transition between an existing superior being to none at all by explaining that “It is easily seen that our understanding…could not pass suddenly and without any intermediate stages from theological to positive philosophy." This does not excuse for such a sudden movement from a force that controls everything to only scientific fact existing. Comte creates a gap in his logic by leaving out why humans would abandon an explanation of phenomena. This gap breaks continuity and therefore questions his validity.

Other philosophers such as William Paley, disagree with this purely scientific world that Comte creates, giving explanations to how knowledge of scientific fact does not equal a godless world. Paley, in his argument for design, explains how science can in fact prove god’s existence when Comte implies that human progression in scientific knowledge will make others abandon the notion of God. Diving deep into the intricacies of the universe, Paley shows how the world and all its precise functions clearly reflect the existence of a designer whereas Comte glazes over a supernatural being, expecting humans to move past that notion on account of science. Although it is not necessary for Comte to explain any specific belief about supernatural beings, his argument seems incomplete without an explanation of why this positivistic world does not require a god. This topic is widely debated and would’ve been interesting to see if Comte could explain how science trumps a god.

Bibliography
 Comte, A.; A general view of positivism [Discours sur l'Esprit positif 1844] London, 1856 Internet Archive
 Comte, A.; Bridges, J.H. (tr.); A General View of Positivism; Trubner and Co., 1865 (reissued by Cambridge University Press, 2009; )
 Comte, A.; Congrev, R. (tr.); The Catechism of Positive Religion; Kegan Paul, Trench, Trübner and Co., 1891 (reissued by Cambridge University Press, 2009; )
Comte, Auguste, and Gertrud Lenzer. Auguste Comte and Positivism the Essential Writings. Transaction Publishers, 1998.
 Comte, A; Martineau, H. (tr.); The Positive Philosophy of Auguste Comte; 2 volumes; Chapman, 1853 (reissued by Cambridge University Press, 2009; ) (but note that C.U.P. say "Martineau's abridged and more easily digestible version of Comte's work was intended to be readily accessible to a wide general readership, particularly those she felt to be morally and intellectually adrift", so this is not really Comte's own writings)
 Comte, A.; Jones, H.S. (ed.); Comte: Early Political Writings; Cambridge University Press, 1998;
 Comte, A.; System of Positive Polity; various publishers
 Comte, A.; [[The Course in Positive Philosophy|Cours de Philosophie Positive]], Tome II; Bachelier, Paris, 1835, The Project Gutenberg eBook of Cours de philosophie positive (2/6), par Auguste Comte; scans of the six volumes are at Projet Gallica

When Ernest Renan published his Essais philosophiques, he clearly stated in their preface that all of them were the result of dialogues between his friend Comte and him, with an impossibility to remember who of them said, developed or modified what.

Lenzer, Gertrud. Auguste Compte and Positivism. Transaction Publishers, 1998.
Comte, Auguste, and Ferré Frederick. Introduction to Positive Philosophy. Hackett Pub. Co., 1988.
Comte, Auguste, and H. S. Jones. Early Political Writings. Cambridge University Press, 2003.
Mill, John Stuart. August Comte and Positivism. 1865.
“Auguste Comte Sociology Theory Explained.” HRF, 22 Feb. 2017, healthresearchfunding.org/auguste-comte-sociology-theory-explained/.

Notes

Sources
 Mary Pickering, Auguste Comte, Volume 1: An Intellectual Biography, Cambridge University Press (1993), Paperback, 2006.
 Mary Pickering, Auguste Comte, Volume 2: An Intellectual Biography, Cambridge University Press, 2009a.
 Mary Pickering, Auguste Comte, Volume 3: An Intellectual Biography, Cambridge University Press, 2009b.

Further reading
 Henri Gouhier, La vie d'Auguste Comte, Gallimard, 1931 lah
 Jean Delvolvé, Réflexions sur la pensée comtienne, Félix Alcan, 1932
 John Stuart Mill, Auguste Comte and Positivism, Trübner, 1865
 Laurent Fedi, Comte, Les Belles Lettres, 2000, réédition 2005
 Laurent Fedi, L'organicisme de Comte, in Auguste Comte aujourd'hui, M. Bourdeau, J.-F. Braunstein, A. Petit (dir), Kimé, 2003, pp. 111–132
 Laurent Fedi, Auguste Comte, la disjonction de l'idéologie et de l'État, Cahiers philosophiques, n°94, 2003, pp. 99–110
 Laurent Fedi, Le monde clos contre l'univers infini : Auguste Comte et les enjeux humains de l'astronomie, La Mazarine, n°13, juin 2000, pp. 12–15
 Laurent Fedi, La contestation du miracle grec chez Auguste Comte, in L'Antiquité grecque au XIXè siècle : un exemplum contesté ?, C. Avlami (dir.), L'Harmattan, 2000, pp. 157–192
 Laurent Fedi, Auguste Comte et la technique, Revue d'histoire des sciences 53/2, 1999, pp. 265–293
 Henri Gouhier, La jeunesse d'Auguste Comte et la formation du positivisme, tome 1 : sous le signe de la liberté, Vrin, 1932
 Henri Gouhier, La jeunesse d'Auguste Comte et la formation du positivisme, tome 2 : Saint-Simon jusqu'à la restauration, Vrin
 Henri Gouhier, La jeunesse d'Auguste Comte et la formation du positivisme, tome 3 : Auguste Comte et Saint-Simon, Vrin, 1941
 Henri Gouhier, Oeuvres choisies avec introduction et notes, Aubier, 1941
 Georges Canguilhem, « Histoire des religions et histoire des sciences dans la théorie du fétichisme chez Auguste Comte », Études d'histoire et de philosophie des sciences, Vrin, 1968
 H.S. Jones, ed., Comte: Early Political Writings, Cambridge University Press, 1998
 Angèle Kremer-Marietti, Auguste Comte et la théorie sociale du positivisme, Seghers, 1972
 Angèle Kremer-Marietti, Auguste Comte, la science sociale, Gallimard, 1972
 Angèle Kremer-Marietti, Le projet anthropologique d'Auguste Comte, SEDES, 1980, réédition L'Harmattan, 1999
 Angèle Kremer-Marietti, L'anthropologie positiviste d'Auguste Comte, Lib. Honoré Champion, 1980
 Angèle Kremer-Marietti, Entre le signe et l'histoire. L'anthropologie positiviste d'Auguste Comte, Klincksieck, 1982, réédition L'Harmattan,1999
 Angèle Kremer-Marietti, Le positivisme, Coll."Que sais-je?", PUF, 1982
 Angèle Kremer-Marietti, Le concept de science positive. Ses tenants et ses aboutissants dans les structures anthropologiques du positivisme, Méridiens Klincksieck, 1983
 Angèle Kremer-Marietti, Le positivisme d'Auguste Comte, L'Harmattan, 2006
 Angèle Kremer-Marietti, Auguste Comte et la science politique, in Auguste Comte, Plan des travaux scientifiques nécessaires pour réorganiserla société, L'Harmattan, 2001
 Angèle Kremer-Marietti, Auguste Comte et l'histoire générale, in Auguste Comte, Sommaire appréciation de l'ensemble du passé moderne, L'Harmattan, 2006
 Angèle Kremer-Marietti, Auguste Comte et la science politique, L'Harmattan, 2007
 Angèle Kremer-Marietti, Le kaléidoscope épistémologique d'Auguste Comte. Sentiments Images Signes, L'Harmattan, 2007
 Realino Marra, La proprietà in Auguste Comte. Dall'ordine fisico alla circolazione morale della ricchezza, in «Sociologia del diritto», XII-2, 1985, pp. 21–53
 Pierre Macherey, Comte. La philosophie et les sciences, PUF, 1989
 Thomas Meaney, The Religion of Science and Its High PriestThe Religion of Science and Its High Priest, The New York Review of Books, 2012
 Jacques Muglioni, Auguste Comte: un philosophe pour notre temps, Kimé, Paris, 1995
 Annie Petit, Le Système d'Auguste Comte. De la science à la religion par la philosophie, 2016, Vrin, Paris
 Gertrud Lenzer, Auguste Comte: Essential Writings (1975), New York Harper, Paperback, 1997
 Raquel Capurro, Le positivisme est un culte des morts: Auguste Comte, Epel, 1999 (traduit en français en 2001) : l'étude la plus récente sur la vie d'Auguste Comte, la vision sans complaisance d'une psychanalyste de l'école de Lacan
 Auguste Comte, Positive Philosophy of Auguste Comte (1855), translated by Harriet Martineau, Kessinger Publishing, Paperback, 2003; also available from the McMaster Archive for the History of Economic Thought: Volume One, Volume Two, Volume Three
 Pierre Laffitte (1823–1903): Autour d'un centenaire, in Revue des Sciences et des Techniques en perspective, 2ème série, vol. 8, n°2, 2004, Brepols Publishers, 2005
 Zeïneb Ben Saïd Cherni, Auguste Comte, postérité épistémologique et ralliement des nations, L'Harmattan, 2005
 Wolf Lepenies, Auguste Comte: die Macht der Zeichen, Carl Hanser, Munich, 2010
 Oséias Faustino Valentim, O Brasil e o Positivismo, Publit, Rio de Janeiro,  2010. .
 Jean-François Eugène Robinet, Notice sur l'oeuvre et sur la vie d'Auguste Comte, par le Dr Robinet, son médecin et l'un de ses treize exécuteurs testamentaires, Paris : au siège de la Société positiviste, 1891. 3e éd.
 Jean-François Eugène Robinet, La philosophie positive: Auguste Comte et M. Pierre Laffitte, Paris : G. Baillière, [ca 1881].

External links

 Auguste Comte: Stanford Encyclopaedia of Philosophy
 Review materials for studying Auguste Comte
 J.H. Bridges, The Seven New Thoughts of the Positive Polity 1915
 Henri Gouhier, "Final Chapter – Life in the anticipation of the Grave", from The Life of Auguste Comte (1931). On Comte's last years, practicing his own religion.
 Auguste Comte quotes

 Positivist Church of Brazil
 The Three Cs and the Notion of Progress: Copernicus, Condorcet, Comte by Caspar J M Hewett
 The positive philosophy, Auguste Comte / freely translated and selected by Harriet Martineau, Cornell University Library Historical Monographs Collection - downloadable version. {Reprinted by} Cornell University Library Digital Collections
 Some selections from first lecture of Course of Positive Philosophy
 Auguste Comte – High Priest of Positivism by Caspar Hewett
 Maison d'Auguste Comte

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Crystal Boys

Crystal Boys (孽子, pinyin: Nièzǐ, "sons of sin") is a novel written by author Pai Hsien-yung and first published in 1983 in Taiwan. In 1988, this novel went into circulation in China; its French and English translations were published in 1985 and 1989. A translation into German ("Treffpunkt Lotussee") appeared in 1995.

Nièzǐ means literally "sinful sons" or "sons of sin", but it may also be an allusion to a passage in Mencius in which "friendless officials and concubine's sons" (孤臣孽子) reach positions of power because they have learned to live with a dangerous status.

A movie called Outcasts, based on this novel, was released in 1986. In 2003, the material was adapted by Taiwan Public Television Service Foundation into a miniseries.

There is a reference to You Xian Ku in the chapter "Journey to the Goblin Cave".

Plot summary
The story takes place in Taipei in the 1960s (or, in the most recent film adaptation, in 1973), and follows a short period in the life of a young man called Li-Qing (李青, nicknamed A-Qing).

When A-Qing is expelled from his school because of "scandalous relations" with classmate Zhao Ying (趙英), his father kicks him out of the family home. A-Qing begins to hang out at a park called New Park, a gay cruising area and hangout for gay men, where he meets the novel's other primary characters.

Characters
 A-Qing 阿青: the main character, a strong character both emotionally and physically.
 Di-wa  弟娃: A-Qing's younger brother.
 Xiao Yu 小玉: A somewhat flamboyant Japanese-Taiwanese. Dreams of going to Japan to find his father, somewhat uses old men for money
 Lao Shu 老鼠: A petty thief, a bit sloppy, a little silly. Lives with his abusive older brother in a house of crime.
 Xiao Min小敏: Like A-Qing, was kicked from his home by his father. While physically strong, he is emotionally weak, eventually attempting suicide after his lover breaks up with him.
 Shi Fu 師傅: Somewhat the four characters above "care giver", he helps give them jobs and protection, later opening a gay bar.
 Lao Guo 老郭: A retired photographer, who keeps a photo book of the various characters who flock to the park. First one to take A-Qing in.
 Long Zi 龍子: Returns to Taipei after living in USA, where he went after murdering his lover A-Feng in a fit of rage. Their story has become legendary in the park.
 A-Feng 阿鳳: The wild son of a mute woman, grew up an orphan. Was Long Zi's lover, but was killed by him.

The story focuses on A-Qing's struggle between himself, his family, and a society where homosexuality is taboo.

TV series
The TV series Crystal Boys  stars:
Fan Chi-wei (范植偉 as A-Qing)
Tony Yang (楊佑寧 as Zhao Ying)
Joseph Chang (張孝全 as Wu Min 吳敏)
Wu Huai Zhong (吴怀中 as Lao Shu 老鼠）

See also
 List of television shows with gay characters
Queer culture
Homosexuality in China

References

External links
Official Website (in Chinese)

Category:1983 novels
Category:Taiwanese novels
Category:Taiwanese LGBT-related television shows
Category:Taiwanese drama television series
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Category:1980s LGBT novels


St. Agnes Kouying Tsao Catholic Church

St. Agnes Kouying Tsao Catholic Church (Traditional Chinese: 天主教聖曹桂英堂), formerly known as Blessed Agnes Kouying Tsao Catholic Mission, was founded in 1992 by Rev. Fr. Nicola Ruggiero, an Italian missionary preaching in Hong Kong. St. Agnes was built in response to the growing religious demands of Chinese Christian immigrants flooding into the Markham area from places like Hong Kong and Mainland China. On October 1, 2000, Pope John Paul II canonized St. Agnes Kouying Tsao and the Parish was then renamed Saint Agnes Kouying Tsao Catholic Church.

History
The St. Agnes Kouying Tsao Catholic Church first began in 1992, when Fr. Nicola Ruggiero accepted the mission of looking after the Chinese Catholic Community in Toronto. In June 1992 Fr. Ruggiero successfully filed an application to the Archdiocese of Toronto for establishing a Catholic Mission in the area and two days later, the Decree of Establishment was granted. The mission celebrated their first Mass on December 6, 1992 at Christ the King Catholic Elementary School. In June 1993, Fr. Ruggiero filed another application to the Archdiocese of Toronto, this time for a site to build a new church. On November 3, 1993, a permit was granted to set aside a  site at the current location. Fr. Ruggiero immediately started the fund raising campaign and appointed architect Mr. David Sin to design the new church in August 1997. Unfortunately, in late 1998, Fr. Ruggiero's health failed and forced him to retire early to Italy.

In November 1998, Fr. Dominic Kong was transferred from Hong Kong as the new Pastor, immediately continuing the fundraising campaign. In September 1999, the church construction plan was approved by the local authorities and the parish Church Building Committee was formed at the request of Fr. Kong. The church site was blessed by Bishop Robert Clune on July 31, 2000. Almost 400 people attended the blessing.
The actual construction contract consisted of two phases since funds for the whole project could not be raised in time when tenders were called. The first phase began on August 24, 2000, including the main church, activity hall, classrooms and the pastor quarter and ended in August 2001. The second phase, which included the office, internal fixtures and decors, began in December 2001 and ended in April 2002.

Fr. Kong celebrated the church's First Mass on December 22, 2001.

Architecture
The architecture of St. Agnes is unique and unusual for Chinese Catholic churches. One such feature is that the main altar windows are partially concealed until one approaches the altar. In order for one to see them, one must gaze upward as you approach the altar.

As more of the windows are revealed, one begins to see “The Angelic Ladder”, which is symbolic of the spiritual journey to a new land (heaven). But perhaps what sets this church from the others is that not only does this have religious meaning, but also real meaning. This is because on one of the stained glass windows, there is a depiction of an actual ladder and embracing this ladder are two branches. One of these branches has maple leaves and the other bamboo leaves, symbolizing the unity of Chinese and Canadian cultures.

See also
Other Chinese Catholic churches in the Greater Toronto Area
Chinese Martyrs Catholic Church
Our Lady of Mount Carmel Chinese Catholic Church
Saviour of the World Chinese Catholic Church

External links
 Saint Agnes Kouying Tsao official website

References
 Saint Agnes Kouying Tsao Catholic Church. "Parish History." Saint Agnes Kouying Tsao Catholic Church. 2006. Saint Agnes Kouying Tsao Catholic Church. 22 March 2009. <http://www.saintagnestsao.org/history/parish_history.html>.
 Saint Agnes Kouying Tsao Catholic Church. "Church Building Facts." Saint Agnes Kouying Tsao Catholic Church. 2006. Saint Agnes Kouying Tsao Catholic Church. 22 March 2009. http://www.saintagnestsao.org/history/building_facts.html>.
 Saint Agnes Kouying Tsao Catholic Church. "Pastors." Saint Agnes Kouying Tsao Catholic Church. 2006. Saint Agnes Kouying Tsao Catholic Church. 22 March 2009. http://www.saintagnestsao.org/parish/pastors.html

Category:Roman Catholic Archdiocese of Toronto
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1989 Panasonic Cup (rugby league)

The 1989 Panasonic Cup was the 16th edition of the NSWRL Midweek Cup, a NSWRL-organised national club Rugby League tournament between the leading clubs and representative teams from the NSWRL, the BRL, the CRL and Papua New Guinea.

A total of 19 teams from across Australia and Papua New Guinea played 18 matches in a straight knock-out format, with the matches being held midweek during the premiership season.

Qualified Teams

Venues

Preliminary rounds

Qualifying Round

Quarter finals

Semi finals

Final

The Broncos raced to a 16-0 lead and it seemed the Steelers' much more fancied opponents would run away with the game. But Illawarra hit back. Illawarra lost the match 22-20, however Brisbane scored a try off what appeared to be a forward pass. The large Illawarra contingent of the 16,968 strong crowd at Parramatta Stadium booed the Broncos after their win, with Brisbane captain Wally Lewis gaining their ire by gesturing back. Illawarra's performance inspired Australian folk singer John Williamson to write a song about the match.

Notes

 * - advanced having scored the first try
 + - advanced on penalty countback

Awards

Player of the Series
 Terry Matterson (Brisbane)

Golden Try
 Glenn Ryan (Manly-Warringah)

References

Sources
 https://web.archive.org/web/20070929092902/http://users.hunterlink.net.au/~maajjs/aus/nsw/sum/nsw1989.htm

1989
Category:1989 in Australian rugby league


List of MPs elected in the 2016 Iranian legislative election

This is a list of Members of Parliament (MPs) elected to the Islamic Consultative Assembly of Iran at the 2016 elections, held on 26 February and 29 April 2016.

List

East Azerbaijan Province districts

Gilan Province districts

Tehran Province districts

Isfahan Province districts

Yazd Province districts

Ilam Province districts

Religious minority reserved seats

References

*


Mansfield Hollow State Park

Mansfield Hollow State Park is a public recreation area occupying  of leased lands on the western shore of  Mansfield Hollow Lake in the town of Mansfield, Connecticut. The state park is one portion of the  leased by the Connecticut Department of Energy and Environmental Protection from the U.S. Army Corps of Engineers for recreational and wildlife management purposes. Geologic features of the park include remnants of the last glacial period, where retreating glaciers left kames, eskers, and kettles. Recreational opportunities include facilities for boating, fishing, picnicking, hiking, mountain biking, and cross-country skiing. The park is traversed by the southeastern leg of the Nipmuck Trail.

References

External links
Mansfield Hollow State Park Connecticut Department of Energy and Environmental Protection
Mansfield Hollow State Park Map Connecticut Department of Energy and Environmental Protection

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Fred Fox

Fred Fox (22 January 1884 – 1 December 1949) was an English assistant director and film actor. He appeared in 12 films between 1943 and 1949. He won an Academy Award in 1933 for Best Assistant Director.

He was born in Highworth, Swindon, Wiltshire and died in Los Angeles, California from a heart attack.

References

External links

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Kevin Seitzer

Kevin Lee Seitzer (; born March 26, 1962) is an American former third baseman in Major League Baseball (MLB) with the Kansas City Royals, Milwaukee Brewers, Oakland Athletics, and Cleveland Indians. He is currently the hitting coach for the Atlanta Braves, having also coached for the Royals, the Arizona Diamondbacks and the Toronto Blue Jays.

Career
After starring at Eastern Illinois University, Seitzer was drafted by the Royals in the 11th round of the 1983 draft. Seitzer made his big-league debut as a September call-up in 1986 with the Royals.  He made it to the majors to stay in 1987, where he started the season as the Royals' regular first baseman.  He traded positions with Hall of Fame third baseman George Brett later in the season, in hopes of reducing Brett's chances of injury.  Seitzer hit .323 with 15 home runs and 207 hits (tying the MLB record) in his rookie 1987 season and, though overshadowed by fellow rookie teammate Bo Jackson, he was selected to the American League All-Star team.

Seitzer also became one of only (currently) three Royals to collect six hits in a nine-inning game, which he did on August 2 of that year in a 13-5 victory over the Boston Red Sox at Royals Stadium; two of those hits were home runs. He joined Bob Oliver in 1969 (the franchise's inaugural season) in accomplishing this feat; Joe Randa would join them in 2004. Seitzer finished the 1987 season as the runner-up for the American League Rookie of the Year award, behind the Oakland A's Mark McGwire. He holds Royal rookie records in games (161), hits (207), singles (151) and walks (80) and is tied with Carlos Beltrán in extra-base hits (56) and total bases (301). He led the league in hits, singles and plate appearances (725). He ranks eighth on the Royals all-time list with 369 walks while his .380 career on-base percentage as a Royals is second all-time. He is one of six players in Royals history to top the 200 hits mark in a season (207 in 1987). He appeared in the postseason twice with the Indians in 1996 and 1997, appearing in the 1997 World Series for the Tribe against Florida.

After subsequent seasons of .304, .281, .275, and .265, the Royals released Seitzer during spring training in 1992. He signed with Milwaukee, who installed him as their regular third baseman. In 1993 Seitzer became a free agent, signed with Oakland and after a slow start was released at the All Star break that season.  He then resigned with Milwaukee, solidified himself as an everyday player, and again made the All-Star team in 1995.  He enjoyed what many feel was his best season in 1996 with the Brewers and Cleveland Indians. Seitzer batted .326 with 13 home runs and 78 RBI in '96 while posting a career-high .416 on-base percentage.

In two postseason appearances with Cleveland, mostly coming off the bench, he hit .192 with a double, one run scored and four runs batted in. He retired following the 1997 season with a career batting average of .295.

During the final years of his career, Seitzer wore an attachment to his batting helmet called a C-flap which was an extra piece of plastic attached to the ear flap that covered the left side of his jaw. He was forced to wear this protection after being hit in the face twice by a pitch; once in 1994 and again in 1995. The helmet evidently did not obscure his batting eye, as he wore it for the rest of his career.

On October 27, 2006, Seitzer was named hitting coach of the Arizona Diamondbacks. Seitzer was replaced by Rick Schu on July 11, 2007 as the Diamondbacks' hitting coach. On February 7, 2009, Seitzer was named hitting coach of the Kansas City Royals. On October 4, 2012, the Royals announced Seitzer's contract would not be renewed.

Seitzer was hired by the Toronto Blue Jays to be their hitting coach on October 31, 2013. He joined the Braves in the same role on October 27, 2014.

High school and college highlights
In 1992, Seitzer was inducted into the Eastern Illinois University Athletics Hall of Fame.
Seitzer was a member of Lincoln Community High School's fourth-place finish (Lincoln, Illinois) in the 1980 Class AA Illinois High School Association basketball tournament. He scored 46 points in four games in the tournament.
in 1981 Seitzer played for Galesburg, Illinois in the Central Illinois Collegiate League.
In 1982 Seitzer played collegiate summer baseball for the Chatham A's of the Cape Cod Baseball League, and won the championship that summer.
In 1983 Seitzer played for the Butte Copper Kings (Mont.) Pioneer League; The Copper Kings were affiliated with the Kansas City Royals.
In 2012 Seitzer had his number retired by Eastern Illinois University.

Personal life
Seitzer and his wife, Beth, reside in Leawood, Kansas. They have four sons, Tyler, Brandon, Nick and Cameron. They have two grandsons, Weston and Max. His step-son Nick Graffeo was drafted as a pitcher by the Kansas City Royals in the 2010 draft.  He was released on March 29, 2013 by the Royals. His son Cameron was an infielder in the Chicago White Sox organization from 2011 to 2018; he is now a coach for the Great Falls Voyagers.

Seitzer owns and operates a baseball and softball training facility in Kansas City, Missouri called Mac-N-Seitz Baseball and Softball with former Royals teammate Mike Macfarlane.

See also
List of Major League Baseball single-game hits leaders

References

External links

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Lusaka Accords

The Lusaka Accords of 1984 declared a ceasefire between Angola and South Africa during the Angolan Civil War and South African Border War, agreed to a withdrawal of South African troops from Angola, and established a commission to oversee the treaty's implementation. The agreement was short-lived due to widely differing interpretations of the treaty's implications. The South African Defence Force (SADF), represented by Johannes "Jannie" Geldenhuys, wished for a phased Cuban withdrawal in concert with their own units. They also insisted that the Accords obligated the People's Armed Forces for the Liberation of Angola (FAPLA) to assist in expelling Namibian insurgents from Angolan territory. However, FAPLA had no intention of allowing their Cuban allies to depart and remained noticeably unenthusiastic about referencing Namibian parties - particularly the South West African People's Organization and its military wing, the People's Liberation Army of Namibia (PLAN) - in the agreement. For its part South Africa did nothing to combat the National Union for the Total Independence of Angola (UNITA), which also retained a presence in the SADF's operational area. The continued activity of PLAN and UNITA resulted in violations of the accords by both sides.

Fidel Castro criticised the Lusaka Accords as "impermissible and incredible", a statement echoed by the Soviet Union. This criticism by Angola's two chief military benefactors led to a breakdown in the treaty. It was annulled de facto on  16 May, 1985. An escalation of hostilities followed.

External links
All Peace Agreements for Angola, UN Peacemaker
All Peace Agreements for South Africa, UN Peacemaker

References

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Army of Missouri

The Army of Missouri was an independent military formation during the American Civil War  within the Confederate States Army, created in the fall of 1864 under the command of Maj. Gen. Sterling Price to invade Missouri. Price's Raid was unsuccessful, and his army retreated to Arkansas, where it was broken up and absorbed into the Confederate Army of the Trans-Mississippi.  After the war, Price, accompanied by his subordinate Brig. Gen. Jo Shelby and several members of his former command, relocated to Mexico where they unsuccessfully sought service with the Emperor Maximilian prior to returning to civilian life in the United States.

Origin and formation
The Army of Missouri traces its roots to the Missouri State Guard, which was created in 1861 under Sterling Price to enforce Missouri's official stance of "armed neutrality" in the conflict, while formally remaining in the Union.  The Guard eventually became part of the Confederate States Army after engaging in skirmishes with the Union troops under Nathaniel Lyon who successfully removed elected Governor Claiborne Jackson and replaced him with a pro-Union governor.  As the Missouri State Guard, they would win victories over the Union at the First Battle of Lexington and Wilson's Creek, where Lyon himself was killed.

Price and his State Guard troops were subsequently incorporated into Maj. Gen. Earl Van Dorn's Army of the West, where they suffered defeats at Pea Ridge, Arkansas, Iuka, Mississippi and Corinth, Mississippi.  Following the Battle of Corinth, Price was sent back to Missouri by Confederate President Jefferson Davis but without any of the troops he previously commanded, who remained with Van Dorn.  He raised a new force, and conducted operations in Arkansas in support of Southern efforts there.

By the late summer of 1864, a good portion of the Union Army in Missouri had been reassigned eastward to aid in efforts to seize Atlanta and to help in other campaigns. The Confederacy ordered Gen. E. Kirby Smith, commander of the Trans-Mississippi Department, to send his infantry across the Mississippi River to reinforce beleaguered Southern troops in the east. However, Smith had alternative plans.  He desired to "liberate" Missouri from Federal control, seizing the key cities of St. Louis and the state capital at Jefferson City, reinstating the Confederate governor and his supporters. Smith decided to send a large force of mounted infantry and cavalry under former Missouri governor Sterling Price to carry out this plan, which he also hoped might wreck Union President Abraham Lincoln's hopes for reelection that fall.  Price eagerly accepted his new assignment, having previously lobbied for just such an opportunity; he named his new command "The Army of Missouri".

Considering that St. Louis was originally defended by only 8,000 Union troops (later reinforced by other Federal formations under Maj. Gen. Andrew J. Smith), Smith's hopes were not entirely unfounded–at least in the beginning.  Were Price able to seize his primary objective, with its huge arsenal and warehouses filled with supplies, Union successes in Georgia and Virginia might yet be offset, leading to a loss for Lincoln and snatching a Southern victory from the jaws of defeat.

Organization
The Army of Missouri was organized into three divisions, led by Maj. Gen. James F. Fagan, Maj. Gen. John S. Marmaduke and Brig. Gen. Joseph O. Shelby, all veterans of previous combat during the war. It fielded fourteen artillery pieces. A breakdown of the Army of Missouri by divisions, brigades and regiments may be seen here.

Price's men formed a rather motley crew, with a quarter of his force being made up of deserters.  Hundreds of Price's men were barefoot, and most had no personal equipment such as canteens or cartridge boxes; many carried jugs for water, and stuffed ammunition in shirt and pants pockets.  Nearly 4000 were unarmed, as Price was unable to procure sufficient small arms for his command.  Price's orders were to strike first at St. Louis, then make for Jefferson City if that was too stoutly defended.  From there Price was then to continue onward to the west, cross into Kansas and head south through the Indian Territory, "sweeping that country of its mules, horses, cattle, and military supplies".

The Missouri expedition

Price's army left northeastern Arkansas on Friday, Friday, September 16, 1864.  Advancing into Missouri, they chose to attack the Union garrison located at Ft. Davidson near Pilot Knob, where Price lost more than 1000 men and invaluable time engaging a target of little real significance.  Unable to continue on toward St. Louis due to heavy Union reinforcement, Price turned west toward Jefferson City.  Sharp skirmishes there convinced him that the capital could not be taken either, so Price continued further west toward Kansas City and nearby Fort Leavenworth, Kansas.  Minor clashes ensued between Price's force and Union elements at Boonville and Glasgow, and between one of Price's brigades and Unionist militia at Sedalia.  All resulted in Confederate victories.  As he made his way west, Price acquired an ever-expanding wagon train loaded down with looted and captured property and materiel, as well a large herd of horses and cattle.  The presence of this cavalcade increasingly limited Price's tactical options, and it ultimately became what modern U.S. Army Major Dale Davis describes in his study of Price's Raid as "an albatross to [his] withdrawal" following his defeat at Westport (see below).

Union forces in Missouri, under the command of Maj. Gen. Samuel R. Curtis, were rapidly organizing to oppose Price's incursion.  Curtis organized militia units in Missouri and Kansas, together with regular infantry and cavalry units, into the Army of the Border, which contained about 35,000 men in all.  Meanwhile, Price's force was being steadily eroded by desertions, losses and disease; by the time of the pivotal Battle of Westport, it only numbered 8,500.  In addition to dealing with Unionist militia and Curtis' force Price was also being pursued by Union Cavalry under Maj. Gen. Alfred Pleasonton, nominally under Curtis' command, but operating independently of Curtis' main element.

Price's first true test against this new Union force came at Lexington, where he drove elements of Curtis' army back toward the Little Blue River and the nearby city of Independence.  Further triumphs at those two locations positioned Price's army near Westport, where Curtis' main army lay.  Pleasanton finally caught up with Price at Independence, pinching the Army of Missouri between two Federal armies, each of which was larger than Price's own force.  This brought on the Battle of Westport, also referred to as the "Gettysburg of the West", which saw Price's complete defeat and forced him to retreat southward through Kansas toward the Indian Territory (modern Oklahoma).  Further defeats at the Marais des Cygnes River, Mine Creek, the Marmiton River and Newtonia followed, forcing Price to retreat all the way into Arkansas and eastern Texas (to avoid additional Federal troops at Fort Smith, Arkansas). The remnants of Price's weary army finally returned to Arkansas on December 2, having lost about 6,000 men. The Army of Missouri officially ceased to exist when these men were subsequently absorbed into the Army of the Trans-Mississippi where Price commanded its Cavalry Corps from December 3, 1864, to March 12, 1865.

On to Mexico
Instead of surrendering at the end of the Civil War in 1865, Price and his subordinate Jo Shelby led many of their remaining troops to exile in Mexico.  Price hoped to find military service under the Mexican emperor Maximilian, but this was not to be, though Maximilian did give them land for a colony near Vera Cruz.  With the failure of this colony a year or so later and the overthrow and execution of Maximilian by the legitimist government of Benito Juárez, Price, Shelby and most of their men chose to return to the United States.  Price's and Shelby's adventure in Mexico later became an inspiration for the John Wayne and Rock Hudson movie The Undefeated.

Assessing the Army of Missouri's performance
In his paper Assessing Compound Warfare During Price's Raid, written as a thesis for the U.S. Army Command and General Staff College, Major Dale E. Davis postulates that Price's Army of Missouri failed in its campaign primarily due to Price's inability to properly employ the principles of "compound warfare".  This requires an inferior power to effectively utilize regular and irregular forces in concert (such as was done by the North Vietnamese and Viet Cong against the French and Americans during the Vietnam War) to defeat a superior army.  Davis also blamed Price's slow rate of movement for this outcome, and the close proximity of Confederate irregulars to his regular force.

Davis observes that by wasting valuable time, ammunition and men in his relatively meaningless assaults on Fort Davidson, Glasgow, Sedalia and Boonville, Price offered Union General Rosecrans time he might not otherwise have had to organize an effective response.  Price, wrote Davis, ought to have used Confederate bushwackers to harass Federal formations, forcing the Unionists to disperse significant numbers of troops to pursue them over wide ranges of territory–which would have reduced the number of effectives available to fight against Price's main force.  Instead Price kept many guerrillas close to his army, even incorporating some into his ranks, largely negating the value represented by their mobility and small, independent formations.  This in turn allowed Union generals to ultimately concentrate a force large enough to trap and defeat Price at Westport, effectively ending his campaign and leading to the demise of the Army of Missouri.

Commanders
 Major General Sterling Price (September 8-December 3, 1864)
 Major General John B. Clark, Jr. (temporary: December 3, 1864)

Engagements
 Battle of Fort Davidson (September 27, 1864)
 Fourth Battle of Boonville (October 11, 1864)
 Battle of Glasgow (October 15, 1864)
 Battle of Sedalia (October 15, 1864).
 Second Battle of Lexington (October 19, 1864)
 Battle of Little Blue River (October 21, 1864)
 Second Battle of Independence (October 24, 1864)
 Battle of Byram's Ford (October 22–23, 1864)
 Battle of Westport (October 23, 1864)
 Battle of Marais des Cygnes (October 25, 1864)
 Battle of Mine Creek (October 25, 1864)
 Battle of Marmiton River (October 25, 1864)
 Second Battle of Newtonia (October 28, 1864)

Notes

References
Davis, Dale E., Assessing Compound Warfare During Price's Raid. Ft. Leavenworth: U.S. Army Command and General Staff College, 2004.
Eicher, John H., & Eicher, David J., Civil War High Commands, Stanford University Press, 2001, .
 Monnett, Howard N. Action Before Westport: 1864 (Niwot, Colorado:  University Press of Colorado), 1995 Revised Edition.
Official Report of Maj. Gen. Sterling Price. Report made by Maj. Gen. Price at the conclusion of his campaign.
The Battle of Pilot Knob, Section "The Ragged Assembly". Publication of Missouri Department of Natural Resources.

Category:1863 establishments in the Confederate States of America
Category:1864 disestablishments in the Confederate States of America
Missouri
Category:Missouri in the American Civil War


Only One Direction

Only One Direction is an international production and theatre show about English-Irish boyband One Direction. The band has performed to hundreds of thousands worldwide. In October 2015, Only One Direction – The One Direction Story opened in London's West End.

Formation
Only One Direction, the One Direction Story consists of Matt B (Niall), Matt M (Harry), Henry (Liam), Matt R (Louis) and Jamie aka SEARLS (Zayn). The London-based act have been together since 2012 and were selected from thousands of hopefuls to be the ultimate 1D theatre show. The cast were originally taken from 20 rotating musical theatre performers. Other members include/have included X Factor stars Ryan-Lee Seager (FYD), Andy Fowler (Overload Generation) and Musical Theatre star David Ribi. They represent a new era of jukebox theatre where they are all singers and musicians in their own right.

2012 – 2013
Only One Direction formed in early 2012 as the first show in the world to pay tribute to One Direction. The band performed in music venues around the United Kingdom, immediately attracted a lot of interest and were soon performing up to 7 shows a week, quickly establishing themselves in the marketplace as the best One Direction show available.

2014
While performing shows at Dubai's Mall of the Emirates, they received worldwide notoriety after being interviewed by Virgin Radio's Myles Galloway. The band went viral and trended on Twitter after appearing in Newspapers around the world. In 2014, they completed two sell out UK Theatre Tours.

2015

In March 2015, the band appeared on ITV1's This Morning singing Story of my Life. In October 2015, Only One Direction, the One Direction story ran in London's Lyric Theatre. The Lyric theatre in London's West End theatre district explored the One Direction success story with 21 tracks to go along with it, including Only One Direction's debut original single Till We Fall.

Discography
2015: Till We Fall (Single)

References

External links

Category:Jukebox musicals
Category:One Direction
Category:English boy bands
Category:English pop rock music groups
Category:English vocal groups
Category:Bubblegum pop
Category:British pop music groups
Category:Musical groups from London
Category:West End musicals
Category:Musical groups established in 2012


Watorowo

Watorowo  () is a village in the administrative district of Gmina Kijewo Królewskie, within Chełmno County, Kuyavian-Pomeranian Voivodeship, in north-central Poland.

References

Watorowo


Inhuman

Inhuman may refer to:
Inhuman (album), a 2000 album by Desecration
Inhumans, a fictional race in Marvel Comics
Inhuman (comics), a comic book series focusing on Inhumans
Inhumans (TV series), a television series set in the Marvel Cinematic Universe
Inhuman Games, a game company

It may also refer to:
Inhuman Condition, a 1992 EP from the band Massacre
The Inhuman Condition, Sam Roberts' breakthrough album
Inhuman Grotesqueries, a 2007 LP from the band Malignancy
Inhuman Rampage, a 2006 album by the British band DragonForce
Kristoff Vernard, the Inhuman Torch, a Marvel Comics character

See also
Human
Human (disambiguation)


Grudziądz Granaries

Grudziądz Granaries () is a unique 14th-century fortification complex of river bank granaries on the Vistula river in Grudziądz, Poland.

History
After the Teutonic Order founded the settlement of present-day Grudziądz in 1291, the Order began building fortifications encompassing the town in the fourteenth-century. Formerly, a line of fortifications already existed on a scarp to the west of the settlement. It was in the years 1346-51 that the first granary, Bornwald Granary, was built, followed by several in 1364. By 1504, around modern-day Spichrzowa Street (lit. Granary Street), fourteen granaries had already been constructed, reflecting the importance of Grudziądz in trade of craftsmanship in the region. A century later, there were 16 granaries. The construction of the granaries on top of the town walls along the Vistula river was done so to be in close proximity with the river port, and thus take advantage of the flourishing grain trade. Due to the different elevations of town and river, the granaries, which from the river side look like imposing multi-stories buildings, from the town side feature only one or two floors.

Other than for grain trading purposes, the granaries performed other functions, i.e. one of the granaries, between 1603 and 1608 (or 1618) served as a Lutheran place of worship. During the Deluge at the hand of the Swedes, most of the granaries were burned down and only six had survived during the Swedish siege of Grudziądz. Rebuilding works lasted until the eighteenth-century, as a consequence of which, in relation to the former granary plans, those rebuilt had been less wide, covering smaller parcels of land individually. The following, nineteenth-century, further framework granaries had been built along the river scarp and riverfront (presently non-existent). Five granaries burned down in 1903, some were utilised for housing via enlarging windows and creating balconies on each elevation.

A monumental amount of damage occurred during the final Soviet Vistula–Oder Offensive during 1945. The granaries were rebuilt between 1946 and 1966. Presently, some of the granary building still perform their storage function, some have been adapted for residential use, whilst others are occupied by the Museum of Grudziądz.

References

Category:Buildings and structures in Kuyavian-Pomeranian Voivodeship
Category:Grudziądz


Isabella Tree

Isabella Tree (born 1964) is a British author and travel journalist.

Personal life
Tree is the adopted daughter of Michael Tree and Lady Anne Cavendish. She was given up for adoption at the age of six weeks, and did not meet her birth mother until she was 20. Michael Tree, a painter, son of late Conservative MP Ronald Tree and his wife Nancy Lancaster, worked as a director of the auction house Christie’s and in later life ran the interiors firm Colefax and Fowler, taken over by his mother from its founder Sibyl Colefax.

She grew up at Mereworth Castle in Kent, and then in a vicarage in Dorset. The family travelled regularly, which inspired her own travels later in life. After reading Classics at the University of London, she went on to work as a journalist and travel writer. Her first book, The Bird Man, about the Victorian ornithologist John Gould, was published in 1991.

She married Sir Charles Burrell, settled in Knepp Castle in West Sussex, and continued to travel, writing books about Papua New Guinea, Mexico and Nepal.

She was a guest on BBC Radio 4's Desert Island Discs on 24 November 2019.

Career
Tree was, from 1993 to 1995, a travel correspondent at the Evening Standard, which she considers to be the big break in her career. She has written five books of nonfiction, which have received praise. Islands in the Clouds: Travels in the Highlands of New Guinea was shortlisted for the Thomas Cook Travel Book Award. She writes for the Sunday Times, Evening Standard, Observer, History Today and Conde Nast Traveller and her work has also appeared in Reader's Digest Today's Best Non-Fiction, Rough Guides Women Travel and The Best American Travel Writing. In 1999 she was Overall Winner of the Travelex Travel Writers’ Awards for a feature on Nepal's Kumaris, or 'Living Goddesses' -‘High and Mighty’- for the Sunday Times.

Her book, The Living Goddess (Eland, 2015), is also about the Kumaris, a prepubescent girl worshipped in Nepal and replaced before she menstruates. It has received considerable international interest.

Her 2018 book Wilding - the return of nature to a British farm (Picador, 2018) tells the story of the Knepp Wildland Project, the rewilding experiment on Knepp Estate. Wilding was shortlisted for the 2019 Wainwright Prize.

Books
Islands in the Clouds: Travels in the Highlands of New Guinea (1996)
Sliced Iguana (2001)
The Bird Man: The Extraordinary Story of John Gould (2004)
The Living Goddess (India 2014; first published in the UK by Eland in 2015)
Wilding: the return of nature to a British farm (Picador 2018)

References

Category:1964 births
Category:Living people
Category:British travel writers
Category:British women writers
Category:Wives of baronets
Category:British adoptees


Saijō

Saijō or Saijo (西条, 西城) may refer to
Saijo (surname)
Saijō, Ehime, is a city in Ehime Prefecture, Japan
Iyo-Saijō Station, a railway station in Saijō, Ehime
Saijō, Hiroshima (Kamo), a former town in Kamo District, Hiroshima Prefecture, Japan
Saijō Sake Matsuri, a festival held in Saijō, Hiroshima (Kamo)
Saijō, Hiroshima (Shōbara),  a former town in Hiba District, Hiroshima, Japan
Saijō Station, a railway station in Higashihiroshima, Hiroshima Prefecture, Japan
Bingo-Saijō Station, a railway station  in Ōsa, Saijō-chō, Shōbara, Hiroshima Prefecture, Japan


Saw Moe Myint

Saw Moe Myint (, born 2 January 1947) also  Sin Myu Yay()  is a Burmese politician who currently serves as an Amyotha Hluttaw MP for Kayin State No. 1 Constituency. He is a member of the National League for Democracy.

Early life and education
Saw was  born on 2 January 1947 in Taungoo, Myanmar. He is an ethnic Karen. He graduated with B.E (mining), P.E (mining) from Yangon.

Political career
He is a member of the National League for Democracy. In the 2015 Myanmar general election, he was elected as an Amyotha Hluttaw MP, winning a majority of 34849 votes and elected representative from Kayin  State No. 1, parliamentary constituency . And then, he also serves as a member of Amyotha Hluttaw Mineral, Natural Resources and Environmental Conservation Committee.

References

Category:National League for Democracy politicians
Category:1947 births
Category:Living people
Category:People from Bago Region
Category:Burmese people of Karen descent


Shrirasthu Shubhamasthu

Shrirasthu Shubhamasthu () is a 2000 Indian Kannada romantic drama film directed by Seetharam Karanth and produced by N. K. Prakash Babu. The film stars Ramesh Aravind, Anu Prabhakar in the lead roles along with Naveen Krishna and Srinivasa Murthy in other prominent roles. The film had a musical score and soundtrack composed and written by K. Kalyan.

The film received mixed response upon release. Actor Srinivasa Murthy won the Karnataka State Film Award for Best Supporting Actor for his performance.

Cast
 Ramesh Aravind as Karthik
 Anu Prabhakar as Sapna
 Srinivasa Murthy as Ramchandra
 Naveen Krishna as Harichandra
 Chitra Shenoy
 Vaishali Kasaravalli as Karthik's Mother
 Nagesh Mayya
 M. N. Suresh
 Mandeep Roy as Ram bhatta
 Krishne Gowda
 Vanishree as Karthik's Sister
Deepa Bhaskar (Child Artist)

Soundtrack
The music of the film was composed and written by K. Kalyan.

References

Category:2000 films
Category:Indian films
Category:2000s Kannada-language films
Category:Indian romance films


Fürstenfeld

Fürstenfeld () is a town and a district in southeastern Austria. It is situated within the Austrian federal state of Styria, near the border of Hungary.

According to the 2005 census, Fürstenfeld has 5,986 citizens within its communal area, the larger urban area of Fürstenfeld includes approximately 20% more citizens. It was the centre of an eponymous district until the end of 2012, when it was merged with Hartberg to form Hartberg-Fürstenfeld District.

Fürstenfeld was founded around 1170 as a fortress and received its town charter in 1215. Today it is known for its schools, middle-sized industry, and vicinity to several thermal spas (Loipersdorf, Bad Blumau, Stegersbach).

History

International relations

Twin towns — Sister cities
Fürstenfeld is twinned with:
 Zug, Switzerland
 Körmend, Hungary
 Vişeu de Sus, Romania
 Aindling, Germany

People

 Anita
 Herbert Depisch
 Wilfried Elmenreich, researcher and university professor
 Hans Fronius
 Sissy Handler
 Richard L. Heschl, born in Welsdorf
 Markus Hirtler (alias Ermi-Oma), cabaret artist
 Max J. Hiti
 Max Keimel
 Richard Kriesche
 Karl Mader, painter, graphic artist
 Bert Isatitsch
 Josef Reichl (1913, Rudersdorf - 2003)
 Helmut Röhrling (known as "Schiffkowitz")
 Emmerich Schreiner
 Hanna Schulze-Bauer
 Hannes Schulze-Bauer
 Günter Timischl (born 1948, Fürstenfeld)
 Fritz Vogt
 Gregor von Rezzori, studied in Fürstenfeld

References

External links
 Official website of Fürstenfeld

Category:Cities and towns in Hartberg-Fürstenfeld District


Solomon (name)

Solomon is a common given name and surname derived from Aramaic  Šleimon; Sol as a given name is usually a form of "Solomon". Its Hebrew form, Shlomo is related to the word shalom ("peace"); and is often chosen in part as a reference to the well-known King Solomon mentioned in the Hebrew Bible. (The Arabic name سليمان, Sulaiman or Sulayman, also meaning "peace", is regarded as equivalent to Solomon, and the Islamic prophet Suleiman and King Solomon are generally regarded as accounts of the same person.)

Single name
   Solomon (Σολομών), ancient Koine Greek name, derived from 3rd cent. B.C.E. Septuagint translation of the Hebrew name שְׁלֹמֹה (Shelomoh).
 Solomon (Byzantine general), 6th-century Byzantine eunuch general, governor of Africa
 Solomon the Eunuch, associate of Byzantine general Belisarius
 Solomon of Hungary
 Solomon I of Imereti
 Solomon II of Imereti
 Solomon of Montpellier, a 13th-century Rabbi
 Solomon (pianist), the professional name of the British pianist Solomon Cutner
 Solomon (rapper) (born 1991) American electronic hip-pop recording artist

Given name
 Solomon Brannan, American football player
 Solomon Busendich (born 1984) Kenyan long-distance runner
 Solomon Burke (1940–2010) American recording artist
 Solomon Elimimian (born 1986), American football player
 Solomon Ferris (c.1748-1803), British naval officer
 Solomon kaDinuzulu (1891–1933) king of the Zulu nation from 1913 until 1933
 Sol Lesser, film producer
 Solomon Luna (1858-1912), American rancher and banker.
 Solomon Machover (1906-1976), American psychologist
 Solomon Northup (1808-c.1863), free black man kidnapped into slavery
 Sol Rosenberg, businessman and Dachau concentration camp survivor
 Sol Stern, senior fellow at the Manhattan Institute
 Solomon Sufrin (1881–1931), New York assemblyman
 Solomon Thomas (born 1995), American football player
 Solomon Trujillo (born 1951) American businessman
 Sol Wachtler, former Chief Judge of the New York Court of Appeals

Surname
Abraham Solomon, British painter
Albert Solomon (1876–1914), Australian politician, premier of Tasmania
Anthony M. Solomon (1919–2008), American Treasury undersecretary and president of the Federal Reserve Board of New York
Anu Solomon (born 1996), American football player
Barbara Probst Solomon (1928–2019), American author and journalist
Charles J. Solomon (1906–1975), American bridge player
Clinton Solomon (born 1983), American football player
David Solomon (disambiguation), several people
Dean Solomon, Australian footballer
Duane Solomon American middle distance runner
Edward I. Solomon (born 1946), Stanford University chemistry professor
Emanuel Solomon (1800–1875) pioneer of South Australia
Francis Darwin Solomon (1937–1998), American actor, professionally known as Darwin Joston
Freddie Solomon, American football player
George Solomon, American sportswriter
Gerald B. H. Solomon (1930–2001), American politician
Glenn Solomon American physicist
Grant Solomon (born 1995), American tennis player
Gustave Solomon (1930–1996), American mathematician and engineer
Harold Solomon (born 1952), American tennis player
Haym Solomon (1740–1785), financier of the U.S. in the Revolutionary War
Ikey Solomon (1785–1850), English criminal
Jacques Solomon (1908–1942), French physicist and Marxist
Jesse Solomon, American football player
Joe Solomon, West Indian cricketer
John R. Solomon (1910–1985), Canadian politician
Josh Solomon, guitar player and lead singer of the band Josh and the Empty Pockets
Kimberley Solomon, birth name of Kimberly Quinn (born 1961), American journalist, commentator, and magazine publisher
Lawrence Solomon, columnist
Linda Solomon, music critic
Manor Solomon (born 1999), Israeli football player
Martin K. Solomon, mathematician
Martin M. Solomon (born 1950), American politician, New York state senator and Supreme Court judge
Maynard Solomon, American psychologist, music producer, and writer
Morris Solomon, Jr., serial killer
Mose Solomon (1900–1966), rabbi and baseball player
Norman Solomon, author and media critic
Peggy Solomon (1909–1995), American bridge player
Richard Solomon (disambiguation), several people
Robert Solomon (disambiguation), several people
Rosalind Fox Solomon (born 1930), American photographer
Russ Solomon, founder of Tower Records
Samuel Moss Solomon (1769–1842), early settler in Australia, many notable descendants
Shalonda Solomon American sprinter
Sheldon Solomon, co-developer of terror management theory
Shirley Solomon, Canadian television talk show host
Simeon Solomon, British Pre-Raphaelite painter
Solomon Joseph Solomon, British Pre-Raphaelite painter
Stacey Solomon (born 1989) British singer, television presenter, and model
Steven Solomon (born 1993), Australian Olympic sprinter
Suniti Solomon (1938 or 1939–2015), Indian physician and microbiologist
Susan Solomon (born 1956), atmospheric chemist, MIT faculty
Vaiben Louis Solomon (1853–1908) first mayor of Darwin and 21st premier of South Australia
Vonzell Solomon, American singer
Willie Solomon, basketball player

Fictional characters
 Dick Solomon, lead character of the television sitcom '3rd Rock from the Sun'
 Sally Solomon, character in the television sitcom '3rd Rock from the Sun'
 Harry Solomon, character in the television sitcom '3rd Rock from the Sun'
 Tommy Solomon, character in the television sitcom '3rd Rock from the Sun'
 Peter Solomon, character in Dan Brown's The Lost Symbol
 Katherine Solomon, character in Dan Brown's The Lost Symbol
 Solomon Grundy, villain character from DC Comics comic books and TV series

See also
 Solomon (disambiguation)
 Solomons (disambiguation)
 Salman
 Sol (given name)

References


Qarujenag

Qarujenag (, also Romanized as Qarūjenag; also known as Qūrūchnak and Qūrūch Nak-e ‘Olyā) is a village in Kanduleh Rural District, Dinavar District, Sahneh County, Kermanshah Province, Iran. At the 2006 census, its population was 39, in 10 families.

References

Category:Populated places in Sahneh County


WADK

WADK (1540 AM) is a radio station licensed to serve Newport, Rhode Island.  The station is owned by 3G Broadcasting, Inc.  It airs a News/Talk format, with Jazz airing each weekend and local high school football and Salve Regina University college football home games during the autumn.

The station has been assigned these call letters by the Federal Communications Commission since November 23, 1953. Its broadcast tower has been located off Garfield Street in Newport since 1967. Because of ground conductivity and the small size of the state of Rhode Island, WADK's signal is audible in Providence and beyond.

References

External links
 WADK official website

ADK
Category:News and talk radio stations in the United States
Category:Newport, Rhode Island
Category:Radio stations established in 1948
Category:1948 establishments in Rhode Island
Category:Daytime-only radio stations


Ken Takeuchi

is a Japanese voice actor who works for Arts Vision.

Takeuchi learned voice acting at the Institute of Japan Narration Act. In 2000, he debuted as a main character in the video game Photogenic, and in 2003, he played one of the main characters, Ranmaru Miura, in Dear Boys (also known as Hoop Days). He is also known for his roles as main character Keita Suminoe in Kiss×Sis, and Lithuania in Hetalia: Axis Powers.

Filmography

Anime

Television
 Princess Tutu (2002), male student (ep 7)
 Haibane Renmei (2002), customer (at clothes shop, ep 8)
 Knight Hunters Eternity (2002) (ep 13)
 Detective Loki (2003), crook B (ep 8)
 Mermaid Melody: Pichi Pichi Pitch (2003), Galeos (ep 55)
 Dear Boys (2003), Ranmaru Miura
 Da Capo (2003), male student 1 (ep 1)
 Green Green (2003), Yuusuke Takazaki
 Popotan (2003), young man (ep 5)
 Full Metal Panic? Fumoffu (2003), photo club member B (ep 11)
 Bobobo-bo Bo-bobo (2003), Tenbobo (eps 66-67)
 Chrono Crusade (2003), teen
 Stellvia (2003), Ian
 Samurai Champloo (2004), bodyguard (ep 11), member (ep 18)
 Elfen Lied (2004), policeman C (ep 9), Satou (ep 3)
 ToHeart: Remember My Memories (2004) (ep 11)
 Major (2004), Oikawa (ep 27-)
 Ichigo 100% (2005), schoolboy (eps 1-2)
 Loveless (2005), Kaidoh Kio
 Best Student Council (2005), Hitoshi Sato (ep 18), male student 1 (ep 10)
 Black Cat (2005), Kevin
 Gakuen Heaven (2006), Kakeru Ozawa
 Kiba (2006), Bryan, Deucem (eps 40-46), Guzma, Jeva, Rebel D (ep 11), soldier (ep 2), young man 2 (ep 6)
 Hetalia - Axis Powers (2009), Lithuania
 Hetalia World Series (2010), Lithuania
 Kiss×sis (2010), Keita Suminoe
 Brothers Conflict (2013), Louis Asahina
 Haikyuu (2014), Komaki
 Sakamoto desu ga? (2016), Mario

Original video animations
 Green Green: Erolutions (2004), Yuusuke Takazaki
 Elfen Lied (2005), SAT member
 Kiss×sis (2008), Keita Suminoe

Film
 Garasu no Usagi (2005), Haruki Kawashima

Video games
 Brothers Conflict: Brilliant Blue, Louis Asahina
 Brothers Conflict: Passion Pink, Louis Asahina
 Etude Prologue, Nachi Katagiri
 Teikoku Sensenki, Kisharaku
 Radiata Stories

Drama CDs
 3 Shake (2009), Okazaki
 Aiso Tsukashi (2011), Shuuya Kasuga
 Amai Kuchizuke (2002), Basketball Club Captain & Drama Club Director
 Chocolate no Youni (2008), Kyouichi Shizuka
Hakuu Series 1: Hakuu (2008), Nachi Mizusawa
Hakuu Series 2: Jiu (2009), Nachi Mizusawa
Hakuu Series 3: Awayuki (2009), Nachi Mizusawa
 Hetalia: Axis Powers (2008/2009), Lithuania
 Kimi to Te wo Tsunaide (2007), Fuui Shindou
 Kiss×Sis, Keita Suminoe
 Loveless, Kio Kaido
 Love Neco (2007), Necoco
 Ogamiya Yokochou Tenmatsuki S (Esu) Series 2: Kamiato (2006), Mao Takanashi
 The Rose of Versailles II, Jeanne
 TV-kun no Kimochi (2009), (Souta Karasuma)
 Yume Miru Seiza (2008)
 Zenryousei Sakurabayashi Kan Gakuin ～Gothic～ Hana no Mizo Shiru'' (2009), Misaki Shouta

References

External links
 Official agency profile at Arts Vision

 Ken Takeuchi at GamePlaza Haruka Voice Acting Database

Category:1978 births
Category:Living people
Category:Japanese male voice actors
Category:21st-century Japanese male actors
Category:Arts Vision voice actors