This is a list of counties in the U. S. state of Kansas. Select from the links at right to go directly to an article, or browse the listing below for additional information; every license plate issued by the state contains the same two-letter abbreviation for the county in which its vehicle is registered. Kansas has the sixth-highest total of any state. Many of the counties in the eastern part of the state are named after prominent Americans from the late 18th and early-to-mid-19th centuries, while those in the central and western part of the state are named for figures in the American Civil War. Several counties throughout the state bear names of Native American origin. Wyandotte County and the city of Kansas City, Greeley County and the city of Tribune, operate as unified governments; the FIPS state code for Kansas is 20. Kansas counties ranked by per capita income Kansas license plate county codes Kansas census statistical areas Lists of places in Kansas The Establishment of Counties in Kansas—Maps and text transcribed from Transactions of the Kansas State Historical Society, 1903-1904
Schartner Bombe is a popular carbonated soft drink from Austria, manufactured by Starzinger in Frankenmarkt. It's available in the flavors cherry, orange, orange & grapefruit, herbs, ACE, ice tea lemon and ice tea peach and can be purchased in PET bottles, glass bottles and cans. In the year of 1905, a healing spring in the village of Leppersdorf in the municipality of Scharten was discovered. In 1926, Otto Burger had the idea to enhance the springwater by adding fruit syrup and selling it under the name "Schartner Bombe", its name is derived from the bomb-like shape of the initial design of the bottle. The brand was first recognized in the commercial register in 1927 and sales were steady during the Great Depression. After Burger's death in 1940, the brand was handed over to Lichtenegger Nährmittel Werke. In the 1960's, Schartner Bombe was bought by Mühlgrub brewery in Bad Hall, which expanded production extensively by constructing the world's largest bottling line in 1969. Local water from Bad Hall was used from 1975 on.
After multiple ownership changes, today's manufacturer Starzinger obtained the rights to produce the soft drink in 1995 and managed to revive marketing after revenue was at an all-time low
John Eleazer Remsburg was an ardent religious skeptic in America in the late 19th and early 20th centuries. In his book 1909 book The Christ, Remsburg lists forty-two ancient writers who did not mention Jesus or whose mentions are suspect, this list has appeared in many subsequent books that question the historicity of Jesus. Remsburg himself wrote that the man Jesus may have existed, but that the Christ of the gospels is mythical. Remsburg was born in a son of George J. and Sarah A. Remsburg, he enlisted in the Union army at the age of sixteen during the American Civil War. On October 9, 1870, he married Miss Nora M. Eiler of Kansas, he was a teacher for 15 years, a superintendent of public instruction in Atchison County, Kansas for four years a writer and lecturer in support of free thought, his lectures being translated into German, Bohemian, Swedish, Norwegian and Singalese. He was a life member of the American Secular Union, of which he was president from 1897–1900, a member of the Kansas State Horticultural Society.
Remsburg was a critic of morality as found in the Bible. Although he lived in Atchison, that town's library has no copies of his work, according to Fred Whitehead in Freethought History. In Bible Morals, he cited twenty vices sanctioned by scripture. In his The Bible, he condemns as pernicious and false such Biblical views as: Blessed are the poor in spirit; such views, combined with the name of Christ, Remsburg held, have caused more persecutions and miseries than any other. Remsburg "delivered over 3,000 lectures, speaking in fifty-two States and Provinces, in 1,250 different cities and towns, including every large city of United States and Canada." In recent years a list of forty-two names from the "Silence of Contemporary Writers" chapter of The Christ has appeared in several books regarding the nonhistoricity hypothesis by authors such as James Patrick Holding, Hilton Hotema, Jawara D. King, Madalyn Murray O'Hair, Dorothy M. Murdock Robert M. Price, Asher Norman, Frank Zindler, Tim C. Leedom et al.
This Remsburg List was improved upon in 2012 with the book No Meek Messiah, augmenting the number of "Silent Writers" to 126. The list was published in Free Inquiry magazine in August 2014. Remsburg stated "This volume on "The Christ" was written by one who recognizes in the Jesus of Strauss and Renan a transitional step, but not the ultimate step, between orthodox Christianity and radical Freethought. By the Christ is understood the Jesus of the New Testament; the Jesus of the New Testament is the Christ of Christianity. The Jesus of the New Testament is a supernatural being, he is, like the Christ, a myth. He is the Christ myth". Moreover, Remsburg clarified that "It is not against the man Jesus that I write, but against the Christ Jesus of theology" explaining that "Jesus of Nazareth, the Jesus of humanity, the pathetic story of whose humble life and tragic death has awakened the sympathies of millions, is a possible character and may have existed. Remsburg concluded the chapter by stating "While all Freethinkers are agreed that the Christ of the New Testament is a myth they are not, as we have seen, never will be agreed as to the nature of this myth.
Some believe. Some believe that Jesus, a real person, was the germ of this Christ whom subsequent generations evolved. After weighing the evidence and arguments in support of each hypothesis the writer, while refraining from expressing a dogmatic affirmation regarding either, is compelled to accept the former as the more probable."In "The Christ a Myth" chapter, Remsburg stated: "The conceptions regarding the nature and character of Christ, the value of the Christian Scriptures as historical evidence, are many, chief of which are the following 1. Orthodox Christians believe that Christ is a historical character and divine. 2. Conservative Rationalists, like Renan, the Unitarians, believe that Jesus of Nazareth is a historical character and that these narratives, eliminating the supernatural elements, which they regard as myths, give a authentic account of his life. 3. Many radical Freethinkers believe that Christ is a myth, of which Jesus of Nazareth is the basis, but that these narratives are so legendary and contradictory as to be if not wholly, unworthy of credit.
4. Other Freethinkers believe that Jesus Christ is a pure myth—that he never had an existence, except as a Messianic idea, or an imaginary solar deity."So speaking Remsburg was never part of the'Jesus did not exist as a human being' part
Helen Elizabeth Longino is an American philosopher of science who has argued for the significance of values and social interactions to scientific inquiry. She has written about the role of women in science and is a central figure in feminist epistemology and social epistemology, she is the Clarence Irving Lewis Professor of Philosophy at Stanford University. In 2016, she was elected to the American Academy of Sciences. Longino received her B. A. in English literature from Barnard College in 1966 and her M. A. in philosophy from the University of Sussex, England, in 1967. She earned her PhD from Johns Hopkins University in Baltimore, Maryland in 1973, under the supervision of Peter Achinstein, her dissertation dealt with Scientific Discovery. Longino taught at the University of California, San Diego, Mills College, Rice University, the University of Minnesota before joining the philosophy department of Stanford University, she was active in the women's liberation movement and in establishing women's studies in several institutions.
She became the Clarence Irving Lewis Professor of Philosophy in 2008 and served as chair of the philosophy department from 2008 to 2011. She served as President of the Philosophy of Science Association, is the First Vice President of the Division of Logic and Philosophy of Science and Technology of the International Union of History and Philosophy of Science. In her work, Longino discusses the social dimensions of scientific knowledge and the relations of social and cognitive values, she examines their implications for scientific pluralism. Rather than suggesting that there is a distinctively female way of knowing, Longino emphasizes the idea of "doing epistemology as a feminist", an approach bringing with it an awareness of the many ways in which a question may be characterized. In her first book, Science as Social Knowledge, Longino argued for the relevance of social values, or values which are part of the human context of science, to the justification of scientific knowledge as objective.
In her contextual empiricism, she argues that observations and data of the sort taken by scientists are not by themselves evidence for or against any particular hypotheses. Rather, the relevance of any particular data for any given hypothesis is decided by human beliefs and assumptions about what kinds of data can support what kinds of hypotheses. Moreover when the relevance of evidence is decided, there remains a logical gap between evidence and full justification of interesting scientific theories; this gap, must be bridged by beliefs and assumptions about legitimate reasoning in order for evidence to help us decide which hypotheses to accept as true. The use of diverse perspectives to criticize hypotheses can turn some of those hypotheses into scientific knowledge. Hypotheses become knowledge when they are subjected to scrutiny from diverse perspectives by those with diverse beliefs and values. In contrast to those philosophers who would point to the two evidential gaps above to argue that science is not objective therefore, Longino argues that scrutiny by those with diverse values can instead support the objectivity of science.
Accordingly, our values which do not seem to have anything to do with science are crucial to the objectivity of pieces of scientific knowledge, science can be objective because it is not value-free. From this viewpoint, dissent is important in testing the adequacy of our grounds for accepting a theory. Open critical dialogue within a community can enable the community to overcome bias. To attain objectivity, science must permit and engage with "transformative criticism". Longino has developed most a conception of objectivity based on democratic discussion, her key idea is that the production of knowledge is a social enterprise, secured through the critical and cooperative interactions of inquirers. The products of this social enterprise are more objective, the more responsive they are to criticism from all points of view. Longino's book The Fate of Knowledge explores and attempts to reconcile the accounts of knowledge of philosophers and sociologists of science. Most in Studying Human Behavior: How Scientists Investigate Aggression and Sexuality, Longino examines five scientific approaches to human aggression and sexuality in terms of their epistemological frameworks, the types of knowledge that they produce, their pragmatic goals.
She argues that different approaches begin from and build upon different causes, each of them producing partial knowledge about the subject. As such, they cannot be reduced to a single perspective. From her perspective in social epistemology, Longino argues that scientific research will be more useful as a guide to public policy makers if the plurality of different approaches to knowledge is acknowledged. Increasing awareness of the range of perspectives to be examined can benefit policy by more informing decisions, encourage caution about too adopting policy positions based on a limited perspective. Though her work on the nature of scientific knowledge is broadly feminist in the sense that it argues for the value of contributions by diverse people to science, some of Longino's other work has been more explicitly feminist and concerned with women. For example, she has presented and analyzed alternative narratives of female and male-centered accounts of human evolution, emphasizing the impact of gender-centered assumptions on the formation of theory.
In the Vamsa Brahmana of Vedic literature, Aupamanyava is listed as a Vedic teacher and sage. of the Sama Veda. The patronymic Aupamanyava establishes him as a descendant of Upamanyu, while the name Kamboja suggests an association with the Kamboja kingdom of the Mahajanapada period. Vamsa Brahmana informs us that sage Anandaja had received the Vedic learning from sage Samba, the son of Sarkaraksa, as well as from Kamboja, the son or descendant of Upamanyu. Vamsa Brahamana of the Sama Veda refers to one Rsi Madragara Shaungayani as the teacher of Aupamanyava Kamboja; as the name itself suggests, risi Madragara Shaungayani belonged to Madra tribe, i.e. the Uttaramadras. Dr Jain observes: "Kamboja Aupamanyava, pupil of Madragara, is mentioned in the Vamsa Brahmana; this points to a possible relationship of the Madras or more of the Uttaramasdras with the Kambojas, who had Indian as well as Iranian affinities". Aupamanyava is quoted as a grammarian by Yaska in his Nirukta, mentioned in respect of the Nisadas and the Panca-janah.
Aupamanyava is stated to have authored one Nighantu—a collection of Vedic words Pt Bhagva Datta points out that, Dr G. Opart has referred to one nirukta whose authorship he attributes to a certain Upamanyu Commenting on the Vamsa Brahmana list of Vedic teachers, Albrecht Weber writes: "One fact deserves to be noticed here, that several of the teachers mentioned in the Vamsa Brahmana, by their names, points us directly to the north-west of India, e.g. Kamboja Aupamanyava, Madaragara Saungayani, Sati Aushtrakshi and Kauhala", and commenting on the same list, R Morton Smith writes: “The names Kamboja Aupamanyava, Sati Austraksi and Madragara Saungayani suggest a North-west connection for the main branch of Vamsa Brahmana. Among the entire lists of ancient Vedic teachers of the Satapatha Brahmana as well as the Vamsa Brahmana, Kamboja Aupamanyava appears as the first "Aupamanyava"'; this Kamboja Aupamanyava was the guru of Anadaja Chandhanayana who in turn was the guru of Bhanumant Aupamanyava.
Bhanumant Aupamanyava had instructed Urjayant Aupamanyava. Vedic teachers Bhanumanta Aupamanyava and Urjayant Aupamanyava of the Vamsa Brahmana list were the son and grandson of Kamboja Aupamanyava. Upamanyu is one of the gotras of Hindu brahmins; the people with Upamanyu gotra live in far western part of Nepal and eastern Parts of Jammu & Kashmir. They are present just below the Mount Kailash as they pray to Lord Shiva only. However, according to Dr D. C. Sircar, Upamanyu gotra is not found in early Sanskrit literature and it is difficult to determine at this time whether it is a mistake for Aupamanyava gotra. Prof B. N. Datta comments: "... In the list of Brahmana gotras mentioned in the Matsya-Purana, the name "Kamboja" is to be found, it is said to be an offshoot of the Vrigu gotras. This means that a Rishi hailing from the Kamboja tribe was founder of a Brahmanical class....... Weber says that the appearance of the name of Kamboja as a Sama theologian is analogous of the discovery of the name of Gautama in Zoroastrian Mithra-Yesht.
Upamanyu was of Kamboja descent, Ushtaxri was of Bactrian origin. Further, the name of prominent Rishi like Atharva sounds like Atharavan or Atharvan, the Persian fire-cult priest; the names of Atharva and Angirasa are connected with the introduction of fire-cult amongst the Vedic people. In this case, we find another infiltration of the foreign element in the ethnic composition of the Vedic Aryas"; the Vamçabrahmana:: The Vamçabrahmana:: The Vamçabrahmana
An Autumn's Tale is a 1987 Hong Kong romantic drama film set in New York City starring Chow Yun-fat, Cherie Chung, Danny Chan. The film is Mabel Cheung's second directorial effort after her "migration trilogy." The film won the Hong Kong Film Award for Best Cinematography and Best Screenplay. On the other hand, Chow won his second Golden Horse Award for Best Actor for his role in this film in 1987. Cherie Chung was nominated for Best Actress and Lowell Lo was nominated for Best Original Score, respectively; the film was ranked #49 on the Hong Kong Film Awards' Best 100 Chinese Motion Pictures. Jennifer Lee travels from Hong Kong to New York City with plans to study with her boyfriend, Vincent. Samuel Pang is a relative of Jennifer who arrives at the airport with two friends and Bull to pick her up. Not comprehending with the airport security officer, Pang shouts welcoming Japanese phrases in hopes of getting inside. Illegally parking his car at a no-parking zone, Pang rushes his friends to escort Jennifer from the airport.
Arriving at her apartment, Pang introduces Jennifer to her room. He warns her to be careful using the fridge, as it is run by gas, leaking, but his voice is muffled by a passing train. Pang leaves letting Jennifer know that she may stamp on the floor if she needs anything, as he lives downstairs; the next day, Jennifer wakes up Pang to have him show her. Pang jokes the train station is like a labyrinth and is dangerous for a girl like her to go there by herself, he insists driving her to the train station. Waiting for Jennifer to change, he comments. Pang ridicules Jennifer not knowing English. Waiting in the train station, she sees Vincent with a girl named Peggy. Anxiously, Jennifer is caught before she could walk out from him. Vincent did not expect to see Jennifer at the train station, or he would have not been to Boston to see a baseball game with his girlfriend. Vincent felt it was childish of Jennifer to travel to New York City to send him a box of dolls from Hong Kong. Infuriated, Jennifer walks back to the car and throws the box of dolls on the street and, run over by Pang's car.
That night, Pang answers a call made by Vincent because Jennifer would not answer. He told Jennifer to meet with him for lunch at Silver Palace restaurant the next day. Coincidentally, Pang overhears their conversations. After saving enough money, Jennifer meant to study in New York as a means to be with Vincent. Vincent tells Jennifer to meet new people than to follow him everywhere; when he tells her this, she finds out. Depressed, Jennifer makes a pot of tea. Pang investigates, he has someone call the fire department. Seeing Jennifer lovesick for Vincent, Pang takes her out for a walk; the next day, Jennifer goes to a restaurant in Chinatown. While she eats an egg sandwich, Pang sees her too. Pang is about to sit with Jennifer, only to have a friend from another table call him. Pang moves toward Jennifer's table, he tries a piece of Jennifer's egg sandwich and calls a staff member over to order extra plates of food for both of them, for no extra charge. Pang helps Jennifer decorate her room, she tells him she found a part-time job as a babysitter to pay for her rent, but would need second job for her tuition and other expenses.
He finds her grandfather's watch. Unsure she has enough money for a watchstrap, let alone a Broadway show, Pang goes to buy tickets for her the next morning. Not knowing Jennifer was busy, he did not have a chance to tell her he had tickets for the show, he tried to sell the tickets, claiming they were for Bull, when she asked. Jennifer climbed off the NJ Transit bus to help Pang with a NYPD officer outside the theatre, but would be late for her babysitting job, so Pang insisted driving her there, he stripped the car and rebuilt it, so she would not have to hold onto the broken door. Concerned, Pang asks why she will not go in, she asks Pang to accompany her. Pang asks Cow and Bull to give him some money to gamble. Bull is reluctant to give some. Bull pays the gangs $400.00 each week, but is still not enough from keeping them destroying his property. Tony, one of Mrs. Sherwood's boyfriends wants to hire Jennifer as a waitress for his restaurant. Pang offers to try the restaurant. Jennifer assures him it would love for him to visit her there.
Pang declines, with work on his mind. He visits Jennifer, is led to an expensive restaurant called "The Big Panda". Unable to read the English menu, he has the waiter order a simple menu for him; the waiter charges the highest-priced items onto the bill. While babysitting Anna, Tony walks with to the garden. Mrs. Sherwood came home and sees Tony flirting with Jennifer, calls for her to leave immediately. Having heard Jennifer losing her babysitting job and his friends go to The Big Panda restaurant to beat up the owner, they spend their morning trying to sell her dolls