349 research outputs found
The author tells the legend of her grandfather, Cyrus Rackliff, who ignored a pr
No full textThe author tells the legend of her grandfather, Cyrus Rackliff, who ignored a premonition and went duck hunting on Green Island, where he shot himself below the knee. Illustrated with Andrew Wyeth painting and the poem Cyrus by Wilbert Snow
Design methodology for backhaul and distribution networks using TV white spaces
No full textSince the FCC’s approval of unlicensed use of TV white spaces, the issue of how to use these white spaces has led to innovative technologies such as cognitive radios as well as a variety of spectrum policy proposals. There have been proposals to devise alternate rules for spectrum usage citing the overly conservative restrictions on secondary transmissions to protect incumbents. In this thesis, instead, we propose to utilize white spaces for a backhaul network for internet traffic based on existing restrictions. Using the available white spaces and backhaul traffic demands in New Jersey as a case study, we evaluate the feasibility of such backhauling and present a methodology that can be used for other areas as well. Using a basic design involving fixed towers and directional antennas, our results show that the TV white spaces can be an effective medium for radio backhaul as an alternative to the costly laying of optical fiber. Although the most recent FCC ruling does not mandate protection of wireless microphones, we show that meeting the more stringent earlier FCC requirements on sensing and avoiding harm to wireless microphones would have only a minor impact on capacity. Finally, we study the aggregating of multiple data traffic flows at the nodes and show that, with proper engineering, multiple flows have but a slight effect on the need for optical fiber.M.S.Includes bibliographical referencesby Cyrus Geram
A century sermon, delivered at Midway, January 1st, 1797. A copy of which being requested, by the selectmen of the society, in order to be printed, was handed to them by the author. The Rev. Cyrus Gildersleeve, A.M. Pastor. ; [Two lines from Psalms]
No full text32, 23, [1] p. ; (18mo)"New-Year sermon, delivered at Midway, January 1, 1798. A copy of which being requested, by the selectmen of the society, that it might be printed with the Century sermon, was handed to them by the author. The Rev. Cyrus Gildersleeve, A.M. Pastor."-- 23, [1] p., 2nd count, with separate title page. The century sermon may have been first issued separately (cf. Evans 32192)
A Mesopotamian Omen in the Cycle of Cyrus the Great
No full textThe Author discusses the legends and stories concerning the ascent to the power by Cyrus the Great, with particular reference to Ctesias' account
Arkansas Vernacular Architecture Manuscript Vernacular Building Type List and Sketches
No full textHandwritten ink building type list with building elevation sketches.Of particular note is Sutherland's use of the term "duple" for the double pen house. Author Donald Harington is credited with coining the term, and Sutherland with popularizing it
La violence ludique du jeune Cyrus chez Hérodote
No full textInternational audienceIn Book~I of his History, Herodotus presents a legendary version of Cyrus’ childhood, in which the young prince is abandoned, collected and brought up by a herdsman, and finally recognised by his grandfather, the Medan king Astyagus, when he reaches his tenth year, following his violent but revealing behaviour in a game of basilinda (an imitation game, also called “the king’s game”). If, from the point of view of the social and hierarchical codes of the Medan society, Cyrus’ attitude during the game can be seen as a transgression (a point of view that is developed by the father of the child Cyrus had whipped), another logic is at work in the narrative: that of “play” –~in the global sense put forward by the anthropologist of play, Roberte Hamayon. According to Hamayon, Cyrus’ violent attitude is justified by the attitude of Artembares’ son –~expected by the game or freely chosen by its author~– and the game ends with a breach of the ludic contract, which contributes to the recognition of Cyrus’ true identity. More than a simple prophecy, among others, of an inevitable destiny, the “king’s game” gives Cyrus a certain agency over his destiny, which he prepares, in the sense that the “game” aims at influencing what has not yet happened.Dans le livre I de son Enquête, Hérodote présente une version légendaire de l’enfance de Cyrus, au cours de laquelle le jeune prince est exposé, recueilli et élevé par un bouvier et, finalement, reconnu par son grand-père, le roi mède Astyage, alors qu’il atteint sa dixième année, suite à sa conduite violente, mais révélatrice de sa nature royale, au cours d’un jeu de basilinda (un jeu d’imitation, appelé aussi «~jeu du roi~»). Si, du point de vue des codes sociaux et hiérarchiques de la société mède, l’attitude de Cyrus au cours du jeu peut apparaître comme une transgression (point de vue qui est développé par le père de l’enfant que Cyrus a fait fouetter), une autre logique est à l’œuvre dans le récit~: celle du «~jouer~» –~dans le sens global mis en avant par l’anthropologue du jeu, Roberte Hamayon. Selon celle-ci, l’attitude violente de Cyrus est justifiée par celle –~attendue par le jeu ou choisie librement par son auteur~– du fils d’Artembarès, et le jeu prend fin par une rupture du contrat ludique, laquelle contribue à la reconnaissance de la véritable identité de Cyrus. Plus qu’une simple prophétie, parmi d’autres, d’un destin inévitable, le «~jeu du roi~» donne à Cyrus une certaine agentivité sur sa destinée, qu’il prépare, en ce sens que le «~jouer~» vise à influer sur ce qui n’est pas encore advenu
La violence ludique du jeune Cyrus chez Hérodote
No full textDans le livre I de son Enquête, Hérodote présente une version légendaire de l’enfance de Cyrus, au cours de laquelle le jeune prince est exposé, recueilli et élevé par un bouvier et, finalement, reconnu par son grand-père, le roi mède Astyage, alors qu’il atteint sa dixième année, suite à sa conduite violente, mais révélatrice de sa nature royale, au cours d’un jeu de basilinda (un jeu d’imitation, appelé aussi « jeu du roi »). Si, du point de vue des codes sociaux et hiérarchiques de la société mède, l’attitude de Cyrus au cours du jeu peut apparaître comme une transgression (point de vue qui est développé par le père de l’enfant que Cyrus a fait fouetter), une autre logique est à l’œuvre dans le récit : celle du « jouer » – dans le sens global mis en avant par l’anthropologue du jeu, Roberte Hamayon. Selon celle-ci, l’attitude violente de Cyrus est justifiée par celle – attendue par le jeu ou choisie librement par son auteur – du fils d’Artembarès, et le jeu prend fin par une rupture du contrat ludique, laquelle contribue à la reconnaissance de la véritable identité de Cyrus. Plus qu’une simple prophétie, parmi d’autres, d’un destin inévitable, le « jeu du roi » donne à Cyrus une certaine agentivité sur sa destinée, qu’il prépare, en ce sens que le « jouer » vise à influer sur ce qui n’est pas encore advenu.In Book I of his History, Herodotus presents a legendary version of Cyrus’ childhood, in which the young prince is abandoned, collected and brought up by a herdsman, and finally recognised by his grandfather, the Medan king Astyagus, when he reaches his tenth year, following his violent but revealing behaviour in a game of basilinda (an imitation game, also called “the king’s game”). If, from the point of view of the social and hierarchical codes of the Medan society, Cyrus’ attitude during the game can be seen as a transgression (a point of view that is developed by the father of the child Cyrus had whipped), another logic is at work in the narrative: that of “play” – in the global sense put forward by the anthropologist of play, Roberte Hamayon. According to Hamayon, Cyrus’ violent attitude is justified by the attitude of Artembares’ son – expected by the game or freely chosen by its author – and the game ends with a breach of the ludic contract, which contributes to the recognition of Cyrus’ true identity. More than a simple prophecy, among others, of an inevitable destiny, the “king’s game” gives Cyrus a certain agency over his destiny, which he prepares, in the sense that the “game” aims at influencing what has not yet happened
Xenophontic Narrative of the Socratic Political Philosophy: A Commentary on The Education of Cyrus
No full textThe Education of Cyrus is Xenophon’s magnum opus in political philosophy. If Memorabilia is in the center of his Socratic writings, then The Education of Cyrus is the main work in his portrayal of Cyrus. The Education of Cyrus, as Plato’s Republic, is an educational work in the Socratic sense of the word and hence an original text in the tradition of the Socratic political philosophy. The biographical form of this writing originates from the educational intention of his writer who, by concentrating on the Cyrus’s deeds, encourages the reader to take notice of this question: “what is the best way of life for human beings?” If we confirm that Memorabilia has a biographical form, then we would be able to compare it to The Education of Cyrus. The author attempts to show that Xenophon’s The Education of Cyrus contains a comparison between the Socratic way of life and the Cyrus’ way of life. In spite of showing his admiration for Cyrus nearly in the entire of that work, Xenophon ultimately defends the superiority of the Socratic (or philosophical) way of life as compared to Cyrus the Great’s (or political) way of life. This is the deepest educational layer in Xenophon’s political philosophy hidden behind the disguise of political education in his work on Cyrus. In order to better understand, we should take a distinct stance on the text itself as a totality whose every part serves the whole. By whole, we mean the intention of the writer; and this is the well known approach innovated and applied by Leo Strauss who is the most eminent commentator of Xenophon’s work. Nevertheless, we should avoid the modern dogmatism in Xenophon’s scholarship which tends to depict him as a marginal or second-rate writer. As mentioned by Strauss, Xenophon “had the courage to clothe himself as an idiot and go through millennia that way— he’s the greatest con man I know.” According to Strauss, and his commentaries in Xenophon scholarship in recent decades, there is no reliable way to understand Xenophon’s intention in the Education of Cyrus, unless we use Strauss’s method of interpretation of Xenophon as a first-rank political philosopher. The Education of Cyrus might be read as a logographic text given that every part of the work “must be necessary for the whole; the place where each part occurs is the place where it is necessary that it should occur.” Using this method, the author has tried to show that—in spite of its pessimistic tone toward the political way of life—the concluding part of The Education of Cyrus is consistent with the great admiration of Cyrus as expressed by Xenophon in the most other parts of this work. We examine whether Xenophon’s intention in The Education of Cyrus is to expose the education which Cyrus received or the one he did not. Thus, he emphasizes the contradiction in The Education of Cyrus as a whole, and simultaneously in the other Xenophon’s writing, especially his Memorabilia. To understand the two main Xenophontic scholarly work, and their positions in the hierarchy of Xenophon’s philosophical thought, it is necessary to compare the similarities, differences and particularly as they relate to the limitations in the Socratic and Cyrus’ ways of life, and to analyze how each has affected the other. The aim here was to show the true intention of Xenophon as one of the most authoritative Socratic political philosophers. In doing so, we understand Xenophon’s preferences for philosophical or political ways of life
Theodoret of Cyrus on Messalianism
No full textThis paper aims to review the positions of Theodoret of Cyrus on Messalianism. After a brief presentation on Messalianism and of the position taken against it by some Church Fathers and synods, the author formulates the hypothesis that Theodoret, while taking a position on Messalianism, was careful not to harm the reputation of Antioch, as this theological centre could be perceived in Alexandria as a fief of Messalianism in the East. In Historia religiosa, Theodoret carefully avoids any association of his ascetic heroes with Messalianism. The report on Messianism in Historia ecclesiastica also carefully disconnects Antioch from Messalianism and declared that Syria was cleared up of their influence
Does Portfolio Diversification Affect Performance of Balanced Mutual Funds in Kenya?
Full text linkLiterature provides conflicting results on the effect of diversification on performance of mutual funds with some studies showing a positive relationship (Markowitz, 1952; Muriithi, 2005; Kagunga, 2010), others negative (Chang & Elyasiani, 2008; Fiegenbaum & Thomas, 1998) and still others showing that there is no relationship between the two variables (Loeb, 1950). It is with this background that this study sought to establish the effect of diversification on performance of mutual funds in Kenya. The study took a descriptive research design approach on weekly performance of a sample of 7 balanced mutual funds for the year 2013.The study used secondary data sources available at the Capital Market Authority offices and from each mutual funds. The portfolio return was determined by computing the changes in prices of the balanced fund as traded at the Nairobi Securities Exchange (NSE) while diversification was determined from the level of Unsystematic Risk in the Performance. The study used the Ordinary Least Squares (OLS) multiple linear regression equation. Control variables of the size and age of the fund were introduced in the regression model. The results indicated the existence of a positive relationship between the Unsystematic Risk and Performance of balanced mutual funds with a beta coefficient of 0.069 (t=4.971, p < 0.5. This implies that the lower the diversification the higher the performance of mutual funds
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