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Existence of God

2024-05-28T18:57:00Z

PythonicWikier: removed statement that "there is no easy answer" to the problem of hell since that violates NPOV.

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{{Philosophy of religion sidebar|God}}

The '''existence of God''' is a subject of debate in [[theology]] and the [[philosophy of religion]].<ref>''The Rationality of Theism'' quoting [[Quentin Smith]] "God is not 'dead' in academia; it returned to life in the late 1960s". They cite "the shift from hostility towards theism in Paul Edwards's ''Encyclopedia of Philosophy'' (1967) to sympathy towards theism in the more recent ''[[Routledge Encyclopedia of Philosophy]]''.</ref> A wide variety of arguments for and against the existence of [[God]] can be categorized as [[logic]]al, [[Empirical research|empirical]], [[Metaphysics|metaphysical]], [[Subjectivity|subjective]] or [[Science|scientific]]. In [[Philosophy|philosophical]] terms, the question of the existence of God involves the disciplines of [[epistemology]] (the nature and scope of [[knowledge]]) and [[ontology]] (study of the nature of [[being]] or [[existence]]) and the [[Value theory|theory of value]] (since some definitions of God include "perfection").

The [[Western philosophy|Western tradition of philosophical discussion]] of the existence of God began with [[Plato]] and [[Aristotle]], who made arguments for the existence of a being responsible for fashioning the [[universe]], referred to as the [[demiurge]] or the [[unmoved mover]], that today would be categorized as [[cosmological argument]]s. Other arguments for the existence of God have been proposed by [[Anselm of Canterbury|St. Anselm]], who formulated the first [[ontological argument]]; [[Thomas Aquinas]], who presented his own version of the cosmological argument (the [[Five Ways (Aquinas)|first way]]); [[René Descartes]], who said that the existence of a benevolent God is [[logically necessary]] for the evidence of the senses to be meaningful. [[John Calvin]] argued for a ''[[sensus divinitatis]]'', which gives each human a knowledge of God's existence. [[Islamic philosopher]]s who developed arguments for the existence of God comprise [[Averroes]], who made arguments influenced by Aristotle's concept of the unmoved mover; [[Al-Ghazali]] and [[Al-Kindi]], who presented the [[Kalam cosmological argument]]; [[Avicenna]], who presented the [[Proof of the Truthful]]; and [[Al-Farabi]], who made [[Platonism in Islamic philosophy|Neoplatonic arguments]].

In philosophy, and more specifically in the philosophy of religion, [[atheism]] refers to the [[proposition]] that God does not exist.<ref name ="Draper">{{cite web |last1=Draper |first1=Paul |title=Atheism and Agnosticism |url=https://plato.stanford.edu/entries/atheism-agnosticism/ |website=The Stanford Encyclopedia of Philosophy |publisher=Metaphysics Research Lab, Stanford University |date=2022}}</ref> Some religions, such as [[Jainism]], reject the possibility of a [[creator deity]]. Philosophers who have provided arguments against the existence of God include [[David Hume]], [[Ludwig Feuerbach]], and [[Bertrand Russell]].

[[Theism]], the proposition that God exists, is the dominant view among [[philosophy of religion|philosophers of religion]].<ref>{{cite book |last1=Cruz De |first1=Helen |last2=Nichols |first2=Ryan |title=Advances in Religion, Cognitive Science, and Experimental Philosophy|date=28 January 2016 |publisher=Bloomsbury Academic |pages=135 |isbn=978-1-4742-2382-9 |url=https://books.google.com/books?id=iKfnCgAAQBAJ&pg=PA135}}</ref> In a 2020 [[PhilPapers]] survey, 69.50% of philosophers of religion stated that they accept or lean towards theism, while 19.86% stated they accept or lean towards atheism.<ref>{{cite web |title=PhilPapers Survey 2020 |url=https://survey2020.philpeople.org/survey/results/4842?aos=22 |website=PhilPapers}}</ref> Prominent contemporary philosophers of religion who defended theism include [[Alvin Plantinga]], [[Yujin Nagasawa]], [[John Hick]], [[Richard Swinburne]], and [[William Lane Craig]], while those who defended atheism include [[Graham Oppy]], [[Paul Draper (philosopher)|Paul Draper]], [[Quentin Smith]],
[[J. L. Mackie]], and [[J. L. Schellenberg]].

== Positions ==

Positions on the existence of God can be divided along numerous axes, producing a variety of [[Orthogonality|orthogonal]] classifications. Theism and atheism are positions of belief or lack of it, while [[gnosticism]] and [[agnosticism]] are positions of knowledge or the lack of it. [[Ignosticism]] concerns belief about God's conceptual coherence. [[Apatheism]] concerns belief about the practical importance of whether God exists.

For the purposes of discussion, [[Richard Dawkins]] described seven "milestones" on his [[spectrum of theistic probability]]:<ref>{{Cite book |last=Dawkins |first=Richard |title=The God Delusion |title-link=The God Delusion |publisher=Bantam Books |year=2006 |isbn=978-0-618-68000-9 |page=[https://archive.org/details/isbn_0593058259/page/n54 50] |author-link=Richard Dawkins}}</ref>

# Strong theist. 100% [[probability]] that God exists. In the words of [[Carl Jung|Carl G. Jung]]: "I do not believe, I know."
# ''De facto'' [[theist]]. Very high probability but short of 100%. "I don't know for certain, but I strongly believe in God and live my life on the assumption that he is there."
# Leaning towards theism. Higher than 50% but not very high. "I am very uncertain, but I am inclined to believe in God."
# Completely impartial. Exactly 50%. "God's existence and nonexistence are exactly equiprobable."
# Leaning towards [[atheism]]. Lower than 50% but not very low. "I do not know whether God exists but I'm inclined to be skeptical."
# ''De facto'' atheist. Very low probability, but short of zero. "I don't know for certain but I think God is very improbable, and I live my life on the assumption that he is not there."
# Strong atheist. "I know there is no God, with the same conviction as Jung knows there is one."

=== Theism ===

{{Main|Theism}}

The Catholic Church, following the teachings of [[Paul the Apostle]] (e.g., {{Bibleverse|Romans|1:20|ESV}}), [[Thomas Aquinas]], and the [[First Vatican Council]], affirms that God's existence "can be known with certainty from the created world by the natural light of human reason".<ref>Vatican Council I, ''Dei Filius'' 2; quoted in ''[[Catechism of the Catholic Church]]'', 2nd edition (New York: Doubleday, 1995) n. 36, p. 20.</ref>

==== Traditional religious definition of God ====

In [[classical theism]], God is characterized as the metaphysically ultimate being (the first, timeless, absolutely simple and sovereign being, who is devoid of any [[Anthropomorphism|anthropomorphic]] qualities), in distinction to other conceptions such as [[Theistic Personalism|theistic personalism]], [[open theism]], and [[process theism]]. Classical theists do not believe that God can be completely defined. They believe it would contradict the [[Transcendence (religion)|transcendent]] nature of God for mere humans to define him. [[Robert Barron]] explains by analogy that it seems impossible for a two-dimensional object to conceive of three-dimensional humans.<ref>{{Cite book |last=Barron |first=Robert |title=Catholicism: A Journey to the Heart of the Faith |publisher=The Doubleday Religious Publishing Group |year=2011 |isbn=9780307720511}}</ref>

In modern Western societies, the [[Conceptions of God|concepts of God]] typically entail a [[Monotheism|monotheistic]], supreme, ultimate, and [[Personal god|personal being]], as found in the [[Christianity|Christian]], [[Islam]]ic and [[Judaism|Jewish]] traditions. In monotheistic religions outside the [[Abrahamic religion|Abrahamic traditions]], the existence of God is discussed in similar terms. In these traditions, God is also identified as the author (either directly or by inspiration) of certain texts, or that certain texts describe specific historical events caused by the God in question or communications from God (whether in direct speech or via dreams or omens). Some traditions also believe that God is the entity which is currently answering prayers for intervention or information or opinions.[[File:Ibn rushd.jpg|thumb|Ibn Rushd, a 12th-century Islamic scholar]]

Many Islamic scholars have used philosophical and rational arguments to prove the existence of God. For example, [[Averroes|Ibn Rushd]], a 12th-century Islamic scholar, philosopher, and physician, states there are only two arguments worthy of adherence, both of which are found in what he calls the "Precious Book" (The Qur'an). Rushd cites "providence" and "invention" in using the Qur'an's parables to claim the existence of God. Rushd argues that the Earth's weather patterns are conditioned to support human life; thus, if the planet is so finely-tuned to maintain life, then it suggests a fine tuner—God. The Sun and the Moon are not just random objects floating in the [[Milky Way]], rather they serve us day and night, and the way nature works and how life is formed, humankind benefits from it. Rushd essentially comes to a conclusion that there has to be a higher being who has made everything perfectly to serve the needs of human beings.<ref>{{Cite web |title=Ibn Rushd (Averroes) |url=https://www.iep.utm.edu/ibnrushd/#H4 |url-status=live |archive-url=https://web.archive.org/web/20180509151451/https://www.iep.utm.edu/ibnrushd/#H4 |archive-date=2018-05-09 |access-date=2018-05-09}}</ref><ref>{{Cite web |title=Quranic Parable |url=https://quran.com/25/61 |url-status=live |archive-url=https://web.archive.org/web/20180509151127/https://quran.com/25/61 |archive-date=2018-05-09 |access-date=2018-05-09 |website=Quran.com}}</ref>

Moses ben Maimon, widely known as [[Maimonides]], was a Jewish scholar who tried to logically prove the existence of God. Maimonides offered proofs for the existence of God, but he did not begin with defining God first, like many others do. Rather, he used the description of the earth and the universe to prove the existence of God. He talked about the Heavenly bodies and how they are committed to eternal motion. Maimonides argued that because every physical object is finite, it can only contain a finite amount of power. If everything in the universe, which includes all the planets and the stars, is finite, then there has to be an infinite power to push forth the motion of everything in the universe. Narrowing down to an infinite being, the only thing that can explain the motion is an infinite being (meaning God) which is neither a body nor a force in the body. Maimonides believed that this argument gives us a ground to believe that God is, not an idea of what God is. He believed that God cannot be understood or be compared.<ref>{{Cite web |last=Seeskin |first=Kenneth |title=Maimonides |url=https://plato.stanford.edu/entries/maimonides/#GodViaNeg |url-status=live |archive-url=https://web.archive.org/web/20180526073550/https://plato.stanford.edu/entries/maimonides/#GodViaNeg |archive-date=2018-05-26 |access-date=2018-05-14 |website=plato.stanford}}</ref>

==== Non-personal definitions of God ====

In [[pantheism]], God and the universe are considered to be the same thing. In this view, the natural sciences are essentially studying the nature of God. This definition of God creates the philosophical problem that a universe with God and one without God are the same, other than the words used to describe it.

[[Deism]] and [[panentheism]] assert that there is a God distinct from, or which extends beyond (either in time or in space or in some other way) the universe. These positions deny that God intervenes in the operation of the universe, including communicating with humans personally. The notion that God never intervenes or communicates with the universe, or may have evolved into the universe (as in [[pandeism]]), makes it difficult, if not by definition impossible, to distinguish between a universe with God and one without.

The ''[[Ethics (Spinoza book)|Ethics]]'' of [[Philosophy of Baruch Spinoza#Substance of God|Baruch Spinoza]] gave two demonstrations of the existence of God.<ref>{{Cite book |last=Spinoza |first=Benedictus de |url=https://en.wikisource.org/wiki/Ethics_(Spinoza)/Part_1 |title=Ethics |at=Part 1, Prop. 11}}</ref> The God of Spinoza is uncaused by any external force and has no [[free will]], it is not personal and not anthropomorphic.

==== Debate about how theism should be argued ====

In Christian faith, theologian and philosopher Thomas Aquinas made a distinction between: (a) preambles of faith and (b) articles of faith.<ref>{{Cite web |last=Sommer |first=Josh |date=2022-03-31 |title=Philosophy & Preambles of Faith |url=https://thebaptistbroadcast.com/philosophy-preambles-of-faith |access-date=2023-10-24 |website=The Baptist Broadcast |language=en-US}}</ref> The preambles include alleged truths contained in revelation which are nevertheless demonstrable by reason, e.g., the immortality of the soul, the existence of God. The articles of faith, on the other hand, contain truths that cannot be proven or reached by reason alone and presuppose the truths of the preambles, e.g., in Christianity, the [[Trinity|Holy Trinity]], is not demonstrable and presupposes the existence of God.

The argument that the existence of God can be known to all, even prior to exposure to any divine revelation, predates Christianity.{{clarify|date=April 2022}} [[Paul the Apostle]] made this argument when he said that pagans were without excuse because "since the creation of the world God's invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made".<ref>{{Bibleverse-lb||Romans|1:20|NIV}}.</ref> In this, Paul alludes to the proofs for a creator, later enunciated by Thomas Aquinas<ref>For the proofs of God's existence by Thomas Aquinas see [[Quinquae viae]].</ref> and others, that had also been explored by the Greek philosophers.

Another apologetical school of thought, including Dutch and American [[Reformed Churches|Reformed]] thinkers (such as [[Abraham Kuyper]], [[Benjamin Warfield]], and [[Herman Dooyeweerd]]), emerged in the late 1920s. This school was instituted by [[Cornelius Van Til]], and came to be popularly called [[presuppositional apologetics]] (though Van Til felt "transcendental" would be a more accurate title). The main distinction between this approach and the more classical [[Evidentialism|evidentialist]] approach is that the presuppositionalist denies any common ground between the believer and the non-believer, except that which the non-believer denies, namely, the assumption of the truth of the theistic worldview. In other words, presuppositionalists do not believe that the existence of God can be proven by appeal to raw, uninterpreted, or "brute" facts, which have the same (theoretical) meaning to people with fundamentally different worldviews, because they deny that such a condition is even possible. They claim that the only possible proof for the existence of God is that the very same belief is the necessary condition to the intelligibility of all other human experience and action. They attempt to prove the existence of God by means of appeal to the [[Transcendence (philosophy)|transcendental]] necessity of the belief—indirectly (by appeal to the unavowed presuppositions of the non-believer's worldview) rather than directly (by appeal to some form of common factuality). In practice this school uses what have come to be known as [[Transcendental argument for the existence of God|transcendental arguments]]. These arguments claim to demonstrate that all human experience and action (even the condition of unbelief, itself) is a proof for the existence of God, because God's existence is the necessary condition of their intelligibility.

Protestant Christians note that the Christian faith teaches "[[salvation]] is by faith",<ref>{{Bibleverse-lb|2|Timothy|3:14–15|NIV}} <cite>NIV</cite> "But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus." ''The Holy Bible, New International Version''. International Bible Society. 1984.</ref> and that faith is reliance upon the faithfulness of God. The most extreme example of this position is called [[fideism]], which holds that faith is simply the will to believe, and argues that if God's existence were rationally demonstrable, faith in its existence would become superfluous. [[Søren Kierkegaard]] argued that objective knowledge, such as 1+1=2, is unimportant to existence. If God could rationally be proven, his existence would be unimportant to humans.{{Citation needed|date=February 2012}} It is because God cannot rationally be proven that his existence is important to us. In ''The Justification of Knowledge'', the [[Calvinism|Calvinist]] theologian [[Robert L. Reymond]] argues that believers should not attempt to prove the existence of God. Since he believes all such proofs are fundamentally unsound, believers should not place their confidence in them, much less resort to them in discussions with non-believers; rather, they should accept the content of revelation by faith. Reymond's position is similar to that of his mentor [[Gordon Clark]], which holds that all worldviews are based on certain unprovable first premises (or, axioms), and therefore are ultimately unprovable. The Christian theist therefore must simply choose to start with Christianity rather than anything else, by a "[[leap of faith]]". This position is also sometimes called [[presuppositional apologetics]], but should not be confused with the Van Tillian variety.

=== Atheism ===

{{Main|Atheism}}

In the philosophy of religion, [[atheism]] is standardly defined as the [[metaphysical]] claim that God does not exist. In 1972, [[Antony Flew]] proposed defining atheism as the psychological state of lacking any belief in God. However, Flew's definition is usually rejected, due to the need for arguments that support the direct opposite [[proposition]] to theism, the metaphysical claim that God does exist.<ref name ="Draper">{{cite web |last1=Draper |first1=Paul |title=Atheism and Agnosticism |url=https://plato.stanford.edu/entries/atheism-agnosticism/ |website=The Stanford Encyclopedia of Philosophy |publisher=Metaphysics Research Lab, Stanford University |date=2022}}</ref>

==== Positive atheism ====

{{Main|Negative and positive atheism}}

[[Positive atheism]] (also called "strong atheism" and "hard atheism") is a proposed form of atheism that asserts that no deities exist.<ref name="Flew1976">{{Cite book |last=Flew |first=Antony |title=The Presumption of Atheism, and other Philosophical Essays on God, Freedom, and Immortality |publisher=Barnes and Noble |year=1976 |location=New York |pages=14ff |chapter=The Presumption of Atheism |quote=In this interpretation an atheist becomes: not someone who positively asserts the non-existence of God; but someone who is simply not a theist. Let us, for future ready reference, introduce the labels 'positive atheist' for the former and 'negative atheist' for the latter. |author-link=Antony Flew |access-date=2011-12-10 |chapter-url=http://www.positiveatheism.org/writ/flew01.htm |archive-url=https://web.archive.org/web/20051012172554/http://www.positiveatheism.org/writ/flew01.htm |archive-date=2005-10-12 |url-status=dead}}</ref><ref name="mmartin">{{Cite book |last=Martin |first=Michael |url=https://books.google.com/books?id=ISBN0521842700 |title=The Cambridge Companion to Atheism |publisher=Cambridge University Press |year=2006 |isbn=978-0-521-84270-9 |access-date=2016-01-27 |archive-url=https://web.archive.org/web/20150502153531/http://books.google.com/books?vid=ISBN0521842700 |archive-date=2015-05-02 |url-status=live}}</ref><ref name="synonyms">{{Cite web |year=2007 |title=Definitions of the term "Atheism" |url=http://www.religioustolerance.org/atheist4.htm |url-status=live |archive-url=https://web.archive.org/web/20101206205828/http://www.religioustolerance.org/atheist4.htm |archive-date=2010-12-06 |access-date=2010-06-01 |publisher=Ontario Consultants on Religious Tolerance}}</ref> The strong atheist explicitly asserts the non-existence of gods.

==== Negative atheism ====

Negative atheism (also called "weak atheism" and "soft atheism") is a proposed form of atheism other than positive, wherein a person does not believe in the existence of any deities, but does not explicitly assert there to be none.<ref name="Flew1976" /><ref name="mmartin" /><ref name="synonyms" />

=== Agnosticism ===

{{Main|Agnosticism}}

Agnosticism is the view that the [[truth value]] of certain claims—especially claims about the existence of any deity, but also other religious and metaphysical claims—is unknown or unknowable.<ref>{{Cite web |last=Carroll |first=Robert |date=2009-02-22 |title=agnosticism |url=http://skepdic.com/agnosticism.html |url-status=live |archive-url=https://web.archive.org/web/20090925141206/http://www.skepdic.com/agnosticism.html |archive-date=2009-09-25 |access-date=2009-10-17 |website=The Skeptic's Dictionary |publisher=skepdic.com}}</ref> Agnosticism does not define one's belief or disbelief in gods; agnostics may still identify themselves as theists or atheists.<ref name="Agnostic Types">{{Cite web |last=Cline |first=Austin |title=What is Agnosticism? |url=http://atheism.about.com/od/aboutagnosticism/p/overview.htm |url-status=live |archive-url=https://web.archive.org/web/20120426195921/http://atheism.about.com/od/aboutagnosticism/p/overview.htm |archive-date=2012-04-26 |access-date=2009-01-08 |publisher=[[About.com]]}}</ref>

==== Strong agnosticism ====

[[Strong agnosticism]] is the belief that it is impossible for humans to know whether or not any deities exist.

==== Weak agnosticism ====

{{Main|Weak agnosticism}}

Weak agnosticism is the belief that the existence or nonexistence of deities is unknown but not necessarily unknowable.

==== Agnostic theism ====

{{Main|Agnostic theism}}

Agnostic theism is the [[philosophical]] view that encompasses both theism and agnosticism. An agnostic theist believes in the existence of a god or God, but regards the basis of this proposition as ''unknown or inherently unknowable''. Agnostic theists may also insist on ignorance regarding the properties of the gods they believe in.<ref name="about">{{Cite web |date=2012-04-13 |title=Introduction to Agnosticism: What is Agnostic Theism? Believing in God, but not Knowing God |url=http://atheism.about.com/od/aboutagnosticism/a/theism.htm |url-status=live |archive-url=https://web.archive.org/web/20110605134502/http://atheism.about.com/od/aboutagnosticism/a/theism.htm |archive-date=2011-06-05 |access-date=2013-05-14 |publisher=Atheism.about.com}}</ref>

==== Agnostic atheism ====

{{Main|Agnostic atheism}}

Agnostic atheism is a philosophical position that encompasses both atheism and agnosticism. Agnostic atheists are atheistic because they do not hold a [[belief]] in the existence of any deity and agnostic because they claim that the existence of a [[deity]] is either unknowable in principle or currently unknown in fact.

The theologian [[Robert Flint]] explains:

{{Blockquote|If a man have failed to find any good reason for believing that there is a God, it is perfectly natural and rational that he should not believe that there is a God; and if so, he is an atheist, although he assume no superhuman knowledge, but merely the ordinary human power of judging of evidence. If he go farther, and, after an investigation into the nature and reach of human knowledge, ending in the conclusion that the existence of God is incapable of proof, cease to believe in it on the ground that he cannot know it to be true, he is an agnostic and also an atheist, an agnostic-atheist—an atheist because an agnostic."<ref>{{Cite book |last=Flint |first=Robert |url=https://archive.org/details/bub_gb_DWMtAAAAYAAJ |title=Agnosticism |publisher=C. Scribner sons |year=1903 |page=[https://archive.org/details/bub_gb_DWMtAAAAYAAJ/page/n66 50] |chapter=Erroneous Views of Agnosticism |quote=agnostic atheism. |access-date=2009-11-15}}</ref>}}

=== Apatheism ===

{{Main|Apatheism}}

An apatheist is someone who is not interested in accepting or denying any claims that gods exist or do not exist. An apatheist lives as if there are no gods and explains natural [[phenomena]] without reference to any deities. The existence of gods is not rejected, but may be designated unnecessary or useless; gods neither provide purpose to [[Personal life|life]], nor influence [[everyday life]], according to this view.<ref name="Zdybicka-p20">{{cite book |last=Zdybicka |first=Zofia J. |year=2005 |contribution=Atheism |url=http://ptta.pl/pef/
|page=20 |contribution-url=http://ptta.pl/pef/haslaen/a/atheism.pdf |editor-first=Andrzej |editor-last=Maryniarczyk |title=Universal Encyclopedia of Philosophy |volume=1 |publisher=Polish Thomas Aquinas Association |access-date=2010-05-04}}</ref>

=== Ignosticism ===

{{Main|Ignosticism}}

The ignostic (or igtheist) usually concludes that the question of God's existence or nonexistence is usually not worth discussing because concepts like "God" are usually not sufficiently or clearly defined. Ignosticism or igtheism is the theological position that every other theological position (including [[agnosticism]] and atheism) assumes too much about the concept of God and many other theological concepts. It can be defined as encompassing two related views about the existence of God. The view that a coherent definition of God must be presented before the question of the existence of God can be meaningfully discussed. Furthermore, if that definition is [[Falsifiability|unfalsifiable]], the ignostic takes the [[Theological noncognitivism|theological noncognitivist]] position that the question of the existence of God (per that definition) is meaningless.{{Citation needed|reason=Citation needed for what seems very dubious Original Research (OR). The OR seems especially dubious as seemingly coming from a pseudo-Popperian perspective; Karl Popper objected to Logical Positivists' insistence that what was not verifiable was meaningless, and brought in Falsifiability partly to oppose them, but he also said that they were abusing the word 'meaningless' in a way that would wrongly render many important areas of human thought and experience 'meaningless'; there's no reason to suppose that ignostics are generally pseudo-Popperians, nor to unwittingly or wittingly imply it in this article. But all that's probably a lot less relevant here than the fact that the statement is seemingly OR.|date=August 2018}} In this case, the concept of God is not considered meaningless; the term "God" is considered meaningless. The second view is synonymous with theological noncognitivism, and skips the step of first asking "What is meant by 'God'?" before proclaiming the original question "Does God exist?" as meaningless.

Some philosophers have seen ignosticism as a variation of agnosticism or atheism,<ref name="The Argument From Non-Cognitivism">{{Cite web |title=The Argument From Non-Cognitivism |url=http://www.strongatheism.net/library/atheology/argument_from_noncognitivism/ |url-status=live |archive-url=https://web.archive.org/web/20140429162223/http://www.strongatheism.net/library/atheology/argument_from_noncognitivism/ |archive-date=2014-04-29 |access-date=2008-02-11}}</ref> while others{{Who|date=December 2016}} have considered it to be distinct.{{Citation needed|date=December 2016}} An ignostic maintains that he cannot even say whether he is a [[Theism|theist]] or an atheist until a sufficient definition of theism is put forth.

The term "ignosticism" was coined in the 1960s by [[Sherwin Wine]], a [[rabbi]] and a founding figure of [[Humanistic Judaism]]. The term "igtheism" was coined by the [[Secular humanism|secular humanist]] [[Paul Kurtz]] in his 1992 book ''The New Skepticism''.<ref>{{Cite news |date=2010-07-28 |title=isms of the week: Agnosticism and Ignosticism |newspaper=The Economist |url=https://www.economist.com/blogs/johnson/2010/07/definitions_1 |url-status=live |access-date=December 19, 2011 |archive-url=https://web.archive.org/web/20111216014452/http://www.economist.com/blogs/johnson/2010/07/definitions_1 |archive-date=December 16, 2011}}</ref>

== Philosophical issues ==

=== The problem of the supernatural ===

One problem posed by the question of the existence of God is that traditional beliefs usually ascribe to God various [[supernatural]] powers. Supernatural beings may be able to conceal and reveal themselves for their own purposes, as for example in the tale of [[Baucis and Philemon]]. In addition, according to concepts of God, God is not part of the natural order, but the ultimate creator of nature and of the scientific laws. Thus in [[Aristotelianism|Aristotelian philosophy]], God is viewed as part of the explanatory structure needed to support scientific conclusions and any powers God possesses are—strictly speaking—of the natural order that is derived from God's place as originator of nature (see also [[Monadology]]).

In [[Karl Popper]]'s [[philosophy of science]], belief in a supernatural God is outside the natural domain of scientific investigation because all scientific hypotheses must be falsifiable in the natural world. The [[non-overlapping magisteria]] view proposed by [[Stephen Jay Gould]] also holds that the existence (or otherwise) of God is irrelevant to and beyond the domain of science.

Scientists follow the [[scientific method]], within which theories must be verifiable by [[physical experiment]]. The majority of prominent conceptions of God explicitly or effectively posit a being whose existence is not testable either by proof or disproof.<ref>{{Cite book |author=Spitzer |first=Robert J. |title=New proofs for the existence of God: contributions of contemporary physics and philosophy |date=2010 |publisher=William B. Eerdmans Pub |isbn=978-0-8028-6383-6 |location=Grand Rapids, Michigan |pages=73 |language=en-us |oclc=466359148}}</ref> Therefore, the question of God's existence may lie outside the purview of modern science [[Relationship between religion and science|by definition]].<ref>{{Cite book |author=Stenger |first=Victor J. |title=God : the failed hypothesis : how science shows that God does not exist |date=2007 |publisher=Prometheus Books |isbn=978-1-59102-481-1 |location=Amherst, New York |pages=43 |language=en-us |oclc=72988016}}</ref> The [[Catholic Church]] maintains that knowledge of the existence of God is the "natural light of human reason".<ref>Catechism of the Catholic Church, Paragraph 47; cf. Canons of the First Vatican Council, 2:2.</ref> [[Fideism|Fideists]] maintain that belief in God's existence may not be amenable to demonstration or refutation, but rests on [[faith]] alone.

[[Logical positivism|Logical positivists]] such as [[Rudolf Carnap]] and [[A. J. Ayer]] viewed any talk of gods as literal nonsense. For the logical positivists and adherents of similar schools of thought, statements about religious or other transcendent experiences can not have a [[truth value]], and are deemed to be without meaning, because such statements do not have any clear verification criteria. As the Christian biologist Scott C. Todd put it "Even if all the data pointed to an intelligent designer, such a hypothesis is excluded from science because it is not naturalistic."<ref>Scott C. Todd, "A View from Kansas on that Evolution Debate," Nature, Vol. 401, Sep. 30, 1999, p. 423.</ref> This argument limits the domain of science to the empirically observable and limits the domain of God to the empirically unprovable.

=== Nature of relevant proofs and arguments ===

[[John Polkinghorne]] suggests that the nearest analogy to the existence of God in physics is the ideas of [[quantum mechanics]] which are seemingly paradoxical but make sense of a great deal of disparate data.<ref>{{Cite book |last=Polkinghorne |first=John |title=Belief in God in an Age of Science |publisher=Yale University Press |year=1998 |isbn=978-0-300-07294-5 |author-link=John Polkinghorne}}</ref>

Alvin Plantinga compares the question of the existence of God to the question of the existence of [[Problem of other minds|other minds]], claiming both are notoriously impossible to "prove" against a determined skeptic.<ref>Plantinga, Alvin. ''Other Minds: A Study of the Rational Justification of Belief in God,'' Cornell (1990) {{ISBN|0-8014-9735-3}} and ''Warranted Christian Belief,'' Oxford University Press (2000), {{ISBN|0-19-513193-2}}.</ref>

One approach, suggested by writers such as Stephen D. Unwin, is to treat (particular versions of) theism and [[Naturalism (philosophy)|naturalism]] as though they were two hypotheses in the [[Bayesian probability|Bayesian]] sense, to list certain data (or alleged data), about the world, and to suggest that the likelihoods of these data are significantly higher under one hypothesis than the other.<ref>{{Cite web |title=Debate the Existence of God – Beale v Howson |url=http://www.starcourse.org/discussion/ |access-date=2023-11-16 |website=www.starcourse.org}}</ref> Most of the arguments for, or against, the existence of God can be seen as pointing to particular aspects of the universe in this way. In almost all cases it is not seriously suggested by proponents of the arguments that they are irrefutable, merely that they make one worldview seem significantly more likely than the other. However, since an assessment of the weight of evidence depends on the [[prior probability]] that is assigned to each worldview, arguments that a theist finds convincing may seem thin to an atheist and vice versa.<ref>See e.g. ''The Probability of God'' by ''Stephen D. Unwin'' its criticism in [[The God Delusion]], and the critical comment in that article.</ref>

Philosophers, such as [[Wittgenstein]], take a view that is considered [[Anti-realism|anti-realist]] and oppose philosophical arguments related to God's existence. For instance, [[Charles Taylor (philosopher)|Charles Taylor]] contends that the real is whatever will not go away. If we cannot reduce talk about God to anything else, or replace it, or prove it false, then perhaps God is as real as anything else.<ref>{{Cite web |date=2004-08-30 |title=iep.utm.edu |url=http://www.iep.utm.edu/wittgens/ |url-status=live |archive-url=https://web.archive.org/web/20130512033044/http://www.iep.utm.edu/wittgens/ |archive-date=2013-05-12 |access-date=2013-05-14 |publisher=iep.utm.edu}}</ref>

In [[George Berkeley]]'s ''[[A Treatise Concerning the Principles of Human Knowledge]]'' of 1710, he argued that a "naked thought" cannot exist, and that a perception is a thought; therefore only minds can be proven to exist, since all else is merely an idea conveyed by a perception. From this Berkeley argued that the universe is based upon observation and is non-objective. However, he noted that the universe includes "ideas" not perceptible to humankind, and that there must, therefore, exist an omniscient superobserver, which perceives such things. Berkeley considered this proof of the existence of the Christian god.

=== Outside of Western thought ===

Existence in absolute truth is central to [[Vedanta]] epistemology. Traditional sense perception based approaches were put into question as possibly misleading due to preconceived or superimposed ideas. But though all object-cognition can be doubted, the existence of the doubter remains a fact even in ''[[nastika]]'' traditions of ''mayavada'' schools following [[Adi Shankara]].<ref name="isbn0-7914-7081-4">{{Cite book |last=Klostermaier |first=Klaus K. |url=https://archive.org/details/surveyhinduismth00klos |title=A survey of Hinduism |publisher=State University of New York Press |year=2007 |isbn=978-0-7914-7081-7 |location=Albany, New York |page=[https://archive.org/details/surveyhinduismth00klos/page/n375 357] |language=en-us |url-access=limited}}</ref> The five eternal principles to be discussed under ontology, beginning with God or Isvara, the [[Ultimate Reality]] cannot be established by the means of [[logic]] alone, and often require superior proof.<ref>Sudesh Narang (1984), ''The Vaisnava Philosophy According to Baladeva Vidyābhūṣaṇa'', p. 30.</ref>

In [[Vaisnavism]] [[Vishnu]], or his intimate ontological form of [[Krishna]], is equated to the personal absolute God of the Western traditions. Aspects of Krishna as ''[[svayam bhagavan]]'' in original Absolute Truth, ''[[sat chit ananda]]'', are understood originating from three essential attributes of Krishna's form, i.e., "eternal existence" or ''{{IAST|sat}}'', related to the ''[[brahman]]'' aspect; "knowledge" or chit, to the ''[[paramatman]]''; and "bliss" or ''ananda'' in [[Sanskrit]], to ''[[bhagavan]]''.<ref name="isbn0-231-12256-X">{{Cite book |last1=Ekstrand |first1=Maria |title=The Hare Krishna movement: the postcharismatic fate of a religious transplant |title-link=Hare Krishna movement |last2=Bryant |first2=Edwin H. |publisher=[[Columbia University Press]] |year=2004 |isbn=978-0-231-12256-6 |location=[[New York City|New York]] |page=[https://archive.org/details/harekrishnamovem00brya/page/n29 7] |language=en-us}}</ref>

== Arguments ==

=== Arguments for the existence of God===

==== Logical arguments ====

===== Aquinas' Five Ways =====

{{Main|Five Ways (Aquinas)}}

In article 3, question 2, first part of his ''[[Summa Theologica]]'', [[Thomas Aquinas]] developed his five arguments for God's existence. These arguments are grounded in an Aristotelian ontology and make use of the [[Infinite regress|infinite regression argument]].<ref name="Aquinas 1274">{{Cite book |last=Aquinas |first=Thomas |url=http://www.newadvent.org/summa/ |title=Summa Theologica |year=1274 |at=Part 1, Question 2, Article 3 |access-date=2012-06-20 |archive-url=https://web.archive.org/web/20120615112233/http://www.newadvent.org/summa/ |archive-date=2012-06-15 |url-status=live}}</ref><ref>{{Cite book |last1=Aquinas |first1=Thomas |title=Summa of the Summa |last2=Kreeft |first2=Peter |publisher=Ignatius Press |year=1990 |isbn=9780898703009 |pages=65–69}}</ref> Aquinas did not intend to fully prove the existence of God as he is orthodoxly conceived (with all of his traditional attributes), but proposed his Five Ways as a first stage, which he built upon later in his work.<ref>{{Cite book |last=Davies, Brian |title=The Thought of Thomas Aquinas |publisher=Oxford University Press |year=1992 |isbn=9780191520440 |page=26}}</ref> Aquinas' Five Ways argued from the [[unmoved mover]], [[first cause]], [[necessary being]], [[argument from degree]], and the [[Five Ways (Aquinas)#Fifth way: Argument from Final Cause or Ends|argument from final cause]].<ref name="Aquinas 1274"/>

* The unmoved mover argument: things in the world are in motion, something can only be caused to move by a mover, therefore everything in the world must be moved by an unmoved mover.
* The first cause argument: things in the world have a cause, and nothing is the cause of itself, so everything in the world must have a first cause or an uncaused cause.
* The necessary being argument: things in the world are contingent, and contingent beings cannot exist without a cause, so everything in the world must be caused by a necessary being.
* The degree argument: there are degrees of goodness and perfection among things, and something of a maximum degree must be the cause of things of a lower degree, so there must be a supremely good and perfect cause for all good things.
* The final cause argument: things in the world act for an end or purpose, but only an intelligent being can direct itself towards a purpose, so there must be an intelligent being that directs things towards their purpose.

===== Cosmological argument =====

{{Main|Cosmological argument}}

The cosmological argument is an [[a posteriori]] argument for a cause or reason for the cosmos.<ref>{{Cite book |last=Craig |first=William Lane |title=The Cosmological Argument From Plato to Leibniz |date=October 2001 |publisher=[[Wipf and Stock Publishers]] |isbn=1-57910-787-7 |location=Eugene, Oregon |pages=x |language=en-us}}</ref>

One type of cosmological, or "first cause" argument, typically called the [[Kalam cosmological argument]], asserts that since everything that begins to exist has a cause, and the universe began to exist, the universe must have had a cause which was itself not caused. This ultimate first cause is identified with God. Christian apologist [[William Lane Craig]] gives a version of this argument in the following form:<ref>{{Cite web |last=Craig |first=William Lane |title=The Existence of God and the Beginning of the Universe |url=http://www.leaderu.com/truth/3truth11.html |url-status=live |archive-url=https://web.archive.org/web/20130123023313/http://www.leaderu.com/truth/3truth11.html |archive-date=23 January 2013 |access-date=22 June 2008 |website=Truth Journal |publisher=Leaderu.com}}</ref>

# Whatever begins to exist has a cause.
# The Universe began to exist.
# Therefore, the Universe had a cause.

===== Ontological argument =====

{{Main|Ontological argument}}

The ontological argument has been formulated by philosophers including [[St. Anselm]] and [[René Descartes]]. The argument proposes that God's existence is self-evident. The logic, depending on the formulation, reads roughly as follows:<ref name="Nolan">{{Cite web |last=Nolan |first=Lawrence |title=Descartes' Ontological Argument |url=http://plato.stanford.edu/entries/descartes-ontological/ |url-status=live |archive-url=https://web.archive.org/web/20120513205040/http://plato.stanford.edu/entries/descartes-ontological/ |archive-date=2012-05-13 |access-date=2012-06-20 |publisher=Stanford}}</ref>

{{Blockquote|
Whatever is contained in a clear and distinct idea of a thing must be predicated of that thing; but a clear and distinct idea of an absolutely perfect Being contains the idea of actual existence; therefore since we have the idea of an absolutely perfect Being such a Being must really exist.<ref name="Nolan" />}}

Thomas Aquinas criticized the argument for proposing a definition of God which, if God is transcendent, should be impossible for humans.<ref>{{Cite book |last=Aquinas |first=Thomas |url=http://www.newadvent.org/summa/ |title=Summa Theologica |year=1274 |at=Part 1, Question 2 |access-date=2012-06-20 |archive-url=https://web.archive.org/web/20120615112233/http://www.newadvent.org/summa/ |archive-date=2012-06-15 |url-status=live}}</ref> Immanuel Kant criticized the proof from a logical standpoint: he stated that the term "God" really signifies two different terms: both idea of God, and God. Kant concluded that the proof is equivocation, based on the ambiguity of the word God.<ref>{{Cite book |last=Kreeft |first=Peter |title=Socrates Meets Kant |publisher=Ignatius Press |year=2009 |isbn=9781586173487}}</ref> Kant also challenged the argument's assumption that existence is a predicate (of perfection) because it does not add anything to the essence of a being. If existence is not a predicate, then it is not [[Logical truth|necessarily true]] that the greatest possible being exists.<ref>{{Cite encyclopedia |title=Ontological Argument |encyclopedia=Internet Encyclopedia of Philosophy |url=http://www.iep.utm.edu/ont-arg |access-date=October 12, 2011 |last=Himma |first=Kenneth Einar |date=27 April 2005 |archive-url=https://web.archive.org/web/20121027042158/http://www.iep.utm.edu/ont-arg/ |archive-date=27 October 2012 |url-status=live}}</ref> A common rebuttal to Kant's critique is that, although "existence" does add something to both the concept and the reality of God, the concept would be vastly different if its referent is an unreal Being.{{Citation needed|date=August 2013}} Another response to Kant is attributed to Alvin Plantinga, who says that even if one were to grant that existence is not a real predicate, ''necessary existence'', which is the correct formulation of an understanding of God, ''is'' a real predicate.<ref>{{Cite web |title=Plantinga 'The Ontological Argument' Text |url=http://mind.ucsd.edu/syllabi/02-03/01w/readings/plantinga.html |url-status=dead |archive-url=https://web.archive.org/web/20130314123846/http://mind.ucsd.edu/syllabi/02-03/01w/readings/plantinga.html |archive-date=2013-03-14 |access-date=2013-05-14 |publisher=Mind.ucsd.edu}}</ref>
====== Gödel's ontological proof======
{{Excerpt|Gödel's ontological proof}}
The proof<ref>Gödel's proof is reprinted on p.403-404,429-437 of: {{cite book | url=https://monoskop.org/images/a/aa/Kurt_G%C3%B6del_Collected_Works_Volume_III_1995.pdf | isbn=0-19-507255-3 | author=Kurt Gödel | editor=Solomon Feferman and John W. Dawson jr. and Warren Goldfarb and Charles Parsons and Robert M. Solovay | title=Unpublished Essays and Lectures | location=Oxford | publisher=Oxford University Press | series=Collected Works | volume=III | edition=1st | date=Mar 1995 }}</ref>{{#tag:ref |The presentation below follows that in Koons (2005),<ref name="Koons.2005"/> p.3-7.}} uses [[modal logic]], which distinguishes between [[logical truth|''necessary'' truths]] and [[Contingency (philosophy)|''contingent'' truths]]. In the most common semantics for modal logic, many "[[Modal logic#Semantics|possible worlds]]" are considered. A [[truth]] is ''necessary'' if it is true in all possible worlds. By contrast, if a statement happens to be true in our world, but is false in another world, then it is a ''contingent'' truth. A statement that is true in some world (not necessarily our own) is called a ''[[logically possible|possible]]'' truth.

Furthermore, the proof uses [[higher-order logic|higher-order]] (modal) logic because the definition of God employs an explicit quantification over properties.<ref>Fitting, 2002, p. 139</ref>

First, Gödel axiomatizes the notion of a "positive property":<ref group=note>It assumes that it is possible to single out ''positive'' properties from among all properties. Gödel comments that "Positive means positive in the [[morality|moral]] [[aesthetics|aesthetic]] sense (independently of the accidental structure of the world)... It may also mean pure ''attribution'' as opposed to ''privation'' (or containing privation)." (Gödel 1995), see also manuscript in (Gawlick 2012).</ref> for each property ''φ'', either ''φ'' or its [[negation]] ¬''φ'' must be positive, but not both (axiom 2). If a positive property ''φ'' implies a property ''ψ'' in each possible world, then ''ψ'' is positive, too (axiom 1).<ref group=note>As a profane example, if the property of being green is positive, that of not being red is, too (by axiom 1), hence that of being red is negative (by axiom 2). More generally, at most one color can be considered positive.</ref> Gödel then argues that each positive property is "possibly exemplified", i.e. applies at least to some object in some world (theorem 1). Defining an object to be Godlike if it has all positive properties (definition 1),<ref group=note>Continuing the color example, a godlike object must have the unique color that is considered positive, or no color at all; both alternatives may seem counter-intuitive.</ref> and requiring that property to be positive itself (axiom 3),<ref group=note>If one considers the [[partial order]] <math> \preceq </math> defined by <math> \varphi \preceq \psi </math> if <math> \square \forall y (\varphi(y) \to \psi(y)) </math>, then Axioms 1-3 can be summarized by saying that positive properties form an [[ultrafilter]] on this ordering. Definition 1 and Axiom 4 are needed to establish the ''Godlike'' property as principal element of the ultrafilter.</ref> Gödel shows that in ''some'' possible world a Godlike object exists (theorem 2), called "God" in the following.<ref group=note>By removing all modal operators from axioms, definitions, proofs, and theorems, a modified version of theorem 2 is obtained saying "∃''x'' ''G''(''x'')", i.e. "There exists an object which has all positive, but no negative properties". Nothing more than axioms 1-3, definition 1, and theorems 1-2 needs to be considered for this result.</ref> Gödel proceeds to prove that a Godlike object exists in ''every'' possible world.

====== Meinongian argument ======
{{Excerpt|Meinongian argument}}
====== Trademark argument ======
{{Excerpt|Trademark argument}}
===== Plantinga's free-will defense =====
{{Excerpt|Alvin Plantinga's free-will defense}}
Specifically, the argument from evil asserts that the following set of propositions are, by themselves, logically inconsistent or contradictory:
# God is [[omniscient]] (all-knowing)
# God is [[omnipotent]] (all-powerful)
# God is [[omnibenevolent]] (morally perfect)
# There is evil in the world

Plantinga's free-will defense begins by noting a distinction between ''moral evil'' and ''physical evil'' (Plantinga's defense primarily references moral evil), then asserting that Mackie's argument failed to establish an ''explicit'' logical contradiction between God and the existence of moral evil. In other words Plantinga shows that (1–4) are not on their own contradictory, and that any contradiction must originate from an atheologian's ''implicit'' unstated assumptions, assumptions representing premises not stated in the argument itself. With an ''explicit'' contradiction ruled out, an atheologian must add premises to the argument for it to succeed.{{sfn|Plantinga|1977|loc=ch. 4|p=12-17}} Nonetheless, if Plantinga had offered no further argument, then an atheologian's intuitive impressions that a contradiction must exist would have remained unanswered. Plantinga sought to resolve this by offering two further points.{{sfn|Plantinga|1977|loc=ch. 4|p=23-25}}

First, Plantinga, using [[modal logic]], pointed out that omnipotence is the power to do all things logically possible, and thus God could not be expected to do things that are logically impossible.<ref>{{cite web |title=Logical Problem of Evil |url=https://iep.utm.edu/evil-log/ |website=Internet Encyclopedia of Philosophy}}</ref> God could not, for example, create square circles, act contrary to his nature, or, more relevantly, create beings with free will that would never choose evil.{{sfn|Plantinga|1977|loc=ch. 4|p=17}} Taking this latter point further, Plantinga argued that the moral value of human free will is a credible offsetting justification that God could have as a morally justified reason for permitting the existence of evil.{{sfn|Plantinga|1977|loc=ch. 4|p=27}} Plantinga did not claim to have shown that the conclusion of the logical problem is wrong, nor did he assert that God's reason for allowing evil is, in fact, to preserve free will. Instead, his argument sought only to show that the [[logical problem of evil]] was invalid.{{sfn|Plantinga|1977|loc=ch. 4|p=34}}

Plantinga's defense has received strong support among Christian academic philosophers and theologians.<ref name="Howard-Snyder">{{harvnb|Howard-Snyder|O'Leary-Hawthorne|1998|p=1}}: "It used to be widely held by philosophers that God and evil are incompatible. Not any longer. Alvin Plantinga's Free Will Defense is largely responsible for this shift."</ref><ref>{{harvnb|Meister|2009|p=134}}: "Most philosophers have agreed that the free will defense has defeated the logical problem of evil. ... Because of [Plantinga's argument], it is now widely accepted that the logical problem of evil has been sufficiently rebutted."</ref><ref name=":1">{{cite web |last=Craig |first=William Lane |author-link=William Lane Craig |title=The Problem of Evil |url=https://www.reasonablefaith.org/writings/popular-writings/existence-nature-of-god/the-problem-of-evil/ |website=Reasonable Faith |access-date=27 April 2019 |quote=Therefore, I'm very pleased to be able to report that it is widely agreed among contemporary philosophers that the logical problem of evil has been dissolved. The co-existence of God and evil is logically possible.}}</ref>{{sfnm |1a1=Alston |1y=1991 |1p=49 |2a1=Peterson |2a2=Hasker |2a3=Reichenbach |2a4=Basinger |2y=1991 |2p=133}} Contemporary atheologians{{sfnm |1a1=Bergmann |1y=1999 |2a1=LaFollette |2y=1980 |3a1=Howard-Snyder |3a2=O'Leary-Hawthorne |3y=1998}} have presented arguments claiming to have found the additional premises needed to create an explicitly contradictory [[theism|theistic]] set by adding to the propositions 1–4.

===== Proof of the Truthful =====
{{Excerpt|Proof of the Truthful}}
==== Empirical arguments ====

===== Argument from beauty =====

{{Excerpt|Argument from beauty}}

===== Argument from consciousness =====

{{Excerpt|Argument from consciousness}}

===== Argument from design =====

{{Excerpt|Teleological argument}}

===== Argument from natural laws =====
{{main|Natural-law argument}}
The [[Natural-law argument|argument from natural law]]s (promoted by [[Isaac Newton]], [[René Descartes]], and [[Robert Boyle]]) holds that the existence of God is evident by the observation of [[Scientific law|governing laws]] and existing order in the Universe.<ref>{{cite book |last1=Harrison |first1=Peter |last2=Roberts |first2=Jon H. |title=Science without God? rethinking the history of scientific naturalism |date=2019 |publisher=Oxford University Press |location=Oxford, United Kingdom |isbn=9780198834588 |edition=First}}</ref>

===== Argument from psychedelics =====
{{See|Philosophy of psychedelics}}
Many people have reported that [[psychedelic drugs]] such as [[LSD]], [[mescaline]], [[psilocybin mushroom]]s, and [[DMT]] provide perceptions of a transcendent reality, including encounters with God.<ref>{{cite news |title=Experiences of 'Ultimate Reality' or 'God' Confer Lasting Benefits to Mental Health |url=https://www.hopkinsmedicine.org/news/newsroom/news-releases/2019/04/experiences-of-ultimate-reality-or-god-confer-lasting-benefits-to-mental-health |work=www.hopkinsmedicine.org |language=en}}</ref><ref>{{cite news |last1=Wade |first1=Grace |title=Religious leaders given psilocybin say they "felt God" |url=https://www.newscientist.com/article/2379589-religious-leaders-given-psilocybin-say-they-felt-god/ |work=New Scientist}}</ref>
Since prehistory, cultures around the world have used [[entheogen]]s for the purpose of enabling [[mystical experience]]s. In ''[[The Doors of Perception]]'', English philosopher and writer [[Aldous Huxley]] recounts his mystical experiences while he was under the influence of mescaline, arguing that the human brain normally filters reality, and that such drugs remove this filter, exposing humans to a broader spectrum of conscious awareness which he calls the "[[Mind at Large]]".

===== Argument from sensus divinitatis =====
The argument from ''[[sensus divinitatis]]'' (Latin for "sense of divinity") posits that humans have an innate sense, or cognitive mechanism, that grants them awareness of God's presence. [[Alvin Plantinga]] argues that if beliefs formed by sense-experience can be considered properly basic, requiring no external justification, then beliefs in theism formed by ''sensus divinitatis'' can be considered properly basic as well, and thus require no external justification.<ref>{{cite web |last1=Webb |first1=Mark |title=Religious Experience |url=https://plato.stanford.edu/entries/religious-experience/ |website=The Stanford Encyclopedia of Philosophy |publisher=Metaphysics Research Lab, Stanford University |date=2022}}</ref>
===== Rational warrant =====

Philosopher [[Stephen Toulmin]] is notable for his work in the history of ideas<ref>{{Cite web |title=Stephen Edelston Toulmin |url=https://www.britannica.com/EBchecked/topic/600670/Stephen-Edelston-Toulmin |url-status=live |archive-url=https://web.archive.org/web/20140714133155/https://www.britannica.com/EBchecked/topic/600670/Stephen-Edelston-Toulmin |archive-date=14 July 2014 |access-date=16 June 2014 |website=Encyclopædia Britannica}}</ref> that features the (rational) warrant: a statement that connects the premises to a conclusion.

Joseph Hinman applied Toulmin's approach in his argument for the existence of God, particularly in his book ''The Trace of God: A Rational Warrant for Belief''.<ref>{{Cite book |last=Hinman |first=Joseph |title=The Trace of God: A Rational Warrant for Belief |date=2014-05-28 |publisher=GrandViaduct |isbn=978-0-9824087-1-1 |edition=1}}</ref> Instead of attempting to prove the existence of God, Hinman argues you can "demonstrate the rationally-warranted nature of belief".<ref>{{Cite web |last=Hinman |first=Joseph |title=On Rational Warrant |url=http://metacrock.blogspot.com/2010/07/on-rational-warrant.html |url-status=live |archive-url=https://web.archive.org/web/20140714233756/http://metacrock.blogspot.com/2010/07/on-rational-warrant.html |archive-date=2014-07-14 |access-date=2014-06-13 |website=Metacrock|date=11 July 2010 }}</ref>

Hinman uses a wide range of studies, including ones by Robert Wuthnow, Andrew Greeley, Mathes and Kathleen Nobel to establish that mystical experiences are life-transformative in a way that is significant, positive and lasting.<ref>{{Cite book |last=Hinman |first=Joseph |title=The Trace of God: A Rational Warrant for Belief |date=2014-05-28 |publisher=GrandViaduct |isbn=978-0-9824087-1-1 |edition=1 |pages=85–92}}</ref> He draws on additional work to add several additional major points to his argument. First, the people who have these experiences not only do not exhibit traditional signs of mental illness but, often, are in better mental and physical health than the general population due to the experience.<ref>{{Cite book |last=Hinman |first=Joseph |title=The Trace of God: A Rational Warrant for Belief |date=2014-05-28 |publisher=GrandViaduct |isbn=978-0-9824087-1-1 |edition=1 |pages=90–92}}</ref> Second, the experiences work. In other words, they provide a framework for navigating life that is useful and effective.<ref>{{Cite book |last=Hinman |first=Joseph |title=The Trace of God: A Rational Warrant for Belief |date=2014-05-28 |publisher=GrandViaduct |isbn=978-0-9824087-1-1 |edition=1 |pages=100–103}}</ref> All of the evidence of the positive effects of the experience upon people's lives he, adapting a term from [[Derrida]], terms "the trace of God": the footprints left behind that point to the impact.

Finally, he discusses how both religious experience and belief in God is, and has always been, normative among humans:<ref>{{Cite book |last=Hinman |first=Joseph |title=The Trace of God: A Rational Warrant for Belief |date=2014-05-28 |publisher=GrandViaduct |isbn=978-0-9824087-1-1 |edition=1 |pages=104–105}}</ref> people do not need to prove the existence of God. If there is no need to prove, Hinman argues, and the Trace of God (for instance, the impact of mystical experiences on them), belief in God is rationally warranted.{{Clarify|date=January 2017}}

==== Inductive arguments ====

Some have put forward arguments for the existence of God based on [[inductive reasoning]]. For example, one class of philosophers asserts that the proofs for the existence of God present a fairly large probability though not absolute certainty. A number of obscure points, they say, always remain; an act of faith is required to dismiss these difficulties. This view is maintained, among others, by the [[Scotland|Scottish]] statesman [[Arthur Balfour]] in his book ''The Foundations of Belief'' (1895). The opinions set forth in this work were adopted in [[France]] by [[Ferdinand Brunetière]], the editor of the ''[[Revue des deux Mondes]]''. Many orthodox Protestants express themselves in the same manner, as, for instance, Dr. E. Dennert, President of the Kepler Society, in his work ''Ist Gott tot?''<ref>(Stuttgart, 1908).</ref>
==== Metaphysical arguments ====
===== Argument from degree =====
{{Excerpt|Argument from degree}}
===== Argument from desire =====
{{Excerpt|Argument from desire}}
C. S. Lewis, in ''[[Mere Christianity]]'' and elsewhere, posed that all natural desires have a natural object. One thirsts, and there exists water to quench this thirst; One hungers, and there exists food to satisfy this hunger. He then argued that the human desire for perfect justice, perfect peace, perfect happiness, and other intangibles strongly implies the existence of such things, though they seem unobtainable on earth. He further posed that the unquenchable desires of this life strongly imply that we are intended for a different life, necessarily governed by a God who can provide the desired intangibles.<ref>{{Cite book |last=Lewis |first=C. S. |title=Mere Christianity, Bk. III |chapter=10}}</ref>
===== Argument from love =====
{{Excerpt|Argument from love}}

===== Argument from mathematics =====
{{See|Philosophy of mathematics|Mathematics and God}}
The argument from mathematics is presented by American philosopher [[William Lane Craig]]. In the [[philosophy of mathematics]], the ontological status of mathematical entities, such as numbers, sets, and functions is debated. Within this philosophical context, two primary positions emerge: [[mathematical realism]] and [[mathematical anti-realism]]. Realists argue that mathematical objects exist independently of human thought as abstract, non-causal entities. In contrast, anti-realists deny the independent existence of these mathematical objects. A pivotal issue in this debate is the phenomenon that physicist [[Eugene Wigner]] termed "the unreasonable effectiveness of mathematics." This refers to the ability of mathematics to describe and predict phenomena in the natural world, exemplified by theoretical physicist [[Peter Higgs]]' use of mathematical equations to predict the existence of a fundamental particle, which was verified experimentally decades later.

Craig posits that this effectiveness presents a significant philosophical question about the applicability of mathematics, regardless of one's stance on the existence of mathematical entities. He argues that theism provides a more compelling framework for understanding this phenomenon than [[metaphysical naturalism]]. Under realism, non-theistic perspectives might view the alignment of mathematical abstractions with physical reality as a mere coincidence. However, a theistic realist might argue that this alignment is intentional, as a Supreme Being created the world based on these abstract [[mathematical structure]]s. On the other hand, anti-realists, particularly those of a naturalistic persuasion, see mathematical relationships as reflections of real-world interactions, without necessitating abstract entities. Yet, Craig challenges this view by questioning why the physical world inherently exhibits such complex mathematical patterns without an intentional design. In contrast, the theistic anti-realist has a straightforward explanation: the world reflects a complex mathematical structure because it was created by God following an abstract model. Thus, Craig concludes that theism offers a superior explanation for why mathematics applies so effectively to understanding and predicting the physical world.<ref>{{cite book |last1=Ruloff |first1=Colin |last2=Horban |first2=Peter |title=Contemporary arguments in natural theology: God and rational belief |date=2021 |publisher=Bloomsbury Academic |location=London New York Oxford New Delhi Sydney |isbn=9781350093850}}</ref>

===== Argument from morality =====
{{Excerpt|Argument from morality}}

===== Argument from reason =====
{{Excerpt|Argument from reason}}
===== Transcendental argument =====
{{Excerpt|Transcendental argument for the existence of God}}

==== Subjective arguments ====
===== Argument from religious experience =====
{{main|Argument from religious experience}}
The argument from religious experience holds that the best explanation for [[religious experience]]s is that they are actual perceptions of God's presence. Philosopher Robert Sloan Lee notes that this argument possesses an "unexpected resilience" despite seemingly being able to be easily defeated by simple objections, such as pointing out the existence of [[hallucination]]s.<ref name="lee">{{cite book |last=Lee|first=Robert Sloan|date=July 1, 2021 |editor-last=Branson|editor-first=Beau|title=Introduction to Philosophy: Philosophy of Religion|publisher=Rebus Community|url=https://press.rebus.community/intro-to-phil-of-religion/chapter/non-standard-arguments-for-gods-existence/ |chapter=Non-Standard Arguments for God's existence |isbn=9781989014233}}</ref> Philosopher [[William J. Abraham]] states "We do not generally believe that because some reports of ordinary natural objects sometimes involve illusion, hallucination, and the like, then all reports do so".<ref name="lee"/> He continues, "If we insist that they apply only to religious experience, then we face the embarrassing fact that we apply standards in the religious sphere which we do not apply elsewhere".<ref name="lee"/>
===== Arguments from witnesses' testimony =====

Arguments from testimony rely on the testimony or experience of witnesses, possibly embodying the propositions of a specific revealed [[religion]]. Swinburne argues that it is a principle of rationality that one should accept testimony unless there are strong reasons for not doing so.<ref>{{Cite book |last=Swinburne |first=Richard |title=[[Is There a God?]] |publisher=Oxford University Press |year=1996 |isbn=978-0-19-823545-3 |author-link=Richard Swinburne}}</ref>

* The [[witness argument]] gives credibility to personal [[witness]]es, contemporary and throughout the ages. A variation of this is the [[argument from miracles]] (also referred to as "the priest stories") which relies on testimony of supernatural events to establish the existence of God.
* The [[Argument from common consent|majority argument]] argues that the theism of people throughout most of recorded history and in many different places provides ''[[prima facie]]'' demonstration of God's existence.
* Islam asserts that the revelation of its holy book, the [[Qur'an]], and its unique literary attributes, vindicate its divine authorship, and thus the existence of God.<ref>{{Cite web |title=Islamic Awareness: The Challenge of the Qur'an |url=http://www.islamic-awareness.org/Quran/Miracle/ |url-status=live |archive-url=https://web.archive.org/web/20160912050734/http://www.islamic-awareness.org/Quran/Miracle/ |archive-date=2016-09-12 |access-date=2016-08-28}}</ref><ref>{{Cite web |title=The Inimitability of the Qur'an |url=http://www.hamzatzortzis.com/essays-articles/exploring-the-quran/ |url-status=dead |archive-url=https://web.archive.org/web/20160922115521/http://www.hamzatzortzis.com/essays-articles/exploring-the-quran/ |archive-date=2016-09-22 |access-date=2016-08-28}}</ref>
* [[The Church of Jesus Christ of Latter-day Saints]], also known as [[Mormonism]], similarly asserts that the miraculous appearance of God, Jesus Christ, and angels to [[Joseph Smith]] and others and subsequent finding and translation of the [[Book of Mormon]] establishes the existence of God. The whole [[Latter Day Saint movement]] makes the same claim for example [[Community of Christ]], [[Church of Christ (Temple Lot)]], [[Church of Jesus Christ (Bickertonite)]], [[Church of Jesus Christ of Latter Day Saints (Strangite)]], [[Church of Jesus Christ (Cutlerite)]], etc.{{Citation needed|date=June 2016}}
** The Church of Jesus Christ of Latter Day Saints (Strangite), similarly asserts that the finding and translation of the [[Plates of Laban]], also known as the Brass Plates, into the [[Book of the Law of the Lord]] and [[Voree plates]] by [[James Strang]], [[One Mighty and Strong]], establishes the existence of God.{{Citation needed|date=June 2016}}
** Various sects that have broken from the Church of Christ (Temple Lot) (such as [[Church of Christ "With the Elijah Message"]] and [[Church of Christ (Assured Way)]]) claim that the message brought by [[John the Baptist]], One Mighty and Strong, to [[Otto Fetting]] and [[W. A. Draves]] in [[The Word of the Lord|The Word of the Lord Brought to Mankind by an Angel]] establishes the existence of God.{{Citation needed|date=June 2016}}

====== Arguments from historical events ======
* [[Christianity]] and [[Judaism]] assert that God intervened in key specific moments in history, especially at [[the Exodus]] and the giving of the [[Ten Commandments]] in front of all the tribes of Israel, positing an argument from empirical evidence stemming from sheer number of witnesses, thus demonstrating his existence.<ref name="Greco2013">{{Cite book |last=Greco |first=John |url=https://books.google.com/books?id=CfVDG8aAcLIC&pg=PA134 |title=God and the Gods: A Compelling Investigation and Personal Quest for the Truth About God of the Bible and the Gods of Ancient History |date=26 June 2013 |publisher=iUniverse |isbn=978-1-4759-9597-8 |pages=134– |language=en-us}}</ref>{{Unreliable source?|date=July 2020}}
* [[Christological argument]]s assert that certain events of the Christian [[New Testament]] are historically accurate, and prove God's existence, namely:
** The [[Resurrection of Jesus]]<ref>{{Cite book |last=Polkinghorne |first=John |title=Science and Christian Belief |pages=108–122 |author-link=John Polkinghorne}}</ref> (an [[argument from miracles]])

====== Arguments from the authority of historical personages ======
These arguments are an [[appeal to authority]]:
* The claims of Jesus, as a morally upstanding person, to be the son of God
* Jesus, said to be a wise person, believed that God exists
* The belief of [[Lekhraj Kripalani]], who founded the [[Brahma Kumaris]] religion when God was said to enter his body<ref>"Based on our real life experiences we clearly know that it was God, the Supreme Soul, Shiva, Himself, had entered into his body. It was God who had revealed the truth about the coming destruction, and of the establishment of the heavenly world which would then follow. And it was God Himself who had given the sign that he, Dada, was to be His medium and the engine for creating such a divine world." {{Cite web |url=http://brahmakumaris.org/about-us/history/60.html |title=Divine Descent of God |access-date=March 6, 2011 |archive-date=July 25, 2011 |archive-url=https://web.archive.org/web/20110725102100/http://brahmakumaris.org/about-us/history/60.html }}</ref><ref>Babb, Lawrence A. (1987). Redemptive Encounters: Three Modern Styles in the Hindu Tradition (Comparative Studies in Religion and Society). Oxford University Press. {{ISBN|0-7069-2563-7}}.</ref>

===== Anecdotal arguments =====

{{See also|Anecdotal evidence}}

* The sincere seeker's argument, espoused by Muslim Sufis of the Tasawwuf tradition, posits that every individual who follows a formulaic path towards guidance, arrives at the same destination of conviction in the existence of God and specifically in the monotheistic tenets and laws of Islam. This apparent natural law for guidance and belief could only be consistent if the formula and supplication were being answered by the same Divine entity being addressed, as claimed in Islamic revelations. This was formally organized by Imam Abu Hamid [[Al-Ghazali]] in such notable works as "Deliverance from Error" and "The Alchemy of Happiness", in Arabic "[[Kimiya-yi sa'ādat]]". The path includes following the golden rule of no harm to others and treating others with compassion, silence or minimal speech, seclusion, daily fasting or minimalist diet of water and basic nourishment, honest wages, and daily supplication towards "the Creator of the Universe" for guidance.<ref name="Ghazali 1100">{{Cite book |last=Ghazali |first=Abu Hamid |url=http://ghazali.org/books/md/gz101.htm |title=Deliverance from Error |year=1100 |access-date=2016-08-28 |archive-url=https://web.archive.org/web/20160825093541/http://ghazali.org/books/md/gz101.htm |archive-date=2016-08-25 |url-status=live}}</ref><ref name="Ghazali 1105">{{Cite book |last=Ghazali |first=Abu Hamid |url=http://www.ghazali.org/books/alchemy/ |title=The Alchemy of Happiness |year=1105 |access-date=2016-08-28 |archive-url=https://web.archive.org/web/20160911101949/http://www.ghazali.org/books/alchemy/ |archive-date=2016-09-11 |url-status=live}}</ref>
* The [[Argument from a proper basis]] argues that belief in God is "properly basic"; that it is similar to statements like "I see a chair" or "I feel pain".{{Citation needed|date=June 2016}} Such beliefs are non-falsifiable and, thus, neither provable nor disprovable; they concern perceptual beliefs or indisputable mental states.
* In [[Germany]], the School of [[Friedrich Heinrich Jacobi]] taught that human reason is able to perceive the suprasensible. Jacobi distinguished three faculties: sense, [[reason]], and understanding. Just as sense has immediate perception of the material so has reason immediate perception of the immaterial, while the understanding brings these perceptions to a person's consciousness and unites them to one another.<ref>([[A. Stöckl]], ''Geschichte der neueren Philosophie'', II, 82 sqq.)</ref> God's existence, then, cannot be proven (Jacobi, like Immanuel Kant, rejected the absolute value of the principle of causality), it must be felt by the mind.
* The same theory was advocated in Germany by [[Friedrich Schleiermacher]], who assumed an inner religious sense by means of which people feel religious truths. According to Schleiermacher, religion consists solely in this inner perception, and dogmatic doctrines are inessential.<ref>(Stöckl, loc. cit., 199 sqq.)</ref>

==== Hindu arguments ====

The school of Vedanta argues that one of the proofs of the existence of God is the law of [[karma]]. In a commentary to [[Brahma Sutras]] (III, 2, 38, and 41), [[Adi Sankara]] argues that the original karmic actions themselves cannot bring about the proper results at some future time; neither can super sensuous, non-intelligent qualities like [[adrsta]] by themselves mediate the appropriate, justly deserved pleasure and pain. The fruits, according to him must be administered through the action of a conscious agent, namely, a supreme being ([[Ishvara]]).<ref>{{Cite journal |last=Reichenbach |first=Bruce R. |date=April 1989 |title=Karma, causation, and divine intervention |url=http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/reiche2.htm |url-status=dead |journal=Philosophy East and West |volume=39 |issue=2 |pages=135–149 [145] |doi=10.2307/1399374 |jstor=1399374 |archive-url=https://web.archive.org/web/20091027070413/http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/reiche2.htm |archive-date=2009-10-27 |access-date=2009-12-29}}</ref> The [[Nyaya]] school make similar arguments.

==== Other arguments ====

* The [[evolutionary argument against naturalism]], which argues that naturalistic evolution is incapable of providing humans with the cognitive apparatus necessary for their knowledge to have positive epistemic status.<ref>Alvin Plantinga, ''Warrant and Proper Function.''</ref>
* An argument from belief in God being properly basic as presented by Alvin Plantinga.<ref>Alvin Plantinga, ''Warranted Christian Belief.''</ref>
* Argument from Personal Identity.<ref>Richard Swinburne, ''The Coherence of Theism.''</ref>
* Argument from the "divine attributes of scientific law".<ref>This argument is articulated by Vern Poythress in chapter 1 of Redeeming Science, pp. 13–31. Available: http://www.frame-poythress.org/wp-content/uploads/2012/08/PoythressVernRedeemingScience.pdf#page=14 {{Webarchive|url=https://web.archive.org/web/20121114181018/http://www.frame-poythress.org/wp-content/uploads/2012/08/PoythressVernRedeemingScience.pdf#page=14|date=2012-11-14}}</ref>

=== Arguments against the existence of God===


The arguments below aim to show that a god or set of gods does not exist—by showing a creator is unnecessary or [[Proof by contradiction|contradictory]], at odds with known [[Science|scientific]] or [[History|historical]] facts, or that there is insufficient proof that a god exists.

==== Logical arguments ====


The following arguments deduce, mostly through self-contradiction, the non-existence of God as "the Creator".

* There has never been any [[scientific]] evidence for the existence of God (there possibly will never be, as God is generally considered a supernatural being who never manifests himself in nature). Therefore, according to [[scientific skepticism]] or [[scientism]] worldviews, whether or not God exists is unknown; or even, God does not exist (depending on the strength of such worldviews).<ref>{{Cite book |last=Baggini |first=Julian |date=2003-08-28 |title=Atheism |publisher=Oxford University Press |doi=10.1093/actrade/9780192804242.001.0001 |isbn=978-0-19-280424-2}}</ref>
* [[Stephen Hawking]] and co-author [[Leonard Mlodinow]] state in their book ''[[The Grand Design (book)|The Grand Design]]'' that it is reasonable to ask who or what created the universe, but if the answer is God, [[Problem of the creator of God|then the question has merely been deflected to that of who created God]]. Both authors claim that it is possible to answer these questions purely within the realm of science, and without invoking any divine beings.<ref>Stephen Hawking, Leonard Mlodinow, ''[[The Grand Design (book)|The Grand Design]]'', p. 172.</ref> Christian scholars, like [[Leonhard Euler]] and [[Bernard d'Espagnat]],<ref name="newscientist.com">{{Cite web |last=Geftner |first=Amanda |title=Concept of 'hypercosmic God' wins Templeton Prize |url=https://www.newscientist.com/article/dn16769-concept-of-hypercosmic-god-wins-templeton-prize/ |access-date=2023-11-16 |website=New Scientist |language=en-US}}</ref> disagree with that kind of skeptical argument.
* Dawkins' [[Ultimate Boeing 747 gambit]] analogizes the above. Some theists argue that [[evolution]] and abiogenesis are akin to a hurricane assembling a Boeing 747 — that the universe (or life) is too complex, cannot be made by non-living matter alone and would have to be designed by someone, who theists call God. Dawkin's counter-argument is that such a God would himself be complex—the "Ultimate" Boeing 747—and therefore require a designer.
* [[Theological noncognitivism]] is the argument that religious language – specifically, words such as "God" – are not cognitively meaningful and that irreducible definitions of God are circular.
* The analogy of [[Russell's teapot]] argues that the [[Philosophic burden of proof|burden of proof]] for the existence of God lies with the theist rather than the atheist; it can be considered an extension of [[Occam's razor|Occam's Razor]].

===== Arguments from incompatible divine properties =====

Some arguments focus on the existence of specific conceptions of God as being omniscient, omnipotent, and morally perfect.

'''The Omnipotence Paradox'''

The Omnipotence Paradox is a philosophical problem that challenges the idea of an all-powerful God. The paradox argues that if God is truly omnipotent, then he should be able to do anything, including things that are logically impossible. However, if God cannot do something that is logically impossible, then he is not truly omnipotent. This paradox has been debated by philosophers for centuries and continues to be a topic of discussion in modern times.

The basic form of the Omnipotence Paradox can be presented as follows: Can God create a stone so heavy that he cannot lift it? If God can create such a stone, then he is not omnipotent because he cannot lift it. If God cannot create such a stone, then he is also not omnipotent because there is something he cannot do.<ref>Rowe, William L. "The Problem of Evil and Some Varieties of Atheism." American Philosophical Quarterly.</ref>

One of the earliest recorded discussions of the Omnipotence Paradox can be found in the writings of the ancient Greek philosopher [[Epicurus]]. In his work "[[Epicureanism|Letter to Menoeceus]]," Epicurus argues that if God is truly omnipotent, then he should be able to prevent evil from existing in the world. However, since evil does exist, either God is not omnipotent or he is not benevolent.<ref>Epicurus. "Letter to Menoeceus." Translated by Robert Drew Hicks.</ref>

Another version of the omnipotence paradox involves God's ability to change the past. If God is truly omnipotent, then he should be able to change events that have already occurred. But if he can change the past, then he would be altering his own actions and decisions, which would mean that he was not truly free to act in the first place.<ref>Adams, Marilyn McCord. "The Problem of Evil." The Oxford Handbook of Philosophy of Religion.</ref>

Another early discussion of the Omnipotence Paradox can be found in the writings of the medieval philosopher St. Thomas Aquinas. Aquinas argued that God's omnipotence was limited by his own nature and by logical laws. He believed that God could not perform actions that were logically contradictory, such as creating a square circle or making 2+2=5.<ref>Aquinas, Thomas. "Summa Theologica." Translated by Fathers of the English Dominican Province.</ref>

One of the most famous versions of this paradox is the question: "Can God create a being more powerful than himself?" This question implies a contradiction because if God is truly omnipotent, then he should be able to create anything, including a being more powerful than himself. However, if such a being exists, then God would no longer be omnipotent.<ref>Craig, William Lane. "The Coherence of Theism." Routledge.</ref>

'''The omniscience paradox'''

The omniscience paradox challenges the idea that God can know everything that will happen in the future. If God knows everything that will happen in advance, then it seems that human beings do not have free will. After all, if God already knows what we will do in every situation, then it seems that we cannot choose to do anything differently.<ref>Kane, Robert. "Free Will." The Oxford Handbook of Free Will.</ref>

Another version of the omniscience paradox involves God's knowledge of his own future actions. If God knows what he will do in advance, then it seems that he does not have the freedom to choose otherwise. But if he does not know what he will do, then he is not truly omniscient.<ref>Plantinga, Alvin. "God and Other Minds." Cornell University Press.</ref>

A more recent version of the omniscience paradox is the "paradox of the stone tablet." This argument goes as follows: suppose that God writes down everything that will happen in the future on a stone tablet. If God is truly omniscient, then he already knows what is written on the tablet. But if what is written on the tablet is true, then it seems that human beings do not have free will.<ref>Oppy, Graham. "Ontological Arguments and Belief in God." Cambridge University Press.</ref>

'''The contradiction of omniscience and omnipotence'''

The contradiction of omniscience and omnipotence has been a topic of philosophical debate for centuries. The concept of omniscience refers to the idea that God knows everything, while omnipotence refers to the idea that God is all-powerful. The contradiction arises when one considers whether an all-knowing God can also be all-powerful. If God knows everything, then he must know what he will do in the future, and if he knows what he will do in the future, then he cannot change his mind and do something else. This would mean that God is not all-powerful because he is limited by his knowledge of the future. On the other hand, if God is all-powerful, then he should be able to change his mind and do something else, but if he does this, then he cannot be all-knowing because he did not know what he was going to do in the first place.<ref>{{Citation |last1=Hoffman |first1=Joshua |title=Omnipotence |date=2022 |url=https://plato.stanford.edu/archives/spr2022/entries/omnipotence/ |encyclopedia=The Stanford Encyclopedia of Philosophy |editor-last=Zalta |editor-first=Edward N. |access-date=2023-11-16 |edition=Spring 2022 |publisher=Metaphysics Research Lab, Stanford University |last2=Rosenkrantz |first2=Gary}}</ref>

'''The problem of evil'''

The problem of evil against God is one of the most challenging philosophical and theological issues. It seeks to reconcile the existence of an all-powerful, all-knowing, and benevolent God with the presence of evil and suffering in the world. This problem has been debated for centuries by philosophers, theologians, and scholars from different religious traditions.

The problem of evil can be formulated in different ways. One common formulation is the logical problem of evil, which argues that the existence of evil is logically incompatible with the existence of an all-powerful, all-knowing, and perfectly good God. This argument goes as follows:

1. If God exists, then he is all-powerful, all-knowing, and perfectly good.

2. If God is all-powerful, then he can prevent evil from occurring.

3. If God is all-knowing, then he knows how to prevent evil from occurring.

4. If God is perfectly good, then he would want to prevent evil from occurring.

5. Evil exists.

6. Therefore, God does not exist.

This argument challenges the traditional concept of God as an omnipotent and omnibenevolent being who created the world and governs it with love and care. If such a God exists, why does he allow evil to happen? The existence of natural disasters, diseases, wars, crimes, and other forms of suffering seems to contradict the idea of a loving and compassionate God.

Another formulation of the problem of evil is the evidential problem of evil, which argues that while the existence of evil may not logically disprove the existence of God, it provides strong evidence against his existence. This argument acknowledges that it is possible for an all-powerful and all-good God to have reasons for allowing evil to occur that are beyond our understanding. However, it contends that the sheer amount and intensity of evil in the world make it highly unlikely that such reasons exist.

The problem of evil has been a central concern in the philosophy of religion since ancient times. In his dialogue "[[Euthyphro|The Euthyphro]]," [[Plato]] raises the question of whether the gods love what is good because it is good, or whether it is good because the gods love it. This question raises the issue of whether morality is independent of God or dependent on him. If morality is independent of God, then God may not be necessary for moral values and duties to exist. If morality is dependent on God, then it raises the problem of whether God's commands are arbitrary or whether there is a reason behind them.<ref name=":0" /><ref>Adams, Marilyn McCord. "Horrendous Evils and the Goodness of God." Cornell University Press, 1999.</ref><ref>Plantinga, Alvin. "God, Freedom, and Evil." Eerdmans Publishing Co., 1977.</ref><ref>Swinburne, Richard. "The Problem of Evil." Oxford University Press, 2006.</ref>

'''The problem of divine immutability'''

The problem of divine immutability is a philosophical and theological issue that has been debated for centuries. At the heart of the problem is the question of whether or not God can change. This question has far-reaching implications for how we understand the nature of God, the relationship between God and creation, and the problem of evil.

One of the main arguments for divine immutability is based on the idea that God is perfect and complete in all respects. According to this view, if God were to change in any way, it would imply that there was something lacking or imperfect in God's nature. This would be inconsistent with the idea of a perfect and complete being.<ref>Hasker, William. "Divine Immutability." In The Stanford Encyclopedia of Philosophy, edited by Edward N. Zalta.</ref>

Another argument for divine immutability is based on the idea that God exists outside of time. According to this view, God's nature is eternal and unchanging, and therefore cannot be affected by anything that happens within time. This means that God cannot change in response to events in the world, since these events are themselves temporal and subject to change.<ref>Morris, Thomas V. ''Our Idea of God: An Introduction to Philosophical Theology''. Downers Grove, Illinois: InterVarsity Press, 2000.</ref>

However, there are also a number of arguments against divine immutability. One of these is based on the idea that if God cannot change, then it would be impossible for God to interact with the world in any meaningful way. According to this view, if God's nature is fixed and unchanging, then there can be no real relationship between God and creation.<ref>Moltmann, Jürgen. God in Creation: A New Theology of Creation and the Spirit of God. Minneapolis, Minnesota: Fortress Press, 1985.</ref>

Another argument against divine immutability is based on the problem of evil. If God cannot change, then it would seem that God must have always known about and allowed for the existence of evil in the world. This raises questions about how we can reconcile a perfectly good and loving God with a world that contains so much suffering and injustice.<ref>Swinburne, Richard. ''Providence and the Problem of Evil''. Oxford: Oxford University Press, 1993.</ref>

'''[[Argument from free will]]'''

The argument from free will contends that omniscience and the free will of humanity are incompatible and that any conception of God that incorporates both properties is therefore inherently contradictory: if God is omniscient, then God already knows humanity's future, contradicting the claim of free will.<ref>Kane, Robert. "Free Will." The Stanford Encyclopedia of Philosophy, edited by Edward N. Zalta, Spring 2021 ed., plato.stanford.edu/archives/spr2021/entries/freewill/.</ref><ref>Swinburne, Richard. The Coherence of Theism. Clarendon Press, 1993.</ref>

[[problem of hell|'''The problem of hell''']]

The problem of hell is one of the most difficult challenges to the existence of God. The basic argument is that if God is all-powerful, all-knowing, and perfectly good, then why would he create a place of eternal punishment like hell? This question has been debated by philosophers and theologians for centuries.

The problem of hell can be traced to ancient times. The concept of an afterlife was common in many cultures, but the idea of eternal punishment was not. The ancient Greeks believed in a realm called Hades where the dead went, but it was not a place of punishment. The ancient Egyptians believed in a judgment after death that determined whether a person would go to a good or bad afterlife, but again, it was not eternal punishment. It was not until the rise of Christianity that the concept of eternal punishment in hell became widespread.

The [[Hell in Christianity|Christian concept of hell]] is based on the teachings of Jesus Christ and the Bible.{{citation needed|date=October 2023}} According to Christian theology, hell is a place of eternal punishment for those who have rejected God and lived sinful lives. It is often described as a place of fire and torment where there is weeping and gnashing of teeth. The idea of eternal punishment in hell has been controversial throughout Christian history.

One argument against the existence of God based on the problem of hell is that it seems incompatible with God's perfect goodness. If God is perfectly good, then why would he create a place like hell where people suffer for eternity? This argument has been made by many philosophers throughout history.<ref>Craig, William Lane. "The Problem Of Hell: A Philosophical Overview." Philosophia Christi 16, no. 1 (2014): 39–54.</ref><ref>Davis, Stephen T., and Daniel Kendall. "The Problem Of Hell." Theological Studies 75, no. 1 (2014): 3–22.</ref><ref>Walls, Jerry L. "Hell: The Logic Of Damnation." International Journal For Philosophy Of Religion 75, no. 2 (2014): 109–122.</ref><ref>Taliaferro, Charles. "The Problem Of Hell Reconsidered." Religious Studies 47, no. 1 (2011): 73–87.</ref><ref>Trakakis, Nick. "The Problem Of Hell: A Challenge To Theistic Belief." Sophia 52, no. 1 (2013): 5–20.</ref>

'''Transcendental Argument for the Non-existence of God (TANG)'''

The Transcendental Argument for the Non-Existence of God (TANG) is a philosophical argument that attempts to demonstrate the non-existence of God by showing that the concept of God is logically incompatible with certain necessary conditions for rationality. The argument is based on the idea that if certain necessary conditions for rationality are true, then the existence of God is impossible. The proponents of TANG argue that it is a powerful argument against theism, and it has been the subject of much debate in philosophical circles.

The basic structure of TANG can be summarized as follows:

1. If rationality exists, then certain necessary conditions for rationality must be true.

2. The existence of God is logically incompatible with these necessary conditions for rationality.

3. Therefore, if these necessary conditions for rationality are true, then the existence of God is impossible.

The proponents of TANG argue that there are three necessary conditions for rationality:

1. The laws of logic are valid.

2. Our cognitive faculties are reliable.

3. There is an objective moral standard.

According to TANG, if these three necessary conditions are true, then the existence of God is impossible.

Firstly, proponents of TANG argue that the laws of logic are valid and necessary for rationality. They contend that if the laws of logic were not valid, then we could not reason or make sense of anything. Therefore, they argue that it is necessary for rationality that the laws of logic be valid and universally applicable.

Secondly, proponents of TANG argue that our cognitive faculties must be reliable in order for us to reason rationally. They contend that if our cognitive faculties were not reliable, then we could not trust our own reasoning processes and would have no basis for knowledge or belief. Therefore, they argue that it is necessary for rationality that our cognitive faculties be reliable.

Finally, proponents of TANG argue that there must be an objective moral standard in order for us to reason rationally. They contend that if there were no objective moral standard, then we could not make moral judgments or reason about ethical issues. Therefore, they argue that it is necessary for rationality that there be an objective moral standard.

Proponents of TANG argue that the existence of God is logically incompatible with these necessary conditions for rationality. They contend that if God exists, then the laws of logic are contingent on his will and could be different from what they are. They also argue that if God exists, then our cognitive faculties are contingent on his will and could be unreliable. Finally, they argue that if God exists, then morality is contingent on his will and there is no objective moral standard.

Therefore, proponents of TANG conclude that if these necessary conditions for rationality are true, then the existence of God is impossible. They argue that the concept of God is logically incompatible with these necessary conditions and therefore cannot exist.<ref>Martin, Michael. ''Atheism: A Philosophical Justification''. Temple University Press, 1992.</ref><ref name=":2">Oppy, Graham. ''Arguing about Gods''. Cambridge University Press, 2006.</ref><ref>Gale, Richard M. ''On the Nature and Existence of God''. Cambridge University Press, 1991.</ref><ref>Smith, Quentin. ''Theism, Atheism, and Big Bang Cosmology''. Clarendon Press, 1993.</ref><ref>Sobel, Jordan Howard. ''Logic and Theism: Arguments For and Against Beliefs in God''. Cambridge University Press, 2004.</ref>

'''Atheist-Existential Argument'''

The [[Atheistic existentialism|atheist-existential]] argument posits that human existence is characterized by absurdity, meaninglessness, and despair. According to this argument, humans are finite beings living in an infinite universe, and their existence is devoid of any inherent purpose or meaning. Proponents of this argument contend that if God existed, He would have provided humanity with a clear purpose and meaning for existence. However, since no such purpose or meaning exists, it follows that God does not exist.

[[Jean-Paul Sartre]] is one of the most prominent proponents of the atheist-existential argument. In his book "[[Existentialism Is a Humanism|Existentialism is a Humanism]]," Sartre argues that human existence is absurd because there is no inherent purpose or meaning to life. He contends that humans are free to create their own meaning and purpose but are ultimately responsible for their choices and actions. Sartre asserts that if God existed, He would have provided humanity with a clear purpose and meaning for existence. However, since no such purpose or meaning exists, it follows that God does not exist.<ref>Sartre, Jean-Paul. ''Existentialism is a Humanism''. Yale University Press, 2007.</ref>

Similarly, [[Friedrich Nietzsche]] argues in his book "[[Thus Spoke Zarathustra]]" that human existence is meaningless because there is no inherent purpose or meaning to life. Nietzsche contends that humans must create their own values and meanings, and that the concept of God is a human invention that serves as a crutch for those who cannot accept the absurdity of existence. Nietzsche asserts that the death of God is a necessary step in human evolution, as it allows humanity to embrace its freedom and create its own values and meanings.<ref>Nietzsche, Friedrich. ''Thus Spoke Zarathustra''. Penguin Classics, 2003.</ref>

[[Albert Camus]] also presents a similar argument in his book "[[The Myth of Sisyphus]]." Camus argues that human existence is absurd because there is no inherent purpose or meaning to life. He contends that humans must create their own meaning in the face of this absurdity, and that the concept of God is a distraction from this task. Camus asserts that the only way to confront the absurdity of existence is through rebellion, which involves embracing life despite its lack of inherent meaning.<ref>Camus, Albert. ''The Myth of Sisyphus''. Vintage International, 1991.</ref>

[[Martin Heidegger]] also presents an existentialist argument for the non-existence of God in his book "[[Being and Time]]." Heidegger contends that human existence is characterized by anxiety and dread because humans are aware of their mortality and the ultimate futility of their actions. He argues that if God existed, He would have provided humanity with a clear purpose and meaning for existence, thus alleviating this anxiety. However, since no such purpose or meaning exists, it follows that God does not exist.<ref>Heidegger, Martin. ''Being and Time''. Harper Perennial Modern Classics, 2008.</ref><ref>Solomon, Robert C., and Kathleen M. Higgins, editors. The Oxford Handbook of Philosophy of Death. Oxford University Press, 2013.</ref>

'''The "no reason" argument'''

The "no reason" argument tries to show that an omnipotent and omniscient being would not have any reason to act in any way, specifically by creating the universe, because it would have no needs, wants, or desires since these very concepts are subjectively human. Since the universe exists, there is a contradiction, and therefore, an omnipotent god cannot exist. This argument is expounded upon by [[Scott Adams]] in the book ''[[God's Debris]]'', which puts forward a form of [[Pandeism]] as its fundamental theological model. A similar argument is put forward in [[Ludwig von Mises]]'s "Human Action". He referred to it as the "praxeological argument" and claimed that a perfect being would have long ago satisfied all its wants and desires and would no longer be able to take action in the present without proving that it had been unable to achieve its wants faster—showing it imperfect.

The argument is based on the idea that if something exists, there must be a reason or explanation for its existence. Therefore, if God exists, there must be a reason or explanation for his existence. However, proponents of the "no reason" argument argue that there is no reason or explanation for God's existence, and therefore he does not exist.

One of the main proponents of the "no reason" argument is [[J. L. Mackie]]. In his book "The Miracle of Theism: Arguments For and Against the Existence of God," Mackie argues that the concept of an uncaused cause, which is often used to explain God's existence, is flawed. He argues that if everything must have a cause or explanation for its existence, then God must also have a cause or explanation for his existence. However, since God is often described as an uncaused cause, this creates a contradiction in the concept of God.<ref>Mackie, J. L. ''The Miracle of Theism: Arguments For and Against the Existence of God''.</ref>

Another proponent of the "no reason" argument is Bertrand Russell. In his book "[[Why I Am Not a Christian]]," Russell argues that the concept of God as an uncaused cause is illogical. He argues that if everything must have a cause or explanation for its existence, then God must also have a cause or explanation for his existence. However, since God is often described as an uncaused cause, this creates a contradiction in the concept of God.<ref>{{Cite book |last=Russell |first=Bertrand |date=2020-04-22 |title=Why I am not a Christian |url=http://dx.doi.org/10.4324/9781315099552 |doi=10.4324/9781315099552|isbn=9781351583459 |s2cid=153862737 }}</ref>

Furthermore, proponents of the "no reason" argument argue that the burden of proof lies with those who claim that God exists. They argue that since there is no evidence or reason to believe in God's existence, it is more reasonable to assume that he does not exist.

In addition to these arguments, proponents of the "no reason" argument also point to the problem of evil as evidence against God's existence. They argue that if God is all-powerful, all-knowing, and all-good, then he would not allow evil to exist in the world. However, since evil does exist, this creates a contradiction in the concept of God.<ref>Rowe, William L. "The Problem of Evil and Some Varieties of Atheism." American Philosophical Quarterly 16 (1979): 335–341.</ref><ref>Oppy, Graham Robert. ''Arguing About Gods''.</ref><ref>Drange, Theodore M. "The Arguments From Evil and Nonbelief." Religious Studies 28 (1992): 347–365.</ref>

==== Empirical arguments ====

The following empirical arguments rely on observations or experimentation to yield their conclusions.

'''Argument from naturalism'''

The argument from naturalism is a philosophical argument that asserts that the natural world is all there is and that supernatural explanations are unnecessary. This argument is based on the premise that the universe operates according to natural laws and that these laws can be discovered through scientific inquiry. The argument from naturalism has been a topic of debate among philosophers for centuries, with proponents and opponents presenting various arguments and counterarguments.

The argument from naturalism can be traced to ancient Greek philosophy, where philosophers such as [[Democritus]] and Epicurus argued that the universe was composed of atoms and void, with no need for supernatural explanations. However, it was not until the Enlightenment period in the 18th century that naturalism became a dominant philosophical position. During this time, philosophers such as David Hume and Immanuel Kant argued that knowledge could only be derived from empirical observation and rational analysis, without recourse to supernatural explanations.

One of the key premises of the argument from naturalism is that the natural world is all there is. According to this view, there are no supernatural entities or forces that exist beyond the physical realm. This premise is based on the assumption that everything in the universe operates according to natural laws, which can be discovered through scientific inquiry. As philosopher [[Paul Kurtz]] states, "the naturalistic outlook holds that nature is a self-contained system of physical causes and effects"<ref>Kurtz, Paul. ''The New Skepticism: Inquiry and Reliable Knowledge''. Prometheus Books, 1992.</ref>

Another important premise of the argument from naturalism is that supernatural explanations are unnecessary. According to this view, any phenomenon in the universe can be explained through natural causes and processes, without invoking supernatural entities or forces. This premise is based on the assumption that naturalistic explanations are sufficient to account for all observed phenomena. As philosopher William Rowe states, "Naturalism holds that there is no need to postulate any supernatural entities or forces in order to explain the world"<ref>Rowe, William L. "The Argument from Naturalism." In The Blackwell Companion to Natural Theology, edited by William Lane Craig and J. P. Moreland. Wiley-Blackwell, 2012. pp. 331–350.</ref>

Proponents of the argument from naturalism argue that naturalistic explanations are more parsimonious than supernatural explanations. This means that naturalistic explanations are simpler and require fewer assumptions than supernatural explanations. For example, if a person observes a tree falling, a naturalistic explanation would be that the tree fell due to gravity, whereas a supernatural explanation would be that a deity caused the tree to fall. The naturalistic explanation is simpler and requires fewer assumptions than the supernatural explanation.

Opponents of the argument from naturalism argue that there are phenomena in the universe that cannot be explained through naturalistic causes and processes. These phenomena are often referred to as "supernatural" or "[[paranormal]]" and include things like miracles, psychic abilities, and [[Near-death experience|near-death experiences]]. According to opponents of naturalism, these phenomena require supernatural explanations.

However, proponents of the argument from naturalism counter that there is no empirical evidence to support supernatural explanations for these phenomena. They argue that many supposed supernatural phenomena can be explained through naturalistic causes and processes. For example, near-death experiences can be explained through changes in brain chemistry and oxygen deprivation, rather than as evidence of an afterlife.<ref>Plantinga, Alvin. ''Where the Conflict Really Lies: Science, Religion, and Naturalism''. Oxford University Press, 2011.</ref><ref>Swinburne, Richard. ''Is There a God?'' Oxford University Press, 2010. </ref><ref>Dennett, Daniel C. ''Breaking the Spell: Religion as a Natural Phenomenon''. Penguin Books, 2007.</ref>

'''The Argument from Evolution'''

The Argument from Evolution against God's existence is a philosophical argument that attempts to prove the non-existence of God by using the theory of evolution. The argument is based on the idea that the theory of evolution provides a natural explanation for the diversity of life on Earth, and therefore, there is no need to invoke a divine creator.

The theory of evolution was first proposed by [[Charles Darwin]] in his book "[[On the Origin of Species]]" in 1859. According to the theory, all living organisms have evolved over time from a common ancestor through a process of natural selection. Natural selection is the process by which certain traits become more or less common in a population over time depending on their usefulness for survival and reproduction. Over millions of years, this process has led to the vast diversity of life we see on Earth today.<ref>{{Cite book |last=Darwin |first=Charles |url=http://dx.doi.org/10.5962/bhl.title.959 |title=Origin of species |date=1900 |publisher=H. M. Caldwell |location=New York, New York and Boston, Massachusetts |doi=10.5962/bhl.title.959}}</ref>

One of the key arguments against God's existence based on evolution is known as the argument from imperfection. This argument suggests that if God were responsible for creating all life on Earth, then why would he create imperfect organisms? For example, why would he create animals with vestigial organs that serve no purpose or cause suffering?<ref>Gould, S. J. (1991). ''Bully for Brontosaurus: Reflections in Natural History''. W. W. Norton & Company.</ref>

Another argument against God's existence based on evolution is known as the argument from bad design. This argument suggests that if God were responsible for creating all life on Earth, then why would he create organisms with such poor design features? For example, why would he create animals with eyes that are poorly designed or prone to disease?<ref>Dawkins, R. (1986). ''The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe Without Design''. W. W. Norton & Company. </ref>

'''The Euthyphro dilemma'''

The Euthyphro dilemma is a philosophical problem that raises questions about the relationship between morality and God's existence. The dilemma was first presented by the ancient Greek philosopher Plato in his dialogue "Euthyphro." The dilemma asks whether something is morally good because God commands it, or whether God commands it because it is morally good. This dilemma has been used as an argument against the existence of God, as it seems to suggest that either God is not necessary for morality or that God's commands are arbitrary and not based on any objective standard of morality.<ref name=":0">Plato. "Euthyphro." The Collected Dialogues of Plato, edited by Edith Hamilton and Huntington Cairns, Princeton University Press, 1961.</ref>

The first horn of the dilemma suggests that something is morally good because God commands it. This view is known as divine command theory, which states that moral truths are grounded in God's will or commands. According to this view, God's commands determine what is right and wrong, and morality is dependent on God's existence. If God did not exist, then there would be no objective basis for morality.

The second horn of the dilemma suggests that God commands something because it is morally good. This view implies that there is an objective standard of morality that exists independently of God's will. In other words, God recognizes what is morally good and commands us to follow it. This view is known as moral realism, which holds that moral truths exist independently of human opinion or belief.

Critics of the divine command theory argue that it leads to a problematic conclusion: if something is morally good simply because God commands it, then anything could be considered morally good if God commanded it. For example, if God commanded us to kill innocent people, then killing innocent people would be considered morally good according to divine command theory. This seems to suggest that morality is arbitrary and dependent on God's whims rather than being grounded in any objective standard.

On the other hand, critics of moral realism argue that it raises questions about the nature of morality itself. If there is an objective standard of morality that exists independently of God's will, then what is the source of this standard? Is it a natural law, or is it something else entirely? Furthermore, if there is an objective standard of morality, then why do different cultures and societies have different moral codes? This seems to suggest that morality is not as objective as moral realists claim.<ref>Adams, Robert Merrihew. "Divine Command Metaethics Modified Again." The Journal of Religious Ethics, vol. 33, no. 1, 2005, pp. 29–50. </ref><ref>Craig, William Lane. "The Euthyphro Dilemma." Reasonable Faith, 2010, www.reasonablefaith.org/writings/scholarly-writings/divine-command-theory/the-euthyphro-dilemma/.</ref><ref>Korsgaard, Christine M. "The Sources of Normativity." Cambridge University Press, 1996.</ref><ref>Nielsen, Kai. "Ethics Without God." Prometheus Books, 1990.</ref>

'''The problem of anthropic argument'''

The [[Anthropic principle|anthropic argument]] is a philosophical and theological concept that argues that the universe and its physical laws are finely tuned to allow for the existence of life and, therefore, must have been designed by an intelligent creator. Proponents of this argument claim that the odds of the universe existing as it does by chance are so astronomically low that it is more reasonable to believe in a creator than not. However, opponents of the anthropic argument argue that it is flawed and does not necessarily prove the existence of God.

One of the main criticisms of the anthropic argument is that it suffers from the fallacy of [[selection bias]]. This is because proponents only consider the universe as it exists today, without taking into account all the other possible ways it could have existed. For example, if the physical laws were different, life as we know it may not have been possible, but that does not mean that some other form of life could not have existed under those conditions. Therefore, opponents argue that just because our universe allows for life does not necessarily mean that it was designed to do so.

Another criticism of the anthropic argument is that it assumes that life is inherently valuable and important. Opponents argue that this is a subjective value judgment and cannot be used as evidence for the existence of God. Additionally, opponents point out that there are many aspects of the universe that are not conducive to life, such as [[Black hole|black holes]] or [[Supernova|supernovae]], which could be seen as evidence against a benevolent creator.

Furthermore, opponents argue that the anthropic argument is based on a flawed understanding of [[probability]]. They claim that just because something is unlikely does not mean it is impossible, and therefore, low probabilities cannot be used as evidence for design. Additionally, opponents argue that probability calculations can only be made if all possible outcomes are known, which is impossible in the case of the universe.

Opponents of the anthropic argument also point out that there are alternative explanations for the fine-tuning of the universe. Some scientists propose the [[Multiverse|multiverse theory]], which suggests that our universe is just one of many possible universes, each with its own set of physical laws. In this scenario, it is not surprising that we find ourselves in a universe that allows for life because we could not exist in any other type of universe. Other scientists suggest that the physical constants of the universe are not actually fixed but can vary over time, which could explain why our universe appears to be finely tuned for life.<ref>Craig, William Lane. ''The Blackwell Companion to Natural Theology''. Wiley-Blackwell, 2012.</ref><ref name=":2" /><ref name=":1" /><ref>Leslie, John. ''Universes''. Routledge, 1989.</ref><ref>Martin, Michael. ''The Cambridge Companion to Atheism''. Cambridge University Press, 2007.</ref>

'''Argument from the problem of miracles'''

The problem of miracles is rooted in the concept of natural law, which assumes that the universe operates according to predictable and consistent laws. According to this view, any event that violates natural law, such as a miracle, cannot occur. Therefore, if a miracle is claimed to have occurred, it must be either a misunderstanding or a deliberate deception.

One of the most prominent advocates of the problem of miracles was the Scottish philosopher David Hume. In his essay "[[Of Miracles]]," Hume argued that it is always more reasonable to believe that someone is mistaken or lying than to accept that a miracle has occurred. He claimed that there is no amount of testimony or evidence that can prove a miracle beyond doubt because it always contradicts natural law. Hume's argument was based on his empiricist philosophy, which held that all knowledge comes from sensory experience and that claims about supernatural events are not supported by such experience.<ref>Hume, David. "Of Miracles." In An Enquiry Concerning Human Understanding, edited by Tom L. Beauchamp, 114–123. Oxford: Oxford University Press, 1999.</ref>

'''The argument from the problem of religious experience'''

This argument suggests that religious experiences are subjective and cannot be verified or falsified, making them unreliable as evidence for the existence of God.

The argument from the problem of religious experience against God's existence can be formulated as follows:

1. Religious experiences are subjective and cannot be verified or falsified.

2. If religious experiences cannot be verified or falsified, then they are unreliable as evidence for the existence of God.

3. Therefore, religious experiences are unreliable as evidence for the existence of God.

Premise 1 is based on the fact that religious experiences are personal and subjective. They are often described in terms of feelings, emotions, and sensations that are difficult to describe or measure objectively. For example, a person may claim to have had a mystical experience in which they felt a deep sense of unity with all things. However, this experience cannot be objectively measured or verified by others. It is purely subjective and exists only in the mind of the individual who had it.

Premise 2 follows logically from premise 1. If religious experiences cannot be verified or falsified, then they cannot be used as evidence to support any particular belief about God's existence or nature. This is because there is no way to distinguish between genuine religious experiences and mere hallucinations or delusions. Without objective criteria for verifying or falsifying religious experiences, they remain purely subjective and cannot be used as evidence in any rational debate about the existence of God.

Premise 3 is the conclusion that follows logically from premises 1 and 2. If religious experiences are unreliable as evidence for the existence of God, then they cannot be used to support any argument for the existence of God. This means that any argument that relies on religious experiences as evidence for God's existence is inherently flawed and cannot be taken seriously by those who demand objective evidence for their beliefs.<ref>Alston, William P. "Religious Experience and Religious Belief." The Journal of Philosophy, vol. 67, no. 14, 1970, pp. 471–476. </ref><ref>Draper, Paul. "The Problem of the Hiddenness of God and the Problem of Evil." Religious Studies, vol. 35, no. 3, 1999, pp. 331–352.</ref><ref>Hick, John. ''An Interpretation of Religion: Human Responses to the Transcendent''. Yale University Press, 1989.</ref><ref>James, William. ''The Varieties of Religious Experience: A Study in Human Nature''. Penguin Classics, 2002.</ref><ref>Rowe, William L. "Religious Experience and the Principle of Credulity." International Journal for Philosophy of Religion, vol. 16, no. 2, 1984, pp. 73–93.</ref>

===== Argument from inconsistent revelations =====

{{Excerpt|Argument from inconsistent revelations}}

===== Argument from parsimony =====

The argument from [[Maximum parsimony (phylogenetics)|parsimony]] (using [[Occam's razor]]) contends that since natural (non-supernatural) theories adequately explain the [[development of religion]] and belief in gods,<ref>''Religion Explained: The Evolutionary Origins of Religious Thought'', Pascal Boyer, Basic Books (2001).</ref> the actual existence of such supernatural agents is superfluous and may be dismissed unless otherwise proven to be required to explain the phenomenon.

===== Argument from historical induction =====

The argument from "historical induction" concludes that since most theistic religions throughout history (e.g. [[ancient Egyptian religion]], [[Religion in ancient Greece|ancient Greek religion]]) and their gods ultimately come to be regarded as untrue or incorrect, all theistic religions, including contemporary ones, are therefore most likely untrue/incorrect by induction. [[H. L. Mencken]] wrote a short piece about the topic entitled "Memorial Service" in 1922.<ref>H. L. Mencken, [http://jonathongreen.co.uk/h-l-mencken-where-is-the-graveyard-of-dead-gods/ "Where is the Graveyard of Dead Gods?"] {{Webarchive|url=https://web.archive.org/web/20180917143203/http://jonathongreen.co.uk/h-l-mencken-where-is-the-graveyard-of-dead-gods/|date=2018-09-17}}</ref> It is implied as part of Stephen F. Roberts' popular quotation:

<blockquote>I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.</blockquote>

===== Argument from nonbelief =====

{{Excerpt|Argument from nonbelief}}

===== Arguments from the poor design of the universe =====

The [[problem of evil]] contests the existence of a god who is both omnipotent and [[Omnibenevolence|omnibenevolent]] by arguing that such a god should not permit the existence of [[evil]] or [[suffering]]. The theist responses are called [[Theodicy|theodicies]]. Similarly, the [[argument from poor design]] contends that an all-powerful, benevolent creator god would not have created lifeforms, including humans, which seem to exhibit poor design.

[[Richard Carrier]] has argued that the universe itself seems to be very ill-designed for life, because the vast majority of the space in the universe is utterly hostile to it. This is arguably unexpected on the hypothesis that the universe was designed by a god, especially a [[personal god]]. Carrier contends that such a god could have easily created a [[Geocentric model|geocentric universe]] ''[[ex nihilo]]'' in [[Young Earth creationism|the recent past]], in which most of the volume of the universe is inhabitable by humans and other lifeforms—precisely the kind of universe that most humans believed in until the [[History of science|rise of modern science]]. While a personal god ''might'' have created the kind of universe we observe, Carrier contends that this is not the kind of universe we would most ''likely'' expect to see if such a god existed. He finally argues that, unlike theism, our observations about the nature of the universe are strongly expected on the hypothesis of atheism, since the universe would have to be vast, very old, and almost completely devoid of life if life were to have [[Abiogenesis|arisen by sheer chance]].<ref>{{Cite encyclopedia |year=2011 |title=Neither Life Nor The Universe Appear Intelligently Designed |encyclopedia=The End of Christianity |publisher=Prometheus Books |location=Amherst, New York |url=https://books.google.com/books?id=kXbaUE8cT64C |last=Carrier |first=Richard |author-link=Richard Carrier |editor-last=Loftus |editor-first=John W. |isbn=978-1-61614-414-2}}</ref>

==== Subjective arguments ====

{{See also|Anecdotal evidence}}

Similar to the [[Wiktionary:subjective#Pronunciation|subjective]] arguments for the existence of God, subjective arguments against God's existence mainly rely on the testimony or experience of witnesses, or the propositions of a revealed religion in general.

* The witness argument gives credibility to personal witnesses, contemporary and from the past, who disbelieve or strongly doubt the existence of God.
* The conflicted religions argument notes that many religions give differing accounts as to what God is and what God wants; since all the contradictory accounts cannot be correct, many if not all religions must be incorrect.
* The disappointment argument claims that if, when asked for, there is no visible help from God, there is no reason to believe that there is a God.

==== Hindu arguments ====

[[Atheism in Hinduism|Atheistic Hindu doctrines]] cite various arguments for rejecting a creator God or ''Ishvara''. The ''[[Samkhyapravachana Sutra|IAST]]'' of the [[Samkhya]] school states that there is no philosophical place for a creator God in this system. It is also argued in this text that the existence of Ishvara (God) cannot be proved and hence cannot be admitted to exist.<ref>{{Cite book |last1=Sinha |first1=Nandalal |url=http://archive.org/details/thesamkhyaphilos00sinhuoft |title=The samkhya philosophy; containing samkhya-pravachana sutram, with the vritti of Aniruddha, and the bhasya of Vijnana Bhiksu and extracts from the vritti-sara of Mahadeva Vedantin; tatva samasa; samkhya karika; panchasikha sutram. Translated [and edited] by Nandlal Sinha |last2=Aniruddha |last3=Vijñanabhiksu |first3=fl 1550 |last4=Mahadeva Vedantin |date=1915 |publisher=Allahabad Panini Office |others=Robarts – University of Toronto}}</ref> Classical Samkhya argues against the existence of God on metaphysical grounds. For instance, it argues that an unchanging God cannot be the source of an ever-changing world. It says God is a necessary metaphysical assumption demanded by circumstances.<ref>{{Cite book |last=Rajadhyaksha |url=https://books.google.com/books?id=ihkRAQAAIAAJ |title=The six systems of Indian philosophy |year=1959 |page=95 |access-date=2016-01-27 |archive-url=https://web.archive.org/web/20160101025131/https://books.google.com/books?id=ihkRAQAAIAAJ |archive-date=2016-01-01 |url-status=live}}</ref> The Sutras of Samkhya endeavor to prove that the idea of God is inconceivable and self-contradictory, and some{{Which|date=June 2012}} commentaries speak plainly on this subject. The ''Sankhya- tattva-kaumudi'', commenting on Karika 57, argues that a perfect God can have no need to create a world, and if God's motive is kindness, Samkhya questions whether it is reasonable to call into existence beings who while non-existent had no suffering. Samkhya postulates that a benevolent deity ought to create only happy creatures, not an imperfect world like the real world.<ref>{{Cite book |last=Eliot |first=Charles |url=https://books.google.com/books?id=K4ZpPleiyokC |title=Hinduism and Buddhism, Vol II. (of 3) |date=2007-09-01 |isbn=9781406862966 |page=243 |publisher=Echo Library |access-date=2016-01-27 |archive-url=https://web.archive.org/web/20140103130540/http://books.google.com/books?id=K4ZpPleiyokC |archive-date=2014-01-03 |url-status=live}}</ref>

According to Sinha, the following arguments were given by Samkhya philosophers against the idea of an eternal, self-caused, creator God:

* If the existence of [[Karma (Hinduism)|karma]] is assumed, the proposition of God as a moral governor of the universe is unnecessary. For, if God enforces the consequences of actions then he can do so without karma. If however, he is assumed to be within the law of karma, then karma itself would be the giver of consequences and there would be no need of a God.
* Even if karma is denied, God still cannot be the enforcer of consequences. Because the motives of an enforcer God would be either egoistic or altruistic. Now, God's motives cannot be assumed to be altruistic because an altruistic God would not create a world so full of suffering. If his motives are assumed to be egoistic, then God must be thought to have desire, as agency or authority cannot be established in the absence of desire. However, assuming that God has desire would contradict God's eternal freedom which necessitates no compulsion in actions. Moreover, desire, according to Samkhya, is an attribute of prakṛti and cannot be thought to grow in God.
* Despite arguments to the contrary, if God is still assumed to contain unfulfilled desires, this would cause him to suffer pain and other similar human experiences. Such a worldly God would be no better than Samkhya's notion of higher self.
* Furthermore, there is no proof of the existence of God. He is not the object of perception, there exists no general proposition that can prove him by inference.

Therefore, Samkhya maintained that the various cosmological, ontological and teleological arguments could not prove God.<ref>{{Cite book |last=Sinha |first=Nandalal |url=https://books.google.com/books?id=6l-CtwAACAAJ&q=The+samkhya+philosophy+by+Nandlal+Sinha |title=The Samkhya Philosophy; Containing Samkhya-Pravachana Sutram, with the Vritti of Aniruddha, and the Bhasya of Vijnana Bhiksu and Extracts from the Vritti-Sara of Mahadeva Vedantin; Tatva Samasa; Samkhya Karika; Panchasikha Sutram. Translated and EDI |date=2012 |publisher=HardPress |isbn=978-1-4076-9891-5 |language=en}}</ref>

Proponents of the school of [[Mimamsa]], which is based on [[ritual]]s and [[orthopraxy]], decided that the evidence allegedly proving the existence of God is insufficient. They argue that there is no need to postulate a maker for the world, just as there is no need for an author to compose the Vedas or a god to validate the rituals.<ref>{{Cite book |last=Neville |first=Robert |url=https://books.google.com/books?id=ThLR13JpCWsC |title=Religious truth |year=2001 |isbn=9780791447789 |page=51 |publisher=SUNY Press |access-date=2016-01-27 |archive-url=https://web.archive.org/web/20160101025131/https://books.google.com/books?id=ThLR13JpCWsC |archive-date=2016-01-01 |url-status=live}}</ref> Mimamsa argues that the gods named in the Vedas have no existence apart from the ''[[mantra]]s'' that speak their names. In that regard, the power of the mantras is what is seen as the power of gods.<ref>{{Cite book |last=Coward |first=Harold |url=https://books.google.com/books?id=LkE_8uch5P0C |title=The perfectibility of human nature in eastern and western thought |date=2008-02-07 |isbn=9780791473368 |page=114 |publisher=SUNY Press |author-link=Harold Coward |access-date=2016-01-27 |archive-url=https://web.archive.org/web/20160101025131/https://books.google.com/books?id=LkE_8uch5P0C |archive-date=2016-01-01 |url-status=live}}</ref>

== Psychological aspects ==

{{See also|Evolutionary psychology of religion}}
[[File:Europe belief in God.svg|thumb|Europeans polled who "believe in a god", according to [[Eurobarometer]] in 2005]]

[[File:North America Religious Belief.svg#/media/File:North America Religious Belief.svg|thumb|North Americans polled about religious identity 2010–2012|link=File:North_America_Religious_Belief.svg]]

Several authors have offered psychological or sociological explanations for belief in the existence of deities.

[[Psychologist]]s observe that the majority of humans often ask existential questions such as "why we are here" and whether life has purpose. Some psychologists{{Weasel inline|date=June 2012}} have posited that religious beliefs may recruit cognitive mechanisms in order to satisfy these questions. [[William James]] emphasized the inner religious struggle between [[Depression (mood)|melancholy]] and happiness, and pointed to [[trance]] as a cognitive mechanism. [[Sigmund Freud]] stressed fear and pain, the need for a powerful parental figure, the obsessional nature of ritual, and the hypnotic state a community can induce as contributing factors to the psychology of religion.

[[Pascal Boyer]]'s ''Religion Explained'' (2002), based in part on his anthropological field work, treats belief in God as the result of the brain's tendency towards [[agency detection]]. Boyer suggests that, because of evolutionary pressures, humans err on the side of attributing agency where there is not any. In Boyer's view, belief in supernatural entities spreads and becomes culturally fixed because of their memorability. The concept of "minimally counterintuitive" beings that differ from the ordinary in a small number of ways (such as being invisible, able to fly, or having access to strategic and otherwise secret information) leave a lasting impression that spreads through word-of-mouth.

[[Scott Atran]]'s ''In Gods We Trust: The Evolutionary Landscape of Religion'' (2002) makes a similar argument and adds examination of the socially coordinating aspects of shared belief. In ''Minds and Gods: The Cognitive Foundations of Religion'', Todd Tremlin follows Boyer in arguing that universal human cognitive process naturally produces the concept of the supernatural. Tremlin contends that an agency detection device (ADD) and a [[theory of mind]] module (ToMM) lead humans to suspect an agent behind every event. Natural events for which there is no obvious agent may be attributed to God (c.f. [[Act of God]]).

== See also ==

* [[Apologetics]]
* [[Copleston–Russell debate]]
* [[Christian existential apologetics]]
* [[Efficacy of prayer]]
* ''[[The Existence of God (book)]]''
* [[Existence of Jesus]]
* [[Gödel's ontological proof]]
* ''[[Is There a God?]]''
* [[Metaphysics]]
* [[Pascal's Wager]]
* [[Problem of evil]]
* [[Problem of the creator of God]]
* [[Rationalism]]
* [[Relationship between religion and science]]
* [[Spectrum of theistic probability]]
* ''[[The Atheist Experience]]''
* [[Transcendental theology]]

==Notes==

{{Reflist|group=note}}

== References ==

{{Reflist|refs=
<ref name="Koons.2005">{{cite report | url=http://www.robkoons.net/media/69b0dd04a9d2fc6dffff80b4ffffd524.pdf | author=Robert C. Koons | author-link=Robert Koons |title=Sobel on Gödel's Ontological Proof | institution=University of Texas at Austin | type=Unpublished Paper | date=Jul 2005 | archive-url=https://web.archive.org/web/20200802202333/http://www.robkoons.net/media/69b0dd04a9d2fc6dffff80b4ffffd524.pdf | archive-date = 2020-08-02 }}</ref>}}

==Sources==
* {{cite encyclopedia|title=From the necessary existent to God|first=Peter |last=Adamson|editor-first=Peter |editor-last=Adamson|encyclopedia=Interpreting Avicenna: Critical Essays|url=https://books.google.com/books?id=OeVribsJbgUC|date=2013-07-04|publisher=[[Cambridge University Press]]|isbn=978-0-521-19073-2}}
* {{cite book|first=Peter |last=Adamson|title=Philosophy in the Islamic World: A History of Philosophy Without Any Gaps|url=https://books.google.com/books?id=KEpRDAAAQBAJ|year=2016|publisher=[[Oxford University Press]]|isbn=978-0-19-957749-1}}
* {{cite book|last=Inati|first=Shams C.|title=Ibn Sina's Remarks and Admonitions: Physics and Metaphysics: An Analysis and Annotated Translation|url=https://books.google.com/books?id=6KTcAgAAQBAJ|year=2014|publisher=Columbia University Press|isbn=978-0-231-53742-1}}
* {{cite journal |first=Toby |last=Mayer |title=Ibn Sina's 'Burhan Al-Siddiqin' |year=2001 |journal=[[Journal of Islamic Studies]] |publisher=[[Oxford University Press]] |volume=12 |issue=1 |pages=18–39 |doi=10.1093/jis/12.1.18}}
* {{Cite SEP |url-id=mulla-sadra |title=Mulla Sadra |first=Sajjad |last=Rizvi |date=2009}}

== Further reading ==

* [[Richard Dawkins]], ''[[The God Delusion]]'', Black Swan, 2007 ({{ISBN|978-0-552-77429-1}}).
* [[Christopher Hitchens]], ''[[God is Not Great|God is Not Great: How Religion Poisons Everything]]''. Twelve Books, 2007 ({{ISBN|978-0-446-57980-3}}).
* Hick, John, ed. (1964). ''The Existence of God: Readings'', in ''The Problems of Philosophy Series''. New York: Macmillan Company.
* {{Cite web |last=Plantinga |first=Alvin |author-link=Alvin Plantinga |title=Two Dozen (or so) Theistic Arguments |url=http://www.calvin.edu/academic/philosophy/virtual_library/articles/plantinga_alvin/two_dozen_or_so_theistic_arguments.pdf |url-status=dead |publisher=[[Calvin College]] |archive-url=https://web.archive.org/web/20080724042130/http://www.calvin.edu/academic/philosophy/virtual_library/articles/plantinga_alvin/two_dozen_or_so_theistic_arguments.pdf |archive-date=2008-07-24 |access-date=2007-11-25}}
* {{Cite book |last=Schneider |first=Nathan |title=God in Proof: The Story of a Search from the Ancients to the Internet |publisher=University of California Press |year=2013 |isbn=9780520269071 |author-link=Nathan Schneider}}
* {{Cite book |last=Swinburne |first=Richard |title=The Existence of God |publisher=Oxford University Press |year=2004 |isbn=978-0199271672 |edition=2nd |location=Oxford |author-link=Richard Swinburne}}
* {{Cite book |title=Two Dozen (or so) Arguments for God |publisher=Oxford University Press |year=2018 |isbn=978-0190842222 |editor-last=Walls |editor-first=Jerry L. |location=Oxford |editor-last2=Dougherty |editor-first2=Trent}}

== External links ==
{{Wikiquote}}
{{Wikibooks|God and Religious Toleration/The proof of God}}
{{Wikiversity|Existence of God}}
* [http://www.apollos.ws/philosophy-of-religion-article/ A Collection of Arguments for the Existence of God] {{Webarchive|url=https://web.archive.org/web/20170626175350/http://www.apollos.ws/philosophy-of-religion-article/ |date=2017-06-26 }}
* [http://www.alislam.org/books/essence1/chap2.htm Proofs of God's Existence: Islam—Ahmadiyyat] (PDF)
* [http://www.newadvent.org/cathen/06608b.htm The Existence of God]—''[[Catholic Encyclopedia]]''
* [http://www.muslimphilosophy.com/ip/pg1.htm The Classical Islamic Arguments for the Existence of God] by Majid Fakhry

{{God arguments}}

{{Theology|god}}

{{Theism}}

{{Philosophy of religion}}

{{Philosophy topics}}

{{Portal bar|Religion|Philosophy}}

[[Category:Arguments against the existence of God|Arguments against the existence of God]]
[[Category:Arguments for the existence of God|Arguments for the existence of God]]
[[Category:Religious controversies]]
[[Category:Deities]]
[[Category:Singular God]]
[[Category:Philosophical problems]]

Face validity

2024-03-28T16:50:18Z

PythonicWikier: removed face validity from See Also

'''Face validity''' is the extent to which a test is [[Subjectivity|subjectively]] viewed as covering the concept it purports to measure. It refers to the transparency or relevance of a test as it appears to test participants.<ref>{{Cite book |last= Holden |first= Ronald B. |chapter= Face validity |chapter-url= https://books.google.com/books?id=pa5vKqntwikC&pg=PA637 |title= The Corsini Encyclopedia of Psychology |editor1-first= Irving B. |editor1-last= Weiner |editor2-first= W. Edward |editor2-last= Craighead |publisher= Wiley |location= Hoboken, New Jersey |year= 2010 |edition= 4th |pages= 637–638 |isbn= 978-0-470-17024-3}}</ref><ref>{{Cite book |url= https://books.google.com/books?id=plo4dzBpHy0C&pg=PA78 |title= Research Methods for the Behavioral Sciences |first1= Frederick J. |last1= Gravetter |first2= Lori-Ann B. |last2= Forzano |publisher= Wadsworth |location= Belmont, Calif. |year= 2012 |edition= 4th |page= 78 |isbn= 978-1-111-34225-8 }}</ref> In other words, a test can be said to have face validity if it "looks like" it is going to measure what it is supposed to measure.<ref>University of Salford: School of Community, Health Sciences and Social Care [http://www.chssc.salford.ac.uk/healthSci/resmeth2000/resmeth/validity.htm]</ref> For instance, if a test is prepared to measure whether students can perform multiplication, and the people to whom it is shown all agree that it looks like a good test of multiplication ability, this demonstrates face validity of the test. Face validity is often contrasted with [[content validity]] and [[construct validity]].

Some people use the term face validity to refer only to the validity of a test to observers who are not expert in testing methodologies. For instance, if a test is designed to measure whether children are good spellers, and parents are asked whether the test is a good test, this measures the face validity of the test. If an expert is asked instead, some people would argue that this does not measure face validity.<ref>Anastasi, A. (1988). ''Psychological testing''. New York: Macmillan, p. 144</ref> This distinction seems too careful for most applications.{{Citation needed|date=February 2013}} Generally, face validity means that the test "looks like" it will work, as opposed to "has been shown to work".

==Simulation==
In simulation, the first goal of the system designer is to construct a system which can support a task to be accomplished, and to record the learner's task performance for any particular trial. The task(s)—and therefore, the task performance—on the simulator should be representative of the real world that they model. Face validity is a subjective measure of the extent to which this selection appears reasonable ''on the face of it''—that is, subjectively to an expert after only a superficial examination of the content. Some assume that it is representative of the realism of the system, according to users and others who are knowledgeable about the real system being simulated.<ref>Banks, J. (2005). ''Discrete-Event System Simulation''. Upper Saddle River, New Jersey: Prentice Hall</ref> Those would say that if these experts feel the model is adequate, then it has face validity. However, in fact ''face validity'' refers to the test, not the system.

==See also==
*[[Construct validity]]
*[[Content validity]]
*[[Convergent validity]]
*[[Criterion validity]]
*[[Discriminant validity]] (divergent validity)
*[[Prima facie]]
*[[Test validity]]
*[[Validity (statistics)]]

==References==
{{reflist}}
* Schultz & Schultz, Duane (2010). ''Psychology and work today''. New York: Prentice Hall. pp. 84. {{ISBN|0-205-68358-4}}.

{{DEFAULTSORT:Face Validity}}
[[Category:Validity (statistics)]]

Talk:Native American mascot controversy

2024-02-13T20:07:48Z

PythonicWikier: /* NPOV Sentence */ new section

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== NPOV ==

{{ping|User:David_Gerard}}: I disagree with your reversion of my recent edit, which clearly identifies the author and publisher of an alternative view of the topic. Given that this article presents the masses of opinion on the majority and academically supported side, is there any reason the right wing nuts should not be given a few sentences? [[User:WriterArtistDC|WriterArtistDC]] ([[User talk:WriterArtistDC|talk]]) 17:52, 13 February 2023 (UTC)
:Because if their opinions are significant, they'll be in RSes. And look, there's National Review! We don't put in non-RSes for this purpose. We note viewpoints insofar as they're covered in RSes, documented to those RSes. See [[WP:FALSEBALANCE]] - [[User:David Gerard|David Gerard]] ([[User talk:David Gerard|talk]]) 16:24, 14 February 2023 (UTC)

== Article size, summary style ==

The article has been steadily creeping up in size. A remedy is likely applying summary style more aggressively; moving content to the many linked articles and keeping a minimum here. [[User:WriterArtistDC|WriterArtistDC]] ([[User talk:WriterArtistDC|talk]]) 20:09, 16 April 2023 (UTC)

== Remove biased language ==

The article only provides a single side of the "controversy" and relies on one-sided news sources. In order to provide a more complete understanding of the topic it is necessary for us to not demonize the other viewpoint. [[Special:Contributions/2600:1009:B01D:AD33:0:47:B567:5801|2600:1009:B01D:AD33:0:47:B567:5801]] ([[User talk:2600:1009:B01D:AD33:0:47:B567:5801|talk]]) 02:50, 18 January 2024 (UTC)

== NPOV Sentence ==

The following sentence should be changed or removed. Thoughts?

"However, the issue is often discussed in the media in terms of feelings and opinions, and prevents full understanding of the history and context of the use of Native American names and images and why their use by sports teams should be eliminated." [[User:PythonicWikier|PythonicWikier]] ([[User talk:PythonicWikier|talk]]) 20:07, 13 February 2024 (UTC)

Do while loop

2023-11-20T20:05:36Z

PythonicWikier: /* D */ removed D example which is basically just C/C++

{{disputed|The example is both wrong and fails to teach a lesson|date=November 2020}}
[[File:Do-while-loop-diagram.svg|thumb|Do While loop flow diagram]]
{{Loop constructs}}

In most [[computer programming]] languages a '''do while loop''' is a [[control flow]] [[statement (computer science)|statement]] that executes a block of code and then either repeats the block or exits the loop depending on a given [[Boolean data type|boolean]] condition.

The ''do while'' construct consists of a process symbol and a condition. First the code within the block is executed. Then the condition is evaluated. If the condition is [[Truth|true]] the code within the block is executed again. This repeats until the condition becomes [[False (logic)|false]].

Do while loops check the condition after the block of code is executed. This control structure can be known as a '''post-test loop'''. This means the do-while loop is an exit-condition loop. However a [[while loop]] will test the condition before the code within the block is executed.

This means that the code is always executed first and then the expression or test condition is evaluated. This process is repeated as long as the expression evaluates to true. If the expression is false the loop terminates. A while loop sets the truth of a statement as a necessary condition for the code's execution. A do-while loop provides for the action's ongoing execution until the condition is no longer true.

It is possible and sometimes desirable for the condition to always evaluate to be true. This creates an [[infinite loop]]. When an infinite loop is created intentionally there is usually another control structure that allows termination of the loop. For example, a [[Control flow#Early exit from loops|break statement]] would allow termination of an infinite loop.

Some languages may use a different naming convention for this type of loop. For example, the [[Pascal programming language|Pascal]] and [[Lua (programming language)|Lua]] languages have a "''repeat until''" loop, which continues to run ''until'' the control expression is true and then terminates. In contrast a "while" loop runs ''while'' the control expression is true and terminates once the expression becomes false.

==Equivalent constructs==
<syntaxhighlight lang="c">
do {
do_work();
} while (condition);
</syntaxhighlight>

is equivalent to

<syntaxhighlight lang="c">
do_work();

while (condition) {
do_work();
}
</syntaxhighlight>

In this manner, the do ... while loop saves the initial "loop priming" with <code>do_work();</code> on the line before the <code>while</code> loop.

As long as the ''continue'' statement is not used, the above is technically equivalent to the following (though these examples are not typical or modern style used in everyday computers):

<syntaxhighlight lang="c">
while (true) {
do_work();
if (!condition) break;
}
</syntaxhighlight>

or

<syntaxhighlight lang="c">
LOOPSTART:
do_work();
if (condition) goto LOOPSTART;
</syntaxhighlight>

==Demonstrating do while loops==
{{disputed section|The example is both wrong and fails to teach a lesson|date=November 2020}}
These example programs calculate the [[factorial]] of 5 using their respective languages' syntax for a do-while loop.

===[[Ada (programming language)|Ada]]===

<syntaxhighlight lang="ada">
with Ada.Integer_Text_IO;

procedure Factorial is
Counter : Integer := 5;
Factorial : Integer := 1;
begin
loop
Factorial := Factorial * Counter;
Counter := Counter - 1;
exit when Counter = 0;
end loop;

Ada.Integer_Text_IO.Put (Factorial);
end Factorial;
</syntaxhighlight>

===[[BASIC]]===
Early BASICs (such as [[GW-BASIC]]) used the syntax WHILE/WEND. Modern BASICs such as [[PowerBASIC]] provide both WHILE/WEND and DO/LOOP structures, with syntax such as DO WHILE/LOOP, DO UNTIL/LOOP, DO/LOOP WHILE, DO/LOOP UNTIL, and DO/LOOP (without outer testing, but with a conditional EXIT LOOP somewhere inside the loop). Typical BASIC source code:

<syntaxhighlight lang="vbnet">
Dim factorial As Integer
Dim counter As Integer

factorial = 1
counter = 5

Do
factorial = factorial * counter
counter = counter - 1
Loop While counter > 0

Print factorial
</syntaxhighlight>

===[[C (programming language)|C]]/[[C++]]===
<syntaxhighlight lang="c">
int counter = 5;
int factorial = 1;

do {
factorial *= counter--; /* Multiply, then decrement. */
} while (counter > 0);

printf("factorial of 5 is %d\n", factorial);
</syntaxhighlight>

Do-while(0) statements are also commonly used in C macros as a way to wrap multiple statements into a regular (as opposed to compound) statement. It makes a semicolon needed after the macro, providing a more function-like appearance for simple parsers and programmers as well as avoiding the scoping problem with {{code|if}}. It is recommended in [[CERT C Coding Standard]] rule PRE10-C.<ref>{{cite web |title=C multi-line macro: do/while(0) vs scope block |url=https://stackoverflow.com/a/1067238 |website=Stack Overflow}}</ref>

===[[Fortran]]===
With legacy '''FORTRAN 77''' there is no DO-WHILE construct but the same effect can be achieved with GOTO:

<syntaxhighlight lang="fortran">
INTEGER CNT,FACT
CNT=5
FACT=1
1 CONTINUE
FACT=FACT*CNT
CNT=CNT-1
IF (CNT.GT.0) GOTO 1
PRINT*,FACT
END
</syntaxhighlight>

'''Fortran 90''' and later does not have a do-while construct either, but it does have a [[While loop#Fortran|while loop]] construct which uses the keywords "do while" and is thus actually the same as the [[for loop]].<ref>{{cite web|title=Microsoft visual basic|url=https://msdn.microsoft.com/en-us/library/ezk76t25.aspx|website=msdn.microsoft.com|access-date=21 January 2016}}</ref>

<syntaxhighlight lang="fortran">
program FactorialProg
integer :: counter = 5
integer :: factorial = 1

factorial = factorial * counter
counter = counter - 1

do while (counter > 0) ! Truth value is tested before the loop
factorial = factorial * counter
counter = counter - 1
end do

print *, factorial
end program FactorialProg
</syntaxhighlight>

===[[Java (programming language)|Java]]===
<syntaxhighlight lang="java">
int counter = 5;
int factorial = 1;

do {
factorial *= counter--; /* Multiply, then decrement. */
} while (counter > 0);

System.out.println("The factorial of 5 is " + factorial);
</syntaxhighlight>

===[[Pascal (programming language)|Pascal]]===

[[Pascal (programming language)|Pascal]] does uses repeat/until syntax instead of do while.

<syntaxhighlight lang="pascal">
factorial := 1;
counter := 5;
repeat
factorial := factorial * counter;
counter := counter - 1; // In Object Pascal one may use dec (counter);
until counter = 0;
</syntaxhighlight>

===[[PL/I]]===
The [[PL/I]] DO statement subsumes the functions of the post-test loop (''do until''), the pre-test loop (''do while''), and the [[for loop]]. All functions can be included in a single statement. The example shows only the "do until" syntax.

<pre>
declare counter fixed initial(5);
declare factorial fixed initial(1);

do until(counter <= 0);
factorial = factorial * counter;
counter = counter - 1;
end;

put(factorial);
</pre>

===[[Racket (programming language)|Racket]]===
In Racket, as in other [[Scheme (programming language)|Scheme]] implementations, a "named-let" is a popular way to implement loops:

<syntaxhighlight lang="racket">
#lang racket
(define counter 5)
(define factorial 1)
(let loop ()
(set! factorial (* factorial counter))
(set! counter (sub1 counter))
(when (> counter 0) (loop)))
(displayln factorial)
</syntaxhighlight>

Compare this with the first example of the [[While loop#Racket|while loop]] example for Racket. Be aware that a named let can also take arguments.

Racket and Scheme also provide a proper do loop.
<syntaxhighlight lang="scheme">
(define (factorial n)
(do ((counter n (- counter 1))
(result 1 (* result counter)))
((= counter 0) result) ; Stop condition and return value.
; The body of the do-loop is empty.
))
</syntaxhighlight>

===[[Smalltalk]]===
<syntaxhighlight lang="smalltalk">
| counter factorial |
counter := 5.
factorial := 1.

[counter > 0] whileTrue:
[factorial := factorial * counter.
counter := counter - 1].

Transcript show: factorial printString
</syntaxhighlight>

==See also==
* [[Control flow]]
* [[For loop]]
* [[Foreach]]
* [[Repeat loop (disambiguation)]]
* [[While loop]]

==References==
{{Reflist}}

==External links==
{{Wikibooks|Ada_Programming|Control}}
* [http://www.pixelstech.net/article/1390482950-do-%7B-%7D-while-%280%29-in-macros do {...} while (0) in C macros]

{{DEFAULTSORT:Do While Loop}}
[[Category:Control flow]]
[[Category:Articles with example Ada code]]
[[Category:Articles with example C code]]
[[Category:Articles with example Fortran code]]
[[Category:Articles with example Pascal code]]
[[Category:Articles with example Racket code]]
[[Category:Articles with example Python (programming language) code]]

[[de:Schleife (Programmierung)#Do-While-Schleife]]

Do while loop

2023-11-19T20:05:58Z

PythonicWikier: removed unnecessary examples

{{disputed|The example is both wrong and fails to teach a lesson|date=November 2020}}
[[File:Do-while-loop-diagram.svg|thumb|Do While loop flow diagram]]
{{Loop constructs}}

In most [[computer programming]] languages a '''do while loop''' is a [[control flow]] [[statement (computer science)|statement]] that executes a block of code and then either repeats the block or exits the loop depending on a given [[Boolean data type|boolean]] condition.

The ''do while'' construct consists of a process symbol and a condition. First the code within the block is executed. Then the condition is evaluated. If the condition is [[Truth|true]] the code within the block is executed again. This repeats until the condition becomes [[False (logic)|false]].

Do while loops check the condition after the block of code is executed. This control structure can be known as a '''post-test loop'''. This means the do-while loop is an exit-condition loop. However a [[while loop]] will test the condition before the code within the block is executed.

This means that the code is always executed first and then the expression or test condition is evaluated. This process is repeated as long as the expression evaluates to true. If the expression is false the loop terminates. A while loop sets the truth of a statement as a necessary condition for the code's execution. A do-while loop provides for the action's ongoing execution until the condition is no longer true.

It is possible and sometimes desirable for the condition to always evaluate to be true. This creates an [[infinite loop]]. When an infinite loop is created intentionally there is usually another control structure that allows termination of the loop. For example, a [[Control flow#Early exit from loops|break statement]] would allow termination of an infinite loop.

Some languages may use a different naming convention for this type of loop. For example, the [[Pascal programming language|Pascal]] and [[Lua (programming language)|Lua]] languages have a "''repeat until''" loop, which continues to run ''until'' the control expression is true and then terminates. In contrast a "while" loop runs ''while'' the control expression is true and terminates once the expression becomes false.

==Equivalent constructs==
<syntaxhighlight lang="c">
do {
do_work();
} while (condition);
</syntaxhighlight>

is equivalent to

<syntaxhighlight lang="c">
do_work();

while (condition) {
do_work();
}
</syntaxhighlight>

In this manner, the do ... while loop saves the initial "loop priming" with <code>do_work();</code> on the line before the <code>while</code> loop.

As long as the ''continue'' statement is not used, the above is technically equivalent to the following (though these examples are not typical or modern style used in everyday computers):

<syntaxhighlight lang="c">
while (true) {
do_work();
if (!condition) break;
}
</syntaxhighlight>

or

<syntaxhighlight lang="c">
LOOPSTART:
do_work();
if (condition) goto LOOPSTART;
</syntaxhighlight>

==Demonstrating do while loops==
{{disputed section|The example is both wrong and fails to teach a lesson|date=November 2020}}
These example programs calculate the [[factorial]] of 5 using their respective languages' syntax for a do-while loop.

===[[Ada (programming language)|Ada]]===

<syntaxhighlight lang="ada">
with Ada.Integer_Text_IO;

procedure Factorial is
Counter : Integer := 5;
Factorial : Integer := 1;
begin
loop
Factorial := Factorial * Counter;
Counter := Counter - 1;
exit when Counter = 0;
end loop;

Ada.Integer_Text_IO.Put (Factorial);
end Factorial;
</syntaxhighlight>

===[[BASIC]]===
Early BASICs (such as [[GW-BASIC]]) used the syntax WHILE/WEND. Modern BASICs such as [[PowerBASIC]] provide both WHILE/WEND and DO/LOOP structures, with syntax such as DO WHILE/LOOP, DO UNTIL/LOOP, DO/LOOP WHILE, DO/LOOP UNTIL, and DO/LOOP (without outer testing, but with a conditional EXIT LOOP somewhere inside the loop). Typical BASIC source code:

<syntaxhighlight lang="vbnet">
Dim factorial As Integer
Dim counter As Integer

factorial = 1
counter = 5

Do
factorial = factorial * counter
counter = counter - 1
Loop While counter > 0

Print factorial
</syntaxhighlight>

===[[C (programming language)|C]]/[[C++]]===
<syntaxhighlight lang="c">
int counter = 5;
int factorial = 1;

do {
factorial *= counter--; /* Multiply, then decrement. */
} while (counter > 0);

printf("factorial of 5 is %d\n", factorial);
</syntaxhighlight>

Do-while(0) statements are also commonly used in C macros as a way to wrap multiple statements into a regular (as opposed to compound) statement. It makes a semicolon needed after the macro, providing a more function-like appearance for simple parsers and programmers as well as avoiding the scoping problem with {{code|if}}. It is recommended in [[CERT C Coding Standard]] rule PRE10-C.<ref>{{cite web |title=C multi-line macro: do/while(0) vs scope block |url=https://stackoverflow.com/a/1067238 |website=Stack Overflow}}</ref>

===[[D (programming language)|D]]===
<syntaxhighlight lang="d">
int counter = 5;
int factorial = 1;

do {
factorial *= counter--; // Multiply, then decrement.
} while (counter > 0);

writeln("factorial of 5 is ", factorial);
</syntaxhighlight>

===[[Fortran]]===
With legacy '''FORTRAN 77''' there is no DO-WHILE construct but the same effect can be achieved with GOTO:

<syntaxhighlight lang="fortran">
INTEGER CNT,FACT
CNT=5
FACT=1
1 CONTINUE
FACT=FACT*CNT
CNT=CNT-1
IF (CNT.GT.0) GOTO 1
PRINT*,FACT
END
</syntaxhighlight>

'''Fortran 90''' and later does not have a do-while construct either, but it does have a [[While loop#Fortran|while loop]] construct which uses the keywords "do while" and is thus actually the same as the [[for loop]].<ref>{{cite web|title=Microsoft visual basic|url=https://msdn.microsoft.com/en-us/library/ezk76t25.aspx|website=msdn.microsoft.com|access-date=21 January 2016}}</ref>

<syntaxhighlight lang="fortran">
program FactorialProg
integer :: counter = 5
integer :: factorial = 1

factorial = factorial * counter
counter = counter - 1

do while (counter > 0) ! Truth value is tested before the loop
factorial = factorial * counter
counter = counter - 1
end do

print *, factorial
end program FactorialProg
</syntaxhighlight>

===[[Java (programming language)|Java]]===
<syntaxhighlight lang="java">
int counter = 5;
int factorial = 1;

do {
factorial *= counter--; /* Multiply, then decrement. */
} while (counter > 0);

System.out.println("The factorial of 5 is " + factorial);
</syntaxhighlight>

===[[Pascal (programming language)|Pascal]]===

[[Pascal (programming language)|Pascal]] does uses repeat/until syntax instead of do while.

<syntaxhighlight lang="pascal">
factorial := 1;
counter := 5;
repeat
factorial := factorial * counter;
counter := counter - 1; // In Object Pascal one may use dec (counter);
until counter = 0;
</syntaxhighlight>

===[[PL/I]]===
The [[PL/I]] DO statement subsumes the functions of the post-test loop (''do until''), the pre-test loop (''do while''), and the [[for loop]]. All functions can be included in a single statement. The example shows only the "do until" syntax.

<pre>
declare counter fixed initial(5);
declare factorial fixed initial(1);

do until(counter <= 0);
factorial = factorial * counter;
counter = counter - 1;
end;

put(factorial);
</pre>

===[[Racket (programming language)|Racket]]===
In Racket, as in other [[Scheme (programming language)|Scheme]] implementations, a "named-let" is a popular way to implement loops:

<syntaxhighlight lang="racket">
#lang racket
(define counter 5)
(define factorial 1)
(let loop ()
(set! factorial (* factorial counter))
(set! counter (sub1 counter))
(when (> counter 0) (loop)))
(displayln factorial)
</syntaxhighlight>

Compare this with the first example of the [[While loop#Racket|while loop]] example for Racket. Be aware that a named let can also take arguments.

Racket and Scheme also provide a proper do loop.
<syntaxhighlight lang="scheme">
(define (factorial n)
(do ((counter n (- counter 1))
(result 1 (* result counter)))
((= counter 0) result) ; Stop condition and return value.
; The body of the do-loop is empty.
))
</syntaxhighlight>

===[[Smalltalk]]===
<syntaxhighlight lang="smalltalk">
| counter factorial |
counter := 5.
factorial := 1.

[counter > 0] whileTrue:
[factorial := factorial * counter.
counter := counter - 1].

Transcript show: factorial printString
</syntaxhighlight>

==See also==
* [[Control flow]]
* [[For loop]]
* [[Foreach]]
* [[Repeat loop (disambiguation)]]
* [[While loop]]

==References==
{{Reflist}}

==External links==
{{Wikibooks|Ada_Programming|Control}}
* [http://www.pixelstech.net/article/1390482950-do-%7B-%7D-while-%280%29-in-macros do {...} while (0) in C macros]

{{DEFAULTSORT:Do While Loop}}
[[Category:Control flow]]
[[Category:Articles with example Ada code]]
[[Category:Articles with example C code]]
[[Category:Articles with example Fortran code]]
[[Category:Articles with example Pascal code]]
[[Category:Articles with example Racket code]]
[[Category:Articles with example Python (programming language) code]]

[[de:Schleife (Programmierung)#Do-While-Schleife]]

Do while loop

2023-11-19T19:56:44Z

PythonicWikier: /* Python */ deleted python example as python does not have a do while construct.

{{disputed|The example is both wrong and fails to teach a lesson|date=November 2020}}
[[File:Do-while-loop-diagram.svg|thumb|Do While loop flow diagram]]
{{Loop constructs}}

In most [[computer programming]] languages a '''do while loop''' is a [[control flow]] [[statement (computer science)|statement]] that executes a block of code and then either repeats the block or exits the loop depending on a given [[Boolean data type|boolean]] condition.

The ''do while'' construct consists of a process symbol and a condition. First the code within the block is executed. Then the condition is evaluated. If the condition is [[Truth|true]] the code within the block is executed again. This repeats until the condition becomes [[False (logic)|false]].

Do while loops check the condition after the block of code is executed. This control structure can be known as a '''post-test loop'''. This means the do-while loop is an exit-condition loop. However a [[while loop]] will test the condition before the code within the block is executed.

This means that the code is always executed first and then the expression or test condition is evaluated. This process is repeated as long as the expression evaluates to true. If the expression is false the loop terminates. A while loop sets the truth of a statement as a necessary condition for the code's execution. A do-while loop provides for the action's ongoing execution until the condition is no longer true.

It is possible and sometimes desirable for the condition to always evaluate to be true. This creates an [[infinite loop]]. When an infinite loop is created intentionally there is usually another control structure that allows termination of the loop. For example, a [[Control flow#Early exit from loops|break statement]] would allow termination of an infinite loop.

Some languages may use a different naming convention for this type of loop. For example, the [[Pascal programming language|Pascal]] and [[Lua (programming language)|Lua]] languages have a "''repeat until''" loop, which continues to run ''until'' the control expression is true and then terminates. In contrast a "while" loop runs ''while'' the control expression is true and terminates once the expression becomes false.

==Equivalent constructs==
<syntaxhighlight lang="c">
do {
do_work();
} while (condition);
</syntaxhighlight>

is equivalent to

<syntaxhighlight lang="c">
do_work();

while (condition) {
do_work();
}
</syntaxhighlight>

In this manner, the do ... while loop saves the initial "loop priming" with <code>do_work();</code> on the line before the <code>while</code> loop.

As long as the ''continue'' statement is not used, the above is technically equivalent to the following (though these examples are not typical or modern style used in everyday computers):

<syntaxhighlight lang="c">
while (true) {
do_work();
if (!condition) break;
}
</syntaxhighlight>

or

<syntaxhighlight lang="c">
LOOPSTART:
do_work();
if (condition) goto LOOPSTART;
</syntaxhighlight>

==Demonstrating do while loops==
{{disputed section|The example is both wrong and fails to teach a lesson|date=November 2020}}
These example programs calculate the [[factorial]] of 5 using their respective languages' syntax for a do-while loop.

===[[ActionScript|ActionScript 3]]===
<syntaxhighlight lang="actionscript">
var counter: int = 5;
var factorial: int = 1;

do {
factorial *= counter--; /* Multiply, then decrement. */
} while (counter > 0);

trace(factorial);
</syntaxhighlight>

===[[Ada (programming language)|Ada]]===

<syntaxhighlight lang="ada">
with Ada.Integer_Text_IO;

procedure Factorial is
Counter : Integer := 5;
Factorial : Integer := 1;
begin
loop
Factorial := Factorial * Counter;
Counter := Counter - 1;
exit when Counter = 0;
end loop;

Ada.Integer_Text_IO.Put (Factorial);
end Factorial;
</syntaxhighlight>

===[[BASIC]]===
Early BASICs (such as [[GW-BASIC]]) used the syntax WHILE/WEND. Modern BASICs such as [[PowerBASIC]] provide both WHILE/WEND and DO/LOOP structures, with syntax such as DO WHILE/LOOP, DO UNTIL/LOOP, DO/LOOP WHILE, DO/LOOP UNTIL, and DO/LOOP (without outer testing, but with a conditional EXIT LOOP somewhere inside the loop). Typical BASIC source code:

<syntaxhighlight lang="vbnet">
Dim factorial As Integer
Dim counter As Integer

factorial = 1
counter = 5

Do
factorial = factorial * counter
counter = counter - 1
Loop While counter > 0

Print factorial
</syntaxhighlight>

===[[C Sharp (programming language)|C#]]===
<syntaxhighlight lang="csharp">
int counter = 5;
int factorial = 1;

do
{
factorial *= counter--; /* Multiply, then decrement. */
} while (counter > 0);

System.Console.WriteLine(factorial);
</syntaxhighlight>

===[[C (programming language)|C]]===
<syntaxhighlight lang="c">
int counter = 5;
int factorial = 1;

do {
factorial *= counter--; /* Multiply, then decrement. */
} while (counter > 0);

printf("factorial of 5 is %d\n", factorial);
</syntaxhighlight>

Do-while(0) statements are also commonly used in C macros as a way to wrap multiple statements into a regular (as opposed to compound) statement. It makes a semicolon needed after the macro, providing a more function-like appearance for simple parsers and programmers as well as avoiding the scoping problem with {{code|if}}. It is recommended in [[CERT C Coding Standard]] rule PRE10-C.<ref>{{cite web |title=C multi-line macro: do/while(0) vs scope block |url=https://stackoverflow.com/a/1067238 |website=Stack Overflow}}</ref>

===[[C++]]===
<syntaxhighlight lang="cpp">
int counter = 5;
int factorial = 1;

do {
factorial *= counter--;
} while (counter > 0);

std::cout << "factorial of 5 is "<< factorial << std::endl;
</syntaxhighlight>

===[[CFScript]]===
<syntaxhighlight lang="javascript">
factorial = 1;
count = 10;

do {
factorial *= count--;
} while (count > 1);

writeOutput(factorial);
</syntaxhighlight>

===[[D (programming language)|D]]===
<syntaxhighlight lang="d">
int counter = 5;
int factorial = 1;

do {
factorial *= counter--; // Multiply, then decrement.
} while (counter > 0);

writeln("factorial of 5 is ", factorial);
</syntaxhighlight>

===[[Fortran]]===
With legacy '''FORTRAN 77''' there is no DO-WHILE construct but the same effect can be achieved with GOTO:

<syntaxhighlight lang="fortran">
INTEGER CNT,FACT
CNT=5
FACT=1
1 CONTINUE
FACT=FACT*CNT
CNT=CNT-1
IF (CNT.GT.0) GOTO 1
PRINT*,FACT
END
</syntaxhighlight>

'''Fortran 90''' and later does not have a do-while construct either, but it does have a [[While loop#Fortran|while loop]] construct which uses the keywords "do while" and is thus actually the same as the [[for loop]].<ref>{{cite web|title=Microsoft visual basic|url=https://msdn.microsoft.com/en-us/library/ezk76t25.aspx|website=msdn.microsoft.com|access-date=21 January 2016}}</ref>

<syntaxhighlight lang="fortran">
program FactorialProg
integer :: counter = 5
integer :: factorial = 1

factorial = factorial * counter
counter = counter - 1

do while (counter > 0) ! Truth value is tested before the loop
factorial = factorial * counter
counter = counter - 1
end do

print *, factorial
end program FactorialProg
</syntaxhighlight>

===[[Java (programming language)|Java]]===
<syntaxhighlight lang="java">
int counter = 5;
int factorial = 1;

do {
factorial *= counter--; /* Multiply, then decrement. */
} while (counter > 0);

System.out.println("The factorial of 5 is " + factorial);

//============================================//
// The below function does the same as above. //
//============================================//

int counter = 5;
int factorial = 1;

while (counter > 0){
factorial *= counter--; /* Multiply, then decrement. */
}

System.out.println("The factorial of 5 is " + factorial);
</syntaxhighlight>

===[[JavaScript]]===
<syntaxhighlight lang="javascript">
let counter = 5; // Declaring two variables, counter and factorial
let factorial = 1;

do {
factorial *= counter--; //What will be looped
} while (counter > 0); //The looping conditions

console.log(factorial); //Showing the result
</syntaxhighlight>
<ref>{{Cite web|url=https://developer.mozilla.org/en-US/docs/Web/JavaScript/Reference/Statements/do...while|title=do...while|website=MDN Web Docs}}</ref>

===[[Kotlin (programming language)|Kotlin]]===
<syntaxhighlight lang="kotlin">
var counter = 5
var factorial = 1
//These line of code is almost the same as the above JavaScript codes, the only difference is the keyword that shows the results
do {
factorial *= counter--
} while (counter > 0)

println("Factorial of 5 is $factorial")
</syntaxhighlight>
<ref>{{Cite web|url=https://kotlinlang.org/docs/reference/control-flow.html|title=Control Flow: if, when, for, while - Kotlin Programming Language|website=Kotlin}}</ref>

===[[Pascal (programming language)|Pascal]]===

[[Pascal (programming language)|Pascal]] does not have a do/while; instead, it has a repeat/until. As mentioned in the introduction, one can consider a repeat/until to be equivalent to a 'do code while not expression' construct.

<syntaxhighlight lang="pascal">
factorial := 1;
counter := 5;
repeat
factorial := factorial * counter;
counter := counter - 1; // In Object Pascal one may use dec (counter);
until counter = 0;
</syntaxhighlight>

===[[PHP]]===
<syntaxhighlight lang="php">
$counter = 5;
$factorial = 1;

do {
$factorial *= $counter--;
} while ($counter > 0);

echo $factorial;
</syntaxhighlight>

===[[PL/I]]===
The [[PL/I]] DO statement subsumes the functions of the post-test loop (''do until''), the pre-test loop (''do while''), and the [[for loop]]. All functions can be included in a single statement. The example shows only the "do until" syntax.

<pre>
declare counter fixed initial(5);
declare factorial fixed initial(1);

do until(counter <= 0);
factorial = factorial * counter;
counter = counter - 1;
end;

put(factorial);
</pre>

===[[Racket (programming language)|Racket]]===
In Racket, as in other [[Scheme (programming language)|Scheme]] implementations, a "named-let" is a popular way to implement loops:

<syntaxhighlight lang="racket">
#lang racket
(define counter 5)
(define factorial 1)
(let loop ()
(set! factorial (* factorial counter))
(set! counter (sub1 counter))
(when (> counter 0) (loop)))
(displayln factorial)
</syntaxhighlight>

Compare this with the first example of the [[While loop#Racket|while loop]] example for Racket. Be aware that a named let can also take arguments.

Racket and Scheme also provide a proper do loop.
<syntaxhighlight lang="scheme">
(define (factorial n)
(do ((counter n (- counter 1))
(result 1 (* result counter)))
((= counter 0) result) ; Stop condition and return value.
; The body of the do-loop is empty.
))
</syntaxhighlight>

===[[Ruby (programming language)|Ruby]]===
<syntaxhighlight lang="ruby">
counter = 10
factorial = 2

begin
factorial *= counter
counter -= 2
end while counter > 1

puts factorial
</syntaxhighlight>

===[[Smalltalk]]===
<syntaxhighlight lang="smalltalk">
| counter factorial |
counter := 5.
factorial := 1.

[counter > 0] whileTrue:
[factorial := factorial * counter.
counter := counter - 1].

Transcript show: factorial printString
</syntaxhighlight>

===[[Swift (programming language)|Swift]]===
Swift 2.x and later:<ref>{{Cite web|url=https://docs.swift.org/swift-book/LanguageGuide/ControlFlow.html#ID126|title=Control Flow — The Swift Programming Language (Swift 5.3)|website=docs.swift.org}}</ref>
<syntaxhighlight lang="swift">
var counter = 5
var factorial = 1

repeat {
factorial *= counter
counter -= 1
} while counter > 0

print(factorial)
</syntaxhighlight>
Swift 1.x:
<syntaxhighlight lang="swift">
var counter = 5
var factorial = 1

do {
factorial *= counter
counter -= 1
} while counter > 0

println(factorial)
</syntaxhighlight>

===[[Visual Basic .NET]]===
<syntaxhighlight lang="vbnet">
Dim counter As Integer = 5
Dim factorial As Integer = 1

Do
factorial *= counter
counter -= 1
Loop While counter > 0

Console.WriteLine(factorial)</syntaxhighlight>

==See also==
* [[Control flow]]
* [[For loop]]
* [[Foreach]]
* [[Repeat loop (disambiguation)]]
* [[While loop]]

==References==
{{Reflist}}

==External links==
{{Wikibooks|Ada_Programming|Control}}
* [http://www.pixelstech.net/article/1390482950-do-%7B-%7D-while-%280%29-in-macros do {...} while (0) in C macros]

{{DEFAULTSORT:Do While Loop}}
[[Category:Control flow]]
[[Category:Articles with example Ada code]]
[[Category:Articles with example C code]]
[[Category:Articles with example Fortran code]]
[[Category:Articles with example Pascal code]]
[[Category:Articles with example Racket code]]
[[Category:Articles with example Python (programming language) code]]

[[de:Schleife (Programmierung)#Do-While-Schleife]]

Talk:Do while loop

2023-11-19T19:55:51Z

PythonicWikier: /* The example is both wrong and fails to teach a lesson */ Reply

{{WikiProject Computing|class=C|importance=Low|software=y|software-importance=Mid}}
{{WikiProject Computer science|class=C|importance=mid}}

==Fortran==
Note that the FORTRAN 77 factoids are inaccurate. The example is a non-standard mixture of FORTRAN 77 plus extensions. Recommend revising and updating to Fortran 95 example. Also recommend lower case for style purposes.
— Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[User:192.91.173.36|192.91.173.36]] ([[User talk:192.91.173.36#top|talk]] • [[Special:Contributions/192.91.173.36|contribs]]) 15:44, 9 April 2007 (UTC)

== Inconsistent example ==

Section 2 says the code listings are demonstrating factorial calculations, but D does not. [[Special:Contributions/62.25.109.195|62.25.109.195]] ([[User talk:62.25.109.195|talk]]) 14:46, 29 October 2008 (UTC)we can excute a set of statement

PHP also doesn't. It just prints 12345. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[Special:Contributions/2A02:A454:D79F:1:C817:EC38:E3B1:7FB9|2A02:A454:D79F:1:C817:EC38:E3B1:7FB9]] ([[User talk:2A02:A454:D79F:1:C817:EC38:E3B1:7FB9#top|talk]]) 23:47, 14 May 2020 (UTC) 

== FORTRAN 77 hav no do while ==

Hello
F77 doesnot have a do while loop. it is a common extension to fortran 77. `[[User:A5b|a5b]] ([[User talk:A5b|talk]]) 16:28, 5 May 2010 (UTC)

== Repeat Until in Pascal. ==

The repeat until of Pascal cannot be considered a Do While loop. It is a do until loop. Therefore, for Pascals repeat until structure to be functionally similar to a do while, its argument needs negating. This is not mentioned clearly enough, but is burred in a sentence about naming conventions. Commonly, viewers of this page will be new to programming and may not fully realise this difference from reading the text as it stands. Should the differences not be be stated more clearly?

One possible solution to unify the Do While and Do Until is to use the NOT operator, as in Until Not ( x > 10).

—Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[User:Scottie UK|Scottie UK]] ([[User talk:Scottie UK|talk]] • [[Special:Contributions/Scottie UK|contribs]]) 16:00, 15 June 2010 (UTC) 

== Examples ==

This examples show in different languages are ridiculous. What is that "factorial"? why not make those examples simpler and easier to understand? any person coming to this article is usually because they are not experts in the subject and the examples should be more tailored to their understanding. I would like the editors involved to change the statements inside the Do clause into easier and more understandable statements. Thanks --[[User:Camilo Sanchez|Camilo Sanchez]] ([[User talk:Camilo Sanchez|talk]]) 14:41, 24 May 2011 (UTC)

Factorial is a mathematical operation that fits the function of a do while loop very well. What do you suggest? --[[Special:Contributions/129.65.198.240|129.65.198.240]] ([[User talk:129.65.198.240|talk]]) 01:51, 15 May 2013 (UTC)

== BASIC ==

Partly fixed the BASIC section (strange initialisation). I note from the history that this article used to have QBASIC, REAL BASIC, and Visual Basic information, and the existing BASIC section is not BASIC: it includes the word "msgbox". — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[Special:Contributions/203.206.162.148|203.206.162.148]] ([[User talk:203.206.162.148|talk]]) 09:43, 10 January 2013 (UTC) 

== Helpbox experiment ==

I added a [[Template:Helpbox]] as an EXPERIMENT, in the hopes that it might help readers quickly navigate to very closely related articles WITHOUT having to dig for related links within the article. I got this idea from some other Wikipedia articles that have a navigator template in the upper-right corner, such as [[Old Testament]] and other religious articles.

I used the Helpbox template as an easy means to create an experimental concept, instead of creating a template, then learning that everyone hated the navigation concept and wasting a bunch of my time.

If people like this concept, or don't hate it, then maybe we can find a better way to do it and/or something that looks fancier too.

• [[User:Sbmeirow|Sbmeirow]] • [[User talk:Sbmeirow|Talk]] • 08:07, 29 September 2015 (UTC)
: Its a fine idea, and clearly helpful. I like it.

: Its been over half a year since your above post. Perhaps it is time to form some conclusion about whether your "EXPERIMENT" was a success, or not? I vote success.

: As you suggest, it should be a dedicated template. It ''would'' be cleaner as such, perhaps in the style of <nowiki>{{Programming language lists}}</nowiki> or <nowiki>{{Programming paradigms}}</nowiki>?

: Do you wish to go ahead and make a suitable template, or should I?

: --[[User:Jerryobject|Jerryobject]] ([[User talk:Jerryobject|talk]]) 15:21, 2 June 2016 (UTC)

::Thanks for the feedback! Wow, how the heck did I miss your comment? Sorry! Some days a person can get flooded with a long list of stuff in the WatchList and miss something important. I don't think anyone has complained about it in any of the loop articles. I have NOT created a template for it yet. • [[User:Sbmeirow|Sbmeirow]] • [[User talk:Sbmeirow|Talk]] • 19:01, 13 November 2016 (UTC)
{{reply to|Sbmeirow|Jerryobject}} This is why I created [[Template:Loop constructs]]. [[User:Jarble|Jarble]] ([[User talk:Jarble|talk]]) 04:52, 17 December 2016 (UTC)

== We don't need an example for each language ==

Seriously? 19 examples? '''One''' example, written in the same syntax as the "Equivalent constructs" section is more than sufficient. If I didn't suspect it would be immediately reverted, I'd remove the whole section myself. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[Special:Contributions/86.184.38.70|86.184.38.70]] ([[User talk:86.184.38.70|talk]]) 15:34, 5 July 2016 (UTC) 

== The example is both wrong and fails to teach a lesson ==

While a do-while loop is one of many somewhat cumbersome ways you can compute 5!, the code presented will not compute an arbitrary factorial. For example, it computes 0! = 0, when in fact it's 1.

Furthermore, a factorial can be properly computed with an ordinary while loop with the same body and condition, which is used in the [[while loop]] article. Using the exact same body and condition in both articles, even if it happened to compute correctly both times, neglects to showcase the functional difference between the while and the do-while loop. Then, there is little point in having an example at all in the do-while article. [[Special:Contributions/93.138.174.125|93.138.174.125]] ([[User talk:93.138.174.125|talk]]) 03:47, 20 November 2020 (UTC)

:I agree we need to choose a better example. [[User:PythonicWikier|PythonicWikier]] ([[User talk:PythonicWikier|talk]]) 19:55, 19 November 2023 (UTC)

Ender

2023-11-10T22:49:01Z

PythonicWikier: /* In fiction */ added space after commas, added link

{{wikt|Ender}}
'''Ender''' may refer to:
{{TOC right}}

==Given name==
* [[Ender Alkan]] (born 1977), Turkish footballer
* [[Ender Arslan]] (born 1983), Turkish basketball player
* [[Ender Aygören]] (born 2000), Turkish footballer
* [[Ender Chávez]] (born 1981), Venezuelan baseball coach
* [[Ender Eroğlu]] (born 1985), Turkish rapper, stage name Norm Ender
* [[Ender Günlü]] (born 1984), French-Turkish footballer
* [[Ender Inciarte]] (born 1990), Venezuelan baseball player
* [[Ender Konca]] (born 1947), Turkish footballer
* [[Ender Memet]] (born 1967), Romanian wrestler
* [[Ender Thomas]] (born 1977), Venezuelan singer-songwriter

==Surname==
* [[Axel Ender]] (1853–1920), Norwegian painter and sculptor
* [[Eduard Ender]] (1822–1883), Austrian painter, son of Johann Ender
* [[Elma Salinas Ender]] (born 1953), American attorney
* [[Erika Ender]] (born 1974), Panamanian singer, songwriter and actress
* [[Erwin Josef Ender]] (1937–2022), German prelate of Roman Catholic Church
* [[Hans Ender]] (1910–1993), German officer and Knight's Cross recipient
* [[Joachim Ender]], German electrical engineer
* [[Johann Ender]] (1793–1854), Austrian painter and engraver
* [[Kornelia Ender]] (born 1958), East German swimmer, multiple Olympic champion
* [[Thomas Ender]] (1793–1875), Austrian painter
* [[Wolfgang Ender]] (born 1946), Olympic Alpine skier from Liechtenstein

==In fiction==
* [[Ender Wiggin]], character from Orson Scott Card's ''[[Ender's Game (novel series)|Ender's Game]]'' science fiction series
*The prefix ender-, a prefix in the video game ''[[Minecraft]]'' (made by [[Mojang Studios]]), which denotes mobs (characters) that are found in the End (a dimension in the game) by appearing at the start of the word for the mob, like for example ''ender''mite or ''ender''man
* The Ender Empire, a nation from the Total Conquest Expanded Universe

==Other uses==
*"Ender", a song by A from ''[[How Ace Are Buildings]]''

==See also==
{{canned search|Ender}}
* {{wiktionary-inline|ender}}
* [[End (disambiguation)]]
* [[Enders (disambiguation)]]
* [[Endor (disambiguation)]]
* [[Enda]], an Irish given name
* {{srt|1}}

{{given name|type=both}}
[[Category:Turkish masculine given names]]
[[Category:Masculine given names]]

System programming language

2023-10-08T22:08:16Z

PythonicWikier: /* Major languages */ Rust was used in the linux kernel

{{Short description|Class of computer programming languages}}
{{hatnote|For the HP language of the same name, see [[Systems Programming Language]].}}
{{bots|deny=FrescoBot}}
{{More citations needed|date=April 2022}}
A '''system programming language''' is a [[programming language]] used for [[system programming]]; such languages are designed for writing [[system software]], which usually requires different development approaches when compared with application software. [[Edsger W. Dijkstra|Edsger Dijkstra]] refers to these languages as '''machine oriented high order languages''', or '''mohol'''.<ref name="MOHLconfer">{{cite conference |editor-last=van der Poel |editor-first=W. L. |editor-last2=Maarssen |editor-first2=L. A. |title=Machine oriented higher level languages |conference=IFIP Working Conference on Machine Oriented Higher Level Languages (MOHL) |publisher=International Federation for Information Processing |location=Trondheim, Norway |date=27–31 August 1973}} Proceedings published 1974.</ref>

General-purpose programming languages tend to focus on generic features to allow programs written in the language to use the same code on different platforms. Examples of such languages include [[ALGOL]] and [[Pascal (programming language)|Pascal]]. This generic quality typically comes at the cost of denying direct access to the machine's internal workings, and this often has negative effects on performance.

System languages, in contrast, are designed not for compatibility, but for performance and ease of access to the underlying hardware while still providing high-level programming concepts like [[structured programming]]. Examples include [[Systems Programming Language|SPL]] and [[Executive Systems Problem Oriented Language|ESPOL]], both of which are similar to [[ALGOL]] in syntax but tuned to their respective platforms. Others are cross-platform but designed to work close to the hardware, like [[BLISS]], [[JOVIAL]] and [[BCPL]].

Some languages straddle the system and application domains, bridging the gap between these uses. The canonical example is [[C (programming language)|C]], which is used widely for both system and application programming. Some modern languages also do this such as [[Rust (programming language)|Rust]] and [[Swift (programming language)|Swift]].

== Features ==
In contrast with application languages, system programming languages typically offer more-direct access to the physical hardware of the machine: an archetypical system programming language in this sense was [[BCPL]]. System programming languages often lack built-in [[input/output]] (I/O) facilities because a system-software project usually develops its own I/O mechanisms or builds on basic monitor I/O or screen management facilities. The distinction between languages used for system programming and application programming became blurred over time with the widespread popularity of [[PL/I]], [[C (programming language)|C]] and [[Pascal (programming language)|Pascal]].

== History ==
The earliest system software was written in [[assembly language]] primarily because there was no alternative, but also for reasons including efficiency of object code, compilation time, and ease of debugging. Application languages such as [[FORTRAN]] were used for system programming, although they usually still required some routines to be written in assembly language.<ref name=Sammet>{{cite journal |last=Sammet |first=Jean |title=Brief Survey of Languages Used for Systems Implementation |journal=ACM SIGPLAN Notices |date=October 1971 |volume=6 |issue=9 |pages=1–19 |doi=10.1145/942596.807055|doi-access=free }}</ref>

===Mid-level languages===
Mid-level languages "have much of the syntax and facilities of a higher level language, but also provide direct access in the language (as well as providing assembly language) to machine features."<ref name=Sammet /> The earliest of these was [[Executive Systems Problem Oriented Language|ESPOL]] on Burroughs mainframes in about 1960, followed by [[Niklaus Wirth]]'s [[PL360]] (first written on a Burroughs system as a [[cross compiler]]), which had the general syntax of [[ALGOL 60]] but whose statements directly manipulated CPU registers and memory. Other languages in this category include [[MOL-360]] and [[PL/S]].

As an example, a typical PL360 statement is <code>R9 := R8 and R7 shll 8 or R6</code>, signifying that registers 8 and 7 should be and'ed together, the result shifted left 8 bits, the result of that or'ed with the contents of register 6, and the final result placed into register 9.<ref>{{Cite journal |last=Wirth |first=Niklaus |author-link=Niklaus Wirth |title=PL360, A Programming Language for the 360 Computers |journal=Journal of the ACM |volume=15 |issue=1 |pages=37–74}}</ref>

===Higher-level languages===
While PL360 is at the semantic level of assembly language, another kind of system programming language operates at a higher semantic level, but has specific extensions designed to make the language suitable for system programming. An early example of this kind of language is LRLTRAN,<ref>{{Cite journal |last=Mendicino |first=Sam F. |last2=Hughes |first2=Robert A. |last3=Martin |first3=Jeanne T. |last4=McMahon |first4=Frank H. |last5=Ranelletti |first5=John E. |last6=Zwakenberg |first6=Richard G. |title=The LRLTRAN Compiler |journal=Communications of the ACM |volume=11 |issue=11 |pages=747–755}}</ref> which extended Fortran with features for character and bit manipulation, pointers, and directly addressed jump tables.

Subsequently, languages such as C were developed, where the combination of features was sufficient to write system software, and a [[compiler]] could be developed that generated efficient object programs on modest hardware. Such a language generally omits features that cannot be implemented efficiently, and adds a small number of machine-dependent features needed to access specific hardware abilities; [[inline assembly]] code, such as C's {{code|lang=c|asm}} statement, is often used for this purpose. Although many such languages were developed,<ref name="MOHLconfer"/> C and [[C++]] are the ones which survived.

[[System Programming Language]] (SPL) is also the name of a specific language on the [[HP 3000]] computer series, used for its operating system [[HP Multi-Programming Executive]] (MPE), and other parts of its system software.

== Major languages ==
{| class="wikitable sortable collapsible"
|-
! Language !! Originator !! Birth date !! Influenced by !! Used for
|-
| [[Executive Systems Problem Oriented Language|ESPOL]] || [[Burroughs Corporation]] || 1961 || [[ALGOL 60]] || [[MCP (Burroughs Large Systems)|MCP]]
|-
| [[PL/I]] || [[IBM]], [[SHARE (computing)|SHARE]] || 1964 || ALGOL, FORTRAN, some COBOL || [[Multics]]
|-
| [[PL/S]] || [[IBM]] || 1960's || [[PL/I]] || [[OS/360]]
|-
| [[PL360]] || [[Niklaus Wirth]] || 1968 || ALGOL 60 || [[ALGOL W]]
|-
| [[Pascal (programming language)|Pascal]] || [[Niklaus Wirth]] || 1970 || [[ALGOL W]] || [[Apollo Computer]] Aegis, Apple [[MacApp]], UCSD p-System
|-
| [[BLISS]] || [[Carnegie Mellon University]] || 1970 || ALGOL-PL/I<ref>{{cite journal |last=Wulf |first=W. A. |last2=Russell |first2=D. B. |last3=Haberman |first3=A. N. |title=BLISS: A Language for Systems Programming |journal=Communications of the ACM |date=December 1971 |volume=14 |issue=12 |pages=780–790 |doi=10.1145/362919.362936 |citeseerx=10.1.1.691.9765}}</ref> || [[OpenVMS|VMS]] (portions)
|-
| [[Language for Systems Development]] (LSD) || R. Daniel Bergeron, et al. (Brown University) || 1971 || [[PL/I]] ||
|-
| [[C (programming language)|C]] || [[Dennis Ritchie]] || 1972 || [[BCPL]], [[B (programming language)]] || Most [[Kernel (operating system)|operating system kernels]], including [[Unix-like]] systems
|-
| [[NEWP]] || Burroughs || 1970's || ESPOL, ALGOL || MCP
|-
| [[PL/8]] || [[IBM]] || 1970's || [[PL/I]] || [[IBM AIX|AIX]]
|-
| [[PL-6]] || [[Honeywell, Inc.]] || 1970's || [[PL/I]] || [[Honeywell CP-6|CP-6]]
|-
| [[SYMPL]] || [[Control Data Corporation|CDC]] || 1970's || [[JOVIAL]] || [[NOS (software)|NOS]] subsystems, most compilers, FSE editor
|-
| [[C++]]
|[[Bjarne Stroustrup]] || 1979 || [[C (programming language)|C]], [[Simula]] || GUI applications ([[Qt (software)|Qt]], Windows, etc.), games ([[Unreal Engine]])
|-
| [[S3 (programming language)|S3]] || [[International Computers Limited|ICL]] || 1980s|| [[ALGOL 68]] || [[ICL VME]] ||
|-
| [[Ada (programming language)|Ada]] || [[Jean Ichbiah]], S. Tucker Taft || 1983 || [[ALGOL 68]], [[Pascal (programming language)|Pascal]], [[C++]], [[Eiffel (programming language)|Eiffel]] ||
|-
| [[D (programming language)|D]] || [[Digital Mars]] || 2001 || [[C++]] ||
|-
| [[Nim (programming language)|Nim]] || Andreas Rumpf || 2008 || [[Python (programming language)|Python]], [[Ada (programming language)|Ada]], [[Lisp (programming language)|Lisp]], [[Oberon (programming language)|Oberon]], [[C++]], [[Modula-3]], [[Object Pascal]] ||
|-
| [[Go (programming language)|Go]] || [[Google]] || 2009 || [[Python (programming language)|Python]], dislike of [[C++]], some syntax from [[Pascal (programming language)|Pascal]] || [[Docker (software)|Docker]], [[Podman]]
|-
| [[Rust (programming language)|Rust]] || [[Mozilla Research]]<ref>{{cite web |url=https://www.mozilla.org/en-US/research/ |title=Mozilla Research |date=1 January 2014}}</ref> || 2010 || [[C++]], [[Haskell (programming language)|Haskell]], [[Erlang (programming language)|Erlang]], [[Ruby (programming language)|Ruby]] || [[Servo (software)|Servo]], [[Redox OS]], [[Linux kernel]]
|-
| [[Swift (programming language)|Swift]] || [[Apple Inc.]] || 2014 || [[C (programming language)|C]], [[Objective-C]], [[D (programming language)|D]], [[Rust (programming language)|Rust]] || [[macOS]], [[iOS]], [[watchOS]], and [[tvOS]] app development {{Efn|Swift uses [[Automatic Reference Counting]]}}
|-
|[[Zig (programming language)|Zig]]
|Andrew Kelley
|2016
|[[C (programming language)|C]], [[C++]], [[LLVM IR]], [[Go (programming language)|Go]], [[Rust (programming language)|Rust]]
|
|}

== See also ==
{{Portal|Computer programming}}

* [[Ousterhout's dichotomy]]
* [[PreScheme]]

== Notes ==
{{Notelist}}

== References ==
{{Reflist|30em}}

== External links ==
* {{cite journal |title=PL/I as a Tool for System Programming |journal=Datamation |date=1969-05-06 |first=Fernando |last=Corbató |pages=68–76 |url=http://home.roadrunner.com/~pflass/PLI/plisprg.html |access-date=2012-01-23}}

[[Category:Programming language topics]]
[[Category:System software]]
[[Category:Systems programming languages]]

Necktie

2023-05-24T22:12:59Z

PythonicWikier: /* 1710–1800: stocks, solitaires, neckcloths, cravats */

{{Short description|Clothing item traditionally around the neck}}
{{For|the animated short film|The Necktie}}
{{Use mdy dates|date=August 2013}}
[[File:A necktie with a tie clasp of Tokushimakita Senior High School.jpg|thumb|A necktie with a tie clasp]]

A '''necktie''', or simply a '''tie''', is a piece of cloth worn for decorative purposes around the [[neck]], resting under the [[Collar_(clothing)|shirt collar]] and knotted at the throat, and often draped down the chest.

Variants include the [[ascot tie|ascot]], [[bow tie|bow]], [[bolo tie|bolo]], zipper tie, [[Cravat (early)|cravat]], and [[knit tie|knit]]. The modern necktie, ascot, and bow tie are descended from the cravat. Neckties are generally unsized but may be available in a longer size. In some cultures, men and boys wear neckties as part of [[office attire]] or [[formal wear]]. Women wear them less often. Neckties can also be part of a [[uniform]]. Neckties are traditionally worn with the top shirt button fastened, and the tie knot resting between the collar points.<ref>{{cite web|last=Agins|first=Teri|title=When Is it Time to Loosen the Tie?|date=August 1, 2012|url=https://www.wsj.com/articles/SB10000872396390444405804577561292978777290|publisher=Wall Street Journal}}</ref>

== History ==
=== Origins ===
{{see also|Cravat (early)}}

The necktie that spread from Europe traces back to [[Croats (military unit)|Croatian mercenaries]] serving in France during the [[Thirty Years' War]] (1618–1648). These mercenaries from the [[Military Frontier]], wearing their traditional small, knotted [[neckerchief]]s, aroused the interest of the [[Paris]]ians.<ref name=r1/> Because of the difference between the [[Croatian language|Croatian]] word for Croats, {{lang|hr|Hrvati}}, and the French word, {{lang|fr|Croates}}, the garment gained the name ''[[Cravat (early)|cravat]]'' ({{lang|fr|[[:fr:Cravate|cravate]]}} in French).<ref>{{cite web |url=http://academia-cravatica.hr/interesting-facts/history/ |title=Academia Cravatica |publisher=Academia-cravatica.hr |access-date=January 6, 2012 |url-status=dead |archive-url=https://web.archive.org/web/20120215202724/http://academia-cravatica.hr/interesting-facts/history |archive-date=February 15, 2012 |df=mdy-all }}</ref> [[Louis XIV]] began wearing a lace cravat around 1646 when he was seven and set the fashion for French nobility. This new article of clothing started a fashion craze in Europe; both men and women wore pieces of fabric around their necks. From its introduction by the French king, men wore [[lace]] cravats, or [[Jabot (neckwear)|jabots]], which took a large amount of time and effort to arrange. These cravats were often tied in place by cravat strings, arranged neatly and tied in a bow.

International Necktie Day is celebrated on October 18 in [[Croatia]] and in various cities around the world, including in [[Dublin]], [[Tübingen]], [[Como]], [[Tokyo]], [[Sydney]] and other towns.<ref>[http://academia-cravatica.hr/news/detaljnije/18th_october_the_cravat_day/ 18TH OCTOBER – THE CRAVAT DAY!] {{webarchive|url=https://web.archive.org/web/20130730074434/http://academia-cravatica.hr/news/detaljnije/18th_october_the_cravat_day/ |date=July 30, 2013 }}. Academia-cravatica.hr (October 18, 2003). Retrieved on 2013-08-08.</ref><ref>{{Cite web|title=archive.ph|url=https://archive.ph/20120715102042/http://tietalk.vpweb.com.au/Aboutme.html|access-date=2023-01-02|website=archive.ph}}</ref>

=== 1710–1800: stocks, solitaires, neckcloths, cravats ===

In 1715, another kind of neckwear, called "[[Stock tie|stocks]]" made its appearance. The term originally referred to a leather collar, laced at the back, worn by soldiers to promote holding the head high in a military bearing. The leather stock also afforded some protection to the major blood vessels of the neck from [[saber]] or [[bayonet]] attacks. [[William Tecumseh Sherman|General Sherman]] is seen wearing a leather stock in several American Civil War-era photographs.

Stock ties were initially just a small piece of [[muslin]] folded into a narrow band wound a few times around the shirt collar and secured from behind with a pin. It was fashionable for men to wear their hair long, past shoulder length. The ends were tucked into a black silk bag worn at the nape of the neck. This was known as the bag-wig hairstyle, and the neckwear worn with it was the stock.

The solitaire was a variation of the bag wig. This form had matching ribbons stitched around the bag. After the stock was in place, the [[ribbon]]s would be brought forward and tied in a large bow in front of the wearer.

Sometime in the late 18th century, cravats began to make an appearance again.{{Where|date=August 2011}} This can be attributed to a group of young men called the [[Macaroni (fashion)|macaronis]] (as mentioned in the song "[[Yankee Doodle]]"). These were young Englishmen who returned from Europe and brought with them new ideas about fashion from Italy. The French contemporaries of the macaronis were the 'petits-maîtres' and [[incroyables]].

=== 1800–1850: cravat, stocks, scarves, bandanas ===
[[File:Man's tailcoat detail with stock and beaver top hat.jpg|left|thumb|[[Pleat]]ed silk satin stock, Boston, c. 1830. [[Los Angeles County Museum of Art]], AC1998.78.1]]
At this time, there was also much interest in the way to tie a proper cravat and this led to a series of publications. This began in 1818 with the publication of ''Neckclothitania'', a style manual that contained illustrated instructions on how to tie 14 different cravats. Soon after, the immense skill required to tie the cravat in certain styles quickly became a mark of a man's elegance and wealth.<ref>{{cite book|last=Chenoune|first=Farid|title=A History of Men's Fashion|year=1993|publisher=Flammarion|location=Paris|isbn=978-2-08-013536-0|pages=37–40}}</ref> It was also the first book to use the word ''tie'' in association with neckwear.

It was about this time that black stocks made their appearance. Their popularity eclipsed the white cravat, except for formal and evening wear. These remained popular through the 1850s. At this time, another form of neckwear worn was the [[scarf]]. This was where a neckerchief or [[bandana]] was held in place by slipping the ends through a finger or scarf ring at the neck instead of using a knot. This is the classic sailor neckwear and may have been adopted from them.

=== 1860s–1945: bow ties, scarf/neckerchief, the ascot, the long tie ===
[[File:Mathew Brady 1875 cropped.jpg|thumb|[[Mathew Brady]] wearing a tie in 1875]]
With the [[industrial revolution]], more people wanted neckwear that was easy to put on, was comfortable and would last an entire workday. Neckties were designed to be long, thin, and easy to knot, without accidentally coming undone. This is the necktie design still worn by millions.

By this time, the sometimes complicated array of knots and styles of neckwear gave way to neckties and [[bow tie]]s, the latter a much smaller, more convenient version of the cravat. Another type of neckwear, the [[ascot tie]], was considered ''de rigueur'' for male guests at formal dinners and male spectators at races. These ascots had wide flaps that were crossed and pinned together on the chest.

In 1922, a New York tie maker, [[Jesse Langsdorf]], came up with a method of cutting the fabric on the [[bias (textile)|bias]] and sewing it in three segments.<ref>J.E. Langsdorf, 1923, Necktie, {{cite patent |country=US |number=1448453 |status=patent}}</ref> This technique improved elasticity and facilitated the fabric's return to its original shape. Since that time, most men have worn the "Langsdorf" tie.<ref>{{cite book |last1=Gallagher |first1=Nancy |title=Delta's key to the TOEFL® test basic course |date=2002 |publisher=Delta Pub. Co |location=McHenry, IL |isbn=1887744649 |page=223}}</ref> Yet another development during that time was the method used to secure the lining and [[Lining (sewing)|interlining]] once the tie had been folded into shape.

=== 1945–present-day ===
{{Unreferenced section|date=July 2020}}
[[File:Tie_collection.jpg|thumb|A collection of different colors of ties]]
[[File:Krawaty.jpg|thumb|Two patterned neckties]]

After the [[First World War]], hand-painted ties became an accepted form of decoration in the U.S. <ref>{{cite journal |last1=Johnson |first1=Frances |title=Collecting men's neckties |journal=Antiques and Collecting Magazine |date=May 1998 |volume=103 |issue=3 |page=36-37 }}</ref> The widths of some of these ties went up to {{convert|4.5|in|cm}}. These loud, flamboyant ties sold very well through the 1950s.

Diagonal ("regimental or "repp") stripes are a common necktie pattern. In Britain and other Commonwealth countries, these have been used to denote association with a particular regiment, corps, or service since at least the 1920s, and are also used to represent civic and educational institutions. It is considered inappropriate for persons who are unaffiliated with a regiment, university, school, or other organization, to wear a necktie affiliated with that organization. In Commonwealth countries, necktie stripes run from the left shoulder down to the right side, but when [[Brooks Brothers]] introduced similar striped ties in the [[United States]] around the beginning of the 20th century, they had their stripes run from the right shoulder to the left side, in part to distinguish them from British regimental striped neckties. Members of the [[British Royal Family]] are frequently seen wearing regimental striped ties corresponding to the military unit in which they have served or been appointed to an honorary position such as [[colonel-in-chief]].

Before the [[Second World War]] ties were worn shorter than they are today; this was due, in part, to men wearing [[trousers]] at the natural waist (just above the belly button), and also due to the popularity of waistcoats, where tie length is not important as long as the tips are concealed. Around 1944, ties started to become not only wider but even wilder. This was the beginning of what was later labeled the [[1945–1960 in fashion#Suits|Bold Look]]: ties that reflected the returning GIs' desire to break with wartime uniformity. Widths reached {{convert|5|in|cm}}, and designs included [[Art Deco]], hunting scenes, scenic "photographs", tropical themes, and even girlie prints, though more traditional designs were also available. The typical length was {{convert|48|in|cm}}.

The Bold Look lasted until about 1951 when the "Mister T" look (so termed by [[Esquire magazine]]) was introduced. The new style, characterized by tapered suits, slimmer [[lapel]]s, and smaller [[brim (hat)|hat brims]], included thinner and not so wild ties. Tie widths slimmed to {{convert|3|in|cm}} by 1953 and continued getting thinner up until the mid-1960s; length increased to about {{convert|52|in|cm}} as men started wearing their trousers lower, closer to the hips. Through the 1950s, neckties remained somewhat colorful, yet more restrained than in the previous decade. Small geometric shapes were often employed against a solid background (i.e., [[foulard]]s); diagonal stripes were also popular. By the early 1960s, dark, solid ties became very common, with widths slimming down to as little as {{convert|1|in|cm}}.

[[File:HH Polizeihauptmeister MZ.jpg|thumb|left|A [[Hamburg Police|policeman]] in [[Hamburg]], [[Germany]], wearing a necktie]]

The 1960s brought about an influx of [[pop art]] influenced designs. The first was designed by [[Michael Fish (fashion)|Michael Fish]] when he worked at [[Turnbull & Asser]], and was introduced in Britain in 1965; the term [[Kipper tie]] was a pun on his name, as well as a reference to the triangular shape of the front of the tie. The exuberance of the styles of the late 1960s and early 1970s gradually gave way to more restrained designs. Ties became wider, returning to their {{convert|4+1/2|in|cm|adj=on}} width, sometimes with garish colors and designs. The traditional designs of the 1930s and 1950s, such as those produced by [[Tootal]], reappeared, particularly [[Paisley (design)|Paisley]] patterns. Ties began to be sold along with shirts, and designers slowly began to experiment with bolder colors.

In the 1980s, narrower ties, some as narrow as {{convert|1+1/2|in|cm}} but more typically {{convert|3|to|3+1/4|in|cm}} wide, became popular again. Into the 1990s, as ties got wider again, increasingly unusual designs became common. Novelty (or joke) ties or deliberately [[kitsch]]y ties designed to make a statement gained a certain popularity in the 1980s and 1990s. These included ties featuring cartoon characters, [[commercial products]], or [[popular culture|pop culture]] icons, and those made of unusual materials, such as [[plastic]] or [[wood]]. During this period, with men wearing their trousers at their hips, ties lengthened to {{convert|57|in|cm}}.

At the start of the 21st century, ties widened to {{convert|3+1/2|to|3+3/4|in|cm}} wide, with a broad range of patterns available, from traditional stripes, foulards, and club ties (ties with a crest or design signifying a club, organization, or order) to abstract, themed, and humorous ones. The standard length remains {{convert|57|in|cm}}, though other lengths vary from 117 cm to 152 cm. While ties as wide as {{convert|3+3/4|in|cm}} are still available, ties under {{convert|3|in|cm}} wide also became popular, particularly with younger men and the fashion-conscious. In 2008 and 2009 the world of fashion saw a return to narrower ties.

== Types ==
{{Unreferenced section|date=July 2009}}
[[Image:Neckclothitania-1818.gif|thumb|upright|A page from Neckclothitania showing different cravat knots]]

=== Cravat ===
In 1660, in celebration of its hard-fought victory over the [[Ottoman Empire]], a crack regiment from [[Croatia]] visited [[Paris]]. There, the soldiers were presented as glorious heroes to [[Louis XIV of France|Louis XIV]], a monarch well known for his eye for personal adornment. It so happened that the officers of this regiment were wearing brightly colored handkerchiefs fashioned of silk around their necks. These neckcloths struck the fancy of the king, and he soon made them an insignia of royalty as he created a regiment of Royal Cravattes. The word "cravat" is derived from the ''à la croate''—in the style of the [[Croat]]s.

=== Four-in-hand ===
The four-in-hand necktie (as distinct from the [[four-in-hand knot]]) was fashionable in [[Great Britain]] in the 1850s. Early neckties were simple, rectangular cloth strips cut on the square, with square ends. The term "four-in-hand" originally described a carriage with four horses and a driver; later, it also was the name of a [[London]] [[gentlemen's club]], The Four-in-Hand Driving Company founded in 1856. Some etymologic reports are that carriage drivers knotted their reins with a four-in-hand knot (see [[#Types of knot|below]]), whilst others claim the carriage drivers wore their scarves knotted 'four-in-hand', but, most likely, members of the club began wearing their neckties so knotted, thus making it fashionable. In the latter half of the 19th century, the four-in-hand knot and the four-in-hand necktie were synonymous. As fashion changed from stiff shirt collars to soft, turned-down collars, the four-in-hand necktie knot gained popularity; its sartorial dominance rendered the term "four-in-hand" redundant usage, shortened "long tie" and "tie".

In 1926, Jesse Langsdorf from [[New York City]] introduced ties cut on the [[bias (textile)|bias]] (US) or [[cross-grain]] (UK), allowing the tie to evenly fall from the knot without twisting; this also caused any woven [[pattern]] such as stripes to appear diagonally across the tie.

Today, four-in-hand ties are part of men's dress clothing in both [[Western world|Western]] and non-Western societies, particularly for business.

Four-in-hand ties are generally made from [[silk]] or [[polyester]] and occasionally with [[cotton]]. Another material used is [[wool]], usually knitted, common before [[World War II]] but not as popular nowadays. More recently,{{When|date=February 2011}} [[microfiber]] ties have also appeared; in the 1950s and 1960s, other manmade fabrics, such as [[Dacron]] and [[rayon]], were also used, but have fallen into disfavor. Modern ties appear in a wide variety of colors and patterns, notably striped (usually diagonally); club ties (with a small motif repeated regularly all over the tie); [[foulard]]s (with small geometric shapes on a solid background); [[paisley (design)|paisleys]]; and solids. Novelty ties featuring [[icon (secular)|icons]] from popular culture (such as cartoons, actors, or holiday images), sometimes with flashing lights, have enjoyed some popularity since the 1980s.

=== Six- and seven-fold ties ===
A seven-fold tie is an unlined construction variant of the four-in-hand necktie which pre-existed the use of interlining. Its creation at the end of the 19th century is attributed to the Parisian shirtmaker Washington Tremlett for an American customer.<ref>{{cite book|last=Gemma|first=Pierre|title=Da quando? Le origini degli oggetti della vita quotidiana|page=88|publisher=Edizione Dedalo|year=1983|isbn=978-88-220-4502-7|language=it|url=https://books.google.com/books?id=kDRXY40OAGEC&pg=PA88 |access-date=October 11, 2010}}</ref> A seven-fold tie is constructed completely out of silk. A six-fold tie is a modern alteration of the seven-fold tie. This construction method is more symmetrical than the true seven-fold. It has an interlining which gives it a little more weight and is self-tipped.{{Citation needed|date=November 2012}}

=== Skinny tie ===
A skinny tie is a necktie that is narrower than the standard tie and often all-black. Skinny ties have widths of around {{convert|2+1/2|in|cm}} at their widest, compared to usually {{convert|3|–|4|in|cm}} for regular ties.<ref>{{cite web |title=In a bind about tie widths? Skinny is in, but anything goes |url=http://www.chicagobusiness.com/article/20111231/ISSUE03/312319991/in-a-bind-about-tie-widths-skinny-is-in-but-anything-goes |publisher=Crain's Chicago Business |first=H. Lee |last=Murphy |date=January 2, 2012}}</ref> Skinny ties were first popularized in the late 1950s and early 1960s by British bands such as [[the Beatles]] and [[the Kinks]], alongside the subculture that embraced such bands, the [[mod (subculture)|mods]]. This is because clothes of the time evolved to become more form-fitting and tailored.<ref name=r1>{{cite web|url=http://www.tie-a-tie.net/the-evolution-of-the-necktie/|title=The Evolution of the Necktie|date=August 14, 2013 |publisher=tie-a-tie.net}}</ref> They were later repopularized in the late 1970s and early 1980s by [[new wave music|new wave]] and [[power pop]] bands such as [[the Knack]], [[Blondie (band)|Blondie]] and [[Duran Duran]].<ref>{{Cite news|last=Pareles|first=Jon|author-link=Jon Pareles|title=Nostalgia for the Skinny Tie as Duran Duran Returns|url=https://www.nytimes.com/2005/04/15/arts/music/15dura.html?scp=10&sq=%22hungry%20like%20the%20wolf%22%20&st=cse|date=April 5, 2005|work=[[The New York Times]]|access-date=February 4, 2009}}</ref>

=== "Pre-tied" ties and development of clip-ons ===
{{Main|Clip-on tie}}
[[File:EarlyClipOnTiePatentIllustrnJWaehner1875 US170651.png|upright|thumb|Early illustration of a pre-tied clip-on tie.<ref name=p1/>]]
The "pre-tied" necktie, or more commonly, the clip-on necktie, is a permanently knotted four-in-hand or bow tie affixed by a clip or hook. The clip-on tie sees use with children, and in occupations where a traditional necktie might pose a safety hazard to mechanical equipment operators, etc.<ref>{{Cite web|date=2012-06-06|title=Agricultural Safety: Preventing Injuries | CAES Publications | UGA|url=http://www.caes.uga.edu/publications/pubDetail.cfm?pk_ID=7337|access-date=2023-01-02|archive-url=https://web.archive.org/web/20120606005445/http://www.caes.uga.edu/publications/pubDetail.cfm?pk_ID=7337 |archive-date=June 6, 2012 }}</ref> (see {{format link|#Health and safety hazards}} below).

The perceived utility of this development in the history of the style is evidenced by the series of patents issued for various forms of these ties, beginning in the late 19th century,<ref name=p1>Waehner, Johann (1875) {{US Patent|170651}} "Improvement in neck-tie fasteners" (hook-type of clip-on)</ref><ref name=p2>Jacobowitz, Mayer (1896) {{US Patent|569498}} "Necktie" (band-toe attachment)</ref> and by the businesses filing these applications and fulfilling a market need for them. For instance, a patent filed by Joseph W. Less of the ''One-In-Hand Tie Company'' of Clinton, Iowa for "Pre-tied neckties and methods for making the same" noted that:

[[File:Clip-On_Tie.jpg|right|thumb|A solid black clip-on tie]]

{{quotation|many efforts ... in the past to provide a satisfactory four-in-hand tie so ... that the wearer ... need not tie the knot ... had numerous disadvantages and ... limited commercial success. Usually, such ties have not accurately simulated the Windsor knot, and have often had a[n] ... unconventional made-up appearance. Frequently, ... [they were] difficult to attach and uncomfortable when worn ... [and] unduly expensive ... [offering] little advantage over the conventional.<ref name="google.sc">Less, Joseph W (1957) {{US Patent|2804627}} "Pre-tied neckties and methods for making the same".</ref>}}

The Inventor proceeded to claim for the invention—the latest version of the 1930s–1950s product line from former concert violinist Joseph Less, Iowan brothers Walter and Louis, and son-in-law W. Emmett Thiessen evolved to be identifiable as the modern clip-on<ref name=b1>{{Cite book|url=https://books.google.com/books?id=I2UhU0SxKH4C&pg=PA117%257Cdate=2003%257Cpublisher=Arcadia|title=Clinton, Iowa|date=2003-01-01|publisher=Arcadia Publishing|isbn=978-0-7385-2349-1|language=en}}</ref>—"a novel method for making up the tie ... [eliminating] the neckband of the tie, which is useless and uncomfortable in warm weather ... [and providing] means of attachment which is effective and provides no discomfort to the wearer", and in doing so achieves "accurate simulation of the Windsor knot, and extremely low material and labor costs".<ref name="google.sc"/> Notably, the company made use of ordinary ties purchased from the New York garment industry and was a significant employer of women in the pre-war and World War II years.<ref name=b1/>

== Knots ==

{{See also|Category:Necktie knots}}
[[File:How to tie a Cravat.ogv|thumbnail|A demonstration of tying a tie]]
[[Image:Tie dimple.jpg|thumb|upright|A half Windsor knot with a dimple]]
[[Image:Necktie Atlantic knot.jpg|thumb|upright|An Atlantic knot, which is notable for being tied backwards]]

There are four main [[knot]]s used to knot neckties. In rising order of difficulty, they are:

* the [[four-in-hand knot]]. The four-in-hand knot may be the most common.
* the [[Pratt knot]] (the Shelby knot)
* the [[half-Windsor knot]]
* the [[Windsor knot]] (also redundantly called the "full Windsor" and the "Double Windsor").

Although he did not invent it, the Windsor knot is named after the [[Edward VIII of the United Kingdom|Duke of Windsor]]. The Duke did favor a voluminous knot; however, he achieved this by having neckties specially made of thicker cloths.

In the late 1990s, two researchers, [[Thomas Fink]] and [[Yong Mao]] of [[University of Cambridge|Cambridge's]] [[Cavendish Laboratory]], used mathematical modeling to discover that 85 knots are possible with a conventional tie (limiting the number "moves" used to tie the knot to nine; longer sequences of moves result in too large a knot or leave the hanging ends of the tie too short). The models were published in academic journals, while the results and the 85 knots were published in layman's terms in a book entitled ''[[The 85 Ways to Tie a Tie]]''.<ref name="85ways">{{cite book
| last = Fink
| first = Thomas
| author-link = Thomas Fink
| author2 = Yong Mao
| title = The 85 Ways to Tie a Tie: the science and aesthetics of tie knots
| edition = 1st Paperback
| date= November 5, 2001
| publisher = [[HarperCollins]]
| location = [[New York, NY]]
| isbn = 1-84115-568-3 
| orig-year = October 3, 2000
}}
</ref> Of the 85 knots, Fink and Mao selected 13 knots as "aesthetic" knots, using the qualities of symmetry and balance. Based on these mathematical principles, the researchers came up with not only the four necktie knots in common use, but nine more, some of which had seen limited use, and some that are believed to have been codified for the first time.

Other types of knots include:
* '''[[Small knot]]''' (also "oriental knot", "Kent knot"): the smallest possible necktie knot. It forms an equilateral triangle, like the half-Windsor, but much more compact (Fink–Mao notation: Lo Ri Co T, Knot 1). It is also the smallest knot to begin inside-out.
* '''Nicky knot''': an alternative version of the [[Pratt knot]], but better-balanced and self-releasing (Lo Ci Ro Li Co T, Knot 4). Supposedly named for [[Nikita Khrushchev]], it tends to be equally referred to as the Pratt knot in men's style literature. This is the version of the Pratt knot favored by Fink and Mao.
* '''Atlantic knot''': a reversed Pratt knot, highlighting the structure of the knot normally hidden on the back. For the wide blade to remain in front and right-side-out, the knot must begin right-side-out, and the thin end must be wrapped around the wide end. (Ri Co Ri Lo Ci T; not cataloged by Fink and Mao, but would be numbered 5r according to their classification.)
* '''Prince Albert knot''' (also "double knot", "cross Victoria knot"): A variant of the four-in-hand with an extra pass of the wide blade around the front, before passing the wide blade through both of the resultant loops (Li Ro Li Ro Li Co T T, Knot 62). A version knotted through only the outermost loop is known as the '''Victoria knot''' (Li Ro Li Ro Li Co T, Knot 6).
* '''Christensen knot''' (also "cross knot"): An elongated, symmetrical knot, whose main feature is the cruciform structure made by knotting the necktie through the double loop made in the front (Li Ro Ci Lo Ri Lo Ri Co T T, Knot 252). While it can be made with modern neckties, it is most effective with thinner ties of consistent width, which fell out of common use after the 19th century.
* '''Ediety knot''' (also "Merovingian knot"): a doubled Atlantic knot, best known as the tie knot worn by the character "[[List of minor characters in the Matrix series#Merovingian|the Merovingian]]" in the 2003 film ''[[The Matrix Reloaded]]''. This tie can be knotted with the thin end over the wide end, as with the Atlantic knot, or with the wide end over the thin end to mimic the look seen in the film, with the narrow blade in front. (Ri Co Ri Lo Ci Ri Co Ri Lo Ci T – not cataloged by Fink and Mao, as its 10 moves exceed their parameters.)
*Victoria knot
*Eldredge knot
*Trinity knot
*Tulip knot
*Vidalia knot
*Caped Eldredge knot
*Trinity-Eldredge knot
*St.Andrew knot
*Balthus knot
*Hanover knot
*Grantchester knot
*Plattsburgh knot

== Ties as a sign of membership ==
{{further|School tie}}
[[Image:Andover ties.JPG|thumb|left|The two variants of the school tie for [[Phillips Academy]]]]

The use of coloured and patterned neckties indicating the wearer's membership in a club, military regiment, school, professional association (Royal Colleges, Inns of Courts) et cetera, dates only from the late-19th century [[England]].<ref name="Club tie">{{cite news|title=The Finest Neckties|url=https://www.forbes.com/collecting/2004/05/26/cx_ns_0526feat.html|archive-url=https://web.archive.org/web/20040612071708/http://www.forbes.com/collecting/2004/05/26/cx_ns_0526feat.html|url-status=dead|archive-date=June 12, 2004|agency=Forbes|date=26 November 2016}}</ref> The immediate forerunners of today's college neckties were in 1880 the [[Sport rowing|oarsmen]] of [[Exeter College Boat Club|Exeter College, Oxford]], who tied the bands of their straw hats around their necks.<ref name="Club tie"/><ref>{{cite book|last=Roetzel|first=Bernhard|title=Gentleman: a timeless fashion|publisher=Könemann|year=1999|page=[https://archive.org/details/gentlemantimeles00bern/page/72 72]|isbn=3-8290-2029-5|url=https://archive.org/details/gentlemantimeles00bern/page/72}}</ref>

In the [[United Kingdom]] and many [[Commonwealth of Nations|Commonwealth]] countries, neckties are commonly an essential component of a school uniform and are either worn daily, seasonally or on special occasions with the school blazer. In [[Hong Kong]], [[Australia]] and [[New Zealand]], neckties are worn as the everyday uniform, usually as part of the winter uniform. In countries with no winter such as [[Sri Lanka]], [[Singapore]], [[Malaysia]], and many African countries, the necktie is usually worn as part of the formal uniform on special occasions or functions. Neckties may also denote membership in a [[House system|house]] or a leadership role (i.e. school prefect, house captain, etc.).

The most common pattern for such ties in the UK and most of Europe consists of diagonal stripes of alternating colors running down the tie from the wearer's left. Since neckties are cut on the bias (diagonally), the stripes on the cloth are parallel or perpendicular to the selvage, not diagonal. The colors themselves may be particularly significant. The dark blue and red regimental tie of the [[Household Division]] is said to represent the blue blood (i.e. [[nobility]]) of the Royal Family, and the red blood of the Guards.{{Citation needed|date=October 2010}}

In the United States, diagonally striped ties are commonly worn with no connotation of a group membership. Typically, American striped ties have the stripes running downward from the wearer's right (the opposite of the European style).<ref>Dickinson, Rachel J. (June 18, 2004). "Ties have a history of hanging around." ''[[The Cincinnati Post]]''.</ref> (However, when Americans wear striped ties as a sign of membership, the European stripe style may be used.) In some cases, American "repp stripe" ties may simply be reverse images of British regimental ties. Striped ties are strongly associated with the [[Ivy League]] and [[preppy]] style of dress.

An alternative membership tie pattern to diagonal stripes is either a single emblem or a crest centered and placed where a [[tie pin]] normally would be, or a repeated pattern of such motifs. Sometimes, both types are used by an organization, either simply to offer a choice or to indicate a distinction among levels of membership. Occasionally, a hybrid design is used, in which alternating stripes of color are overlaid with repeated motif patterns.

== Use by women and girls ==
[[File:Indian_school_children_at_Hnahthial.jpg|thumb|left|[[Mizo people|Ethnic Mizo]] schoolgirls in [[Mizoram]], India wearing neckties as part of the [[school uniform]]]] [[File:GertrudeVanWagenen.jpg|thumb|right|150px|Biologist [[Gertrude Van Wagenen]] wearing a suit and tie]]
Neckties are sometimes part of [[uniform]]s worn by women, which nowadays might be required in professions such as in the restaurant industry or in police forces. In many countries, girls are nowadays required to wear ties as part of primary and secondary [[school uniform]]s.

Ties may also be used by women as a fashion statement. During the late 1970s and 1980s, it was not uncommon for young women in the [[United States]] to wear ties as part of a casual outfit.<ref>{{cite book|last=Sagert|first=Kelly Boyer|title=The 1970s|url=https://archive.org/details/s00sage|url-access=limited|year=2007|publisher=Greenwood|isbn=978-0-313-33919-6|page=[https://archive.org/details/s00sage/page/n121 101]}}</ref><ref>{{cite book|last=Peterson|first=Amy T.|title=The Greenwood Encyclopedia of Clothing Through American History 1900 to the present|url=https://archive.org/details/greenwoodencyclo00pete|url-access=limited|year=2008|publisher=Greenwood Press|isbn=978-0-313-33395-8|page=[https://archive.org/details/greenwoodencyclo00pete/page/n380 360]}}</ref> This trend was popularized by [[Diane Keaton]] who wore a tie as the titular character in ''[[Annie Hall]]'' in 1977.<ref>"Calender." Seventeen Nov. 2002: 24.</ref><ref>{{cite book|last=Pendergast|first=Sara|title=Fashion, Costume, and Culture. Clothing, Headwear, Body Decorations, and Footwear Through the Ages|year=2004|publisher=UXL|location=Detroit|isbn=0-7876-5422-1|pages=[https://archive.org/details/fashioncostumecu0000pend/page/n353 950]–951|author2=Tom Pendergast|author3=Sarah Hermsen|url=https://archive.org/details/fashioncostumecu0000pend|url-access=limited}}</ref>

In 1993, neckties reappeared as prominent fashion accessories for women in both Europe and the U.S.<ref>{{cite book|last=Kirkham|first=Pat|title=The Gendered Object|year=1999|publisher=Manchester University Press|isbn=0-7190-4475-8|page=164|edition=2nd}}</ref> Canadian recording artist [[Avril Lavigne]] wore neckties with [[Sleeveless shirt|tank tops]] early in her career.

== Occasions for neckties ==
Traditionally, ties are a staple of office attire, especially for professionals. Proponents of the tie's place in the office assert that ties neatly demarcate work and leisure time.<ref name=":0">{{Cite news|url=https://www.telegraph.co.uk/men/fashion-and-style/11895730/Why-every-man-should-wear-a-tie-to-work.html |archive-url=https://ghostarchive.org/archive/20220112/https://www.telegraph.co.uk/men/fashion-and-style/11895730/Why-every-man-should-wear-a-tie-to-work.html |archive-date=January 12, 2022 |url-access=subscription |url-status=live|title=Why every man should wear a tie to work|newspaper=Telegraph.co.uk|access-date=2016-12-02}}{{cbignore}}</ref>

The theory is that the physical presence of something around your neck serves as a reminder to knuckle down and focus on the job at hand. Conversely, loosening the tie after work signals that one can relax.<ref name=":0" />

Outside of these environments, ties are usually worn especially when attending traditionally formal or professional events, including weddings, important religious ceremonies, funerals, job interviews, court appearances, and fine dining.<ref>{{Cite news|url=http://cufflinks.sg/should-i-wear-a-tie/|title=Should I Wear A Tie? {{!}} Eminence Cufflinks |date=2016-05-15|newspaper=Eminence Cufflinks|language=en-US|access-date=2016-12-02}}</ref>

== Opposition to neckties ==
The debate between proponents and opponents of the necktie center on social conformity, plainness, professional expectation, and personal, sartorial expression. Quoting architect [[Louis Sullivan]], [[Frank Lloyd Wright]] said: "[[Form follows function]]". Applied sartorially, the necktie's decorative function is so criticized.{{Citation needed|date=July 2016}}

=== Christian denominations teaching plain dress ===
Among many [[Christian denomination]]s teaching the doctrine of [[plain dress]], long neckties are not worn by men; this includes many [[Anabaptist]] communities (such as the [[Conservative Mennonites|Conservative Mennonite]] churches), [[Conservative Friends|traditional Quaker]]s (who view neckties as contravening their [[testimony of simplicity]]), and some [[holiness movement|Holiness Methodist]]s (such as the [[Reformed Free Methodist]]s who view neckties as conflicting with the belief in [[outward holiness]]).<ref name="Scott2008">{{cite book |last1=Scott |first1=Stephen |title=Why Do They Dress That Way?: People's Place Book |date=2008 |publisher=Simon and Schuster |isbn=9781680992786 |language=en}}</ref><ref name="Kraus2001">{{cite book |last1=Kraus |first1=C. Norman |title=Evangelicalism and Anabaptism |date=13 June 2001 |publisher=Wipf and Stock Publishers |page=49 |language=en}}</ref><ref name="Holmes2013">{{cite web |last1=Holmes |first1=Scott |title=Taking off My Tie: The Adventures in Fashion of a Quaker/Lawyer |url=http://goodnewsassoc.org/wp-content/uploads/2013/11/Holmes-22Taking-Off-My-Tie22.pdf |publisher=Journal of North Carolina Yearly Meeting (Conservative) |access-date=31 July 2019 |language=en |date=2013}}</ref><ref name="Jones1974">{{cite book |last1=Jones |first1=Charles Edwin |title=A guide to the study of the holiness movement |date=1974 |publisher=Scarecrow Press |isbn=9780810807037 |page=[https://archive.org/details/guidetostudyoft00char/page/685 685] |language=en |url=https://archive.org/details/guidetostudyoft00char/page/685 }}</ref>

Other Holiness Methodist denominations, such as the [[Evangelical Wesleyan Church]], allow a long necktie that is black. While [[Reformed Mennonite]]s, among some other Anabaptist communities, reject the long necktie, the wearing of the [[bow tie]] is customary.<ref name="Scott2008"/>

=== Anti-necktie sentiment ===
{{multiple image
| align = right
| image1 = Alexis Tsipras in Moscow 2.jpg
| width1 = 170
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| caption1 =
| image2 = Abū l-Hasan Banīsadr IMG 2044 edit.jpg
| width2 = 161
| alt2 =
| caption2 =
| footer = [[Alexis Tsipras]] and [[Abolhassan Banisadr]], two male politicians who typically do not wear ties.
}}
In the early 20th century, the number of office workers began increasing. Many such men and women were required to wear neckties because it was perceived as improving work attitudes, morale, and sales.
Removing the necktie as a social and sartorial business requirement (and sometimes forbidding it) is a modern trend often attributed to the rise of popular culture. Although it was common as everyday wear as late as 1966, over the years 1967–69, the necktie fell out of fashion almost everywhere, except where required. There was a resurgence in the 1980s, but in the 1990s, ties again fell out of favor, with many technology-based companies having casual dress requirements, including [[Apple Inc.|Apple]], [[Amazon (company)|Amazon]], [[eBay]], [[Genentech]], [[Microsoft]], [[Monsanto]], and [[Google]].<ref>{{cite web|url=http://www.mirror.co.uk/news/uk-news/ties-outdated-fashion-still-show-7444049|archive-url=https://web.archive.org/web/20160302215755/http://www.mirror.co.uk/news/uk-news/ties-outdated-fashion-still-show-7444049|url-status=dead|archive-date=2016-03-02|title=Are ties an outdated fashion or do they still show that you mean business? - Mirror Online|website=[[Daily Mirror]]|date=2016-03-02|access-date=2019-09-18}}</ref>

In western business culture, a phenomenon known as [[Casual Friday]] has arisen, in which employees are not required to wear ties on Fridays, and then—increasingly—on other, announced, special days. Some businesses have extended casual dress days to Thursday, and even Wednesday; others require neckties only on Monday (to start the workweek). At the furniture company [[IKEA]], neckties are not allowed.<ref name="KillelaMirror2016">{{cite web|last1=Killela|first1=Amanda|title=Are ties an outdated fashion or do they still show that you mean business?|url=https://www.mirror.co.uk/news/uk-news/ties-outdated-fashion-still-show-7444049|website=Mirror|access-date=13 August 2016|archive-url=https://web.archive.org/web/20160302215755/http://www.mirror.co.uk/news/uk-news/ties-outdated-fashion-still-show-7444049|archive-date=March 2, 2016 |date=26 February 2016}}</ref>

An example of anti-necktie sentiment is found in [[Iran]], where the government of the [[Islamic Republic]] considers neckties to be "decadent, un-Islamic and viewed as "symbols of the Cross" and the oppressive West."<ref name="bbc">{{cite web|url=http://news.bbc.co.uk/2/hi/6528881.stm|title=Why don't Iranians wear ties?|website=[[BBC]]|date=6 April 2007}}</ref> To date, most Iranian men in Iran have retained the Western-style long-sleeved collared shirt and [[three-piece suit]], while excluding the necktie. While ties are viewed as "highly politicised clothing" in Iran, some Iranian men continue to wear them, as do many Westerners who visit the country.<ref name="bbc" />

Neckties are viewed by various sub- and counter-culture movements as being a symbol of submission and slavery (i.e., having a symbolic chain around one's neck) to the corrupt elite of society, as a "[[wage slave]]".<ref>Bragg, Roy (May 24, 2003). "Tying one on in the office." ''[[San Antonio Express-News|San Antonio Express]]''.</ref>

For 60 years, designers and manufacturers of neckties in the United States were members of the [[Men's Dress Furnishings Association]] but the trade group shut down in 2008 as a result of declining membership due to the declining numbers of men wearing neckties.<ref>{{cite news|url=https://www.wsj.com/articles/SB121253690573743197?mod=googlenews_wsj|title=Tie Association, a Fashion Victim, Calls It Quits as Trends Change|last=Smith|first=Ray A.|date=June 4, 2008|work=Wall Street Journal|pages=A1|access-date=June 7, 2008}}</ref>

In 2019, US presidential candidate [[Andrew Yang]] drew attention when he appeared on televised [[2020 Democratic Party presidential debates|presidential debates]] without a tie.<ref name=newyorker>{{cite news |last=Patterson |first=Troy |date=27 June 2019 |title=Democratic Debate 2019: Andrew Yang's Bold Lack of a Tie
|url=https://www.newyorker.com/news/current/democratic-debate-2019-andrew-yangs-bold-lack-of-a-tie |work=New Yorker |location=New York |access-date=27 June 2019 }}</ref> Yang dismissed media questions about it, saying that voters should be focused on more important issues.<ref name=rcp>{{cite news |last=Harris |first=Tim |date=2 August 2019 |title=Andrew Yang Rips Presidential Election Process: "We're Like Characters In A Play And We Have To Follow It"
|url=https://www.realclearpolitics.com/video/2019/08/02/andrew_yang_rips_presidential_election_process_were_like_characters_in_a_play_and_we_have_to_follow_it.html|work=New Yorker |location=New York |access-date=2 August 2019 }}</ref>

New Zealand [[Member of Parliament]] [[Rawiri Waititi]] has been vocal in his opposition to neckties, calling them a "colonial noose". In February 2021, he was ejected from Parliament for refusing to wear a tie,<ref>{{cite news |title=Maori MP ejected from NZ parliament for refusing to wear tie |url=https://www.bbc.com/news/world-asia-55996688 |access-date=9 February 2021 |work=[[BBC]] |date=9 February 2021}}</ref> drawing attention and parliamentary debate, which ultimately resulted in the requirement being dropped from NZ parliament's ''appropriate business attire'' requirements for males.<ref>{{cite news |title=New Zealand male MPs no longer have to wear ties after Māori MP ejected|url=https://www.theguardian.com/world/2021/feb/11/new-zealand-male-mps-no-longer-have-to-wear-ties-after-maori-mp-ejected |access-date=11 February 2021 |work=[[The Guardian]] |date=11 February 2021}}</ref>

[[Richard Branson]], founder of Virgin Group, believes ties are a symbol of oppression and slavery.<ref>{{Cite news|url=https://www.bloomberg.com/news/articles/2012-03-07/why-richard-branson-wont-wear-a-tie|title=Why Richard Branson Won't Wear a Tie|publisher=[[Bloomberg News]] |access-date=2016-12-02}}</ref>

Tyrone Blade, the marketing department manager of Henry Bucks, a men's clothing store in [[Australia]], said that neckties continue to be a well-sold item at his store, but stated that the reason men were buying them has changed. He described the necktie as "more of a 'want' item instead of a 'need' item".<ref>{{Cite news|url=https://thenewdaily.com.au/entertainment/style/2017/02/03/why-do-men-wear-ties/|title=The tie is over: How men are re-thinking formal wear|publisher= The New Daily |access-date=2022-01-12}}</ref>

== Health and safety hazards ==
[[File:DIN_4844-2_D-P027.svg|thumb|right|upright=0.5|A symbol for not wearing a tie]]
[[File:HECOX, C.W. INSTRUCTOR IN MACHINE SHOP, D.C. PUBLIC SCHOOLS. SUPERVISING MFR. OF PRACTICE SHELLS FOR NAVY, AT McKINLEY TRAINING SCHOOL.jpg|thumb|A trainee [[machinist]] and his supervisor wear neckties while at work in a [[machine shop]] in 1917. In a modern setting, [[Informal wear|"professional" dress]] would likely be superseded by more practical clothing due to the risk of a dangling necktie becoming entangled in moving machinery.]]

Necktie wearing presents some risks for entanglement, infection, and [[vasoconstriction]]. A 2018 study published in the medical journal ''Neuroradiology'' found that a [[Windsor knot]] tightened to the point of "slight discomfort" could interrupt as much as 7.5 percent of cerebral blood flow.<ref>{{cite web |last1=Cameron |first1=Christopher |title=The war against neckties is heating up |url=https://nypost.com/2018/07/23/wearing-a-tie-is-making-you-stupid-and-sick/ |website=New York Post |access-date=17 August 2019 |language=en |date=23 July 2018}}</ref><ref>{{cite journal |last1=Lüddecke |first1=Robin |last2=Lindner |first2=Thomas |last3=Forstenpointner |first3=Julia |last4=Baron |first4=Ralf |last5=Jansen |first5=Olav |last6=Gierthmühlen |first6=Janne |title=Should you stop wearing neckties?—wearing a tight necktie reduces cerebral blood flow |journal=Neuroradiology |date=30 June 2018 |volume=60 |issue=8 |pages=861–64 |doi=10.1007/s00234-018-2048-7 |pmid=29961088 |s2cid=49543949 }}</ref> A 2013 study published in the ''[[British Journal of Ophthalmology]]'' found increased intraocular pressure in such cases, which can aggravate the condition of people with weakened retinas.<ref name="Teng">{{cite journal
| last = Teng
| first = C
| author2 = R Gurses-Ozden
| author3 = J M Liebmann
| author4 = C Tello
| author5 = R Ritch
|date=August 2003
| title = Effect of a tight necktie on intraocular pressure
| journal = British Journal of Ophthalmology
| volume = 87
| issue = 8
| pages = 946–948
| doi = 10.1136/bjo.87.8.946
| url = http://bjo.bmjjournals.com/cgi/content/full/87/8/946
| access-date = June 8, 2006
| pmid = 12881330
| pmc = 1771792
}}
</ref> There may be additional risks for people with [[glaucoma]].

Entanglement is a risk when working with machinery or in dangerous, possibly violent, jobs such as police officers and prison guards, and certain medical fields.<ref>{{cite journal
| last = Kuhn
| first = W.
| date = January 1999
| title = Violence in the emergency department: Managing aggressive patients in a high-stress environment
| journal = Postgraduate Medicine
| volume = 105
| issue = 1
| pages = 143–148
| pmid = 9924500
| url = http://www.postgradmed.com/issues/1999/01_99/kuhn.htm
| access-date = June 8, 2006
|archive-url = https://web.archive.org/web/20060530080044/http://www.postgradmed.com/issues/1999/01_99/kuhn.htm |archive-date = May 30, 2006
| doi=10.3810/pgm.1999.01.504}}
</ref>

Paramedics performing [[Basic life support|life support]] remove an injured man's necktie as a first step to ensure it does not block his airway. Neckties might also be a health risk for persons other than the wearer. They are believed to be vectors of disease transmission in hospitals. Notwithstanding such fears, many doctors and dentists wear neckties for a professional image. Hospitals take seriously the cross-infection of patients by doctors wearing infected neckties,<ref>{{cite conference
| first = Steven
| last = Nurkin
| author2 = Carl Urban
| author3 = Ed Mangini
| author4 = Norielle Mariano
| author5 = Louise Grenner
| author6 = James Maurer
| author7 = Edmond Sabo
| author8 = James Rahal
|date=May 2004
| title = Is the Clinicians' Necktie a Potential Fomite for Hospital Acquired Infections?
| book-title = Paper presented at the 104th General Meeting of the American Society for Microbiology May 23–27, 2004, New Orleans, Louisiana
| pages = 204
}}
</ref> because neckties are less frequently cleaned than most other clothes. On September 17, 2007, British hospitals published rules banning neckties.<ref>{{cite web
| first = Raphael
| last = Satter
| author2 = Lindsey Tanner
| title = U.K. Hospitals Issue Doctors' Dress Code
| date = September 17, 2007
| url = http://www.artvictus.com/uk-hospitals-issue-doctors-dress-code
| access-date = September 19, 2007
}}</ref> In such a context, some instead prefer to use bow ties due to their short length and relative lack of hindrance.

Police officers, traffic wardens, and security guards in the UK wear clip-on ties which instantly unclip when pulled to prevent any risk of strangulation during a confrontation. They are part of the National Framework Contract for the police uniform.

== See also ==
{{Portal|Fashion}}
*[[Ascot tie]]
*[[Bolo tie]]
* [[Bow tie]]
*[[Cravat (early)|Cravat]]
* [[History of Western fashion]]
* [[Panama hat]]
* [[Prince Claus of the Netherlands]] and the "Declaration of the Tie"
* [[Knit Tie]]
* [[School tie]]
* [[Tie chain]]
* [[Tie clip]]
* [[Tie press]], a device used to combat creasing in ties without heat-related damage.

== References ==
{{Reflist|30em}}

== Further reading ==
* {{cite book |last=Chaille|first=François|title=La grande histoire de la cravate|year=1994|publisher=Flammarion|location=Paris|isbn=2-08-201851-2}}
* {{cite book |last1=Dyer |first1=Rod |last2=Spark |first2=Ron |others=photography by Steve Sakai |title=Fit to be Tied: Vintage ties of the Forties and Early Fifties |year=1987 |publisher=Abbeville Press |location=New York |isbn=0-89659-756-3 |edition=1st}}
* {{cite book |last=Keers |first=Paul |title=A Gentleman's Wardrobe: Classic Clothes and the Modern Man |year=1987 |publisher=[[Weidenfeld & Nicolson]] |location=London |isbn=978-0-297-79191-1}}

== External links ==

{{wikibooks|How To Tie A Tie}}
{{Wiktionary}}
{{Commons}}
* {{Curlie|Reference/Knots/Neckties/|Necktie knots}}

{{Necktie knots}}
{{Clothing}}
{{Authority control}}

[[Category:Neckties| ]]
[[Category:Articles containing video clips]]
[[Category:Croatian inventions]]
[[Category:History of clothing (Western fashion)]]
[[Category:Neckwear]]
[[Category:Textile industry in Croatia]]

Folklore of the United States

2023-05-01T16:38:34Z

PythonicWikier: /* History */ removed 2020 presidential election because why

{{Short description|Overview of the folklore of the United States}}
{{more citations needed|date=January 2007}}
{{US culture}}

'''American folklore''' encompasses the [[folklore]]s that have evolved in the present-day United States since Europeans arrived in the 16th century. While it contains much in the way of Native American tradition, it is not wholly identical to the tribal beliefs of any community of native people.

Folklore consists of [[legend]]s, music, [[oral history]], [[proverb]]s, [[joke]]s, [[popular belief]]s, [[fairy tale]]s, stories, [[tall tale]]s, and [[Convention (norm)|customs]] that are the [[tradition]]s of a [[culture]], [[subculture]], or group. It is also the set of practices through which those expressive genres are shared.

==Native American folklore==
[[Native Americans in the United States|Native American]] cultures are rich in [[myth]]s and [[legend]]s that explain natural phenomena and the relationship between humans and the spirit world. According to [[Barre Toelken]], feathers, beadwork, dance steps and music, the events in a story, the shape of a dwelling, or items of traditional food can be viewed as icons of cultural meaning.<ref name=Barre>[[Toelken, Barre]].[http://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1013&context=usupress_pubs ''The Anguish of Snails'', Utah State University Press, 2003] {{ISBN|0-87421-555-2}}</ref>

Native American cultures are numerous and diverse. Though some neighboring cultures hold similar beliefs, others can be quite different from one another. The most common myths are the [[creation myths]], which tell a story to explain how the earth was formed, and where humans and other beings came from. Others may include explanations about the Sun, Moon, constellations, specific animals, seasons, and weather. This is one of the ways that many tribes have kept, and continue to keep, their cultures alive; these stories are told as a way of preserving and transmitting the nation, tribe, or band's particular beliefs, history, customs, spirituality, and traditional way of life. According to Barre Toelken, "Stories not only entertain but also embody Native behavioral and ethical values."<ref name=Barre/>

Although individual tribes have their own sacred beliefs and myths, many stories have much in common. Myths about floods are almost universal amongst Plains tribes, stories of a flooded earth being restored. There are many "hero stories" immortalising the adventures of heroes with supernatural powers, who right wrongs and defeat evils. Animal tales are common, some explaining how features of certain animals occurred, some using animal characters for narration, and others using animals symbolically. There are also myths where supernatural beings appear in the form of animals, with the bear, elk, eagle, owl, and snake frequently referred to.<ref>{{Cite web |title=Native American Mythology & Legends – Legends of America |url=https://www.legendsofamerica.com/native-american-legends/ |access-date=2022-08-25 |website=www.legendsofamerica.com}}</ref>

==Founding myths==
The founding of the United States is often surrounded by legends and tall tales. Many stories have developed since the founding long ago to become a part of America's folklore and cultural awareness, and non-Native American folklore especially includes any narrative which has contributed to the shaping of [[Culture of the United States|American culture]] and belief systems. These narratives have varying levels of historical accuracy; the veracity of the stories is not a determining factor.{{citation needed|date=January 2019}}

===Christopher Columbus===
[[Christopher Columbus]], as a hero and symbol to the then-immigrants, is an important figure in the body of American myth. His status, not unlike most American icons, is representative not of his own accomplishments, but the self-perception of the society which chose him as a hero. Having effected a separation from England and its cultural icons, the United States was left without history—or heroes on which to base a shared sense of their social selves. [[Washington Irving]] was instrumental in popularizing Columbus. His version of Columbus' life, published in 1829, was more a romance than a biography.<ref name=xroads/> The book was very popular, and contributed to an image of the discoverer as a solitary individual who challenged the unknown sea, as triumphant Americans contemplated the dangers and promise of their own wilderness [[frontier]]. As a consequence of his vision and audacity, there was now a land free from kings, a vast continent for new beginnings. In the years following the Revolution the poetic device "Columbia" was used as a symbol of both Columbus and America. King's College of New York changed its name in 1792 to Columbia, and the new capital in Washington was subtitled [[Washington, D.C.|District of Columbia]].<ref name=xroads>{{cite web|url=http://xroads.virginia.edu/~CAP/COLUMBUS/col3.html |title=''Columbus in History'' |publisher=Xroads.virginia.edu |access-date=2012-12-29}}</ref>

===Jamestown===
{{Main|Pocahontas}}
In May 1607, the [[Susan Constant]], the [[Discovery (1602 ship)|Discovery]], and the [[Godspeed (ship)|Godspeed]] sailed through Chesapeake Bay and thirty miles up the James River settlers built [[Jamestown, Virginia]], England's first permanent colony. Too late in the season to plant crops, many were not accustomed to manual labor. Within a few months, some settlers died of famine and disease. Only thirty-eight made it through their first year in the New World. [[John Smith (explorer)|Captain John Smith]], a pirate turned gentleman turned the settlers into foragers and successful traders with the Native Americans, who taught the English how to plant corn and other crops. Smith led expeditions to explore the regions surrounding Jamestown, and it was during one of these that the chief of the Powhatan Native Americans captured Smith. According to an account Smith published in 1624, he was going to be put to death until the chief's daughter, [[Pocahontas]], saved him. From this the legend of Pocahontas sprang forth, becoming part of American folklore, children's books, and movies.<ref>{{cite web|last=McGeehan |first=John R. |url=http://www.netplaces.com/american-history/english-french-and-dutch-influences/jamestown-settlement.htm |title=McGeehan, John R., Jamestown Settlement |publisher=Netplaces.com |date=2011-02-23 |access-date=2012-12-29}}</ref>

===Pilgrims===
[[File:Plymouth Rock Monument cropped.JPG|right|thumb|Plymouth Rock Monument designed for the Tercentenary (1920)]]
[[Plymouth Rock]] is the traditional site of disembarkation of [[William Bradford (Plymouth governor)|William Bradford]] and the [[Mayflower]] Pilgrims who founded [[Plymouth Colony]] in 1620, and an important symbol in American history. There are no contemporary references to the Pilgrims' landing on a rock at Plymouth. The first written reference to the Pilgrims landing on a rock is found 121 years after they landed. The Rock, or one traditionally identified as it, has long been memorialized on the shore of Plymouth Harbor in Plymouth, Massachusetts. The holiday of [[Thanksgiving (United States)|Thanksgiving]] is said to have begun with the [[Pilgrim Fathers|Pilgrims]] in 1621.<ref>{{cite web|author=Aspen Design, Westbrook, CT |url=http://www.pilgrimhall.org/f_thanks.htm |title=Pilgrim Hall Museum |publisher=Pilgrimhall.org |date=2012-11-08 |access-date=2012-12-29 |url-status=dead |archive-url=https://web.archive.org/web/20100620184539/http://pilgrimhall.org/f_thanks.htm |archive-date=2010-06-20 }}</ref> They had come to America to escape religious persecution, but then nearly starved to death. Some friendly Native Americans, including [[Squanto]], helped the Pilgrims survive through the first winter. The perseverance of the Pilgrims is celebrated during the annual Thanksgiving festival.

==Revolutionary War figures==
{{See also|Freedom Trail}}

===George Washington===
[[George Washington]] (February 22, 1732 – December 14, 1799), the country's first president, is the most preeminent of American historical and folkloric figures, as he holds the place of "[[Pater Patriae]]". Apocryphal stories about Washington's childhood include a claim that he skipped a silver dollar across the [[Rappahannock River]] at [[Ferry Farm]]. Another tale claims that as a young child, Washington chopped down his father's cherry tree. His angry father confronted the young Washington, who proclaimed "I cannot tell a lie" and admitted to the transgression, thus illuminating his honesty. Parson [[Mason Locke Weems]] mentions the first citation of this legend in his 1806 book, ''The Life of George Washington: With Curious Anecdotes, Equally Honorable to Himself and Exemplary to His Young Countrymen''. This anecdote cannot be independently verified. [[Mark Twain|Samuel Clemens]], also known as Mark Twain, is also known to have spread the story while lecturing, personalizing it by adding "I have a higher and greater standard of principle. Washington could not lie. I can lie but I won't."{{citation needed|date=January 2019}}

===Patrick Henry===
[[Patrick Henry]] (May 29, 1736 – June 6, 1799) was an attorney, planter and politician who became known as an orator during the movement for independence in Virginia in the 1770s. Patrick Henry is best known for the speech he made in the House of Burgesses on March 23, 1775, in [[St. John's Episcopal Church (Richmond, Virginia)|Saint John's Church]] in Richmond, Virginia. With the House undecided on whether to mobilize for military action against the encroaching British military force, Henry argued in favor of mobilization. Forty-two years later, Henry's first biographer, William Wirt, working from oral histories, tried to reconstruct what Henry said. According to Wirt, Henry ended his speech with words that have since become immortalized: "I know not what course others may take; but as for me, Give me Liberty, or give me Death!" The crowd, by Wirt's account, jumped up and shouted "To Arms! To Arms!". For 160 years Wirt's account was taken at face value. In the 1970s, historians began to question the authenticity of Wirt's reconstruction.{{citation needed|date=January 2019}}

[[File:Betsy Ross sewing.jpg|thumb|Betsy Ross sewing]]

===Betsy Ross===
[[Betsy Ross]] (January 1, 1752 – January 30, 1836) is widely credited with making the first American flag. There is, however, no credible historical evidence that the story is true. Research conducted by the [[National Museum of American History]] notes that the story of Betsy Ross making the first American flag for General George Washington entered into American consciousness about the time of the 1876 centennial celebrations. In the 2008 book ''The Star-Spangled Banner: The Making of an American Icon'',<ref>{{Cite web |title=NMAH {{!}} Resources: FAQs |url=https://amhistory.si.edu/starspangledbanner/faqs.aspx |access-date=2022-10-17 |website=amhistory.si.edu}}</ref> Smithsonian experts point out that accounts of the event appealed to Americans eager for stories about the revolution and its heroes and heroines. Betsy Ross was promoted as a patriotic role model for young girls and a symbol of women's contributions to American history.<ref>{{Cite journal |title="God, Home, and Country": Women, Historical Memory, and National Identity in English Canada and the United States |year=2018 |url=https://www.tandfonline.com/doi/full/10.1080/02722011.2018.1472946 |access-date=2022-07-02 |doi=10.1080/02722011.2018.1472946|last1=Snell |first1=Rachel A. |journal=American Review of Canadian Studies |volume=48 |issue=2 |pages=244–255 |s2cid=149523167 }}</ref>

Other Revolutionary War heroes who became figures of American folklore include: [[Benedict Arnold]], [[Benjamin Franklin]], [[Nathan Hale]], [[John Hancock]], [[John Paul Jones]] and [[Francis Marion]].<ref>{{Cite web|url=https://www.smithsonianmag.com/history/the-swamp-fox-157330429/|title=The Swamp Fox|last=Crawford|first=Amy|website=Smithsonian|language=en|access-date=2019-02-24}}</ref>

==Tall tales==
The [[tall tale]] is a fundamental element of American folk literature. The tall tale's origins are seen in the bragging contests that often occurred when men of the [[American frontier]] gathered. A tall tale is a story with unbelievable elements, relayed as if it were true and factual. Some such stories are exaggerations of actual events; others are completely fictional tales set in a familiar setting, such as the American Old West, or the beginning of the Industrial Revolution. They are usually humorous or good-natured. The line between myth and tall tale is distinguished primarily by age; many myths exaggerate the exploits of their heroes, but in tall tales, the exaggeration looms large, to the extent of becoming the whole of the story.<ref>{{Cite web|last=Paquette|first=Dan|title=LibGuides: ENG 225 - Children's Literature (Fairy Tales, Folklore, Myths, and Legends): Definitions|url=https://libguides.stcc.edu/c.php?g=886516&p=6370591|access-date=2021-07-21|website=libguides.stcc.edu|language=en}}</ref>

===Based on historical figures===
* [[Johnny Appleseed|John Chapman]] (September 26, 1774 – March 18, 1845), widely known as Johnny Appleseed, was an American pioneer nurseryman who introduced apple trees to large parts of Pennsylvania, Ohio, Indiana, and Illinois. He became an American legend while still alive, largely because of his kind and generous ways, and the symbolic importance he attributed to apples. Johnny Appleseed is remembered in American popular culture by his traveling song or Swedenborgian hymn ("The Lord is good to me...").
* [[Daniel Boone]] (November 2, 1734 [O.S. October 22] – September 26, 1820) was an American pioneer, explorer, and frontiersman whose frontier exploits made him one of the first folk heroes of the United States.
* [[Davy Crockett]] (August 17, 1786 – March 6, 1836) was a 19th-century American folk hero, frontiersman, soldier and politician. He is commonly referred to in popular culture by the epithet, "King of the Wild Frontier". He represented Tennessee in the U.S. House of Representatives, served in the [[Texas Revolution]], and died at the [[Battle of the Alamo]].
* [[Mike Fink]] (c. 1770/1780 – c. 1823) called "king of the keelboaters", was a semi-legendary brawler and river boatman who exemplified the tough and hard-drinking men who ran keelboats up and down the [[Ohio River|Ohio]] and [[Mississippi River|Mississippi]] Rivers.
* Martha Jane Canary (May 1, 1852 – August 1, 1903), better known as [[Calamity Jane]], was an American frontierswoman, and professional scout best known for her claim of being an acquaintance of [[Wild Bill Hickok]]. She is said to have also exhibited kindness and compassion, especially to the sick and needy. It was from her that [[Bret Harte]] took his famous character of Cherokee Sal in ''The Luck of Roaring Camp''.
* [[Jigger Johnson]] (1871–1935), was a [[lumberjack]] and [[log driving|log driver]] from northern [[New England]] who is known for his numerous off-the-job exploits, such as catching [[bobcats]] alive with his bare hands, and drunken brawls.<ref>''Appalachia'' Appalachian Mountain Club, 1964.</ref><ref>Monahan, Robert. "Jigger Johnson", ''New Hampshire Profiles magazine'', Northeast Publications, Concord, New Hampshire, April, 1957.</ref>
* [[John Henry (folklore)|John Henry]] was an African-American railroad worker who is said to have worked as a "steel-driving man"—a man tasked with hammering a steel drill into rock to make holes for explosives to blast the rock away in constructing a railroad tunnel. According to legend, John Henry's prowess as a steel-driver was measured in a race against a steam-powered hammer, which he won, only to die in victory with his hammer in his hand and his heart giving out from stress. The "Ballad of John Henry" is a musical rendition of his story.
* [[Molly Pitcher]] was a nickname given to a woman said to have fought in the American Battle of Monmouth, who is generally believed to have been [[Mary Hays (American Revolutionary War)|Mary Hays]]. Since various Molly Pitcher tales grew in the telling, many historians regard Molly Pitcher as folklore rather than history, or suggest that Molly Pitcher may be a composite image inspired by the actions of a number of real women. The name itself may have originated as a nickname given to women who carried water to men on the battlefield during the war.

Other historical figures include Titanic survivor [[Margaret Brown|Molly Brown]], Wild West showman [[Buffalo Bill|Buffalo Bill Cody]], and sharpshooter [[Annie Oakley]].

===Fictional characters===
* [[Paul Bunyan]] is a lumberjack figure in North American folklore and tradition. One of the most famous and popular North American folklore heroes, he is usually described as a giant as well as a lumberjack of unusual skill, and is often accompanied in stories by his animal companion, [[Babe the Blue Ox]]. The character originated in folktales circulated among lumberjacks in the Northeastern United States and eastern Canada, first appearing in print in a story published by Northern Michigan journalist James MacGillivray in 1906.
* [[Cordwood Pete]] is said to be the younger brother of legendary lumberjack Paul Bunyan.
* The [[Lone Ranger]] is a fictional hero of the west who fought raiders and robbers in the Texas area. The sole survivor of a group of six rangers, he set out to bring the criminals who killed his brother to justice. The Lone Ranger is said to have been based on [[Bass Reeves]] by Historian Art Burton but that is in dispute.<ref>{{Cite web |last1=Burton |first1=Art |last2=Boardman |first2=Mark |title=Once And For All, Is The Lone Ranger Based on Bass Reeves? |url=https://truewestmagazine.com/article/once-and-for-all-is-the-lone-ranger-based-on-bass-reeves/ |access-date=2022-11-01 |website=True West Magazine |language=en-US}}</ref><ref>{{Cite web |last=LaCapria |first=Kim |title=Was the Original 'Lone Ranger' a Black Man? - Truth or Fiction? |url=https://www.truthorfiction.com/original-lone-ranger-a-black-man-and-freed-slave-named-bass-reeves/ |access-date=2022-11-01 |language=en-us}}</ref>
* [[Johnny Kaw]] is a mythical Kansas settler whose exploits created elements of the Kansas landscape and helped establish wheat and sunflowers as major crops. The character dates to the 1955 centennial of Kansas and has been explored in numerous books.
* [[John the Conqueror]] also known as High John the Conqueror, and many other folk variants, is a folk hero from African-American folklore. John the Conqueror was an African prince who was sold as a slave in the Americas. Despite his enslavement, his spirit was never broken and he survived in folklore as a sort of a trickster figure, because of the tricks he played to evade his masters. Joel Chandler Harris's 'Br'er Rabbit' of the Uncle Remus stories is said to be patterned after High John the Conqueror.
* [[Pecos Bill]] is an American cowboy, apocryphally immortalized in numerous tall tales of the Old West during American westward expansion into the Southwest of Texas, New Mexico, Southern California, and Arizona
[[File:MOLLY PITCHER. (Ten American Girls from History 1917).jpg|thumb|upright|MOLLY PITCHER. (Ten American Girls from History 1917)]]
* [[Captain Stormalong]] was an American folk hero and the subject of numerous nautical-themed tall tales originating in Massachusetts. Stormalong was said to be a sailor and a giant, some 30 feet tall; he was the master of a huge clipper ship known in various sources as either the Courser or the Tuscarora, a ship so tall that it had hinged masts to avoid catching on the moon.{{citation needed|date=January 2019}}

==Legendary and folkloric creatures==
*[[Bigfoot]], also known as "Sasquatch", is the name given to an ape-like creature that some believe inhabit mostly forests in the [[Pacific Northwest]] region of, and throughout the entirety of, North America. Bigfoot is usually described as a large, hairy, [[bipedalism|bipedal]] humanoid, although descriptions vary depending on location. The height range is about 6 to 10 feet tall with black, dark brown, or dark reddish hair.<ref name="skepdic">{{cite web|url=http://www.skepdic.com/bigfoot.html |title=Bigfoot [a.k.a. Abominable Snowman of the Himalayas, Mapinguari (the Amazon), Sasquatch, Yowie (Australia) and Yeti (Asia)] |publisher=The Skeptic's Dictionary |access-date=August 17, 2008 | archive-url= https://web.archive.org/web/20080914040152/http://skepdic.com/bigfoot.html| archive-date= September 14, 2008 | url-status=live}}</ref><ref name="Britannica">{{cite encyclopedia |year=2008 |title=Sasquatch |encyclopedia=Encyclopædia Britannica |url=http://global.britannica.com/EBchecked/topic/524755/Sasquatch}}</ref> One of the most famous accounts of Bigfoot is the [[Patterson-Gimlin film]], where a supposedly female Bigfoot marches across the screen with giant strides, turns to face the camera, then marches off up a steep hill and into the forest.<ref name="p&m">{{cite book | author=Roger Patterson & Chris Murphy | others=Illustrated by Roger Patterson | title=The Bigfoot Film Controversy ''(contains Patterson's 1966 book,'' Do Abominable Snowmen of America Really Exist?) | orig-year=1966 | year=2005 | publisher=Hancock House | isbn=0-88839-581-7}}</ref> There are more than 100 sightings reported yearly. Among these reporters are veterans, campers, hikers, explorers, hunters, and more. There are several websites, podcasts and organizations related to Bigfoot.
* [[Champ (cryptozoology)|Champ]] is the name given to a reputed lake monster living in [[Lake Champlain]], a natural freshwater lake in North America. The lake crosses the [[Canada-United States border|U.S.–Canada border]], located partially in the Canadian province of [[Quebec]] and partially in the U.S. states of [[Vermont]] and [[New York (state)|New York]]. There is no scientific evidence for Champ's existence, though there have been over 300 reported sightings.<ref>{{Cite web|date=2011-07-19|title=Champ, the Lake Champlain Monster|url=https://www.lakechamplainregion.com/heritage/champ|access-date=2021-11-29|website=Lake Champlain Region|language=en}}</ref>
*[[Punxsutawney Phil]] is a semi-mythical groundhog central to the most well-known [[Groundhog Day]] ceremony, a [[Pennsylvania Dutch]] superstition that claims to predict the arrival of spring. According to tradition, the same groundhog has made predictions ever since the 1800s.
* [[Jersey Devil|The Jersey Devil]] is a legendary creature said to inhabit the [[New Jersey Pine Barrens]] of [[South Jersey|Southern New Jersey]] in the United States. The creature is often described as a flying biped with hooves, but there are many different variations. The most common description is that of a kangaroo-like creature with the face of a horse, the head of a dog, leathery bat-like wings, horns, small arms with clawed hands, red eyes, cloven hooves and a forked tail. It has been reported to move quickly, as to avoid human contact, and often is described as emitting a "blood-curdling scream".<ref name=mccloy>''The Jersey Devil'', by James F. McCloy and Ray Miller Jr., Middle Atlantic Press. {{ISBN|0-912608-11-0}}</ref><ref>{{cite web |url=http://www.pinelandsalliance.org/history/devil/ |title=The Jersey Devil & Pine Barrens Folklore – New Jersey Pine Barrens |publisher= Pinelands Preservation Alliance|access-date=2014-01-04 |archive-url=https://web.archive.org/web/20131204044250/http://www.pinelandsalliance.org/history/devil/ |archive-date=2013-12-04 |url-status=dead }}</ref> The legend goes as such: a woman named Mother Leeds gave birth to her 13th child on a dark, stormy night. Mother Leed is said to be a witch and her 13th child was born the Devil. It soon grew wings and hooves, killed the midwife, and took off into the night.
* [[White Lady (ghost)|The White Lady]] is a type of female ghost reportedly seen in rural areas and associated with some local legend of tragedy. Common to many of them is the theme of losing or being betrayed by a husband or fiancé. They are often associated with an individual family line or said to be a harbinger of death, similar to a [[banshee]].
* [[Mothman]] is a mythical creature from [[Point Pleasant, West Virginia]] described as a large humanoid with glowing red eyes on its face and large bird-like wings with fur covering its body. Mothman has been blamed for the collapse of the [[Silver Bridge]].
* The [[Hodag]] is a mythical beast that is said to inhabit the forests of Northern [[Wisconsin]], particularly around the city of [[Rhinelander, Wisconsin|Rhinelander]]. The Hodag has a reptilian body with the horns of a bull and is said to have a penchant for mischief.
*Old Black Eyes is a spectral hound said to frequent an area known as the Baker Rocks, located near the top of the [[Black Mountains (North Carolina)|Black Mountains]] of [[North Carolina]]. Old Black Eyes is said to be the spirit of Jim Baker, who lived at the rocks and was regarded as a witch with supernatural powers by the local mountain people. According to legend, Jim Baker performed some sort of ritual at an old Indian cemetery, near the Black Mountains, where he proceeded to sell his soul to the [[Devil]]. The Devil proceeded to turn Baker's pupils "unnaturally black" as a sign of their deal and hell's claim on his soul. Upon his death, Baker was said to take the spirit of a "devil dog", identifiable by the large black pupils of its eyes, that people feared to approach, believing it was surrounded in [[black magic]]. It was said the only way to get rid of Old Black Eyes was to draw its picture, pin it to a tree, and then shoot it with a gun.<ref>{{Cite book|last=Curran|first=Bob|title=Mysterious Celtic Mythology In American Folklore|publisher=Pelican Publishing Company, Inc.|year=2010|isbn=978-1-58980-743-3|location=Gretna, Louisiana|pages=265–266}}</ref>
*In North American [[folklore]], [[Fearsome critters]] were [[tall tale]] animals jokingly said to inhabit the wilderness in or around [[logging camp]]s, especially in the [[Great Lakes]] region. Today, the term may also be applied to similar [[Legendary creatures|fabulous beasts]].

Other folkloric creatures include the [[Chupacabra]], [[Jackalope]], the [[Nain Rouge]] of [[Detroit, Michigan]], [[Wendigo]] of [[Minnesota]] and [[Chessie (sea monster)|Chessie]], a legendary sea monster said to live in [[Chesapeake Bay]].<ref>{{Cite web|last=Kappatos|first=Nicole|date=August 30, 2018|title=From the Archives: Chessie, the Chesapeake Bay sea monster|url=https://richmond.com/from-the-archives/plus/from-the-archives-chessie-the-chesapeake-bay-sea-monster/article_e3ddff32-9407-5773-87eb-da4e23478159.html|url-status=live|archive-url=|archive-date=|access-date=2021-02-03|website=Richmond Times-Dispatch|language=en}}</ref>
[[File:Nj devil notgreyscale.png|thumb|The Jersey Devil]]

==Literature==
[[Santa Claus]], also known as [[Saint Nicholas]], [[Father Christmas]], or simply "Santa", is a figure with legendary, mythical, historical and folkloric origins. The modern figure of Santa Claus was derived from the Dutch figure, Sinterklaas, which may, in turn, have its origins in the hagiographical tales concerning the Christian Saint Nicholas. "[[A Visit from St. Nicholas]]", also known as "The Night Before Christmas" is a poem first published anonymously in 1823 and generally attributed to Clement Clarke Moore. The poem, which has been called "arguably the best-known verses ever written by an American",<ref name=gotham>[[Edwin G. Burrows|Burrows, Edwin G.]] & [[Mike Wallace (historian)|Wallace, Mike]]. ''[[Gotham: A History of New York City to 1898]]''. New York: Oxford University Press, 1999. pp. 462–463 {{ISBN|0-19-511634-8}}</ref> is largely responsible for the conception of Santa Claus from the mid-nineteenth century to today, including his physical appearance, the night of his visit, his mode of transportation, the number and names of his reindeer, as well as the tradition that he brings toys to children. The poem has influenced ideas about St. Nicholas and Santa Claus from the United States to the rest of the English-speaking world and beyond. ''Is There a Santa Claus?'' was the title of an editorial appearing in the September 21, 1897, edition of The (New York) Sun. The editorial, which included the famous reply "[[Yes, Virginia, there is a Santa Claus]]", has become a part of popular [[Christmas]] folklore in the United States and Canada.<ref>{{Cite web |date=2020-12-14 |title=Holiday podcast: Yes, Virginia, There is a Santa Claus (re-aired) |url=https://journalism-history.org/2020/12/14/holiday-podcast-yes-virginia-there-is-a-santa-claus-re-aired/ |access-date=2022-10-17 |website=Journalism History journal |language=en}}</ref>

The [[Headless Horseman (Legend of Sleepy Hollow)|Headless Horseman]] is a fictional character from the short story "The Legend of Sleepy Hollow" by American author Washington Irving. The story, from Irving's collection of short stories, entitled The Sketch Book of Geoffrey Crayon, has worked itself into known American folklore/legend through literature and film.<ref>{{Cite book|last=Hischak|first=Thomas S.|url=https://books.google.com/books?id=EpWpDQAAQBAJ&q=The+Sketch+Book+of+Geoffrey+Crayon%2C+has+worked+itself+into+known+American+folklore%2Flegend+through+literature+and+film&pg=PA259|title=100 Greatest American Plays|date=2017-03-06|publisher=Rowman & Littlefield|isbn=978-1-4422-5606-4|language=en}}</ref>

'''"[[Rip Van Winkle]]"''' is a short story by the American author [[Washington Irving]], first published in 1819. It follows a [[Dutch-American]] villager in [[Colonial history of the United States|colonial America]] named Rip Van Winkle who meets mysterious Dutchmen, imbibes their liquor and falls asleep in the [[Catskill Mountains]]. He awakes 20 years later to a very changed world, having missed the [[American Revolution]].

Inspired by a conversation on [[nostalgia]] with his American expatriate brother-in-law, Irving wrote the story while temporarily living in [[Birmingham]], England. It was published in his collection, ''[[The Sketch Book of Geoffrey Crayon, Gent.]]'' While the story is set in [[New York (state)|New York]]'s Catskill Mountains near where Irving later took up residence, he admitted, "When I wrote the story, I had never been on the Catskills."<ref>Pierre M. Irving, ''The Life and Letters of Washington Irving'', G. P. Putnam's Sons, 1883, [https://books.google.com/books?id=Pp4EAAAAYAAJ&pg=PA176 vol. 2, p. 176].</ref>

==Folk music==
{{Main|American folk music}}
Native Americans were the earliest inhabitants of the land that is today known as the United States and played its first music. Beginning in the 17th century, immigrants from the United Kingdom, Ireland, Spain, Germany and France began arriving in large numbers, bringing with them new styles and instruments. African slaves brought musical traditions, and each subsequent wave of immigrants contributes to a melting pot. Folk music includes both traditional music and the genre that evolved from it during the 20th-century folk revival. The term originated in the 19th century but is often applied to music that is older than that.{{citation needed|date=January 2019}}

The earliest American scholars were with The American Folklore Society (AFS), which emerged in the late 1800s. Their studies expanded to include Native American music but still treated folk music as a historical item preserved in isolated societies. In North America, during the 1930s and 1940s, the Library of Congress worked through the offices of traditional music collectors Robert Winslow Gordon, Alan Lomax and others to capture as much North American field material as possible. Lomax was the first prominent scholar to study distinctly American folk music such as that of cowboys and southern blacks. His first major published work was in 1911, Cowboy Songs and Other Frontier Ballads, and was arguably the most prominent US folk music scholar of his time, notably during the beginnings of the folk music revival in the 1930s and early 1940s.{{citation needed|date=January 2019}}

The [[American folk music revival]] was a phenomenon in the United States that began during the 1940s and peaked in popularity in the mid-1960s. Its roots went earlier, and performers like [[Burl Ives]], [[Woody Guthrie]], [[Lead Belly]], and [[Oscar Brand]] had enjoyed a limited general popularity in the 1930s and 1940s. The revival brought forward musical styles that had, in earlier times, contributed to the development of country & western, jazz, and rock and roll music.{{citation needed|date=January 2019}}

===African-American music===
Slavery was introduced to the [[Thirteen Colonies]] beginning in the early 17th century in [[Colony of Virginia|Virginia]]. The ancestors of today's African-American population were brought from hundreds of tribes across West Africa and brought with them certain traits of West African music. This included call and response vocals, complex rhythmic music, syncopated beats, shifting accents, incorporation of hums and moans, which are sounds with no distinct meaning, and a combination of sound and body movements. The African musical focus on rhythmic singing and dancing was brought to the New World, where it became part of a distinct folk culture that helped Africans "retain continuity with their past through music."{{citation needed|date=November 2021}} Along with retaining many African elements, there was also a continuation of instruments. Enslaved Africans would either take with them African instruments or reconstructed them once in the New World. The first slaves in the United States sang work songs and field hollers. However, slave music was used for a variety of reasons. Music was included in religious ceremonies and celebrations, used to coordinate work, and to conceal hidden messages, like when they were commenting on slave owners. African American slave songs can be divided into three groups: religious, work, and recreational songs.<ref>{{Cite web|last=Bronner|first=Simon J.|date=2017-03-29|title=Folklore in the United States|url=https://oxfordre.com/literature/view/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-88|access-date=2021-02-23|website=Oxford Research Encyclopedia of Literature|language=en|doi=10.1093/acrefore/9780190201098.013.88|isbn=978-0-19-020109-8}}</ref><ref>{{Cite web|title=Roots of African American Music|url=https://music.si.edu/spotlight/african-american-music/roots-of-african-american-music|access-date=2021-02-23|website=Smithsonian Music|language=en}}</ref><ref>{{Cite web|title=Digital History|url=http://www.digitalhistory.uh.edu/era.cfm?eraID=6&smtID=6|access-date=2021-04-07|website=www.digitalhistory.uh.edu}}</ref>

====Spirituals====
Protestant hymns written mostly by New England preachers became a feature of camp meetings held among devout Christians across the South. Most slaves were either [[animist]]s or [[Muslim]]s, so they did not know about Christianity. To destroy any remnants of African culture or make more people disciples, slaves would be encouraged and taken to church. They became attracted to the grace and freedom that was preached within the church, which was very different from the lives they were living. Slaves would learn the same hymns that their masters sang, and when they came together they developed and sang adapted versions of these hymns, they were called [[Negro spirituals]]. It was from these roots, of spiritual songs, work songs, and field hollers, that blues, jazz, and gospel developed. Negro spirituals were primarily expressions of religious faith. These songs provided them a voice for their longing for freedom and to experience it. Around the 1840s, slaves knew that in the northern states slavery was illegal, and some northerners wanted the complete abolishment of slavery. So when they sang about heaven, it was also about possibly escaping north. In the early 19th century the Underground railroad was developed, containing a network of secret routes and safe houses, and it greatly impacted slaves' religious music. When there was any mention of trains, stations, etc. in spirituals they were directly referencing the Underground Railroad, such as the song "[[Swing Low, Sweet Chariot]]". These songs were designed so that slave owners thought that slaves were only singing about heaven.<ref>{{cite web |title=African American Spirituals |url=https://www.loc.gov/item/ihas.200197495/ |website=The Library of Congress |access-date=25 June 2020}}</ref><ref name="Guion">{{Cite web|last=Guion|first=David|date=2012-06-25|title=Slave music and the Civil War|url=https://music.allpurposeguru.com/2012/06/slave-music-and-the-civil-war/|access-date=2021-04-07|website=Musicology for Everyone|language=en-US}}</ref>

====Work songs====

Work Songs at least had two functions: one to benefit the slaves and another to benefit overseers. When a group of slaves had to work together on a hard task, like carrying a heavy load, singing would provide a rhythm that allowed them to coordinate their movements. When picking crops, music was not necessary, but when there was silence it would be uncomfortable for the overseers. Even though there was a presence of melancholy in songs, Southern slave owners would interpret that their slaves were happy and content, possibly because of their singing.<ref name="Guion"/>

====Recreational songs====

Even if slave owners attempted to forbid things like drums or remnants of African culture, they did not seem to mind them learning European instruments and music. In some cases, black string players would be invited to play to entertain white audiences. Between the week of Christmas and New Years’, owners would give their slaves a holiday. This provided a chance for slave families who had different masters to come together, otherwise, they would not go anywhere. Some slaves would craft items, but masters detested industrious slaves. So most slaves would spend their recreational time doing other things, like dancing and singing. Masters approved of such activities, but they may not have listened carefully to the songs that were performed.<ref name="Guion"/>

===Folk songs===
The original Thirteen Colonies of the United States were all former British possessions, and Anglo culture became a major foundation for American folk and popular music. Many American folk songs are identical to British songs in arrangements, but with new lyrics, often as parodies of the original material. Anglo-American traditional music also includes a variety of broadside ballads, humorous stories and tall tales, and disaster songs regarding mining, shipwrecks and murder.<ref>Kip Lornell, ''Exploring American Folk Music: Ethnic, Grassroots, and Regional Traditions in the United States'' (Oxford MS: Univ. Press of Mississippi, 2012), 82-117. {{ISBN|1617032662}}; and Duncan Emrich, ed., ''Anglo-American Songs and Ballads'' (Washington DC: Library of Congress, 1947); available online at https://www.loc.gov/folklife/LP/AFS_L12.pdf
</ref>
Folk songs may be classified by subject matter, such as: [[drinking songs]], [[sporting song]]s, train songs, [[work song]]s, [[war songs]], and [[ballad]]s.
* [[The Star-Spangled Banner]]'s tune was adapted from an old English drinking song by John Stafford Smith called "To Anacreon in Heaven."
* "[[The Ballad of Casey Jones]]" is a traditional song about railroad engineer Casey Jones and his death at the controls of the train he was driving. It tells of how Jones and his fireman Sim Webb raced their locomotive to make up for lost time, but discovered another train ahead of them on the line, and how Jones remained on board to try to stop the train as Webb jumped to safety.
* "When Johnny Comes Marching Home" (sometimes "When Johnny Comes Marching Home Again") is a popular song of the American Civil War that expressed people's longing for the return of their friends and relatives who were fighting in the war. The Irish anti-war song "Johnny I Hardly Knew Ye" and "When Johnny Comes Marching Home" share the same melodic material. Based on internal textual references, "Johnny I Hardly Knew Ye" apparently dates from the early 1820s, while When Johnny Comes Marching Home was first published in 1863. "Johnny I Hardly Knew Ye" is a popular traditional Irish anti-war and anti-recruiting song. It is generally dated to the early 19th century, when soldiers from Athy, County Kildare served the British East India Company.
* "Oh My Darling, Clementine" (1884) is an American western folk ballad believed to have been based on another song called Down by the River Liv'd a Maiden (1863). The words are those of a bereaved lover singing about his darling, the daughter of a miner in the 1849 California Gold Rush. He loses her in a drowning accident. The song plays during the opening credits for the highly acclaimed [[John Ford]] movie "[[My Darling Clementine]]". It also runs as a background score all through the movie.
* [[The Yellow Rose of Texas (song)|The Yellow Rose of Texas]] is a traditional folk song. The original love song has become associated with the legend that Emily D. West, a biracial indentured servant, "helped win the Battle of San Jacinto, the decisive battle in the Texas Revolution".
* "[[Take Me Out to the Ball Game]]" is a 1908 Tin Pan Alley song by Jack Norworth and Albert Von Tilzer which has become the unofficial anthem of baseball, although neither of its authors had attended a game prior to writing the song. The song is traditionally sung during the seventh-inning stretch of a baseball game. Fans are generally encouraged to sing along.

Other American folksongs include: "[[She'll Be Coming 'Round the Mountain]]", "[[Skewball]]", "[[Big Bad John]]", "[[Stagger Lee (song)|Stagger Lee]]", "[[Camptown Races]]" and "[[The Battle Hymn of the Republic]]".

===Sea shanties===
{{Main|Sea shanty}}
Work songs sung by sailors between the 18th and 20th centuries are known as sea shanties. The shanty was a distinct type of work song, developed especially in American-style merchant vessels that had come to prominence in decades prior to the American Civil War. These songs were typically performed while adjusting the rigging, raising anchor, and other tasks where men would need to pull in rhythm. These songs usually have a very punctuated rhythm precisely for this reason, along with a call-and-answer format. Well before the 19th century, sea songs were common on rowing vessels. Such songs were also very rhythmic in order to keep the rowers together.<ref>{{Citation|title=Early Naval Ballads of England (1841)|date=2019-06-11|url=https://archive.org/details/earlynavalballa00hallgoog|publisher=Printed for the Percy society by C. Richards}}</ref>

They were notably influenced by songs of African Americans, such as those sung whilst manually loading vessels with cotton in ports of the southern United States. The work contexts in which African-Americans sang songs comparable to shanties included: boat-rowing on rivers of the southeastern U.S. and Caribbean; the work of stokers or "firemen", who cast wood into the furnaces of steamboats plying great American rivers;and stevedoring on the U.S. eastern seaboard, the Gulf Coast, and the Caribbean—including "cotton-screwing": the loading of ships with cotton in ports of the American South. During the first half of the 19th century, some of the songs African Americans sang also began to appear in use for shipboard tasks, i.e. as shanties.

Shanty repertoire borrowed from the contemporary popular music enjoyed by sailors, including minstrel music, popular marches, and land-based folk songs, which were adapted to suit musical forms matching the various labor tasks required to operate a sailing ship. Such tasks, which usually required a coordinated group effort in either a pulling or pushing action, included weighing anchor and setting sail.
* "Poor Paddy Works on the Railway" is a popular Irish and American folk song. Historically, it was often sung as a sea chanty. The song portrays an Irish worker working on a railroad. There are numerous titles of the song including, "Pat Works on the Railway" and "Paddy on the Railway". "Paddy Works on the Erie" is another version of the song. "Paddy on the Railway" is attested as a chanty in the earliest known published work to use the word "chanty", G. E. Clark's ''Seven Years of a Sailor's Life'' (1867). Clark recounted experiences fishing on the Grand Banks of Newfoundland, in a vessel out of Provincetown, Mass. c. 1865–66. At one point, the crew is getting up the anchor in a storm, by means of a pump-style windlass. One of the chanties the men sing while performing this task is mentioned by title, "Paddy on the Railway."

===Shaker music===
{{Shaker music}}
The [[Shakers]] is a religious sect founded in 18th-century England upon the teachings of [[Ann Lee]]. Shakers today are most known for their cultural contributions, especially style of music and furniture. The Shakers composed thousands of songs, and also created many dances; both were an important part of the Shaker worship services. In Shaker society, a [[Era of Manifestations|spiritual "gift"]] could also be a musical revelation, and they considered it important to record musical inspirations as they occurred. "[[Simple Gifts]]" was composed by Elder [[Joseph Brackett]] and originated in the [[Alfred Shaker Historic District|Alfred Shaker community]] in Maine in 1848. [[Aaron Copland]]'s iconic 1944 ballet score [[Appalachian Spring]], uses the now famous Shaker tune "Simple Gifts" as the basis of its finale.<ref>{{Diff|en:Simple_Gifts|diff=|oldid=877536507|label=en:Simple_Gifts, oldid 877536507}}{{Circular reference|date=August 2021}}</ref>

==Folk dancing==
Folk dances of British origin include the square dance, descended from the quadrille, combined with the American innovation of a caller instructing the dancers. The religious [[communal society]] known as the Shakers emigrated from England during the 18th century and developed their own folk dance style.<ref>R.C. Opdahl, V.E. Woodruff Opdahl, A Shaker Musical Legacy, A Shaker Musical Legacy, (London: U. Press of New England) 2004, pp. 24, 279.
"’Let Us Labor’: The Evolution of Shaker Dance", Shaker Heritage Society, https://shakerheritage.wordpress.com/2012/04/04/let-us-labor-the-evolution-of-shaker-dance/
</ref>

==Locations and landmarks==
* the "Lost Colony" of Roanoke Island: In 1587, Sir Walter Raleigh recruited over 100 men, women and children to journey from England to Roanoke Island on North Carolina's coast and establish the first English settlement in America under the direction of John White as governor. [[Virginia Dare]] (born August 18, 1587) was the first child born in the Americas to English parents, Ananias and Eleanor White Dare in the short-lived Roanoke Colony. The fact of her birth is known because the governor of the settlement, Virginia Dare's grandfather, John White, returned to England in 1587 to seek fresh supplies. When White eventually returned three years later, Virginia and the other colonists were gone. During the past four hundred years, Virginia Dare has become a prominent figure in American myth and folklore, symbolizing different things to different groups of people. She is the subject of a poem (''Peregrine White and Virginia Dare'') by Rosemary and [[Stephen Vincent Benét]], and the North Carolina ''Legend of the White Doe''. While often cited as an indigenous legend, the white doe seems to have its roots in English folklore. White deer are common in English legends and often used as symbols of Christian virtue. A similar story of a young girl transformed into a white deer can be found in Yorkshire, where it formed the basis for Wordsworth's poem ''[[The White Doe of Rylstone]]''.<ref>{{cite web|url=http://www.northcarolinaghosts.com/coast/virginia-dare-white-doe.php |title=''Legend of the White Doe'' |publisher=Northcarolinaghosts.com |access-date=2012-12-29}}</ref> In the four centuries since their disappearance, the Roanoke colonists have been the subject of a mystery that still challenges historians and archaeologists as one of America's oldest.<ref>{{cite web|url=http://www.coastalguide.com/packet/lostcolony-croatan.shtml |title=Hause, Eric ''The Lost Colony'' |publisher=Coastalguide.com |access-date=2012-12-29}}</ref>
* [[Bennington Triangle]] is an area of southwestern Vermont within which a number of people went missing between 1945 and 1950. The area shares characteristics with the [[Bridgewater Triangle]] in [[Southeastern Massachusetts]].
* The [[Bridgewater Triangle]] is an area of about 200 square miles (520 km2) within southeastern [[Massachusetts]] in the [[United States]], claimed to be a site of alleged [[paranormal phenomena]], ranging from [[UFO]]s to [[poltergeists]], orbs, balls of fire and other spectral phenomena, various [[bigfoot]]-like sightings, giant snakes and [[Thunderbird (cryptozoology)|thunderbirds]]. The term was coined by New England based [[Cryptozoology|cryptozoologist]] [[Loren Coleman]].
* [[Times Square]] is a major commercial intersection in Midtown Manhattan, New York City, at the junction of Broadway and Seventh Avenue and stretching from West 42nd to West 47th Streets. Times Square – iconified as "The Crossroads of the World" is the brightly illuminated hub of the Broadway [[Theater District, Manhattan|Theater District]]. Formerly Longacre Square, Times Square was renamed in April 1904 after The New York Times moved its headquarters to the newly erected Times Building site of the annual ball drop on New Year's Eve. The northern triangle of Times Square is technically Duffy Square, dedicated in 1937 to Chaplain Francis P. Duffy of New York City's "Fighting 69th" Infantry Regiment; a memorial to Duffy is located there, along with a statue of George M. Cohan. The Duffy Statue and the square were listed on the National Register of Historic Places in 2001.
[[File:Empirestatebuildingfrombrooklynnewyork.jpg|thumb|upright|The Empire State Building]]
* [[Empire State Building]] is a 102-story skyscraper located in New York City at the intersection of Fifth Avenue and West 34th Street. Its name is derived from the nickname for New York, the Empire State. It stood as the world's tallest building for 40 years, from its completion in 1931. The Empire State Building is generally thought of as an American cultural icon. The project involved 3,400 workers, mostly immigrants from Europe, along with hundreds of Mohawk ironworkers, many from the Kahnawake reserve near Montreal. Perhaps the most famous popular culture representation of the building is in the 1933 film King Kong, in which the title character, a giant ape, climbs to the top to escape his captors but falls to his death after being attacked by airplanes. The 1957 romantic drama film An Affair to Remember involves a couple who plan to meet atop the Empire State Building, a rendezvous that is averted by an automobile accident. The 1993 film Sleepless in Seattle, a romantic comedy partially inspired by An Affair to Remember, climaxes with a scene at the Empire State observatory.

Other locations and landmarks that have become part of American folklore include: [[Independence Hall]], [[Monument Valley]], [[Ellis Island]], [[Hoover Dam]], [[Pearl Harbor]], the [[Vietnam War Memorial]], and the [[Grand Canyon]].{{citation needed|date=January 2019}}

==Cultural icons==
* The [[Liberty Bell]] is an iconic symbol of American independence, located in Philadelphia, Pennsylvania. The bell was commissioned from the London firm of Lester and Pack in 1752, and was cast with the lettering (part of Leviticus 25:10) "Proclaim LIBERTY throughout all the land unto all the inhabitants thereof." In the 1830s, the bell was adopted as a symbol by abolitionist societies, who dubbed it the "Liberty Bell". It acquired its distinctive large crack sometime in the early 19th century—a widespread story claims it cracked while ringing after the death of Chief Justice John Marshall in 1835.{{citation needed|date=January 2019}}
* The [[Statue of Liberty]] a colossal neoclassical sculpture on Liberty Island in New York Harbor, designed by Frédéric Bartholdi and dedicated on October 28, 1886. The statue, a gift to the United States from the people of France, is of a robed female figure representing Libertas, the Roman goddess of freedom, who bears a torch and a tablet upon which is inscribed the date of the American Declaration of Independence, July 4, 1776. The statue is an icon of freedom and of the United States: a welcoming signal to immigrants arriving from abroad.
* [[Uncle Sam]] (initials U.S.) is a common national personification of the American government and came into use during the War of 1812. According to legend, Samuel Wilson, a meatpacker in New York, supplied rations for the soldiers and stamped the letters U.S. on the boxes, which stood for United States but was jokingly said to be the initials of Uncle Sam. An Uncle Sam is mentioned as early as 1775, in the original "Yankee Doodle" lyrics of the Revolutionary War {{Citation needed|date=June 2017}}. "[[Columbia (name)|Columbia]]", who first appeared in 1738 and sometimes was associated with liberty, is the personification of the American nation, while Uncle Sam is a personification of the government; they are some times shown working together or disputing with one another over political issues, especially in the political cartoons of [[Puck (folklore)|Puck]]. With the American Revolutionary War came "Brother Jonathan" as a personification of the [[Americans|American]] [[Everyman]]; but it wasn't until after the War of 1812 Uncle Sam appeared.
* Shark Mouth [[nose art]] on military aircraft: Although originally from Austria this stylistic design was applied to the American Volunteer Group in Asia known more commonly as "The Flying Tigers". This design was painted on the units' P-40 fighters around the large air intake near the front of the plane. This image has since been placed on various aircraft such as American UH-1 and AH-1 helicopters during the [[Vietnam War]] as well as the modern-day A-10 Thunderbolt II, A-29 Supertucano and AT-6 Wolverine, and other vehicles both military and civilian alike.

Other cultural icons include [[Rosie the Riveter]], the [[United States Constitution]], the [[Colt Single Action Army]], [[Smokey Bear]], the [[Boeing B-52 Stratofortress]], [[Columbia (name)|Columbia]], and [[apple pie]].

==History==
Historical events that form a part of American folklore include: the [[Boston Massacre]], the [[Boston Tea Party]], [[Paul Revere#The Midnight Ride of Paul Revere|Paul Revere's Ride]], the [[Battle of the Alamo]], the [[Salem witch trials]], the [[Gunfight at the O.K. Corral]], the [[California Gold Rush]], the [[Battle of the Little Bighorn]], the [[Battle of Gettysburg]], the [[Attack on Pearl Harbor]], and the [[September 11 attacks|September 11th attacks]]<ref>e.g. Vincent Kelly Pollard, "Pearl Harbor", in Nadeau, Kathleen M.., Lee, Jonathan H. X., eds. ''Encyclopedia of Asian American Folklore and Folklife, vol. 1'' (Santa Barbara CA: ABC-CLIO, 2011), 630-31. {{ISBN|9780313350665}}</ref>.

==See also==
* [[Black Heritage Trail]]
* [[John C. Campbell Folk School]]
* [[Seeing the elephant]]

==References==
{{Reflist|30em}}

==Further reading==
* Coffin, Tristram P.; Cohen, Hennig, (editors), ''Folklore in America; tales, songs, superstitions, proverbs, riddles, games, folk drama and folk festivals'', Garden City, N.Y. : Doubleday, 1966. Selections from the ''Journal of American folklore''.
* {{cite journal|title=The Absurd Elephant: A Recent Riddle Fad|author=Ed Cray and Marilyn Eisenberg Herzog|journal=Western Folklore|volume=26|issue=1|date=January 1967|pages=27–36|doi=10.2307/1498485|publisher=Western Folklore, Vol. 26, No. 1|jstor=1498485}}—the evolution of the Elephant Riddle that entered U.S. folklore in California in 1963
* [https://archive.org/details/fearsomecreatur00coxgoog Cox, William T. with Latin Classifications by George B. Sudworth. Fearsome Creatures of the Lumberwoods. (Washington, D.C.: Judd & Detweiler Inc., 1910)]

==External links==
* [http://www.afsnet.org American Folklore Society]
* [https://web.archive.org/web/20110605103540/http://xroads.virginia.edu/~MA05/cline/obrother/free6/obrother1.htm American Myth Today: O Brother, Where Art Thou?] American Studies at the University of Virginia

{{United States topics}}
{{American folklore}}
{{North America topic|prefix=Folklore of}}

{{DEFAULTSORT:Folklore Of The United States}}
[[Category:American folklore| ]]
[[Category:Folklore by country|United States]]

Talk:Folklore of the United States

2023-05-01T01:56:48Z

PythonicWikier: /* Is the 2020 presidential election "folklore" */ new section

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==Untitled==
"[[Folklore]]" itself is a term rife with contradiction and confusion, and does little to accurately describe what it seeks to describe. Certainly, [[storytelling]] in its many guises (from jokes to parables to movies to the library story hour) in included, as are the rhymes and songs learned by ear on the playground or around the campfire. The best way to characterize American Folklore is to say that it is comprised of those secular tales which, while possibly religious in nature in some cases, mostly conerned themselves with making mythic the mundane beliefs of an itinerant people. American Folklore is particularly interested in manufacturing a ready-made national identity for its disparate, multi-lingual, multi-cultural society. It seeks to create a big picture for the nation to rally around. It uses many tools, including false history, magical realism, satire and an almost maniacal obsession with the exoticism of "local color." Those tools can be deployed as a means of appealing to the "better angels" of the American conscience. But just as often, they can be abused for the agrandizement of a few at the expense of key groups within the whole. In many cases, both uses coexist in an interesting, beautiful, sickening and deadly "melting pot" of intentions.

I removed this paragraph to talk, because I see some serious NPOV issues here. It fairly reeks of [[postmodern]] condescension, and strikes me as inappropriately focused on identity politics. Questioning the validity of [[folklore]] as a meaningful category or a subject for study probably belongs on the folklore page itself, rather in any case. The history credits most of this text to the ever-prolific Conversion Script. What say ye? -- [[User:Ihcoyc|IHCOYC]] 14:30 Apr 24, 2003 (UTC)

== Pocahontas a Savage? ==

Surely some of the European settlers felt that Native Americans were savages, but should we really list Geronimo, Pocahontas, Squanto and Hiawatha under "Animals and Savages" as if there were no disputing that they were no more civilized than bigfoot? So I'm just going to remove them from that category, and if anyone feels they should be in this article, perhaps they can insert them somewhere not so demeaning. --[[User:Misfit|Misfit]] 03:44, 8 Aug 2003 (UTC)

== What about Non-American people important to American mythos? What about fictional characters part of American identity? ==

Surely Osama bin Laden has become highly mythologized in American culture. Or rather, demonized. He is basically the modern-day Satan/bogeyman. What about mascots like Ronald McDonald? McDonald's is perhaps America's most iconic and largest fast food chain in existence and IIRC Ronald is just as famous as Pikachu as an icon. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[User:24.227.159.150|24.227.159.150]] ([[User talk:24.227.159.150#top|talk]] • [[Special:Contributions/24.227.159.150|contribs]]) 09:07, 8 August 2011 (UTC)

== External links modified ==

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== Oz ==

Why is the Wizard of Oz included here? It is not a folktale. [[User:Manannan67|Manannan67]] ([[User talk:Manannan67|talk]]) 02:41, 19 June 2020 (UTC)
:Agreed. I've removed it. [[User:Woodroar|Woodroar]] ([[User talk:Woodroar|talk]]) 17:41, 23 June 2020 (UTC)

== Folklore definition differs from WPs ==

This article is very different from other countrys' folklore articles, it looks like to justify the content [[User:Wakelamp|Wakelamp d[@-@]b]] ([[User talk:Wakelamp|talk]]) 12:47, 31 May 2022 (UTC)

== Is the 2020 presidential election "folklore" ==

It says that the 2020 presidential election is folklore. I find that hard to believe. We should remove it. [[User:PythonicWikier|PythonicWikier]] ([[User talk:PythonicWikier|talk]]) 01:56, 1 May 2023 (UTC)

Red Red Wine

2023-05-01T01:07:29Z

PythonicWikier: changed location of sentence to refer to the cover.

{{Short description|1967 single by Neil Diamond}}
{{Use mdy dates|date=June 2022}}
{{Infobox song
| name = Red Red Wine
| cover = Red Red Wine label.jpg
| alt =
| type = single
| artist = [[Neil Diamond]]
| album = [[Just for You (Neil Diamond album)|Just for You]]
| B-side = [[Red Rubber Ball]]
| released = {{start date|1967}}
| recorded =
| studio =
| venue =
| genre = {{hlist|[[Pop music|Pop]]}}
| length = 2:42
| label = Bang
| writer = [[Neil Diamond]]
| producer = {{hlist|[[Jeff Barry]]|[[Ellie Greenwich]]}}
| prev_title = New Orleans
| prev_year = 1968
| next_title = Brooklyn Roads
| next_year = 1968
}}

"'''Red Red Wine'''" is a song originally written, performed and recorded by American singer [[Neil Diamond]] in 1967 that appears on his second studio album, ''[[Just for You (Neil Diamond album)|Just for You]]''. The lyrics are written from the perspective of a person who finds that drinking [[red wine]] is the only way to forget his woes.

[[UB40]] recorded a [[cover version]] in 1983 that went to {{abbr|No.|Number}} 1 in the UK and was moderately successful in the United States. It was rereleased in 1988 and went to No. 1 on the [[Billboard Hot 100|''Billboard'' Hot 100]].{{citation needed span|date=April 2023|This cover is often mistaken for being a [[Bob Marley]] song.}}

==Neil Diamond version==
When Diamond left the [[Bang Records]] label in 1968, the label continued to release his singles, often adding newly recorded instruments and background vocals to album tracks from his two albums for Bang. For the "Red Red Wine" single, Bang added a background choir without Diamond's involvement or permission. Diamond's version reached No. 62 on the [[Billboard Hot 100|''Billboard'' Hot 100]] chart in 1968. ''[[Billboard (magazine)|Billboard]]'' described the single as a "compelling, original folk-flavored ballad."<ref name=bb>{{cite news|newspaper=Billboard|accessdate=February 23, 2021|date=March 16, 1968|page=78|title=Spotlight Singles|url=https://worldradiohistory.com/Archive-All-Music/Billboard/60s/1968/Billboard%201968-03-16.pdf}}</ref> ''[[Cash Box]]'' called it a "softie featuring a melancholy tale by a figure drowning his sorrow" with "dramatic vocal performance in a neatly styled [[arrangement (music)|arrangement]]."<ref>{{cite magazine |title=CashBox Record Reviews |date=March 16, 1968 |page=16 |access-date=January 12, 2022 |url=https://worldradiohistory.com/Archive-All-Music/Cash-Box/60s/1968/CB-1968-03-16.pdf |magazine=Cash Box}}</ref>

A live version was released on Diamond's ''The Greatest Hits (1966–92)'', but the 1968 single version has never been issued on a vinyl album or CD. However, according to the liner notes in the booklet included in the 1996 box set ''In My Lifetime'', the version of "Red Red Wine" erroneously indicates it is “from Bang single 556” but it is really the original, non-overdubbed mono album master of the track. A review of the original 1996 release of this box set show Diamond also released a live version on ''[[Hot August Night]]'' (but not as a single.)

Several artists covered the song shortly after Diamond's recording was released:
* In 1968, Dutch singer Peter Tetteroo (from the band [[Tee-Set]]) had a hit with a version that reached No. 6 on the Dutch Top 40 chart.
* Jamaican-born singer Tony Tribe recorded a [[reggae]] version of the song in 1969 that reached No. 46 on the [[UK Singles Chart]].<ref name="British Hit Singles & Albums">{{cite book| first= David| last= Roberts| year= 2006| title= British Hit Singles & Albums| edition= 19th| publisher= Guinness World Records Limited| location= London| isbn= 1-904994-10-5| page= 565}}</ref> It became [[Trojan Records|Trojan Records']] first chart hit.<ref>{{cite web|url=http://www.trojanrecords.com/the-trojan-records-story|title=History - Trojan Records}}</ref>
* [[Vic Dana]]'s cover became his last Hot 100 hit, peaking at No. 72 in June 1970.

===Charts===
{|class="wikitable"
!Chart (1968)
!Peak position
|-
|U.S. ''Billboard'' [[Billboard Hot 100|Hot 100]]<ref>{{cite book |title= Joel Whitburn's Top Pop Singles, 14th Edition: 1955-2012 |last=Whitburn |first=Joel |author-link=Joel Whitburn |year=2013 |publisher=Record Research |page=237}}</ref>
|align="center"|62
|-
|}

==UB40 version==
{{Infobox song
| name = Red Red Wine
| cover = Red Red Wine.jpg
| alt =
| type = single
| artist = [[UB40]]
| album = [[Labour of Love]]
| B-side = Sufferin'
| released = {{start date|1983|8|8}}
| recorded = 1982
| studio =
| genre = [[Hip hop music|Hip hop]],[[Reggae]]
| length = {{ubl|5:20 (album version)|3:01 (short version)}}
| label = {{hlist|[[DEP International|DEP]] (UK)|[[A&M Records|A&M]] (US)|[[Virgin Records|Virgin]]}}
| writer = Neil Diamond
| producer = {{hlist|[[Pablo Falconer|Ray "Pablo" Falconer]]|UB40}}
| prev_title = I've Got Mine
| prev_year = 1983
| next_title = [[Please Don't Make Me Cry]]
| next_year = 1983
}}
[[UB40]] recorded a version of "Red Red Wine" for their album of [[cover versions]], ''[[Labour of Love]]''. According to UB40 member [[Astro (UB40)|Astro]], the group's former vocalist and trumpet player, the band were only familiar with Tony Tribe's version and did not realize that the writer and original singer was Neil Diamond. Astro told the ''[[Financial Times]]'', "Even when we saw the writing credit which said 'N Diamond,' we thought it was a Jamaican artist called Negus Diamond."<ref>{{cite web|url=http://www.nydailynews.com/entertainment/music/untold-story-behind-ub40-hit-reggae-song-red-red-wine-article-1.2947470|title=The untold story behind UB40's hit reggae song 'Red Red Wine' - NY Daily News|first=Brian|last=Lisi|website=[[New York Daily News]]}}</ref>

UB40's version features a lighter, [[reggae]]-style flavor compared to that of Diamond's somber, [[acoustic music|acoustic]] [[Sentimental ballad|ballad]]. The UB40 version adds a [[Deejay (Jamaican)|toasted]] verse by Astro, opening: "Red Red Wine, you make me feel so fine/You keep me rocking all of the time," which was edited from the single that reached No. 1 on the UK Singles Chart in August 1983 and No. 34 in the U.S. in March 1984.

In 1988, UB40 performed the song at the [[Nelson Mandela 70th Birthday Tribute|Nelson Mandela 70th Birthday Concert]]. Soon after, [[program director]] Guy Zapoleon of [[Phoenix, Arizona|Phoenix]]-based [[KZZP]]<ref>{{Cite news|url=http://www.slate.com/articles/podcasts/culturegabfest/2017/04/how_red_red_wine_by_ub40_became_an_unlikely_hit.html|title=Hit Parade: The Rogue DJ Edition|last=Molanphy|first=Chris|date=April 28, 2017|work=Slate|access-date=October 20, 2019|language=en-US|issn=1091-2339}}</ref> placed the full version, including Astro's "rap", on the station's playlist, and it soon became the station's most popular song. With UB40 ready to release ''[[Labour of Love II]]'', [[A&M Records]] promotion man Charlie Minor asked UB40 to hold off on releasing the album so that the label could reissue and promote "Red Red Wine." On the ''Billboard'' Hot 100 chart of October 15, 1988, the song hit No. 1.<ref>{{Cite magazine|url=https://www.billboard.com/articles/columns/hip-hop/8472113/ub40-red-red-wine-labour-of-love|title=35 Years After 'Red Red Wine,' UB40's 'Labour of Love' Continues|magazine=Billboard|access-date=October 20, 2019}}</ref> In September 2014, the [[Official Charts Company]] announced that sales in the UK had reached one million.<ref name="NOW million">{{cite web|url=http://www.officialcharts.com/chart-news/now-thats-what-i-call-a-million-tracklisting-revealed-3142/|title=Now That's What I Call A Million tracklisting revealed!|last=Moss|first=Liv|date=September 22, 2014|publisher=[[Official Charts Company]]|access-date=September 22, 2014}}</ref>

Neil Diamond has stated that UB40's "Red Red Wine" is among his favorite covers of his songs.<ref name="Reddit AMA">{{cite web|url=https://www.reddit.com/r/IAmA/comments/2jg30w/singersongwriter_neil_diamond_here_ama/clbe93t|date=October 16, 2014|title=Singer/songwriter Neil Diamond here, AMA!|publisher=[[Reddit]]|access-date=October 17, 2014}}</ref> He frequently performs the song live using the UB40 reggae arrangement rather than that of the original version.

===Charts===
====Weekly charts====
{|class="wikitable sortable"
!Chart (1983–2001)
!Peak position
|-
|Australia ([[Kent Music Report]])<ref>{{cite book|last=Kent|first=David|author-link=David Kent (historian)|title=Australian Chart Book 1970–1992|publisher=Australian Chart Book|location=St. Ives, N.S.W.|year=1993|edition=Illustrated|page=316|isbn=0-646-11917-6}} N.B. The Kent Report chart was licensed by [[Australian Recording Industry Association|ARIA]] between mid 1983 and June 19, 1988.</ref>
|align="center"|2
|-
|{{single chart|Austria|5|artist=UB40|song=Red Red Wine}}
|-
|{{single chart|Canadatopsingles|1|artist=UB40|song=Red Red Wine|chartid=4468|access-date=January 1, 2021}}
|-
|Denmark ([[Hitlisten]])<ref>{{Cite web|url=https://www.ukmix.org/showthread.php?63915-Danish-Charts-Archive|title = Danish Charts Archive?}}</ref>
|align="center"|2
|-
|{{single chart|Ireland2|1|artist=UB40|song=Red Red Wine|access-date=January 1, 2021}}
|-
|Netherlands ([[Dutch Top 40]])<ref>{{cite web |url=http://www.radio538.nl/web/show/id=44685/chartid=6395 |title=De Nederlandse Top 40, week 39, 1983 |url-status=dead |archive-url=https://web.archive.org/web/20080914215903/http://www.radio538.nl/web/show/id=44685/chartid=6395 |archive-date=September 14, 2008}}</ref>
|align="center"|1
|-
|{{single chart|New Zealand|1|artist=UB40|song=Red Red Wine}}
|-
|{{single chart|Norway|10|artist=UB40|song=Red Red Wine}}
|-
|South Africa ([[Springbok Radio]]/[[Radio Orion]])<ref>{{cite web|url=http://rock.co.za/files/springbok_top_20_(U).html|title=South African Rock Lists Website - SA Charts 1969 - 1989 Acts (U)|access-date=October 13, 2021}}</ref>
|align="center"|1
|-
|{{single chart|Sweden|14|artist=UB40|song=Red Red Wine}}
|-
|{{single chart|Switzerland|8|artist=UB40|song=Red Red Wine}}
|-
|{{single chart|UK|1|date=19830828}}
|-
{{single chart|Billboardhot100|1|artist=UB40|chartid=277578}}
|-
|{{single chart|West Germany|12|artist=UB40|song=Red Red Wine|songid=1015}}
|}

====Year-end charts====
{| class="wikitable"
|-
!Chart (1983)
!Position
|-
|Australia (Kent Music Report)<ref name="aus83">{{cite web |url=https://i.imgur.com/860ttad.jpg |title=Kent Music Report – National Top 100 Singles for 1983 |publisher=[[Kent Music Report]] |via=Imgur.com |access-date=January 22, 2023}}</ref>
| style="text-align:center;"|32
|-
!Chart (1988)
!Position
|-
|United States (''Billboard'')<ref>{{cite magazine |date=December 24, 1988 |title=1988 The Year in Music & Video: Top Pop Singles |page=Y-20 |magazine=Billboard |volume=100 |issue=52 }}</ref><ref>{{cite web|url=http://longboredsurfer.com/charts/1988|title=Billboard Top 100 – 1988|access-date=October 3, 2016}}</ref>
| style="text-align:center;"|39
|}

===Certifications===
{{Certification Table Top}}
{{Certification Table Entry |region=Canada |type=single |artist=UB40 |title=Red Red Wine |relyear=1983 |certyear=1984 |award=Gold}}
{{Certification Table Entry |region=Denmark |type=single |artist=UB40 |title=Red Red Wine |relyear=1983 |certyear=2022 |award=Gold |id=11312 |access-date=May 23, 2022}}
{{Certification Table Entry |region=New Zealand |type=single |artist=UB40 |title=Red Red Wine |relyear=1983 |certyear=1983 |award=Gold|id=3072 |access-date=November 25, 2021}}
{{Certification Table Entry |region=United Kingdom |type=single |artist=UB40 |title=Red Red Wine |relyear=1983 |certyear=2022 |award=Platinum |number=2 |salesamount=1,245,324 |salesref=<ref>{{cite web |first=Rob |last=Copsey |title=The UK's Official Chart 'millionaires' revealed |url=http://www.officialcharts.com/chart-news/the-uks-official-chart-millionaires-revealed__20459/ |publisher=[[Official Charts Company]] |date=September 19, 2017}}</ref> |id=15285-264-1 |access-date=June 7, 2022}}
{{Certification Table Entry |region=United States |type=single |artist=UB40 |title=Red Red Wine |relyear=1988 |certyear=1989 |award=Gold}}
{{Certification Table Bottom|streaming=true}}

==Other cover versions==
* [[Jimmy James (singer)|Jimmy James and the Vagabonds]] released a 1968 cover version for the UK market. It charted at No. 36.<ref>{{Cite web|url=https://www.officialcharts.com/artist/13404/jimmy-james-and-the-vagabonds/|title = JIMMY JAMES & THE VAGABONDS | full Official Chart History | Official Charts Company|website = [[OfficialCharts.com]]}}</ref>
* Tony Tribe covered the song in 1969, reaching No. 46 on the UK chart.<ref>{{Cite web|url=https://www.officialcharts.com/artist/13721/tony-tribe/|title=TONY TRIBE | full Official Chart History | Official Charts Company|website=[[OfficialCharts.com]]}}</ref>
* A 1970 remake by [[Vic Dana]] became a minor ''Billboard'' Hot 100 hit, peaking at No. 72, and reached No. 30 on the [[Adult Contemporary (chart)|Adult Contemporary chart]].<ref>{{cite book |title= Top Adult Contemporary: 1961-2001|last=Whitburn |first=Joel |author-link=Joel Whitburn |year=2002 |publisher=Record Research |page=70}}</ref>
* In early 1972, singer [[Roy Drusky]] reached No. 17 on the ''Billboard'' [[Hot Country Songs|Hot Country Singles]] chart<ref>{{cite book |title= The Billboard Book Of Top 40 Country Hits: 1944-2006, Second edition|last=Whitburn |first=Joel |author-link=Joel Whitburn |year=2004 |publisher=Record Research |page=110}}</ref> and No. 16 on the ''[[RPM (magazine)|RPM]]'' Country Tracks chart.{{Citation needed|date=October 2021}}
* In 1998, [[Sagarika]] released a [[Hindi]] cover version of "Red Red Wine" on her debut album ''Maa''.
* In 2000, the song was interpolated in a rap by British-American documentary filmmaker [[Louis Theroux]]. The rap was later remixed in 2022 by Duke & Jones in the single, "[[Jiggle Jiggle]]".<ref>{{Cite web |title=Duke & Jones & Louis Theroux Capitalize On A Viral Trend With New Song "Jiggle Jiggle" |url=https://genius.com/a/duke-jones-louis-theroux-capitalize-on-a-viral-trend-with-new-song-jiggle-jiggle |access-date=May 18, 2022 |website=Genius |language=en}}</ref>

==References==
{{Reflist|30em}}

{{Neil Diamond singles}}
{{UB40}}
{{Authority control}}

[[Category:1967 songs]]
[[Category:1968 singles]]
[[Category:1983 singles]]
[[Category:1988 singles]]
[[Category:A&M Records singles]]
[[Category:Bang Records singles]]
[[Category:Billboard Hot 100 number-one singles]]
[[Category:Cashbox number-one singles]]
[[Category:Dutch Top 40 number-one singles]]
[[Category:Irish Singles Chart number-one singles]]
[[Category:Neil Diamond songs]]
[[Category:Number-one singles in New Zealand]]
[[Category:RPM Top Singles number-one singles]]
[[Category:UK Singles Chart number-one singles]]
[[Category:Reggae songs]]
[[Category:Songs about alcohol]]
[[Category:Songs written by Neil Diamond]]
[[Category:UB40 songs]]
[[Category:Trojan Records singles]]
[[Category:Virgin Records singles]]
[[Category:Black-and-white music videos]]

SimPy

2023-04-27T20:05:44Z

PythonicWikier: fixed link location

{{About||the [[Python (programming language)|Python]] symbolic mathematics library|SymPy|the discontinued social bookmarking service|Simpy}}
{{Multiple issues|
{{advert|date=April 2014}}
{{primary sources|date=April 2014}}
}}

{{Infobox software
| name = SimPy
| title = SimPy, a free discrete-event simulation package based on Python
| logo = SimPy logo.svg
| logo size = 200px
| author = Klaus G. Müller, Tony Vignaux
| developer = Ontje Lünsdorf, Stefan Scherfke
| released = {{Start date|2002|09|17}}
| latest release version = 4.0.1
| latest release date = {{Start date and age|2020|04|15}}
| programming language = [[Python (programming language)|Python]]
| operating system = [[Cross-platform]]
| genre = [[Discrete event simulation]]
| license = [[MIT]]
| website = {{URL|simpy.readthedocs.org}}
}}
'''SimPy''' is a process-based [[discrete-event simulation]] framework based on standard [[Python (programming language)|Python]]. It enables users to model active components such as customers, vehicles, or agents as simple Python [[Generator (computer programming)|generator functions]]. SimPy is released as [[Open-source software|open source]] software under the [[MIT License]]. The first version was released in December 2002.

Its event dispatcher is based on Python's generators and can be used for asynchronous networking or to implement multi-agent systems (with both, simulated and real communication). Simulations can be performed “as fast as possible”, in real time (wall clock time) or by manually stepping through the events. Though it is theoretically possible to do continuous simulations with SimPy, it has no features to carry out that. However, SimPy is overkill for simulations with a fixed step size where your processes don't interact with each other or with shared resources — use a simple <code>while</code> loop in this case.

Additionally, SimPy provides different types of shared resources to simulate congestion points that have limited capacity, such as servers, checkout counters, and tunnels. In version 3.1 and above, SimPy offers monitoring capabilities to assist in collecting statistics about processes and resources.

Simpy 3.0 requires Python 3. <ref>{{Cite web |title=SimPy History & Change Log — SimPy 4.0.2.dev1+g2973dbe documentation |url=https://simpy.readthedocs.io/en/latest/about/history.html}}</ref>, while Simpy 4.0 requires Python 3.6+. SimPy distribution contains tutorials,<ref>{{cite journal |last1=Zinoviev |first1=Dmitry |date=February 2018 |title=Discrete Event Simulation. It's Easy with SimPy! |journal=PragPub |issue=104 |pages=1–16}}</ref> documentation, and examples.

== Example ==

The following is a SimPy simulation <ref>{{Cite web|url=https://stefan.sofa-rockers.org/downloads/simpy-ep14.pdf#page=5|title=Discrete-event simulation with SimPy|last=Scherfke|first=Stefan|date=July 25, 2014|website=|publisher=|page=5|format=PDF|access-date=August 10, 2016}}</ref> showing a '''clock''' process that prints the current simulation time at each step:
<syntaxhighlight lang="pycon">
>>> import simpy
>>>
>>> def clock(env, name, tick):
... while True:
... print(name, env.now)
... yield env.timeout(tick)
...
>>> env = simpy.Environment()
>>> env.process(clock(env, 'fast', 0.5))
<Process(clock) object at 0x...>
>>> env.process(clock(env, 'slow', 1))
<Process(clock) object at 0x...>
>>> env.run(until=2)
fast 0
slow 0
fast 0.5
slow 1
fast 1.0
fast 1.5
</syntaxhighlight>

==References==
{{Reflist}}

[[Category:Cross-platform software]]
[[Category:Free science software]]
[[Category:Python (programming language) libraries]]
[[Category:Simulation programming languages]]
[[Category:Articles with example Python (programming language) code]]

SimPy

2023-04-27T19:14:48Z

PythonicWikier: fixed some wording and added correct links. moved some information up.

{{About||the [[Python (programming language)|Python]] symbolic mathematics library|SymPy|the discontinued social bookmarking service|Simpy}}
{{Multiple issues|
{{advert|date=April 2014}}
{{primary sources|date=April 2014}}
}}

{{Infobox software
| name = SimPy
| title = SimPy, a free discrete-event simulation package based on Python
| logo = SimPy logo.svg
| logo size = 200px
| author = Klaus G. Müller, Tony Vignaux
| developer = Ontje Lünsdorf, Stefan Scherfke
| released = {{Start date|2002|09|17}}
| latest release version = 4.0.1
| latest release date = {{Start date and age|2020|04|15}}
| programming language = [[Python (programming language)|Python]]
| operating system = [[Cross-platform]]
| genre = [[Discrete event simulation]]
| license = [[MIT]]
| website = {{URL|simpy.readthedocs.org}}
}}
'''SimPy''' is a process-based [[discrete-event simulation]] framework based on standard [[Python (programming language)|Python]]. It enables users to model active components such as customers, vehicles, or agents as simple Python generator functions. SimPy is released as [[Open-source software|open source]] software under the [[MIT License]]. The first version was released in December 2002.

Its event dispatcher is based on Python's [[Generator (computer programming)|generators]] and can be used for asynchronous networking or to implement multi-agent systems (with both, simulated and real communication). Simulations can be performed “as fast as possible”, in real time (wall clock time) or by manually stepping through the events. Though it is theoretically possible to do continuous simulations with SimPy, it has no features to carry out that. However, SimPy is overkill for simulations with a fixed step size where your processes don't interact with each other or with shared resources — use a simple <code>while</code> loop in this case.

Additionally, SimPy provides different types of shared resources to simulate congestion points that have limited capacity, such as servers, checkout counters, and tunnels. In version 3.1 and above, SimPy offers monitoring capabilities to assist in collecting statistics about processes and resources.

Simpy 3.0 requires Python 3. <ref>{{Cite web |title=SimPy History & Change Log — SimPy 4.0.2.dev1+g2973dbe documentation |url=https://simpy.readthedocs.io/en/latest/about/history.html}}</ref>, while Simpy 4.0 requires Python 3.6+. SimPy distribution contains tutorials,<ref>{{cite journal |last1=Zinoviev |first1=Dmitry |date=February 2018 |title=Discrete Event Simulation. It's Easy with SimPy! |journal=PragPub |issue=104 |pages=1–16}}</ref> documentation, and examples.

== Example ==

The following is a SimPy simulation <ref>{{Cite web|url=https://stefan.sofa-rockers.org/downloads/simpy-ep14.pdf#page=5|title=Discrete-event simulation with SimPy|last=Scherfke|first=Stefan|date=July 25, 2014|website=|publisher=|page=5|format=PDF|access-date=August 10, 2016}}</ref> showing a '''clock''' process that prints the current simulation time at each step:
<syntaxhighlight lang="pycon">
>>> import simpy
>>>
>>> def clock(env, name, tick):
... while True:
... print(name, env.now)
... yield env.timeout(tick)
...
>>> env = simpy.Environment()
>>> env.process(clock(env, 'fast', 0.5))
<Process(clock) object at 0x...>
>>> env.process(clock(env, 'slow', 1))
<Process(clock) object at 0x...>
>>> env.run(until=2)
fast 0
slow 0
fast 0.5
slow 1
fast 1.0
fast 1.5
</syntaxhighlight>

==References==
{{Reflist}}

[[Category:Cross-platform software]]
[[Category:Free science software]]
[[Category:Python (programming language) libraries]]
[[Category:Simulation programming languages]]
[[Category:Articles with example Python (programming language) code]]

M-learning

2023-04-27T01:01:15Z

PythonicWikier: redefined m-learning to be an accurate and not confusing definition. Fixed the wording of the first and second paragraph.

{{short description|Distance education using mobile device technology}}
{{Copy edit|date=August 2022}}
'''M-learning''' or '''mobile learning''' is a form of [[distance education]] where learners use [[Mobile device|portable devices]] such as [[Mobile phone|mobile phones]] to learn anywhere at anytime. The portability that mobile devices provide allow for learning anywhere, hence the word "mobile" in "mobile learning".<ref name="Crescente 2011 111–123">{{cite journal|last=Crescente|first=Mary Louise|author2=Lee, Doris|title=Critical issues of m-learning: design models, adoption processes, and future trends|journal=Journal of the Chinese Institute of Industrial Engineers|date=March 2011|volume=28|issue=2|pages=111–123|doi=10.1080/10170669.2010.548856|s2cid=62712900}}</ref> M-learning devices include [[Laptop|computers]], [[MP3 player]]s, mobile phones, and [[Tablet computer|tablets]]. M-learning can be an important part of [[informal learning]].<ref>Trentin G. & Repetto M. (Eds) (2013). [https://www.researchgate.net/publication/235929936_Using_Network_and_Mobile_Technology_to_Bridge_Formal_and_Informal_Learning/ ''Using Network and Mobile Technology to Bridge Formal and Informal Learning''], Woodhead/Chandos Publishing Limited, Cambridge, UK, {{ISBN|978-1-84334-699-9}}.</ref>

M-learning is convenient in that it is accessible virtually anywhere. M-learning allows for the instant sharing of feedback and tips since the mobile devices are often connected to the internet. M-learning also brings strong portability by replacing [[book]]s and notes with small devices filled with tailored learning contents. M-learning has the added benefit of being cost-effective, as the price of digital content on tablets is falling sharply compared to traditional media (books, CDs, DVDs, etc.). One digital textbook, for instance, costs one-third to half the price of a paper textbook (AFD, 2012), with zero marginal cost.<ref name=":02" />

According to Fombona, Pascual-Sevillana, and González-Videgaray, this methodology offers some possibilities, such as greater and different access to information. It also offers transcendent innovations, such as the increase of informal and playful activities, iconic virtual membership, and networks of friendly interaction within new scales of values.<ref>{{cite journal |last1=Fombona |first1=Javier |last2=Pascual-Sevillano |first2=María-de-los-Ángeles |last3=González-Videgaray |first3=MariCarmen |title=M-learning and augmented reality: A review of the scientific literature on the WoS repository |journal=Comunicar |date=1 July 2017 |volume=25 |issue=52 |pages=63–72 |doi=10.3916/c52-2017-06 |doi-access=free }}</ref>

==Background==
Mobile learning is the delivery of learning, education, or learning support on mobile phones, PDAs, or tablets.<ref name="educause.edu">Oller, Rick. [http://www.educause.edu/ecar ''The Future of Mobile Learning'' (research bulletin).] Louisville, CO: EDUCAUSE Center for Analysis and Research, May 1, 2012.</ref> New mobile technology, such as hand-held-based devices, is playing a large role in redefining how people receive information.

=== History of M-learning ===
Concepts of m-learning was given by Alan Kay in the 1970s. He joined Xerox Corporation's Palo Alto Research Center and formed a group to develop "Dynabook", which is a portable and hands-on personal computer. It aimed to let children have access to the digital world.<ref>{{Cite book|title=Tracing the Dynabook: A Study of Technocultural Transformations|last=Maxwell|first=John|year=2006}}</ref> This project failed eventually due to the lack of technological support at that time. Until 1994, the first smartphone, [[IBM Simon]], was created by Mitsubishi Electric Corp. It was defined as a handheld personal communicator.<ref>{{Cite book|title=Abacus to Smartphone: The evolution of mobile and portable computing|last=Koblentz|first=Evan}}</ref> From then on, technological companies started to design the so-called "smartphones". The creation of the smartphone provided the platform for mobile learning, and the current mobile device innovation pushed mobile learning to project and research status.

Chronologically, m-learning research has been characterized into three phases: the first phase is the focus on devices; the second is the focus on learning outside the classroom; the third phase is the focus on the mobility of the learner.<ref name="Cochrane 2013">{{Cite book|title=A Summary and Critique of M-Learning Research and Practice|last=Cochrane|first=Thomas|year=2013|isbn=9780415503693}}</ref> In its second phase, around 2005, a tremendous number of projects have been completed, four major projects are "The Leonardo da Vinci project From e-learning to m-learning led by Ericsson Education Dublin", "The Leonardo da Vinci project Mobile learning: the next generation of learning led by Ericsson Education Dublin", "The IST project M-Learning led by the United Kingdom government Learning and Skills Development Agency (LSDA)" and "The IST project MOBILearn led by Giunti Ricerca of Genoa, Italy". These projects are mainly targeted on the effects of m-learning, like motivation to learn, engagement in learning activities, and focus on special needs people;<ref>{{Cite document|last=Swan|first=Karen|title=Teaching and Learning with Mobile Computing Devices: Closing the Gap|pages=25–28|year=2005|citeseerx=10.1.1.508.5837}}</ref> they set the tone for mobile learning, and m-learning is prepared to transfer from project status to mainstream education and training.<ref>{{Cite book|title=THE INCORPORATION OF MOBILE LEARNING INTO MAINSTREAM EDUCATION AND TRAINING|last=Keegan|first=Desmond|year=2005}}</ref>

And M-learning research is globalized now: Africa, Asia, North America, Europe, Scandinavia, Australia, and New Zealand all have remarkable achievements in this field.<ref name="Cochrane 2013"/>

==Approaches==
[[Image:Military Mobile Learning.jpg|thumb|150px|The use of mobile learning in the military is becoming increasingly common due to low cost and high portability.]]

===Classroom===
[[File:Group Collaboration.png|thumb|Parts of Group Collaboration]]
Applications in [[classroom]]s and other [[learning space]]s combine the use of [[umpc|handheld computers]], [[Personal digital assistant|PDA]]s, [[smartphone]]s, or handheld voting systems (such as [[Clicker (classroom)|clickers]]) with traditional resources {{Harv|Tremblay|2010}}.
; Class management:

Mobile devices in brick-and-mortar classrooms can be used to enhance [[student-centered learning]], group [[collaboration]] among students through communication applications, interactive displays, quick response codes,<ref>{{cite conference|url=https://ieeexplore.ieee.org/document/6360566 |title=Quick response codes in E-learning |last1=Yfantis |first1=Vasileios|date=2012|publisher=IEEE |conference= International Conference on Education and e-Learning Innovations (ICEELI)}}</ref> and video features.<ref>{{cite journal|last=Murray|first=Orrin|author2=Nicole Olcese|title=Teaching and Learning with iPads, Ready or Not?|journal=TechTrends|date=November–December 2011|volume=55|issue=6|pages=42–48|doi=10.1007/s11528-011-0540-6|citeseerx=10.1.1.471.6382|s2cid=17347164}}</ref>
*Existing mobile technology can replace cumbersome resources such as textbooks, visual aids, and presentation technology.<ref name="ReferenceA">{{cite journal|title=7 THINGS YOU SHOULD KNOW ABOUT MOBILE APPS FOR LEARNING|journal=EDUCAUSE Learning Initiative|date=May 4, 2010}}</ref>
*Interactive and multi-mode technology allows students to engage and manipulate information.
*Mobile Device features with WIFI capabilities allow for on-demand access to information.<ref name="ReferenceA"/>
*Access to classroom activities and information on mobile devices provides a continuum for learning inside and outside the classroom.<ref name="Naismith 2004">{{cite journal|last=Naismith|first=Laura|author2=Lonsdale, Peter |author3=Vavoula, Giasemi |author4=Sharples, Mike |title=Literature Review in Mobile Technologies and Learning|journal=FutureLab Series|year=2004|issue=11}}</ref>

In a literature review conducted by FutureLab, researchers found that increased communication, collaboration, and understanding of concepts were a result of mobile technology applications.<ref name="Naismith 2004"/>

; Distance Learning:
{{See also|Distance Education}}
Mobile devices can be used in online settings to enhance learning experiences.<ref>Robinson, R. & Reinhart, J. (2014). [http://bookboon.com/en/digital-thinking-and-mobile-teaching-ebook Digital Thinking and Mobile Teaching: Communicating, Collaborating, and Constructing in an Access Age]. Denmark: Bookboon.</ref>
*The mobile phone (through text [[SMS]] notices) can be used especially for distance education or with students whose courses require them to be highly mobile and in particular to communicate information regarding the availability of assignment results, venue changes, and cancellations, etc.
*Mobile devices facilitate online interaction between teacher and student, and student to student. Mobile devices make it possible to facilitate interaction in real-time, allowing students to obtain immediate feedback. Educators can also assess student comprehension by using mobile devices, which provide real-time updates on student progress, enabling teachers to adapt and personalize their teaching.<ref name=":02" />
*It can also be of value to business people, e.g. [[sales representatives]] who do not wish to waste time away from their busy schedules to attend formal training events.

; Podcasting:
{{See also|Podcast}}
[[Podcasting]] consists of listening to audio recordings of lectures. It can be used to review live lectures {{Harv|Clark|Westcott|2007}} and to provide opportunities for students to rehearse oral presentations.
Podcasts may also provide supplemental information to enhance traditional lectures {{Harv|McGarr|2009}} {{Harv|Steven|Teasley|2009}}.

Psychological research suggests that university students who download podcast lectures achieve substantially higher exam results than those who attend the lecture in person (only in cases in which students [[Notetaking|take notes]]) {{Harv|Callaway|Ewen|2009}}.

Podcasts may be delivered using [[broadcast syndication|syndication]], although this method of delivery is not always easily adopted {{Harv|Lee|Miller|Newnham|2009}}.

===Work===
M-learning in the context of work can embrace a variety of different forms of learning. It has been defined as the "processes of coming to know, and of being able to operate successfully in, and across, new and ever-changing contexts, including learning for, at and through work, by utilizing mobile devices".<ref name="Pachler, N. 2011">Pachler, N., Pimmer, C., & Seipold, J. (Eds.). (2011). ''Work-Based Mobile Learning. Concepts and Cases''. Oxford, Bern, Berlin, Bruxelles, Frankfurt am Main, New York, Wien: Peter-Lang, drawing on Pachler, N., Bachmair, B., & Cook, J. (2010). ''Mobile Learning: Structures, Agency, Practices'' (Vol. 1). New York, Dordrecht, Heidelberg, London: Springer.</ref>

*M-learning for work
*M-learning at and through work
*Cross-contextual m-learning

'''Learning for work''', which could be also described as 'just-in-case' learning, involves classic and formal education activities, such as training courses, that prepare learners for future work-related tasks. A typical, corporate application is the delivery of mobile compliance training, which can be seen as a viable means to reach geographically mobile employees, such as consultants<ref>Swanson, K. (2008). "Merrill Lynch: Bullish on Mobile Learning (case study)". ''Chief Learning Officer''. Retrieved from [https://web.archive.org/web/20101120130839/http://clomedia.com/articles/view/merrill_lynch_bullish_on_mobile_learning]</ref> or staff in logistic and transport systems.<ref>Stead, G., & Good, M. (2011). "Mobile learning in vocational settings: lessons from the E-Ten BLOOM project". In N. Pachler, C. Pimmer, & J. Seipold (Eds.), ''Work-based mobile learning: concepts and cases''. Oxford, Bern, Berlin, Bruxelles, Frankfurt am Main, New York, Wien: Peter-Lang</ref> Another application is mobile simulations that prepare learners for future situations, for example, real-time SMS-based simulations for disaster response training.<ref>Cornelius, S., & Marston, P. (2011). "Work-based simulations: using text messaging and the role of the virtual context". In N. Pachler, C. Pimmer, & J. Seipold (Eds.), ''Work-based mobile learning: concepts and cases''. Oxford, Bern, Berlin, Bruxelles, Frankfurt am Main, New York, Wien: Peter-Lang</ref>

'''Learning at and through work''', which could be labeled as "just-in-time" mobile learning,<ref>Pimmer, C., & Gröhbiel, U. (2008). ''Mobile Learning in corporate settings. Results from an Expert Survey''. Paper presented at the mLearn2008. The Bridge From Text To Context, Telford.</ref> occurs in informal education settings at the workplace. Employees can use the mobile phone to solve problems via handheld devices in situ, for example by accessing informational resources (such as checklists and reference guides) before customer visits<ref>{{cite web |title=Smartphones Make IBM Smarter, But Not As Expected |url=https://www.td.org/magazines/td-magazine/smartphones-make-ibm-smarter-but-not-as-expected |website=TD }}</ref> or mobile decision support systems. The latter is popular in clinical settings where they support highly mobile medical staff through rule-based algorithms in the decision regarding more complex patient cases. Their application was associated with learning and in particular with practice improvement of medical staff.<ref>{{cite journal |last1=Grad |first1=Roland M. |last2=Pluye |first2=Pierre |last3=Meng |first3=Yuejing |last4=Segal |first4=Bernard |last5=Tamblyn |first5=Robyn |title=Assessing the impact of clinical information-retrieval technology in a family practice residency |journal=Journal of Evaluation in Clinical Practice |date=December 2005 |volume=11 |issue=6 |pages=576–586 |doi=10.1111/j.1365-2753.2005.00594.x |pmid=16364111 }}</ref> Learning through work also occurs by interacting with distant peers via phone. "People tagging" is an approach whereby people assign topics they associate with co-workers. The aggregation of interests and experiences serves not only as a means to raise awareness but also to help find competent experts on demand,<ref>{{cite journal |last1=Cook |first1=John |last2=Pachler |first2=Norbert |title=Online people tagging: Social (mobile) network(ing) services and work-based learning: For special issue social networking and mobile learning |journal=British Journal of Educational Technology |date=September 2012 |volume=43 |issue=5 |pages=711–725 |doi=10.1111/j.1467-8535.2012.01346.x }}</ref> for example with context-sensitive expert location systems.

'''Cross-contextual learning''' that bridges the gap between work settings and formal education formats has perhaps the biggest potential for work-based mobile learning,<ref name="Pachler, N. 2011"/> especially for tertiary education systems. This involves approaches in which learning in the workplace is facilitated and substantiated (for example through formative assessments,<ref>{{cite journal |last1=Coulby |first1=Ceridwen |last2=Hennessey |first2=Scott |last3=Davies |first3=Nancy |last4=Fuller |first4=Richard |title=The use of mobile technology for work-based assessment: the student experience: Mobile technology for students |journal=British Journal of Educational Technology |date=March 2011 |volume=42 |issue=2 |pages=251–265 |doi=10.1111/j.1467-8535.2009.01022.x }}</ref> reflective questions,<ref>Pirttiaho, P., Holm, J.-M., Paalanen, H., & Thorström, T. (2007). Etaitava - Mobile Tool for On-the-Job Learning Paper presented at the Iadis, International Conference Mobile Learning, Lisbon, Portugal</ref> or the documentation of personal achievements in multimedia learning diaries or portfolios<ref>Chan, S. (2011). "Becoming a baker: using mobile phones to compile e-portfolios". In N. Pachler, C. Pimmer & J. Seipold (Eds.), ''Work-based mobile learning:Concepts and cases'' (pp. 91-117). Oxford, Bern, Berlin, Bruxelles, Frankfurt am Main, New York, Wien: Peter-Lang.</ref>) The so-created materials are later used in more formal educational formats, for example in the classroom or the discussion with tutors. The value of these mobile phone-mediated learning practices lies in the integration and reconciliation of work-based learning and formal education experiences which otherwise tend to remain separated.

===Lifelong learning and self-learning===
Mobile technologies and approaches, i.e. [[mobile-assisted language learning]] (MALL), are also used to assist in [[language learning]]. For instance handheld computers, cell phones, and [[podcasting]] {{Harv|Horkoff|Kayes2008}} have been used to help people acquire and develop language skills.

===Other===
* Improving levels of literacy, numeracy, and participation in education amongst young adults.
* Using the communication features of a mobile phone as part of a larger learning activity, e.g.: sending media or texts into a central portfolio, or exporting audio files from a learning platform to your phone.
* Developing workforce skills and readiness among youth and young adults.<ref name="guardian">{{cite news |last1=Raftree |first1=Linda |last2=Martin |first2=Nick |title=Youth unemployment: can mobile technology improve employability? |url=https://www.theguardian.com/global-development-professionals-network/2013/feb/26/mobile-education-mobile-phones |work=The Guardian |date=26 February 2013 }}</ref>

== Mobile learning for refugees ==
{{main|Mobile learning for refugees}}

Refugees are confronted several individual challenges that can negatively impact their learning and teaching opportunities, as well as their lives beyond the learning environment. Mobile solutions play a key role in enhancing refugees’ informal learning. Technology provides support for refugees' informal learning in the following challenges:<ref name=":0">{{Cite book|last=UNESCO|url=https://unesdoc.unesco.org/ark:/48223/pf0000261278|title=A Lifeline to learning: leveraging mobile technology to support education for refugees|publisher=UNESCO|year=2018|isbn=978-92-3-100262-5}}</ref>

* Lack of language and literacy skills in host countries;
* Trauma and identity struggles;
* Disorientation in new environments;
* Exclusion and isolation.<ref name=":0" />

== Around the world ==
{{Expand section | small = no | talksection= Around_the_world_needs_expanding | date= July 2020}}

=== Spain ===
The mSchools programme is a comprehensive mobile education initiative led by a public–private partnership between the Generalitat de Catalunya ([[Executive Council of Catalonia|Government of Catalonia]]), Barcelona City Hall and the GSMA. The objective of mSchools is to empower students and teachers to integrate mobile technologies into the classroom, opening up new ways of teaching and learning that improve learner engagement, achievement and employability. mSchools develops curricular materials, tools and methodologies designed to help teachers to change their [[pedagogy]] and [[methodology]], and students to become lifelong learners. It has a special focus on digital competencies, advocacy for career paths in science, technology, engineering and maths (STEM), and fostering [[gender equality]] (UNESCO, 2013). The mSchools programme brings together private and public institutions to help students build paramount new skills and prepare them for today’s digital world. The mSchools programme comprises many initiatives, including online platforms, curricular materials, events, challenges and methodologies.<ref>{{Cite web |url=https://unesdoc.unesco.org/ark:/48223/pf0000366726 |access-date=2022-06-15 |website=unesdoc.unesco.org}}</ref>

=== Finland ===
The Finnish National Core Curriculum for Basic Education was renewed in 2014. Considering the increasing significance of technology as both an objective and a means of learning, ICT and mobile learning were integrated into the new National Core Curriculum as a transversal competence that is present in all learning and teaching.

PaikkaOppi (which roughly means ’learning of places’) is a Finnish educational innovation supporting open science and the information society. It is an open web-based learning environment for [[Geographic information system|Geographic Information System]] (GIS) usage in schools. Moreover, it is a potential spearhead in national policy for the development of skills and education by integrating disciplines and promoting the use of mobile learning. Students are able to view, analyze and share their data collaboratively or individually with browser-based map applications. Mobile applications for [[Android (operating system)|Android]] and [[iOS]] devices are for saving personal data in the field trips or at home. Being accessible to all users free of charge, PaikkaOppi is very widely used at schools, home and on free time as well. The service supports teaching the core curricula: competences for spatial citizenship, multi-literacy skills, logical thinking, and problem solving skills. The service is being used all over the country as a project platform for several school subjects and multidisciplinary learning modules from primary schools to upper secondary.<ref>{{Cite web |url=https://unesdoc.unesco.org/ark:/48223/pf0000368078 |access-date=2022-06-15 |website=unesdoc.unesco.org}}</ref>

=== Pakistan ===
In Pakistan, the Rehan School was one of the first initiatives to offer remote courses that could be accessed from a basic mobile phone. The application offers short educational sequences, showing how to write common names and words and conveying mathematical and scientific concepts. Sometimes featuring television personalities, the teaching sketches are intended for viewing on small telephone screens. The films are sold for a few cents in the telecoms boutiques and can then be exchanged by Bluetooth. The Rehan School estimates that over 40,000 individuals follow its lessons, but the real number is certainly higher.<ref name=":02">Agence Française de Développement, Agence universitaire de la Francophonie, Orange, & UNESCO. (2015). [http://unesdoc.unesco.org/images/0023/002318/231867e.pdf Digital Services for Education in Africa]. ''Savoirs communs, 17.''</ref>

=== Papua New Guinea ===
In Papua New Guinea, the SMS Story project has improved teachers' classroom practices in teaching children to read by using short messages and sent by SMS.<ref name=":02" />

=== Sub-Saharan Africa ===
Since the 1960s, various information and communication technologies have aroused strong interest in [[Sub-Saharan Africa]] as a way of increasing access to education, and enhancing its quality and fairness. In Sub-Saharan Africa, teachers and students are faced with an extreme shortage of teaching materials. The number of textbooks available are limited, so few students have individual access to textbooks in class or at home. Given the shortage of textbooks in many African schools, tablets and mobile phones are being viewed by governments and international organizations as a solution to provide access to learning materials. In one example, the Tangerine mobile assessment and coaching system, deployed in Kenya, aims to help teachers in their assessment activities. With Tangerine, a student's reading level can be evaluated by recording the student's answers on a mobile phone or a tablet. The data gathered by the application also allows comparisons of the learning levels of students according to their age, geographical area and gender.<ref name=":02" />

==Analysis==
===Effectiveness===
A recent study on health professions education combined evidence from 29 studies, which included 3175 learners, and concluded that mLearning is as effective as traditional learning in terms of improving learners' knowledge and skill. The study highlights that mLearning is a novel educational strategy that is rapidly developing in the field of health professions education, "21 of the 29 included studies (72%) published between 2014 and 2017, it’s clear that mLearning is an emerging educational strategy. The remaining 8 studies were published between 2006 and 2013, with no studies published before 2006, further highlighting the modern nature of this approach to health professions education and its relevance"<ref>{{cite journal |last1=Dunleavy |first1=Gerard |last2=Nikolaou |first2=Charoula Konstantia |last3=Nifakos |first3=Sokratis |last4=Atun |first4=Rifat |last5=Law |first5=Gloria Chun Yi |last6=Tudor Car |first6=Lorainne |title=Mobile Digital Education for Health Professions: Systematic Review and Meta-Analysis by the Digital Health Education Collaboration |journal=Journal of Medical Internet Research |date=12 February 2019 |volume=21 |issue=2 |pages=e12937 |doi=10.2196/12937 |pmid=30747711 |pmc=6390189 |doi-access=free }}</ref>

===Value===
;The value of mobile learning<ref>''Mobile learning in Practice: Piloting a Mobile Learning Teachers’ Toolkit in Further Education Colleges''. C. Savil-Smith ''et al.'' (2006), p. 8</ref>
Tutors who have used m-learning programs and techniques have made the following value statements in favor of m-learning.

*It is important to bring new technology into the classroom.
*The devices used are more lightweight than books and PCs.
*Mobile learning can be used to diversify the types of learning activities students partake in (or a blended learning approach).
*Mobile learning supports the learning process rather than being integral to it.
*Mobile learning can be a useful add-on tool for students with special needs. However, for SMS and MMS, this might be dependent on the student's specific disabilities or difficulties involved.
*Mobile learning can be used as a ‘hook’ to re-engage disaffected youth.
*M-Learning can be designed to combine decision-making in complex learning scenarios with formative scoring and assessment.<ref>{{Cite book|chapter-url=http://www.iadisportal.org/digital-library/a-holistic-approach-to-scoring-in-complex-mobile-learning-scenarios#|title=MCCSIS 2016 |chapter=A Holistic Approach to Scoring in Complex Mobile Learning Scenarios |last1=Gebbe |first1=Marcel |last2=Teine |first2=Matthias |last3=Beutner |first3=Marc |date=2016 |publisher=IADIS Press |editor=Miguel Baptista Nunes |editor2=Maggie McPherson |isbn=9789898533517 |location=Madeira |pages=19–27 |oclc=958149790}}</ref>
*Mobile Learning courses can be accessed either online or offline.

;Benefits<ref name="Crescente 2011 111–123"/><ref name="Elias 2011 143–156">{{cite journal|last=Elias|first=Tanya|title=Universal Instructional Design Principles for Mobile Learning|journal= The International Review of Research in Open and Distance Learning|date=February 2011|volume=12|issue=2|pages=143–156|doi=10.19173/irrodl.v12i2.965|doi-access=free}}</ref><ref>[http://zoebis3.fb5.uni-siegen.de/publications/fritjof_kollmann/itec_2014_fritjof_kollmann_mobile_devices.pdf ''Using Mobile Devices to Integrate Economics Simulations in Teaching Approaches Based on Direct Instruction''] {{webarchive|url=https://web.archive.org/web/20140728201152/http://zoebis3.fb5.uni-siegen.de/publications/fritjof_kollmann/itec_2014_fritjof_kollmann_mobile_devices.pdf |date=2014-07-28 }} on: ''International Teacher Education Conference 2014'' 01.10.2014.</ref>

*Relatively inexpensive opportunities, as the cost of mobile devices, are significantly less than PCs and laptops
*Multimedia content delivery and creation options
*Continuous and situated learning support
*Decrease in training costs
*Potentially a more rewarding learning experience
*New opportunities for traditional educational institutions
*Readily available a/synchronous learning experience<ref>Rudestam, K., & Schoenholtz-Read (2009). Handbook of online learning, 2nd ed. London: Sage.</ref>
*Decrease in textbook costs<ref name=":02" />
*Access to personalized content<ref name=":02" />
*Remote access to knowledge<ref name=":02" />
*Improved literacy levels<ref name=":02" />

=== Characterization ===
'''Characterization of M-learning'''

* It can get access to information and educational experience faster than other media.
* It is supported by portable devices, its mobility makes it easy to use.
* Compared to other methods of learning, the cost of M-learning is relatively low.
* The exchange of information can be encrypted or private.
* It is easy to access all kinds of information.

=== Aspects ===
{{unreferenced section|date=September 2019}}
'''Aspects of M-learning'''

Along with the development of m-learning, many theories about mobile educations are raised by researchers, major aspects are listed.

* Mobile learning uses mobile technology and is portable.
* Mobile learning is a continuation and extension of e-learning.
* Mobile learning is learner-centered, "The learner plays an active role from determination of the goals until the evaluation stage"<ref>{{cite journal|title= Basic elements and characteristics of mobile learning|first1= Fezile|last1= Ozdamli|first2= Nadire|last2= Cavus|doi= 10.1016/j.sbspro.2011.11.173|url= https://www.researchgate.net/publication/235912545|journal=Procedia - Social and Behavioral Sciences|date= December 2011|volume= 28|pages= 937–942|doi-access= free}}</ref>

===Challenges===
;Technical challenges
* Internet connectivity and battery life
* Screen size and key size<ref>{{cite journal| first = N. | last = Maniar |author2=Bennett, E. |author3=Hand, S. |author4=Allan, G | title = The effect of mobile phone screen size on video based learning | journal = Journal of Software | volume = 3 | issue = 4 | pages = 51–61 | year = 2008 | doi=10.4304/jsw.3.4.51-61| citeseerx = 10.1.1.460.9863 }}</ref>
* Meeting required [[Bandwidth (computing)|bandwidth]] for nonstop/fast streaming
* Number of file/asset formats supported by a specific device
* Content security or copyright issue from authoring group
* Multiple standards, multiple screen sizes, multiple operating systems
* Reworking existing E-Learning materials for mobile platforms
* Limited memory<ref>{{cite journal|last=Elias|first=Tanya|title=Universal Instructional Design Principles for Mobile Learning|journal=The International Review of Research in Open and Distance Learning|date=February 2011|volume=12|issue=2|pages=143|doi=10.19173/irrodl.v12i2.965|doi-access=free}}</ref>
* Risk of sudden obsolescence<ref name="Crescente 2011 111–123"/>
*Security
*Work/life balance
*Cost of investment<ref>{{cite journal |last1=Cordock |first1=Richard Parkes |title=The future of mobile learning |journal=Training Journal |date=November 2010 |pages=63–67 |id={{ProQuest|763160208}} }}</ref>

;Social and educational challenges<ref>{{Cite journal|last1=Masters|first1=Ken|last2=Ellaway|first2=Rachel H.|last3=Topps|first3=David|last4=Archibald|first4=Douglas|last5=Hogue|first5=Rebecca J.|date=2016|title=Mobile technologies in medical education: AMEE Guide No. 105|journal=Medical Teacher |volume=38|issue=6|pages=537–549|doi=10.3109/0142159X.2016.1141190|pmid=27010681|s2cid=207432875}}</ref>
* Accessibility and cost barriers for end users: [[digital divide]].
* How to assess learning outside the classroom
* How to support learning across many contexts<ref name="ssir">{{cite web |url= http://www.ssireview.org/blog/entry/whats_holding_back_mobile_phones_for_education |title= What's Holding Back Mobile Phones for Education? |work= Stanford Social Innovation Review Blog|publisher= Stanford Social Innovation Review |date=February 11, 2013 |access-date=August 4, 2013}}</ref>
* Content's security or copyright infringement issues
* Frequent changes in device models/technologies/functionality etc.
* Developing an appropriate theory of learning for the mobile age
* Conceptual differences between [[e-learning]] and m-learning
* Design of technology to support a lifetime of learning<ref>{{cite journal | doi = 10.1016/S0360-1315(99)00044-5 | first = M. | last = Sharples | title = The design of personal mobile technologies for lifelong learning | journal = Computers & Education | volume = 34 | issue = 3–4 | pages = 177–193 | year = 2000 | citeseerx = 10.1.1.359.8991 }}</ref><ref>{{cite conference | first = J. | last = Moore | title = A portable document search engine to support off-line mobile learning | book-title = Proceedings of IADIS International Conference Mobile Learning | year = 2009 | location = Barcelona, Spain | url = http://eprints.ecs.soton.ac.uk/17441/}}</ref>
* Tracking of results and proper use of this information
* No restriction on learning timetable
* Personal and private information and content
* No demographic boundary
* Disruption of students' personal and academic lives<ref>{{cite conference | first = K. | last = Masters |author2=Ng'ambi D. | title = After the broadcast: disrupting health sciences' students' lives with SMS | book-title = Proceedings of IADIS International Conference Mobile Learning | pages = 171–175 | year = 2007 | location = Lisbon, Portugal | isbn = 978-972-8924-36-2}}</ref>
* Access to and use of the technology in developing countries<ref>{{cite conference | first = K. | last = Masters | title = Low-key m-learning: a realistic introduction of m-learning to developing countries | book-title = Seeing, Understanding, Learning in the Mobile Age | year = 2005 | location = Budapest, Hungary, April 2005 | url = https://www.researchgate.net/publication/281933302}}</ref>
* Risk of distraction<ref name="Crescente 2011 111–123"/>
* Mobile usage habits among different countries and regions<ref>{{Cite journal|last1=Ko|first1=Eddie H. T.|last2=Chiu|first2=Dickson K. W.|last3=Lo|first3=Patrick|last4=Ho|first4=Kevin K. W.|date=2015-09-01|title=Comparative Study on m-Learning Usage Among LIS Students from Hong Kong, Japan and Taiwan|journal=The Journal of Academic Librarianship|volume=41|issue=5|pages=567–577|doi=10.1016/j.acalib.2015.07.005|hdl=10722/214676|hdl-access=free}}</ref>

===Growth===
Mobile learning is widely used in schools, workplaces, [[museums]], cities and rural areas around the world.<ref name="Singh 2010 65–72">{{cite journal|last=Singh|first=Mandeep|title=M-learning: A New Approach to Learn Better|journal=International Journal of Education and Allied Sciences|year=2010|volume=2|issue=2|pages=65–72}}</ref> In comparison to traditional classroom pedagogical approaches, mobile learning allows widened opportunities for timing, location, accessibility and context of learning.<ref name="educause.edu"/><ref>[http://floatlearning.com/2010/04/mlearning-is-not-elearning-on-a-mobile-device Feser, J. (2010, April). mLearning is not eLearning on a Mobile Device]</ref>

Current areas of growth include:

* Testing, surveys, job aids and just-in-time (J.I.T.) learning
* Location-based and contextual learning
* Social-networked mobile learning
* Mobile educational gaming
* Delivering m-Learning to cellular phones using two way SMS messaging and voice-based CellCasting (podcasting to phones with interactive assessments)<ref name="Singh 2010 65–72"/>
* Cloud computer file storage<ref name="Elias 2011 143–156"/>

==See also==
{{columns-list|
*{{annotated link|Educational technology}}
*{{annotated link|Instructional simulation}}
*{{annotated link|mHealth}}
*{{annotated link|Mobile learning for refugees}}
*{{annotated link|Mobile phone use in schools}}
*{{annotated link|Offline mobile learning}}
*{{annotated link|Smartphone}}
}}

== Sources ==
{{Free-content attribution
|title=Digital Services for Education in Africa|author=UNESCO|publisher=UNESCO|page numbers=|source=UNESCO|documentURL=http://unesdoc.unesco.org/images/0023/002318/231867e.pdf|license statement URL=http://www.unesco.org/ulis/cgi-bin/ulis.pl?catno=231867&set=0058F47E4D_2_3&gp=1&lin=1&ll=1|license=CC-BY-SA IGO 3.0|Editors=}}

{{Free-content attribution
| title = A Lifeline to learning: leveraging mobile technology to support education for refugees
| author = UNESCO
| publisher = UNESCO
| page numbers =
| source = UNESCO
| documentURL = https://unesdoc.unesco.org/ark:/48223/pf0000261278
| license statement URL =
| license = CC BY-SA 3.0 IGO
}}

==References==
{{Reflist|30em}}

{{Mobile phones}}

[[Category:Alternative education]]
[[Category:Computing and society]]
[[Category:Educational technology]]
[[Category:Distance education]]
[[Category:Simulation]]
[[Category:Mobile technology]]
[[Category:E-learning]]

G. C. Brewer

2023-04-25T15:03:48Z

PythonicWikier:

{{tone|date=June 2018}}
'''Grover Cleveland Brewer''' (1884–1956) was among the most famous 20th-century leaders in the [[Churches of Christ]]. He was said to be "among the giants of the brotherhood"<ref>Woods, Guy N. "Brother Goodpasture As I Knew Him." [[Gospel Advocate]] Vol. CXIX, No. 16, April 21, 1977. page 246.</ref>. "G. C." Brewer was named for [[President of the United States|U.S. President]] [[Grover Cleveland]]. Brewer is generally known by his initials. He was born in [[Giles County, Tennessee]]; he died in Searcy, [[Arkansas]], on June 9, 1956. He was an author, preacher, and teacher, serving on the faculty of [[Lipscomb University]] (then known as David Lipscomb College). His persuasive rhetoric and passionate oratory have been noted, along with his uncanny ability to define mainstream biblical doctrine in the mid-20th century. (His brother, Dr. [[Charles R. Brewer]], was also a notable preacher and a teacher at David [[Lipscomb University]], where to this day a [[bell tower]] stands in his honor.) G. C. Brewer challenged [[Catholicism]] and [[Communism]]. He also demonstrated a willingness to change his views, especially those regarding the doctrine of [[Divine grace|grace]].

== Grace ==

According to Leonard Allen (163-64), John Mark Hicks [http://johnmarkhicks.faithsite.com/content.asp?CID=8023], and Richard Hughes (186-87), Brewer's championing of K. C. Moser's book '''The Way of Salvation''' (1932) signaled a paradigm shift in the way that people in the Churches of Christ were thinking about grace. Brewer wrote that "Our salvation does not depend upon our perfect adherence to the requirements of law. By making our salvation dependent upon our own perfection, we make void the grace of God" (qtd. in Allen 164). Especially in the 1930s, [[Foy E. Wallace]] and Brewer engaged in a longstanding feud over this and other controversial issues, "contending for the faith" at the Abilene Christian College Bible Lectures and in the pages of the [[Gospel Advocate]] and other periodicals. Wallace took Moser's book for "denominational error on the gospel plan of salvation" (qtd. in Hicks) whereas Brewer sought to de-emphasize legalism and human works and to promote a theory of God-given "unmerited favor" (Hughes 186).

== Non-Institutional Churches ==

One facet of their disagreement (albeit more financial than theological) eventually led to a schism, whereby Wallace and Brewer debated the propriety of churches funding colleges. Non-institutional Churches of Christ remember Brewer mainly for his unwavering call for congregational support of colleges associated with the Churches of Christ, a position that non-institutional churches reject. See [[The churches of Christ (non-institutional)]] for more about the debate over this issue. Historian Richard Hughes has characterized Wallace's "fighting style" (176-77, 182-85) in a way that could well describe Brewer's rhetorical aggression.

== Politics and Pacifism ==

Despite Brewer's clearly stated [[patriotism]], he was also a product of the teachings of [[James A. Harding]] and [[David Lipscomb]]. At their [[Nashville]] Bible School ([[Lipscomb University]]), where Brewer enrolled in 1904 after a year at [[Johnson Bible College]],<ref>Robert E. Hooper, ''A Distinct People: Churches of Christ in the Twentieth Century'' (West Monroe, LA: [[Howard Publishing]], 1994), p. 141, {{ISBN|1-878990-26-8}}; Thomas H. Olbricht, "Brewer, Grover Cleveland (1884-1956)," ''Encyclopedia of the Stone-Campbell Movement'', ed. [[Douglas A. Foster]], Paul M. Blowers, Anthony L. Dunnavant, & D. Newell Williams (Grand Rapids: William B. Eerdmans, 2004), pp. 97-98, {{ISBN|0-8028-3898-7}}.</ref> Brewer learned to downplay politics, a lesson he held dear his entire life. Hughes has noted "that shortly before his [Brewer's] death in 1956 he recalled, 'I have never even voted in my life'" (186). Lipscomb had been a lifelong [[pacifist]], even during the [[American Civil War|Civil War]], yet Brewer believed that the threat of [[Communism]] was simply too great to ignore. Brewer therefore balanced his disengagement from the ways of the world with his active concerns for the Christian identity of American politics. This balance characterized many of the [[Churches of Christ]] in the mid-20th century.

Brewer was also an anti-feminist, attributing much of America's 20th-century moral decline to the emancipation of women.[http://icotb.org/resources/Autobiography-GCBrewer-Brewer-a.pdf] He opined that women in positions of authority must 'constantly battle against the tendency to become masculine, coarse, and brazen.' He blamed liberated fallen women for irresistibly tempting good Christian boys into sexual sin. He also believed that women were the spiritual inferiors of men. Sinful men can be reformed, but, 'When woman goes wrong... there is little hope of ever reaching her...she can never be worth anything in his world...it were better for her to go immediately to the electric chair.'

Brewer was also a conspiracy theorist, claiming that 'The United States passed completely under the control of Roman Catholics, Jews and Communists under the reign of Franklin D. Roosevelt.' Weakly defending against his suspicions that he might be a bigot, Brewer wrote, 'Not all Jews are un-American, not all Catholics are disloyal to our ideals, but all Communists are un-American and anti-American. The Jews are internationalists, the Catholics are subject to a foreign power, and the Catholic system is contrary to American ideals.'
(Autobiography, p. 26 [http://icotb.org/resources/Autobiography-GCBrewer-Brewer-a.pdf])

== Books by G. C. Brewer ==

* '''The Model Church'''. [[Nashville, TN]]: McQuiddy Printing Co, 1919. {{ISBN|0-89225-167-0}} See [https://www.mun.ca/rels/restmov/texts/gbrewer/tmc/TMC00A.HTM] for online text. Also reprinted by the Gospel Advocate, {{ISBN|0-89225-123-9}}.
* Christ Crucified: A Book of Sermons Together with a Lecture on Evolution. [[Nashville, TN]]: [[Gospel Advocate]], 1959. (rpt. of 1928 ed.)
* Contending For the Faith. Nashville: Gospel Advocate, 1941.
* As Touching Those Who Were Once Enlightened. Nashville: Gospel Advocate, 1946.
* Forty Years on the Firing Line. Old Paths Book Club, 1948.
* Foundation Facts and Primary Principles: Being the Restoration Story Related and Re-Examined in a Manner Suited for a Textbook. Kansas City, Mo.: Old Paths Book Club, 1949.
* A Story of Toil and Tears of Love and Laughter: Being the Autobiography of G. C. Brewer. [[Murfreesboro, TN]]: DeHoff Publications, 1957. (Sometimes this is cited simply as "Autobiography of G. C. Brewer.") [http://icotb.org/resources/Autobiography-GCBrewer-Brewer-a.pdf]

== Articles and miscellaneous publications ==

“Can Churches Scripturally Contribute to Christian Colleges?” [[Harding University]] Lectures. Vol. 24. 1947. pg. 109.

"Christ Today: Our Mediator and High Priest." (speech given in February 1938 and reprinted on pages 199-209 of the volume '''Abilene Christian College Lectures''' printed by Abilene Christian College Bookstore later in 1938)

“Communism and Its Four Horsemen.” Voice of Freedom. Vol. 22, pg. 10. (See also “Communism and Its Four Horsemen: Atheism, Immorality, Class Hatred, Pacifism." Nashville: Gospel Advocate. n.d.)

“Grace and Law: Legalism and Liberalism” (a series of articles that originally ran in the [[Gospel Advocate]] in 1955.) Firm Foundation reprinted some of these articles ([http://www.bible-infonet.org/ff/articles/index.htm]) in 1992-93.

"Read this Book," Gospel Advocate 75 (11 May 1933): 434. (Brewer's book review of K. C. Moser's '''The Way of Salvation''' [https://www.mun.ca/rels/restmov/texts/moser/review.html].)

“Relationship of Christian Education to the Church.” [[Harding University]] Lectures. Vol. 24. 1947. pg. 95.

== External links ==

* Brewer at The Restoration Movement website [https://web.archive.org/web/20070228030621/http://www.therestorationmovement.com/brewer%2Cgc.htm www.therestorationmovement.com]
* Brewer's '''The Model Church''' online [https://www.mun.ca/rels/restmov/texts/gbrewer/tmc/TMC00A.HTM]
* Warren Saunders Jones's dissertation, '''G. C. Brewer: Lecturer, Debater and Preacher'''. (Wayne State UP, 1960) [https://web.archive.org/web/20060828123950/http://digitalcommons.wayne.edu/dissertations/AAI6002327/]
* John Mark Hicks on Brewer's theory of grace [http://johnmarkhicks.faithsite.com/content.asp?CID=8023] (accessed 13 April 2007)
* John Mark Hicks's intro to K. C. Moser situates Brewer as spokesperson for the strong grace position [https://www.mun.ca/rels/restmov/texts/moser/jmh_2.html#b139]
* Autobiography of G. C. Brewer.[http://icotb.org/resources/Autobiography-GCBrewer-Brewer-a.pdf]
* "Rise of the Political Pulpit" Michael W. Casey in ''Leaven'', Vol. 6 [1998], Iss. 3, Art. 13 (Pepperrdine University) [https://digitalcommons.pepperdine.edu/cgi/viewcontent.cgi?article=1778&context=leaven]

== Bibliography ==

* Allen, Leonard C. '''Distant Voices: Discovering a Forgotten Past for a Changing Church'''. Abilene, TX: ACU Press, 1993. (See especially pages 162-69.)
* Hughes, Richard T. '''Reviving the Ancient Faith: The Story of Churches of Christ in America'''. Cambridge, UK: Eerdmans, 1996.
* Lambert, Gussie. '''In Memoriam'''. Shreveport, LA: 1988. pages 34, 35.

==References==
{{reflist}}

{{Authority control}}

{{DEFAULTSORT:Brewer, G. C.}}
[[Category:1884 births]]
[[Category:1956 deaths]]
[[Category:American members of the Churches of Christ]]
[[Category:Johnson University alumni]]
[[Category:Lipscomb University alumni]]
[[Category:Lipscomb University faculty]]
[[Category:Ministers of the Churches of Christ]]
[[Category:Restoration Movement]]

PhotoLine

2023-04-25T00:57:49Z

PythonicWikier: /* Features */

{{Short description|Raster and vector graphics editor}}
{{Use mdy dates|date=December 2022}}
{{Infobox software
| name = PhotoLine
| logo = [[File:PLIcon.png|128px|PhotoLine Icon]]
| screenshot = PLScreenshot.png
| caption = PhotoLine running on [[Windows 7]]
| developer = Computerinsel GmbH
| released = {{Start date and age|1996|01}}
| latest release version = 23.53
| latest release date = {{start date and age|2023|03|15}}
| operating system = [[macOS]], [[Microsoft Windows]]
| platform = [[x86]], [[x64]], [[ARM architecture|ARM]], [[PowerPC]]
| language = [[#Language support|5 languages]]
| genre = [[Raster graphics editor]]
| license = [[Proprietary software|Proprietary]]
| website = {{URL|https://www.pl32.com/}}
}}
{{advert|date=April 2016}}
'''PhotoLine''' is a graphics editor for Windows and Mac OS X. Its features include 16 bits of color depth, full color management, support of RGB, CMYK and Lab color models, layer support, and non-destructive image manipulation. It can also be used for desktop publishing.

== Features ==

* Raster graphics editing, vector graphics editing and basic desktop publishing
* Full color management and Monitor proofing
* [[RGB color model|RGB]], [[CMYK color model|CMYK]], [[Lab color model|Lab]] and [[grayscale]] color models
* Full layer support, including blending modes and grouping
* Non-destructive editing
* Filters, brushes and adjustment layers can be used in Lab and HIS color modes (HIS is a variant of [[HSL and HSV|HSL]]), independently of the color model of the underlying image layer
* Vector layers and text layers including spell checking and character and paragraph styles and text flow inside or around objects.
* Multi page documents, including text flow between pages
* Supports Photoshop plugins and [[Paint Shop Pro#Picture tubes|PSP tubes]]<ref>[[:de:PhotoLine|PhotoLine on the German Wikipedia]]</ref>
* Support for [[Photoshop]] PSD files, [[Portable Document Format|PDF]] files, animated [[GIF]]s, [[Adobe Flash]] animations, and, [[Scalable Vector Graphics|SVG]]s
* Camera [[raw image format]] support based upon [[dcraw]]
* Macro (action) recording.
==File format {{anchor|PLD}}==
Native PhotoLine files have the file extension '''.PLD''' or '''.pld''' which is an abbreviation of "PhotoLine Document". It may contain embedded [[JPEG]], [[Portable Network Graphics|PNG]] or [[Raw image format|camera raw images]]. In addition it includes a preview image in JPEG or PNG format which can be used by the OS or third-party programs for displaying a thumbnail of the image. On Mac OS X thumbnails are supported natively, for Windows the [[FastPictureViewer]] Standalone Codec Pack provides the ability to display thumbnails inside the [[Windows Explorer]].

== Version history ==

Originally, PhotoLine was developed for the [[Atari ST]] computer. Version 2 was the first version for [[Windows]], and since Version 6, PhotoLine is also available for [[Mac OS]].

{| class="wikitable" style="width: 100%;"
|-
! scope="col" width="5%" | Version !! scope="col" width="15%" | Release date !! Significant changes
|-
| 1<ref>[http://www.stcarchiv.de/ai1996/03/software-test-photoline Atari Inside 1996 No. 3 (German page)]</ref> || January 1996 ||
{{Div col}}
* classic image editor for [[Atari ST]] without layers
{{Div col end}}
|-
| 2 || July 1997 ||
{{Div col}}
* first Windows version (for Windows 95 and Windows NT 4.0)
* alpha channels
* layer support
* multiple undo
{{Div col end}}
|-
| 3 || January 1998 ||
{{Div col}}
* vector layers
* morphing tool
* additional import and export formats
{{Div col end}}
|-
| 4 || July 1998 ||
{{Div col}}
* macro recording
* batch conversion
{{Div col end}}
|-
| 4.5 || November 1998 ||
{{Div col}}
* full pattern support extending also to vector layers
{{Div col end}}
|-
| 5<ref>[https://web.archive.org/web/19990208015617/http://www.pl32.com/ WayBackMachine Snapshot of PhotoLine Homepage 8 February 1999 ]</ref> || February 1999 ||
{{Div col}}
* text layers and typographic support
{{Div col end}}
|-
| 6<ref>[https://web.archive.org/web/19991005151738/http://pl32.com/ WayBackMachine Snapshot of PhotoLine Homepage 5 October 1999 ]</ref> || October 1999 ||
{{Div col}}
* poster and label printing
* virtual scaling and rotating
* first version for [[Mac OS 8|Mac OS 8.5]]
{{Div col end}}
|-
| 7<ref>[https://web.archive.org/web/19991113080046/http://www.pl32.com/ WayBackMachine Snapshot of PhotoLine Homepage 30 September 2000 ]</ref>|| 2000 ||
{{Div col}}
* [[ICC Profile]]s
* perspective distortion
{{Div col end}}
|-
| 8<ref>[https://web.archive.org/web/19991113080046/http://www.pl32.com/ WayBackMachine Snapshot of PhotoLine Homepage 2 April 2002 ]</ref>|| 2001/02 ||
{{Div col}}
* [[PDF]] handling
* calendar creator
* slideshow
{{Div col end}}
|-
| 9<ref>[http://www.pl32.com/pages/rnote9.php PhotoLine Release Notes Version 9]</ref> || Fall 2002 ||
{{Div col}}
* web export
* clipping layers
* line patterns
* nondestructive layer distorsions
{{Div col end}}
|-
| 10<ref>[http://www.pl32.com/pages/rnote10.php PhotoLine Release Notes Version 10]</ref> || Fall 2003 ||
{{Div col}}
* working layers (now called adjustment layers)
* support images with 16 bits of color depth
* imports [[raw image file|camera raw image files]]
* [[Color_separation#Color_separation_process|CMYK color separation]] by [[ICC Profile]]s
* text flow inside and around objects and between text layers
* undo history
{{Div col end}}
|-
| 11<ref>[http://www.pl32.com/pages/rnote11.php PhotoLine Release Notes Version 11]</ref> || October 19, 2004 ||
{{Div col}}
* Dynamic animations using the [[Adobe Flash|Flash]] format
* Radial blur
* [[PDF]] export
* [[Barcode]] generation
* advanced layer effects
* path text
{{Div col end}}
|-
| 12<ref>[http://www.pl32.com/pages/rnote12.php PhotoLine Release Notes Version 12]</ref> || September 19, 2005 ||
{{Div col}}
* various filters for digital images (white point, chromatic aberration, noise, color temperature)
* creation of [[High dynamic range imaging|HDR images]]
* [[Lab color space|CIE Lab color space]]
* simple 3D bodies
{{Div col end}}
|-
| 13<ref>[http://www.pl32.com/pages/rnote13.php PhotoLine Release Notes Version 13]</ref> || September 29, 2006 ||
{{Div col}}
* multiprocessor support
* USB stick mode
* text styles
* repair brush
* spell checker (on [[Mac OS X]] native / [[Windows]] [[Aspell]])
{{Div col end}}
|-
| 14<ref>[http://www.pl32.com/pages/rnote14.php PhotoLine Release Notes Version 14]</ref> || November 9, 2007 ||
{{Div col}}
* improved creation of [[High dynamic range imaging|HDR images]]
* crop tool
* brush editor
* handling of IPTC-data
* gray mixer
{{Div col end}}
|-
| 15<ref>[http://www.pl32.com/pages/rnote15.php PhotoLine Release Notes Version 15]</ref> || January 15, 2009 ||
{{Div col}}
* support for 64 bit processors
* editing of color bends
* red eye removal tool
* ray tool
* harmonic colors
* variable blur tool
* [[Scalable Vector Graphics|SVG]] Import
{{Div col end}}
|-
| 16<ref>[http://www.pl32.com/pages/rnote16.php PhotoLine Release Notes Version 16]</ref> || April 21, 2010 ||
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* adjustment layer panel
* liquify tool for image distortion
* vector morphing
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| 17<ref>[http://www.pl32.com/pages/rnote17.php PhotoLine Release Notes Version 17]</ref> || December 13, 2011 ||
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* object removal tool
* quick masking and border matting tools
* image extraction tool
* content aware scaling
* selective color correction
* threshold adjustment layer
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| 18<ref>[http://www.pl32.com/pages/rnote18.php PhotoLine Release Notes Version 18]</ref> || October 4, 2013 ||
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* distort and straighten tool
* hue editor
* vector operations: union, intersection, difference and exclusion (XOR)
* full 32 bit (float) color depth
* interaction with external programs
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| 19<ref>[http://www.pl32.com/pages/rnote.php PhotoLine Release Notes Version 19]</ref> || May 25, 2015 ||
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* Dehaze
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* Document Color List
* [[Spot color]] / Tint Color
* Enhanced Line Styles
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== See also ==

* [[Comparison of raster graphics editors]]
* [[Comparison of vector graphics editors]]

== References ==
{{Reflist}}

== External links ==
* {{Official website|www.pl32.com}}

{{Vector graphics editors}}

[[Category:Graphics software]]
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Talk:Great Reset

2023-04-24T23:38:31Z

PythonicWikier: /* Small Typo */ new section

{{Ds/talk notice|topic=covid}}
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{{WikiProject Articles for creation|class=C|ts=20201121042619|reviewer=Buidhe|oldid=989791053}}
{{WikiProject Economics |class=C |importance=Mid}}
{{WikiProject COVID-19 |class=C |importance=Mid}}
{{WikiProject Climate change |class=C |importance=Mid}}
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{{DYK talk|5 December|2020|entry= ... that a petition by Canadian member of parliament [[Pierre Poilievre]] to stop the '''[[Great Reset]]''' amassed 80,000 signatures after a conspiracy theory spread about it?|nompage=Template:Did you know nominations/The Great Reset}}

==Did you know nomination==
{{Did you know nominations/The Great Reset}}

== Idea of Great Reset is more than 10 Years old! ==
{{atop|Please see [[WP:RSPYT]] for information on YouTube as a source. Additionally, [[WP:SYNTH]] applies here, too. [[User:Jr8825|Jr8825]] • [[User Talk:Jr8825|Talk]] 00:52, 12 September 2022 (UTC)}}
Hello,

I remember a video in the official youtube channel weforum, that showed an interview with Klaus Schwab. The video was ten years old. Also, on a symposium in 2005, the term was spoken. So, the idea of a "Great Reset" is already very old and not a result of Covid-19. In the interview, Klaus Schwab said that he got the idea in a talk with Bill Gates and an ethnic Chinese person that I don't know and can't tell if he's probably from the U.S. CDC.

--[[Special:Contributions/92.193.34.99|92.193.34.99]] ([[User talk:92.193.34.99|talk]]) 17:41, 21 November 2020 (UTC)

:Youtube videos are generally considered unreliable sources by Wikipedia. The reason is that YT videos can be edited post-publication. Also, YT channels do not have to provide any sources/references for their content.

I have made Youtube videos, and I can tell you that they can't be edited post-publication. The titles, description, tags etc. can certainly be edited, but the videos themselves can not be. If an uploader doesn't like how a youtube video turned out, they have to delete the video or make it private and upload a new video which is the updated version. While YT videos are generally considered unreliable sources by Wikipedia, it is not because they can be edited post-publication. [[Special:Contributions/2600:6C40:1900:166E:1145:EFB9:E58A:9FE|2600:6C40:1900:166E:1145:EFB9:E58A:9FE]] ([[User talk:2600:6C40:1900:166E:1145:EFB9:E58A:9FE|talk]]) 17:38, 7 December 2020 (UTC)JMM

I second this last statement by another person, and I too have made Youtube videos: videos '''cannot''' be edited on YouTube after they are uploaded. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[Special:Contributions/1.145.105.211|1.145.105.211]] ([[User talk:1.145.105.211#top|talk]]) 00:10, 12 September 2022 (UTC) 

{{abot}}

== Conspiracy Theory ==
It is not adequate to simply say "debunked". If you use that term it is incumbent upon you to provide the argumentation and facts used to "debunk".
To refer to opposition as "Conspiracy Theory" is far from neutral and lacks any balance in discussion of "resetting" management of the globe. Reference to Canadian right wing political pundits does not qualify their rebuttal as Conspiracy Theory particularly when one has the support of 71000 signatures. [[User:ToroTotal|ToroTotal]] ([[User talk:ToroTotal|talk]]) 21:03, 21 November 2020 (UTC)
:Wikipedia follows [[WP:reliable sources|reliable sources]]. If reliable sources classify these false claims a conspiracy theory, so do we. ([[User talk:Buidhe|t]] · [[Special:Contributions/Buidhe|c]]) '''[[User:buidhe|buidhe]]''' 21:07, 21 November 2020 (UTC)
::What metrics are used to determine if a source is reliable? [[Special:Contributions/74.139.215.192|74.139.215.192]] ([[User talk:74.139.215.192|talk]]) 17:48, 27 February 2023 (UTC)
:::The ones already linked above: [[WP:reliable sources|reliable sources]]. --[[User:Hob Gadling|Hob Gadling]] ([[User talk:Hob Gadling|talk]]) 09:14, 28 February 2023 (UTC)
:{{ping|ToroTotal}} This isn't about ''all'' opposition to the initiative. The part referred to as a conspiracy theory (backed up by the sources used) was specifically the claims that it would create a [[New World Order (conspiracy theory)|New World Order]] or something similar. The fact that 70K+ people signed it is irrelevant. I know of criticism outside of the conspiracy theory ([https://www.thestar.com/politics/federal/2020/11/19/a-conservative-mp-warns-that-justin-trudeau-wants-a-great-reset-conspiracy-theorists-are-worried-too.html This source] mentions criticism from [[Erin O'Toole]]), though I'm not sure whether I should add it. '''[[User:Username6892|Username]][[User talk:Username6892|6892]]''' ([[Wikipedia:Peer review/Erin O'Toole/archive1|Peer Review]]) 21:16, 21 November 2020 (UTC)

Countering a proposal can in no way be referred to as a conspiracy theory. [[User:ToroTotal|ToroTotal]] ([[User talk:ToroTotal|talk]]) 21:18, 21 November 2020 (UTC)

This kind of smear is within the standards of Wikipedia's style. Honestly, I'd be surprised if this site published critical stance on any of the globalist promotions. Expect edits away from this narrative to be met with battles, tumultuous disputes, etc. This isn't a site for the free expression of information or research into topics with political implications. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[Special:Contributions/202.50.52.10|202.50.52.10]] ([[User talk:202.50.52.10#top|talk]]) 03:38, 25 November 2020 (UTC) 

*Agree with the above. The article itself is pretty disingenuous - it currently reads as gibberish with no real substance to what is being proposed. The only definitive thing mentioned is a carbon tax, yet no discussion of the pros and cons of these. Not sure how a regressive tax with harms those at the bottom end of the spectrum will end up helping anyone. The article certainly doesn't explain it.[[Special:Contributions/198.161.4.44|198.161.4.44]] ([[User talk:198.161.4.44|talk]]) 15:09, 26 November 2020 (UTC)

*Rolls eyes ''Globalist'' is anything you people don't agree with. This isn't 4chan, you need reliable sources. [[Special:Contributions/2001:BB6:7AA9:F958:E1A4:194A:D341:F958|2001:BB6:7AA9:F958:E1A4:194A:D341:F958]] ([[User talk:2001:BB6:7AA9:F958:E1A4:194A:D341:F958|talk]]) 22:07, 25 November 2020 (UTC)

:: "you people" typifies the quality of discourse one can expect. "A Five Point Plan for a New Globalism", by Klaus Schwab: https://fortune.com/2013/01/30/a-5-point-plan-for-a-new-globalism/ Tell me again how this isn't globalism? Honestly, at this point wikipedia is a parody of an establishment echochamber. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[Special:Contributions/202.50.52.10|202.50.52.10]] ([[User talk:202.50.52.10#top|talk]]) 14:15, 27 November 2020 (UTC)
::lol [[Special:Contributions/207.74.71.20|207.74.71.20]] ([[User talk:207.74.71.20|talk]]) 16:29, 18 March 2022 (UTC)

I think it should be noted what the conspiracy theory is based on. Many of the "conspiracy theorists" are citing articles on the WEF's own website such as this one https://www.weforum.org/agenda/2016/11/how-life-could-change-2030/.

Also I think describing RT explicitly as a propaganda outlet is a bit biased. Maybe change it to "Russian state media". --[[Special:Contributions/147.148.82.39|147.148.82.39]] ([[User talk:147.148.82.39|talk]]) 22:36, 25 November 2020 (UTC)
* Great idea, but to no one's surprise, the article is locked. No conspiracy there.[[Special:Contributions/198.161.4.44|198.161.4.44]] ([[User talk:198.161.4.44|talk]]) 15:10, 26 November 2020 (UTC)

I agree with @ToroTotal. The structure of the presentation is biased. Even if an opinion is considered by some as a conspiracy theory, it does not make it a subheading. The subheading should read "negative responses" and then there can be further responses to these responses. Unfortunately, I am not able to edit the structure because there is a vandalism protection. somewhere on Wikipedia says that this kind of protection would be quite brief, but it is already more than 30 hours since I saw it. [[User:Lightest|Lightest]] ([[User talk:Lightest|talk]]) 18:28, 26 November 2020 (UTC)

I found this info for the information about the lock:

08:12, 21 November 2020 Johnuniq talk contribs protected The Great Reset [Edit=Require autoconfirmed or confirmed access] (expires 08:12, 28 November 2020) (Persistent disruptive editing) (hist) (thank) [[User:Lightest|Lightest]] ([[User talk:Lightest|talk]]) 18:34, 26 November 2020 (UTC)
:{{ping|Lightest}} No [[WP:RS|reliable source]] I've seen disputes that it is a conspiracy theory. Per [[WP:YESPOV]], {{tq|Uncontested and uncontroversial factual assertions made by reliable sources should normally be directly stated in Wikipedia's voice.}} As well, not all negative responses are listed as conspiracy theories (The best example is Erin O'Toole claiming it is risky to implement a reset) The responses that are not uncontroversially conspiracy theories are currently listed at [[The Great Reset#Response]]. If you can find other responses mentioned in reliable sources, feel free to place an [[WP:Edit requests|edit request]] on this page. '''[[User:Username6892|Username]][[User talk:Username6892|6892]]''' ([[Wikipedia:Peer review/Erin O'Toole/archive1|Peer Review]]) 19:01, 26 November 2020 (UTC)

::in [[WP:YESPOV]] you cited, I saw "Avoid stating opinions as facts." Most comments that use the term "conspiracy theory" is an opinion. Even from a reliable source, there should be a distinction between fact and opinion. In addition, when I look up the meaning of conspiracy theory, a dictionary says "a belief that some covert but influential organization is responsible for a circumstance or event." So by definition, any objection of the Great Reset proposal is not categorized as a conspiracy theory. A good example of conspiracy theory is the theory about why 911 happened that was not supported by published evidence. [[User:Lightest|Lightest]] ([[User talk:Lightest|talk]]) 14:46, 29 November 2020 (UTC)
:::{{ping|Lightest}} Not every objection to The Great Reset is described in the article as a conspiracy theory (O'Toole's is not, Poilievre's has been argued both ways in reliable sources), but the responses described in the "Conspiracy theory" section have not been disputed as being a conspiracy theory by the [[WP:RS|reliable sources]] I have seen, most of which are not opinion columns or editorials (the idea that it is a conspiracy theory are asserted as fact). According to [[WP:YESPOV]], {{tq|Uncontested and uncontroversial factual assertions made by reliable sources should normally be directly stated in Wikipedia's voice.}} '''[[User:Username6892|Username]][[User talk:Username6892|6892]]''' ([[Wikipedia:Peer review/Erin O'Toole/archive1|Peer Review]]) 15:41, 29 November 2020 (UTC)

so I'm assuming that all of you that have posted to this thread are just working for WEF. [[User:Googoobabycake|Googoobabycake]] ([[User talk:Googoobabycake|talk]]) 13:47, 7 October 2022 (UTC)

== Extended-confirmed-protected edit request on 30 November 2020 ==

{{edit extended-protected|The Great Reset|answered=yes}}
Remove the word Progressive from the sentence "Progressive political leaders such as Trudeau and US president-elect Joe Biden have endorsed the plan, as has UK Prime Minister Boris Johnson"
No evidence that Joe Biden is considered a member of the Progressive wing of the Democrats by anyone. [[Special:Contributions/49.184.94.60|49.184.94.60]] ([[User talk:49.184.94.60|talk]]) 08:37, 30 November 2020 (UTC)
:While the given source does cite Biden as progressive, I think that there are enough other [[WP:RS|reliable sources]] out there to say other things about him (ie: [[Joe Biden#Political positions]]), and so I'm going to remove the word "progressive", also because it could be misread in the current form as suggesting Boris Johnson is progressive, and I think most RS's would disagree with that. [[User:Seagull123| Seagull123 ]][[User talk:Seagull123| Φ ]] 14:39, 30 November 2020 (UTC)
::Also, I accidentally submitted the edit doing this before finishing the edit summary, so I meant to say {{tq|Q=yes|rmv word "progressive" per edit request on talk}}, not just {{tq|Q=yes|rmv word "progressive}}. Oops. [[User:Seagull123| Seagull123 ]][[User talk:Seagull123| Φ ]] 14:40, 30 November 2020 (UTC)

== Extended-confirmed-protected edit request on 1 December 2020 ==

{{edit extended-protected|Great Reset|answered=yes}}
Please remove the following line: "Political leaders such as Trudeau and US president-elect Joe Biden have endorsed the plan, as has UK Prime Minister Boris Johnson.[9]" The citation provided says only that these leaders have used rhetoric SIMILAR to the Great Reset proposal but have not specifically endorsed it. Trudeau, Biden, and Johnson have not endorsed the plan. As explained in the entry below, lending legitimacy to the proposal only stokes conspiracy and disinformation. [[Special:Contributions/68.206.188.63|68.206.188.63]] ([[User talk:68.206.188.63|talk]]) 14:34, 1 December 2020 (UTC)
:[[File:Yes check.svg|20px|link=|alt=]] '''Done''' '''''[[User:Username6892|Username]][[User talk:Username6892|6892]]''''' ([[Wikipedia:Peer review/Erin O'Toole/archive1|PR]]) 16:48, 1 December 2020 (UTC)

== Missing details and inaccuracy in conspiracy theory section ==

The section is missing important details about what's written and sounds disingenuous. The "abolish personal ownership" bit comes from the WEF's "8 predictions for the world in 2030" [https://www.weforum.org/agenda/2016/11/8-predictions-for-the-world-in-2030/]. This is not just a "since-deleted 2016 tweet linking a WEF piece describing what life might be like in 2030". The tweet contained a video about the 8 predictions, which is also on the WEF's website and Youtube channel.

The two sources which mention "build back better" don't say anything about how the phrase is relevant to the conspiracy.
It's not just "Joe Biden's campaign slogan". It's been used by many politicians around the world and the UN etc. The UN used the phrase before Biden or Boris adopted it.
This isn't noteworthy by itself, unless there's a source which gives some context and says how it's connected.

The "isolation camps" part comes from a supposed email from a Canadian politician. The Snopes reference is about this. The email is mentioned further down in the text. These parts should be together for clarity. There's different things jumbled about.

I wanted to make some ammendments myself on the above, but someone has decided that barely anyone is allowed to edit this article.

The Wikipedia article also claims "The conspiracy theory is without evidence and has been debunked". What has been debunked exactly?
The BBC article says a claim about the vaccines has been debunked, and some fake WHO advice, and a French plandemic video.
In regards to claims about The Great Reset it says they're without evidence. [[User:Hevernon|Hevernon]] ([[User talk:Hevernon|talk]]) 18:57, 1 December 2020 (UTC)

It is the typical fact-check debunking wherein selective claims are trotted out as straw-men. This is used to broadly dismiss all concerns as debunked conspiracy theories. Par for the course. Wikipedia engages in it as does Snopes. It is unreasonable to expect otherwise. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[Special:Contributions/202.50.52.10|202.50.52.10]] ([[User talk:202.50.52.10#top|talk]]) 15:10, 15 December 2020 (UTC) 

== Extended-confirmed-protected edit request on 1 December 2020 (2) ==

{{edit extended-protected|Great Reset|answered=yes}}
Add [[:Category:Medical-related conspiracy theories]] [[Special:Contributions/94.252.32.190|94.252.32.190]] ([[User talk:94.252.32.190|talk]]) 23:22, 1 December 2020 (UTC)
:[[File:Red information icon with gradient background.svg|20px|link=|alt=]] '''Not done for now:''' please establish a [[Wikipedia:Consensus|consensus]] for this alteration '''[[Wikipedia:Edit requests|before]]''' using the {{tlx|edit extended-protected}} template. – [[User:Jonesey95|Jonesey95]] ([[User talk:Jonesey95|talk]]) 00:18, 2 December 2020 (UTC)

== Extended-confirmed-protected edit request on 2 December 2020 ==

Remove "and has been debunked". This contradicts the references. The BBC article doesn't claim to have debunked it.
It says, "But the suggestion that politicians planned the virus, or are using it to destroy capitalism is wholly without evidence." [[User:Hevernon|Hevernon]] ([[User talk:Hevernon|talk]]) 07:49, 2 December 2020 (UTC)
:{{done}}, I recommend you use {{tl|edit extended-protected}} in the future when requesting changes to this article. '''''[[User:Username6892|Username]][[User talk:Username6892|6892]]''''' ([[Wikipedia:Peer review/Erin O'Toole/archive1|PR]]) 13:12, 2 December 2020 (UTC)

== It is harmful to claim that the conspiracy theory is baseless ==

I do not think that we should claim the conspiracy theory is baseless. It looks suspicious and draws too much attention to it. I think it rather invites people to question the claim than convinces them of it, thus doing harm. I understand the general importance of informing the public that certain theories have no ground in reality, as we have done with many other conspiracy theories (like the false idea of the Great Replacement), and that any own research into them is without merit, but I have now come to believe that doing so will only have adverse effects on the mind of the populace. [[Special:Contributions/78.48.73.42|78.48.73.42]] ([[User talk:78.48.73.42|talk]]) 07:59, 3 December 2020 (UTC)
:I don’t follow. By definition of being a conspiracy theory, it is baseless. There should be no need for us to sugarcoat it for our readers in order to avoid criticism or prevent possible “adverse effects” on the public. If any of our readers want to dispute the claim that it is a conspiracy, then they need to provide reliable sources to allow for a change, which has not happened so far. [[User:Crazymantis91|Crazymantis91]] ([[User talk:Crazymantis91|talk]]) 20:38, 5 December 2020 (UTC)
::There's nothing inherent to conspiracy theories saying they're baseless. Just that they're a theory regarding some people conspiring. In order for them to be ''inherently'' baseless, it would have to be impossible for conspiracy to be a thing. --[[Special:Contributions/122.61.49.170|122.61.49.170]] ([[User talk:122.61.49.170|talk]]) 20:51, 6 December 2020 (UTC)
:::If this “theory” had any semblance of credibility, then it would not be called a conspiracy theory by the majority of reliable sources, which is all Wikipedia is concerned about. The onus is on the “theorists” to prove their claims, which has not happened. [[User:Crazymantis91|Crazymantis91]] ([[User talk:Crazymantis91|talk]]) 01:57, 7 December 2020 (UTC)
::::Again. "Conspiracy theory" doesn't mean baseless speculation. It means theory about conspiracy. Even if it was all but confirmed, it would still be right to call it a conspiracy theory. I don't particularly have beef with the calling of this particular theory as baseless. I just felt compelled to point out that conspiracy theories aren't ''inherently'' so. --[[Special:Contributions/122.61.49.170|122.61.49.170]] ([[User talk:122.61.49.170|talk]]) 06:19, 7 December 2020 (UTC)
:::::Fair enough. I have never heard of a conspiracy theory being demonstrated to be based in fact, but your definition makes sense. There still isn’t a good reason to not call this particular conspiracy theory baseless. [[User:Crazymantis91|Crazymantis91]] ([[User talk:Crazymantis91|talk]]) 18:35, 7 December 2020 (UTC)
::::::LOL, the mental gymnastics is impressive. WEF openly advocates for Great Reset, its CEO writes books about it, they run adverts describing it, they run international summits full of prominent politicians and billionaires pushing it forward (ergo: conspiring to make it happen), and you still think it's "baseless". Ama-effing-zing.
:::::::Well, isn't that exactly what makes it not a conspiracy; all the participants known, communicating openly, their agenda available to the public? I can't help but chuckle. --[[Special:Contributions/217.228.175.127|217.228.175.127]] ([[User talk:217.228.175.127|talk]]) 10:00, 9 February 2021 (UTC)
:::::::That makes it a conspiracy fact, not a conspiracy theory surely? The meeting are held in private. We don't know all the details. [[Special:Contributions/79.155.70.181|79.155.70.181]] ([[User talk:79.155.70.181|talk]]) 21:24, 16 February 2023 (UTC)
::::@[[User:Crazymantis91|Crazymantis91]] - Both you, and [https://www.bbc.com/news/55017002 that BBC article] which you quoted, are demonstrably false, when you say that "There still isn’t a good reason to not call this particular ''conspiracy theory'' baseless." To establish basis for a ''claim'', one needs a lot of flaming-gun-evidence; however to establish basis for a mere ''conspiracy theory'', one only needs a single suspicion-raising-counterexample. And in this case, there's actually [[Gain-of-function research|plenty of "Worrying" basis]] for this conspiracy theory.
::::So, ultimately, the BBC use of "baseless" in the phrase "baseless ''conspiracy theory''" is demonstrably just false, and you should not be able to cite it, as it is clearly [[WP:BIASED]], using a phrase which not only can't be proven, but doesn't remotely reflect the loads of basis for this particular theory.
::::Summary: 1. If you want to say that ''"claims"'' are baseless, fine, but don't ever say that a ''"conspiracy theory"'' is baseless. 2. Get rid of that footnote. [[User:Octavius2|Octavius2]] ([[User talk:Octavius2|talk]]) 15:35, 26 August 2022 (UTC)

== Confusing wording ==

Under response it says "His rhetoric was criticized by multiple commentators and editorial boards". It is confusing who the 'his' is referring to. I briefly looked at the citations, and it seems that the person whose rhetoric was criticized was Justin Trudeau,which is confusing because the last person to be mentioned in the previous sentence was Pierre Poilievre (who was in fact the subject of that previous sentence). By that context alone, and without looking at the citations, I would normally assume that the person whose rhetoric was criticized would be Pierre Poilievre. In this case it may be better to drop the pronoun all together and just have the name of the person whose rhetoric was criticized spelled out. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[Special:Contributions/2600:6C40:1900:166E:1145:EFB9:E58A:9FE|2600:6C40:1900:166E:1145:EFB9:E58A:9FE]] ([[User talk:2600:6C40:1900:166E:1145:EFB9:E58A:9FE#top|talk]]) 17:44, 7 December 2020 (UTC) 

== Conspiracy section needs a bit more detail ==

Having read through the article a few times, I have to say that while the conspiracy theory section does cover some ground, it doesn't do so in a way that would be truly indicative of why people have cause for concern (and would therefore be helpful in debunking such aspects that might need debunking).

The following elements in particular should be revised:
* Currently, the article mentions "a 2016 WEF piece describing what life might be like in 2030" but does not go into detail about what exactly that piece is discussing. The overall [https://www.weforum.org/agenda/2016/11/8-predictions-for-the-world-in-2030/ "8 predictions for the world in 2030"] piece does indeed offer eight predictions in summary, with links to additional WEF pieces discussing the individual predictions in detail, and was accompanied by a video on the WEF's social media channels (subsequently deleted but [https://www.youtube.com/watch?v=lBBxWtKKQiA independently archived] on Youtube). From what I've seen, discussion of the 2016 piece in relation to the Great Reset conspiracy theory revolves mainly around the following predictions: "All products will have become services" (or "You'll own nothing, and you'll be happy" as per the video), "There is a global price on carbon" (or "Polluters will have to pay to emit carbon dioxide" as per the video, which bizarrely has this prediction down as the sixth item while it's the second item on the actual WEF piece), and "We are eating much less meat" (or rather "You'll eat much less meat" as per the video which again has mismatched numbering and lists this as the fourth prediction while the WEF piece lists it as the fifth prediction).
* The "Build Back Better" slogan is treated as being unique to Joe Biden's presidential campaign, when in fact quite a few other politicians and organisations have used the slogan or variants thereof in their discussions of recovering from the COVID situation ([https://www.independent.co.uk/news/uk/politics/biden-boris-johnson-build-back-better-b1613419.html see here]), and it is this widespread usage that is being treated as conspiratorial ([https://www.thesun.co.uk/news/13257235/bizarre-new-covid-conspiracy-theory/ see here] - {{Better source}} by my own admission)
* The "COVID-19: The Great Reset" book is mentioned, but no real examination of its contents is present, nor is there any mention of how 1) said contents and 2) the fact of Klaus Schwab's authorship are discussed in relation to the conspiracy theory.
[[User:Dvaderv2|Dvaderv2]] ([[User talk:Dvaderv2|talk]]) 18:41, 15 December 2020 (UTC)

== "Conspiracy Theory" Is Inherently A Value Judgement ==

There are several discussions above about the validity of calling a critical "theory" regarding this a "conspiracy theory". The problem with this term is that it is unavoidably a value judgement and remains so regardless of who says it. That is, a reliable source making a value judgement is still a value judgement. 50 years ago, most reliable sources would have described homosexuality as a sexual deviance (also a value judgement). So the best factual statement one can make is that "most sources that Wikipedia judges to be reliable consider these opinions to constitute a conspiracy theory". You cannot honestly present a value as a fact.

It might be added that there are other voices considering the proposals of the WEF to be highly undesirable without the "conspiracy" elements regarding Covid, effectively proposing that powerful figures (the large corporations who comprise the WEF, for instance) are using crises such as Covid and Global Warming to impose their agenda, a practical implementation of Naomi Klein's "Shock Doctrine".

You can argue forever about what constitutes a conspiracy theory. It tends to depend on where you stand. Many things said about Donald Trump might qualify. Why not just drop this term altogether? [[Special:Contributions/82.71.30.178|82.71.30.178]] ([[User talk:82.71.30.178|talk]]) 23:55, 16 December 2020 (UTC)
*One could argue forever and never arrive at any conclusion; given infinite time, yours is an hypothetical outcome. Alternatively, by now humanity might have developed a communication system (at first just through speech, then also through writting) where words, terms and expressions have intelligible, non-ambiguous [[Definition|definitions]]. So, instead of "dropping" the term '''[[Conspiracy Theory|conspiracy theory]]''' "altogether", defined through innumerous ideological contributions (followed by community consensus), one could just try to learn about the definitions of said term and, if not in agreement with the consensus around those definitions, try to construct and propose a new and better definition, or even a new concept/term. TL;DR: Where is the evidence to prove that there is a real conspiracy, that it is not just another stupid online conspiracy theory? Once solid evidence is presented, people's objectivity and morals will accept it; journalists<ref>{{cite news|last1=Goodman|first1=Jack|last2=Carmichael|first2=Flora|url=https://www.bbc.co.uk/news/55017002|title=The coronavirus pandemic 'great reset' theory and a false vaccine claim debunked|work=BBC News|date=November 22, 2020|access-date=November 22, 2020|quote=We start with the revival of the baseless conspiracy theory, known as the 'Great Reset'. ...Similarly, a French documentary which also refers to a secret global plot has gone viral on YouTube... it promotes a slew of previously debunked claims}}</ref><ref>{{cite news |last1=Alba |first1=Davey |title=The baseless 'Great Reset' conspiracy theory rises again. |url=https://www.nytimes.com/live/2020/11/17/world/covid-19-coronavirus#the-baseless-great-reset-conspiracy-theory-rises-again |access-date=November 18, 2020 |work=The New York Times |date=November 17, 2020}}</ref> would just love an exclusive like for that, for sure. Just bring credible evidence to the community and the community will accept it for sure. [[User:ACLNM|ACLNM]] ([[User talk:ACLNM|talk]]) 16:41, 17 December 2020 (UTC)

:Maybe "opposition to The Great reset" would be more appropriate. I don't see why there is a need for a conspiracy, the plain text of some of the language coming out of that meeting is enough to send many peoples' blood boiling. I agree that labelling it a conspiracy is an effort to fringe-ify opposition. (I'm good with words?) [[User:Mercster|Mercster]] ([[User talk:Mercster|talk]]) 12:25, 15 July 2022 (UTC)

{{ref-talk}}

== The line "Flaws with the conspiracy theory include that the WEF lacks authority to tell countries what to do." is a simplification ==
When countries with unmanageable short-term debts request assistance (loans) from the IMF, the loans are always conditional on significant economic restructuring, such as privatisation of state assets. Greece in 2015 is a typical example. This has been overlooked. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[User:Ainsleyf|Ainsleyf]] ([[User talk:Ainsleyf#top|talk]] • [[Special:Contributions/Ainsleyf|contribs]]) 20:01, 26 January 2021 (UTC) 
: I'm just spitballing here but are you confusing the WEF with the IMF? Granted, one letter is the same. It would however appear to me that conflating the 2 would rather be a considerable simplification of sorts.

--[[Special:Contributions/217.228.175.127|217.228.175.127]] ([[User talk:217.228.175.127|talk]]) 10:13, 9 February 2021 (UTC)

:You're right, I conflated the two. Somehow I read the article as saying IMF, not WEF. Apologies. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[User:Ainsleyf|Ainsleyf]] ([[User talk:Ainsleyf#top|talk]] • [[Special:Contributions/Ainsleyf|contribs]]) 01:08, 31 December 2021 (UTC) 

== Extended-confirmed-protected edit request on 22 December 2020 ==

{{edit extended-protected|Great Reset|answered=yes}}
Links to other existing Wikipedia pages:

"The proposal" ... "and to start a fourth industrial revolution, creating" ...
to
"The proposal" ... "and to start a [[Fourth Industrial Revolution]], creating" ... [[Special:Contributions/77.53.232.129|77.53.232.129]] ([[User talk:77.53.232.129|talk]]) 04:59, 22 December 2020 (UTC)
:[[File:Yes check.svg|20px|link=|alt=]] '''Done''' '''''[[User:Username6892|Username]][[User talk:Username6892|6892]]''''' 05:18, 22 December 2020 (UTC)

== Extended-confirmed-protected edit request on 31 December 2020 ==

{{edit extended-protected|Great Reset|answered=yes}}
Remove entire "Criticism" section. It is actually criticism of criticism. It contains too many half-truths and hyperbole to justify serious editorial critique. [[User:Amendment1toUSConstitution|Amendment1toUSConstitution]] ([[User talk:Amendment1toUSConstitution|talk]]) 02:58, 31 December 2020 (UTC)
:[[File:Red information icon with gradient background.svg|20px|link=|alt=]] '''Not done for now:''' please establish a [[Wikipedia:Consensus|consensus]] for this alteration '''[[Wikipedia:Edit requests|before]]''' using the {{tlx|edit extended-protected}} template. The first sentence in that section is sourced to the New York Times. Please be more specific in what you would like to remove or rewrite. – [[User:Jonesey95|Jonesey95]] ([[User talk:Jonesey95|talk]]) 03:26, 31 December 2020 (UTC)

== Response section ==

Are there reliable sources covering responses from any notable figures outside of Canada (besides the ones listed)? The section was recently retitled to "Response in Canada" (which I have since reverted) though I think more RS should be found as it is assuming any response mentioned in other sections of the article is outside of Canada (In the conspiracy theory's case, it is not). If we can not find a good resolution to the issue, I suggest adding {{tl|Globalize}} to the section. '''''[[User:Username6892|Username]][[User talk:Username6892|6892]]''''' 05:14, 31 December 2020 (UTC)

== Possible source ==

Corona, Climate, Chronic Emergency
WAR COMMUNISM IN THE TWENTY-FIRST CENTURY
By ANDREAS MALM

ISBN 9781839762154

"In Corona, Climate, Chronic Emergency, leading environmental thinker, Andreas Malm demands that this war-footing state should be applied on a permanent basis to the ongoing climate front line. He offers proposals on how the climate movement should use this present emergency to make that case. There can be no excuse for inaction any longer."

https://www.penguinrandomhouse.com/books/667901/corona-climate-chronic-emergency-by-andreas-malm/

Here's a book from a major publishing house which is germane to the topic. Not sure how editors would like to spin this. Thanks.

== Russian disinformation ==

The article reads:

"It has also been disseminated by Russian propaganda outlets. According to [[Oliver Kamm]], in an article for the ''[[CapX]]'' website: "The propaganda apparatus of the Putin regime has for many months published wild allegations from obscure bloggers that the Great Reset is code for oligarchs to amass wealth and control populations."<ref name="Capx20201120">{{cite news|last=Kamm|first=Oliver|url=https://capx.co/the-great-reset-is-the-latest-conspiracy-fantasy-it-will-not-be-the-last/|title=The Great Reset is the latest conspiracy fantasy – it will not be the last|work=CapX|date=November 20, 2020|access-date=November 22, 2020}}</ref>

The author Oliver Kamm is not exactly known for his non-partisan "journalism" but not only that I could not seem to find any sources saying anything similar regarding the Great Reset being pushed as Russian disinfo. Now maybe I'm just not looking up the right things, which is possible, but if there are no other sources saying the Russians are pushing it then maybe it should not be included in the article per [[WP:FRINGE]].[[User:PailSimon|PailSimon]] ([[User talk:PailSimon|talk]]) 18:31, 10 January 2021 (UTC)

{{ref-talk}}

== Extended-confirmed-protected edit request on 28 January 2021 ==

{{edit extended-protected|Great Reset|answered=yes}}
Two typos:

Change: "politician [[Maxime Bernier]] who lamenting on his webpage"
To: "politician [[Maxime Bernier]] who lamented on his webpage"

Change: "Trudeau the "world's most prominent defender" this Great Reset"
To: "Trudeau the "world's most prominent defender" of this Great Reset" [[User:Datb2|Datb2]] ([[User talk:Datb2|talk]]) 09:50, 28 January 2021 (UTC)
:{{to|Datb2}} {{done|done}}, and thank you very much''!'' '''''[[User:Paine Ellsworth|P.I. Ellsworth]]'''''  [[Editor|ed.]] [[User talk:Paine Ellsworth|put'r there]] 19:08, 28 January 2021 (UTC)

== Extended-confirmed-protected edit request on 7 February 2021 ==

{{edit extended-protected|Great Reset|answered=yes}}
On the subheading {{font|Conspiracy theory of the same name|font=Times New Roman|size=18px}}:

:A November 2020 article said that the Great Reset conspiracy theory, was the first in the Presidency of Joe Biden.[1 11] A January 30, 2021 article in The Economist said that the United States has a "rich history of conspiracism, due to its anti-government, apocalyptic religious and entrepreneurial traditions."[1 12] According to the article, 50% of Trump's supporters espoused QAnon "core falsehoods" that Trump was "leading the fight" against a corrupt, global, and high-level "Democratic child-sex operation".[1 12] Trump promoted the QAnon conspiracy which combined a number of "fabrications into a single narrative."[1 12] With the COVID-19 pandemic combined with presidential election, the "far-reaching and baseless QAnon conspiracy" has spread worldwide. Adherents believe they are an "embattled minority"—the only ones that "know 'the truth'." <big>'''Main stream'''</big> media outlets such as The New York Times, the BBC, and The Guardian traced the spread of the latest conspiracy theory on the great reset, which had integrated the anti-lockdown conspiracies, to far-right internet personalities and groups—some also supporting the QAnon conspiracy theory—including Candace Owens, Glenn Beck, Fox News' Laura Ingraham and Tucker Carlson.[1 10][1 13][1 3][37] and by Paul Joseph Watson.[1 14] and the UK-based editor of Alex Jones' far-right conspiracy website Infowars where he advocated for the New World Order among others.[1 15]

Change ''Main stream'' to ''Mainstream''.

PS. While I was typing this, I noticed some improper use of periods near the end of the paragraph. This is what you get when you take out the citations:

:[...] Candace Owens, Glenn Beck, Fox News' Laura Ingraham and <big>'''Tucker Carlson. and by Paul Joseph Watson. and'''</big> the UK-based editor of Alex Jones' far-right conspiracy website Infowars where he advocated for the New World Order among others.

Here's my final suggestion for that sentence:
:Mainstream media outlets such as The New York Times, the BBC, and The Guardian have traced the spread of the latest conspiracy theories on the great reset, including the anti-lockdown conspiracy theories, to far-right internet personalities and groups—some also supporting the QAnon conspiracy theory—including Candace Owens, Glenn Beck, Fox News' Laura Ingraham and Tucker Carlson[1 10][1 13][1 3][37], and Paul Joseph Watson[1 14], the UK-based editor of Alex Jones' far-right conspiracy website InfoWars, where he has advocated for the New World Order among others.[1 15]
<nowiki> </nowiki> [[User:MrPersonHumanGuy|MrPersonHumanGuy]] ([[User talk:MrPersonHumanGuy|talk]]) 13:35, 7 February 2021 (UTC)

: {{to|MrPersonHumanGuy}} [[File:Yes check.svg|20px|link=|alt=]] '''Done''' Thanks, [[User:DigitalChutney|DigitalChutney]] ([[User talk:DigitalChutney|talk]]) 09:46, 8 February 2021 (UTC)

== Extended-confirmed-protected edit request on 17 February 2021 ==

{{edit extended-protected|Great Reset|answered=yes}}
Under the section of the "Critics of the Great Reset," it merits noting a new review article of Schwab & Malleret's book in the prestigious academic journal '[https://link.springer.com/article/10.1007/s10790-021-09794-1 The Journal of Value Inquiry]'. More particularly, perhaps it should be noted that the reviews' author, Steven Umbrello, states that:
* "From a philosophical perspective, I suggest their argument pushes a false dilemma. Rapid transformation of the overall global system is proposed with no real obvious ways forward. The pathway towards this more ‘equitable’ future with Mother Nature is thus opaque. Fears associated with the failure to push for a Great Reset (i.e., violent revolutions, conflicts) seem to be one of many possible outcomes from trying to institute the total change of so many different socio-economic and culturally-situated systems of living. With no clear way forward to evaluate in terms of both boons and perils, Schawb and Malleret whitewash a seemingly optimistic future post-Great Reset with buzz words like equity and sustainability even as they functionally jeopardize those admirable goals."

* "they ultimately advocate for a substantial (if not complete) socio-political-economic overhaul without offering any specifics as to how this could be achieved. They fail to do so even while arguing that the overhaul is not only necessary, but also in need of expedient execution. Despite their explicit position on the benefits of doing so, they ultimately risk undermining their aim given the opacity of how to achieve it. In sum, beware of those who roar “this is the way”."

perhaps some of these merit inclusion given that it is one of the first academic critiques of the work in a journal of standing.
--[[User:EthicsScholar93|EthicsScholar93]] ([[User talk:EthicsScholar93|talk]]) 20:51, 17 February 2021 (UTC)
:[[File:Red question icon with gradient background.svg|20px|link=|alt=]] '''Not done:''' it's not clear what changes you want to be made. Please mention the specific changes in a "change X to Y" format and provide a [[Wikipedia:Reliable sources|reliable source]] if appropriate. – [[User:Jonesey95|Jonesey95]] ([[User talk:Jonesey95|talk]]) 16:06, 24 February 2021 (UTC)

In the subheading "Critics of the Great Reset Agenda" add the following (please feel free to edited):

<blockquote>Similarly, in his review of COVID-19: The Great Reset, ethicist [[Steven Umbrello|Steven Umbrello]] makes parallel critiques of the agenda. He says that the agenda amounts to nothing other than "a substantial (if not complete) socio-political-economic overhaul" and that such a proposal is a "false dilemma" and that "Schwab and Malleret whitewash a seemingly optimistic future post-Great Reset with buzz words like equity and sustainability even as they functionally jeopardize those admirable goals" </blockquote> source: https://link.springer.com/article/10.1007/s10790-021-09794-1
[[User:EthicsScholar93|EthicsScholar93]] ([[User talk:EthicsScholar93|talk]]) 10:49, 25 February 2021 (UTC)
:[[File:Yes check.svg|20px|link=|alt=]] '''Done''' [[User:P,TO 19104|P,TO 19104]] ([[User talk: P,TO 19104|talk]]) ([[Special:Contributions/P,TO 19104|contribs]]) 00:25, 27 February 2021 (UTC)

== Extended-confirmed-protected edit request on 24 February 2021 ==

{{edit extended-protected|Great Reset|answered=yes}}
In the section entitled "The Key components ...", para. 4, sentence 3 in the phrase "The second is component" delete "is". [[User:Steffens uploads|Steffens uploads]] ([[User talk:Steffens uploads|talk]]) 09:52, 24 February 2021 (UTC)
:[[File:Yes check.svg|20px|link=|alt=]] '''Done''' '''''[[User:Username6892|Username]][[User talk:Username6892|6892]]''''' 10:29, 24 February 2021 (UTC)

== Is the lede still accurate ==

I came to this article today as a reader (not intending to edit although I did make some minor tweaks) and found the lede confusing. Just wanted to ask editors more familiar with this article to double-check? The lede currently begins "The Great Reset is the name of the 50th annual meeting of the World Economic Forum (WEF)".

There are two issues for me here.

First issue is small. If the topic of the article is a meeting that occurred in 2020 then shouldn't the lede be in past tense? i.e. - "The Great Reset '''was''' the name..."

Second issue is bigger. The lede says this article is going to be about a meeting, but the article is not at all about a meeting. The article appears to be about an initiative or larger agenda, which makes the lede completely inaccurate in introducing the article.

I don't want to step into editing a contentious article. Would some editors who are vested here attempt to make the lede more clearly say what the Great Reset is? - [[User:Hoplon|Hoplon]] ([[User talk:Hoplon|talk]]) 16:08, 24 March 2021 (UTC)

:{{done}}. You were correct to raise this back in March 2021, the lead was inaccurate. I've now fixed it. [[User:Jr8825|Jr8825]] • [[User Talk:Jr8825|Talk]] 04:53, 4 August 2022 (UTC)

== Propose split ==

The conspiracy theory has little relation to reality of the Great Reset. For this reason, I think it would work better in its own article about the conspiracy theory. For similar reasons, we split [[Cultural Marxism conspiracy theory]] from [[Frankfurt School]], what the conspiracy theory is about. ([[User talk:Buidhe|t]] · [[Special:Contributions/Buidhe|c]]) '''[[User:buidhe|buidhe]]''' 17:01, 23 April 2021 (UTC)
*'''Support''' [[User:ThadeusOfNazereth|ThadeusOfNazereth]][[User talk:ThadeusOfNazereth|Talk to Me!]] 22:25, 23 April 2021 (UTC)
*'''Oppose''': After thinking about this further, I have come to the conclusion that the section is too small to split and the conspiracy theory is heavily based on the plan, using its own marketing materials to allege a conspiracy. It is a conspiracy theory about the reset therefore it belongs here. '''''[[User:Username6892|Username]][[User talk:Username6892|6892]]''''' 22:03, 7 May 2021 (UTC)
::<s>Weak support: When I created this article, I had lacked the sources for the main points of the plan to justify such a split (both articles, particularly that on the actual proposal would be very short). With the sections about the actual plan having since been expanded, this leaves my only concern being that the conspiracy theory article would be a bit short, but I do not believe it is short enough to justify keeping the entire section in this article. Of course, given this is a conspiracy theory making baseless claims about the proposal, a section containing a short summary of the conspiracy theory should continue to remain present in this article. '''''[[User:Username6892|Username]][[User talk:Username6892|6892]]''''' 01:21, 24 April 2021 (UTC)</s>
*'''OPPOSE''' per [[WP:POVSPLIT]]. This article also has no problem with length, this is being proposed as a blatant attempt forking off the POV, we dont do that. If the article at some point in time is too long then there is an argument, but we are not even close to that now. Thanks! [[User:Jtbobwaysf|Jtbobwaysf]] ([[User talk:Jtbobwaysf|talk]]) 09:34, 24 April 2021 (UTC)
*'''Oppose'''. Seems fine in the current article. Doesn't pose a size concern. I fixed some other things that made the section look bigger than it is, such as an extremely long explanatory footnote. –[[User:Novem Linguae|'''Novem Linguae''']] ([[User talk:Novem Linguae|talk]]) 11:57, 26 July 2021 (UTC)
*'''Oppose''' Ill defined as to what separate legitimate criticism with the the goals expressed at the WEF and actual conspiracy. Until then no separate page should be made. [[User:3Kingdoms|3Kingdoms]] ([[User talk:3Kingdoms|talk]]) 18:15, 19 August 2021 (UTC)

== Clarification request ==

I am unable to find a sentence or sentences in the section “conspiracy” that actually state what conspiracy theory or theories actually exist in connection to this subject, save one toward the very end: “... code for oligarchs to amass wealth and control populations.”
The rest of the section is a desultory write-up of non-relevant facts concerning conspiracies generally, various times politicians or pundits endorsed or opposed them, and who first espoused them - but not what they are and what form they take in regard to the current topic of the Great Reset. I suggest the entire section be deleted and re-written. [[User:CookDing|CookDing]] ([[User talk:CookDing|talk]]) 00:47, 26 May 2021 (UTC)

:Yes, I came to the talk section to say just this. The whole section is "Lots of conspiracy theories, here's what the media is saying to dismiss them!" without stating what the actual contention is. It mentions Trudeau giving a speech that some thought echoed the tenets of the Great Reset conspiracy... but it doesn't tell us what Trudeau said? Someone with more time than me should go through and expand that section as best possible, trying to remain "NPOV" as much as possible so as not to anger the Wikipedia gremlins. (lol) [[User:Mercster|Mercster]] ([[User talk:Mercster|talk]]) 12:21, 15 July 2022 (UTC)

Some concrete information about the conspiracy theorising was present in earlier revisions and is still extant in the text but (by accident or by design) is currently relegated to ' ref group="Notes" ' status. Nor in case did that information ever get updated to reflect this [[Talk:Great Reset#Conspiracy section needs a bit more detail|little thing]] I wrote up back in December which provides a bit more detail about the sort of [[WP:EXCEPTIONAL]] claims about the GR that are being advanced by [[Paul Joseph Watson|PJW]], [[James Delingpole]] etc. [[User:Dvaderv2|Dvaderv2]] ([[User talk:Dvaderv2|talk]]) 06:41, 2 June 2021 (UTC)

:Must be by design... stick any information we want less people to see in Notes. Put it back! [[User:Mercster|Mercster]] ([[User talk:Mercster|talk]]) 12:21, 15 July 2022 (UTC)

== The role of Russia in the conspiracy theory ==

The last paragraph of the section "Conspiracy theory" is uninformative. There are more detailed studies into this matter, in a media. For example, [[Meduza]] analyzed and compared internal and external Russian coronavirus propaganda in the article "The two faces of RT’s coronavirus propaganda": outside [[Russia]], pro-Kremlin media are trying to raise doubts as to the propriety and validity of the vaccination and the anti-coronavirus restrictions, but when it comes to an internal audience, they support any restriction by the [[Russia]]n authorities.<ref>{{cite magazine|last=Kovalev|first=Alexey|date=11 November 2021|title=The two faces of RT’s coronavirus propaganda. When it comes to Russia Today and the pandemic, coverage at home and abroad is worlds apart|language=en|work=[[Meduza]]|url=https://meduza.io/en/feature/2021/11/11/the-two-faces-of-rt-s-coronavirus-propaganda}}</ref>

It should be pointed out that [[Russia]]n federal draft law about QR-codes or, as it is called in folk talk, cuckold-codes (''QR-codes'' is transcribed into Russian as ''куар-коды''; in folk talk, this transcription has quickly become ''куку-коды'' and then – ''куколд-коды'' which is transcribed into English as ''cuckold-codes'') will be adopted as a part of the regular (not state of emergency) legislation, and it means that QR-codes system will be operational on permanent basis, even after the end of the pandemic.<ref>{{cite magazine|last=Foht|first=Elizaveta|date=15 November 2021|title=Законопроекты о QR-кодах в России: в чем их суть и почему ими так недовольны|language=ru|work=[[BBC]]|url=https://www.bbc.com/russian/features-59228021}}</ref><ref>{{cite news|author=|date=9 November 2021|title=Чиновник заявил, что QR-коды останутся в России «надолго или навсегда»|language=ru|work=News.ru|url=https://news.ru/society/chinovnik-zayavil-chto-qr-kody-ostanutsya-v-rossii-nadolgo-ili-navsegda/}}</ref> People hesitant of official causes and consequences of the introduction of the QR-codes system will be criminally prosecuted.<ref>{{cite news|author=|date=24 November 2021|title=Составлен список уголовно наказуемых фейков о COVID-19|language=ru|work=[[REGNUM News Agency]]|url=https://regnum.ru/news/3432278.html}}</ref> Thus, domestic policy of [[Russia under Vladimir Putin|Putin's regime]] really looks like the [[COVID-19 pandemic]] is used as a pretext for the establishment of a new totalitarian order based on total digital control over citizens and segregation of disloyal people.

As for how it works in the rest of world, let the others write about it. [[Special:Contributions/5.129.59.116|5.129.59.116]] ([[User talk:5.129.59.116|talk]]) 16:18, 6 December 2021 (UTC)

{{reflist-talk}}

== This is an actual conspiracy, not a "conspiracy theory." ==

A conspiracy is only a theory when it lacks sufficient evidence to support it's existence. Even if there is insufficient evidence to support a claim of any kind, that does not mean that there is no evidence. Therefore, one must conclude that if there is available evidence to support a claim, or in this case, evidence to support the existence of a "conspiracy theory," it would be incorrect, and intentionally dishonest to label the theory "baseless."

However, The Great Reset is not a theory, it is an actual, real world, globally concerted effort in encacting a plan to restructure and reconfigure society and economic systems to replace the "equal opportunity" found in free markets with "equity" or equal outcomes. Klaus Schwab and global leaders, presidents, prime ministers, and governments have adopted the "Build Back Better" concept directly from The WEF and The Great Reset, and and while it may seem transparent to those who support this narrative, the vast majority of ordinary people are unaware that this plan even exists.

The "conspiracy theory" label is nothing more than a way for people who have no knowledge and therefore no capability to effectively debate the existence of actual, real world conspiracies such as The Great Reset. They simply bark the words, "Conspiracy theory!" and continue to do so without offering any rationale, while simultaneously defending it from criticism and expressing overt support for the agenda items of the conspiracy they had just claimed to be a figment of theoreitcal imagination. [[Special:Contributions/2600:1017:B10C:D5B5:828:CA04:2AA4:5B21|2600:1017:B10C:D5B5:828:CA04:2AA4:5B21]] ([[User talk:2600:1017:B10C:D5B5:828:CA04:2AA4:5B21|talk]]) 07:48, 16 December 2021 (UTC)

::It's not a conspiracy at all when it's a public proposal discussed in a public forum which everyone can see and study for themselves. The same that parliamentary debates on enacting new laws are not conspiracies: it's a public record. When people remain unaware of what exactly was said and proposed, the reason is mostly that it was not presented to them in the media. Even if it is going to affect them.
::Can we archive or delete this section already, or does that proposal make me one of the commufascist NWO censors from outer space? --[[User:Enyavar|Enyavar]] ([[User talk:Enyavar|talk]]) 23:03, 2 March 2022 (UTC)

"the vast majority of ordinary people are unaware that this plan even exists."

We have conservative political leaders in canada talking about it (to the general public) so saying it is hidden or secret seems counterintuitive [[User:Hippydog|Hippydog]] ([[User talk:Hippydog|talk]]) 01:01, 26 March 2022 (UTC)

== Plutocratic agenda to distract public discourse ==

<blockquote>
It sees periods of global instability – such as the financial crisis and the COVID-19 pandemic – as windows of opportunity to intensify its programmatic efforts. Some critics hence see the Great Reset as a continuation of the World Economic Forum's '''strategy of focusing on connotated activist topics''' such as environmental protection and social entrepreneurship to disguise the organization's true plutocratic goals
</blockquote>

Can that abstruse and mind-numbing phrasing exist for any other reason than having this sentiment present in the article (required by balance policy), while ensuring that no normal person actually reads to the end of the sentence?

Here's an alternative:

<blockquote>
Some critics hence see the Great Reset as a continuation of the World Economic Forum's '''plutocratic agenda to distract public discourse''' from their self-serving economic goals by promoting contentious activist issues such as environmental protection and social entrepreneurship, positioned divisively, to exhaust the social media air supply.
</blockquote>

So maybe that's not very good and could use another three layers of wordsmith varnish.

But consider this.

Primary clause in current version: '''strategy of focusing on connotated activist topics'''

Proposed version: '''plutocratic agenda to distract public discourse'''

One of these reads like an airless footnote in a graduate text on Marxist theory, the other would spare you a broken nose at the pub down the street. — [[user:MaxEnt|MaxEnt]] 17:07, 28 February 2022 (UTC)

== More possibly deliberate damp sand ==

<blockquote>
WEF chief executive officer Klaus Schwab described three core components of the Great Reset: the first involves creating conditions for a "stakeholder economy"; the second component includes building in a more "resilient, equitable, and sustainable" way—based on environmental, social, and governance (ESG) metrics which would incorporate more green public infrastructure projects; the third component is to "harness the innovations of the Fourth Industrial Revolution" for public good.
</blockquote>

A more direct route to immediate comprehension:

<blockquote>
WEF chief executive officer Klaus Schwab described three core components of the Great Reset:
* create conditions for a "stakeholder economy"
* build in a more "resilient, equitable, and sustainable" way—based on environmental, social, and governance metrics (ESG) which would incorporate more green public infrastructure projects
* harness the innovations of the Fourth Industrial Revolution for public good
</blockquote>

I also liberated the gloss for ESG from between the modifier and the modified, which always causes a lurch in the mind.

There's no need to quote the harness part, it's standard language with no real clarity issue, whether indicated as verbatim or not.

However, the phrase "stakeholder economy" is about a thousand miles from standard language, and every single reader encountering this buzzword for the first time should immediately devote 90% of their available cognition to WTF?

In my bulleted version, this cognitive process can easily take root, but not so much in the belabored existing version. — [[user:MaxEnt|MaxEnt]] 17:34, 28 February 2022 (UTC)

:Interesting, I've just become a victim of my own clarity medicine. Reading my proposed bullet version, I started to wonder about bullet item #2:

<blockquote>
build in a more "resilient, equitable, and sustainable" way—based on environmental, social, and governance metrics (ESG) which would incorporate more green public infrastructure projects
</blockquote>

:The mdash here is not standard grammar to begin with. But what is this rider clause, anyway? Let's boil it down.

<blockquote>
based on metrics which would incorporate more projects
</blockquote>

:Doh! That's idiotic. Metrics do not incorporate projects on this planet or any other planet.

:My editorialized version:

<blockquote>
based on a novel framework of environmental, social, and governance metrics (ESG) [as conceived by the WEF elite] designed to promote more $HAPPY projects
</blockquote>

:But this item is attributed to Klaus Schwab, so we need to keep it within his lexical slant.

<blockquote>
based on a '''balanced and progressive''' framework of environmental, social, and governance metrics (ESG) designed to promote more $HAPPY projects
</blockquote>

:Maybe he didn't apply those particular adjectives to his shiny new framework of metrics. If not, we should find some he has used.

:It's not like government does not already have these metrics in spades, if presently somewhat less formalized as a central pillar from on high. I have many family members with long careers in the civil service, and the only time that any of these "metrics" escapes a mind-numbingly long internal deliberation (FOIA CYA if nothing else) is when a politician reaches in to jerk a stiff payola wire (the iron law of civil service: thou shall not interfere with a politician paying off his central political debt). Apart from this, business as usual in the Canadian civil service is comprehensively ESG all the way down, and has been since around the turn of the century. — [[user:MaxEnt|MaxEnt]] 17:58, 28 February 2022 (UTC)

== Qanon ==

The lede currently states in wikivoice:
"conspiracy theories spread by American far-right groups linked to QAnon"
Are the conspiracy theories limited solely to Qanon as the lede states? [[User:Jtbobwaysf|Jtbobwaysf]] ([[User talk:Jtbobwaysf|talk]]) 04:06, 8 April 2022 (UTC)
:Removed and tagged it since no response here. It was also sourced only by an opinion piece. Opinion pieces are not [[WP:RS]] for these types of claims. Here is my removal [https://en.wikipedia.org/w/index.php?title=Great_Reset&type=revision&diff=1082287880&oldid=1081751104 diff]. Thanks! [[User:Jtbobwaysf|Jtbobwaysf]] ([[User talk:Jtbobwaysf|talk]]) 10:07, 12 April 2022 (UTC)

== Ryan Trahan ==

The Great Reset is a 50,000-dollar incentive for Ryan Trahan's penny fundraiser. The basics state that any person who donates $50,000 will activate the Great Reset, thus taking Ryan's money, leaving him with nothing but a penny. — Preceding [[Wikipedia:Signatures|unsigned]] comment added by [[Special:Contributions/97.113.218.163|97.113.218.163]] ([[User talk:97.113.218.163#top|talk]]) 06:56, 23 June 2022 (UTC) 

== Change of George III's title ==

I changed the introduction from calling Charles III "Charles, Prince of Wales" to then Prince of Wales "George III". If anyone doesn't believe it's necessary, please restore it! Thanks in advance [[User:Omgaddad|Omgaddad]] ([[User talk:Omgaddad|talk]]) 23:18, 9 September 2022 (UTC)

:I personally think it's better to keep his title at the time, otherwise future readers might mistakenly think he was king at the time. [[User:Jr8825|Jr8825]] • [[User Talk:Jr8825|Talk]] 06:53, 10 September 2022 (UTC)

== Conspiracy Theory ==

When being suspicious of the actions of untrustworthy and questionable individuals is ridiculed by the questionable individuals publicly, there is most likely a legitimate conspiracy and there's nothing theoretical about it. [[Special:Contributions/71.210.104.139|71.210.104.139]] ([[User talk:71.210.104.139|talk]]) 06:38, 2 October 2022 (UTC)

== Broken ref ==

{{ping|Ne0Freedom}} you've got an undefined ref named "BBC57532368" on the page.[[User:Fyrael| -- Fyrael]] ([[User talk:Fyrael|talk]]) 21:13, 4 October 2022 (UTC)

== Charles III ==

Charles III is no longer a prince; he is a king. [[Special:Contributions/173.206.20.230|173.206.20.230]] ([[User talk:173.206.20.230|talk]]) 13:55, 11 October 2022 (UTC)

== How come the conspiracy theory section is the biggest in the article? ==

Also how come there's no criticism section? The way it currently reads is that the only criticism falls under conspiracy theories. This would appear to be a poor article that needs to be reworked. [[Special:Contributions/2405:DA40:5118:7700:5946:9DB3:23DB:D6D|2405:DA40:5118:7700:5946:9DB3:23DB:D6D]] ([[User talk:2405:DA40:5118:7700:5946:9DB3:23DB:D6D|talk]]) 08:06, 24 January 2023 (UTC)

== Karl Marx predicted Great Reset-like conditions as anticipating world working class revolution ==

From The German Ideology, unpublished, 1844.

This “alienation” (to use a term which will be comprehensible to the philosophers) can, of course, only be abolished given two practical premises. **For it to become an “intolerable” power, i.e. a power against which men make a revolution, it must necessarily have rendered the great mass of humanity “propertyless,”** and produced, at the same time, the contradiction of an existing world of wealth and culture, both of which conditions presuppose a great increase in productive power, a high degree of its development. And, on the other hand, this development of productive forces (which itself implies the actual empirical existence of men in their world-historical, instead of local, being) is an absolutely necessary practical premise because without it want is merely made general, and with destitution the struggle for necessities and all the old filthy business would necessarily be reproduced; and furthermore, because only with this universal development of productive forces is a universal intercourse between men established, which produces in all nations simultaneously the phenomenon of the “propertyless” mass (universal competition), makes each nation dependent on the revolutions of the others, and finally has put world-historical, empirically universal individuals in place of local ones. Without this, (1) communism could only exist as a local event; (2) the forces of intercourse themselves could not have developed as universal, hence intolerable powers: they would have remained home-bred conditions surrounded by superstition; and (3) each extension of intercourse would abolish local communism. Empirically, communism is only possible as the act of the dominant peoples “all at once” and simultaneously, which presupposes the universal development of productive forces and the world intercourse bound up with communism. Moreover, the mass of propertyless workers – the utterly precarious position of labour – power on a mass scale cut off from capital or from even a limited satisfaction and, therefore, no longer merely temporarily deprived of work itself as a secure source of life – presupposes the world market through competition. The proletariat can thus only exist world-historically, just as communism, its activity, can only have a “world-historical” existence. World-historical existence of individuals means existence of individuals which is directly linked up with world history. [[Special:Contributions/216.114.116.93|216.114.116.93]] ([[User talk:216.114.116.93|talk]]) 14:23, 12 February 2023 (UTC)
{{collapse top|title=Soapbox discussion, please only add to this section with relevant discussion on improving the content of the article}}
:Worldwide Communist revolution is not happening. Except for Venezuela, Communist states are walking or have walked away from Communism. China and North Korea are closer to fascism than to Marxism. Vietnam is working for Western Big Business. Putin might be a tyrant, but he is also a capitalist. People from the Russian Federation who take Marxism seriously risk being considered politically dangerous. Putin tolerates a socially conservative, nationalist, and imperialist Communist Party, but he does not have much use for real Marxists. [[User:tgeorgescu|tgeorgescu]] ([[User talk:tgeorgescu|talk]]) 02:16, 13 February 2023 (UTC)

::Why even mention Russia at length here? Nobody would think it has anything to do with communism these days. ---- Overall, this whole section merits removal per [[Wikipedia:Talk page guidelines|Talk guideline]]. Any objections? --[[User:Enyavar|Enyavar]] ([[User talk:Enyavar|talk]]) 08:33, 15 February 2023 (UTC)
:::The point is that the conditions envisaged by the Great Reset - a mass of propertyless workers globally - is Marx's immiseration thesis made manifests and anticipates world working class revolution. [[Special:Contributions/216.114.116.93|216.114.116.93]] ([[User talk:216.114.116.93|talk]]) 03:35, 11 March 2023 (UTC)
::::I belong to the poor people from the Dutch society, buy I'm not propertyless, and I don't blame neoliberalism for my poverty.
::::And I can assure you that hard-working Dutchies don't want communism, even if they own little.
::::To most poor people from the Western world, Marxist revolution is either a pipe dream or completely irrelevant (and undesirable). [[User:tgeorgescu|tgeorgescu]] ([[User talk:tgeorgescu|talk]]) 12:09, 12 March 2023 (UTC)
:::::Marx's point is that it doesn't *matter* what anyone in particular wants at this moment or that. From The Holy Family:
:::::"When socialist writers ascribe this world-historic role to the proletariat, it is not at all, as Critical Criticism pretends to believe, because they regard the proletarians as gods. Rather the contrary. Since in the fully-formed proletariat the abstraction of all humanity, even of the semblance of humanity, is practically complete; since the conditions of life of the proletariat sum up all the conditions of life of society today in their most inhuman form; since man has lost himself in the proletariat, yet at the same time has not only gained theoretical consciousness of that loss, but through urgent, no longer removable, no longer disguisable, absolutely imperative need — the practical expression of necessity — is driven directly to revolt against this inhumanity, it follows that the proletariat can and must emancipate itself. But it cannot emancipate itself without abolishing the conditions of its own life. It cannot abolish the conditions of its own life without abolishing all the inhuman conditions of life of society today which are summed up in its own situation. Not in vain does it go through the stern but steeling school of labour. '''It is not a question of what this or that proletarian, or even the whole proletariat, at the moment ''regards'' as its aim'''. It is a question of what the proletariat is, and what, in accordance with this being, it will historically be compelled to do. Its aim and historical action is visibly and irrevocably foreshadowed in its own life situation as well as in the whole organization of bourgeois society today."
:::::Now to bring this back around to the Great Reset, what did Marx say would necessitate this "absolutley imperative need"? Again, The German Ideology (written in 1846 but unpublished until 1932, and hence unavailable to Lenin and the Bolsheviks):
:::::"For it to become an intolerable power, i.e. a power against which men make a revolution, it must have necessarily rendered the great mass of humanity "propertyless" and produced, at the same time, the contradiction of an existing world of wealth and culture"
:::::"You will own nothing, you will be happy"
:::::The conditions proposed by the Great Reset are those Marx said would presage the world worker's revolution. He anticipated it 176 years ago. [[Special:Contributions/216.114.116.93|216.114.116.93]] ([[User talk:216.114.116.93|talk]]) 18:38, 19 March 2023 (UTC)
{{collapse bottom}}

== Small Typo ==

{{edit semi-protected|Great Reset|answered=no}}
Change "Acc0rding" to "According" under the conspiracy theory section. [[User:PythonicWikier|PythonicWikier]] ([[User talk:PythonicWikier|talk]]) 23:38, 24 April 2023 (UTC)