Wikipedia:Sandbox

Shari Eubank (teacher)
Born	Shari Eubank (1947-06-12) June 12, 1947 Albuquerque, New Mexico, U.S.
Nationality	American
Occupation	Actress
Years active	1975–1976
Known for	Supervixens

Shari Eubank (born June 12, 1947) is a retired American actress, best known for her starring role in the Russ Meyer film Supervixens.

Sheikbaba36524 (talk) 06:54, 18 February 2024 (UTC)

For other uses, see Wikipedia:Sandbox (disambiguation).

Vixen! (1968) by directed by Russ Meyer and starring Erica Gavin.

Orgasm (from Greek ὀργασμός, orgasmos; "excitement, swelling") or sexual climax (or simply climax) is the sudden discharge of accumulated sexual excitement during the sexual response cycle, resulting in rhythmic, involuntary muscular contractions in the pelvic region characterized by sexual pleasure. Experienced by males and females, orgasms are controlled by the involuntary or autonomic nervous system. They are usually associated with involuntary actions, including muscular spasms in multiple areas of the body, a general euphoric sensation, and, frequently, body movements and vocalizations. The period after orgasm (known as the resolution phase) is typically a relaxing experience, attributed to the release of the neurohormones oxytocin and prolactin as well as endorphins (or "endogenous morphine").

Human orgasms usually result from physical sexual stimulation of the penis in males (typically accompanied by ejaculation) and of the clitoris in females. Sexual stimulation can be by self-practice (masturbation) or with a sex partner (penetrative sex, non-penetrative sex, or other sexual activity). It is not requisite though as possibilities exist to reach orgasm without physical stimulation through psychological means.

The health effects surrounding the human orgasm are diverse. There are many physiological responses during sexual activity, including a relaxed state created by prolactin, as well as changes in the central nervous system such as a temporary decrease in the metabolic activity of large parts of the cerebral cortex while there is no change or increased metabolic activity in the limbic (i.e., "bordering") areas of the brain. There are also a wide range of sexual dysfunctions, such as anorgasmia. These effects affect cultural views of orgasm, such as the beliefs that orgasm and the frequency or consistency of it are either important or irrelevant for satisfaction in a sexual relationship, and theories about the biological and evolutionary functions of orgasm.

Pope Paul III Farnese had 4 illegitimate children and made his illegitimate son Pier Luigi Farnese the first duke of Parma.

This is a list of sexually active popes, Catholic priests who were not celibate before they became pope, and those who were legally married before becoming pope. Some candidates were allegedly sexually active before their election as pope, and others were accused of being sexually active during their papacies. A number of them had offspring.

There are various classifications for those who were sexually active during their lives. Allegations of sexual activities are of varying levels of reliability, with several having been made by political opponents and being contested by modern historians.

Each of these three rows is a wave function which satisfies the time-dependent Schrödinger equation for a harmonic oscillator. Left: The real part (blue) and imaginary part (red) of the wave function. Right: The probability distribution of finding the particle with this wave function at a given position. The top two rows are examples of stationary states, which correspond to standing waves. The bottom row is an example of a state which is not a stationary state. The right column illustrates why stationary states are called "stationary".

The term "Schrödinger equation" can refer to both the general equation, or the specific nonrelativistic version. The general equation is indeed quite general, used throughout quantum mechanics, for everything from the Dirac equation to quantum field theory, by plugging in diverse expressions for the Hamiltonian. The specific nonrelativistic version is an approximation that yields accurate results in many situations, but only to a certain extent (see relativistic quantum mechanics and relativistic quantum field theory).

To apply the Schrödinger equation, write down the Hamiltonian for the system, accounting for the kinetic and potential energies of the particles constituting the system, then insert it into the Schrödinger equation. The resulting partial differential equation is solved for the wave function, which contains information about the system. In practice, the square of the absolute value of the wave function at each point is taken to define a probability density function. For example, given a wave function in position space $\Psi (x,t)$ as above, we have

$$\Pr(x,t)=|\Psi (x,t)|^{2}.$$

Tropical Depression One

Tropical Depression in the eastern Gulf of Mexico
Meteorological history
Formed	June 25, 1992
Dissipated	June 26, 1992
Tropical depression
1-minute sustained (SSHWS/NWS)
Highest winds	35 mph (55 km/h)
Lowest pressure	1007 mbar (hPa); 29.74 inHg
Overall effects
Fatalities	4 direct, 1 indirect, 1 missing
Damage	$2.6 million (1992 USD)
Areas affected	Cuba, Florida
Part of the 1992 Atlantic hurricane season

Tropical Depression One was a tropical depression that in June 1992, produced 100-year floods in portions of southwestern Florida. The first tropical depression and second tropical cyclone of the 1992 Atlantic hurricane season, the depression developed on June 25 from a tropical wave. Located in an environment of strong wind shear, much of the convection in the system was located well to the southeast of the poorly defined center of circulation. The depression moved northeastward and made landfall near Tampa, Florida on June 26 shortly before dissipating over land. The depression, in combination with an upper-level trough to its west, produced heavy rainfall to the east of its path, peaking at 33.43 inches (849 mm) in Cuba and 25 inches (640 mm) in Florida. In Cuba, the rainfall destroyed hundreds of homes and caused two fatalities. In Florida, particularly in Sarasota and Manatee counties, the rainfall caused severe flooding. 4,000 houses were affected, forcing thousands to evacuate. The flooding killed two in the state and was indirectly responsible for a traffic casualty. Damage in Florida totaled over $2.6 million (1992 USD, $4 million 2009 USD).

"Spitfire" redirects here. For other uses, see Spitfire (disambiguation).

Spitfire
Spitfire LF Mk IX, MH434 in 2018 in the markings of its original unit No. 222 Squadron RAF.
Role	Fighter / Interceptor aircraft
National origin	United Kingdom
Manufacturer	Supermarine
Designer	R. J. Mitchell
First flight	5 March 1936
Introduction	4 August 1938
Retired	1961 (Irish Air Corps)
Primary users	Royal Air Force Royal Canadian Air Force Free French Air Force United States Army Air Forces
Produced	1938–1948
Number built	20,351
Variants	Supermarine Seafire
Developed into	Supermarine Spiteful

Audio recording of Spitfire fly-past at the 2011 family day at RAF Halton, Buckinghamshire

The Supermarine Spitfire is a British single-seat fighter aircraft used by the Royal Air Force and other Allied countries before, during, and after World War II. Many variants of the Spitfire were built, from the Mk 1 to the Rolls-Royce Griffon-engined Mk 24 using several wing configurations and guns. It was the only British fighter produced continuously throughout the war. The Spitfire remains popular among enthusiasts; around 70 remain airworthy, and many more are static exhibits in aviation museums throughout the world. The Spitfire was designed as a short-range, high-performance interceptor aircraft by R. J. Mitchell, chief designer at Supermarine Aviation Works, which operated as a subsidiary of Vickers-Armstrong from 1928. Mitchell developed the Spitfire's distinctive elliptical wing (designed by Beverley Shenstone) with innovative sunken rivets to have the thinnest possible cross-section, achieving a potential top speed greater than that of several contemporary fighter aircraft, including the Hawker Hurricane. Mitchell continued to refine the design until his death in 1937, whereupon his colleague Joseph Smith took over as chief designer, overseeing the Spitfire's development through many variants. During the Battle of Britain (July–October 1940), the public perceived the Spitfire to be the main RAF fighter; however, the more numerous Hurricane shouldered more of the burden of resisting the Luftwaffe. Nevertheless, the Spitfire was generally a better fighter aircraft than the Hurricane. Spitfire units had a lower attrition rate and a higher victory-to-loss ratio than Hurricanes, most likely due to the Spitfire's higher performance. During the battle, Spitfires generally engaged Luftwaffe fighters—mainly Messerschmitt Bf 109E–series aircraft, which were a close match for them. After the Battle of Britain, the Spitfire superseded the Hurricane as the principal aircraft of RAF Fighter Command, and it was used in the European, Mediterranean, Pacific, and South-East Asian theatres. Much loved by its pilots, the Spitfire operated in several roles, including interceptor, photo-reconnaissance, fighter-bomber, and trainer, and it continued to do so until the 1950s. The Seafire was an aircraft carrier–based adaptation of the Spitfire, used in the Fleet Air Arm from 1942 until the mid-1950s. The original airframe was designed to be powered by a Rolls-Royce Merlin engine producing 1,030 hp (768 kW). It was strong enough and adaptable enough to use increasingly powerful Merlins, and in later marks, Rolls-Royce Griffon engines producing up to 2,340 hp (1,745 kW). As a result, the Spitfire's performance and capabilities improved over the course of its service life. In the literary traditions of the Upanishads, Brahma Sutras and the Bhagavad Gita, conscience is the label given to attributes composing knowledge about good and evil, that a soul acquires from the completion of acts and consequent accretion of karma over many lifetimes. According to Adi Shankara in his Vivekachudamani morally right action (characterised as humbly and compassionately performing the primary duty of good to others without expectation of material or spiritual reward), helps "purify the heart" and provide mental tranquility but it alone does not give us "direct perception of the Reality". This knowledge requires discrimination between the eternal and non-eternal and eventually a realization in contemplation that the true self merges in a universe of pure consciousness. In the Zoroastrian faith, after death a soul must face judgment at the Bridge of the Separator; there, evil people are tormented by prior denial of their own higher nature, or conscience, and "to all time will they be guests for the House of the Lie." The Chinese concept of Ren, indicates that conscience, along with social etiquette and correct relationships, assist humans to follow The Way (Tao) a mode of life reflecting the implicit human capacity for goodness and harmony.

Marcus Aurelius bronze fragment, Louvre, Paris: "To move from one unselfish action to another with God in mind. Only there, delight and stillness."

Conscience also features prominently in Buddhism. In the Pali scriptures, for example, Buddha links the positive aspect of conscience to a pure heart and a calm, well-directed mind. It is regarded as a spiritual power, and one of the "Guardians of the World". The Buddha also associated conscience with compassion for those who must endure cravings and suffering in the world until right conduct culminates in right mindfulness and right contemplation. Santideva (685–763 CE) wrote in the Bodhicaryavatara (which he composed and delivered in the great northern Indian Buddhist university of Nalanda) of the spiritual importance of perfecting virtues such as generosity, forbearance and training the awareness to be like a "block of wood" when attracted by vices such as pride or lust; so one can continue advancing towards right understanding in meditative absorption. Conscience thus manifests in Buddhism as unselfish love for all living beings which gradually intensifies and awakens to a purer awareness where the mind withdraws from sensory interests and becomes aware of itself as a single whole. The Roman Emperor Marcus Aurelius wrote in his Meditations that conscience was the human capacity to live by rational principles that were congruent with the true, tranquil and harmonious nature of our mind and thereby that of the Universe: "To move from one unselfish action to another with God in mind. Only there, delight and stillness ... the only rewards of our existence here are an unstained character and unselfish acts."

Last page of Ghazali's autobiography in MS Istanbul, Shehid Ali Pasha 1712, dated A.H. 509 = 1115–1116. Ghazali's crisis of epistemological skepticism was resolved by "a light which God Most High cast into my breast ... the key to most knowledge."

The Islamic concept of Taqwa is closely related to conscience. In the Qur’ān verses 2:197 & 22:37 Taqwa refers to "right conduct" or "piety", "guarding of oneself" or "guarding against evil". Qur’ān verse 47:17 says that God is the ultimate source of the believer's taqwā which is not simply the product of individual will but requires inspiration from God. In Qur’ān verses 91:7–8, God the Almighty talks about how He has perfected the soul, the conscience and has taught it the wrong (fujūr) and right (taqwā). Hence, the awareness of vice and virtue is inherent in the soul, allowing it to be tested fairly in the life of this world and tried, held accountable on the day of judgment for responsibilities to God and all humans.

Qur’ān Sura 49. Surah al-Hujurat, 49:13 declares: "come to know each other, the noblest of you, in the sight of God, are the ones possessing taqwá".

Qur’ān verse 49:13 states: "O humankind! We have created you out of male and female and constituted you into different groups and societies, so that you may come to know each other-the noblest of you, in the sight of God, are the ones possessing taqwā." In Islam, according to eminent theologians such as Al-Ghazali, although events are ordained (and written by God in al-Lawh al-Mahfūz, the Preserved Tablet), humans possess free will to choose between wrong and right, and are thus responsible for their actions; the conscience being a dynamic personal connection to God enhanced by knowledge and practise of the Five Pillars of Islam, deeds of piety, repentance, self-discipline and prayer; and disintegrated and metaphorically covered in blackness through sinful acts. Marshall Hodgson wrote the three-volume work: The Venture of Islam: Conscience and History in a World Civilization.

The Awakening Conscience, Holman Hunt, 1853

In the Protestant Christian tradition, Martin Luther insisted in the Diet of Worms that his conscience was captive to the Word of God, and it was neither safe nor right to go against conscience. To Luther, conscience falls within the ethical, rather than the religious, sphere. John Calvin saw conscience as a battleground: "the enemies who rise up in our conscience against his Kingdom and hinder his decrees prove that God's throne is not firmly established therein". Many Christians regard following one's conscience as important as, or even more important than, obeying human authority. According to the bible, written in Romans 2:15, conscience is the one bearing witness, accusing or excusing one another, so we would know when we break the law written in our hearts; the guilt we feel when we do something wrong tells us that we need to repent." This can sometimes (as with the conflict between William Tyndale and Thomas More over the translation of the Bible into English) lead to moral quandaries: "Do I unreservedly obey my Church/priest/military/political leader or do I follow my own inner feeling of right and wrong as instructed by prayer and a personal reading of scripture?" Some contemporary Christian churches and religious groups hold the moral teachings of the Ten Commandments or of Jesus as the highest authority in any situation, regardless of the extent to which it involves responsibilities in law. In the Gospel of John (7:53–8:11) (King James Version) Jesus challenges those accusing a woman of adultery stating: "'He that is without sin among you, let him first cast a stone at her.' And again he stooped down, and wrote on the ground. And they which heard it, being convicted by their own conscience, went out one by one" [However the word 'conscience' is not in the original New Testament Greek, and is not in the vast majority of Bible versions.] (see Jesus and the woman taken in adultery). In the Gospel of Luke (10: 25–37) Jesus tells the story of how a despised and heretical Samaritan (see Parable of the Good Samaritan) who (out of compassion/pity - the word 'conscience' is not used) helps an injured stranger beside a road, qualifies better for eternal life by loving his neighbor, than a priest who passes by on the other side.

Nikiforos Lytras, Antigone in front of the dead Polynices (1865), oil on canvas, National Gallery of Greece-Alexandros Soutzos Museum.

This dilemma of obedience in conscience to divine or state law, was demonstrated dramatically in Antigone's defiance of King Creon's order against burying her brother an alleged traitor, appealing to the "unwritten law" and to a "longer allegiance to the dead than to the living". Catholic theology sees conscience as the last practical "judgment of reason which at the appropriate moment enjoins [a person] to do good and to avoid evil". The Second Vatican Council (1962–65) describes: "Deep within his conscience man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, tells him inwardly at the right movement: do this, shun that. For man has in his heart a law inscribed by God. His dignity lies in observing this law, and by it he will be judged. His conscience is man’s most secret core, and his sanctuary. There he is alone with God whose voice echoes in his depths." Thus, conscience is not like the will, nor a habit like prudence, but "the interior space in which we can listen to and hear the truth, the good, the voice of God. It is the inner place of our relationship with Him, who speaks to our heart and helps us to discern, to understand the path we ought to take, and once the decision is made, to move forward, to remain faithful" In terms of logic, conscience can be viewed as the practical conclusion of a moral syllogism whose major premise is an objective norm and whose minor premise is a particular case or situation to which the norm is applied. Thus, Catholics are taught to carefully educate themselves as to revealed norms and norms derived therefrom, so as to form a correct conscience. Catholics are also to examine their conscience daily and with special care before confession. Catholic teaching holds that, "Man has the right to act according to his conscience and in freedom so as personally to make moral decisions. He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters". This right of conscience does not allow one to arbitrarily disagree with Church teaching and claim that one is acting in accordance with conscience. A sincere conscience presumes one is diligently seeking moral truth from authentic sources, that is, seeking to conform oneself to that moral truth by listening to the authority established by Christ to teach it. Nevertheless, despite one's best effort, "[i]t can happen that moral conscience remains in ignorance and makes erroneous judgments about acts to be performed or already committed ... This ignorance can often be imputed to personal responsibility ... In such cases, the person is culpable for the wrong he commits." Thus, if one realizes one may have made a mistaken judgment, one's conscience is said to be vincibly erroneous and it is not a valid norm for action. One must first remove the source of error and do one's best to achieve a correct judgment. If, however, one is not aware of one's error or if, despite an honest and diligent effort one cannot remove the error by study or seeking advice, then one's conscience may be said to be invincibly erroneous. It binds since one has subjective certainty that one is correct. The act resulting from acting on the invincibly erroneous conscience is not good in itself, yet this deformed act or material sin against God's right order and the objective norm is not imputed to the person. The formal obedience given to such a judgment of conscience is good. Some Catholics appeal to conscience in order to justify dissent, not on the level of conscience properly understood, but on the level of the principles and norms which are supposed to inform conscience. For example, some priests make on the use of the so-called internal forum solution (which is not sanctioned by the Magisterium) to justify actions or lifestyles incompatible with Church teaching, such as Christ's prohibition of remarriage after divorce or sexual activity outside marriage. The Catholic Church has warned that "rejection of the Church's authority and her teaching ... can be at the source of errors in judgment in moral conduct". An example of someone following his conscience to the point of accepting the consequence of being condemned to death is Sir Thomas More (1478-1535). A theologian who wrote on the distinction between the 'sense of duty' and the 'moral sense', as two aspects of conscience, and who saw the former as some feeling that can only be explained by a divine Lawgiver, was John Henry Cardinal Newman. A well known saying of him is that he would first toast on his conscience and only then on the pope, since his conscience brought him to acknowledge the authority of the pope. Judaism arguably does not require uncompromising obedience to religious authority; the case has been made that throughout Jewish history, rabbis have circumvented laws they found unconscionable, such as capital punishment. Similarly, although an occupation with national destiny has been central to the Jewish faith (see Zionism) many scholars (including Moses Mendelssohn) stated that conscience as a personal revelation of scriptural truth was an important adjunct to the Talmudic tradition. The concept of inner light in the Religious Society of Friends or Quakers is associated with conscience. Freemasonry describes itself as providing an adjunct to religion and key symbols found in a Freemason Lodge are the square and compasses explained as providing lessons that Masons should "square their actions by the square of conscience", learn to "circumscribe their desires and keep their passions within due bounds toward all mankind." The historian Manning Clark viewed conscience as one of the comforters that religion placed between man and death but also a crucial part of the quest for grace encouraged by the Book of Job and the Book of Ecclesiastes, leading us to be paradoxically closest to the truth when we suspect that what matters most in life ("being there when everyone suddenly understands what it has all been for") can never happen. Leo Tolstoy, after a decade studying the issue (1877–1887), held that the only power capable of resisting the evil associated with materialism and the drive for social power of religious institutions, was the capacity of humans to reach an individual spiritual truth through reason and conscience. Many prominent religious works about conscience also have a significant philosophical component: examples are the works of Al-Ghazali, Avicenna, Aquinas, Joseph Butler and Dietrich Bonhoeffer (all discussed in the philosophical views section). Benedict de Spinoza in his Ethics, published after his death in 1677, argued that most people, even those that consider themselves to exercise free will, make moral decisions on the basis of imperfect sensory information, inadequate understanding of their mind and will, as well as emotions which are both outcomes of their contingent physical existence and forms of thought defective from being chiefly impelled by self-preservation. The solution, according to Spinoza, was to gradually increase the capacity of our reason to change the forms of thought produced by emotions and to fall in love with viewing problems requiring moral decision from the perspective of eternity. Thus, living a life of peaceful conscience means to Spinoza that reason is used to generate adequate ideas where the mind increasingly sees the world and its conflicts, our desires and passions sub specie aeternitatis, that is without reference to time. Hegel's obscure and mystical Philosophy of Mind held that the absolute right of freedom of conscience facilitates human understanding of an all-embracing unity, an absolute which was rational, real and true. Nevertheless, Hegel thought that a functioning State would always be tempted not to recognize conscience in its form of subjective knowledge, just as similar non-objective opinions are generally rejected in science. A similar idealist notion was expressed in the writings of Joseph Butler who argued that conscience is God-given, should always be obeyed, is intuitive, and should be considered the "constitutional monarch" and the "universal moral faculty": "conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it." Butler advanced ethical speculation by referring to a duality of regulative principles in human nature: first, "self-love" (seeking individual happiness) and second, "benevolence" (compassion and seeking good for another) in conscience (also linked to the agape of situational ethics). Conscience tended to be more authoritative in questions of moral judgment, thought Butler, because it was more likely to be clear and certain (whereas calculations of self-interest tended to probable and changing conclusions). John Selden in his Table Talk expressed the view that an awake but excessively scrupulous or ill-trained conscience could hinder resolve and practical action; it being "like a horse that is not well wayed, he starts at every bird that flies out of the hedge". As the sacred texts of ancient Hindu and Buddhist philosophy became available in German translations in the 18th and 19th centuries, they influenced philosophers such as Schopenhauer to hold that in a healthy mind only deeds oppress our conscience, not wishes and thoughts; "for it is only our deeds that hold us up to the mirror of our will"; the good conscience, thought Schopenhauer, we experience after every disinterested deed arises from direct recognition of our own inner being in the phenomenon of another, it affords us the verification "that our true self exists not only in our own person, this particular manifestation, but in everything that lives. By this the heart feels itself enlarged, as by egotism it is contracted." Immanuel Kant, a central figure of the Age of Enlightenment, likewise claimed that two things filled his mind with ever new and increasing admiration and awe, the oftener and more steadily they were reflected on: "the starry heavens above me and the moral law within me ... the latter begins from my invisible self, my personality, and exhibits me in a world which has true infinity but which I recognise myself as existing in a universal and necessary (and not only, as in the first case, contingent) connection." The 'universal connection' referred to here is Kant's categorical imperative: "act only according to that maxim by which you can at the same time will that it should become a universal law." Kant considered critical conscience to be an internal court in which our thoughts accuse or excuse one another; he acknowledged that morally mature people do often describe contentment or peace in the soul after following conscience to perform a duty, but argued that for such acts to produce virtue their primary motivation should simply be duty, not expectation of any such bliss. Rousseau expressed a similar view that conscience somehow connected man to a greater metaphysical unity. John Plamenatz in his critical examination of Rousseau's work considered that conscience was there defined as the feeling that urges us, in spite of contrary passions, towards two harmonies: the one within our minds and between our passions, and the other within society and between its members; "the weakest can appeal to it in the strongest, and the appeal, though often unsuccessful, is always disturbing. However, corrupted by power or wealth we may be, either as possessors of them or as victims, there is something in us serving to remind us that this corruption is against nature."

John Locke viewed the widespread social fact of conscience as a justification for natural rights.

Adam Smith: conscience shows what relates to ourselves in its proper shape and dimensions

Samuel Johnson (1775) stated that "No man's conscience can tell him the right of another man."

Other philosophers expressed a more sceptical and pragmatic view of the operation of "conscience" in society. John Locke in his Essays on the Law of Nature argued that the widespread fact of human conscience allowed a philosopher to infer the necessary existence of objective moral laws that occasionally might contradict those of the state. Locke highlighted the metaethics problem of whether accepting a statement like "follow your conscience" supports subjectivist or objectivist conceptions of conscience as a guide in concrete morality, or as a spontaneous revelation of eternal and immutable principles to the individual: "if conscience be a proof of innate principles, contraries may be innate principles; since some men with the same bent of conscience prosecute what others avoid." Thomas Hobbes likewise pragmatically noted that opinions formed on the basis of conscience with full and honest conviction, nevertheless should always be accepted with humility as potentially erroneous and not necessarily indicating absolute knowledge or truth. William Godwin expressed the view that conscience was a memorable consequence of the "perception by men of every creed when the descend into the scene of busy life" that they possess free will. Adam Smith considered that it was only by developing a critical conscience that we can ever see what relates to ourselves in its proper shape and dimensions; or that we can ever make any proper comparison between our own interests and those of other people. John Stuart Mill believed that idealism about the role of conscience in government should be tempered with a practical realisation that few men in society are capable of directing their minds or purposes towards distant or unobvious interests, of disinterested regard for others, and especially for what comes after them, for the idea of posterity, of their country, or of humanity, whether grounded on sympathy or on a conscientious feeling. Mill held that certain amount of conscience, and of disinterested public spirit, may fairly be calculated on in the citizens of any community ripe for representative government, but that "it would be ridiculous to expect such a degree of it, combined with such intellectual discernment, as would be proof against any plausible fallacy tending to make that which was for their class interest appear the dictate of justice and of the general good." Josiah Royce (1855–1916) built on the transcendental idealism view of conscience, viewing it as the ideal of life which constitutes our moral personality, our plan of being ourself, of making common sense ethical decisions. But, he thought, this was only true insofar as our conscience also required loyalty to "a mysterious higher or deeper self". In the modern Christian tradition this approach achieved expression with Dietrich Bonhoeffer who stated during his imprisonment by the Nazis in World War II that conscience for him was more than practical reason, indeed it came from a "depth which lies beyond a man's own will and his own reason and it makes itself heard as the call of human existence to unity with itself." For Bonhoeffer a guilty conscience arose as an indictment of the loss of this unity and as a warning against the loss of one's self; primarily, he thought, it is directed not towards a particular kind of doing but towards a particular mode of being. It protests against a doing which imperils the unity of this being with itself. Conscience for Bonhoeffer did not, like shame, embrace or pass judgment on the morality of the whole of its owner's life; it reacted only to certain definite actions: "it recalls what is long past and represents this disunion as something which is already accomplished and irreparable". The man with a conscience, he believed, fights a lonely battle against the "overwhelming forces of inescapable situations" which demand moral decisions despite the likelihood of adverse consequences. Simon Soloveychik has similarly claimed that the truth distributed in the world, as the statement about human dignity, as the affirmation of the line between good and evil, lives in people as conscience.

Dietrich Bonhoeffer (1932)

As Hannah Arendt pointed out, however, (following the utilitarian John Stuart Mill on this point): a bad conscience does not necessarily signify a bad character; in fact only those who affirm a commitment to applying moral standards will be troubled with remorse, guilt or shame by a bad conscience and their need to regain integrity and wholeness of the self. Representing our soul or true self by analogy as our house, Arendt wrote that "conscience is the anticipation of the fellow who awaits you if and when you come home." Arendt believed that people who are unfamiliar with the process of silent critical reflection about what they say and do will not mind contradicting themselves by an immoral act or crime, since they can "count on its being forgotten the next moment;" bad people are not full of regrets. Arendt also wrote eloquently on the problem of languages distinguishing the word consciousness from conscience. One reason, she held, was that conscience, as we understand it in moral or legal matters, is supposedly always present within us, just like consciousness: "and this conscience is also supposed to tell us what to do and what to repent; before it became the lumen naturale or Kant's practical reason, it was the voice of God."

Albert Einstein associated conscience with suprapersonal thoughts, feelings and aspirations.

Albert Einstein, as a self-professed adherent of humanism and rationalism, likewise viewed an enlightened religious person as one whose conscience reflects that he "has, to the best of his ability, liberated himself from the fetters of his selfish desires and is preoccupied with thoughts, feelings and aspirations to which he clings because of their super-personal value." Einstein often referred to the "inner voice" as a source of both moral and physical knowledge: "Quantum mechanics is very impressive. But an inner voice tells me that it is not the real thing. The theory produces a good deal but hardly brings one closer to the secrets of the Old One. I am at all events convinced that He does not play dice." Simone Weil who fought for the French resistance (the Maquis) argued in her final book The Need for Roots: Prelude to a Declaration of Duties Towards Mankind that for society to become more just and protective of liberty, obligations should take precedence over rights in moral and political philosophy and a spiritual awakening should occur in the conscience of most citizens, so that social obligations are viewed as fundamentally having a transcendent origin and a beneficent impact on human character when fulfilled. Simone Weil also in that work provided a psychological explanation for the mental peace associated with a good conscience: "the liberty of men of goodwill, though limited in the sphere of action, is complete in that of conscience. For, having incorporated the rules into their own being, the prohibited possibilities no longer present themselves to the mind, and have not to be rejected." Alternatives to such metaphysical and idealist opinions about conscience arose from realist and materialist perspectives such as those of Charles Darwin. Darwin suggested that "any animal whatever, endowed with well-marked social instincts, the parental and filial affections being here included, would inevitably acquire a moral sense or conscience, as soon as its intellectual powers had become as well, or as nearly as well developed, as in man." Émile Durkheim held that the soul and conscience were particular forms of an impersonal principle diffused in the relevant group and communicated by totemic ceremonies. AJ Ayer was a more recent realist who held that the existence of conscience was an empirical question to be answered by sociological research into the moral habits of a given person or group of people, and what causes them to have precisely those habits and feelings. Such an inquiry, he believed, fell wholly within the scope of the existing social sciences. George Edward Moore bridged the idealistic and sociological views of 'critical' and 'traditional' conscience in stating that the idea of abstract 'rightness' and the various degrees of the specific emotion excited by it are what constitute, for many persons, the specifically 'moral sentiment' or conscience. For others, however, an action seems to be properly termed 'internally right', merely because they have previously regarded it as right, the idea of 'rightness' being present in some way to his or her mind, but not necessarily among his or her deliberately constructed motives. The French philosopher Simone de Beauvoir in A Very Easy Death (Une mort très douce, 1964) reflects within her own conscience about her mother's attempts to develop such a moral sympathy and understanding of others.

"The sight of her tears grieved me; but I soon realised that she was weeping over her failure, without caring about what was happening inside me ... We might still have come to an understanding if, instead of asking everybody to pray for my soul, she had given me a little confidence and sympathy. I know now what prevented her from doing so: she had too much to pay back, too many wounds to salve, to put herself in another's place. In actual doing she made every sacrifice, but her feelings did not take her out of herself. Besides, how could she have tried to understand me since she avoided looking into her own heart? As for discovering an attitude that would not have set us apart, nothing in her life had ever prepared her for such a thing: the unexpected sent her into a panic, because she had been taught never to think, act or feel except in a ready-made framework."

— Simone de Beauvoir. A Very Easy Death. Penguin Books. London. 1982. p. 60.

Michael Walzer claimed that the growth of religious toleration in Western nations arose amongst other things, from the general recognition that private conscience signified some inner divine presence regardless of the religious faith professed and from the general respectability, piety, self-limitation, and sectarian discipline which marked most of the men who claimed the rights of conscience. Walzer also argued that attempts by courts to define conscience as a merely personal moral code or as sincere belief, risked encouraging an anarchy of moral egotisms, unless such a code and motive was necessarily tempered with shared moral knowledge: derived either from the connection of the individual to a universal spiritual order, or from the common principles and mutual engagements of unselfish people. Ronald Dworkin maintains that constitutional protection of freedom of conscience is central to democracy but creates personal duties to live up to it: "Freedom of conscience presupposes a personal responsibility of reflection, and it loses much of its meaning when that responsibility is ignored. A good life need not be an especially reflective one; most of the best lives are just lived rather than studied. But there are moments that cry out for self-assertion, when a passive bowing to fate or a mechanical decision out of deference or convenience is treachery, because it forfeits dignity for ease." Edward Conze stated it is important for individual and collective moral growth that we recognise the illusion of our conscience being wholly located in our body; indeed both our conscience and wisdom expand when we act in an unselfish way and conversely "repressed compassion results in an unconscious sense of guilt."

Peter Singer: distinguished between immature "traditional" and highly reasoned "critical" conscience

The philosopher Peter Singer considers that usually when we describe an action as conscientious in the critical sense we do so in order to deny either that the relevant agent was motivated by selfish desires, like greed or ambition, or that he acted on whim or impulse. Moral anti-realists debate whether the moral facts necessary to activate conscience supervene on natural facts with a posteriori necessity; or arise a priori because moral facts have a primary intension and naturally identical worlds may be presumed morally identical. It has also been argued that there is a measure of moral luck in how circumstances create the obstacles which conscience must overcome to apply moral principles or human rights and that with the benefit of enforceable property rights and the rule of law, access to universal health care plus the absence of high adult and infant mortality from conditions such as malaria, tuberculosis, HIV/AIDS and famine, people in relatively prosperous developed countries have been spared pangs of conscience associated with the physical necessity to steal scraps of food, bribe tax inspectors or police officers, and commit murder in guerrilla wars against corrupt government forces or rebel armies. Roger Scruton has claimed that true understanding of conscience and its relationship with morality has been hampered by an "impetuous" belief that philosophical questions are solved through the analysis of language in an area where clarity threatens vested interests. Susan Sontag similarly argued that it was a symptom of psychological immaturity not to recognise that many morally immature people willingly experience a form of delight, in some an erotic breaking of taboo, when witnessing violence, suffering and pain being inflicted on others. Jonathan Glover wrote that most of us "do not spend our lives on endless landscape gardening of our self" and our conscience is likely shaped not so much by heroic struggles, as by choice of partner, friends and job, as well as where we choose to live. Garrett Hardin, in a famous article called "The Tragedy of the Commons", argues that any instance in which society appeals to an individual exploiting a commons to restrain himself or herself for the general good—by means of his or her conscience—merely sets up a system which, by selectively diverting societal power and physical resources to those lacking in conscience, while fostering guilt (including anxiety about his or her individual contribution to over-population) in people acting upon it, actually works toward the elimination of conscience from the race.

John Ralston Saul: consumers risk turning over their conscience to technical experts and to the ideology of free markets

John Ralston Saul expressed the view in The Unconscious Civilization that in contemporary developed nations many people have acquiesced in turning over their sense of right and wrong, their critical conscience, to technical experts; willingly restricting their moral freedom of choice to limited consumer actions ruled by the ideology of the free market, while citizen participation in public affairs is limited to the isolated act of voting and private-interest lobbying turns even elected representatives against the public interest. Some argue on religious or philosophical grounds that it is blameworthy to act against conscience, even if the judgement of conscience is likely to be erroneous (say because it is inadequately informed about the facts, or prevailing moral (humanist or religious), professional ethical, legal and human rights norms). Failure to acknowledge and accept that conscientious judgements can be seriously mistaken, may only promote situations where one's conscience is manipulated by others to provide unwarranted justifications for non-virtuous and selfish acts; indeed, insofar as it is appealed to as glorifying ideological content, and an associated extreme level of devotion, without adequate constraint of external, altruistic, normative justification, conscience may be considered morally blind and dangerous both to the individual concerned and humanity as a whole. Langston argues that philosophers of virtue ethics have unnecessarily neglected conscience for, once conscience is trained so that the principles and rules it applies are those one would want all others to live by, its practise cultivates and sustains the virtues; indeed, amongst people in what each society considers to be the highest state of moral development there is little disagreement about how to act. Emmanuel Levinas viewed conscience as a revelatory encountering of resistance to our selfish powers, developing morality by calling into question our naive sense of freedom of will to use such powers arbitrarily, or with violence, this process being more severe the more rigorously the goal of our self was to obtain control. In other words, the welcoming of the Other, to Levinas, was the very essence of conscience properly conceived; it encouraged our ego to accept the fallibility of assuming things about other people, that selfish freedom of will "does not have the last word" and that realising this has a transcendent purpose: "I am not alone ... in conscience I Ethics or moral philosophy is the philosophical study of moral phenomena. It investigates normative questions about what people ought to do or which behavior is morally right. It is usually divided into three major fields: normative ethics, applied ethics, and metaethics. Normative ethics tries to discover and justify universal principles that govern how people should act in any situation. According to consequentialists, an act is right if it leads to the best consequences. Deontologists hold that morality consists in fulfilling duties, like telling the truth and keeping promises. Virtue theorists see the manifestation of virtues, like courage and compassion, as the fundamental principle of morality. Applied ethics examines concrete ethical problems in real-life situations, for example, by exploring the moral implications of the universal principles discovered in normative ethics within a specific domain. Bioethics studies moral issues associated with living organisms including humans, animals, and plants. Business ethics investigates how ethical principles apply to corporations, while professional ethics focuses on what is morally required of members of different professions. Metaethics is a metatheory that examines the underlying assumptions and concepts of ethics. It asks whether moral facts have mind-independent existence, whether moral statements can be true, how it is possible to acquire moral knowledge, and how moral judgments motivate people. Ethics is closely connected to value theory, which studies what value is and what types of value there are. Two related empirical fields are moral psychology, which investigates psychological moral processes, and descriptive ethics, which provides value-neutral descriptions of the dominant moral codes and beliefs in different societies. The history of ethics started in the ancient period with the development of ethical principles and theories in ancient Egypt, India, China, and Greece. During the medieval period, ethical thought was strongly influenced by religious teachings. In the modern period, this focus shifted to a more secular approach concerned with moral experience, practical reason, and the consequences of actions. An influential development in the 20th century was the emergence of metaethics.

For other uses, see Wikipedia:Sandbox (disambiguation). "Scruples" redirects here. For other uses, see Scruples (disambiguation). Not to be confused with Consciousness or Conscientiousness.

Vincent van Gogh, 1890. Kröller-Müller Museum. The Good Samaritan (after Delacroix).

Conscience is a cognitive process that elicits emotion and rational associations based on an individual's moral philosophy or value system. Conscience stands in contrast to elicited emotion or thought due to associations based on immediate sensory perceptions and reflexive responses, as in sympathetic central nervous system responses. In common terms, conscience is often described as leading to feelings of remorse when a person commits an act that conflicts with their moral values. The extent to which conscience informs moral judgment before an action and whether such moral judgments are or should be based on reason has occasioned debate through much of modern history between theories of basics in ethic of human life in juxtaposition to the theories of romanticism and other reactionary movements after the end of the Middle Ages. Religious views of conscience usually see it as linked to a morality inherent in all humans, to a beneficent universe and/or to divinity. The diverse ritualistic, mythical, doctrinal, legal, institutional and material features of religion may not necessarily cohere with experiential, emotive, spiritual or contemplative considerations about the origin and operation of conscience. Common secular or scientific views regard the capacity for conscience as probably genetically determined, with its subject probably learned or imprinted as part of a culture. Commonly used metaphors for conscience include the "voice within", the "inner light", or even Socrates' reliance on what the Greeks called his "daimōnic sign", an averting (ἀποτρεπτικός apotreptikos) inner voice heard only when he was about to make a mistake. Conscience, as is detailed in sections below, is a concept in national and international law, is increasingly conceived of as applying to the world as a whole, has motivated numerous notable acts for the public good and been the subject of many prominent examples of literature, music and film. Pages in category "Wikipedia fully protected redirects" The following 200 pages are in this category, out of approximately 1,652 total. This list may not reflect recent changes. (previous page) (next page)

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Several terms redirect here. For other uses, see Human (disambiguation), Mankind (disambiguation), Humankind (disambiguation), Human Race (disambiguation), Human Being (disambiguation), and Homo sapiens (disambiguation).

Human Temporal range: Chibanian – present
Adult humans, Thailand, 2007
Scientific classification
Domain:	Eukaryota
Kingdom:	Animalia
Phylum:	Chordata
Class:	Mammalia
Order:	Primates
Suborder:	Haplorhini
Infraorder:	Simiiformes
Family:	Hominidae
Subfamily:	Homininae
Tribe:	Hominini
Genus:	Homo
Species:	H. sapiens
Binomial name
Homo sapiens Linnaeus, 1758
Homo sapiens population density (2005)

Humans (Homo sapiens) or modern humans are the most common and widespread species of primate, and the last surviving species of the genus Homo. They are great apes characterized by their hairlessness, bipedalism, and high intelligence. Humans have large brains, enabling more advanced cognitive skills that enable them to thrive and adapt in varied environments, develop highly complex tools, and form complex social structures and civilizations. Humans are highly social, with individual humans tending to belong to a multi-layered network of cooperating, distinct, or even competing social groups – from families and peer groups to corporations and political states. As such, social interactions between humans have established a wide variety of values, social norms, languages, and traditions (collectively termed institutions), each of which bolsters human society. Humans are also highly curious: the desire to understand and influence phenomena has motivated humanity's development of science, technology, philosophy, mythology, religion, and other frameworks of knowledge; humans also study themselves through such domains as anthropology, social science, history, psychology, and medicine. As of January 2024, there are estimated to be more than 8 billion humans alive. Although some scientists equate the term "humans" with all members of the genus Homo, in common usage it generally refers to Homo sapiens, the only extant member. Extinct members of the genus Homo are known as archaic humans, and the term "modern human" is used to distinguish Homo sapiens from archaic humans. Anatomically modern humans emerged around 300,000 years ago in Africa, evolving from Homo heidelbergensis or a similar species. Migrating out of Africa, they gradually replaced and interbred with local populations of archaic humans. Multiple hypotheses for the extinction of archaic human species such as Neanderthals include competition, violence, interbreeding with Homo sapiens, or inability to adapt to climate change. For most of their history, humans were nomadic hunter-gatherers. Humans began exhibiting behavioral modernity about 160,000–60,000 years ago. The Neolithic Revolution, which began in Southwest Asia around 13,000 years ago (and separately in a few other places), saw the emergence of agriculture and permanent human settlement; in turn, this led to the development of civilization and kickstarted a period of continuous (and ongoing) population growth and rapid technological change. Since then, a number of civilizations have risen and fallen, while a number of sociocultural and technological developments have resulted in significant changes to the human lifestyle. Genes and the environment influence human biological variation in visible characteristics, physiology, disease susceptibility, mental abilities, body size, and life span. Though humans vary in many traits (such as genetic predispositions and physical features), humans are among the least genetically diverse primates. Any two humans are at least 99% genetically similar. Humans are sexually dimorphic: generally, males have greater body strength and females have a higher body fat percentage. At puberty, humans develop secondary sex characteristics. Females are capable of pregnancy, usually between puberty, at around 12 years old, and menopause, around the age of 50. Humans are omnivorous, capable of consuming a wide variety of plant and animal material, and have used fire and other forms of heat to prepare and cook food since the time of Homo erectus. Humans can survive for up to eight weeks without food and several days without water. Humans are generally diurnal, sleeping on average seven to nine hours per day. Childbirth is dangerous, with a high risk of complications and death. Often, both the mother and the father provide care for their children, who are helpless at birth. Humans have a large, highly developed, and complex prefrontal cortex, the region of the brain associated with higher cognition. Humans are highly intelligent and capable of episodic memory; they have flexible facial expressions, self-awareness, and a theory of mind. The human mind is capable of introspection, private thought, imagination, volition, and forming views on existence. This has allowed great technological advancements and complex tool development through complex reasoning and the transmission of knowledge to subsequent generations through language. Humans' advanced technology has enabled them to spread to all the continents of the globe as well as to outer space, and to command profound influence on the biosphere and environment. The latter has prompted some geologists to demarcate the time from the emergence of human civilization till present as a separate geological epoch: the Anthropocene (with anthropo- deriving from the Ancient Greek word for "human", ἄνθρωπος).

Dogs and sheep were among the first animals to be domesticated, at least 15,000 and 11,000 years ago respectively.

Rice was domesticated in China, some 13,500 to 8,200 years ago.

Domestication is a multi-generational mutualistic relationship between humans and other organisms, in which humans took over control and care to obtain a steady supply of resources including food. The process was gradual and geographically diffuse, based on trial and error. The first animal to be domesticated was the dog, as a commensal, at least 15,000 years ago. Other animals including goat, sheep, and cow were domesticated starting around 11,000 years ago. Among birds, the chicken was domesticated in East Asia, seemingly for cockfighting, some 7,000 years ago. The horse came under domestication around 5,500 years ago in central Asia as a working animal. Among invertebrates, the silkworm and the western honey bee were domesticated over 5,000 years ago for silk and honey, respectively. The domestication of plants began around 13,000–11,000 years ago with cereals such as wheat and barley in the Middle East, alongside crops such as lentil, pea, chickpea, and flax. Rice was first cultivated in China some 13,500 to 8,200 years ago. Beginning around 10,000 years ago, Indigenous peoples in the Americas began to cultivate peanuts, squash, maize, potatoes, cotton, and cassava. In Africa, crops such as sorghum were domesticated. Agriculture developed in some 13 centres around the world, domesticating different crops and animals. Domestication affected genes for behavior in animals, making them less aggressive. In plants, domestication affected genes for morphology, such as increasing seed size and stopping the shattering of seed-heads such as in wheat. Such changes both make domesticated organisms easier to handle, and reduce their ability to survive in the wild.

"Doggy" and "Pooch" redirect here. For other uses, see Dog (disambiguation), Doggy (disambiguation), and Pooch (disambiguation).

Dog Temporal range: Late Pleistocene to present
Conservation status
Domesticated
Scientific classification
Domain:	Eukaryota
Kingdom:	Animalia
Phylum:	Chordata
Class:	Mammalia
Order:	Carnivora
Family:	Canidae
Genus:	Canis
Species:	C. familiaris
Binomial name
Canis familiaris Linnaeus, 1758
Synonyms
List C. aegyptius Linnaeus, 1758 C. alco C. E. H. Smith, 1839, C. americanus Gmelin, 1792 C. anglicus Gmelin, 1792 C. antarcticus Gmelin, 1792 C. aprinus Gmelin, 1792 C. aquaticus Linnaeus, 1758 C. aquatilis Gmelin, 1792 C. avicularis Gmelin, 1792 C. borealis C. E. H. Smith, 1839 C. brevipilis Gmelin, 1792 C. cursorius Gmelin, 1792 C. domesticus Linnaeus, 1758 C. extrarius Gmelin, 1792 C. ferus C. E. H. Smith, 1839 C. fricator Gmelin, 1792 C. fricatrix Linnaeus, 1758 C. fuillus Gmelin, 1792 C. gallicus Gmelin, 1792 C. glaucus C. E. H. Smith, 1839 C. graius Linnaeus, 1758 C. grajus Gmelin, 1792 C. hagenbecki Krumbiegel, 1950 C. haitensis C. E. H. Smith, 1839 C. hibernicus Gmelin, 1792 C. hirsutus Gmelin, 1792 C. hybridus Gmelin, 1792 C. islandicus Gmelin, 1792 C. italicus Gmelin, 1792 C. laniarius Gmelin, 1792 C. leoninus Gmelin, 1792 C. leporarius C. E. H. Smith, 1839 C. lupus familiaris Linnaeus,1758 C. major Gmelin, 1792 C. mastinus Linnaeus, 1758 C. melitacus Gmelin, 1792 C. melitaeus Linnaeus, 1758 C. minor Gmelin, 1792 C. molossus Gmelin, 1792 C. mustelinus Linnaeus, 1758 C. obesus Gmelin, 1792 C. orientalis Gmelin, 1792 C. pacificus C. E. H. Smith, 1839 C. plancus Gmelin, 1792 C. pomeranus Gmelin, 1792 C. sagaces C. E. H. Smith, 1839 C. sanguinarius C. E. H. Smith, 1839 C. sagax Linnaeus, 1758 C. scoticus Gmelin, 1792 C. sibiricus Gmelin, 1792 C. suillus C. E. H. Smith, 1839 C. terraenovae C. E. H. Smith, 1839 C. terrarius C. E. H. Smith, 1839 C. turcicus Gmelin, 1792 C. urcani C. E. H. Smith, 1839 C. variegatus Gmelin, 1792 C. venaticus Gmelin, 1792 C. vertegus Gmelin, 1792

The dog (Canis familiaris or Canis lupus familiaris) is a domesticated descendant of the wolf. Also called the domestic dog, it is derived from extinct gray wolves, and the gray wolf is the dog's closest living relative. The dog was the first species to be domesticated by humans. Hunter-gatherers did this over 15,000 years ago in Oberkassel, Bonn, which was before the development of agriculture. Due to their long association with humans, dogs have expanded to a large number of domestic individuals and gained the ability to thrive on a starch-rich diet that would be inadequate for other canids. The dog has been selectively bred over millennia for various behaviors, sensory capabilities, and physical attributes. Dog breeds vary widely in shape, size, and color. They perform many roles for humans, such as hunting, herding, pulling loads, protection, assisting police and the military, companionship, therapy, and aiding disabled people. Over the millennia, dogs became uniquely adapted to human behavior, and the human–canine bond has been a topic of frequent study. This influence on human society has given them the sobriquet of "man's best friend".

This page is about the basic unit of lifeforms. For the branch of biology that studies them, see Cell biology.

Cell
Onion (Allium cepa) root cells in different phases of the cell cycle (drawn by E. B. Wilson, 1900)
A eukaryotic cell (left) and prokaryotic cell (right)
Anatomical terminology

The cell is the basic structural and functional unit of all forms of life. Every cell consists of cytoplasm enclosed within a membrane, and contains many macromolecules such as proteins, DNA and RNA, as well as many small molecules of nutrients and metabolites. The term comes from the Latin word cellula meaning 'small room'. Cells can acquire specified function and carry out various tasks within the cell such as replication, DNA repair, protein synthesis, and motility. Cells are capable of specialization and mobility within the cell. Most plant and animal cells are only visible under a light microscope, with dimensions between 1 and 100 micrometres. Electron microscopy gives a much higher resolution showing greatly detailed cell structure. Organisms can be classified as unicellular (consisting of a single cell such as bacteria) or multicellular (including plants and animals). Most unicellular organisms are classed as microorganisms. The study of cells and how they work has led to many other studies in related areas of biology, including: discovery of DNA, cancer systems biology, aging and developmental biology. Cell biology is the study of cells, which were discovered by Robert Hooke in 1665, who named them for their resemblance to cells inhabited by Christian monks in a monastery. Cell theory, first developed in 1839 by Matthias Jakob Schleiden and Theodor Schwann, states that all organisms are composed of one or more cells, that cells are the fundamental unit of structure and function in all living organisms, and that all cells come from pre-existing cells. Cells emerged on Earth about 4 billion years ago.

This page is about the genus of canines. For other uses, see Sandbox (disambiguation).

Sandbox Temporal range: Miocene to present
1st row: wolf (C. lupus), dog (C. familiaris); 2nd row: red wolf (C. rufus), eastern wolf (C. lycaon); 3rd row: coyote (C. latrans), golden jackal (C. aureus); 4th row: Ethiopian wolf (C. simensis), African wolf (C. lupaster).
Scientific classification
Domain:	Eukaryota
Kingdom:	Animalia
Phylum:	Chordata
Class:	Mammalia
Order:	Carnivora
Family:	Canidae
Subfamily:	Caninae
Tribe:	Canini
Subtribe:	Canina
Genus:	Canis Linnaeus, 1758
Type species
Canis familiaris Linnaeus, 1758
Species
Extant: Canis aureus Canis familiaris Canis latrans Canis lupaster Canis lupus Canis lycaon Canis rufus Canis simensis Extinct: † Canis antonii † Canis borjgali † Canis chihliensis † Canis edwardii † Canis etruscus † Canis lepophagus † Canis mosbachensis † Canis palmidens † Canis variabilis † Subgenus Xenocyon † Canis africanus † Canis antonii † Canis falconeri † Canis lycanoides

Canis is a genus of the Caninae which includes multiple extant species, such as wolves, dogs, coyotes, and golden jackals. Species of this genus are distinguished by their moderate to large size, their massive, well-developed skulls and dentition, long legs, and comparatively short ears and tails.

Pyramid of Neferirkare
Neferirkare Kakai
Coordinates	29°53′42″N 31°12′09″E
Ancient name	Bꜣ Nfr-ỉr-kꜣ-Rꜥ Ba Nefer-ir-ka-Re "Ba Neferirkare" Alternatively translated as "Neferirkare takes form"
Constructed	Fifth Dynasty (c. 25th century BC)
Type	Step pyramid (originally) True pyramid (converted)
Material	Limestone
Height	52 metres (171 ft; 99 cu) (Step pyramid) 72.8 metres (239 ft; 139 cu) (True pyramid, original)
Base	72 metres (236 ft; 137 cu) (Step pyramid) 105 metres (344 ft; 200 cu) (True pyramid)
Volume	257,250 m3 (336,470 cu yd)
Slope	76° (Step pyramid) 54°30′ (True pyramid)
Location within Lower Egypt

The pyramid of Neferirkare (Egyptian: Bꜣ Nfr-ỉr-kꜣ-rꜥ "the Ba of Neferirkare") was built for the Fifth Dynasty pharaoh Neferirkare Kakai in the 25th century BC. It was the tallest structure on the highest site at the necropolis of Abusir, found between Giza and Saqqara, and still towers over the necropolis. The pyramid is also significant because its excavation led to the discovery of the Abusir Papyri. The Fifth Dynasty marked the end of the great pyramid constructions during the Old Kingdom. Pyramids of the era were smaller and becoming more standardized, though intricate relief decoration also proliferated. Neferirkare's pyramid deviated from convention as it was originally built as a step pyramid: a design that had been antiquated after the Third Dynasty (26th or 27th century BC). This was then encased in a second step pyramid with alterations intended to convert it into a true pyramid; However, the pharaoh's death left the work to be completed by his successors. The remaining works were completed in haste, using cheaper building material. Because of the circumstances, Neferirkare's monument lacked several basic elements of a pyramid complex: a valley temple, a causeway, and a cult pyramid. Instead, these were replaced by a small settlement of mudbrick houses south of the monument from where cult priests could conduct their daily activities, rather than the usual pyramid town near the valley temple. The discovery of the Abusir papyri in the 1890s is owed to this. Normally, the papyrus archives would have been contained in the pyramid town where their destruction would have been assured. The pyramid became part of a greater family cemetery. The monuments to Neferirkare's consort, Khentkaus II; and his sons, Neferefre and Nyuserre Ini, are found in the surrounds. Though their construction began under different rulers, all four of these monuments were completed during the reign of Nyuserre.

This page is about the wolf within the species Canis lupus. For other species of wolf or other uses of "wolf" and "wolves", see Sandbox (disambiguation).

"Grey Wolf" and "Gray Wolf" redirect here. For other uses, see Grey Wolf (disambiguation).

Wolf Temporal range: Middle Pleistocene – present (810,000–0 YBP)
Eurasian wolf (Canis lupus lupus) at Polar Park in Bardu, Norway
Conservation status
Least Concern (IUCN 3.1)
CITES Appendix II (CITES)
Scientific classification
Domain:	Eukaryota
Kingdom:	Animalia
Phylum:	Chordata
Class:	Mammalia
Order:	Carnivora
Family:	Canidae
Genus:	Canis
Species:	C. lupus
Binomial name
Canis lupus Linnaeus, 1758
Subspecies
See Subspecies of Canis lupus
Global wolf range based on IUCN's 2018 assessment.

The wolf (Canis lupus; pl.: wolves), also known as the gray wolf or grey wolf, is a large canine native to Eurasia and North America. More than thirty subspecies of Canis lupus have been recognized, including the dog and dingo, though gray wolves, as popularly understood, only comprise naturally-occurring wild subspecies. The wolf is the largest extant member of the family Canidae, and is further distinguished from other Canis species by its less pointed ears and muzzle, as well as a shorter torso and a longer tail. The wolf is nonetheless related closely enough to smaller Canis species, such as the coyote and the golden jackal, to produce fertile hybrids with them. The wolf's fur is usually mottled white, brown, gray, and black, although subspecies in the arctic region may be nearly all white. Of all members of the genus Canis, the wolf is most specialized for cooperative game hunting as demonstrated by its physical adaptations to tackling large prey, its more social nature, and its highly advanced expressive behaviour, including individual or group howling. It travels in nuclear families consisting of a mated pair accompanied by their offspring. Offspring may leave to form their own packs on the onset of sexual maturity and in response to competition for food within the pack. Wolves are also territorial, and fights over territory are among the principal causes of mortality. The wolf is mainly a carnivore and feeds on large wild hooved mammals as well as smaller animals, livestock, carrion, and garbage. Single wolves or mated pairs typically have higher success rates in hunting than do large packs. Pathogens and parasites, notably the rabies virus, may infect wolves. The global wild wolf population was estimated to be 300,000 in 2003 and is considered to be of Least Concern by the International Union for Conservation of Nature (IUCN). Wolves have a long history of interactions with humans, having been despised and hunted in most pastoral communities because of their attacks on livestock, while conversely being respected in some agrarian and hunter-gatherer societies. Although the fear of wolves exists in many human societies, the majority of recorded attacks on people have been attributed to animals suffering from rabies. Wolf attacks on humans are rare because wolves are relatively few, live away from people, and have developed a fear of humans because of their experiences with hunters, farmers, ranchers, and shepherds.

This page is about the city in Denmark. For other uses, see Sandbox (disambiguation).

"København" redirects here. For the ship, see København (ship).

Copenhagen København (Danish)
Capital city
City of Copenhagen Byen København (Danish)
Clockwise from top: Christiansborg Palace; Tivoli Gardens; Nyhavn; The Lakes; and Frederik's Church
Greater coat of arms
Copenhagen Location within Denmark Copenhagen Location within Scandinavia Copenhagen Location within Europe
Coordinates: 55°40′34″N 12°34′06″E
Country	Denmark
Region	Capital
Municipalities	Copenhagen Dragør Frederiksberg Tårnby
Area
• City	90.01 km2 (34.75 sq mi)
• Urban	525.50 km2 (202.90 sq mi)
• Metro	3,371.80 km2 (1,301.86 sq mi)
• Øresund Region	20,754.63 km2 (8,013.41 sq mi)
Highest elevation	91 m (299 ft)
Lowest elevation	1 m (3 ft)
Population  (1 July 2022)
• City	660,842
• Density	7,298/km2 (18,900/sq mi)
• Urban	1,366,301
• Urban density	2,560.54/km2 (6,631.8/sq mi)
• Metro	2,135,634
• Metro density	633.38/km2 (1,640.4/sq mi)
• Øresund Region	4,136,082
• Øresund Region density	199.28/km2 (516.1/sq mi)
Demonym	Copenhagener
Time zone	UTC+01:00 (CET)
• Summer (DST)	UTC+02:00 (CEST)
Postal code	1050–1778, 2100, 2150, 2200, 2300, 2400, 2450, 2500
Area code	(+45) 3
Website	international.kk.dk

Copenhagen (/ˌkoʊpənˈheɪɡən, -ˈhɑː-/ KOH-pən-HAY-gən, -⁠HAH- or /ˈkoʊpənheɪɡən, -hɑː-/ KOH-pən-hay-gən, -⁠hah-; Danish: København [kʰøpm̩ˈhɑwˀn] ) is the capital and most populous city of Denmark, with a population of around 660,000 in the municipality and 1.4 million in the urban area. The city is on the islands of Zealand and Amager, separated from Malmö, Sweden, by the Øresund strait. The Øresund Bridge connects the two cities by rail and road. Originally a Viking fishing village established in the 10th century in the vicinity of what is now Gammel Strand, Copenhagen became the capital of Denmark in the early 15th century. From the 17th century, it became a regional centre of power with its institutions, defences, and armed forces. During the Renaissance the city was the de facto capital of the Kalmar Union and the seat of monarchy, governing most of the present day Nordic region in a union with Sweden and Norway ruled by the Danish monarch serving as the head of state. The city flourished as the cultural and economic centre of Scandinavia under the union for over 120 years, from the 15th century until the early 16th century when Sweden left the union through a rebellion. After a plague outbreak and fire in the 18th century, the city underwent redevelopment. This included construction of the prestigious district of Frederiksstaden and founding cultural institutions including the Royal Theatre and the Royal Academy of Fine Arts. After disasters in the early 19th century when the British Royal Navy attacked the Dano-Norwegian fleet and bombarded the city, rebuilding during the Danish Golden Age brought a Neoclassical look to Copenhagen's architecture. After the Second World War, the Finger Plan fostered the development of housing and businesses along the five urban railway routes emanating from the city centre. Since the turn of the 21st century, Copenhagen has seen strong urban and cultural development, facilitated by investment in its institutions and infrastructure. The city is the cultural, economic and governmental centre of Denmark; it is one of the major financial centres of Northern Europe with the Copenhagen Stock Exchange. Copenhagen's economy has developed rapidly in the service sector, especially through initiatives in information technology, pharmaceuticals and clean technology. Since the completion of the Øresund Bridge, Copenhagen has increasingly integrated with the Swedish province of Scania and its largest city, Malmö, forming the Øresund Region. With several bridges connecting the various districts, the cityscape is characterised by parks, promenades, and waterfronts. Copenhagen's landmarks such as Tivoli Gardens, The Little Mermaid statue, the Amalienborg and Christiansborg palaces, Rosenborg Castle, Frederik's Church, Børsen and many museums, restaurants and nightclubs are significant tourist attractions. Copenhagen is home to the University of Copenhagen, the Technical University of Denmark, Copenhagen Business School, and the IT University of Copenhagen. The University of Copenhagen, founded in 1479, is the oldest university in Denmark. Copenhagen is home to the football clubs F.C. Copenhagen and Brøndby IF. The annual Copenhagen Marathon was established in 1980. Copenhagen is one of the most bicycle-friendly cities in the world. Movia is the public mass transit company serving all of eastern Denmark, except Bornholm. The Copenhagen Metro, launched in 2002, serves central Copenhagen. Additionally, the Copenhagen S-train, the Lokaltog (private railway), and the Coast Line network serve and connect central Copenhagen to outlying boroughs. Serving roughly 2.5 million passengers a month, Copenhagen Airport, Kastrup, is the busiest airport in the Nordic countries.

For other uses, see Wikipedia:Sandbox (disambiguation).

Sappho and Erinna in a Garden at Mytilene by Simeon Solomon, 1864

Symbol representing lesbian made from two interlocked astronomical symbols for the planet Venus. In biology, the singular symbol represents the female sex.

A lesbian is a homosexual woman or girl. The word is also used for women in relation to their sexual identity or sexual behavior, regardless of sexual orientation, or as an adjective to characterize or associate nouns with female homosexuality or same-sex attraction. The concept of "lesbian" to differentiate women with a shared sexual orientation evolved in the 20th century. Throughout history, women have not had the same freedom or independence as men to pursue homosexual relationships, but neither have they met the same harsh punishment as gay men in some societies. Instead, lesbian relationships have often been regarded as harmless, unless a participant attempts to assert privileges traditionally enjoyed by men. As a result, little in history was documented to give an accurate description of how female homosexuality was expressed. When early sexologists in the late 19th century began to categorize and describe homosexual behavior, hampered by a lack of knowledge about homosexuality or women's sexuality, they distinguished lesbians as women who did not adhere to female gender roles. They classified them as mentally ill—a designation which has been reversed since the late 20th century in the global scientific community. Women in homosexual relationships in Europe and the United States responded to the discrimination and repression either by hiding their personal lives, or accepting the label of outcast and creating a subculture and identity. Following World War II, during a period of social repression when governments actively persecuted homosexuals, women developed networks to socialize with and educate each other. Gaining greater economic and social freedom allowed them to determine how they could form relationships and families. With second-wave feminism and the growth of scholarship in women's history and sexuality in the late 20th century, the definition of lesbian broadened, leading to debate about the term's use. While research by Lisa M. Diamond identified sexual desire as the core component for defining lesbians, some women who engage in same-sex sexual activity may reject not only identifying as lesbians but as bisexual as well. Other women's self-identification as lesbian may not align with their sexual orientation or sexual behavior. Sexual identity is not necessarily the same as one's sexual orientation or sexual behavior, due to various reasons, such as the fear of identifying their sexual orientation in a homophobic setting. Portrayals of lesbians in the media suggest that society at large has been simultaneously intrigued and threatened by women who challenge feminine gender roles, as well as fascinated and appalled with women who are romantically involved with other women. Women who adopt a lesbian identity share experiences that form an outlook similar to an ethnic identity: as homosexuals, they are unified by the heterosexist discrimination and potential rejection they face from their families, friends, and others as a result of homophobia. As women, they face concerns separate from men. Lesbians may encounter distinct physical or mental health concerns arising from discrimination, prejudice, and minority stress. Political conditions and social attitudes also affect the formation of lesbian relationships and families in the open.

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