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Greek language – Wikipedia

Posted: October 23, 2022 at 1:14 pm

Indo-European language

Greek (Modern Greek: , romanized:Ellinik; Ancient Greek: , romanized:Hellnik) is an independent branch of the Indo-European family of languages, native to Greece, Cyprus, southern Albania, and other regions of the Balkans, the Black Sea coast, Asia Minor, and the Eastern Mediterranean. It has the longest documented history of any Indo-European language, spanning at least 3,400 years of written records.[2] Its writing system is the Greek alphabet, which has been used for approximately 2,800 years;[3][4] previously, Greek was recorded in writing systems such as Linear B and the Cypriot syllabary.[5] The alphabet arose from the Phoenician script and was in turn the basis of the Latin, Cyrillic, Armenian, Coptic, Gothic, and many other writing systems.

The Greek language holds a very important place in the history of the Western world. Beginning with the epics of Homer, ancient Greek literature includes many works of lasting importance in the European canon. Greek is also the language in which many of the foundational texts in science and philosophy were originally composed. The New Testament of the Christian Bible was also originally written in Greek.[6][7] Together with the Latin texts and traditions of the Roman world, the Greek texts and Greek societies of antiquity constitute the objects of study of the discipline of Classics.

During antiquity, Greek was by far the most widely spoken lingua franca in the Mediterranean world. It eventually became the official language of the Byzantine Empire and developed into Medieval Greek.[8] In its modern form, Greek is the official language of Greece and Cyprus and one of the 24 official languages of the European Union. It is spoken by at least 13.5 million people today in Greece, Cyprus, Italy, Albania, Turkey, and the many other countries of the Greek diaspora.

Greek roots have been widely used for centuries and continue to be widely used to coin new words in other languages; Greek and Latin are the predominant sources of international scientific vocabulary.

Greek has been spoken in the Balkan peninsula since around the 3rd millennium BC,[9] or possibly earlier.[10] The earliest written evidence is a Linear B clay tablet found in Messenia that dates to between 1450 and 1350 BC,[11] making Greek the world's oldest recorded living language. Among the Indo-European languages, its date of earliest written attestation is matched only by the now-extinct Anatolian languages.

The Greek language is conventionally divided into the following periods:

In the modern era, the Greek language entered a state of diglossia: the coexistence of vernacular and archaizing written forms of the language. What came to be known as the Greek language question was a polarization between two competing varieties of Modern Greek: Dimotiki, the vernacular form of Modern Greek proper, and Katharevousa, meaning 'purified', a compromise between Dimotiki and Ancient Greek developed in the early 19th century that was used for literary and official purposes in the newly formed Greek state. In 1976, Dimotiki was declared the official language of Greece, after having incorporated features of Katharevousa and thus giving birth to Standard Modern Greek, used today for all official purposes and in education.[14]

The historical unity and continuing identity between the various stages of the Greek language are often emphasized. Although Greek has undergone morphological and phonological changes comparable to those seen in other languages, never since classical antiquity has its cultural, literary, and orthographic tradition been interrupted to the extent that one can speak of a new language emerging. Greek speakers today still tend to regard literary works of ancient Greek as part of their own rather than a foreign language.[15] It is also often stated that the historical changes have been relatively slight compared with some other languages. According to one estimation, "Homeric Greek is probably closer to Demotic than 12-century Middle English is to modern spoken English".[16]

Greek is spoken today by at least 13 million people, principally in Greece and Cyprus along with a sizable Greek-speaking minority in Albania near the Greek-Albanian border.[13] A significant percentage of Albania's population has some basic knowledge of the Greek language due in part to the Albanian wave of immigration to Greece in the 1980s and '90s. Prior to the Greco-Turkish War and the resulting population exchange in 1923 a very large population of Greek-speakers also existed in Turkey, though very few remain today.[2] A small Greek-speaking community is also found in Bulgaria near the Greek-Bulgarian border. Greek is also spoken worldwide by the sizable Greek diaspora which has notable communities in the United States, Australia, Canada, South Africa, Chile, Brazil, Argentina, Russia, Ukraine, the United Kingdom, and throughout the European Union, especially in Germany.

Historically, significant Greek-speaking communities and regions were found throughout the Eastern Mediterranean, in what are today Southern Italy, Turkey, Cyprus, Syria, Lebanon, Palestine, Israel, Egypt, and Libya; in the area of the Black Sea, in what are today Turkey, Bulgaria, Romania, Ukraine, Russia, Georgia, Armenia, and Azerbaijan; and, to a lesser extent, in the Western Mediterranean in and around colonies such as Massalia, Monoikos, and Mainake. It was also used as a liturgical language in Christian Nubian kingdom of Makuria which was in modern day Sudan.

Greek, in its modern form, is the official language of Greece, where it is spoken by almost the entire population.[18] It is also the official language of Cyprus (nominally alongside Turkish).[19] Because of the membership of Greece and Cyprus in the European Union, Greek is one of the organization's 24 official languages.[20] Greek is recognized as a minority language in Albania and used co-officially in some of the municipalities in Gjirokastr and Sarand.[21] It is also an official minority language in the regions of Apulia and Calabria in Italy. In the framework of the European Charter for Regional or Minority Languages, Greek is protected and promoted officially as a regional and minority language in Armenia, Hungary, Romania, and Ukraine.[22]

The phonology, morphology, syntax, and vocabulary of the language show both conservative and innovative tendencies across the entire attestation of the language from the ancient to the modern period. The division into conventional periods is, as with all such periodizations, relatively arbitrary, especially because, in all periods, Ancient Greek has enjoyed high prestige, and the literate borrowed heavily from it.

Across its history, the syllabic structure of Greek has varied little: Greek shows a mixed syllable structure, permitting complex syllabic onsets but very restricted codas. It has only oral vowels and a fairly stable set of consonantal contrasts. The main phonological changes occurred during the Hellenistic and Roman period (see Koine Greek phonology for details):

In all its stages, the morphology of Greek shows an extensive set of productive derivational affixes, a limited but productive system of compounding[23] and a rich inflectional system. Although its morphological categories have been fairly stable over time, morphological changes are present throughout, particularly in the nominal and verbal systems. The major change in the nominal morphology since the classical stage was the disuse of the dative case (its functions being largely taken over by the genitive). The verbal system has lost the infinitive, the synthetically-formed future, and perfect tenses and the optative mood. Many have been replaced by periphrastic (analytical) forms.

Pronouns show distinctions in person (1st, 2nd, and 3rd), number (singular, dual, and plural in the ancient language; singular and plural alone in later stages), and gender (masculine, feminine, and neuter), and decline for case (from six cases in the earliest forms attested to four in the modern language).[note 2] Nouns, articles, and adjectives show all the distinctions except for a person. Both attributive and predicative adjectives agree with the noun.

The inflectional categories of the Greek verb have likewise remained largely the same over the course of the language's history but with significant changes in the number of distinctions within each category and their morphological expression. Greek verbs have synthetic inflectional forms for:

Many aspects of the syntax of Greek have remained constant: verbs agree with their subject only, the use of the surviving cases is largely intact (nominative for subjects and predicates, accusative for objects of most verbs and many prepositions, genitive for possessors), articles precede nouns, adpositions are largely prepositional, relative clauses follow the noun they modify and relative pronouns are clause-initial. However, the morphological changes also have their counterparts in the syntax, and there are also significant differences between the syntax of the ancient and that of the modern form of the language. Ancient Greek made great use of participial constructions and of constructions involving the infinitive, and the modern variety lacks the infinitive entirely (employing a raft of new periphrastic constructions instead) and uses participles more restrictively. The loss of the dative led to a rise of prepositional indirect objects (and the use of the genitive to directly mark these as well). Ancient Greek tended to be verb-final, but neutral word order in the modern language is VSO or SVO.

Modern Greek inherits most of its vocabulary from Ancient Greek, which in turn is an Indo-European language, but also includes a number of borrowings from the languages of the populations that inhabited Greece before the arrival of Proto-Greeks,[24] some documented in Mycenaean texts; they include a large number of Greek toponyms. The form and meaning of many words have changed. Loanwords (words of foreign origin) have entered the language, mainly from Latin, Venetian, and Turkish. During the older periods of Greek, loanwords into Greek acquired Greek inflections, thus leaving only a foreign root word. Modern borrowings (from the 20th century on), especially from French and English, are typically not inflected; other modern borrowings are derived from South Slavic (Macedonian/Bulgarian) and Eastern Romance languages (Aromanian and Megleno-Romanian).

Greek words have been widely borrowed into other languages, including English. Example words include: mathematics, physics, astronomy, democracy, philosophy, athletics, theatre, rhetoric, baptism, evangelist, etc. Moreover, Greek words and word elements continue to be productive as a basis for coinages: anthropology, photography, telephony, isomer, biomechanics, cinematography, etc. Together with Latin words, they form the foundation of international scientific and technical vocabulary; for example, all words ending in logy ("discourse"). There are many English words of Greek origin.[25][26]

Greek is an independent branch of the Indo-European language family. The ancient language most closely related to it may be ancient Macedonian,[27] which most scholars suggest may have been a dialect of Greek itself,[28][29][30] but it is poorly attested and it is difficult to conclude. Independently of the Macedonian question, some scholars have grouped Greek into Graeco-Phrygian, as Greek and the extinct Phrygian share features that are not found in other Indo-European languages.[31] Among living languages, some Indo-Europeanists suggest that Greek may be most closely related to Armenian (see Graeco-Armenian) or the Indo-Iranian languages (see Graeco-Aryan), but little definitive evidence has been found for grouping the living branches of the family.[32] In addition, Albanian has also been considered somewhat related to Greek and Armenian by some linguists. If proven and recognized, the three languages would form a new Balkan sub-branch with other dead European languages.[33]

Linear B, attested as early as the late 15th century BC, was the first script used to write Greek.[34] It is basically a syllabary, which was finally deciphered by Michael Ventris and John Chadwick in the 1950s (its precursor, Linear A, has not been deciphered and most likely encodes a non-Greek language).[34] The language of the Linear B texts, Mycenaean Greek, is the earliest known form of Greek.[34]

Another similar system used to write the Greek language was the Cypriot syllabary (also a descendant of Linear A via the intermediate Cypro-Minoan syllabary), which is closely related to Linear B but uses somewhat different syllabic conventions to represent phoneme sequences. The Cypriot syllabary is attested in Cyprus from the 11th century BC until its gradual abandonment in the late Classical period, in favor of the standard Greek alphabet.[35]

Greek has been written in the Greek alphabet since approximately the 9th century BC. It was created by modifying the Phoenician alphabet, with the innovation of adopting certain letters to represent the vowels. The variant of the alphabet in use today is essentially the late Ionic variant, introduced for writing classical Attic in 403BC. In classical Greek, as in classical Latin, only upper-case letters existed. The lower-case Greek letters were developed much later by medieval scribes to permit a faster, more convenient cursive writing style with the use of ink and quill.

The Greek alphabet consists of 24 letters, each with an uppercase (majuscule) and lowercase (minuscule) form. The letter sigma has an additional lowercase form () used in the final position of a word:

In addition to the letters, the Greek alphabet features a number of diacritical signs: three different accent marks (acute, grave, and circumflex), originally denoting different shapes of pitch accent on the stressed vowel; the so-called breathing marks (rough and smooth breathing), originally used to signal presence or absence of word-initial /h/; and the diaeresis, used to mark the full syllabic value of a vowel that would otherwise be read as part of a diphthong. These marks were introduced during the course of the Hellenistic period. Actual usage of the grave in handwriting saw a rapid decline in favor of uniform usage of the acute during the late 20th century, and it has only been retained in typography.

After the writing reform of 1982, most diacritics are no longer used. Since then, Greek has been written mostly in the simplified monotonic orthography (or monotonic system), which employs only the acute accent and the diaeresis. The traditional system, now called the polytonic orthography (or polytonic system), is still used internationally for the writing of Ancient Greek.

In Greek, the question mark is written as the English semicolon, while the functions of the colon and semicolon are performed by a raised point (), known as the ano teleia ( ). In Greek the comma also functions as a silent letter in a handful of Greek words, principally distinguishing , (,ti, 'whatever') from (ti, 'that').[36]

Ancient Greek texts often used scriptio continua ('continuous writing'), which means that ancient authors and scribes would write word after word with no spaces or punctuation between words to differentiate or mark boundaries.[37] Boustrophedon, or bi-directional text, was also used in Ancient Greek.

Greek has occasionally been written in the Latin script, especially in areas under Venetian rule or by Greek Catholics. The term Frankolevantinika / applies when the Latin script is used to write Greek in the cultural ambit of Catholicism (because Frankos / is an older Greek term for West-European dating to when most of (Roman Catholic Christian) West Europe was under the control of the Frankish Empire). Frankochiotika / (meaning 'Catholic Chiot') alludes to the significant presence of Catholic missionaries based on the island of Chios. Additionally, the term Greeklish is often used when the Greek language is written in a Latin script in online communications.[38]

The Latin script is nowadays used by the Greek-speaking communities of Southern Italy.

The Yevanic dialect was written by Romaniote and Constantinopolitan Karaite Jews using the Hebrew Alphabet.[39]

Some Greek Muslims from Crete wrote their Cretan Greek in the Arabic alphabet. The same happened among Epirote Muslims in Ioannina. This usage is sometimes called aljamiado, as when Romance languages are written in the Arabic alphabet.[40]

Article 1 of the Universal Declaration of Human Rights in Greek:

Transcription of the example text into Latin alphabet:

Article 1 of the Universal Declaration of Human Rights in English:

Society

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Greek language - Wikipedia

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Gynostemma pentaphyllum – Wikipedia

Posted: at 1:14 pm

Species of flowering plant

Gynostemma pentaphyllum, also called jiaogulan (Chinese: , Pinyin: jiogln, literally "twisting blue plant"), is a dioecious, herbaceous climbing vine of the family Cucurbitaceae (cucumber or gourd family) widely distributed in South and East Asia as well as New Guinea. Jiaogulan has recently been incorporated into traditional medicine.

Among many common names are five-leaf ginseng, poor man's ginseng, miracle grass, fairy herb, sweet tea vine, gospel herb, and southern ginseng.[1]

Jiaogulan belongs to the genus Gynostemma, in the family Cucurbitaceae, which includes cucumbers, gourds, and melons.[2][3] Its fruit is a small purple inedible gourd. It is a climbing vine, attaching itself to supports using tendrils. The serrated leaflets commonly grow in groups of five (as in G. pentaphyllum) although some species can have groups of three or seven leaflets. The plant is dioecious, meaning each plant exists either as male or female. Therefore, if seeds are desired, both a male and female plant must be grown.

Gynostemma pentaphyllum is known as Jiaogulan (Chinese: in China. The plant was first described in 1406 CE by Zhu Xiao, who presented a description and sketch in the book Materia Medica for Famine as a survival food rather than a medicinal herb.[4] The earliest record of jiaogulan's use as a drug comes from herbalist Li Shizhen's book Compendium of Materia Medica published in 1578, identifying jiaogulan for treating various ailments such as hematuria, edema in the pharynx and neck, tumors, and trauma. While Li Shizhen had confused jiaogulan with an analogous herb Wulianmei, in 1848 Wu Qi-Jun rectified this confusion in Textual Investigation of Herbal Plants.

Modern recognition of the plant outside of China originated from research in sugar substitutes.[1] In the 1970s, while analyzing the sweet component of the jiaogulan plant (known as amachazuru in Japan), Masahiro Nagai discovered saponins identical to those in Panax ginseng.[5] Continued research has described several more saponins (gypenosides) comparable or identical to those found in ginseng.[1] Panax ginseng contains ginsenosides while gypenoside saponins have been found in jiaogulan.[1]

G. pentaphyllum is one of about 17 species in the genus Gynostemma, including nine species endemic to China.[2] However, G. pentaphyllum has a wide distribution outside of China, ranging from India and Bangladesh to Southeast Asia to Japan and Korea as well as to New Guinea.[3] In China, it grows in forests, thickets, and roadsides on mountain slopes at elevations of 3003,200m (98010,500ft) above sea level.[3]

Jiaogulan is a vine hardy to USDA zone 8 in which it may grow as a short lived perennial plant.[1] It can be grown as an annual in most temperate climates, in well-drained soil with full sun. It does not grow well in cold climates with temperatures below freezing.[1]

Constituents of G. pentaphyllum include sterols, saponin, flavonoids, and chlorophyll.[1] Gypenosides have been extracted from its leaves.[1] Some saponin compounds are the same as those found in ginseng roots.[1] While there have been in vitro studies on toxicity, there have been no clinical trials, therefore no information is available about human toxicity.[1]

The plant is used in folk medicine, typically as an herbal tea, but may be used as an alcohol extract or in dietary supplements. It has not seen widespread use in traditional Chinese medicine (TCM), being adopted only in the past 20 years,[1] because it grows far from central China where TCM evolved; consequently, it was not included in the standard pharmacopoeia of the TCM system. Before then, it was a locally-known herb used primarily in mountainous regions of southern China and in northern Vietnam. It is described by the local inhabitants as the "immortality herb" (, xin co), because a large number of elderly people within Guizhou Province reported consuming the plant regularly.[1][6] In the European Union, jiaogulan is considered a novel food following a 2012 court ruling that prohibited its sale as food.[7]

Some limited research has assessed the potential for jiaogulan to affect such disorders as cardiovascular diseases, hyperlipidemia, or type 2 diabetes,[8] but these studies were too preliminary to allow any conclusion that it was beneficial. A small trial suggested mild anxiety reducing effects, though these were not statistically significant.[9]

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Lingzhi (mushroom) – Wikipedia

Posted: at 1:14 pm

Species of fungus

Lingzhi, Ganoderma lingzhi, also known as reishi, is a polypore fungus ("bracket fungus") native to East Asia belonging to the genus Ganoderma.

Its reddish brown varnished kidney-shaped cap with bands and peripherally inserted stem gives it a distinct fan-like appearance. When fresh, the lingzhi is soft, cork-like, and flat. It lacks gills on its underside, and instead releases its spores via fine pores (80120 m) in yellow colors.[1]

The lingzhi mushroom is used in traditional Chinese medicine.[1][2] There is insufficient evidence to indicate that consuming lingzhi mushrooms or their extracts has any effect on human health or diseases.[3][4][5]

In nature, it grows at the base and stumps of deciduous trees, especially that of the maple. Only two or three out of 10,000 such aged trees will have lingzhi growth, and therefore its wild form is rare.[citation needed] Lingzhi may be cultivated on hardwood logs, sawdust, or woodchips.

Lingzhi, also known as reishi from its Japanese pronunciation, is the ancient "mushroom of immortality", revered for over 2,000 years. Uncertainty exists about which Ganoderma species was most widely utilized as lingzhi mushroom in ancient times, and likely a few different common species were considered interchangeable. However, in the 16th century Chinese herbal compendium, the Bencao Gangmu (1578), a number of different lingzhi-like mushrooms were used for different purposes and defined by color. No exact current species can be attached to these ancient lingzhi for certain, but according to Dai et al. (2017),[6] as well as other researchers, and based on molecular work, red reishi is most likely to be Ganoderma lingzhi (Sheng H. Wu, Y. Cao & Y.C. Dai, 2012).[7][1] This is the species that is most widely found in Chinese herb shops today, and the fruiting bodies are widely cultivated in China and shipped to many other countries. About 7-10 other Ganoderma species are also sold in some shops, but have different Chinese and Latin names, and are considered different in their activity and functions. The differences are based on concentrations of triterpenes such as ganoderic acid and its derivatives, which vary widely among species. Research on the genus is ongoing, but a number of recent phylogenetic analyses have been published in the last number of years.[8]

Petter Adolf Karsten named the genus Ganoderma in 1881.[9] English botanist William Curtis gave the fungus its first binomial name, Boletus lucidus, in 1781.[10] The lingzhi's botanical names have Greek and Latin roots. Ganoderma derives from the Greek ganos (; "brightness"), and derma (; "skin; together; shining skin").[11] The specific epithet, lingzhi, comes from Chinese, meaning "divine mushroom."

With the advent of genome sequencing, the genus Ganoderma has undergone taxonomic reclassification. Prior to genetic analyses of fungi, classification was done according to morphological characteristics such as size and color. The internal transcribed spacer region of the Ganoderma genome is considered to be a standard barcode marker.[12]

It was once thought that Ganoderma lingzhi generally occurred in two growth forms: a large, sessile, specimen with a small or nonexistent stalk, found in North America, and a smaller specimen with a long, narrow stalk, found mainly in the tropics. However, recent molecular evidence has identified the former, stalkless, form as a distinct species called G. sessile, a name given to North American specimens by William Alfonso Murrill in 1902.[8][13]

Environmental conditions play a substantial role in the lingzhi's manifest morphological characteristics. For example, elevated carbon dioxide levels result in stem elongation in lingzhi. Other formations include antlers without a cap, which may also be related to carbon dioxide levels. The three main factors that influence fruit body development morphology are light, temperature, and humidity. While water and air quality play a role in fruit body development morphology, they do so to a lesser degree.[14]

Ganoderma lingzhi is found in East Asia growing as a parasite or saprotroph on a variety of trees.[15] Ganoderma curtisii and Ganoderma ravenelii are the closest relatives of the lingzhi mushroom in North America.[16]

In the wild, lingzhi grows at the base and stumps of deciduous trees, especially that of the maple.[17] Only two or three out of 10,000 such aged trees will have lingzhi growth, and therefore it is extremely rare in its natural form.[citation needed] Today, lingzhi is effectively cultivated on hardwood logs or sawdust/woodchips.[18]

Depending on environmental or cultivation conditions lingzhi may resemble antlers, with no umbrella cap.

In the chronicles of Shiji 1st c. BC from Sima Qian, is attested the initial use of nearby separately related words with zhi woody mushroom and ling divine spirit in the poems of Emperor Wu of Han. Later, in the 1st c. CE through the poetry of Ban Gu, occurred the first combination of the hieroglyphs together into a single word, in an ode dedicated to Lingzhi.[20][21]

Since ancient times, Taoist temples were called the abode of mushrooms and according to their mystical teachings, the use of woody mushrooms zhi (Ganoderma) or lingzhi spirits mushroom, in particular making from it a concentrated decoction of hallucinogenic action,[20] gave followers the opportunity to see spirits or become spirits themselves by receiving the magical energy of the immortals xians, located on the fields of grace in the heavenly mushroom fields zhi tian.[22]

In the philosophical work Huainanzi, it is said about the lingzhi mushroom as the personification of nobility; from which shamans brewed a psychedelic drink.[23][24]

The Shennong bencao jing (Divine Farmer's Classic of Pharmaceutics) of c.200250 CE, classifies zhi into six color categories, each of which is believed to benefit the qi, or "life force", in a different part of the body: qingzhi (; "Green Mushroom") for the liver, chizhi (; "Red Mushroom") for the heart, huangzhi (; "Yellow Mushroom") for the spleen, baizhi (; "White Mushroom") for the lungs, heizhi (; "Black Mushroom") for the kidneys, and zizhi (; "Purple Mushroom") for the Essence. Commentators identify the red chizhi, or danzhi (; "cinnabar mushroom"), as the lingzhi.[25][26]

Chi Zhi (Ganoderma rubra) is bitter and balanced. It mainly treats binding in the chest, boosts the heart qi, supplements the center, sharpens the wits, and [causes people] not to forget [i.e., improves the memory]. Protracted taking may make the body light, prevent senility, and prolong life so as to make one an immortal. Its other name is Dan Zhi (Cinnabar Ganoderma). It grows in mountains and valleys.[27]

In taoist treatise of Baopuzi from Ge Hong indicated the zhi-mushroom (lingzhi ) is used for immortality.[28][25][26]

The (1596) Bencao Gangmu (Compendium of Materia Medica) has a Zhi () category that includes six types of zhi (calling the green, red, yellow, white, black, and purple mushrooms of the Shennong bencao jing the liuzhi (; "six mushrooms") and sixteen other fungi, mushrooms, and lichens, including mu'er (; "wood ear"; "cloud ear fungus", Auricularia auricula-judae). The author Li Shizhen classified these six differently colored zhi as xiancao (; "immortality herbs"), and described the effects of chizhi ("red mushroom"):

It positively affects the life-energy, or Qi of the heart, repairing the chest area and benefiting those with a knotted and tight chest. Taken over a long period of time, the agility of the body will not cease, and the years are lengthened to those of the Immortal Fairies.[29][30]

Stuart and Smith's classic study of Chinese herbology describes the zhi.

(Chih) is defined in the classics as the plant of immortality, and it is therefore always considered to be a felicitous one. It is said to absorb the earthy vapors and to leave a heavenly atmosphere. For this reason, it is called (Ling-chih.) It is large and of a branched form, and probably represents Clavaria or Sparassis. Its form is likened to that of coral.[31]

The Bencao Gangmu does not list lingzhi as a variety of zhi, but as an alternate name for the shi'er (; "stone ear", Umbilicaria esculenta) lichen. According to Stuart and Smith,

[The Shih-erh is] edible, and has all of the good qualities of the (Chih), it is also being used in the treatment of gravel, and said to benefit virility. It is specially used in hemorrhage from the bowels and prolapse of the rectum. While the name of this would indicate that it was one of the Auriculariales, the fact that the name (Ling-chih) is also given to it might place it among the Clavariaceae.[31]

In Chinese art, the lingzhi symbolizes great health and longevity, as depicted in the imperial Forbidden City and Summer Palace.[32] It was a talisman for luck in the traditional culture of China, and the goddess of healing Guanyin is sometimes depicted holding a lingzhi mushroom.[30]

The Old Chinese name for lingzhi was first recorded during the Han dynasty (206 BC 9 AD). In the Chinese language, lngzh () is a compound. It comprises lng (); "spirit, spiritual; soul; miraculous; sacred; divine; mysterious; efficacious; effective)" as, for example, in the name of the Lingyan Temple in Jinan, and zh (); "(traditional) plant of longevity; fungus; seed; branch; mushroom; excrescence"). Fabrizio Pregadio notes, "The term zhi, which has no equivalent in Western languages, refers to a variety of supermundane substances often described as plants, fungi, or 'excrescences'."[33] Zhi occurs in other Chinese plant names, such as zhm (; "sesame" or "seed"), and was anciently used a phonetic loan character for zh (; "Angelica iris"). Chinese differentiates Ganoderma species into chzh (; "red mushroom") G. lingzhi, and zzh (; "purple mushroom") Ganoderma sinense.

Lingzhi has several synonyms. Of these, ruco (; "auspicious plant") (ru ; "auspicious; felicitous omen" with the suffix co ; "plant; herb") is the oldest; the Erya dictionary (c. 3rd century BCE) defines xi , interpreted as a miscopy of jn (; "mushroom") as zh (; "mushroom"), and the commentary of Guo Pu (276324) says, "The [zhi] flowers three times in one year. It is a [ruicao] felicitous plant."[34] Other Chinese names for Ganoderma include ruzh (; "auspicious mushroom"), shnzh (; "divine mushroom", with shen; "spirit; god' supernatural; divine"), mlngzh () (with "tree; wood"), xinco (; "immortality plant", with xian; "(Daoism) transcendent; immortal; wizard"), and lngzhco () or zhco (; "mushroom plant").

Since both Chinese ling and zhi have multiple meanings, lingzhi has diverse English translations. Renditions include "[zhi] possessed of soul power",[35] "Herb of Spiritual Potency" or "Mushroom of Immortality",[36] "Numinous Mushroom",[33] "divine mushroom",[37] "divine fungus",[38] "Magic Fungus",[39] and "Marvelous Fungus".[40]

In English, lingzhi or ling chih (sometimes spelled "ling chi", using the French EFEO Chinese transcription) is a Chinese loanword. It is also commonly referred to as "reishi", which is loaned from Japanese.[41]

The Oxford English Dictionary (OED) gives the definition, "The fungus Ganoderma lucidum (actually Ganoderma lingzhi (see Ganoderma lucidum for details), believed in China to confer longevity and used as a symbol of this on Chinese ceramic ware.",[42] and identifies the etymology of the word as Chinese: lng, "divine" + zh, "fungus". According to the OED, the earliest recorded usage of the WadeGiles romanization ling chih is 1904,[43] and of the Pinyin lingzhi is 1980.

In addition to the transliterated loanwords, English names include "glossy ganoderma" and "shiny polyporus".[44]

The Japanese word reishi () is a Sino-Japanese loanword deriving from the Chinese lngzh (; ). Its modern Japanese kanji, , is the shinjitai ("new character form") of the kyjitai ("old character form"), . Synonyms for reishi are divided between Sino-Japanese borrowings and native Japanese coinages. Sinitic loanwords include literary terms such as zuis (, from ruco; "auspicious plant") and sens (, from xinco; "immortality plant"). The Japanese writing system uses shi or shiba () for "grass; lawn; turf", and take or kinoko () for "mushroom" (e.g., shiitake). A common native Japanese name is mannentake (; "10,000-year mushroom"). Other Japanese terms for reishi include kadodetake (; "departure mushroom"), hijiridake (; "sage mushroom"), and magoshakushi (; "grandchild ladle").

The Korean name, yeongji (; ) is also borrowed from, so a cognate with, the Chinese word lngzh (; ). It is often called yeongjibeoseot (; "yeongji mushroom") in Korean, with the addition of the native word beoseot () meaning "mushroom". Other common names include bullocho (, ; "elixir grass") and jicho (; ). According to color, yeongji mushrooms can be classified as jeokji (; ) for "red", jaji (; ) for "purple", heukji (; ) for "black", cheongji (; ) for "blue" or "green", baekji (; ) for "white", and hwangji (; ) for "yellow". South Korea produces over 25,000 tons of mushrooms every year.

The Thai word het lin chue () is a compound of the native word het () meaning "mushroom" and the loanword lin chue () from the Chinese lngzh (; ).

The Vietnamese language word linh chi is a loanword from Chinese. It is often used with nm, the Vietnamese word for "mushroom", thus nm linh chi is the equivalent of "lingzhi mushroom".

Ganoderma lucidum contains diverse phytochemicals, including triterpenes (ganoderic acids), which have a molecular structure similar to that of steroid hormones.[45] It also contains phytochemicals found in fungal materials, including polysaccharides (such as beta-glucan), coumarin,[46] mannitol, and alkaloids.[45] Sterols isolated from the mushroom include ganoderol, ganoderenic acid, ganoderiol, ganodermanontriol, lucidadiol, and ganodermadiol.[45]

A 2015 Cochrane database review found insufficient evidence to justify the use of G.lucidum as a first-line cancer treatment.[3][4] It stated that G.lucidum may have "benefit as an alternative adjunct to conventional treatment in consideration of its potential of enhancing tumour response and stimulating host immunity."[4] Existing studies do not support the use of G.lucidum for treatment of risk factors of cardiovascular disease in people with type 2 diabetes mellitus.[5]

Because of its bitter taste,[47] lingzhi is traditionally prepared as a hot water extract product for use in folk medicine.[32] Thinly sliced or pulverized lingzhi (either fresh or dried) is added to boiling water which is then reduced to a simmer, covered, and left for 2 hours.[48] The resulting liquid is dark and fairly bitter in taste. The red lingzhi is often more bitter than the black. The process is sometimes repeated to increase the concentration. Alternatively, it can be used as an ingredient in a formula decoction, or used to make an extract (in liquid, capsule, or powder form).[49]

Lingzhi is commercially manufactured and sold. Since the early 1970s, most lingzhi is cultivated. Lingzhi can grow on substrates such as sawdust, grain, and wood logs. After formation of the fruiting body, lingzhi is most commonly harvested, dried, ground, and processed into tablets or capsules to be directly ingested or made into tea or soup. Other lingzhi products include processed fungal mycelia or spores.[48] Lingzhi is also used to create mycelium bricks, mycelium furniture, and leather-like products.[50]

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Lingzhi (mushroom) - Wikipedia

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The Hayflick Limit: Why Every Human Can Live Up to 125 Years – History of Yesterday

Posted: October 6, 2022 at 12:33 pm

ld manuscripts from different cultures that have a long history behind them have taught us that we are not immortal, but our ancestors once had a life span of hundreds of years. Until 1961 we thought based on our knowledge that cells within an organic body are immortal when it comes to the aging process. We as humans age, but our cells have the same abilities.

Until 1961 we turned to different religions, cultures, and other historical sources to gain some understanding as to why we age. Science did not quite understand it, therefore it wasnt able to give a reason behind the natural aging process. That was until 1961 when a biomedical expert made a discovery that changed the medical world forever.

Hayflick was born in Philadelphia, Pennsylvania on the 20th of May, 1928. His parents, Edna Hayflick and Nathan Hayflick were working in the medical field which is a factor in Hayflicks attraction to science and also biomedicine. What really pushed him forward to becoming a scientist in the medical field was at his birthday when he was turning nine. His uncle brought him a chemistry set as a birthday present.

Later on, in his teenage years, his parents built him a small biology and chemistry laboratory in the basement of their house. Once he started going to John Bartram High School in Philadelphia,Hayflick was so knowledgeable that he was the one correcting his chemistry teacher.

Hayflick was supposed to start studying at the University of Pennsylvania in 1946, but he had postponed his studies for military service. After his military service from 1946 to 1948, he returned to continue his studies. After graduating in 1951, he was hired as a research assistant in bacteriology. Although the job was good, he loved the environment within the University of Pennsylvania, which is why he returned to do a Masters degree. Once he graduated,he won a fellowship to a Ph.D. program in medical microbiology and chemistry. He received his Doctorate in 1956.

At the Wistar Institute in 1958, Hayflick began to study whether or not viruses could cause cancers inhumans. That is why he would extract the viruses said to cause cancer and place them into normal healthy human cells to see if this was the case. In order to make the study unbiased, he had to use multiple samples, this meant growing more cells. Working on the culture of cells, he noticed something out of the ordinary, an older group of cells stopped dividing and he didnt understand why.

The cells were not dead as they kept metabolizing, but they would not divide anymore. After looking at other cell cultures, he noticed thatmost of them would stop dividing about 50 cell population doublings.

In order to understand why this is quite unusual, here is a quick science lesson. Within our life, all our cells divide, this is a process that cannot be stopped. With each division, thetelomeresthat can be found at the end of eachChromosomeget shorter and shorter to the point where they become very short. At that point, the cells stop dividing.A representation of a cell dividing and with each division the telomeres get shorter (Source:CleanPNG)

Up to that point, scientists believed that the natural aging process was linked to the source of life, something that even to this day we are not able to understand or comprehend. Upon discovering this about the cells, Hayflick stopped his research of cancerous cells and focused on what today is known as gerontology (the study of the aging process).

In 2 years of research, he discovered that cellular aging was linked to the age of our human body and it is the reason why we only live around 125 years. His paper was published in 1961 entitled The serial cultivation of human diploid cell strains. In another study conducted, he looked at cells collected from different parts of the body as well as compared the cells collected from adults and fetuses.

All of the cells were dividing about 40 to a maximum of 60 times before stopping.Once they have stopped they would degenerate and die. The same applies to humans once they reach senior age, and this is what is the cause of natural death. The body degenerates and therefore it dies. The theory is very well described in his paper, as he mentions that the length of telomeres presented in different cells can take more or less time to shorten to the point where the cell division stops.

Some cells divide only 40 times before they stop because due to the length of the telomers, also proving that every DNA is quite Unique. What this means is prof to why some people age quicker than others, it all comes down to genes. At around 60 divisions (if taken in correlation with the age of a person), the age of that person should be around 125 years old, anddue to good genes containing longer telomeres, they manage to reach such an age.

A cell could completemitosis, or cellular duplication and division, only forty to sixty times before undergoingapoptosisand subsequent death. As our bodies are made up only of cells, this would explain why death from old age is a thing. Also, the paper shows that with every cellular duplication and division, the cell itself becomes more fragile, sort of weaker, and less efficient at the mitosis process.Presenting the lifecycle of cells that are in the subcultivation process (duplicating and dividing) from Heyflicks study in 1961. (Source:ScienceDirect)

Above we can see the study conducted by Heyflick in 1961 where he tried to see how many times can a cell duplicate and divide within a cellular culture. When the 50th mitosis is complete, the cell stops and quickly begins the apoptosis process where the cell dies.

This is a perfect representation of the human aging process. With time as we become older, our bodies weaken, so do all the senses such as sight or hearing and most importantly, the healing process of any wound is slowed down due to cells taking longer to regenerate. As the cells are shown in the study and as in the cell of every organism, everything becomes slower and more difficult. Now when you hear old people complaining about pain and life becoming harder and harder you will understand why.

If it werent for Heyflick, we would still probably not understand the process of aging. Of course, there are much newer studies out there that give a better-defined explanation of the aging process. Isnt it interesting how the most important discoveries within the medical field happened by accident? In this case, it was not really an accident, but a small detail within another study that could have been simply overseen.

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The Hayflick Limit: Why Every Human Can Live Up to 125 Years - History of Yesterday

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Downtown Lecture Series, now in 10th year, will focus on sexualities – University of Arizona News

Posted: at 12:33 pm

By Lori Harwood, College of Social and Behavioral Sciences

Wednesday

This year's Downtown Lecture Series, hosted by the University of Arizona College of Social and Behavioral Sciences, will focus on the theme "sexualities," exploring the complex ways that gender and sexuality shape our lives, from the intimate to the institutional.

Speakers for this year's series will address the cultural impacts of drag performance, 19th-century sex scandals, reproductive justice and how gender and sexuality are taught, or not taught, in schools. The talks will be held on Oct. 12, 19, 26 and Nov. 1 at 6 p.m. at the Fox Tucson Theatre, 17 W. Congress St.

The series is sponsored by the Stonewall Fund at the Community Foundation for Southern Arizona.

In-person attendees can register online for free tickets. The talks will also be recorded for those who can't attend, with livestream links available on the lecture series website.

Launched in 2013, the Downtown Lecture Series was created to bring the university and Tucson communities together in downtown Tucson to learn about topics that relate to people's everyday lives. Over the years, College of Social and Behavioral Sciences faculty along with university and community colleagues have presented on happiness, food, immortality, privacy, truth and trust in the global scene, music, animals, woman power, and compassion.

"As the new dean of SBS, I am excited to be a part of the 10th anniversary of the Downtown Lecture Series. Our scholars will draw on their research to share fresh insights and add nuance to complex and timely topics involving gender and sexuality," said Lori Poloni-Staudinger, who joined the university as dean of the college in July. "I am also pleased that this year's series shares the expertise of not just amazing SBS faculty but also brilliant scholars from the Colleges of Humanities and Education."

Eric Plemons, associate professor in the School of Anthropology, studies the politics and practice of transgender medicine and is the curator of this year's series.

"It's been exciting to conceptualize this series on such a huge topic that touches our lives in so many different ways," Plemons said. "My approach to the series was to think broadly about sexualities. We often imagine sexuality as an identity-based word or about our intimacies. But certainly when we think about educational policy or health care or marriage, these are all places where our sexuality as individuals and as a group gets really messy and blurry."

Plemons added, "I often say as an anthropologist, you always want to study a controversy, because that's where you know that something really matters to people."

Here is the full series lineup.

Oct. 12: 21st Century Drag: Queer Play from Social Media to Story Hour

Harris Kornstein, assistant professor in the College of Humanities, will discuss research into two of drag's more recent frontiers: digital performances of identity via social media, and children's story hours. Drawing on their own performance practice, Kornstein will focus on the ways drag disrupts binaries of truth and fiction, visibility and privacy, and pleasure and politics.

Oct. 19: Sex, Scandal, and Reputation in Early California

Erika Prez, associate professor in the Department of History, will discuss her ongoing research on sex scandals and sex crimes in 19th-century California, focusing on a few specific legal cases and newspaper accounts to illustrate popular debates and societal anxiety about female sexuality, courtship and the absence of patriarchal protection.

Oct. 26: Personhood Under Patriarchy: Reproductive Justice in Arizona and Beyond

Louise Marie Roth, professor in the School of Sociology, will explore legal cases and birth trends that illustrate the implications of fetus-centered and woman-centered approaches to pregnancy for evidence-based care during pregnancy, miscarriage and birth. She will argue that an emphasis on fetal personhood has the effect of negating personhood for fertile women.

Nov. 1: The Power of Stories: Talking about Gender and Sexuality in Schools

Carol Brochin, associate professor in the College of Education, will discuss the power of stories in transforming classrooms and communities. Drawing from theory and research, Brochin argues that we need schools that are not just inclusive for LGBTQ+ students but are sites of critical transformation where everyone can experience joy in learning about each other and their communities.

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Downtown Lecture Series, now in 10th year, will focus on sexualities - University of Arizona News

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Scent of Wind Review: A Simple Tale of Kindness From Iran Echoes the Countrys Masters – Yahoo Entertainment

Posted: at 12:33 pm

The Japanese may have invented the haiku, but Iranians perfected its cinematic equivalent: a kind of film that plays almost like a poem short, sweet and disarmingly profound in its simplicity. Jafar Panahi, director of The White Balloon, is the master; Majid Majidi (Children of Heaven) a close second. While this pared-down, less-is-more approach hardly applies to all of Iranian cinema, these seemingly elemental Persian narratives have a way of resonating worldwide. It is this discipline that director Hadi Mohaghegh practices with Scent of Wind, a film whose title alone evokes the great Abbas Kiarostami (A Taste of Cherry), and whose subject could be described with just one word: kindness.

Returning to the Busan Film Festival seven years after earning two major prizes for his previous feature, Immortal, Mohaghegh casts himself as the films main character, Eskandari, an electrician called out to inspect an issue with a transformer bringing power to a remote home practically a ruin, really, with crumbling stone walls and grass growing on its roof. Eskandari doesnt make his entrance until several scenes into the movie. Before that, the film focuses on the man (Mohammad Eghbali) who lives in this ramshackle home, where he tends to a bedridden boy. The mans legs are lame, folded beneath him, and walking is a labored process that requires dragging each foot forward a step at a time with his hands.

Proxy voting rises when Congress usually flies in and out of town, analysis finds – Oil City Derrick

Posted: at 12:33 pm

WASHINGTON A line of idling cars quietly rumbled near the House steps last Friday, ready to whisk lawmakers back to the campaign trail and away from Washington until after the midterm elections.

And some of them left sooner than others, even as the chamber worked to finish some key business, like avoiding a government shutdown and compensating families of 9/11 victims. Nearly 75 members cast their final vote of the day by proxy.

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Proxy voting rises when Congress usually flies in and out of town, analysis finds - Oil City Derrick

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Keith Simpson reviews ‘Boris Johnson: The Rise and Fall of a Troublemaker at Number 10’ – PoliticsHome

Posted: at 12:33 pm

3 min read05 October

Well-written, with a discerning eye for detail, Andrew Gimsons biography sets out to understand the electoral appeal of a man so frequently dismissed as a charlatan and a clown

Andrew Gimson is a political journalist and author with considerable knowledge and expertise about British politics. An amused observer of politicians and ministers, his original life of Boris Johnson first appeared in 2006 and has been revised and updated on numerous occasions. This volume looking at Johnson as prime minister is not a traditional biography, but rather a series of vignettes that could be mistaken for columns appearing in the national press.

Gimson set out to discover how a man dismissed as a liar, charlatan and tasteless joke was able, despite being written off more frequently than any other British politician of the 21st century, to become prime minister. Gimson has a thorough knowledge of British political history and a discerning eye for the foibles of leading politicians. He writes well and tries to analyse the conflicting interpretations of Johnsons life, and although prepared to give him the benefit of the doubt this is no hagiography.

Gimson repeats known facts of Johnsons life, including his early ambitions and a complete failure to be bound by the constraints in private and public life that others are forced to observe. As Gimson writes, he has tried to work out what kind of person Johnson is, and what kind of a country would dream of making him its prime minister.

Johnson is a great campaigner, a dissembler, at times a huckster who promotes firewater as real medicine

As Gimson shows, everything about Johnson should have prevented his rise to power, including a rackety private life, an ability to exaggerate and tell lies, and a failure to develop an overarching political philosophy apart from optimism and what became known as cakeism. As Gimson concludes: Johnson is in many ways an 18th century figure, at ease with sex and money and rudeness. He has successfully, despite being an Old Etonian, cast himself as an anti-establishment figure, who exudes positive thinking and a robust love of life, which goes some way to explaining his electoral successes.

Johnson has exemplified in todays politics a variation of the old saying to read Tory men and Labour measures. Johnson is a comedian, with a brilliant instinct for power who yearns for immortal fame. Gimson sees him as Benjamin Disraelis heir, and there are comparisons with Lord Palmerston, and, your reviewer would say, David Lloyd George but without his multiple political achievements.

Johnson is a great campaigner, a dissembler, at times a huckster who promotes firewater as real medicine. In a series of short chapters, Gimson reminds us of the successes and all too frequent failures of the Johnsonian premiership. Johnson hadnt got the temperament or the attention to detail required, and had a transitory relationship with his MPs. I have not forgotten Johnsons rambling appearance as foreign secretary in front of the Intelligence and Security Committee. The never-ending failures and gaffes finally persuaded his MPs and many ministers that he had to go.

Johnson left office with no real public display of regret but rather a sense of defiance, and with his ardent supporters spinning the line that he had been stabbed in the back Erich Ludendorff revisited. Like Lloyd George, one suspects he believes he will be recalled to No 10 and for Conservative MPs fearful or hopeful of that prospect Andrew Gimsons book is a useful aide-memoire to this subversive troublemaker.

Keith Simpson is a former Conservative MP for Broadland and Mid Norfolk

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Keith Simpson reviews 'Boris Johnson: The Rise and Fall of a Troublemaker at Number 10' - PoliticsHome

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Disney+ Releases Official Trailer for the Original Series Limitless with Chris Hemsworth from National Geographic – Yahoo Finance

Posted: at 12:33 pm

All Six Episodes of the Series, Where the Global Movie Star Explores How We All Can Live Better for Longer, Begin Streaming on Nov. 16

The Series Hails from Academy Award-Nominated Filmmaker Darren Aronofsky and Protozoa Pictures, Jane Roots Nutopia, and Chris Hemsworth and Ben Graysons Wild State

Trailer Here: https://youtu.be/SJPnK_NgHVI

BURBANK, Calif., October 06, 2022--(BUSINESS WIRE)--Today, Disney+ revealed the official trailer for the original series "Limitless with Chris Hemsworth" from National Geographic. In the six-part documentary series, global movie star Chris Hemsworth ("Extraction," "Thor," "The Avengers") takes viewers on a rollercoaster personal journey as he explores how to combat aging and discover the full potential of the human body. Building on the latest scientific research, "Limitless" shatters conventional wisdom about maximizing life. All episodes of the series premiere Nov. 16, exclusively on Disney+.

From Academy Award-nominated filmmaker Darren Aronofsky ("The Whale," "Black Swan") and his production company Protozoa, Jane Roots Nutopia, and Chris Hemsworth and Ben Graysons newly formed Wild State, "Limitless" puts cutting-edge science of human longevity center-stage. Part global scientific adventure, part personal journey, each episode of the series follows Chris as he takes up a gauntlet of physical and mental feats designed by world-class experts, scientists and doctors to unlock different aspects of the aging process. Each meticulously crafted challenge is rooted in game-changing science, drawing on new research and long-held traditions. Chris mission is to understand the limits of the human body better and discover ways we can all extend health and happiness into old age.

Keeping himself in peak physical condition and best known for portraying an immortal superhero, Chris has always taken care of his health and fitness. But, now in his late 30s, he wants to find out how to harness the potential of his mind and body to stay sharper, stronger and healthier for longer not only for himself and his children but for his childrens children too. Each challenge pushes Chris further than he has ever gone before. Through the series, viewers will learn techniques they can use to improve their health and enhance their own lives.

Story continues

Years in the making and with his friends and family alongside, including wife Elsa Pataky and brothers Luke Hemsworth and Liam Hemsworth, Chris entered into "Limitless," determined to explore his emotional and cognitive health in addition to challenging his physical limits. Open-minded and honest, he worked tirelessly to enhance his mental resilience and face up to some of the toughest realities life holds for all of us. Its an experience that is deep, authentic and humbling for Chris. In addition to his daring and emotional challenges, "Limitless" also shares fascinating stories from around the world of people who have woven the lessons of longevity into their own lives, with surprising benefits we can all reap.

Chris didnt want to just talk about the scientific theories that might extend and improve his life; he wanted to test them for real and he wanted to go big! Every epic challenge is spectacular and unique. They include swimming 800 feet across a 36-degree Arctic fjord, climbing a 100-foot rope dangling over a canyon, and walking along a crane atop a 900-foot-tall skyscraper, 80 stories high.

Each challenge requires an authentic training and immersion program from Chris alongside world-class experts. Some, like the rope climb over a canyon, needed months of preparation. Others, like Chris four-day long water-only fast, were (thankfully!) much shorter, but it was so tough he almost walked away from it all. The enlisted experts and scientists who guided Chris through six fundamental aspects of living better for longer include:

Ross Edgley, an extreme athlete and sports science author, prepares Chris body to handle a swim in nearly freezing waters;

Dr. Peter Attia, a longevity physician at Attia Medical, teaches Chris the science of aging and how to combat it through different techniques;

Professor Modupe Akinola, an associate professor of management at Columbia Business School, gives Chris the tools to deal with his stress head-on;

Dr. Sharon Sha, a doctor and clinical associate professor and associate vice chair of clinical research neurology and neurological sciences for Stanford Center for Memory Disorders, helps Chris combat his minds aging process;

Dr. BJ Miller, president and counselor at Mettle Health, guides Chris on a journey through old age and mortality;

Alua Arthur, death doula and founder of Going with Grace, gets Chris to open up about his own death; and

Tanya Streeter, a professional freediver, coaches Chris on his underwater breath-holding capacity.

The six episodes streaming on Nov. 16 include the following:

Stress-Proof: Ever since his teenage years, stress has been part of Chris life, and he wants to learn how to deal with it better. Psychologist Modupe Akinola challenges him to stay calm during a terrifying walk along a crane thats projecting out from the roof of a skyscraper. Modupe will train Chris in powerful physical and psychological techniques we can use to control the stress in our lives and combat the risk it poses to long-term health.

Shock: To maximize longevity, you might think its best to play it safe and stay cozy. But some scientists believe we should do the opposite, as exposure to extreme temperatures can trigger our bodies own defenses against the killer diseases of old age. Chris heads for the freezing Arctic with his brothers Liam and Luke to take on the ultimate cold therapy.

Fasting: Chris turns to longevity doctor Peter Attia to find out how changing his eating habits can help his quest for longevity. Ironically, the answer is to eat no food at all for four long days. If he can bear the hunger, fasting will unlock his bodys own anti-aging powers and give Chris the edge he needs when he tries to hunt for his next meal by spearfishing off the Great Barrier Reef.

Strength: As Chris bulks up for "Thor: Love and Thunder," he needs to build a body that looks right for an immortal god. But, he also wants the kind of muscles that are scientifically proven to help him stay strong and healthy as he grows older in real life. Teaming up with extreme sports guru Ross Edgley, he trains for a grueling 100-foot rope climb challenge, changing him from an ornament into an instrument.

Memory: Chris has always worked to keep his body healthy; now its time to start looking after his brain. Neurologist Dr. Sharon Sha challenges him to go off-grid into the wilderness without a GPS or map. Teaming up with his buddy, First Nations artist Otis Hope Carey, Chris will need to tune into nature to navigate through Otis remote ancestral homeland. The hike stirs up Chris most precious memories.

Acceptance: So far, Chris has done everything possible to delay the aging process. Now hes facing his most extreme and emotional challenge: three days in a retirement village while wearing an aging suit that turns the simplest activity into a Herculean task. Hes testing the theory that the best way to combat aging and fear of mortality might not be to fight it but accept it.

"Limitless with Chris Hemsworth" is produced by Protozoa, Nutopia and Wild State for National Geographic. Chris Hemsworth and Ben Grayson are executive producers for Wild State. Darren Aronofsky and Ari Handel are executive producers for Protozoa. For Nutopia, Jane Root, Arif Nurmohamed and Ruth Shurman are executive producers. Bengt Anderson and Matt Renner are executive producers for National Geographic.

For more information on the series, please visit: https://dmedmedia.disney.com/disney-plus/limitless-with-chris-hemsworth

Twitter: @DisneyPlus | @chrishemsworth Instagram: @DisneyPlus | @chrishemsworth Facebook: @DisneyPlus | @chrishemsworth TikTok: @DisneyPlus #LimitlessWithChrisHemsworth

About Disney+ (Global)

Disney+ is the dedicated streaming home for movies and shows from Disney, Pixar, Marvel, Star Wars, and National Geographic, along with The Simpsons and much more. In select international markets, it also includes the general entertainment content brand, Star. The flagship direct-to-consumer streaming service from The Walt Disney Company, Disney+ is part of the Disney Media & Entertainment Distribution segment. The service offers an ever-growing collection of exclusive originals, including feature-length films, documentaries, live-action and animated series, and short-form content. With unprecedented access to Disneys long history of incredible film and television entertainment, Disney+ is also the exclusive streaming home for the newest releases from The Walt Disney Studios. Disney+ is available as a standalone streaming service, as part of the Disney Bundle in the U.S. that gives subscribers access to Disney+, Hulu, and ESPN+, or as part of Combo+ in Latin America with Star+, the standalone general entertainment and sports streaming service in the region. For more, visit disneyplus.com, or find the Disney+ app on most mobile and connected TV devices.

About National Geographic Partners

National Geographic Partners LLC (NGP), a joint venture between The Walt Disney Company and the National Geographic Society, is committed to bringing the world premium science, adventure and exploration content across an unrivaled portfolio of media assets. NGP combines the global National Geographic television channels (National Geographic Channel, Nat Geo WILD, Nat Geo MUNDO, Nat Geo PEOPLE) with National Geographics media and consumer-oriented assets, including National Geographic magazines; National Geographic studios; related digital and social media platforms; books; maps; childrens media; and ancillary activities that include travel, global experiences and events, archival sales, licensing and e-commerce businesses. Furthering knowledge and understanding of our world has been the core purpose of National Geographic for 134 years, and now we are committed to going deeper, pushing boundaries, going further for our consumers and reaching millions of people around the world in 172 countries and 43 languages every month as we do it. NGP returns 27 percent of our proceeds to the nonprofit National Geographic Society to fund work in the areas of science, exploration, conservation and education. For more information, visit natgeotv.com or nationalgeographic.com, or find us on Facebook, Twitter, Instagram, YouTube, LinkedIn and Pinterest.

About Protozoa Pictures

Protozoa Pictures, based in Chinatown NYC, is headed by Darren Aronofsky and his partner, Ari Handel. Their past film credits include Aronofskys , REQUIEM FOR A DREAM, THE FOUNTAIN, THE WRESTLER, BLACK SWAN, NOAH, mother! and THE WHALE; as well as Pablo Larrains JACKIE, Yann Demanges WHITE BOY RICK, Lance Oppenheims documentary SOME KIND OF HEAVEN, Josef Kobuta Wladykas CATCH THE FAIR ONE, and Alex Pritzs recent documentary THE TERRITORY. Their upcoming films include Tobias Lindholms THE GOOD NURSE and Jack Begerts LITTLE DEATH. Their recent TV credits include ONE STRANGE ROCK and WELCOME TO EARTH for Nat Geo, and BLACK GOLD for Paramount+. Upcoming will be LIMITLESS and SENTIENT for Nat Geo, and KINDRED for FX.

About Nutopia

Nutopia is known for creating award-winning, factual series on a global scale, and a new genre of television, the "mega-doc," which combines epic cinematography with action-driven drama or high-end documentary and A-list talent. Nutopias critical successes include the award-winning series "One Strange Rock" for National Geographic, "The Last Czars" for Netflix, "Extra Life: A Short History of Living Longer" for PBS, "A World of Calm" for HBO Max, "Babies" for Netflix, "The World According to Jeff Goldblum" and "Welcome to the Earth" with Will Smith for Disney+. Upcoming projects include "African Queens" with Jada Pinkett Smith for Netflix and a new six-episode series with Jos Andrs for Discovery Plus.

View source version on businesswire.com: https://www.businesswire.com/news/home/20221006005799/en/

Contacts

Media Disney+ Alexis GreenbergAlexis.Greenberg@disney.com

National Geographic Jennifer DriscollJennifer.Driscoll@natgeo.com

Nadia AzizNadia.Aziz@natgeo.com

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Disney+ Releases Official Trailer for the Original Series Limitless with Chris Hemsworth from National Geographic - Yahoo Finance

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True Fathers Resist the Holy Father – OnePeterFive

Posted: at 12:33 pm

Above: three lay fathers issue their articles of resistance to Pope Francis at the CIC Conference, MMXXII. Photo by Allison Girone.

At the risk of oversimplification, I do believe that the present crisis in the Church can be boiled down to a crisis of fatherhood.

First, the fathers of the Liberal revolutions (beginning with John Adams and his wife in after 1776) were effeminate against the rise of Feminism.[1] Their ancestors had destroyed the cult of Our Lady, and thus had created the seeds of Liberalisms ugly daughter in Feminism. This made men of God weak and helpless against the machinations of the fallen angels in the 19th century.

After the industrial revolutions dismantled the family and created the reductionist institution known as the nuclear family, the First Sexual Revolution (1917-1945) effeminised men in the face of a new creation of Modernity the teenager who took Liberalism to its logical end: the revolt of the son against his father in every family.[2][3] A weak and cowardly father can never raise a man out of an unruly teenager. Instead, such a father will forsake his duty and seek to rationalise his lack of fatherhood in order to avoid confronting his teenager.

After the Second World War punished humanity for their sins, fatherhood, already effeminised for generations, was broken by the mass slaughter of that war and rendered powerless over families. The publication in 1946 of Dr. Spocks The Common Sense Book of Baby and Child Care nullified the role of fatherhood as the authority and disciplinarian of the home. American homes overnight became child centered viewing physical discipline as psychologically unhealthy.[4] The concept that a father would act masculine and strong for his wife and children was summarily rejected by the new science of psychoanalysis.

Churchmen in western Europe and the United States, feeling an inferiority complex in the face of modern science, took these false claims at face value, and began to adopt an attitude about fatherhood that emphasised mercy at the expense of justice. A growing attitude under Pius XIIs reign began to view the authoritarian rule of the Holy Office, for example, as oppressive and unhealthy as if a father should not watch over his children.

Thus the opening speech of Pope John XII about the medicine of mercy juxtaposed condemnations and mercy. Taken in an absolute sense (which many effeminised fathers inside and outside the clerical state took it!), this introduced a false dichotomy between justice and mercy. As if admonishing the sinner was not an act of mercy.

As a result, the charitable anathema was abandoned in favour of mercy alone. Dietrich von Hildebrand pleaded with Paul VI to condemn heresies in the summer of 1965, but the Pontiff considered this to be too harsh.

Indeed, the accusations against Paul VI regarding homosexuality can be dismissed as tabloid fodder. But that the accusation gained enough ground for the Pontiff to publicly deny the charge was merely evidence of Europes (and the worlds) shock that masculine fatherhood seemed absent from the Holy See. Paul VI rightly issued his Credo and Humanae Vitae, then did nothing as the wolves (including bishops publicly!) rejected him and this orthodox teaching.

Following Paul VIs lack of strong fatherhood, many bishops no longer acted like fathers to defend their flock against the wolves, but fled instead. The bishop of South Bend at this time, just as Notre Dame was becoming the anti-Catholic propaganda wing of the United States, feared to place the college under interdict because Paul VI wouldnt support him.

And so we see in our day that the medicine of mercy has sucked the fatherhood out of priests just as lay fathers of families had already laid down in the face of Liberalism and Feminism. We must not judge clerics too harshly, since this weak fatherhood started in the family.

But this excessive medicine of mercy is precisely the Trads point. The Trads have urged (beginning with the aforementioned Hildebrand and continuing with Ottaviani and Lefebvre) that the charitable anathema be issued by bishops to protect the sheep from the heretic wolves. Indeed, above every other innovation, it could be said that perhaps the most unique thing about Vatican II is that it issued no anathemas and thereby tacitly interpreted the medicine of mercy as excluding the same.[5]

As we have attempted to show in our series on this topic, the hyperpapalism that began long before Vatican II reached its climax with Paul VI jettisoning the Roman Rite in favour of his modern rite, popularly known as the Novus Ordo. Through hyperpapalism, an agonising paradox was injected into the existing vacuum of fatherhood in the Church. While many clerics and bishops were good men but cowards, afraid to take a stand against the heretics, there were other bishops and priests who were abusive fathers. If the hallmark of hyperpapalism is the idea (from De La Mennais) that one must obey the pope even to the denial of rationality, then abusive clerics used this to their advantage. The clericalist imbalance created (in part) by the 19th century hyperpapalism resulted in a situation where, in innumerable parishes throughout the Roman rite, abusive iconoclasts who possessed the Sacrament of ordination literally took hammers to statuary and ripped Rosaries out of the hands of pious grandmothers.

Their justification? This is the will of the Pope! This is the will of the Council!

As Kwasniewski shows in his most recent volume, this is not entirely false. Paul VI did not promulgate the reverent, Latin Novus Ordo, but himself promoted a rupture in the liturgy that Ratzinger later attempted to salvage.As we know now, this more general spiritual abuse was sometimes yet more horrific, in the demonic sexual abuse perpetrated by these wolves against innocent children. Yet in both cases these wicked wolves justified themselves against their victims by gaslighting, telling their victims it was their fault for not obeying the cleric or that the victim should look to your own sins (as Pope Francis friend Daneels said to a victim!).

Yet is it not the same thing in regards to the spiritual abuse by evil clerics? By their words and deeds they abuse the faith of little children, harming the Faith in their immortal souls and provoking the zeal of fathers to defend their children.

As Vatican II was happening and these abusers were descending on parishes, every father in Christendom lay or cleric faced an internal crisis. His good instincts told him he must resist to his face every abusive cleric who attacked the faith of his children. Yet every father in Christendom also distrusted himself (in Catholic humility) and saw the danger of immoderate zeal which would provoke a Protestant-like revolt against the hierarchy and thus the divine constitution of the Church (as Canon 1373 warns).[6]

As a result, the true fathers of Christendom have erred on one side or the other of this true fatherhood. Some followed the former path, openly critiquing clerics, bishops and even the pope if necessary, in order to defend the faith of their children (biological or spiritual). These men of God became the traditional Catholics and were vilified for decades for their allegedly schismatic attitude.

Kennedy Hall has a good piece on Archbishop Lefebvre in this vein, in which he defends the consecrations of 1988: What can a father do in a situation such as this? Certainly he cannot look his childrenin the eyes and tell them that the fight is over.[7]

Yet other fathers saw these actions as nothing less than the evil spirit of Martin Luther. Michael Matts family famously split along these lines, with the old Catholic newspaper Der Wanderer becoming a newspaper dedicated to defending the orthodox interpretation of the Council and the Novus Ordo, while Mr. Matts Remnant took the Trad line.

As Trads we should realise that the path of The Wanderer is also a truly masculine Catholic spirit. Ultimately a good father submits himself to God and leads his family in this submission. The Conservative route of The Wanderer and other such Catholics is also true fatherhood, even though we as Trads would disagree with many things contained in this approach after the Council. No one can deny that this is still a Catholic attitude of true fatherhood.

But we must emphasise here that The Wanderer et al. who took a Conservative tack after the Council, would still agree with the Trads in pleading with bishops and the Holy See to issue the charitable anathema against the wolves. I have seen some of most intense anti-Trad critics out of there nevertheless agree with what Im saying here: the medicine of mercy, insofar as it excludes the anathema, is excessive. We must issue the anathema against heretics.

But I ask Conservative Catholic men of good will to consider this: can your good fatherhood in submission to God in the hierarchy reach a limit? Where do you draw the line in submission to clerics? Do you disobey when a cleric commands what is against the Faith? Against reason? Against the faith of your children? For this crisis has reached the breaking point under this pontificate, and many formerly Conservative Catholics (like the great scholar Fr. Aidan Nichols) are now signing on to resist Pope Francis in one way or another. The Francis pontificate has caused the lines formerly drawn between Conservative and Trad fathers to boil down in favour of the latter, at least on this question of resistance to the Pope. The latest CIC Conference bears this out in a powerful way.

In reflecting on the controversy which was stirred up regarding the articles of resistance at the conference (of which we will speak in a moment), it occurred to me that this controversy quickly evaporated if we considered these things in terms of the resistance of men of God against abusive fathers. Two potent statements at the conference bring this out.

The first day of the conference was dedicated by Mr. Matt to priests, and all day long the conference attendees heard talks from various priests, including words by Bishop Athanasius Schneider who proclaimed The Catholic Faith is invincible and spurred our souls to martyrdom for the Faith like our fathers.

The keynote on the first night was given by Fr. James Mawdsley. Get to know Fr. James here:

This priest has suffered from controversy as a result of his public stand against the hierarchy over COVID and Latin Mass restrictions. Mr. Matt emphasised that day, in the spirit of Unite the Clans, that all of us may not agree on the particulars of each of our efforts. As with Archbishop Lefebvre, some Trads may disagree with Fr. Mawdsley in his actions of resistance. However, this good priest showed to us his pastors heart that night in his keynote, as he, with fear and trembling, spoke with the fire of Elias against the priest of Neo-Baal in our own day. His speech was interrupted by loud applause so many times that he ran out of time and had to shorten his speech.

Even if you disagree with Fr. Mawdsleys actions in this or that case, who can be so uncharitable as to not see a man of God striving with all his might be a father of souls?

But this note about fatherhood struck me as powerfully as he poignantly expressed the soul of Trad priests in our day. He asked rhetorically about what would happen if a father was told to stop feeding his family. A father who is charged with work for the sustenance of his family, is commanded to stop feeding them.

Would this not be monstrous? cried the priest.

Yet this is what Bishops told priests during COVID, and what the Holy Father has told priests with Traditionis Custodes. Fathers (priests) have been commanded to stop feeding their children with bread, and give them stones. Fr. Mawdsley rightly called on the bishops (who, in the US, are attempting a Eucharistic revival) to publicly repent of depriving their children of Sacramental food throughout the COVID nightmare. What abusive fatherhood! In their inferiority complex regarding modern scientism, too many bishops manifested their lack of faith in the Real Presence and suspended the Sacraments as non-essential services.

Priests, as good fathers, did all they could to feed their children anyways. And some like Fr. Mawdsley knew that this was an abusive fatherhood and took a stand.

Even if we were to grant that COVID was indeed a severe plague, even in that case (were it true!) priests would still be bound to fight like men of God to provide for their children what every father would provide even at the risk of their lives. For such is the heart of the good shepherd: he lays down his life for his sheep.[8] This is without a doubt the heart of Fr. James Mawdsley. Therefore let every priest imitate the fatherly zeal of Fr. Mawdsley, who is willing to lay down his life for his sheep, just as he did as a layman before seminary, suffering in prison for the Burmese people. Support Fr. James by buying his books here:

Then the heart of the controversy came on Day 2 of the Conference, when three lay fathers issued their articles of resistance against Pope Francis. This shows our second potent example of fatherhood.

I found out later in the conference that a mainstream news site attempted to stir up controversy regarding this by soliciting a comment from the local ordinary which distanced itself from the Conference (which included three of the Ordinarys brother bishops besides priests). This tack seemed to take certain phrases used in titles at the Conference as a means to discredit something before that event took place. It was truly a remarkable journalistic skill to predict the future before it occurred! But I digress

For those who attended the conference, the intensity of the resistance displayed by Mr. Matt and other speakers at the conference was in the context of a great emphasis on charity and fidelity to Christ and His Church. I attempted to emphasise this aspect (which no doubt will be scrupulously avoided by some anti-Trad critics) in my real-time Tweets sitting in the front row of the event at the Press table:

Papa Bergoglio was addressed as Holy Father as these lay fathers filially and respectfully voiced their resistance to him. Their heart and soul was of sons standing up against an abusive father to shield their young brothers and sisters from his attacks.

When the time came for press questions I asked the panel: It is often understood by Catholics and non-Catholics that as Catholics we must obey the pope. Bishop Burbidge recently claimed that this is who we are as Catholics. How do you resolve this confusion? To which John-Henry Weston, from the heart of a father, gave this answer:

We dont know. This is insanity. This doesnt make any sense But we are all fathers. We cant help but defend the faith of our children.

Mr. Matt added We gain our confidence from the constant Magisterium of the Church Until this is resolved we have to stay with what was established. Mr. Frankovitch added, We believe we are being faithful. In short, what has been publicly promulgated by the Magisterium is known to all from the First Communicants to the great grandfathers. But we have no reasonable way to resolve the contradiction between this and the Holy Fathers words and deeds. (See here for a discussion on just the most recent of these.)

This is an entirely Catholic attitude of a father. The fact is, at least prima facie, no one can reasonably deny that the Pontificate of Francis presents perplexing contradictions with what was previously considered settled dogma. Since the innumerable dubia (both formal and informal) have not been answered, every father is forced to resist Francis.

Mr. Weston told the story of his adult daughter calling him on the phone after news broke that the Roman Pontiff had said that fornicating cohabitation has the grace of Marriage. She said to her father who had formed her in the faith in effect, Is this true, Dad?

What else could a father do but resist Francis?

Mr. Weston drove his point home by asking the audience about what they would do if their parish priest said and did all the things Francis has done and said. Lets say your parish priest invited a well-known abortionist to the church and praised her; he publicly praised James Martin, welcomed Nancy Pelosi, while teaching that adulterers should receive Holy Communion and the Pachamama idol should be adored, while calling into question settled dogma like the death penalty.

Would you not move parishes?

Might you not, I add, confront this priest to his face?

Every good Catholic father would do something against this parish priest. Who is so uncharitable as to fail to see what these fathers were doing at the CIC? You may not agree with the intensity of their approach. But you might not have children. Or you may have been able to shelter your children from the scandals to the Faith committed by Pope Francis.

These are men enflamed with the zeal of true fathers, and they are doing what they believe is right to defend the faith of their children. They are leaders in the Traditional movement because they are fathers and they act like fathers. Let every father imitate their zeal to defend their childrens Faith against every heretical attack.

If the crisis in the Church can be boiled down to a loss of fatherhood, I suppose the Traditional movement can be boiled down to an effort to restore fatherhood to the Church.

Let us restore fatherhood: let Bishops give their faithful the ancient Roman Rite in all its splendour and reverence for the Holy Sacrament. This will give their children bread instead of stones. Let them tear up liturgical abuses from the roots in their diocese, and not fear the wolves of hot-shot Jesuits and the mass media mind control.

Let bishops issue the charitable anathema to protect their flock against the wolves. Indeed, these fathers who stood to resist Pope Francis are doing all they can to defend their children against the wolves, because the bishops are letting wolves destroy the faith of little children.

Yea, let the men of God arise in this new crusade, for the fathers must act in our time against the wolves. This is the answer that has been given by the Trads, and we believe that under His Holiness Francis, many more are joining to this cause to restore true fatherhood. Therefore I thank these men of God Fr. James Mawdsley, Eric Frankovitch, John-Henry Weston, and Michael Matt for leading the charge for all fathers in our time. Theirs is the balance of truth and charity (as Mr. Weston emphasised with the motto of LifeSite, veritas in caritate), which seeks not the excess of neo-Jansenist Protestantism (as is alleged falsely by critics), but the filial resistance to the Papacy of our forefathers.

[1] Already in March of 1776 when the Continental Congress was seizing power, Mrs. Abigail Adamsthreatened her husband John Adamsthat if particular care and attention is not paid to the ladies, we are determined to foment a rebellion, and will not hold ourselves bound by any laws in which we have no voice or representation Abigail Adamsto John Adams, March 31, 1776 in Miriam Schneir, ed., Feminism: The Essential Historical Writings (New York: Vintage Books, 1972), 3.

[2] Traditionally the family meant mother, father, children and aunts, uncles, grandfathers, grandmothers and innumerable cousins. The industrial revolution created a situation where the nuclear family was cut off from these relations unnaturally.

[3] Before this time, there was no such thing as a teenager, but everyone was considered either a child or an adult. An adolescent was merely a young adult who, at the teenage age, was getting ready for Matrimony and adulthood. The marriageable age is fourteen full years in males and twelve full years infemales, under penalty of nullity (unless natural puberty supplies the want of years) (The Catholic Encyclopedia). See also John Savage, Teenage: The Prehistory of Youth Culture: 1875-1945 (Penguin, 2008).

[4] Schweikart and Allen, Patriots History of the United States, 682-683.

[5] In fairness, the Council does in fact condemn many and various ills of modernity (even in Gaudium et Spes), as well as nuclear weapons and implicitly Latinisations among the Eastern Christians.

[6] A person who publicly incites among subjects animosities or hatred against the Apostolic See or an ordinary because of some act of power or ecclesiastical ministry or provokes subjects to disobey them is to be punished by an interdict or other just penalties (Canon 1373).

[7] Kennedy Hall, Lefebvre: A Man Who Reminded us that Bishops are Fathers, Catholic Family News (April, 2020).

[8] The pastor of souls is bound to administer the Sacraments to the faithful when they stand in extreme spiritual necessity [i.e. about to die with no hope of recovery]even at the risk of his lifeor other great temporal harm.They are bound in time of plague or infectious disease to administer the Sacrament of baptism and penance even at the risk of their life, according to this Scripture: the good shepherd lays down his life for his sheep(Jn. x. 11).The same applies concerning the administering of extreme unction, provided there is a certainty that the sick man is not able to receive the Sacrament of penance. Prmmer,Manuale Theologiae Moralis, Vol III, no. 72ff, my translation. See T. S. Flanders, Duties of a Priest in Time of Plague.

Continued here:
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