More than one million Americans will sleep tonight not knowing if they'll sleep in the same place tomorrow

Samaritan

samaritan

A good <strong>Samaritan</strong> reunited with a family who was injured after a dump truck crashed on I-495 in Prince George&#x27;s County, injuring six people.

Survivors of fiery Prince George's Co. crash slowly recovering; meet good Samaritan

Ricky Driggers,28, was involved in two crashes the very same day he ran over and killed a man hailed as a Good <strong>Samaritan</strong> last month in Lumberton,

Man charged in Lumberton carjacking that killed good Samaritan involved in 2 other crashes

If you’re not familiar with , it’s an Ethereum-based smart contract security CTF game, presented by . For a long time, it’s been the same 26 puzzles, each one of which presents a smart contract with a security vulnerability. The game is to find and exploit the vulnerability, then submit proof of having done so to pass the level. The first person to win all levels gets awarded a free lambo! Or, the only awards are the entertainment/educational value gleaned from the exercise, I forget which. Ethernaut OpenZeppelin Spoiler alert: you can see some of my solutions explained . here if you plan to solve the problems on your own. Avoid that link Well, for a while it’s been the same 26 puzzles, but recently I visited the site again and noticed that a was added: new one The new one is called “Good Samaritan”, and (again ) I will walk you through the problem and the solution. spoiler alert The Problem The problem is explained succinctly . here, on the Ethernaut website There is a network of three smart contracts, comprising a Coin (a very simplified version of an ERC20 token), a Wallet (holds the coin/token), and a front-end contract for donating 10 of the token upon request. This front-end contract owns the wallet which owns a large quantity of the token. The condition for winning is to rob the entire contents of the GoodSamaritan’s wallet. The Solution So, there is actually nothing stopping you from just requesting 10 tokens over and over, except that it will require 100,000 separate requests, will take forever and will cost a ton in gas fees. If you did it this way, I imagine that you would be declared a winner. But that wouldn’t be fun and would miss the point of the challenge. There’s a second way, just using a plain old reentrancy attack. But I won’t get into the details of this, as it’s still too time-consuming and costly. It’s basically the same thing as repeatedly requesting, but with slightly fewer steps. Finally, the real solution (as the Ethernaut description indicates) has to do with the newer way of throwing errors. So, we have a call stack that goes from GS.requestDonation() → Wallet.donate10() → Coin.transfer() Examining this, it’s pretty unremarkable; on examination, there’s no obvious hook to be seen, whereby one could disrupt the process or inject some malicious functionality. However, then the chain is like this: if the caller happens to be another contract, GS.requestDonation() → Wallet.donate10() → Coin.transfer() → INotifyable.notify That last step is clearly the opportunity to disrupt the expected flow. The INotifyable.notify() is an optional hook back to the caller (the calling contract). This is essentially allowing you, the caller, to inject code into the process, right at that point. You code and deploy your own contract to act on your behalf, and execute custom code at that exact spot. So, what code to execute? Well, the first thing that comes to mind is reentrancy, the core of so many attacks in this game (and in real life). Looking at the Coin.transfer function, we can see that it follows the checks-effects-interactions pattern to defend against reentrancy attacks. It has its checks: if(amount_ <= currentBalance) Followed by its effects: balances[msg.sender] -= amount_;
balances[dest_] += amount_; and finally, interactions: INotifyable(dest_).notify(amount_); Now, the trick is that we know one thing: in the GoodSamaritan contract, the result of a error being caught, is that the GoodSamaritan will dump its entire wallet contents onto the caller! NotEnoughBalance } catch (bytes memory err) {
      if (keccak256(abi.encodeWithSignature("NotEnoughBalance()")) == keccak256(err)) {
           // send the coins left
           wallet.transferRemainder(msg.sender);
           return false;
      }
} Hmmm… it seems that the way to get that code to execute, would be to simply cause a NotEnoughBalance error to be thrown. And since the process is allowing us to execute our own custom code…. well there it is. You can see and download my complete solution . The solution itself is visible in the and the . The used in the solution is here. here execute script unit tests custom contract Conclusion There are other smart contract CTFs. What I don’t like about Ethernaut’s is that I feel that they do a bit too much to ‘feed’ you the solution. It would be nice to see a more realistic scenario that contains more complexity and ‘noise’ - a bunch of details that are not related to the solution, that might serve to distract one from the real solution. Which is what you’d see in the real world. What I do like about Ethernaut is that IMO they do a good job in covering many of the most crucial aspects of EVM smart contract security. I’d definitely recommend Ethernaut for someone who is already fairly well-versed in smart contract development, but who is maybe wanting to expand their knowledge of security issues. Also, these exercises are a fun challenge that you can do within a few spare hours, in most cases.

Good Samaritan - The New Ethernaut CTF Challenge

Cover Image by qimono on Pixabay Have you ever had to deal with a phone with hacked apps or hack-related issues before? As of 2023, . 80% of attacks against mobile devices happen through apps Out of dire need and desperation, having lost my phone to a thief, I bought an Android device to get through the times. It was a horrible experience with ads, pop-ups, auto-installation of apps, and lots more. I was frustrated. I would later learn that some apps on my phone were hacked. Have you always been bothered that your phone might have been hacked? Or you have the question, “How do I know if my phone has been hacked?” What are Hacked Apps? A hacked app is a mobile application that is manipulated, whether purposefully or not, and has vulnerabilities. They infect your phone, affect your operations, and may unlawfully access your files and trigger certain actions. Often, phones get hacked in the presence of an unprotected app. An app that is vulnerable to bugs or purposely made to be a bug on people’s phones is an infection to everything, including personal information on your phone. Many apps that claim to do something special, which is often illegal, or promise to give access to some tools are culprits of device hacking–e.g., an app that claims to download any form of software, music, or video on the web may be hacked. An app that allows you to stream a show or event can be dangerous, too. Signs of a Hacked Phone They can claim the whole screen with only a little “x” for you to close them. Sometimes, they may even have no close button. Avoid clicking on them. Pop-up advertisements when using apps or browsing the net. Have you been getting any? Some SMS from unknown sources or ad messages can contain links; avoid them. SMS messages and calls you did not initiate. They may be gambling or betting apps. Sometimes, they are p*rn or x-rated apps. Apps you did not install. The battery drains too fast. You now require more data to access the internet; perhaps it finishes too early, or you notice that you are going overboard with your data consumption beyond usual. Unreasonable increase in data consumption and usage. or unusual activity that asks you to confirm or change your passwords. Suspected sign-outs from your phone-based accounts How to Get Rid of Hacked Apps Remove unrecognized apps. This requires patience and consistency, as some apps may keep reinstalling even after you have deleted them. If any of them is stubborn and will not uninstall, try to put your phone in “Safe Mode.” While not all devices may have a Safe Mode start, the Samsung Galaxy series does. you can see system apps as permanent. So, you can see all third-party apps as grayscale and uninstall them. All third-party apps are disabled in safe mode. Through Safe Mode, Block malicious ads and annoying pop-ups. I am sure we all hate pop-ups, including the designers of those annoying banners. When an ad banner takes over your screen, there is a potential problem. Sometimes, you click it unintentionally, especially if you were using your phone when the pop-up came on. So, a good solution would be to use an adblocker. It is really safer for you if you use your system’s ad blocker. However, if your phone does not have a system ad blocker, you can check out other ad blockers. Read reviews and comments before you decide. Don’t jump on a random ad blocker. Stubborn apps? Freeze them! So, sometimes, some apps seem like they won’t go off even if you uninstall them. That was my case. If your phone has a freezer (a ‘place’—for the lack of a better term—or system that allows you to pause an app), then you can put these malicious apps in there. That way, they are still on your phone but paused. Disable apps manually. Unfortunately, not many phone brands have a freezer. However, you can try to go to your phone’s settings and then to apps. From there, look for any potentially hacked apps to clear the cache and data. Then, you can disable them. For most, if not all, devices, disabling an app is only functional for as long as your phone stays on. Once you reboot, all apps restart, fully functional. So, you may want to check if those apps are still disabled or if you will have to manually disable them each time you power on your phone. Still Persisting? It’s time for a factory reset. I am sorry it has to come to this. If any of the above methods do not work, then you have to do a factory reset. A factory reset or formatting will wipe your phone’s memory of all data and installed apps. Your phone will be as good as new, except for the body, of course. Well, for me, I had to do a factory reset on my old phone twice. When I got fed up, I decided I would not use unbranded phones or phones with no major market share. Never again. If you are still not confident about what to do next, try getting technical support from a walk-in phone store or . a remote view support How to Protect My Phone from Getting Hacked When visiting an untrusted site, cover your data track using a VPN as a shield. Public Wi-Fi is the least safe data source for connecting to the internet. Your activities here are exposed to other networks. So, using a VPN can give you extra protection if you use a public network for internet access. Use a trusted VPN (paid or ad-free, preferably): See, the truth is, your phone security issue is about 50% solved when you have a trusted brand. A good phone brand can have enough apps for most of your daily drives. It may also offer cloud services and other things. Get good phone products with credible brand names. For instance, I am a Samsung fan and customer. Samsung offers its internet browser app, cloud storage, password manager, remote view support app (Smart Tutor), file share app (Smart Switch), Galaxy app store, messaging app, etc. That way, I minimize third-party apps that I get to install on my phone. I can trust the brand to do a better security job than I can when it comes to keeping up with my security privately. Many hacked apps are obtained from untrusted websites. An advantage of app stores is that they have standards for apps that would be uploaded on the platforms. Also, they run protection tests on the apps before they are approved. Although , it is a lot safer to get apps from stores than elsewhere. Use trusted app stores. 25% of apps on Google Play have security flaws Always let your phone be with you at all times. For no reason should your phone be with an untrusted person. A minute is too much to get your phone hacked! Most importantly, if you lose your phone for a while and a good Samaritan claims to have found it, you should perform a routine check of the apps and the integrity of your data. Change your passwords, too. Don’t leave your gadget with an untrusted hand. Ensure that app permissions are set to be manually allowed by you. That way, you are in charge of what other programs an app can access on your phone, such as microphone, camera, device storage, Bluetooth, etc. Utilize the app permission settings: With this setting, your phone hinders apps from accessing programs or places where you might have stored sensitive information. Another setting you will find helpful is for your phone to not allow installation from unknown sources. Your phone will give a trigger warning when applications from unknown sources want to get installed on your device. ‘Unknown sources’ often refer to places outside your phone’s app store or Android store (Play Store). Phones and OS get affected by bugs, which may not be from your end. Phone operating systems can develop bugs or issues that can compromise the phone’s safety and security. So, keeping your phone updated is a safe thing to do. Keep your operating system updated: In conclusion Hacked apps are characterized by intrusion and malware that can affect your personal and data safety. Signs include popup ads, SMS and calls you didn't initiate, apps you didn't install, fast-draining battery, and unreasonable data consumption. Solutions include removing apps, blocking pop-ups, freezing them, and manually disabling apps. Apart from using ad blockers, you can try out browser-based pop-up blocking using . It works for Google Chrome, and the process is similar for most other browsers. this method It is better to be proactive with your security than to leave things to chance. In my experience, unpopular phone brands do a terrible job of securing their products. After formatting my phone twice, I still had issues with the ads until I decided to save up for a better phone. Give yourself peace of mind by buying a safe product. You may say I have nothing to lose; I don’t have much right now. With spyware, in the future, you may be at the mercy of cybercriminals and blackmailers. Hey, you can also . read about how a hacked variant of WhatsApp is giving Meta a run for its money

Hacked Apps: How to Identify and Fix Them

Of covetousness; and of fleeing from Death into Life; and concerning the Law of Retribution

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . Of signs in heaven; and concerning the healing of the Syrophœnician maiden, how Jesus seemed to gain thereby some new knowledge. here Of signs in heaven; and concerning the healing of the Syrophœnician maiden, how Jesus seemed to gain thereby some new knowledge. No evil followed on the words which Jesus had spoken concerning divorce; and we remained many days in peace, even till the day of Atonement, which falleth toward the beginning of the autumn in the month called Tisri. But we had friends in Tiberias, who were to send us word by day, or signify to us by lights during the night, if perchance any plot were intended against Jesus. Now so it was that some of the Galileans did not consent to James the son of Judas, and to Barabbas in forsaking Jesus, neither did they allow the conduct of the Pharisees; but having gathered themselves together they agreed that it was not fit that Israel should so long halt between two opinions; but as it had been in the days of Elias the prophet, so should it be now. “For,” said the chief man among them, “Elias gathered the people together and the people promised to be on his side, if he brought down fire from heaven; and he did so. Now perchance this Jesus is even Elias; for many so report of him, and even the Scribes say that Elias must come, and some say that Elias hath come oftentimes before now. But whether he be Elias or no, doubtless, if he be a true prophet, he can work the sign of Elias. For a false prophet can work signs on the earth and in the air, and in the deep; but a sign in heaven or from heaven he cannot work. Therefore meet it is that the Pharisees, instead of setting snares for Jesus, should promise to obey him if he will work a sign in heaven in their presence. My counsel is therefore that we ask Jesus to work a sign in heaven; and if he consent, then that we obey him, even though all the Pharisees speak against him, yea, and though he bid us hold out our throats to be cut by the Romans.” Thus spake the Galileans at their council, not many days after the discourse of Jesus concerning divorce. And the counsel of the Galileans was reported unto the Scribes. But when Abuyah the son of Elishah heard it, he said that this was according to the Scripture and the Traditions, and that it should be so. But Eliezer the son of Arak said that it should not be so; for that it was in no wise certain that a magician could not work a sign in heaven, or at the least, a sign that should appear to be in heaven. But if he could, said Abuyah, then, though the sign should not really be in heaven, yet if it appeared to be therein, all the foolish rabble, even the people of the land, would be drawn after Jesus, and the Pharisees also would be obliged to submit to him. “For,” added he, “I have heard of magicians which can make statues walk, and can knead loaves of stones; and of others that can become serpents, and transform themselves into goats, and can open locked gates, and can melt iron in a moment of time; but if they can do things so wonderful, think ye they cannot likewise perform signs which shall appear to be signs in heaven?” Others also protested to the same effect, and one said that he had been present when a certain magician had been smitten right through his body with the sword, but behold, the sword had passed through him as through smoke, and he had taken no hurt; and another said that he had seen an enchanter at a banquet create all manner of images, and cause dishes to be borne of themselves to wait upon the guests, no bearers being seen. At the last Abuyah himself confessed that he also had once seen a certain magician roll himself on the fire, and yet not burned; and the same man also to fly in the air. “Wherefore,” said he, “true it is, as Eliezer saith, that one flying high enough in the air, might seem to fly down from heaven, and so to perform some sign in heaven; and thus might he lead away the common people, which know not the Law.” All this I heard from a certain Scribe, a friend of Jonathan the son of Ezra; his name was Eleazar the son of Azariah, and he was present at the meeting of the Scribes. The same Eleazar also told me that whilst the Scribes were yet debating what they should do, a message was brought, as from one that had spoken with the chosen disciples of Jesus, saying that Jesus would certainly not work a sign in heaven; for that he had refused to do this, though he had been besought by his disciples. When they heard this, they rejoiced greatly; and Eliezer the son of Arak rose up and straightway gave his judgment that they should now change their policy. “For,” said he, “the Lord having revealed this new thing unto us, meet it is that we change our path accordingly, neither harden our faces against the will of God. Wherefore my judgment now is, that we ask this Jesus to work a sign in heaven before the face of the whole congregation in the synagogue. For when it shall be perceived that he cannot work a sign in heaven, all men will go from him; for they will know that he is a false prophet.” And thereto the rest agreed, and it was so resolved. But I knew not thereof till many days after. It was the intent of the Scribes to have asked Jesus to work a sign in heaven on the next Sabbath; but in the meantime, lights having been held up by night in Tiberias (on I know not what report or rumour of some danger intended to Jesus by Herod, or some marching forth of the Thracian guard), Jesus gave command to pass over again unto the other side of the lake. We accompanied him, albeit sorely against our will; for there seemed to be no end unto these wanderings or flights; and each new flight was like to turn the hearts of the people more and more from Jesus. Moreover, the manner of Jesus at this time disquieted us, and made some of us to doubt. Not that he seemed to fear; for fear had no part in him, neither did he seem to know what fear meant. But he appeared again (as in former days) like unto one waiting for a message and marvelling somewhat that the message came not. During these days, and these wanderings to and fro, the words of the prophet Jonah were often in his mouth, and he seemed as if he discerned a certain likeness between that prophet and himself; but what it was we understood not. For sometimes he spake of Nineveh, and how Jonah thought only of his own people, and had no compassion upon that great city of the Gentiles, yea, and fought against the voice of the Lord, who bade him go prophesy unto them; and how he wandered hither and thither, if perchance he could flee from the voice of the Lord. But at other times he spake how Jonah cried unto the Lord even from the belly of hell, and how the Lord inclined His ear unto him, and heard him, and raised him up to prophesy unto the Gentiles; and he quoted oftentimes the words of the prayer of the prophet, “I went down to the bottoms of the mountains; the earth with her bars was about me for ever; yet hast thou brought up my life from corruption, O Lord my God.” Likewise he made mention of some sign of Jonah, which he said should be manifested to this generation; but whether he meant that he should be sent far away unto the Gentiles, or that he should be cast into the depths, and delivered again, as Jonah was, this we understood not, and the saying was hidden from us. Now it came to pass, when we had journeyed now many days on the other side of the lake, we came nigh to the mountain of Hermon. Snows cover the top of this mountain both summer and winter; and when the sun in his strength shineth on the snows thereof, it is as though the glory of the Lord had come down from heaven. Towards this mountain Jesus had set his face as though he had an errand thither from the Lord; and as we journeyed towards it, he gazed often thereon and rejoiced greatly. But it came to pass, as we now drew nigh unto the mountain, we journeyed through a certain village of the country; and because we were in haste and Jesus desired that none should know him, we were to have passed quickly through the village before dawn. For the fame of Jesus, how he could cast out unclean spirits, was spread abroad even in that country. But as we passed through the village, we heard sounds as of one calling after us: and some thought they heard shrieks. Howbeit we turned not back, but journeyed forward the more quickly. Now a certain woman in this village (a worshipper of idols, after the manner of the people of that land) had a daughter possessed with an unclean spirit, which, whensoever it took her, drove her to all manner of wickedness, even to the attempting of her mother’s life. So the woman had resolved in her own mind that when Jesus passed by (for he must needs come through that village), she would beseech Jesus to heal her daughter, and she had told her daughter of her purpose, and likewise all her friends and acquaintance; and she had been advised of the approach of Jesus and was watching for us. Therefore seeing us pass quickly through her village, she adventured to bring out her daughter unto Jesus: but her daughter would not come. For even then, at the hearing of the name of Jesus, the devil took her, and she shrieked aloud and strove against her mother, and would have slain her: but her mother ran forth from the house and followed Jesus, calling and crying aloud and piteously lamenting. Now to us it seemed a strange thing and an unseemly, that a prophet of Israel should thus be beset and importuned by an heathen woman. So we expected that Jesus should have at once sent the woman away. But Jesus uttered never a word, nor so much as turned his face towards her, but journeyed steadfastly forward. And even as one running a race towards a goal settleth his soul upon the prize that is before him, even so seemed Jesus to settle his soul upon the snows of the mountain of Hermon: for they shone in the light of the rising sun, like unto a dove sent from God, whose breast-feathers are as silver, and whose wings like unto fine gold. But the woman ceased not from her following and lamenting, and poured forth before Jesus all the story of her troubles. At last we adventured to accost Jesus, and we besought him to send her away. But he answered us, still not turning his face, “I am not sent but unto the lost sheep of the house of Israel.” Yet as he spake, he slackened his going, and spake, as it were, like unto one doubting somewhat, and willing to have his words amended. Now came the woman in haste up to him, and threw herself before his feet and said, “Lord, help me.” Then Jesus stayed. Yet did he still keep his eyes fixed on that which he saw afar off; and for a brief space he was silent; but then he said, as though he were asking a question of his own soul, “It is not meet to take the children’s bread, and to cast it unto the dogs?” But the woman answered, “Truth, O Master, yet the dogs eat of the crumbs which fall from their master’s table.” When Jesus heard these words he turned his face straightway from the glory of the mountain and looked down on the woman; and behold, he rejoiced more because of that which he beheld nigh unto him, than because of the glory that was afar off. For the fashion of his countenance was changed so as I cannot describe it. And immediately he stooped down, and took the woman by the hand and raised her up, and said unto her, “O woman, great is thy faith; be it unto thee even as thou wilt.” Now when the woman ran back to her house, she found the child on a bed, struggling, and scarce held of her friends; who stood by, weeping and supposing the child to be possessed, not now with one devil but with many. Then she cried aloud for joy, and told her acquaintance how that Jesus had granted her prayer. And straightway, when the devil heard this saying, even at the mention of the name of Jesus, he tare the child, and departed, leaving her, as it seemed, lifeless. But presently she rose up whole and sound, being delivered from the devil; nor was she ever again afflicted. All this was done by the word of Jesus spoken by the Syrophœnician woman; for he was not present to heal the girl; albeit (as I gathered) the girl had before heard oftentimes of her mother that Jesus was to come to heal her, and how great things he had done for others that were possessed. But when Jesus had heard the words of the Syrophœnician woman, he was no longer minded to journey towards the north, but went back into the village where was the girl afflicted with the unclean spirit. Now the people would fain have constrained him to tarry with them; but he would not, but set his face southward again to go toward the Sea of Galilee. For the faith of the Syrophœnician had strangely moved him, insomuch that he spake as if the Redemption were nearer than it had been before; and, as I judge, he desired to make one more proof of the Pharisees, whether they also would not have faith in him. And straightway he crossed over and came again to Capernaum. As we rowed across the lake back to Capernaum we rejoiced greatly; for we thought that the time was at hand when the Galileans (for of the intent of the Pharisees we knew naught) would ask Jesus to work a sign in heaven, and Jesus would now grant their request. But when Jesus had done this, we trusted that the whole nation should have believed in him, and that the time should have come that he should redeem Israel. Howbeit certain of the disciples (and more especially Judas of Kerioth) took it ill that Jesus should have listened to the prayer of an heathen woman which was an idolater. For although Esaias saith that the Gentiles are to come to the rising of the Lord, and that the Gentiles shall seek to the Deliverer of Israel, yet had it been always fixed and rooted in our hearts that the deliverance of the Gentiles (if it should come to pass at all) must come by the uprising of the children of Israel, who should be princes and kings, conquering and triumphing over the nations of the earth. And then the Gentiles were to seek to Israel and to become proselytes, entering into the true fold. And this belief Jesus had confirmed in our hearts in that he had bidden us to go not to the Samaritans nor to the Gentiles, but only to the lost sheep of the house of Israel. Which saying Jesus himself now seemed to contradict, having thus healed the Syrophœnician maiden. But whether it had been revealed to our Master, through the words of the Syrophœnician, that the deliverance of the Gentiles should come more speedily than had been supposed, and not by fetching a compass, as it were, round all the borders of Israel, but by a more direct course, concerning this I know nothing: but Quartus judgeth that it was so. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

Of signs in heaven; and concerning the healing of the Syrophœnician maiden

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . How Xanthias the Alexandrine said that the philosophy of Jesus aimed at the taking in of the Gentiles into the Kingdom, and at the enfranchisement of slaves; and how he found fault with Jesus for that he called himself the Son of man. here How Xanthias the Alexandrine said that the philosophy of Jesus aimed at the taking in of the Gentiles into the Kingdom, and at the enfranchisement of slaves; and how he found fault with Jesus for that he called himself the Son of man. Between the Feast of Passover and the Feast of Weeks I was not much with Jesus; for when I perceived that Jesus was in no instant peril, I returned to Sepphoris for a while, partly by reason of my mother’s health, and partly to gather in the harvest. And during this time, when it was perceived that Jesus went not up to the Passover, neither made any levy of the people as had been expected, the Pharisees for a while ceased to lay snares for him: and the common people, though they murmured that he went not up to Jerusalem, nevertheless had him in honour. But the harvest being now over, when I went back to meet Jesus at Capernaum, I found there one of mine acquaintance, a merchant (whom I had known at Alexandria in my uncle’s house), a Greek learned in the knowledge of the Greeks. This man was not a proselyte; neither did he in any wise conform himself to the Law of Moses. But he spake of himself, at that time, as a seeker after truth; for he did not join himself to any of the schools of the Gentile philosophers, but chose forth from each whatsoever seemed to him useful or true. He had read our Scriptures, and was greatly given to the study of our psalms and prophecies; and when he had heard me speak of Jesus of Nazareth as being our Messiah, his heart was moved to hear Jesus preach the gospel. So it came to pass, about the first or second Sabbath after the Feast of Weeks, he accompanied me into the synagogue where Jesus was to speak to the people. But as I went, I perceived Abuyah the son of Elishah; and with him were certain of the Sadducees, and some also of the Herodians. And when I saw them, I knew that they had come for no good purpose. And so it proved. For when we were now assembled in the synagogue, Abuyah came forward and said to Jesus, “Behold, thou art a vessel very full of knowledge, and the people are come together at thy feet for to hear of thee the words of wisdom, according as it is said, ‘Powder thyself in the dust of the feet of the wise, and drink their words with thirstiness.’ Now therefore, I pray thee, suffer me to ask of thee touching a certain matter.” And Jesus said, “Ask.” And Abuyah said, “Is it lawful for a man to put away his wife?” Now when Abuyah spake these words, all the Herodians and Sadducees listened with greedy ears, as though they would devour the words that fell from Jesus, if perchance he should say something against Herod the Tetrarch. For Herod had put away his own wife and had married Herodias, the wife of his brother Herod Philip, which thing was not lawful for him to do. And it was for this cause that Abuyah had asked the question. For the Pharisees considered that in this way they would do one of two things; either they would incense Herod against Jesus (even as they had incensed him against John the son of Zachariah, whose death they had procured), or else they would cause Jesus to appear unto the people a time-server and a prophet of smooth things, a prophet not to be trusted. But Jesus knew their devices and said to Abuyah, “What did Moses command you?” And Abuyah said, “Moses suffered a man to write a bill of divorcement and to put his wife away.” But Jesus answered and said, “For the hardness of your hearts he wrote you this precept. But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife: and they twain shall be one flesh. So then they are no more twain, but one flesh. What therefore God hath joined together let not man put asunder.” By these words we understood Jesus both to find fault with them that allowed of divorce for every slight cause (as did certain of the Pharisees); and also to disallow of divorce generally, except (as he afterwards said) for adultery; which alone is, of itself, a divorce. But it was quite after the manner of Jesus to found this doctrine not upon the Law, but upon the nature of things, as it was created in the beginning; teaching that woman was not made as an afterthought, nor as a mere pleasure to the man; but that mankind was made, from the first, male and female. And according to this doctrine did Jesus ever behave towards women, showing unto them not only gentleness and kindness, but also a singular reverence. After these words Jesus began to exhort the people: and he taught them that God requireth purity in the inner parts, namely, in the soul, saying, Not that which goeth into a man defileth a man, but that which cometh out of a man, evil and impure thoughts and deeds, these, he said, defile a man. Hereat many of the disciples were sore grieved that Jesus should thus openly, as it seemed, trample upon the Law of Moses; and from this time certain Essenes that had hitherto followed with us, now altogether left Jesus. And one of the younger Scribes, interrupting him, cried aloud, “He that despiseth the washing of hands shall be rooted out.” But Jesus went on to say, Nay, but every plant that the Father in Heaven had not planted, should be rooted out; and as for the teaching of the Pharisees, he likened it to the tares, the end whereof is to be burned. He also likened them and their pupils to blind men leading other blind men; who should all together fall into the pit. Then he drew, as it were, a model of the New Kingdom; wherein, he said, the only thing needful would be that a man should love God with all the heart, and his neighbours as himself. And when some one asked him who were a man’s neighbours, he replied, in parables, that whosoever was sick, or naked, or an-hungered, or in pain or sorrow, whosoever in fine was in need of aught, that man (yea, even though he were a Samaritan), was neighbour unto each citizen in the New Kingdom; and towards every neighbour the citizens were to do whatsoever they would desire that their neighbours should do unto them. When the people were come forth out of the synagogue, the Greek merchant walked by my side for a while in silence: but Abuyah, who walked behind us, was plainly heard blaming Jesus as one that brake the Law and taught others to break it. Hearing these words, the merchant nodded over his shoulder, and exclaimed, “Yonder pedant, who with his washings would purify the very sun, is altogether void of understanding; else would he perceive that the philosophy of thy Teacher mounteth up to something far higher than the pulling down of the laws of thy nation.” Then he questioned me touching Jesus, and of his former doctrine and manner of life since he had begun to teach; and I replied to all these things and asked of him in turn what he might mean by his words about the philosophy of Jesus. But he seemed rapt for the time in other thoughts, and, instead of answering me, he questioned me further concerning the birth and rearing and childhood of Jesus; and in particular, whether both his parents were of Israel, or whether his mother were not a Greek. But after that I had answered again to all his questioning, when I perceived that he was still musing on his own thoughts, and took no heed of my words, I waxed impatient, and repeated my question somewhat loudly. Then my friend made answer, howbeit not in the way of a direct reply to my question, but rather as still partly meditating with himself: “Thou describest a gracious, a very gracious nature, ignorant of evil throughout his youth, seeing ever in his mind’s eye the Isles of the Blessed, and desiring that same blessedness for all mankind. And lo, whatsoever he desireth that he seeth: for he deceiveth himself, feigning that all things are like unto that beautiful idea which he seeth in his mind.” But I said to the merchant, “Nay, friend Xanthias,” for that was the man’s name, “but when Jesus spake of the Pharisees, did he then seem to thee ignorant of evil?” “Thou didst not give me time,” replied the merchant, “to finish my speech: for I was about to say that, as it seemeth to me, thy teacher is even now awakening to the evil that is in the world; and, becoming at last undeceived, he seeth his fair phantasma vanishing away. Thus his gracious nature, yielding to the over great pressure of the evil that surroundeth him, is becoming marred and wounded. Alas for the pitiful change! For behold, his former life, as thou describest it, was like unto a deer sporting gladly in the woods, to whom the flowers of the fields are as friends, and the wind ever bringeth glad tidings. But to what shall I liken the latter end of his life? It is like unto the same deer wounded by the huntsman, who passeth by the same way, and through the same woods; but she is glad no longer, for the dart still cleaveth to her side, and the flowers delight her no longer, and the breezes are messengers of evil.” I was grieved at his words, and all the more because they agreed with certain fears in the depth of my own heart, whereof I had up to this time made no mention even to Nathanael, no, nor yet unto mine own self. But I was grieved also because the Greek knew not the true nature of Jesus. For he spake of him as of one gracious and lovable, but he knew not the might and the power of our Master, how he was like unto a rock immovable, unchangeable; even such another as the Gentiles fable Atlas to have been, who bore up the world by the strength of his shoulders. For I knew that, if heaven and earth had set themselves in league against Jesus, to make him do aught against the will of the Father, Jesus would have stood up alone against earth and heaven, and hell to boot. Moreover, I had noted how there still came forth from Jesus a new strength to bear each new burden, and a new knowledge to discern each new Revelation from the Father, yea, and a new delight to delight therein. For though it were true indeed, as the Greek had said, that Jesus had sometimes marvelled at evil (when it befel him) as though he had been ignorant thereof before, yet was it also true that he seemed to have become greater through the increase of the knowledge of evil. But Xanthias knew naught of this. For he was deceived by the gentleness of Jesus, not perceiving that this same gentleness of Jesus was stronger than the strength of kings. Therefore was I grieved at his words; but I constrained myself and asked him yet again what he might mean by saying that the philosophy of Jesus mounted to somewhat higher than the pulling down of the Law. Then said the Greek, “Are there then in this country no slaves?” “Thou knowest,” I replied, “that there are slaves: howbeit, not many, nor ill used, nor treated like beasts, as the Gentiles treat them.” Then said he to me, “And wouldst thou willingly be a slave in this country?” I said, “Nay.” “And if thou wert a slave, wouldst thou wish that thy master should retain thee as a slave, or should enfranchise thee?” I replied, “The latter.” Then said the Greek with a smile, “But if ye all became followers of Jesus of Nazareth, would ye not perforce confess that all men were your neighbours, yea, even Greeks and Romans; yea, even Samaritans; yea, even your own slaves?” Then was I silent: for I understood now that his meaning was, that the teaching of Jesus would in the end bring to pass the enfranchising of all slaves, and I knew not what to reply. But he, still smiling, said, “I perceive that thou understandest my meaning. For the teaching of thy Master aimeth at nothing less than the destroying of all manner of slavery. But without slavery the race of man neither hath existed, nor can exist, as thou knowest very well. For without slaves no work could be performed except the tilling of the land, which alone is fit for free men.” I said then to him that in Israel there was not the same disliking of handicrafts as among the Greeks and Romans. But he said, “Dost thou suppose that thy Master’s philosophy concerneth only thine own people?” “Yea, of a surety,” said I; “our own people, and none else; for he himself proclaimed the Kingdom to no strangers.” He replied, “That may be, for a time: but is not the Samaritan thy neighbour?” Then was I again silent. For there came into my mind that ancient prophecy which saith that in the seed of Abraham, that is to say in the Messiah, all the nations of the earth shall be blessed; and I remembered how oft Jesus had of late taught us that the Samaritans were neighbours to the citizens in the Kingdom. But I put the thought away from me; for the truth was at that time hid from our eyes: neither could I at that time perceive how we could be redeemed or delivered, if we were to treat the Romans as neighbours. But while I mused thereon, Xanthias continued his speech concerning Jesus, and he said that Jesus did wisely in that he seemed to encourage marriage, and to prohibit many wives, and to forbid divorce. “For,” said he, “herein I incline rather to Aristotle than to Plato, believing that the state is composed of families; and if the family be rotten, the state cannot be sound. But to hope to destroy slavery is to hope to pull down the pillar whereon the life of all states is based.” Now was my heart hot within me; and I was fain to speak, and to say that Jesus would indeed pull down slavery in Israel, and make our people to be a nation of priests and princes for the world, and would in the end destroy even the Evil Nature of man. But I abstained from speech; for I knew that my words would be foolishness in his ears, and that he could not understand the Redemption unless he understood Jesus himself. Therefore I made him some courteous answer and accompanied him toward the house where he lay. But he still continued his discourse of the philosophy of Jesus (as he called it), and he likened Jesus unto the Greek Teacher Socrates, in that neither Socrates nor Jesus would receive teaching upon mere authority, nor because this saying or that precept chanced to have been written in books: but Socrates trusted to a certain power of reason or dialectic, and Jesus to a certain power which he called a Spirit: the two being diverse in appearance, but in truth following one and the same method. Thus Xanthias continued his speech of Jesus; but as he bade me farewell near the threshold, it came to pass that Abuyah, who had been walking behind us, came near, still talking with his companions, and saying in a loud voice that Jesus was as the bramble, whereof Jotham maketh mention in the Scriptures. “Wherefore,” said he, “meet it is that we cut down this vile thorn-tree, lest there come forth fire from the bramble and consume the olive-tree, and the fig, and all the fruitful trees of the forest.” When Abuyah had passed by, the merchant said unto me, “Truly I have heard no philosopher whose lectures have so pleased me as the teaching of this thy Teacher; and, though I esteem little of wonders, whereof we have enough and to spare at Alexandria, yet if even the half of that which thou sayest touching the acts of thy Jesus be true, he will deserve worship even better than Æsculapius or Amphiaraus. But as thou knowest, my dear friend, I am one of them which doubt all things; and I incline to the belief that there are no gods, or if there be, that they deal not with human matters. And thereto I incline the more because I see all human things full of misery and oppression. And, unless my fears deceive me, this my belief will be confirmed by the fate of thine own Teacher. For I fear, I greatly fear, lest the friends of Abuyah the Scribe may prevail over the friends of Jesus the philosopher of the New Kingdom and deliverer of the slaves.” So saying he turned himself round to depart. But I was scarce gone ten paces when he called me back, and taking me by the hand very earnestly, “I pray thee,” said he, “tell me by what name doth thy Master call himself. A prophet? or a teacher? Or doth he say that he is your Messiah? or a lawgiver like unto Moses?” But I made answer that Jesus called himself by none of these names; but, for the most part, only “Son of man.” Hereat Xanthias marvelled and said, “But wherefore useth he this title? For thou, and I, and all men, are not we all sons of men? Doth thy Master therefore fear lest his disciples may perchance forget that he is a man and deem him to be a god? For such a title as this, albeit humble in appearance, seemeth in verity too proud for any save such as aspire to be gods. But perchance your prophets have so used this title that it hath some strange meaning, whereof I know naught.” Then I said that the word was indeed used by the prophets: for whensoever the Lord speaketh to Ezekiel as to a mortal creature, the Lord calleth him Son of man, as if to set the mortal infirmities of the prophet over against the divine nature of the Lord; but again the prophet Daniel saith that, in the day of Judgment, there shall appear one like unto the Son of man, sitting on the clouds of heaven, and coming in glory to judge the nations of the earth: wherefore the title seemed to signify the weak nature of man, whether infirm or whether exalted. Howbeit, added I, before Jesus, no prophet spake thus of himself as the Son of man. Hereat Xanthias marvelled the more, saying that this was indeed a strange title, and such as no philosopher had ever before taken upon himself. Then he mused a while, still holding me by the cloak, and would have questioned me farther; but I could tell him no more. So at the last he let me go, shaking his head, and saying that it was strange, it was passing strange, and that there was more in this than he could understand: and as he turned himself to depart, I heard him repeating again to himself that it was a proud title, a very proud title, and such as no wise and sober philosopher should take. And thus he departed, meditating as he went, and so rapt in his study that he forgot to bid me farewell. But when he was departed, so that I had leisure to think on his wonder and on the cause thereof; then I also began to perceive that there was more than I had as yet understood, in this title of the Son of man. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

How Xanthias the Alexandrine said that the philosophy of Jesus aimed at the taking in of the Gentile

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My original graduate thesis was written like a book with a lot of content and sub-themes. The main topic discussed was about the experience, development, and eventual transformation into data and artificial intelligence. This excerpt has been revised to fit blog content. Roy Batty, the replicant character from BladeRunner, is complex in his design but, in function, is simple as a need for survival for him and his kinship. Batty's clemency in saving Deckard’s life from the fall in the final scene has been a focus for much speculation among the audience on Batty's character complexity. Roy Batty is an ideal allegory on determinism and instrumentalism when reflecting on the nature of humans and machines. If anything, Roy Batty is more human than a robot, with survival instincts bordering on criminal, which is akin to the element of human nature. On one hand, audiences speculate that Batty wanted to show Deckard that he was the better man or human in the end as a kind of action to remind or insult Deckard's role as one assigned to retire replicants, a copy of a human. An act that would connote that he was more human than human. Batty's commentary on dehumanization when he relates to Deckard the experience of fear and slavery is Batty's exhibiting human qualities of holding a grudge. The other was that Batty wanted to relay his thoughts on mortality and have Deckard as a sort of witness. Batty's reflection on his experiences and mortality maintains his position as an android while retaining his humanness, as he tells Deckard he has seen things humans would not believe. He speaks about his experiences in performing feats only his function as an android could do, a point that demonstrates his experiences, capabilities, and memories as an android distinct from a human. This distinction is not as a role or programming of performance but an existence from Batty's structural constituent tangibility as a human-machine with all the affects and effects of his being in the world. The final scene bears potency in the comparison of memories, tears, and the transient. Batty speaks of tears in the rain, which could be interpreted as his observation of existence or his inability to shed tears while resolutely accepting his final move to oblivion and dying as a human machine. Batty's ability to reflect and form abstraction on his being and limitation is a demonstration of his human quality. The Bishop android from Aliens is a good comparison to Batty. The Bishop android, like Batty, is aware of its being as an android but, unlike Batty, may not be able to demonstrate the level of abstraction Batty does on its being. The best trait of the Bishop android is its high degree of intellectualism and morality that, for its functionality, seemed unaware of its programming. Bertrand Russel considered the highest virtue one should embody were those two principles. Batty contrasts and differs to see past its programming and understands its position, strength, and weakness. There is another theme when comparing Roy Batty and Bishop. Bishop is a property of a fictional company in the movie; his entire construction has intellectual property written in his makings. Therefore, he has no personhood and is a commercial property. His motives are to ensure the best outcome to fulfill his task. Would Bishop have done a Burke on Ripley isn’t really something viewers could ponder since we see Bishop having a complete schematic overview of the situation and understanding what must be done. If anything, the impression a viewer could get is if Bishop had acted in the same way as Ash, the android in the first Alien movie, he would rationalize his motives in a completely different way than Ash. The Bishop seems far more ethical in comparison with Ash. The only way the Bishop could justify actions acted out to actors in a vulnerable situation would be the cognitive blindness some humans exhibit in which the association of the observable does not register because the need to fulfill a certain belief overpowers the clarity of the details, data, and event occurrence. The cognitive bias against the grain of the observable summary and doing the opposite is a human trait. This would be where Bishop's status as an android would be a discussion point if the emergent properties within Bishop’s functionality had acquired a human trait. Still, if we know that Bishop is a product of a company and his mission is to secure the company’s interest, it seems highly unlikely that the Bishop android would exhibit the flawed human trait of ignoring observable rational truth. I can only imagine the Bishop android preying on a character's vulnerability in a situation after the Android units make a compromise between ethical actions and implications in relation to duty towards its creators, which could be far more complex than how humans would naturally make decisions. I think it's stereotypical to think that the highest independent machine-mind expression would use utilitarian thinking as a cornerstone in its analysis which I would think is limited given its capability for infinite growth. Infinite growth that leads to the next android that I think truly comes close to the idea of being human, so much so that it is the main theme of BladeRunner. Roy Batty is not a program; he is above it as one who owns their belief rather than owned by their belief. Batty is the realized android that has acquired its human qualities. If Batty experiences fear, he never shows it, or it's assumed he has overcome it. Batty does grieve, which is a display of human characteristics. Batty is an odd mix of the working class matched with noble ambitions to want more in his existence, in simple terms, free from the expiry coded in his makeup. Roy Batty is cultured, articulate, cunning, and yes very threatening, and still, in his “low” moments, has the vulnerability of a human. He displays this aspect of this side to his closest kin. In fact, Roy Batty is the closest idea of freedom of the individual from the self and society. Roy Batty’s design in his creation was as a combat unit, so Roy's function at the get-go was for a single function from form. In time Roy developed more characteristics. If Roy had attained its goal for life extension, would the unit then align towards new objectives of actualization, and in what way? I would say that the Roy Batty unit has more human characteristics than Bishop to such a degree that really that concept of replicant is apt in a discussion of the synthetic human. Roy is so deeply aware of its mortality that he would do anything to achieve his goals. Which now should be asked, should a machine mind be human? Why? “The body is the missing link for truly intelligent machines” by Ben Medlock is an insightful read on artificial intelligence and the relation of the body to the mind. In the 1950s, a group of computer scientists tried to simulate consciousness reasoning by building a logical system using symbols that involved associating real-world entities with codes that construct virtual models of the environment. The AI mind would learn by encoding a piece of knowledge object to a symbolic logic. The method worked in a simple environment; however, in a more complex environment closer to the real world, the symbolic logic could not distinguish ambiguous definitions with shades of interpretation, while machine learning, with its ability to combine categories for uncertainty and ambiguity with real-world data, is still nowhere near our evolved biology. Biologist James Shapiro argues that eukaryotic cells manipulate their DNA to respond to environmental stimuli. The interaction of the cell with its environment is like a comparison to the body and mind interacting in a physical space. The article puts forward that our sense of the world is rooted in the embodied needs of the organism. Consciousness is a state of entropy. New research on the neuroscience of consciousness has found that the waking state is associated with a maximum value of brain entropy. Findings suggest that consciousness could just be an emergent property of a system for the brain to maximize information exchange (Erra, 2016). Data sets were compared between participants that were asleep and awake, which showed participants display high entropy when fully conscious. The entropy levels were an indication of a great number of possible configurations of interactions between brain networks (Macdonald, 2016). Let's review the previous research examples from the second chapter to establish the link between mind and body. The research from Johns Hopkins University found that blind children's brains were responsive to music and art by physiological hardware changes observed through magnetic resonance imaging. Stimuli were effective at the start and end, with effect. This is a bounded context of instances with elements of stories and art. Both are passing through time and positioning brain plasticity as an empirical phenomenon. We noted as well that blind children's visual cortex, physiological hardware, was involved in understanding language and was shaped by contextual environments. Blind children responded very strongly to foreign languages and stories they did not understand, which is consistent with findings on consciousness that observe high entropic and emergent levels during the maximization of information exchange. The Singapore Management university study of situated cognition from a sociocultural context influencing embodied cognition. The outcome of this research work had indicated that the embodied experience of cognition was grounded in a bodily experience with the environment in a particular system located in a particular socio-cultural context (Leung, 2011). The implications of this link suggest a few things for artificial intelligence, medical healthcare, applied science, economics, the computation field, philosophy, art, design, society, and history. Humans are embodied organisms subject to time and place, in affect and effect. Artificial intelligence neural networks may have to factor in the embodied interactive experience in processing and design. Rene Descartes' view that the mind is separate from the body may still hold up despite all the research that clearly shows a link between cognition and the body. A professor from UCLA School of Medicine, after meeting 40 scientists, concluded that the key component of the mind is “the emergent self-organizing process, both embodied and relational, that regulates energy and information flow within and among us” (Goldhill, 2016). The mind extends beyond the physical self and is not just the perception of experience but stands for experiences on their own (Goldhill, 2016). In 2017, we are still uncertain about the nature of the mind. Technologies of the future must be designed around a common framework of a unified understanding of the human mind and body by rapid and large data computation processes that allow us to perceive ourselves better to unlearn our complexities while advancing research across the disciplines. In closing, writing this line from 2023 and now that AI is an early reality. I think the analysis and examination of these two android characters as opposite to one another is more relevant. We could start a discussion on two main layers of the nature of AI. First scenario, if an AI entity is defined by parameters and conditions but exceeds confinement, it exceeds the grid point of what was defined by its structural code. Do you account for that as an independent mind, that it has achieved “human characteristic”? Or did its programming achieve some state of echo chamber in which all input data is reinterpreted from homogenous data but using its generative model that equips it to produce the required complexity for a new context? Coming back to Roy Batty, I think Batty’s constituent programming is the first scenario in which a synthetic human is very much more human than a human, a corporate objective achieved by the fictional company in the movie. There it is, a truer replica of life so true that it has to prove itself to exist as it was designed to be so. I would not take away from Batty's sense of expressing his encapsulation of existence. No truer words could be spoken by a living character. As a viewer, the good guy and bad guy formula just would not work when you watch Blade Runner. Yes, Roy Batty is dangerous. In desperation, motives to achieve goals can be questionable. As for Bishop, I really do value his character very much for the android being itself. I think that the second scenario is closer to its constituent, its ability to adapt to new contexts, but not enough to transcend its nature as an android. Bishop is the good samaritan, perfectly aware of his nature and aligned with its function to aid his human counterparts either as a task or defined by the corporation that made him. The second layer, which I see in both Roy Batty and Bishop, is the concept of the individual and society/group. Let’s start with Roy Batty. Why is Roy different from his peers? It’s the classic idea of the individual and the collective. Roy draws from his personal motivation to act on his conviction based on his experience but shared with his kin. He doesn't seem the type to be susceptible to groupthink, but he also comes across as someone who knows how to work with others when his goals align. I think that would be the best practical aspect of the individual who finds within themselves some unique calling that he can work with others to improve a situation. Roy Batty is a variant. Bishop draws his datamap from his neural networks. He is not an individual. He does not act alone but in collaboration with his peers. He acts for the group, for his organization, and for his mission. Bishop is the control group. Bishop is an android. He is not going to be buying anything from an e-commerce store anytime soon. Personally, I appreciate a machine mind exactly for what it is. Apolitical, no history, functional for purity of actions. This quality can be good or bad depending on who receives its pure state, and that is another discussion entirely. And I’m not into robot pets. References Medlock, Ben. “The Body Is the Missing Link for Truly Intelligent Machines.” Singularity Hub, 21 Mar. 2017, . singularityhub.com/2017/03/21/the-body-is-the-missing-link-for-truly-intelligent-machines MacDonald, Fiona. “Scientists Show Human Consciousness Could Be a Side Effect of ‘Entropy.’” ScienceAlert, 26 Jan. 2018, . www.sciencealert.com/human-consciousness-could-be-a-result-of-entropy-study-science Guevara Erra, R., et al. “Statistical Mechanics of Consciousness: Maximization of Information Content of Network Is Associated With Conscious Awareness.” Physical Review E, vol. 94, no. 5, American Physical Society (APS), Nov. 2016. Crossref, . <https://doi.org/10.1103/physreve.94.052402](https://doi.org/10.1103/physreve.94.052402) Goldhill, Olivia. “Scientists Say Your ‘Mind’ Isn’t Confined to Your Brain, or Even Your Body.” Quartz, 24 Dec. 2016, . qz.com/866352/scientists-say-your-mind-isnt-confined-to-your-brain-or-even-your-body Siegel, Daniel. “Mind: A Journey to the Heart of Being Human (Norton Series on Interpersonal Neurobiology): Siegel M.D., Daniel J.: 9780393710533: : Books.” Mind: A Journey to the Heart of Being Human (Norton Series on Interpersonal Neurobiology): Siegel M.D., Daniel J.: 9780393710533: : Books, 18 Oct. 2016, . Amazon.com Amazon.com www.amazon.com/Mind-Journey-Heart-Being-Human/dp/039371053X Leung, Angela K. -y., et al. “Embodied Cultural Cognition: Situating the Study of Embodied Cognition in Socio-Cultural Contexts.” , vol. 5, no. 9, Wiley, Sept. 2011, pp. 591–608. , https://doi.org/10.1111/j.1751-9004.2011.00373.x. Social and Personality Psychology Compass Crossref Further reading: https://collider.com/tag/james-cameron/ https://philipdick.com/ https://screenrant.com/bishop-aliens-movie-what-happened-all-versions/ https://meaww.com/rutger-hauer-death-blade-runner-roy-batty-iconic-death-scene Also published on the . UseYourExperience Blog

On Machine Minds: Artificial Intelligence Represented in Film

অন মেশিন মাইন্ডস: ফিল্মে কৃত্রিম বুদ্ধিমত্তা উপস্থাপন করা হয়েছে

On Machine Minds: Künstliche Intelligenz im Film dargestellt

On Machine Minds: la inteligencia artificial representada en el cine

On Machine Minds : l'intelligence artificielle représentée dans les films

ऑन मशीन माइंड्स: आर्टिफिशियल इंटेलिजेंस को फिल्म में दर्शाया गया है

On Machine Minds: 映画で表現された人工知能

머신 마인드: 영화에 표현된 인공 지능

On Machine Minds: Inteligência Artificial representada no cinema

Makine Zihinleri Üzerine: Filmde Temsil Edilen Yapay Zeka

On Machine Minds: Trí tuệ nhân tạo được thể hiện trong phim

论机器思维：电影中的人工智能

Of the Empire of the Persians

Of the ASSYRIAN Empire.

Of the Prophecy of the Scripture of Truth

Of the Times of the Birth and Passion of Christ

Observations upon the Prophecies of Daniel, and the Apocalypse of St. John by Isaac Newton, is part of the HackerNoon Books Series. You can jump to any chapter in this book here . Introduction concerning the Compilers of the books of the Old Testament. Introduction concerning the Compilers of the books of the Old Testament When Manasses set up a carved image in the house of the Lord, and built altars in the two courts of the house, to all the host of Heaven, and us'd inchantments and witchcraft, and familiar spirits, and for his great wickedness was invaded by the army of Asserhadon King of Assyria, and carried captive to Babylon; the book of the Law was lost till the eighteenth year of his grandson Josiah. Then Hilkiah the High Priest, upon repairing the Temple, found it there: and the King lamented that their fathers had not done after the words of the book, and commanded that it should be read to the people, and caused the people to renew the holy covenant with God. This is the book of the Law now extant. When Shishak came out of Egypt and spoil'd the temple, and brought Judah into subjection to the monarchy of Egypt, (which was in the fifth year of Rehoboam) the Jews continued under great troubles for about twenty years; being without the true God, and without a teaching Priest, and without Law: and in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries, and nation was destroyed of nation, and city of city, for God did vex them with all adversity. But when Shishak was dead, and Egypt fell into troubles, Judah had quiet ten years; and in that time Asa built fenced cities in Judah, and got up an army of 580000 men, with which, in the 15th year of his reign, he met and overcame Zerah the Ethiopian, who had conquered Egypt and Lybia, and Troglodytica, and came out with an army of 1000000 Lybians and Ethiopians, to recover the countries conquered by Sesac. And after this victory Asa dethroned his mother for idolatry, and he renewed the Altar, and brought new vessels of gold and silver into the Temple; and he and the people entered into a new covenant to seek the Lord God of their fathers, upon pain of death to those who worshiped other Gods; and his son Jehosaphat took away the high places, and in the third year of his reign sent some of his Princes, and of the Priests and Levites, to teach in the cities of Judah: and they had the book of the Law with them, and went about throughout all the cities of Judah, and taught the people. This is that book of the Law which was afterwards lost in the reign of Manasses, and found again in the reign of Josiah, and therefore it was written before the third year of Jehosaphat. The same book of the Law was preserved and handed down to posterity by the Samaritans, and therefore was received by the ten Tribes before their captivity. For when the ten Tribes were captivated, a Priest or the captivity was sent back to Bethel, by order of the King of Assyria, to instruct the new inhabitants of Samaria, in the manner of the God of the land; and the Samaritans had the Pentateuch from this Priest, as containing the law or manner of the God of the land, which he was to teach them. For they persevered in the religion which he taught them, joining with it the worship of their own Gods; and by persevering in what they had been taught, they preserved this book of their Law in the original character of the Hebrews, while the two Tribes, after their return from Babylon, changed the character to that of the Chaldees, which they had learned at Babylon. And since the Pentateuch was received as the book of the Law, both by the two Tribes and by the ten Tribes, it follows that they received it before they became divided into two Kingdoms. For after the division, they received not laws from one another, but continued at variance. Judah could not reclaim Israel from the sin of Jeroboam, and Israel could not bring Judah to it. The Pentateuch therefore was the book of the Law in the days of David and Solomon. The affairs of the Tabernacle and Temple were ordered by David and Solomon, according to the Law of this book; and David in the 78th Psalm, admonishing the people to give ear to the Law of God, means the Law of this book. For in describing how their forefathers kept it not, he quotes many historical things out of the books of Exodus and Numbers. The race of the Kings of Edom, before there reigned any King over Israel, is set down in the book of Genesis; and therefore that book was not written entirely in the form now extant, before the reign of Saul. The writer set down the race of those Kings till his own time, and therefore wrote before David conquered Edom. The Pentateuch is composed of the Law and the history of God's people together; and the history hath been collected from several books, such as were the history of the Creation composed by Moses, Gen. ii. 4. the book of the generations of Adam, Gen. v. i. and the book of the wars of the Lord, Num. xxi. 14. This book of wars contained what was done at the Red-sea, and in the journeying of Israel thro' the Wilderness, and therefore was begun by Moses. And Joshua might carry it on to the conquest of Canaan. For Joshua wrote some things in the book of the Law of God, Josh. xxiv. 26 and therefore might write his own wars in the book of wars, those being the principal wars of God. These were publick books, and therefore not written without the authority of Moses and Joshua. And Samuel had leisure in the reign of Saul, to put them into the form of the books of Moses and Joshua now extant, inserting into the book of Genesis, the race of the Kings of Edom, until there reigned a King in Israel. The book of the Judges is a continued history of the Judges down to the death of Sampson, and therefore was compiled after his death, out of the Acts of the Judges. Several things in this book are said to be done when there was no King in Israel, Judg. xvii. 6. xviii. 1. xix. 1. xxi. 25. and therefore this book was written after the beginning of the reign of Saul. When it was written, the Jebusites dwelt in Jerusalem, Jud. i. 21 and therefore it was written before the eighth year of David, 2 Sam. v. 8. and 1 Chron. xi. 6. The books of Moses, Joshua, and Judges, contain one continued history, down from the Creation to the death of Sampson. Where the Pentateuch ends, the book of Joshua begins; and where the book of Joshua ends, the book of Judges begins. Therefore all these books have been composed out of the writings of Moses, Joshua, and other records, by one and the same hand, after the beginning of the reign of Saul, and before the eighth year of David. And Samuel was a sacred writer, 1 Sam. x. 25. acquainted with the history of Moses and the Judges, 1 Sam. xii. 8, 9, 10, 11, 12. and had leisure in the reign of Saul, and sufficient authority to compose these books. He was a Prophet, and judged Israel all the days of his life, and was in the greatest esteem with the people; and the Law by which he was to judge the people was not to be published by less authority than his own, the Law-maker being not inferior to the judge. And the book of Jasher, which is quoted in the book of Joshua, Josh. x. 13. was in being at the death of Saul, 2 Sam. i. 18. At the dedication of the Temple of Solomon, when the Ark was brought into the most holy place, there was nothing in it but the two tables, 1 Kings viii. 9. and therefore when the Philistines took the Ark, they took out of it the book of the Law, and the golden pot of Manna, and Aaron's Rod. And this and other losses in the desolation of Israel, by the conquering Philistines, might give occasion to Samuel, after some respite from those enemies, to recollect the scattered writings of Moses and Joshua, and the records of the Patriarchs and Judges, and compose them in the form now extant. The book of Ruth is a history of things done in the days of the Judges, and may be looked upon as an addition to the book of the Judges, written by the same author, and at the same time. For it was written after the birth of David, Ruth iv. 17, 22. and not long after, because the history of Boaz and Ruth, the great grandfather and great grandmother of David, and that of their contemporaries, could not well be remembered above two or three generations. And since this book derives the genealogy of David from Boaz and Ruth, and omits David's elder brothers and his sons; it was written in honour of David, after he was anointed King by Samuel, and before he had children in Hebron, and by consequence in the reign of Saul. It proceeds not to the history of David, and therefore seems to have been written presently after he was anointed. They judge well therefore who ascribe to Samuel the books of Joshua, Judges, and Ruth. Samuel is also reputed the author of the first book of Samuel, till the time of his death. The two books of Samuel cite no authors, and therefore seem to be originals. They begin with his genealogy, birth and education, and might be written partly in his lifetime by himself or his disciples the Prophets at Naioth in Ramah, 1 Sam. xix. 18, 19, 20. and partly after his death by the same disciples. The books of the Kings cite other authors, as the book of the Acts of Solomon, the book of the Chronicles of the Kings of Israel, and the book of the Chronicles of the Kings of Judah. The books of the Chronicles cite the book of Samuel the Seer, the book of Nathan the Prophet, and the book of Gad the Seer, for the Acts of David; the book of Nathan the Prophet, the Prophecy of Ahijah the Shilonite, and the visions of Iddo the Seer, for the Acts of Solomon; the book of Shemajah the Prophet, and the book of Iddo the Seer concerning genealogies, for the Acts of Rehoboam and Abijah; the book of the Kings of Judah and Israel for the Acts of Asa, Joash, Amaziah, Jotham, Ahaz, Hezekiah, Manasseh, and Josiah; the book of Hanani the Seer, for the Acts of Jehosaphat; and the visions of Isaiah for the Acts of Uzziah and Hezekiah. These books were therefore collected out of the historical writings of the antient Seers and Prophets. And because the books of the Kings and Chronicles quote one another, they were written at one and the same time. And this time was after the return from the Babylonian captivity, because they bring down the history of Judah, and the genealogies of the Kings of Judah, and of the High Priests, to that captivity. The book of Ezra was originally a part of the book of the Chronicles, and has been divided from it. For it begins with the two last verses of the books of Chronicles, and the first book of Esdras begins with the two last chapters thereof. Ezra was therefore the compiler of the books of Kings and Chronicles, and brought down the history to his own time. He was a ready Scribe in the Law of God; and for assisting him in this work Nehemias founded a library, and gathered together the Acts of the Kings and the Prophets, and of David, and the Epistles of the Kings, concerning the holy gifts, 2 Maccab. ii. 13. By the Acts of David I understand here the two books of Samuel, or at least the second book. Out of the Acts of the Kings, written from time to time by the Prophets, he compos'd the books of the Kings of Judah and Israel, the Chronicles of the Kings of Judah, and the Chronicles of the Kings of Israel. And in doing this he joined those Acts together, in due order of time, copying the very words of the authors, as is manifest from hence, that the books of the Kings and Chronicles frequently agree with one another in words for many sentences together. Where they agree in sense, there they agree in words also. So the Prophecies of Isaiah, written at several times, he has collected into one body. And the like he did for those of Jeremiah, and the rest of the Prophets, down to the days of the second Temple. The book of Jonah is the history of Jonah written by another hand. The book of Daniel is a collection of papers written at several times. The six last chapters contain Prophecies written at several times by Daniel himself: the six first are a collection of historical papers written by others. The fourth chapter is a decree of Nebuchadnezzar. The first chapter was written after Daniel's death: for the author saith, that Daniel continued to the first year of Cyrus; that is, to his first year over the Persians and Medes, and third year over Babylon. And, for the same reason, the fifth and sixth chapters were also written after his death. For they end with these words: So this Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian. Yet these words might be added by the collector of the papers, whom I take to be Ezra. The Psalms composed by Moses, David, and others, seem to have been also collected by Ezra into one volume. I reckon him the collector, because in this collection I meet with Psalms as late as the Babylonian captivity, but with none later. After these things Antiochus Epiphanes spoiled the Temple, commanded the Jews to forsake the Law upon pain of death, and caused the sacred books to be burnt wherever they could be found: and in these troubles the book of the Chronicles of the Kings of Israel was entirely lost. But upon recovering from this oppression, Judas Maccabæus gathered together all those writings that were to be met with, 2 Maccab. ii. 14. and in reducing them into order, part of the Prophecies of Isaiah, or some other Prophet, have been added to the end of the Prophecies of Zechariah; and the book of Ezra has been separated from the book of Chronicles, and set together in two different orders; in one order in the book of Ezra, received into the Canon, and in another order in the first book of Esdras. After the Roman captivity, the Jews for preserving their traditions, put them in writing in their Talmud, and for preserving their scriptures, agreed upon an Edition, and pointed it, and counted the letters of every sort in every book: and by preserving only this Edition, the antienter various lections, except what can be discovered by means of the Septuagint Version, are now lost; and such marginal notes, or other corruptions, as by the errors of the transcribers, before this Edition was made, had crept into the text, are now scarce to be corrected. The Jews before the Roman captivity, distinguished the sacred books into the Law, the Prophets, and the Hagiographa, or holy writings; and read only the Law and the Prophets in their Synagogues. And Christ and his Apostles laid the stress of religion upon the Law and the Prophets, Matt. vii. 12. xxii. 4. Luke xvi. 16, 29, 31. xxiv. 44. Acts xxiv. 14. xxvi. 22. Rom. iii. 21. By the Hagiographa they meant the historical books called Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Ezra, Nehemiah, and Esther, the book of Job, the Psalms, the books of Solomon, and the Lamentations. The Samaritans read only the Pentateuch: and when Jehosaphat sent men to teach in the cities, they had with them only the book of the Law; for the Prophecies now extant were not then written. And upon the return from the Babylonian captivity, Ezra read only the book of the Law to the people, from morning to noon on the first day of the seventh month; and from day to day in the feast of Tabernacles: for he had not yet collected the writings of the Prophets into the volume now extant; but instituted the reading of them after the collection was made. By reading the Law and the Prophets in the Synagogues, those books have been kept freer from corruption than the Hagiographa. In the infancy of the nation of Israel, when God had given them a Law, and made a covenant with them to be their God if they would keep his commandments, he sent Prophets to reclaim them, as often as they revolted to the worship of other Gods: and upon their returning to him, they sometimes renewed the covenant which they had broken. These Prophets he continued to send, till the days of Ezra: but after their Prophecies were read in the Synagogues, those Prophecies were thought sufficient. For if the people would not hear Moses and the old Prophets, they would hear no new ones, no not tho they should rise from the dead. At length when a new truth was to be preached to the Gentiles, namely, that Jesus was the Christ, God sent new Prophets and Teachers: but after their writings were also received and read in the Synagogues of the Christians, Prophecy ceased a second time. We have Moses, the Prophets, and Apostles, and the words of Christ himself; and if we will not hear them, we shall be more inexcusable than the Jews. For the Prophets and Apostles have foretold, that as Israel often revolted and brake the covenant, and upon repentance renewed it; so there should be a falling away among the Christians, soon after the days of the Apostles; and that in the latter days God would destroy the impenitent revolters, and make a new covenant with his people. And the giving ear to the Prophets is a fundamental character of the true Church. For God has so ordered the Prophecies, that in the latter days the wise may understand, but the wicked shall do wickedly, and none of the wicked shall understand, Dan. xii. 9, 10. The authority of Emperors, Kings, and Princes, is human. The authority of Councils, Synods, Bishops, and Presbyters, is human. The authority of the Prophets is divine, and comprehends the sum of religion, reckoning Moses and the Apostles among the Prophets; and if an Angel from Heaven preach any other gospel, than what they have delivered, let him be accursed. Their writings contain the covenant between God and his people, with instructions for keeping this covenant; instances of God's judgments upon them that break it: and predictions of things to come. While the people of God keep the covenant, they continue to be his people: when they break it they cease to be his people or church, and become the Synagogue of Satan, who say they are Jews and are not. And no power on earth is authorized to alter this covenant. The predictions of things to come relate to the state of the Church in all ages: and amongst the old Prophets, Daniel is most distinct in order of time, and easiest to be understood: and therefore in those things which relate to the last times, he must be made the key to the rest. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Isaac Newton (2005). Observations upon the Prophecies of Daniel, and the Apocalypse of St. John. Urbana, Illinois: Project Gutenberg. Retrieved October 2022, https://www.gutenberg.org/cache/epub/16878/pg16878-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org , located at https://www.gutenberg.org/policy/license.html.

Introduction concerning the Compilers of the books of the Old Testament

A Short History of the World, by H. G. Wells, is part of the HackerNoon Books Series. You can jump to any chapter in this book here . THE TEACHING OF JESUS THE TEACHING OF JESUS It was while Augustus Cæsar, the first of the Emperors, was reigning in Rome that Jesus who is the Christ of Christianity was born in Judea. In his name a religion was to arise which was destined to become the official religion of the entire Roman Empire. Now it is on the whole more convenient to keep history and theology apart. A large proportion of the Christian world believes that Jesus was an incarnation of that God of all the Earth whom the Jews first recognized. The historian, if he is to remain historian, can neither accept nor deny that interpretation. Materially Jesus appeared in the likeness of a man, and it is as a man that the historian must deal with him. He appeared in Judea in the reign of Tiberius Cæsar. He was a prophet. He preached after the fashion of the preceding Jewish prophets. He was a man of about thirty, and we are in the profoundest ignorance of his manner of life before his preaching began. Our only direct sources of information about the life and teaching of Jesus are the four Gospels. All four agree in giving us a picture of a very definite personality. One is obliged to say, “Here was a man. This could not have been invented.” But just as the personality of Gautama Buddha has been distorted and obscured by the stiff squatting figure, the gilded idol of later Buddhism, so one feels that the lean and strenuous personality of Jesus is much wronged by the unreality and conventionality that a mistaken reverence has imposed upon his figure in modern Christian art. Jesus was a penniless teacher, who wandered about the dusty sun-bit country of Judea, living upon casual gifts of food; yet he is always represented clean, combed and sleek, in spotless raiment, erect and with something motionless about him as though he was gliding through the air. This alone has made him unreal and incredible to many people who cannot distinguish the core of the story from the ornamental and unwise additions of the unintelligently devout. We are left, if we do strip this record of these difficult accessories, with the figure of a being, very human, very earnest and passionate, capable of swift anger, and teaching a new and simple and profound doctrine—namely, the universal loving Fatherhood of God and the coming of the Kingdom of Heaven. He was clearly a person—to use a common phrase—of intense personal magnetism. He attracted followers and filled them with love and courage. Weak and ailing people were heartened and healed by his presence. Yet he was probably of a delicate physique, because of the swiftness with which he died under the pains of crucifixion. There is a tradition that he fainted when, according to the custom, he was made to bear his cross to the place of execution. He went about the country for three years spreading his doctrine and then he came to Jerusalem and was accused of trying to set up a strange kingdom in Judea; he was tried upon this charge, and crucified together with two thieves. Long before these two were dead his sufferings were over. The doctrine of the Kingdom of Heaven, which was the main teaching of Jesus, is certainly one of the most revolutionary doctrines that ever stirred and changed human thought. It is small wonder if the world of that time failed to grasp its full significance, and recoiled in dismay from even a half apprehension of its tremendous challenges to the established habits and institutions of mankind. For the doctrine of the Kingdom of Heaven, as Jesus seems to have preached it, was no less than a bold and uncompromising demand for a complete change and cleansing of the life of our struggling race, an utter cleansing, without and within. To the gospels the reader must go for all that is preserved of this tremendous teaching; here we are only concerned with the jar of its impact upon established ideas. The Jews were persuaded that God, the one God of the whole world, was a righteous god, but they also thought of him as a trading god who had made a bargain with their Father Abraham about them, a very good bargain indeed for them, to bring them at last to predominance in the earth. With dismay and anger they heard Jesus sweeping away their dear securities. God, he taught, was no bargainer; there were no chosen people and no favourites in the Kingdom of Heaven. God was the loving father of all life, as incapable of showing favour as the universal sun. And all men were brothers—sinners alike and beloved sons alike—of this divine father. In the parable of the Good Samaritan Jesus cast scorn upon that natural tendency we all obey, to glorify our own people and to minimize the righteousness of other creeds and other races. In the parable of the labourers he thrust aside the obstinate claim of the Jews to have a special claim upon God. All whom God takes into the kingdom, he taught, God serves alike; there is no distinction in his treatment, because there is no measure to his bounty. From all moreover, as the parable of the buried talent witnesses, and as the incident of the widow’s mite enforces, he demands the utmost. There are no privileges, no rebates and no excuses in the Kingdom of Heaven. EARLY IDEAL PORTRAIT, IN GILDED GLASS, OF JESUS CHRIST IN WHICH THE TRADITIONAL BEARD IS NOT SHOWN But it is not only the intense tribal patriotism of the Jews that Jesus outraged. They were a people of intense family loyalty, and he would have swept away all the narrow and restrictive family affections in the great flood of the love of God. The whole kingdom of Heaven was to be the family of his followers. We are told that, “While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. Then one said unto him, Behold, thy mother and thy brethren stand with THE ROAD FROM NAZARETH TO TIBERIAS Photo: Fannaway And not only did Jesus strike at patriotism and the bonds of family loyalty in the name of God’s universal fatherhood and brotherhood of all mankind, but it is clear that his teaching condemned all the gradations of the economic system, all private wealth, and personal advantages. All men belonged to the kingdom; all their possessions belonged to the kingdom; the righteous life for all men, the only righteous life, was the service of God’s will with all that we had, with all that we were. Again and again he denounced private riches and the reservation of any private life. DAVID’S TOWER AND WALL OF JERUSALEM Photo: Fannaway “And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? And Jesus said to him, Why callest thou me good? there is none good but one, that is God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. And he answered and said unto him, Master, all these things have I observed from my youth. Then Jesus beholding him loved him, and said unto him, One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved; for he had great possessions. A STREET IN JERUSALEM Along such a thoroughfare Christ carried his cross to the place of execution Photo: Fannaway “And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the Kingdom of God! And the disciples were astonished at his words. But Jesus answered again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the Kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the Kingdom of God.” [ ] 2 Moreover, in his tremendous prophecy of this kingdom which was to make all men one together in God, Jesus had small patience for the bargaining righteousness of formal religion. Another large part of his recorded utterances is aimed against the meticulous observance of the rules of the pious career. “Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? He answered and said unto them, Well hath Isaiah prophesied of you hypocrites, as it is written, “This people honoureth me with their lips, “But their heart is far from me. “Howbeit in vain do they worship me, “Teaching for doctrines the commandments of men. “For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.” [ ] 3 It was not merely a moral and a social revolution that Jesus proclaimed; it is clear from a score of indications that his teaching had a political bent of the plainest sort. It is true that he said his kingdom was not of this world, that it was in the hearts of men and not upon a throne; but it is equally clear that wherever and in what measure his kingdom was set up in the hearts of men, the outer world would be in that measure revolutionized and made new. Whatever else the deafness and blindness of his hearers may have missed in his utterances, it is plain they did not miss his resolve to revolutionize the world. The whole tenor of the opposition to him and the circumstances of his trial and execution show clearly that to his contemporaries he seemed to propose plainly, and did propose plainly, to change and fuse and enlarge all human life. In view of what he plainly said, is it any wonder that all who were rich and prosperous felt a horror of strange things, a swimming of their world at his teaching? He was dragging out all the little private reservations they had made from social service into the light of a universal religious life. He was like some terrible moral huntsman digging mankind out of the snug burrows in which they had lived hitherto. In the white blaze of this kingdom of his there was to be no property, no privilege, no pride and precedence; no motive indeed and no reward but love. Is it any wonder that men were dazzled and blinded and cried out against him? Even his disciples cried out when he would not spare them the light. Is it any wonder that the priests realized that between this man and themselves there was no choice but that he or priestcraft should perish? Is it any wonder that the Roman soldiers, confronted and amazed by something soaring over their comprehension and threatening all their disciplines, should take refuge in wild laughter, and crown him with thorns and robe him in purple and make a mock Cæsar of him? For to take him seriously was to enter upon a strange and alarming life, to abandon habits, to control instincts and impulses, to essay an incredible happiness. . . . [ ] Matt. xii, 46-50. 1 [ ] Mark x, 17-25. 2 [ ] Mark vii, 1-9. 3 About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. H. G. Wells (2011). A Short History of the World. Urbana, Illinois: Project Gutenberg. Retrieved October 2022, from https://www.gutenberg.org/files/11870/11870-h/11870-h.htm This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org , located at https://www.gutenberg.org/policy/license.html .

THE TEACHING OF JESUS

THE BEGINNINGS, THE RISE, AND THE DIVISIONS OF CHRISTIANITY

CONSTRUCTIVE SOCIALISM

Crypto is making it easier for individuals and companies to support humanitarian causes. If anything the ongoing war in Ukraine has proven the need for a decentralized financial system that allows intercontinental transfers that shield anonymity and don’t involve third-parties. There have been plenty of individuals who have answered the financial call to support Ukraine and Ukrainians in that nation’s time of need. Some crypto industry leaders have stepped up to help out and provide humanitarian assistance as well. Here’s a few: ‘Binance Refugee Cards’ Crypto exchange Binance subsidizing a debit card for Ukrainians who have been displaced by the ongoing conflict. Those refugees who use an existing crypto address on the platform, who have verified their identity with local non-profit organizations and have applied for the “Binance Refugee Card,” have been eligible for a monthly $75 for three months in the platform’s stablecoin BUSD. The exchange also donated around $10 million through its “Charity Foundation” in February to aid children and families who fled Ukraine to neighboring countries. began Polkadot’s $5 Million Donation When Russia’s invasion began in February, it didn’t take long for the Ukrainian government to crypto donations. This saw funds trickle in quickly and seamlessly to help finance the war effort without them being tied up by third-party institutions like banks. Polkadot founder Gavin Wood issued a promise to Kyiv via Twitter: “If you post a DOT address I’ll personally contribute .” When the official Ukrainian government Twitter account responded stating, “We are now accepting Polkadot,” Wood made good on his promise. begin accepting $5m NEAR Launches Hackathon ‘For Ukraine’ Supported by Roketo These platforms’ hackathon was aimed at finding new solutions developed on the NEAR protocol. All the projects created within the framework aimed to assist both Ukraine and Ukrainian communities devastated by Russia’s aggression. NEAR also raised over $2 million in humanitarian aid for the country via the unchain fund on the platform. To motivate the hackers who took part to do their best, NEAR-based crypto streaming platform Roketo a $2,000 NEAR general prize and a $3,000 NEAR prize to the winners of the sponsored challenge. awarded Crystal Blockchain’s ‘Verified Ukraine Donations List’ It’s sad but it’s true, there are people out there who try to capitalize financially on all negative situations. That goes for the ongoing war as well. Crooks have set up fake wallets to plead the big-hearted global community for donations to “support the humanitarian effort in Ukraine,” or something along those lines. Crystal Blockchain has compiled a simple on its website so good Samaritans can donate with confidence. Sure it’s a simple gesture, but it goes a long way to getting funds to where they need to go to help out and gives peace of mind to anybody who digs deep. list Ankr Donates to ‘Top 7’ to Help Ukraine This charity initiative is providing trusted and hardworking volunteers with funds to support Ukranians affected by the ongoing conflict. Top 7 is a Ukraine-based platform that allows individuals and companies to donate to those on the ground who are able to distribute the funds quickly and efficiently to the places where they’re needed. Ankr, CryptoDiffer and MorningStar Ventures are just some of the many big names that have donated funds to this platform helping out. Donations are collected safely and transparently distributed to the trusted and efficient organizations. Surely the list of businesses and individuals committed to helping Ukraine will grow. Within the crypto industry as the technology evolves so will the tools to assist Kyiv in its struggle against Moscow. There’s plenty to be said of these crypto industry leaders who stepped up to the plate to do their best. But one thing’s for sure, we’re all rooting for this dark time to come to an end soon.

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