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Welcome!

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Please explain to me why you think r1a is a domainant haplogroup in Southcentral Asia.

You said that I was trying to dismiss r1a in Southcentral Asia by calling it a pocket. If you look at the map that is clearly what it is. There is a corridor from Russia to Southcentral Asia that ends in a "pocket" or "bubble" or round shaped geographical area, of which the center, where r1a actually reaches more than 50% is an extremely small area compared to the European R1a.

R1a is not a Dominant Haplogroup in Southcentral Asia. There are Tribal groups that have high percentages of R1a because they do not mix with other groups in the area. There are no countries in Southcentral Asia in which R1a reaches a much higher level than 20% except Kyrgyzstan. This article is written in such a way that would imply that R1a is a dominant Haplogroup in Southcentral Asia, when in reality, R1a only accounts for a small fraction of Southcentral Asian men.Jamesdean3295

Maternal origins of European Hunter Gatherers

This may be of some value in these articles....Genetic Discontinuity Between Local Hunter-Gatherers and Central Europe’s First Farmers (Found in Science Express)

Nonetheless, it is intriguing to note that 82% of our 22 hunter-gatherer individuals carried clade U . ...... Europeans today have moderate frequencies of U5 types, ranging from about 1-5% along the Mediterranean coastline to 5-7% in most core European areas, and rising to 10-20% in northeastern European Uralic-speakers. . .

Kant, nous, intellect

Hi Andrew, I'm not a Kant expert, in spite of my limited knowledge of his thoughts on reason. And I don't really have time to get into an in-depth discussion of intellect vs. mind vs. nous vs. reason. However, as I understand it, for the Greeks, nous was the highest possible metaphysical ideal or form, because it was pure form, and true knowledge for the Greeks was the knowledge that revealed the form that was represented in things. John Dewey wrote a great dictionary entry about nous in 1901:

Nous : Ger. Nus (K.G.); Fr. intelligence; Ital. nous. Reason, thought, considered not as subjective, nor as a mere psychic entity, but as having an objective, especially a teleological, significance.

We owe the term, as a technical one, to Anaxagoras. He felt the need of a special principle to account for the order of the universe and so, besides the infinity of simple qualities, assumed a distinct principle, which, however, was still regarded as material, being only lighter and finer than the others. To it, however, greater activity was ascribed, and it acted according to ends, not merely according to mechanical impact, thus giving movement, unity, and system to what had previously been a disordered jumble of inert elements. Plato generalized the nous of Anaxagoras, proclaiming the necessity of a rational (teleological) explanation of all natural processes, and making nous also a thoroughly immaterial principle. As the principle which lays down ends, nous is also the Supreme Good, the source of all other ends and aims; as such it is the supreme principle of all the ideas. It thus gets an ethical and logical connotation as well as a cosmological.

On the other hand, nous gets a psychological significance as the highest form of mental insight, the immediate and absolutely assured knowledge of rational things. (Knowledge and the object of knowledge are thus essentially one.) … In man, however, the νοῦς assumes a dual form: the active (νοῦς ποιητικός), which is free and the source of all man's insight and virtue that links him to the divine (θεωρειν), and the passive (νοῦς παθητικός), which includes thoughts that are dependent upon perception, memory -- experience as mediated through any bodily organ. The distinction (of Kant, but particularly as used by Coleridge) of REASON from UNDERSTANDING (q.v.) may, however, be compared with it, but the modern distinction of the subjective from the objective inevitably gives reason a much more psychological sense than nous possessed with the ancients.

The distinction between knowledge, or understanding, and reason in Kant therefore mirrors the distinctions between is and ought, or nature and freedom. Nikolas Kompridis similarly connects the knowledge/reason distinction to the discovery in Kant of practical reason's connection to possibility vs. experience:

The great innovation of Kant’s critical philosophy was to reconceive reason as spontaneously self-determining, or self-legislating, such that reason

frames for itself with perfect spontaneity an order of its own according to ideas to which it adapts the empirical conditions and according to which it declares actions to be necessary even though they have not taken place and, maybe, never will take place.

As distinct from the rule-governed activity of the understanding (whose rule-governed spontaneity is internally consistent with its concept), reason is a possibility-disclosing activity, proposing ends (‘‘ideas’’) that go beyond what is already given empirically or normatively. This much Kant already understood, if not fully appreciated, which is why he distinguished the possibility- disclosing activity of reason from the rule-governed acquisition and exercise of knowledge: ‘‘as pure self-activity ’’ reason ‘‘is elevated even above the understanding . . . with respect to ideas, reason shows itself to be such a pure spontaneity and that it far transcends anything which sensibility can provide it.’

(Nikolas Kompridis, "The Idea of a New Beginning: A romantic source of normativity and freedom" in Philosophical Romanticism, p.34, 47)

June 2013

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Valentino

Turned them into redirects. He clearly doesn't understand our policy on OR. He doesn't seem to understand genetics either. I've warned him on some copyvio. I think we need to post to his talk page more with warnings and advice, and if he ignores all those, then further action may be necessary (ask for a ban perhaps). Dougweller (talk) 10:12, 30 June 2013 (UTC)

what is redirect has to do with copy violation (J1c3 DIRECTED TO j-P58 for example, WHO DID I COPY RIGHT HERE), and what other copy violations are in Ishmaelites?I am dumbfounded. i HOPE YOU ENLIGHTEN ME AND DONT KEEP THE ALLEGED COPY RIGHT VIOLATIONS SECRET TILL THE 4TH OF JULYValentino2013 (talk) 08:02, 1 July 2013 (UTC)

Valentino you should ask Dougweller for details of the WP:COPYVIO, but perhaps read the policy first. This is not the same problem as the problems I have been trying to explain.--Andrew Lancaster (talk) 08:36, 1 July 2013 (UTC)

(edit conflict):Huh? You don' know who you are copying and pasting from? That's hard to understand. Read the links I gave you on your page about copyvio. You are directly copying from various sources. I put 2 of the sources in my last edit summary, and I will block you if you continue to do this. I have no idea about J1c3 as that's just a redirect, so can't be copyvio, but J-P58 has no sources that meet our criteria for reliability at WP:RS or WP:VERIFY. As for the other copyvio, you know where you are getting the material. Dougweller (talk) 08:56, 1 July 2013 (UTC)

Talkback

Dougweller (talk) 11:22, 1 July 2013 (UTC)

Talkback

Dougweller (talk) 13:06, 1 July 2013 (UTC)

Talkback

Dougweller (talk) 14:04, 1 July 2013 (UTC)

Valention2013 taken to ANI

He restored the copyvio again. Dougweller (talk) 16:32, 1 July 2013 (UTC)

Please comment on

Misplaced Pages talk:WikiProject Human Genetic History#Guidelines desperately needed. Thanks. Dougweller (talk) 13:21, 2 July 2013 (UTC)

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Holland

Hi, I'm wondering what made you believe that "inter Helinium ac Flevum" refers to an area between two river mouths at the North Sea, rather than one at the North Sea and one at what was previously Lake Flevo. Assuming Helinium refers to the North Sea and Flevum to Flevo (the central lake), wouldn't the sentence be correct the way it was before you rewrote it? Although I couldn't find anything in the reference either, I've found this page on the same website that contains the phrase "inter Helinium ac Flevum". I can't read Latin, but from what I can tell from Google translate it talks about "pool from the north".  thayts t  20:10, 5 July 2013 (UTC)

I'm by no means familiar with these texts, nor with the history, but when I see "Flevo" it means to me the lake that's now IJsselmeer. The reclaimed land from the IJsselmeer is also called Flevoland. But it could have been a fort too (in I think you mean Velsen), although no river discharges into the North Sea there. I'm also not sure if the IJ has ever been connected to the North Sea before the construction of the North Sea Canal (other than by the Zuiderzee). However, the whole North Holland peninsula could have been seen as part of the "island" rather than only the area between Brielle and Velsen. Interesting stuff!  thayts t  09:31, 6 July 2013 (UTC)

July 2013

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• of the term "common sense" and is the Latin translation of Aristotle's {{lang|gr|κοινὴ αἲσθησις}}).<ref>Aristotle, ''De Anima'', III, 1-2</ref> According to ], the common sense is an

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Policymic

Will you please take a look at the following thread and offer your opinion. A Quest For Knowledge (talk) 04:57, 7 July 2013 (UTC)

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Civilisation

On break but wanted to say that I think the 2 most important projects/subjects that deal with the issue of what constitutes a civilisation are archaeology and anthropology. Could you post to those projects please? Dougweller (talk) 20:18, 31 July 2013 (UTC)

Hey Andrew, thanks for your message. I'm not quite sure what to do about the topic, civilization is one of the topics that was central to anthropology in an early period and which then turned out not really to be an analytically viable concept so now its mostly conservative political scientists who use it to justify their own cultural hegemony. User:Maunus ·ʍaunus·snunɐw· 22:07, 3 August 2013 (UTC)

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August 2013

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Misesian economists

Andrew, I thank you for your measured and intelligent remarks from earlier, and I hope you continue to join discussion on Misplaced Pages pages related to Misesian economics/scholars in the future. I think my remarks were not nearly as clear and concise as they should been. Let me try to state my case again.

Misplaced Pages policy regarding fringe sources asserts that "ideas that depart significantly from the prevailing or mainstream view in its particular field" are fringe. Thus, even if you think the evidence I've presented to this point (which I would agree requires more research) is insufficient, am I right to think that you would agree that Misesian theory should be labeled as fringe and approached with the precautions outlined in WP:Fringe if it can be demonstrated that it "depart significantly from the ... mainstream view" of what constitutes the science of economics? Steeletrap (talk) 23:42, 6 August 2013 (UTC)

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A barnstar for you!

	The Tireless Contributor Barnstar
	I just hopped on to the article Common sense and was pleased to see how much you've developed it. Great work! —Tom Morris (talk) 10:08, 10 August 2013 (UTC)

1. Immanuel Kant, Critique of Pure Reason, trans. and eds Paul Guyer and Allen Wood (Cambridge: Cambridge University Press, 1997) p. 541.