Conservative Politics and Liberty

The life of Man must be defined as unalienably self-sovereign.

In a recent article in American Thinker, Bruce Walker wrote this piece of politically conservative observation:

"Seventy-five years ago this month, one of the most insidious laws in human history came into effect in Nazi Germany. The innocent sounding name was The Law for the Prevention of Hereditary Diseased Offspring. It was the ghastly pinnacle of an unholy theory of human eugenics. Darwinism -- not the Theory of Evolution, per se, but the sinister notion that natural selection made God superfluous -- liberated man from his obligation to treat fellow men as special creatures in a divinely ordered universe."

While Walker is correct in calling the law "insidious," and "the ghastly pinnacle" of eugenics, he demonstrates what is wrong with conservative epistemology, namely, the inability to see that political and social values and the virtues required to attain them must be values and virtues proper to Man--not to a God who is unattainable in life.

Men are never "liberated" from their "obligation to treat fellow men" as endowed with self-sovereignty. Whether or not God is "superfluous" can never be allowed to be part of the equation. The most avid atheists are often the most avid defenders of human rights, and they see no "divine" order in the universe.

What they see is the equality of creatures born with the unalienable right to life and liberty. The necessity of saying "liberty" ought to be superfluous itself, since the right to life necessitates the liberty necessary to live life as the rational animal. It is entirely superfluous to say "and the pursuit of happiness," for the same rationale.
However, it has come in handy in certain arguments with people who forget that the right to pursue one's happiness necessitates the liberty to achieve it.

It ought to be enough to simply say, "Until a man violates the rights--equal to his own, of other men--he has the right to libertarian life." Libertarian in this sense does not include the right to violate the rights of other men, which are equal in value by virtue of their unalienablity by right of birth.

Libertarian means specifically the ability to act with all the unalienable rights of birth with which Man is endowed by the nature of his metaphysical existence. That existence is defined as "the rational animal."

It can only be when a man has violated the equal rights of others that justice may require forfeiture of his libertarianism for a time, e.g., jail or prison or probation. In some cases of gross violation justice has required he forfeit his very life.

America's Founders were mostly Deists, no matter which denomination they attended. It was politically incorrect for public leaders not to attend a regular denomination such as Baptist or Episcopal, but there were some like Thomas Paine who managed to evade without even that constraint on his freedom. He had to flee America for France, literally for his safety and probably his life, in order to remove that constraint, until President Jefferson invited him back with a guarantee of his safety.

It is important to note America's Deist beginings because those Deists were more dedicated to worshiping God than were most of the commoners who followed established denominations. There is one and only reason for being able to say this: the Deists themselves said their devotion to the virtue of Reason and to the Rule of Law was precisely because they believed it was God himself who had endowed Man with that virtue.

Then He stepped back and allowed the nature he had created to run its course. A form of Darwinism one to two centuries before Darwin was born was part of the metaphysics of Deism. They believed God was superfluous only because He was willing to let the Reason He had provided them rule the affairs of the Men He had created as rational creatures.

Libertarian action translates into the value of being both free of coercion from others, and is non-coercion of others, for the purpose of furthering the pursuit of human life as well as one's own, through the virtue of Reason.

Yet, "when one speaks of a man's right to exist for his own sake, for his own rational self-interest, most people assume automatically that this means his right to sacrifice others." Ayn Rand; The Virtue of Selfishness: The Objectivist Ethics

The Law for the Prevention of Hereditary Diseased Offspring was ghastly because it used the power of government to choose the criteria set by a leader with a criminal mind, criteria for the sacrifice of others. Clearly Hitler's was not "rational" self-interest. Rational self-interest cannot be coercive or it is self-defeating and therefor non-rational.

But conservatives do not see that such men--Mao Tse Tung, Hitler, Mugabe, Stalin, Pol Pot--care nothing about whether or not God is superfluous. The only thing such men have ever cared about is power, and that is the power to control.

If it is insidious to find God superfluous, then America's Deists were insidious. Since that is not a word that can be used to describe them, Mr. Walker uses a "package deal" consisting of tying together the concepts of Hitler's policies with a disregard for God, as if God was anywhere in Hitler's thoughts. Corrupting or ignoring a "divinely ordered universe" was never a consideration for Hitler.

If Hitler had a devout belief in God, he would have continued his policies, believing as do Islamicists that what they do is in the name of God.

Neither Hitler nor the world's current Islamicists believe they are liberated from any obligation to "treat fellow men as special creatures in a divinely ordered universe." As a matter of fact, Islamicists believe that to continue the "divinely ordered universe" of Allah it is moral to martyr one's self in the destruction of those who actually see Allah--but not necessarily the Judeo-Christian God--as superfluous.

A supernatural God is superfluous for anyone who calls him or herself a naturalist, because in the cosmic scheme of the laws of nature, "nature's god" did not create existence.

The only "sinister notion" in natural selection is in the motives of men who refuse to accept individual sovereignty as the right of every human being, the selection by nature's god of the species of Man to be the one to obtain the virtue of rationality.

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Accounts from Here and There

On Art

When discussing his use of symbolism, or rather the lack thereof, Ernest Hemingway once said of The Old Man and the Sea, “If I made them good and true enough they would mean many things. The hardest thing is to make something really true and sometimes truer than true.” David Barry david@vueweekly.com

On Art that is "Truer than True"

"It is a common experience to observe that a particular painting—for example, a still life of apples—makes its subject “more real than it is in reality.” The apples seem brighter and firmer, they seem to possess an almost self-assertive character, a kind of heightened reality which neither their real-life models nor any color photograph can match. Yet if one examines them closely, one sees that no real-life apple ever looked like that." “ Ayn Rand;

Art and Cognition,” The Romantic Manifesto

On Evolution as Opposition to Faith

"Next year marks the 150th anniversary of the publication of Charles Darwin's "On The Origin Of Species." For some, this anniversary celebrates the high point of human liberation from stultifying religion and superstition, our freedom from past theological "delusions". For others, it is more complicated. The leading atheist Richard Dawkins, speaking of this God delusion, as he calls it, offers a succinct summary of Darwin's theory. But things aren't so simple. Scattered among the world's top scientists are those who do believe in a conscious intention behind nature's processes. I think of people such as Francis Collins, director of the Human Genome Project, and Professor Bill Phillips, winner of the Nobel Prize for Physics in 1997. The presence of such people poses awkward questions for the view that evolutionary theory and a sophisticated scientific brain lead inexorably towards atheism. There must be more to the so-called "science versus God" story than this." [italics added] John Lennox http://www.smh.com.au/news/opinion/why-not-every-scientist-worships-at-darwins-feet/2008/08/17/1218911450452.html

Perhaps the answer to the problem that "there must be more," is that science is not necessarily the catylist that propells a person into atheism. There are evolutionary theists out there, people who have a "sophisticated scientific brain," yet who harbor supernatural conditions for whatever happened; and simply believe that what did happen is that it was God, but not as the word of Man as written in the Bible describes the word of God. Who knows what perverse reasons men may have had for telling lies about the revelations they had from God. Or perhaps it is simply that the revelations they had were not understood as God wished them to be understood--in the minds of those who believe, that is. And the evolutionary theists is a mind that has faith.

The other explanation is to remember that atheism existed long before the theory of evolution, even though Lucretious is supposed to have been the first expositor of that theory. Not every one knew of the things Lucretius said. His epic poem "On the Nature of Things" was not re-discovered for centuries after atomism lost its place as the "world view" to the world view of St. Augustine. Atheism can just as easily--and more rationally be explained--as a rejection of faith and an embracing of reason unmarred by any touch of supernaturalism.

Book offers a New Interpretation of Philosopher
W.V. Quine's Views of Naturalism.

Paul A. Gregory, associate professor of philosophy at Washington and Lee, has written a book titled Quine's Naturalism: Language, Theory, and the Knowing Subject (Continuum Studies in American Philosophy), which offers a new interpretation of philosopher W.V. Quine's views of naturalism.According to Gregory, "Quine was the most important naturalistic philosopher of the 20th century and a major impetus for the recent resurgence of the view that empirical science is our best avenue to knowledge. His views, however, have not been well understood."To help in the understanding of Quine's views on language, knowledge and reality, Gregory offers new views and interpretations on Quine's naturalism, while at the same time defending it. Gregory says, "The naturalism/antinaturalism debate can be advanced only by acknowledging and critiquing the substantial theoretical commitments implicit in the traditional view." http://www.rockbridgeweekly.com/rw_article.php?ndx=11687

"There is a new atheism afoot in the marketplace of ideas,

and it presents a far more potent challenge to the Christian worldview than the atheism of former times, R. Albert Mohler argues in a new book.In “Atheism Remix: A Christian Confronts the New Atheism” (Crossway), Mohler engages the central arguments of four contemporary atheists, whom he calls “The Four Horseman of the Atheist Apocalypse:” Oxford University scientist Richard Dawkins, Tufts University philosopher Daniel Dennett, author Sam Harris and pundit Christopher Hitchens.Mohler, who serves as president of The Southern Baptist Theological Seminary, chose Dawkins, Dennett, Harris and Hitchens because “they are four figures who have especially come to embody the New Atheist movement.”

"The New Atheism promotes the development of a purely secular society, Mohler argues, a secularism that views the death of all religions as the expected natural progression of Darwinian naturalism. “I believe what we see in the rise of the New Atheism is something of the endgame of secularism,” Mohler said. http://www.towersonline.net/story.php?grp=news&id=543

Why the Theists Have Reason to Dislike Reductionist Metaphysics--
And Why Both are Wrong

"Personally, I find great comfort in believing that the murderer who escapes justice in this life still faces it in the next. I have a reason to love my neighbor beyond what I hope to get out of it. I have a purpose that transcends the mere physical and chemical reactions that make up my bodily functions. So, yes, not only do I believe there is a creator, I WANT there to be one. Without a creator; without a metaphysical or transcendent reality we are nothing more than those same physical and chemical reactions. Everything that is must be and everything that happens must happen. Everything follows from cause to effect, which in turn becomes the cause of the next effect. Our lives are no more than one long chain of necessary and predictable chemical reaction; the output of each reaction becoming the catalyst for the next. Every particle moves according to known or knowable physical laws. If we could map the location, orientation, direction and speed of every particle we could predict with 100 percent accuracy everything that will ever happen as a natural consequence of everything that has already happened. There is no room for chance. No randomness. No free will. No “real” life at all." [italics added] Chris Bergman http://www.dcourier.com/main.asp?SectionID=109&SubSectionID=701&ArticleID=58772

And Another Reason Theism is Wrong--
Morality Cannot Exist Without God?

"This is a "popular level" version (i.e., written for normal people, [ ] of the sort of argument that C.S. Lewis urged in various books and essays: the phenomenon of morality provides reason for believing in God.

"Darwin’s account of the origins of human morality is at once elegant, ingenious, and, I shall argue, woefully inadequate. In particular, that account, on its standard interpretation, does not explain morality, but, rather, explains it away. We learn from Darwin not how there could be objective moral facts, but how we could have come to believe—-perhaps erroneously—-that there are.
"Further, the naturalist, who does not believe that there is such a person as God, is in principle committed to Darwinism, including a Darwinian account of the basic contours of human moral psychology. I’ll use the term "evolutionary naturalism" to refer to this combination of naturalism and Darwinism. And so the naturalist is saddled with a view that explains morality away. Whatever reason we have for believing in moral facts is also a reason for thinking naturalism is false." TheCitizen.com http://www.thecitizen.com/~citizen0/node/30963

And Then We Have Morality Without God

"Why should an Atheist be moral, without a god to make him to do so? You may as well ask why he should use his head for something besides a mobile hat rack. Morality is a built-in condition of humanity; the moral tendency exists in just about everyone, barring psychopaths.

"The only difference between people is how they codify and rationalise this morality, and attempt to apply it in rational terms to the way they live. As well as being emotionally-led creatures, we're also afflicted, as a species, with a curiosity which would put cats to shame. This is what, in my opinion, ultimately leads to us assigning causes to things, whether through frustration at not knowing, as with Theism; or through reasoned and rational methods, as with science. It is also the foundation of reasoning and rationality; it's a great deal easier to find out how things work if you use a consistent system of thought, whether intentionally or not."

[by] Mike, EvilTeuf http://www.mwillett.org/atheism/moralsource.htm

Capitalism, 100B.C.

"David Brooks, the moderately conservative (Canadian-born) columnist and essayist of The New York Times, sounded absolutely smitten. Writing from China on the opening ceremony of the Beijing Olympics, he marvelled at the "mass conformity" of the event. The intricate performances, he said, were an expression of collectivism at its 21st century best, a precision-choreographed, high-tech vision "of a harmonious society," staged with thousands of performers, "in the context of China's miraculous growth."
"The ceremony drew from China's long history," he enthused, "but surely the most striking features were the images of the Chinese performers moving as one - drumming as one, dancing as one, sprinting in precise formations without ever stumbling or colliding."

"In the end, the defining factor here isn't individualism versus collectivism. We all work together and we all work alone. As an expression of voluntary choice, authentic collectivism occurs anywhere it is permitted - in an Israeli kibbutz, for example, or in an Amish community in Pennsylvania. The defining factor here is coercion.

"The relevant parable here was nicely recounted last year by author Hunter Lewis in his engaging little book, entitled Are the Rich Necessary? and subtitled Great Economic Arguments and How They Reflect Our Personal Values. Ancient Chinese annals, Mr. Lewis writes, record the controversial decision of a powerful emperor, Wudi (156-87 BC) to take a direct hand in running China's economy - by nationalizing key commodities (salt, iron and alcohol), by debasing the currency, by widespread expropriation of land.
Although highly imprudent to do so, one of Wudi's advisers, the legendary historian Sima Qian, published an assessment of the emperor's statist economic policies.
"What need is there for government directives?" Sima Qian wrote. "Each man has only to be left to utilize his own abilities and to exert his own strength to obtain what he wishes. Thus, when a commodity is very cheap, it invites a rise in price; when it is very expensive, it invites a reduction. When each person works away at his own occupation and delights in his own business, then - like water flowing downwards - goods will naturally flow forth ceaselessly day and night without having been summoned, and the people will produce commodities without having been asked. Does this not tally with reason? Is it not a natural result?" Report on Business.com Neil Reynolds http://www.theglobeandmail.com/servlet/story/LAC.20080829.RREYNOLDS29/TPStory/Business

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On the Nature of Things, by Lucretius: A World View

Atomism is incompatible with Judeo-Christian principles. It is because atomism views matter as independent of God that atomism was demoted by St. Augustine from the predominating world view, a view that held sway for nearly 1000 years. St. Augustine turned it into the skeptical position against theism
1) because atomism declares existence exists from eternity, and denies creation by a God; or
2) because atomism's justification for the cause-and-effect laws of nature are independent of control by a God. (Quentin Smith; " The Metaphilosophy of Naturalism"; http://www.philoonline.org/library/smith_4_2.htm

All men have a world view that for each, in some way, is his explanation of the meaning of existence, of the world. For those who have not "examined" his or her own world view, Ayn Rand defined that view as "sense of life, a pre-conceptual equivalent of metaphysics, an emotional, subconsciously integrated appraisal of man and of existence." “Philosophy and Sense of Life,” The Romantic Manifesto, 25 Whether a person has a world view, a sense of life, or a fully examined cosmology, it sets up the psychology of a his/her emotional responses and the nature of his/her character.

"He who does not know what the world is," wrote Marcus Aurelius, in "Meditations", "does not know where he is. And he who does not know for what purpose the world exists, does not know who he is, nor what the world is. But he who has failed in any one of these things could not even say for what purpose he exists himself." So it is true that some people--perhaps many people in the twenty-first century where the major metaphysical question seems to be, "How can I be sure?"--do not know "for what purpose he himself exists."

But having a world view is something that almost every man, woman, and child have described, only a few hundred years ago, when certainty was required for staying alive.

This concept of a world view is called "metaphysical cosmology," vs. a purely science-related cosmology that explains a physics-oriented world view. World views have been described as: "A [ ] set of presuppositions (or assumptions) which we hold (consciously or subconsciously) about the basic makeup of our world." (James Sire.) As: "A person's fundamental 'world outlook,' or life perspective." (borrowed from the German word "weltanschauung." http://www.religioustolerance.org/worldview.htm

You can even take a test to determine what your world view is. http://quizfarm.com/test.php?q_id=23320

"In the 5th century B.C., some Greeks reasoned that matter cannot be infinitely divisible, and they called the smallest particles in nature 'atoms.'' [ ] Many Greeks believed that atoms 'existed from eternity, for they had not been created.' Lucretius supposed, in like manner, that nothing is ever annihilated and that matter exists in the form of invisible atoms.

"The [atomists] supposed that life had developed out of a primeval slime, man as well as animals and plants. Man was a microcosm of the universe, for he contained every kind of atom. As this is the viewpoint of modern evolutionists, the reader may appreciate that Lucretius, not Darwin, has been the principal spokesman for evolution during the last two millennia.

"Lucretius (c.100-c.55BC), chief proponent of atomism, still offers the prevailing world view of reality. No less than twelve English translations of his poem "On the Nature of Things" are readily available in print, the most recent being published in 1995." http://www.commonsensescience.org/atomism.html

"On the Nature of Things," is a description of what Thomas Paine in 1794 in "The Age of Reason" referred to as "the obscene stories, the voluptuous debaucheries, the cruel and torturous executions, the unrelenting vindictiveness" of religion.

"It is a history of wickedness, that has served to corrupt and brutalize mankind;" Paine wrote, "and, for my part, I sincerely detest it, as I detest everything that is cruel."

So did Lucretius, and this is his telling of his world view, of Man's place in it, and of the evil influence of religion against the better judgments of men. This is only a very small part of it. Go to the link below the title information to see all of it, or search for other sources.

"Lucretius' scientific epic "De rerum natura" is considered a masterpiece of Epicurean philosophy. Epicurus taught that the world could be understood by reason and that religion only arouses unnecessary fear. Lucretius denounced popular beliefs in deities and supernatural creatures.

"As a poem, "De rerum natura" is remarkable [as] a lyrical presentation of what would otherwise be tedious information." "De rerum natura (On the Nature of Things): Introduction." Epics for Students. Ed. Marie Rose Napierkowski. Vol. 2. Detroit: Gale, 1998. eNotes.com. January 2006. 1 September 2008. http://www.enotes.com/de-rerum/

On the Nature of Things

By Titus Lucretius Carus (c.99-55 BCE)

Written 50 B.C.E Translated by William Ellery Leonard

http://classics.mit.edu/Carus/nature_things.html

pro·em noun
1 : preliminary comment : preface 2 : prelude

Mirriam-Webster Online

http://www.merriam-webster.com/

Part I
by Lucretitius
Proem

Mother of Rome, delight of Gods and men,
Dear Venus that beneath the gliding stars

Makest to teem the many-voyaged main
And fruitful lands- for all of living things
Through thee alone are evermore conceived,
Through thee are risen to visit the great sun-
Before thee, Goddess, and thy coming on,
Flee stormy wind and massy cloud away,
For thee the daedal Earth bears scented flowers,
For thee waters of the unvexed deep
Smile, and the hollows of the serene sky
Glow with diffused radiance for thee!
For soon as comes the springtime face of day,
And procreant gales blow from the West unbarred,
First fowls of air, smit to the heart by thee,
Foretoken thy approach, O thou Divine,
And leap the wild herds round the happy fields
Or swim the bounding torrents.
Thus amain, Seized with the spell, all creatures follow thee
Whithersoever thou walkest forth to lead,
And thence through seas and mountains and swift streams,
Through leafy homes of birds and greening plains,
Kindling the lure of love in every breast,
Thou bringest the eternal generations forth,
Kind after kind.
And since 'tis thou alone
Guidest the Cosmos,
and without thee naught
Is risen to reach the shining shores of light,
Nor aught of joyful or of lovely born,
Thee do I crave co-partner in that verse
Which I presume on Nature to compose
For Memmius mine, whom thou hast willed to be
Peerless in every grace at every hour-
Wherefore indeed, Divine one, give my words
Immortal charm. Lull to a timely rest
O'er sea and land the savage works of war,
For thou alone hast power with public peace
To aid mortality; since he who rules
The savage works of battle, puissant Mars,
How often to thy bosom flings his strength
O'ermastered by the eternal wound of love-
And there, with eyes and full throat backward thrown,
Gazing, my Goddess, open-mouthed at thee,
Pastures on love his greedy sight, his breath
Hanging upon thy lips. Him thus reclined
Fill with thy holy body, round, above!
Pour from those lips soft syllables to win
Peace for the Romans, glorious Lady, peace!
For in a season troublous to the state
Neither may I attend this task of mine
With thought untroubled, nor mid such events
The illustrious scion of the Memmian house
Neglect the civic cause.
Whilst human kind
Throughout the lands lay miserably crushed
Before all eyes beneath Religion- who
Would show her head along the region skies,
Glowering on mortals with her hideous face-
A Greek it was who first opposing dared
Raise mortal eyes that terror to withstand,
Whom nor the fame of Gods nor lightning's stroke
Nor threatening thunder of the ominous sky
Abashed; but rather chafed to angry zest
His dauntless heart to be the first to rend
The crossbars at the gates of Nature old.
And thus his will and hardy wisdom won;
And forward thus he fared afar, beyond
The flaming ramparts of the world, until
He wandered the unmeasurable All.
Whence he to us, a conqueror, reports
What things can rise to being, what cannot,
And by what law to each its scope prescribed,
Its boundary stone that clings so deep in Time.
Wherefore Religion now is under foot,
And us his victory now exalts to heaven.
I know how hard it is in Latian verse
To tell the dark discoveries of the Greeks,
Chiefly because our pauper-speech must find
Strange terms to fit the strangeness of the thing;
Yet worth of thine and the expected joy
Of thy sweet friendship do persuade me on
To bear all toil and wake the clear nights through,
Seeking with what of words and what of song
I may at last most gloriously uncloud
For thee the light beyond, wherewith to view
The core of being at the centre hid.
And for the rest, summon to judgments true,
Unbusied ears and singleness of mind
Withdrawn from cares; lest these my gifts, arranged
For thee with eager service, thou disdain
Before thou comprehendest:
since for thee I prove the supreme law of Gods and sky,
And the primordial germs of things unfold,
Whence Nature all creates, and multiplies
And fosters all, and whither she resolves
Each in the end when each is overthrown.
This ultimate stock we have devised to name
Procreant atoms, matter, seeds of things,
Or primal bodies, as primal to the world.
I fear perhaps thou deemest that we fare
An impious road to realms of thought profane;
But 'tis that same religion oftener far
Hath bred the foul impieties of men:
As once at Aulis, the elected chiefs,
Foremost of heroes, Danaan counsellors,
Defiled Diana's altar, virgin queen,
With Agamemnon's daughter, foully slain.
She felt the chaplet round her maiden locks
And fillets, fluttering down on either cheek,
And at the altar marked her grieving sire,
The priests beside him who concealed the knife,
And all the folk in tears at sight of her.
With a dumb terror and a sinking knee
She dropped; nor might avail her now that first
'Twas she who gave the king a father's name.
They raised her up, they bore the trembling girl
On to the altar- hither led not now
With solemn rites and hymeneal choir,
But sinless woman, sinfully foredone,
A parent felled her on her bridal day,
Making his child a sacrificial beast
To give the ships auspicious winds for Troy:
Such are the crimes to which Religion leads.
And there shall come the time when even thou,
Forced by the soothsayer's terror-tales, shalt seek
To break from us.
Ah, many a dream even now
Can they concoct to rout thy plans of life,
And trouble all thy fortunes with base fears.
I own with reason: for, if men but knew
Some fixed end to ills, they would be strong
By some device unconquered to withstand
Religions and the menacings of seers.
But now nor skill nor instrument is theirs,
Since men must dread eternal pains in death.
For what the soul may be they do not know,
Whether 'tis born, or enter in at birth,
And whether, snatched by death, it die with us,
Or visit the shadows and the vasty caves
Of Orcus, or by some divine decree
Enter the brute herds, as our Ennius sang,
Who first from lovely Helicon brought down
A laurel wreath of bright perennial leaves,
Renowned forever among the Italian clans.
Yet Ennius too in everlasting verse
Proclaims those vaults of Acheron to be,
Though thence, he said, nor souls nor bodies fare,
But only phantom figures, strangely wan,
And tells how once from out those regions rose
Old Homer's ghost to him and shed salt tears
And with his words unfolded Nature's source.
Then be it ours with steady mind to clasp
The purport of the skies- the law behind
The wandering courses of the sun and moon;
To scan the powers that speed all life below;
But most to see with reasonable eyes
Of what the mind, of what the soul is made,
And what it is so terrible that breaks
On us asleep, or waking in disease,
Until we seem to mark and hear at hand
Dead men whose bones earth bosomed long ago.

Any variation in this publication of "On the Nature of Things" that varies from Latin hexameter verse, in which each line has six "feet," or units of rhythm, is purely accidental, and the fault of the copy/paste procedure allowed by the copyright from the website listed above.