Αυτή είναι η Λιμπρυβόξη σημερινή, όλοι οι Λιμπρυβόξης σημερινές είναι στον κοινό δημοσιασμό, για περισσότερες δημοσιασμότητες ή για να παίρνεις, please visit LibriVox.org. Η Λιμπρυβόξης σημερινή και αμφιλήθηκε και was imprisoned for years by the highest authorities of that church. Her sole crime was that of loving God. The ground of her offense was found in her supreme devotion and unmeasured attachment to Christ. When they demanded her money and estate, she gladly surrendered them, even to her improvement. But it availed nothing. The crime of loving Him in whom her whole being was absorbed never could be medicated or forgiven.  From a human standpoint it is a sublime spectacle to see a solitary woman subvert all the machinations of kings and courtiers, love to scorn all the malignant engineer of the papal inquisition and silence and confound the pretensions of the most learned divine. She not only saw more clearly the sublime truths of our most holy Christianity, but she asked in the clearest and most beautiful sunlight while they gropped in darkness. She grasped with ease the deepest and sublime truths of Holy Read while they were lost in the mazes of their own profound ignorance. One distinguished divine was delighted to see at her feet. At first he heard her with distrust, then with admiration. Finally he opened his heart to the truth and stretched forth his hand to be led by this saint of God into the holy of holiest where she dwelt. We allude to the distinguished Archbishop Fenelon, whose sweet spirit and charming writings have been a blessing to every generation following him. We offer no word of apology for publishing in the autobiography of Madame Keon those expressions of devotion to her church that found vent in her writings. She was a true Catholic when Protestantism was in its infancy. There I can be no doubt that God, by a special interposition of his providence, caused her to commit her life so minutely to writing. The duty was enjoined upon her by her spiritual director whom the rules of her church made it obligatory upon her to pay. It was written while she was incarcerated in the cell of a lonely prison, the same always providence preserved from destruction. We have not a shadow of doubt that it is destined to accomplish tenfold more in the future than it has accomplished in the past. Indeed, the Christian work is only beginning to understand and appreciate it, and the hope and prayer of the publisher is that thousands may, through its instrumentality, be brought into the same intimate communion and fellowship with God that was so richly enjoyed by Madame Keon, and of introduction, volume 1, chapter 1 of the autobiography of Madame Keon. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The autobiography of Madame Keon by Jean Keon, volume 1, chapter 1. There were missions of importance in the form and narration of my life. I willingly comply with your desire in giving you a more circumstantial relation, though the labor seems rather painful, as I cannot use much study or reflection. My earnest wish is to paint in true colors the goodness of God to me and the depth of my own ingratitude. But it is impossible, as numerous little circumstances have escaped my memory. You are also unwilling, I should give you a minute account of my sins. I shall, however, try to live out as few faults as possible. I depend on you to destroy it, when your soul had drawn those spiritual advantages which God intended, and for which purpose I am willing to sacrifice all things. I am fully persuaded of his designs toward you as well for the sanctification of others as for your own sanctification. Let me assure you, this is not attained safe through pain, wariness and labor, and it will be reached by a path that will wonderfully disappoint your expectations. Υπάρχει καλύτες, αν βρίσκοντας, ότι ειναι καλύτερα στο μόνο που ο Θεός καταφέρει την καλύτερη δύσκολη, θα ειναι βασικοί, καλύτερα στους δυσκολασμούς ή δυσκολασμούς. Υπάρχει καλύτερη δυσκολασμούς, γιατί όταν ειναι καλύτερα να διεθνεί, καλύτερα στους δυσκολασμούς ή δυσκολασμούς ή δυσκολασμούς ή colds. Με αυτό스�ρε την σχέση στον ΜΡΙΣ Wow, για να μπορείς να συμφωνήσεις το σύστημα του αυτήν την μορφή και να δουλεύεις τις συμφωνίες του Θεού, να δημιουργήσεις τις μορφές, αλλά να δημιουργήσεις από τη δασκότηση σε έναν σύστημα του αυτήν τη δημιουργία, που θυμόνουν εσάς τους Λόγους Κανσελούς και που μπορούν να δημιουργήσεις τις προστάσεις, και να δημιουργήσεις ότι they have attained that divine wisdom from the eyes of all who live in self and are enveloped in their own works, who, by a lively genius and elevated faculties, mount up to heaven and think to comprehend the height and depth and length and breadth of God. This divine wisdom is unknown even to those who pass in the world for persons of extraordinary illumination and knowledge, to whom then is she known and who can tell us any tidings concerning her, destruction and death assure us that they have heard with their ears of her fame and renown. It is then in dying to all things and in being truly lost to them, passing forward into God and existing only in him that we attain to some knowledge of the true wisdom. Oh how little are her ways known and her dealings with your most chosen servants. Scars do we discover anything thereof but surprise at the dissimilitude between the truth we thus discover and our former ideas of it. We cry out with saying Paul. Oh the depth of the knowledge and wisdom of God, how unsearchable are his judgments and his ways past finding out. The Lord Judgment note of things as meant to who call good evil and evil good and account that as righteousness which is a dominable in his side and which according to the prophet he regards as filthy rags. He will enter into strict judgment with these self-rages and they shall like the Pharisees be rather subjects of his wrath than objects of his love or inheritors of his rewards. Does not Christ himself assure us that except our righteousness exceed that of the scribes and Pharisees we shall in no case enter into the kingdom of heaven and which of us even approaches them in righteousness? Or if we live in the practice of virtues, though much inferior to theirs, are we not tenfold more ostentatious? Who is not pleased to behold himself rages in his own eyes and in the eyes of others? Or who is it doubts that such ragesness is sufficient to please God? Yet we see the indignation of our Lord manifested against such. He who was the perfect pattern of tenderness and meekness such as flowed from the depth of the heart and not that affected meekness which under the form of a dove hikes the hawk's heart. He appears severe only to these self-rages people and he publicly dishonored them. In what strange colors does he represent them while he beholds the poor sinner with mercy, compassion and love and declares that for them only he has come, that it was the sick who needed the physician and that he came only to save the lost sheep of the house of Israel. O thou source of love, thou dost indeed seem so jealous of the salvation that you have purchased that thou dost prefer the sinner to the righteous. The poor sinner beholding himself vile and wretched is in a manner constrained to detest himself and finding his state so horrible casts himself in his desperation into the arms of his savior and plunges into the healing fountain and comes forth white as wool. Then confounded at the review of his disordered state and overflowing with love for him having alone the power had also the compassion to save him. The excess of his love is proportioned to the enormity of his crimes and the fullness of his gratitude to the extent of the depth remitted. The self-rages relying on the many good works he imagines he has performed seems to hold salvation in his own hand and considers heaven as a just reward for his merits. In the bitterness of his zeal he exclaims against all sinners and represents the gates of mercy as barred against them and heaven as a place to which they have no claim. What need have such self-rages persons of a savior? They are already burdened with the load of their own merits. Oh how long they bear the flattering load, while sinners, divested of everything, fly rapidly on the wings of faith and love into their savior's arms who freely bestows on them that which she has so freely promised. How full of self-love are the self-rages and how void of the love of God they esteem and admire themselves in their works of righteousness which they suppose to be a founding of happiness.  Meanwhile the poor sinner Magdalene is burdened because she loves much and her faith and love are accepted as righteousness. The inspired Paul, who so well understood these great truths and so fully investigated them, assure us that the faith of Abraham was imputed to him for righteousness. This is truly beautiful for it is certain that all of that holy patriarch's actions were strictly righteous yet not seeing them as such and being devoid of the love of them and divested of selfishness. His faith was founded on the coming Christ. He hopped in him even against hope itself and this was imputed to him for righteousness. In John chapter 41 verses 18-22 A pure symbol and genuine righteousness rode by Christ and not a righteousness rode by himself and regarded as of himself. You may imagine this is a digression white of the subject but at least insensibly to it. This shows that God accomplishes his work either in converted sinners whose past iniquities serve as a counter-poise to their elevation or in persons whose self-ragesness he destroys by totally overthrowing the proud building they had reared on a sandy foundation instead of the rock Christ. The establishment of all these ends which he proposed in coming into the world is affected by the apparent overthrow of that very structure which in reality he would erect by means which seemed to destroy his church. He establishes it. How strangely does he found the new dispensation and give it his sanction. The legislator himself is condemned by the learn and great as a mal-factor and dies an ignominious death or that we fully understood how very opposite our self-rages is to the design of God. It will be a subject for endless humiliation and we shall have a natural distrust in that which at present constitutes the whole of our dependence. From a just love of his supreme power an arrages jealousy of mankind who adrips you to each other the gifts he himself bestow upon them, it pleases him to take one of the most unworthy of the creation to make known the fact that his graces are the effects of his will not the fruits of our merits. It is the property of his wisdom to destroy what is proudly built and to build what is destroyed, to make use of weak things to confound the mighty and to employ in his service such as appear vile and contemptible. This he does in a manner so astonishing as to render them the objects of the scorn and contempt of the world. It is not to draw public appropriation upon them that he makes them instrumentally the salvation of others but to render them the objects of they dislike and the subjects of their insults. As you will see in this life you have enjoined upon me to write. End of chapter 1, volume 1. Volume 1, chapter 2 of the autobiography of Madame Keon. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. The autobiography of Madame Keon by Jean Keon. Volume 1, chapter 2. I was born on April 18, 1648. My parents, particularly my father, were extremely pious but to him it was a manner heritatory. Many of his forefathers were saints. My mother in the eighth month was accidentally frightened which caused an abortion. It is generally imagined that a child born in that month cannot survive. Indeed, I was so excessively ill immediately after my birth that all about me disparate of my life and were apprehensive I should die without baptism. Perceiving some signs of vitality they ran to acquaint my father who immediately brought a priest but on entering the chamber they were told those symptoms which had raised their hopes were only expiring struggles and all was over. I had no sooner shown signs of life again than I again relapsed and remained so long in an uncertain state that it was some time before they could find a proper opportunity to baptize me. I continued very unhealthy until I was two and a half years old when they sent me to the Covent of the Erselins where I remained a few months. On my return my mother neglected to pay due attention to my education. She was not fond of daughters and abandoned me wholly to the care of servants. Indeed, I should have suffered severely from their inattention to me had not an all watchful providence being my protector. For through my liveliness I met with various accidents. I frequently fell into a deep vault that held our firewood however I always escaped unheard. The Duchess of Mount Benson came to the Covent of the Benedictines when I was about four years old. A great friendship for my father and obtain his permission that I should go to the same Covent. She took peculiar delight in my sportiveness and certain sweetness in my external deportment. I became her constant companion. I was guilty of frequent and dangerous irregularities in this house and committed serious faults. I had good examples before me and being naturally well inclined I followed them when they were known to turn me aside. I loved to hear God spoken of to be a church and to be dressed in a religious garb. I was told of terrors of hell which I imagined was intended to intimidate me as I was exceedingly lively and full of a little petulant vivacity which they called wheat. The succeeding night I dream of hell though I was so young time has never be able to efface the frightful ideas impressed upon my imagination. All appear horrible darkness where souls were punished and my place among them was pointed out. At this I wept bitterly and cried, Oh my God, if they would have mercy upon me and spare me yet a little longer I will never more offend thee and thou dist all Lord in mercy her can undo my cry and pour upon me strength and courage to serve thee in an uncommon manner for one of my age. I wanted to go privately to confession but being little the mistress of the borders carried me to the priest and stayed with me while I was hurt. She was much astonished when I mentioned that I had suggestions against the faith and the confessor began to laugh and inquire what they were.  After confession my heart glowed with a kind of fervor and at one time I felt a desire to suffer martyrdom. The good girls of the house to amuse themselves and to see how far this growing fervor would carry me desired me to prepare for martyrdom. I found great fervency and delight in prayer and was persuaded that this ardour which was as new as it was pleasing was a proof of God's love. This inspired me with such courage and resolution that I earnestly besought them to proceed that I may thereby enter into His sacred presence but was not there not late in hypocrisy here? Did I not imagine that it was possible they will not kill me and that I will have the merit of martyrdom without suffering it? Indeed, it appeared there was something of this nature in it. Being placed kneeling on a cloth spread for the purpose and seeing behind me a large short lifted up which they had prepared to try how far my ardour would carry me I cried HOLD! It is not right I should die without first obtaining my father's permission. I was quickly abrated with having said this that I might escape and that I was no longer a martyr I continue long since consulate I would receive no comfort something inwardly reproved me for not having embraced that opportunity of going to heaven when it rested altogether on my choice.  On my return my mother, having a maid in whom she placed confidence left me again to the care of the servants. It is a great fault of which mothers are guilty when under pretexts of external devotions or other engagements they suffer their daughters to be absent from them. I forbear not condemning that a just partiality with which parents treat some of their children. It is frequently productive of divisions in families and even the ruin of some. In partiality by uniting children's hearts together lays the foundation of lasting harmony and unanimity. I would were able to convince parents and all who have the care of youth of the great attention they require and how dangerous it is to let them be for any length of time from under their eye or to suffer them to be without some kind of employment. This negligence is the ruin of multitudes of girls. How greatly it is to be lamented that mothers who are inclined to piety should pervert even the means of salvation to their destruction. Commit the greatest irregularities while apparently pursuing that which should produce the most regular and circumspect conduct. That's because they experience certain gains in prayer they would be all day long at church. Meanwhile, their children are running to destruction. We glorify God most when we prevent what may offend Him. What must be the nature of that sacrifice which is the occasion of sin? God should be served in His own way. Let the devotion of mothers be regulated so as to prevent their daughters from straying. Treat them as sisters, not as slaves, appear pleased with their little amusements. The children would delight then in the presence of their mothers instead of avoiding it. If they find so much happiness with them, they will not dream of seeking it as well. Mothers frequently deny their children any liberties. Like birds constantly confined to a cage they no sooner find means of escape than off they go, never to return. In order to render them tame and docile, when young, they should permit it sometimes to take wing. But as they fly is weak and closely watched, it is easy to retake them when they escape. Little fly gives them the habit of naturally returning to their cage which becomes an agreeable confinement. I believe young girls should be treated in a manner something similar to this. Mothers should indulge them in an innocent liberty but should never lose sight of them. To guard the tender minds of children from what is wrong, much care should be taken to employ them in agreeable and useful matters. They should not be loaded with food they cannot relish. Milk sweet to babies should be administered to them, not strong meat which may so discuss them that when they arrive at an age when it will be proper nourishment, they will not so much as taste it. Every day they should be obliged to eat a little in some good book, spend some time in prayer which must be suited rather to steer the affections than for meditation. Or where this method of education pursuit, how spittily would many irregularities cease? These daughters becoming mothers would educate their children as they themselves had been educated. Parents should also avoid showing the smallest partiality in the treatment of their children. It begets a secret jealousy and hatred among them which frequently augments with time and even continues until death. How often do we see some children, the idols of the house, behaving like absolute tyrants, treating their brothers and sisters as so many slaves according to the example of father and mother? And it happens many times that the favor proves a scorch to the parents while the poor despise and hated ones become the consolation and support. My mother was very defective in the education of her children. She suffered me whole days from her presence in company with the servants whose conversation and example were particularly hurtful to one of my disposition. My mother's heart seemed wholly sender in my brother. I was cursedly ever favor with the smallest instance of her tenderness or affection. I therefore voluntarily absented myself from her. It is true that my brother was more amiable than I but the excess of her fondness for him made her blind even to my outward good qualities. It served only to discover my faults which would have been trifling had proper care been taken of me. And of chapter 2, volume 1. Volume 1, chapter 3 of the autobiography of Madame Keon. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The autobiography of Madame Keon by Jean Keon. Volume 1, chapter 3 My father loved me tenderly and seeing how little my education was attended to, but he sent me to a convent of the Ursulins. I was near 7 years old. In this house were two half sisters of mine, the one by my father, the other by my mother. My father placed me under his daughter's care. A person of the great capacity was insulted piety excellently qualified for the instruction of youth. This was a singular dispensation of God's providence and love toward me and proved the first means of my salvation. She loved me tenderly and her affection made her discover in me many amiable qualities that had implanted in me. She endeavored to improve these good qualities and I believe that had I continued in such careful hands I should have acquired as many virtuous habits as I afterward contracted evil ones. This good sister employed her time in instructing me in piety and in such branches of learning as were suitable to my age and capacity. She had good talents and improved them well. She was frequent in prayer and her faith was as great as that of most persons. She denied herself every other pleasure with me and to instruct me. Such was her affection for me that it made her find more pleasure with me than anywhere else. If I made her agreeable answers though more from chance than from judgment she thought herself well-ped for all her labor. Under her care I soon became mistress of most studies suitable for me. Many grown persons of rank could not have answered the questions. As my father often sent for me desiring to see me at home I found at one time the Queen of England there. I was near eight years of age. My father told the Queen's confessor that if he wanted a little amusement he might entertain himself with me. She tried me with several very difficult questions to which I returned such pertinent answers that she carried me to the Queen and said Your Majesty must have some diversion with this child. She also tried me and was so well pleased with my lively answers and my manners that she demanded me of my father with no small opportunity. She assured him that she would take particular care of me, design me for maid of honour to the princes. My father resisted. Doubtless it was God who caused this refusal and thereby turned off the stroke which might have probably intercepted my salvation. Being so weak how could I have withstood the temptations and distractions of a court? I went back to the Erselins where my good sister continued her affection. But as she was not the mistress of the borders and I was obliged sometimes to go along with them I contracted bad habits. I became addicted to lying, pivishness and indivotion passing whole days without thinking on God who watched continually over me as the sequel will manifest. I did not remain long under the power of such habits because my sister's care recovered me. I loved much to hear of God, was not wary of church, loved to pray, had tenderness for the poor and the natural dislike for persons whose doctrine was judged unsound. God has always continued to me this grace in my greatest infetalities. There was at the end of the garden connected with this convent, a little chapel dedicated to the child Jesus. To this I betook myself for devotion and for some time carrying my breakfast thither every morning I hid it all behind this image. I was so much a child that I thought I made a considerable sacrifice in depriving myself of it. Delicate in my choice of food I wished to mortify myself but found self-love still too prevalent to submit to such mortification. When they were cleaning out this chapel they found behind the image what I had left there and presently guessed that it was I. They had seen me every day going thither. I believed that God, who lets nothing pass without a recombence, soon reward me with interest for this little infantine devotion. I continued some time with my sister where I retained the love and fear of God. My life was easy. I was educated agreeably with her. I improved much while I had my health but very often I was sick and seized with malities as certain as they were uncommon. In the evening well, in the morning swell and full of bluish marks symptoms of a favor which soon followed.  I was rendered exceedingly weak.  Though she led a good life she had not a talent for the education of children. At first she caressed me but all her caresses made no impression upon my heart. My other sister did more with a look than she with either caresses or threatenings. As she saw that I loved her not so well she changed to rigorous treatment. She would not allow me to speak to my other sister when she knew I had spoken to her. She had me whipped or beat me herself. I could no longer hold out against severe usage and therefore requited with apparent ingratitude all the favors of my parental sister going no more to see her. But this did not hinder her from giving me marks of her usual goodness in the severe malady just mentioned. She kindly construed my ingratitude to be owing to my fear of chastisement rather than to abut her. Indeed, I believe this was the only instance in which fear of chastisement operated so powerfully upon me. From that time I suffered more in occasioning pain to the one I loved than in suffering myself at their hand. Thou knowest, O my beloved, that it was not the dread of thy chastisements that sunk so deep, either into my understanding or my heart. It was the sorrow for offending thee which ever constituted the whole of mighty stress which was so great. I imagine if there were neither heaven nor hell I should always have retained the same fear of displeasing thee. Thou knowest that after my faults when in forgiving mercy thou were pleased to visit my soul, thy caresses were a thousand-fold more insupportable than thy road. My father, being informed of all that past, took me home again. I was nearly ten years of age. I stayed only a little while at home and none of the order of Saint Dominique of a great family, one of my father's intimate friends solicited him to place me in her combat. She was the prioress and promised she would take care of me and make me lodge in her room. But this lady had conceived a great affection for me. She was so taken up with her community in its many troublesome events that she was not at liberty to take much care of me. I had the chicken box which made me keep to my bed three weeks in which I had very bad care. Though my father and mother thought I was under excellent care, the ladies of the house had such a dread of the small box as they imagined mine to be that they would not come near me. I passed almost all the time without seeing anybody. A lay sister who only brought me a allowance of diet at the set hours immediately went off again. I providentially found the Bible and having both a fondness for eating and a happy memory, I spent whole days in reading it from morning to night. I learned entirely the historical part yet I was really very unhappy in this house. The other boarders, being large girls, distressed me with grievous persecutions. I was so much neglected as to food that I became quite emaciated. End of chapter 3, volume 1. Volume 1, chapter 4 of the autobiography of Madame Keon. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The autobiography of Madame Keon by Jean Keon. Volume 1, chapter 4. After about 8 months, my father took me home. My mother kept me more with her beginning to have a higher regard for me than before. She still preferred my brother, everyone spoke of it. Even when I was sick and there was anything I liked, he demanded. It was taken from me and given to him and he was in perfectly good health. One day he made me mount the top of the coach then threw me down. By the fall I was very much bruised. At other times he beat me. But whatever he did, however wrong it was winged at, all the most favorable construction was put upon it. This soured my temper. I had little disposition to do good saying I was never the better for it. It was not then for the alone of God that I did good since I ceased to do it when it met not with such a reception from others as I wanted. Had I known how to make a right use of this thy crucifying conduct I shall have made a good progress. Far from turning me out of the way it would have made me turn more holy to thee. I looked with jealous eyes on my brother seeing the difference between him and me. Whatever he did was considered well but if there were a blame it fell on me. My stepsisters by the mother gained her goodwill by caressing him and persecuting me. True I was bad. I relapsed into my former faults of lying and pivishness. With all these faults I was very tender and charitable to the pool. I prayed to God assitiously love to hear anyone speak of him and to read good books. I doubt not that you will be amazed at such a series of inconsistencies but what succeeds will surprise you yet more when you see this manner of acting gain ground with my years. As my reason ripened it was so far from correcting this irrational conduct. Seeing grew more powerful in me. Oh my God, thy grace seemed to be redouble in proportion to the increase of my ingratitude. It was with me as with the city besieged. Thou didst surround my heart and I only studied to defend myself against thy attacks. I raised fortifications about the wretched place adding every day to the number of my iniquities to prevent the taking it. When there was an appearance of thy becoming victorious over this ungrateful heart I raised a counter battery and threw up ramparts to keep off thy goodness and to hinder the course of thy grace. None other could have conquered than thyself. I cannot bear to hear it said we are not free to resist grace. I have had too long and fatal an experience of my liberty. I closed up the avenues of my heart that I might not so much as hear that secret voice of God which was calling me to himself. I have indeed from tenderest youth passed through a series of grievances either by malities or by persecutions. The gear to whose care my mother left me in arranging my hair used to beat me and did not make me turn it except with rage and blows. Everything seemed to punish me but this instead of making me turn on to thee, oh my God only served to afflict and embitter my mind. My father knew nothing of all this. His love to me was such that she would not have suffered it. I loved him very much but at the same time I feared him so that I told him nothing of it. My mother was often teasing him with complaints of me to which he made no other reply than there are twelve hours in the day she will grow wiser. This rigorous proceeding was not the worst for my soul though it soured my temper which was otherwise mild and easy. But what caused my greatest hurt was that I chose to be among those who caressed me in order to corrupt and spoil me. My father, seeing I was now grown tall placed me land among the excellence to receive my first communion at Easter at which time I was to complete my eleventh year and here my most dear sister under whose inspection my father placed me redouble her cares to cause me to make the best preparation possible for this act of devotion. I fell out of giving myself to God in good earnest. I often felt a combat between my good inclinations and my bad habits. I even did some penances as I was almost always with my sister and as the borders in her class which was the first were very reasonable and civil I became such also while among them it has been cruel to educate me badly for my very nature was strongly disposed to goodness. Easily one with mildness I did with pleasure whatever my good sister desired at length Easter arrived I received the communion with much joy and devotion. In this house I stayed until witch and died but as my other sister was the mistress of the second class she demanded that in her week I should be with her in that class. Her manners so opposite to the others made me relax my former piety. I felt no more than new and delightful other which had seized my heart at my first communion. Allas it held by the short time my faults and failings were soon reiterirated and drew me from the care and duties of religion. As I now grew very tall for my age and more to my mother's liking than before she took care to deck and dress me to make me see company to take me abroad. She took an inordinate pride in that beauty with which God had formed me to bless and praise him. However it was perverted by me into a source of pride and vanity. Several shooters came to me but as I was not yet twelve years my father would not listen to any proposals. I loved reading and shut myself up alone every day to read without interruption. What prove effectual to gain me and direly to God at least for a time was that the nephew of my father's passed by our home on a mission to Koshin China. I happened at that time to be taking a walk with my companions which I seldom did. At my return she was gone. They gave me an account of this sanctity and the things she had said. I was so touched that I was overcome with sorrow. I cried all the rest of the day and night. Early in the morning I went in great distress to seek my confessor. I said to him, what my father am I the only person in our family to be lost? Help me in my salvation. He was greatly surprised to see me so much afflicted and comforted me in the best manner he could not thinking me so bad as I was. In my backsliding I was docile, punctual in opinions careful to confess often. Since I went to him my life was more regular. Oh, the god of love How often has thou knocked at the door of my heart? How often terrified me with appearances of sudden death? All this only may a transient impression I presently return again to my infatilities. This time this take and quite carry off my heart alas What grief I now sustain for having displeasity? What regrets? What exclamations? What shoppings? Who would have thought to see me but that my confession would have lasted as long as my life? Why this thou not, oh my god How can I ever take this heart to thyself when I gave it to thee so fully? Or if thou this take it then oh, why did thou let it revolt again? Thou was surely strong enough to halt it but thou was perhaps in living me to myself display thy mercy that the depth of my iniquity may serve as a trophy to thy goodness I immediately applied myself to every part of my duty I made the general confession with great compaction of heart I frankly confessed all that I knew with many tears I became so changed that I was cursely known I will not forever so much have made the least volunteers leaped they found not any matter for absolution when I confessed I discovered the very smallest faults and god did me the favor to enable me to conquer myself in many things there were left only some remains of passion which gave me some trouble to conquer but as soon as I had by means thereof given any displeasure even to the domestics I begged they pardon in order to subdue my wrath and pride for wrath is the daughter of pride a person truly humble permits not anything to put him in a rage as it is pride which dies the last in the soul this passion which is last destroyed in the outward conduct a soul thoroughly dead to itself finds nothing of rage left there are persons who being very much filled with grace and with peace at the entrance of the resigned path of light and love think they are come that far but they are greatly mistaken for this view of their state these they will readily discover if they are heartily willing to examine two things first, if they are naturally lively warm and violent I speak not of stupid timbers they will find from time to time that they make slips in which trouble and emotion have some share even then they are useful to humble and annihilate them but when annihilation is perfected all passion is gone it is incompatible with this state they will find that they are often arises in them certain motions of anger but the sweetness of grace holds them back they would easily transgress if in any ways they gave way to these motions there are persons who think themselves very mild because nothing prots them it is not of such that I am speaking mildness which has never been put to the prove is often only counterfeit those persons who when unmolested appear to be saints are not sooner exercised by vexing accuracies than their stats up in them and strange number of faults they have thought them dead which only lay dormant because nothing awaken them I followed my religious exercise I shut myself up all day to read and pray I gave all I had to the pool taking even linen to the houses I taught them the catechism and when my parents died out I make them eat with me and serve them with great respect I read the works of St. Francis de Sales and the life of Madame de Chandel there I first learned what mental prayer was and I besought by confessor to teach me that kind of prayer as she did not I used my own endeavours to practice it though without success as I then thought because I could not exercise the imagination I persuaded myself that prayer would not be made without forming to oneself certain ideas a reasoning match this difficulty gave me no small trouble for a long time I was very assitious and prayed earnestly to God to give me the gift of prayer all that I saw in the life of Madame de Chandel charmed me I was so much a child that I thought I ought to do everything I saw in it all the vows she had made I made also one day as I was reading that she had put the name of Jesus on her heart to follow the council set me as a seal upon thy heart for this purpose she had taken a hot iron but upon the holy name was engraved I was very much afflicted that I could not do the same I decided to write that sacred and adorable name in large characters on paper then with ring bones and a needle I fastened it to my skin in four places in that position but I continued a long time after this I turned all my thoughts to become a nun because the love which I had for Saint Francis des Ailes did not permit me to think of any other community than the one of which he was the founder I frequently went to beg the nuns there to receive me into their convert I stole out of my father's house to go and repeatedly solicit my admission there though it was what they eagerly desire even as a temporal advantage yet they never dare let me enter as they very much feared my father to whose fondness for me they were no strangers that I was at that house a niece of my father's to whom I am under great obligations fortune cannot be very favourable to her father it can reduce her in some measure to depend on mine to whom she made known my desire although she will not for anything in the world have hindered or a right vocation yet he could not hear of my design without shedding tears as he happened at this time to be abroad my cousin went to my confessor to desire him to forbid my going to the visitation he dare not however do it plainly for fear of drawing on himself a sediment of that community I still wanted to be a nun and importune my mother excessively to take me to that house she will not do it for fear of grieving my father who was absent and of chapter 4 of volume 1 volume 1, chapter 5 of the autobiography of Madame Keon this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org the autobiography of Madame Keon by Jean Keon volume 1, chapter 5 no sooner was my father returned home that he became violently ill my mother was at the same time indisposed in another part of the house I was all alone with him ready to render him every kind of service I was capable of to give him all the beautiful marks of a most sincere affection I do not doubt but my assituity was very agreeable to him I performed the most menial offices unperceived by him taking the time for it when the servants were not at hand as well to mortify myself as to pay due honor to what Jesus Christ said that he came not to be ministered to but to minister when father made me read to him I read with such heart devotion that he was surprised I remember the instruction my sister had given me and the ejaculatory prayers and praises I had learned she had taught me to praise thee oh my God, in all thy works all that I saw called upon me under the homage if it rain I wished every drop to be changed into love and praises my heart was nourished insensibly with thy love and my spirit was incessantly engrossed with the remembrance of thee I seemed to join and partake in all the good that was done in the world that could have wished to have the united hearts of all men to love thee this habit rooted itself so strongly in me that I retain it throughout my greatest wanderings my cousin helped not a little to support me in these good sentiments I was often with her and loved her as she took great care of me with much gentleness her fortune being equal neither to her birth nor her virtue she did with charity and affection what her condition obliged her to do my mother grew jealous fearing I should love my cousin too well and herself too little she who had left me my young years to the care of her maids and since that to my own only requiring if I was in the house troubling herself no father she now require me always to stay with her and never suffer me to be with my cousin with great reluctance my cousin fell ill my mother took that occasion from her home which was a very severe stroke to my heart as well as to that grace which began to down in me my mother was a very virtuous woman she was one of the most charitable women of her age she not only gave the surplus but even the necessities of the house were the needy neglected never any rage to uncame to her without succour she furnished poor mechanics were with to carry on their work a needy tradesman were with to supply their shops from her I think I inherited my charity and love for the poor God favoured me with the blessing of being her successor in that holy exercise there was not one in the town or its environs who did not praise her for this virtue she sometimes gave to the last penny in the house though she had a large family to mendain and yet she did not fail in her faith my mother's only care about me had been all along to have me in the house which indeed is one material point for a girl this habit of being so constantly kept within proved of great service after my marriage it would have been better had she kept me more in her own apartment with an agreeable freedom after I acquired oftener what part of the house I was in after my cousin left me God granted me the grace to forgive injuries with such readiness that my confessor was surprised he knew that some young ladies had out of envy traduce me and I spoke well of them I was seized with an ague which lasted four months in which I suffered much during that time I was enabled to suffer with much resignation and patience in this frame of mind and manner of life I've persevered so long as I continued the practice of Mendelp prayer later we went to pass some days in the country my father took along with us one of his relation a very accomplished young gentleman he had a great desire to marry me but my father resolved not to give me to any near kinsman on account of the difficulty obtaining dispositions put him off without alleging any faults of frivolous reasons for it as this young gentleman was very devout and every day said the office of the virgin I said it with him to have time for it I left off prayer which was to me the first inlet of evils yet I kept up for a long time some share of the spirit of piety for I went to seek out the little shepherdess to instruct them in the religious duties this spirit gradually decayed not being nourished by prayer I became called toward God all my old faults revived to which I added an excessive vanity the love I began to have for myself extinguished what remained in me of the love of God I did not wholly live off mental prayer without asking my confessors leave I told him I thought it better to say the office of the virgin every day than to practice prayer I had no time for both I saw not that this was a strategy of the enemy to draw me from God to entangle me in the snares he had led for me I had time sufficient for both as I had no other occupation than what I prescribed to myself my confessor was easy in the manner not being a man of prayer he gave his consent to my great her oh my God if the value of prayer were but known the great advantage which accrues to the soul from conversing with thee and what consequences it is of to salvation everyone will be a citrus in it it is a stronghold into which the enemy cannot enter they attack it besiege it make a noise about its walls but while we are faithful and hold our station he cannot hurt us it is a like requisity to dictate to children the necessity of prayer as of their salvation alas unhappily it is so sufficient to tell them there is a heaven and hell that they must endeavor to avoid the latter and attain the former yet they are not taught the shortest and easiest way of arriving at it the only way to heaven is prayer a prayer of the heart which everyone is capable of and not of reasonies the fruits of study or exercise of the imagination which in filling the mind with wandering objects rarely settle it instead of warming the heart with love to God they leave it cold and languishing let the poor come let the ignorant and carnal come let the children without reason or knowledge come let the doll of hard hearts which can retain nothing come to the practice of prayer and they shall become wise all ye great, wise and rich have ye not a heart capable of loving what is proper for you and of hating what is destructive? love the sufferer and good hate all evil and ye will be truly wise when ye love anyone it is because ye know the reasons of love and its definitions no certainly ye love because your heart is formed to love what it finds amiable surely you cannot but know that there is a note lovely in the universe but God know ye not that he has created you that he has died for you but if these reasons are not sufficient which of you has not some necessity some trouble or some misfortune which of you does not know how to tell his mality and back relief come then to this founding of all good without complaining to we and impotent creatures who cannot help you come to prayer lay before God your troubles back his grace and above all that you may love him none can exempt himself from loving for none can live without a heart nor the heart without love why should any amuse themselves in seeking reasons for loving love itself let us love without reasoning about it and we shall find ourselves filled with love before the others have learned the reasons which induced to it make trial of this love and you will be wiser in it than the most skillful philosophers in love as in everything else experience instructs better than reasoning come then drink at this founding of living waters instead of the broken systems of the creature which far from allaying your thirst only tend continuously to augment it did you once drink at this founding you will not seek as were for anything to quench your thirst for while ye still continue to draw from this sorts ye will thirst no longer after the world but if ye quit it alas the enemy has the ascendant he will give you of his poison drugs which may have an apparent sweetenance but will assuredly rob you of your life i forsook the founding of living waters when i left of prayer i became as a vineyard exposed to pillage hatches torn down with liberty to all the passengers to ravage it i began to seek in the creature what i had found in god he left me to myself because i first left him it was his will by permitting me to sink into the horrible pit to make me feel the necessity i was in of approaching him in prayer thou has said that thou would destroy those adulterous souls who depart from thee alas it is their departure alone which caused their destruction since in departing from thee o son of righteousness they entered the regions of darkness and the coldness of death from which they will never rise if thou didst not revisit them if thou didst not by thy divine light illuminate thy darkness and by thy enlivening warmth their icy hearts and restore them to life they will never rise i fell then into the greatest of all misfortunes i wander yet father and father from thee oh my god and thou didst gradually retire from a heart which had quitted thee yet such is thy goodness seemed as if thou hadst left me with regret and when this heart was desirous to return again on to thee what speed this thou come to meet it this proof of thy love and mercy shall be to me an everlasting testimony of thy goodness and of my own ingratitude i became still more passionate than i had ever been as age gave more force to nature i was frequently guilt of lying i felt my heart corrupt and vain the spark of divine grace was almost extinguished in me and i fell into a state of indifference and indivotion though i still carefully kept up outside appearances the habit i had acquired of behaving at church made me appear better than i was vanity which had been excluded to my heart now resumed its seed i began to pass a great part of my time before a looking glass i found so much pleasure in viewing myself that i thought others were in the right who practiced the same instead of making use of this exterior which god had given me that i might love him the more it became to me only the means of a vain complacency all seemed to me to look beautiful in my person but i saw not that it cover a polluted soul these render me so inwardly vain that i doubt whether any ever exceeded me the rain there was an affected modesty in my old world deportment that would have deceived the world the highest team i had for myself made me find faults in everyone else of my own sex i had no eyes but to see my own good qualities and to discover the defects of others i hid my own faults from myself or if i marked any yet to me they appear little in comparison of others i excused them and even figured them to myself as perfections every idea i had of others and of myself was false i loved reading to such excess particularly romances that i spend whole days and nights at them sometimes the day broke while i continued to read in so much that for a length of time i almost lost the habit of sleeping i was ever eager to get to the end of the book in hopes of finding something to satisfy a certain craving which i found within me my thirst for reading was only increased the more i read books are strange inventions to destroy youth if they cause no other hurt than the loss of precious time is not that too much i was not restrained but rather encouraged to read them under this fallacious pretext that they taught one to speak well meanwhile through the abundant mercy of my god thou came to seek me from time to time thou dist indeed knock at the door of my heart i was often penetrated with the most lively sorrow a shed abundance of tears i was afflicted to find my state so different from what it was when i enjoy thy sacred presence but my tears were fruitless and my grief in vain i could not of myself get out of this wretched state i wished somehow as charitable as powerful would extricate me as for myself i had no power if i had had any friend who would have examined the cause of this evil and made me have recourse again to prayer why which was the only means of relief all would have been well i was like the prophet in a deep abyss of mire which i could not get out of it i met with reprimands for being in it but none were kind enough to reach out to free me and when i tried vain efforts to get out i only sank the deeper and each fruitless attempt only made me see my own impotence and render me more afflicted oh how much compassion has this sad experience given me for sinners has taught me why so few of them emerge from the miserable state in which they have fallen such a seed only cry out against the disorders and frighten them with threats of future punishment these cries and threats at first make some impression and they use some weak efforts after liberty but after having experienced their insufficiency they gradually abate in their design and lose their courage for trying anymore all that man can say to them afterward is but lost labor though one preached to them incessantly when any for relief run to confess the only true remedy for them is prayer to present themselves before God as criminals back strength of him to rise out of this state then would they soon be changed and brought out of the mire and clay but the devil has falsely persuaded the doctors and the wise men of the age that in order to pray it is necessary first to be perfectly converted hence people are dissuaded from it and hence there is rarely any conversion that is durable the devil is outrageous only against prayer and those that exercise it because he knows it is the true means of taking his pray from him he let us undergo all the austerities we will he neither persecutes those that enjoy them nor those that practice them but no sooner does one enter into a spiritual life a life of prayer but they must prepare for strange crosses all manner of persecutions and condemns in this word are reserved for that life miserable as the condition was to which I was reduced by my infidelities and the little help I had from my confersor I did not fail to say my vocal prayers but today to confess pretty often and to partake of the communion almost every fortnight sometimes I went to church to weep and to pray to the Blessed Virgin to obtain my conversion I loved to hear anyone speak of God I would never tire of the conversation when my father spoke of him I was transported with joy and when he and my mother went on any pilgrimage and were to set off early in the morning I either did not go to bed the night before or hire the girls to awake me early my father's conversation at such times was always of divine matters which afforded me the highest delight and I preferred that subject to any other I also loved the poor and was charitable even while I was so very faulty how strange may this seem to some and how hard to reconcile things so very opposite and of chapter 5 volume 1


Museum digitalized their exhibits. What that has to do with colonialism, racism or sexism is what Lukas Fuchschulber will talk to us about in his talk, which in a somewhat provocative way is called, How can we prevent the digital museum or stop it? In a research compound, he is researching at the Technical University of Berlin about ethical questions of digitalization in museums and his hypothesis is that the preservation of the digital legacy becomes a farce and that the prerogative of interpretation is relevant in the digital space as well and we are welcoming him with a virtual applause. Lukas, the stream is yours. Yes, my name is Lukas Fuchschulber and I work at the Technical University of Berlin about aspects of digitalization in the museum and this talk was prepared by me for this CCC event. It is directed at the critical digital scene. So what are we going to talk about? The topic are digital museums and that is various things. For one thing, digitalized collections, objects in museums that are photographed, scanned but also the digitalized documentation. So the archive information about objects which are digitalized and that are turned into metadata and it will be about digital communication or presentation of objects and the metadata and the focus will be the scene that is listening and museum employees. So let's start with museums and lockdown. In the corona crisis, locations had to close down, including museums of course, and the focus very quickly turned to social media formats and their digital offerings and an often used hashtag was closed but open so the museums are closed but they're still open. The Austrian journalist didn't get the name, summarized it very nicely the way it felt to her and I quote, in my Instagram feed, for the first time I have a man in a suit explaining art to me. Another image of museums in lockdown that I found very telling were DJs in museums. Another popular image and we see a DJ here in front of the dinosaur skeleton in the Berlin Museum of Natural Science which was taken from Tanzania, a German colony at the time to Berlin. Back to lockdown, what was the feel during lockdown? Empty museums of course, digital formats that were often used were the Google arts and culture projects from 10 years ago when Google had 360-degree cameras which they let go through the museums and you could click through those and look at those images. So a kind of doubling of duplication of the museum you couldn't touch, you couldn't contribute, it's void of people, a very traditional image of a museum or concept. Looking back to this old project when Google was very influential about concerning digitalization in museums, a critical reminder could be that they should not be repeated in this way, we shouldn't let the large tech corporations control our museums for themselves because as we know, Google is trading in data and we shouldn't give any more data to them. The lockdown which is what I'm going to, which is my conclusion of this at the beginning, is something that gives us a new perspective on digitalization in museums. We can take stock because of that because what we see now is nothing that is newly produced, it represents what museums have done in the last few years and that includes new projects, new funding was available to support new projects. So the museum 4.0 project was recently extended, that is an alliance of museums that are trying out new projects, virtual reality, artificial intelligence perhaps and a lot there is about personalization of your digital visit. So for us that means at the end of 2020, this is a very good point in time to look at what is happening. Before we talk about the digital samples, specimens, let's talk about the debates, the controversy about museums there and the focus of a debate about remembrance culture and new museumology, how is this presented, who controls what is presented and who is excluded as well. The International Museums Council ICOM collected 250 definitions of museums from its members and then started in exchange of what museums are in the view of society these days. So from the collection and preservation and presentation aspect, we are approaching formats of participation and for some people, this definition was too political and too much a reaction to the pressure from social movements and that is true to some extent, these social movements and the progress that is made of course is due to pressure from outside. So how can we now have a critical debate about the digital formats? The first example that I'm going to point to is feminist museum critique. The popular group Guerilla Girls, for example, points to which I've included here. They point that very few female artists are exhibited and very often the models that are depicted are female. Now what does this kind of criticism lead to in museums? If we visit a museum, despite of this criticism, we keep encountering these narratives that we have male artist genius and their female muse that inspires them. One example is Paul Gauguin and his 13-year-old wife, who was married to him in Tahiti and looking at a picture of this 13-year-old wife, I asked myself how is this story told? The story behind the picture and in a cultural context, these problematic images are normally decontextualized image files. I have a file that I took from Wikimedia. It has the name of the painter in its title and the title that he gave his work and the whole problematic story is lost. Looking at the museum's website, the museum that owns this picture, you don't even find that picture in the database, so I cannot know how it is presented there. But what I'm going to say is that the file name and the presentation is not neutral, a certain contextualization would be necessary. And the next example which we are going to deal with at a bit more length is the topic of museums and colonialism. So the acquisitions that museums made in colonial times and in the colonial context and for decades, there have been demands for restitution by local actors who said that the acquisitions made in the colonial context are unjust and the work should be returned to the original places. And a demand that was very important here is the one about archive transparency. So to actually know what museums here actually hold, these lists have to be transparent and accessible because only these lists make it possible to raise demands. And digitalization in museum archives becomes very important here because that is the foundation for such demands. The question, of course, is what can we contribute? These lists are simply scans, very often, or photograph papers. So as a digital community, we could actually process these lists and enrich them and link data from various sources, and that can be a very practical political act of solidarity. So it's not enough to just wait until museums have taken action, we can contribute something ourselves. I'd like to take a step back and ask how the offerings look that we can see by now. And one example that I'm going to mention are virtual visits. This is a concept by the journalist Kwame Opoku. And in my understanding, this is an interface study. He visits museum websites and looks how easily he can reach information about cultural goods. His example are the bronze sculptures from Benin in Africa. So a large amount of bronze sculptures in the kingdom that was looted from the kingdom of Benin in the 19th century by the English, and that now is in various museums. And his approach is to go to a website of a museum that holds these bronze sculptures, and he then tries to find something out, finds information on this and documents what he finds. How easy is it to visit the museum digitally and to find the context of these sculptures. And what I'm going to do with you now is to visit the state museums of Berlin with the intention to find another perspective on the data and the way Delta is dealt with regarding those Benin bronze sculptures. You can see here on the left how I visit the website of the state museums of the Berlin State Museum, and I'm going to the database of their collection, and I use Benin as a search phrase. And I then wrote down what I've found. So I'm going to read this to you now. One of the 255 works that I can find from Benin in the collection of the Berlin Museums. This is the information I've found. We are on the website SMB-Digital Berlin State Museums Prussian Cultural Heritage online database of the collection. The address in the address part tells us that we are on the interface of e-museum plus. So that is a database on collections. What does the actual the individual objects look like or the way it is presented? We have an image on the left of the sculpture. Then we have a title, a category telling us that it is a sculpture. And we see that it was conveyed by a company, but how and where we do not know. And there is information on the original, which is unclear, and the country Nigeria and the Kingdom of Benin are mentioned. We find measures and an inventory number, which is very important. So that is the number with which the museum has registered the object and the fact that it belongs to the Berlin collection. We also have a copyright remark on the photo. In the photo metadata itself, we have a Creative Commons license, which is kind of contradictory. After these two columns, we have an area further down, which tells us something about Benin in the 16th century and the way it is interpreted visually, what is the facial expression, how that should be interpreted and the like. And if we click on other bronzes in the collection, the picture is the same. Copyright Creative Commons, Teodofranke as the mediator, and no year of acquisition. That made me curious. I wanted to know whether I can see any better documentation. Using the inventory number, I can quickly find this object in Wikipedia. And that has a date of acquisition, which is 1901, sadly without a source. But we can add the source later on because I found something else. Also, I can find the signature in the German library, the national library, the digital library. This is a database where scientific institutions feed in their data and other fields from the museum database are to be found here. We have related objects. We have a link back to the same platform on the website of the State Museum. And if we click on that, we reach a file on the acquisition. Sadly, without a scan, there is no current image that is all found on this file. This file cannot be found through the search form on the website. If I enter the inventory number, I can only find the bronze head itself. So the interface is very limited. Only using details through half the internet can we find that extra information. But politically, this is very significant difference, very much, because we find a sculpture from the 16th century that Theo de Franck conveyed in the one exhibit. And in the other place, we find that this took place a few years after the English mission, punishment mission. And that is very different information. What we can see here is that the curators of the museums are managing huge amounts of digital copies and digitized documentation.  We should look at this duplication critically and ask, did anything change about the presentation? And how is the violence history of these objects being told? The criticism that I mentioned that is coming from outside museums where war and colonialism is the context of the acquisition of the objects has to be shown alongside the objects. And if museums would provide these links, then our role can be to create provisional links, for example, in platforms such as Wikimedia. Another example for present and the future of digitization in museums is the Humboldt Forum, of which you've probably heard. Behind the façade of the Berlin Palace, there's going to be a large museum with an ethnological collection and an exhibit on Berlin. And this Humboldt Forum contains several digital projects. This ranges from participative production of knowledge with indigenous populations all the way to gamification and personalization. Those are going to be the two examples, which I'd like to show you today. The first of these is a project which is called Sharing Knowledge. And it was created before the Humboldt Forum in a Humboldt lab, but it's still being quoted as a prime example in the Humboldt lab. And it wanted to confront existing knowledge in these collections with a new perspective. And my analysis is as follows. I was only able to analyze this website through screenshots and publications because it's been offline for a while and it is not mirrored anywhere. The project took surveys and conducted them locally with the indigenous population. Those were then digitized and presented on a website. And this website was then taken back to these places that didn't have a sufficient internet connection. Whether this knowledge made its way into the databases of the museums, I don't know. If I compare one of these surveys with the SMB digital database, I have reason to believe that these data weren't taken into the databases because you can use the signature to link it back. This external website, which isn't linked to the database where these data were presented, is unfortunately offline, but still they're advertising it quite a bit. But we can't conduct any kind of virtual visit. I wonder if this project is now more easily available on the ground without internet connection than it is here. It's a nice example of digital exclusion turned on its head. I'm really curious what's going to happen next if these new critical data are going to be merged with the old existing data. But as long as that doesn't happen, we can support it by systematically finding and supporting repository knowledge and merging and linking these various sources of knowledge critically. The Humboldt Forum had to postpone its opening. And a while ago it conducted a digital opening via stream. And at this digital opening, they presented various other digital formats, which I'd like to present to you now. These digital formats are usually conceived of as returning to the physical space through screens, for example. And one of the examples they showed was this interactive skull of fish, which is supposed to represent scientific research, but also social interaction. And the project that was presented contained two central layers of presentation. One of these is gamification and personalization, and the other is a digital storytelling. You can, by the way, watch this opening online. Digital storytelling is quick to explain. The Humboldt Forum is conducting media work, and young and old people are supposed to produce videos for digital empowerment. The next example is a bit more interesting. In an exhibit at the Humboldt Forum, which is called Berlin Global, you get a bracelet, which contains a chip. And as you walk through the exhibition, it stores certain decisions that you make. The topic of the exhibit is Berlin Global, and it tells of freedoms and borders. And if you walk through this exhibit and then if you've allowed them to track you, then at the end of the exhibit you'll get a print out of your personal profile, and you're then supposed to meet other people outside the exhibition and discuss your results and give them to the archives. And in the way it was made, it reminds me of a different project in the same context of the Humboldt Forum, which was part of the Museum 4.0 program, which is about the digital strategies for the Museum of the Future. And one of the projects here was the Humboldt Cosmos in digital space. The Museum 4.0 is a very interesting example, and it's recently been extended. And this app, the Humboldt Cosmos in digital space, wants you to find your very own object in physical space, and it has an app which lets you find your object. It looks a bit like a dating app, and you have to swipe through artworks and tell it if you like them or not, and once the app has collected enough data on you, it sends you to your work of art, and in this video the developer presents it as a kind of blind date in a museum. What they have in common, these two projects, is a playful visit to a museum that you're supposed to let them track you and get a personalized museum experience. And this way of visiting, of playfully visiting a museum, a museum with an app, it redefines the participation in the museum and the social interaction in the museum. Participation turns into a kind of tinder or grinder that you can walk through, and we see a very strong influence of certain trends in the digital economy of the past decade, tracking, personalization, gamification, and to me it's important to have a critical perspective on this or to provide a critical perspective on the politics of digital presentation. And one reading suggestion is the text in the Facebook Ecrarium by the Epilita Collective where they describe how gamification and personalization technologies lead to a certain way of social interaction. If I were to speculate, I would say that the history of these projects is the cultural influence of such as Facebook, such as Facebook and Google with YouTube over the past decade, and we can see that social media departments in museums are more strongly involved in presentation these days, and so participation in museums is being redefined as social media interaction. This became very obvious during the lockdown where guided tours were conducted through Instagram or YouTube, and the data servers of these large data trade companies were being used. They have a monopoly, but what we saw in the next step is that this logic of personalization and tracking which was established by this corporation is now going back into the museums and being turned into concepts of presentation. What can we do and what can the online community do? I think it's most important that we talk about the social internet instead of social media. It's about technological sovereignty about digital networking and the defense of open standards, so cultural data and objects online need to be linked. We can't simply take what we have and then replicate it online, scan it, digitize it in some way, but we also have to link, critically link, certain resources. This is not just about colonialism, but also about art and the history of violence and injustice, and one strategy for us could be to support more sustainable interfaces such as Wikimedia or Wikipedia. The example of the Hamburg Forum was only meant to show that concrete drafts of the museum of the future exist now and I would plead to look for counter perspective in existing criticism of museum and our contribution could be to link that to ethical questions and open standards because otherwise we must be afraid that the digital museum simply overtakes these debates that we should have. Thank you. We have one question about the context of digitized objects. Can metadata be any an approach to improve these these objects? Are they simply not presented on the website? Yes, and that would be a good question to those museums. How much of what they know about the objects do they actually communicate to the outside? The provenance research in the last few decades has of course gained importance in museums and I believe that my perspective on this question would be that different places create different kinds of knowledge about objects in the various databases in the center for cultural loss or other centers in different places, countries, up to the knowledge that exists in the original places where these objects come from and it's not about asking for mandatory fields but more to say if we don't have these mandatory fields, couldn't we create places for that same information elsewhere? For example in Wikipedia, in Wikimedia, could we collect this information there which is scattered across the net? So let's not wait for the museums or the perfect technology but rather get active and act in solidarity, practice solidarity and would such a digital museum not be a place for an experiment for curate curating an exhibition completely by swarm intelligence and see what comes out of that? Well, maybe the question is what does to curate mean these days? Who has control about that? There are many formats for participation and many exhibitions that are conducted using participation which you could call swarm intelligence but ultimately it is about the social interaction that the museum enables, the exchange that it allows and it's about all parts of a museum not about just curating but also documenting, it's about the knowledge that is connected to the museum's collections and what they do in an exhibition and in the digital area the thing is that their activity there affects all the other areas much, much more. Databases were curated as well and that they are so full of liabilities which could make it an exhibition of its own. So to work with that would be very an effective way for the critical public to get interfered, okay? Who is the next question? Who drives the digitization forward? There are funding for research and there are funds for digitization. In the past decade a lot has happened and a lot of money was provided and a lot of prototypes were created but as to who drives digitization that's not really answerable for all museums because there are so many of them so that's why I took these large examples in my presentation where several museums cooperate and say that they're developing the presentation of their future or the Hamburg Forum which is experimenting with a lot of digital formats until it's opening next year so I would like to advertise for being a critical voice in this exchange. The pad tells about the about a national infrastructure for research data which wants to define common metadata for objects and somebody says The this is very much for Greek sculptures. There is a tradition of copying objects in Rome where many copies were made of Greek sculptures. There's a question, where is the money coming from? Well there's a lot of money, yes. There are lots of projects that want to support digitization. I'm not worried about that at all but the question is what are the politics behind this, what programs are behind it? There's a lot of money involved though and as for the national database of research infrastructure a lot of discussions are happening in this area at the moment but if we're going to have common standards of metadata then I want to know where they come from so I'm a these data standards that exist in cultural history have a vocabulary from a past of lots of decades ago well these the terms are partly very racist and very problematic and I'd be very careful about establishing standards before we've been able to critically analyze them but if I otherwise I think that's a great idea to create standards and if we establish a culture of questioning these old standards. Yes the internet and thanks you for this beautiful talk which I would like to add myself my own thanks to so there is some covered applause. Thank you for the questions too.


Hello and welcome to the session. Let us discuss the following question, question says, find the following integrals. Here we have to find the integral of x square multiplied by 1 plus 1 upon x square dx. First of all let us understand that integral of fx plus dx dx is equal to integral of fx dx plus integral of dx dx and integral of x raised to the power n dx is equal to x raised to the power n plus 1 upon n plus 1 plus c where c is any constant also integral of dx is equal to x plus c where c is any constant. Now we will use these expressions as our key idea to solve the given question. Let us now start with the solution. Now we have to find integral of x square multiplied by 1 minus 1 upon x square dx. Now multiplying x square by this bracket we get integral of x square minus 1 dx. Now using the expression 1 given in the key idea we can write this integral as integral of x square dx minus integral of dx. From expression 2 of the key idea we know integral of x square is equal to x raised to the power 2 plus 1 upon 2 plus 1 and integral of dx is x and c is any constant. Now this expression is further equal to x cube upon 3 minus x plus c. So we get integral of x square multiplied by 1 minus 1 upon x square dx is equal to x cube upon 3 minus x plus c. This is our required answer. This completes the session. Hope you understood the solution. Take care and keep smiling.


A lot of times I understand going in front of a judge is intimidating. So people often ask me, look, what do I call the judge? Is it ma'am, is it sir, your honor, or judge? The reality is any of those work. So yes sir, no ma'am, yes your honor, or simply yes judge. So long as you are being respectful, any of those is a good way of addressing the court.


CNO's signature behavior number 8 states that leaders who bound to uphold the highest degree of integrity in our professional and personal lives. The notion that all of us represent our Navy and our country 24-7 is not a new concept, but the message being conveyed in this signature behavior runs deeper than simply following the rules. Leaders must model high standards of conduct in every aspect of their lives. This modeling invokes a strong sense of trust in the leader and by extension the organization from those that observe the leader's behavior across a range of environments both on and off the job. Internalizing the values and ideals of the organization takes the discipline discussed last week, but embedding those ideals deep within the culture provides a foundation of organizational trust in the actions and intentions of our leaders. Lead well this week.


Good afternoon. For those who are new, I'm Dr. Theron Sherman, and in today's briefing, we will be discussing SCP-6861. There isn't any objectionable material in this document, so let's begin. Item Number SCP-6861 Object Class Neutralized Special Containment Procedures SCP-6861's remains are kept frozen in a Standard Biological Remains Containment Chamber. Paleontological personnel are allowed to examine it as they consider necessary. Description SCP-6861 corresponds to the bodily remains of Person of Interest 1860. Prior to its death, SCP-6861 was a living specimen of Tyrannosaurus rex, which, according to eyewitness testimony, was born in February 1809 in the state of Kentucky, USA. Prior to its death, Person of Interest 1860 possessed an anomalous capability by which human observers were unable to perceive SCP-6861's true nature, instead seeing it as a nonanomalous Anglo-American human male. This alongside its human-like intelligence allowed its existence as an anomaly to be concealed from the American Secure Containment Initiative until its death in 1865. While at the height of its help, SCP-6861 measured 12 meters long and weighed over 7 metric tons. This influenced the SCP successful, though short-lived, wrestling and military careers. SCP-6861 would, in its adulthood, pursue a career in politics, joining the, at the time, anti-slavery, Republican Party, and becoming a member of the Illinois House of Representatives in 1834, the American House of Representatives in 1842, and eventually participating in the 1860 presidential race. Person of Interest 1860 would eventually die in 1865, following a terrorist attack in Washington, D.C.'s Ford's Theater by Confederate sympathizer John Wilkes Booth, who fatally shot Person of Interest 1860 through the eye socket while uttering the phrase, Six Semper Tyrannosaurus. The death of Person of Interest 1860 in this event led to the loss of its anomalous properties, and as a result, an extensive cover-up by the American Secure Containment Initiative, which would later become the SCP Foundation, took place. A posthumous analysis of Booth's body revealed it to be a member of the species Spinosaurus egypticus. Thank you for listening.  Please become a patron or visit our merch store at the link in our bio to support our work. Secure. Contain. Protect.


Hello everybody, E here. Welcome back to another Stephen King review. If you're confused and thinking, hasn't he already reviewed all these books? No, I haven't. Not here on the channel. All my reviews are up on Goodreads, but I never actually went back and reviewed the majority of his books from like, I think, Salem's Lot all the way to Sleeping Beauties. There was that huge gap, so I'm going through one book after another and catching up on my reviews. Today, we are talking about Tommy Knockers. This book, I have very, very mixed feelings about this book. Let me put this up. It's too much of a chunker to keep on my lap because I'm too chunky. The belly gets in the way. Anyways, so Tommy Knockers is about Bobby, who goes out into... Bobby is a woman who goes out into the woods with her dogs. She's on a walk. She trips over an object in the dirt, and she starts to dig it out and uncover an alien spacecraft. And then everybody in her small town, the small fictional town of Haven, which is used just as much as Derry and Castle Rock in the Stephen King universe, everybody in Haven starts acting very, very strangely. This book is absolutely fantastic for the first two thirds, and then it just goes completely off the rails. In fact, I think about the time I start disliking it is the time when we start going outside of Haven, and then I just don't care about any of that. And then, of course, you have vagina tentacles. Yes, this book has vagina tentacles. It should be a plus, but in the book it's just so absolutely bonkers, batshit crazy. And everything about that time is when it starts to go off the rails. The rumor is, and if anybody can confirm this, I've been looking for people to confirm this forever, but the rumor is that Stephen King went to rehab, and then because Tabitha found a trash can full of bloody napkin, not napkin, but tissue, because he had been stuffing him up his nose and writing because his cocaine habit was so bad, and she said it's either rehab or GTFO. So he goes to rehab, he comes back and he finishes this book, but he wrote the first two thirds, and then the other. I don't know. That's the rumor. With Stephen King rumors, it's very hard to tell which ones are true and which ones are false. We know he went to rehab. We know he had a cocaine and drinking problem. We know all these things, but we don't know if that really happened, if Tabby actually did that and gave him the ultimatum. But it seems you can tell, to me anyways, where the book shifts, where the book changes. Much of the same thing happens in Dreamcatcher, and of course he wrote Dreamcatcher while recovering from getting ran over by a van. There's certain scenes in here. I talk about how iconic Stephen King is. There's certain scenes in here that I think are iconic, even though I don't like the last third of the book. In this one, the scenes with all the magician stuff was fantastic. It's fascinating to read that section. The little boy making his brother disappear, and then not being able to find him. I thought that was very rad. All the people doing weird inventions that in no way shape or form should they work, and they do work. There's quite a bit of fascinating content when we're just in Haven, and it isn't until we get out of Haven that the book loses steam. The final part of the book, the denowment, if you would, I'm a big fan of that. But there's a whole chunk of this book where I just, I get so tired of reading it, and I just want to put it down to this day whenever I reread it. I've read it, I believe, five times. Listen to the audiobook once, so five total. So four reads and then one audiobook. Every time I get to it now, like the last two times I've read it, I have skipped over all of that stuff after you leave Haven, and I jump back in for the final sequences with a guard and all that stuff. There are plenty of people who absolutely love this book, and I respect that completely. Usually I am on the bandwagon for Stephen King's weird stuff. I mean, I'm a huge fan of the regulators, and that book is about damn near as weird as Stephen King gets. But in this one, it felt the tonal quality, the tonal shift is what bothers me. I feel the same way about Christine. I've already reviewed that one. My review's up on the channel. But there's a tonal shift, and I don't jive with the book after that tonal shift. But those are my thoughts on the tommy knockers. If you have read the tommy knockers, let me know whether or not you loved it, whether or not you hated it, whether or not you felt meh about it. But if you felt any of those ways, tell me down there in the doobly-do in detail why you felt like that so that we can have a discussion. But until next time, I have an E, you have an U, this has been another Stephen King book review. I'll talk to you guys later. Bye bye!


The title of my report is Quantum Glution Attacks on Reduced Simpler V2. First, I introduce some knowledge of quantum computation, such as Grover algorithm, quantum random access memories, and some discuss with QRAM. Then we introduce some of the techniques. The first one is super xbox, and the second one is rebound attack. According to those techniques, we can present the collision attacks on simpler 2 and simpler 4. Then according to the quantum algorithm, we can pretend the quantum occlusion attack on simpler 2 and simpler 4. Now we describe the problem which can be solved by the Grover algorithm, given a search space of 2 to the n elements and a Boolean function f, where f is given as a black belt box, found as the only x such that f of x is equal to 1. In classical setting, we require about 2 to the n to find x, but in the quantum setting, Grover algorithm can be solved this problem which needs about the square root of 2 to the n Grover iterations. Next we introduce the definition of quantum random access memories. It is the quantum analog of a classical random access memory, given a list of classical data L with x sub i. The qram4L is modded as a unitary transformation as follows. Therefore, we can access any quantum superposition of the data cells by using the corresponding superposition of addresses. For a time being, it is unknown how a working qram can be built. From another perspective, the absence of large qrams and the fact that a qram of size O n can be simulated with a qram circuit of size O n make it meaningful to conduct research in an attempt to reduce or even avoid the use of qram in quantum algorithms. Next we introduce the definition of simpler v2. Simpler v2 is a family of limitations that support inputs of 128 times b bits, where b is a number of branches. When b is equal to 1, simpler v2 consists of 12 rounds aes with different constants. When b is greater than 2 or equal to 2, simpler v2 is a generalized bestial structure with round function f that consists of two rounds of aes. We denote simpler v2 family numbers with b branches as simpler b, though as shown in figure, it is a round function of simpler 2. The round function f consists of an add constant operation and two rounds of aes, while emitting the add round key operation. Next we introduce some of the techniques needed to find the conclusions. The first one is the super xbox technique. As shown in figure, the target is to search for a pair of values whose difference satisfies the truncated differential from delta z sub 0 to delta w sub 2. From each of the 2 to the 32 differences at state z sub 0, since the operation mz is linear, we compute the corresponding difference at state x sub 1. For each of the 2 to the 32 differences at state w sub 2, we compute the corresponding difference at state y sub 2 and store them in a list l. Then given delta x sub 1, we search for pair of values whose difference satisfies the differential trail from delta x sub 1 to delta y sub 2, where delta sub y2 is belong to l. Here we divide the search process into 4 parts that can all be computed independent. Each part contains 4 bytes and we call the operation of changes values of those 4 bytes from the state x sub 1 to state y sub 2 as a super xbox. As shown in figure, one of the super xbox is highlighted. From each of the 2 to the 32 pairs of input values to a super xbox at x sub 1, we compute the corresponding output difference delta y sub 2. Similarly, we perform the same analysis for the remaining 3 super xbox. In the above program, both the time complexity and the memory complexity are 2 to the 32. And we can obtain 2 to the 32 pairs of values that satisfy the requirement. In the quantum setting, to apply the nested Grover's algorithm to compute the pair that confers to the differential from delta z sub 0 to delta w sub 2 with an additional time complexity of about 2 to the 16 without q ramp. The second technique is rebound attack. The rebound attack consists of an inbound phase and an outbound phase, as shown in the figure. In the inbound phase, the actor efficiently fulfills the low probability part in the middle of the differential trail with a meeting in the middle technique. The degree of freedom is a number of matched pairs in the inbound phase, which will act as the starting points from the outbound phase. In the outbound phase, the starting points of the inbound phase are computed backward and forward through w sub bw and w sub fw to obtain a pair of values which satisfy the differential trail. Suppose the probability of the inbound phase is p, then we have to prepare one of the piece starting points in the inbound phase to expect one pair confirming to the differential trail of the outbound phase. Hence, the degree of freedom should be larger than one of the piece. In addition, our attack has a special property that the inbound phase consists of more than one inbound part. In the paper, we present the collision attack on simple two and simple four. Firstly, we introduce the collision attack on nine rounds simpler two, as shown in the figure. In the inbound phase, the two inbound parts that happen in round three and round five are surrounded by the red dashed line and reduce the starting points by applying super S-box and Groove algorithm. In the outbound phase, propagate the starting points to the beginning and the end of the cipher to check if it leads. In classical setting, if the probability of the outbound phase is p, then traverse one of the piece starting points to find the right one. In quantum setting, we can apply Groove algorithm to find the right one. The query complexity is the square root of one of the piece. For simple four, the four branches are denoted as A, B, C, D. Collision A, B means the collision happens in branch A and B. A new 11 round direction of simple four is introduced in figure, in view of which we built a series of collision attacks with any two branches. Next, as shown in figure, we make a slight change to the 11 round differential by attending one round before and peeling off its last round, and a better differential trail for the condition attack on the last two branches. In the end, we summarize the results of the main attacks of simple V2. It is given in table. The first table is the summary of the result for simple two, and the second table is the summary of the result for simple four. That's all. Thank you for listening.


The study investigates the durability and properties of untreated and chemically treated ratan fibres as reinforcement in advanced composite materials, with acrylic acid-treated fibres showing higher strength retention and potential for use in polymeric matrices for structural applications. This article was authored by Sunil Kumar Sahu, Dutti Ranjan Mahanti, Subhakanthanolok, and others.