this same approach that I took with the others that I had been responsible for would be the same I do this morning. So the plan will be to look at what is the 10th commandment or which is the 10th commandment and then specifically what is required in it and what is forbidden in it. And your handout is broken up into those three major sections so on the empty lines under each section you could write these points and any text or illustrations that we discuss or notes you want to write you can put them underneath those points. Okay so on the handout or in your Bible preferably in your Bible let's turn to Exodus 20 and read verse 17.  With this first section what I want to do is knowing either the grammar or the definitions of these words hit on some major points through observing that commandment that verse and begin to explain what it means in its context or in in its place that we read it and then we'll actually get into after that what's required and what's forbidden. And before I begin to explain the the effect that this study and teaching should have on your heart is remember the purpose of the law. The law is meant to do multiple things for believers it is a rule of life it's not something that we gain our right standing with God with. It's something that comes to us in the hands of our mediator who has already satisfied the requirements to perfection and the judgments to perfection from what the law required of us. And as believers having been given life and title to heaven God uses the law to guide our steps to command our way. You can't remove the authority of the law any more than you can make God not God. So the gospel in no way undermines or frees us from the authority of the law. In fact it gives us motives and strength by the gospel to keep it. And also another purpose is to convict and expose our sin for by the law comes the knowledge of sin and through the law sin becomes exceedingly sinful. So it should have another effect to expose your heart before God. Not that you would as a believer believe yourself to be condemned. But that as a believer you would see rightly remaining sin and by the gospel be motivated to repent of it. Unbelievers this morning I beg you to listen and to examine yourself in the light of God's law and let's go into this verse. First of all like I had said with the first commandment and now with the tenth it is a command the mood is imperative it's not indicative. So God is commanding us to not covet. It is not a desire of God merely or like someone that's super exceeding the requirements of God that God commands our hearts to not covet. And I think of that way because when you either in your own life or in evangelism with unbelievers we all have a standard of righteousness that is too low. And when we think we have one that's superior to God's it's a man-made tradition and it's still too low. And many people when they hear about the commandment you shall not covet can think does God really require that in the heart? Yes and I want to go into it and just to remind you in Colossians 3 verse 5 and 6 therefore put to death your members which are on the earth fornication uncleanness passion evil desire and covetousness which is idolatry.  It's right there in a list of fornication. We don't think of covetousness like often we think of fornication or murder but this is one of the ten commandments. So do not allow your heart by God's grace to be deceived into thinking that God's standard is lower than what it is. Okay and the next is it focuses on the heart. So when you look at the commandments Exodus 20 for example you shall not steal that's the deed that's being written there you shall not commit adultery that's the deed it does of course the commandment goes to the heart but the way that it's published in Mount from Mount Sinai with those other two I just read it's focusing on the deed this commandment doesn't even start downstream it just starts right at the the spring and says you shall not covet in the heart. The Hebrew word for covet in the Exodus verse is spelled C-H-A-M-A-D and I pronounce that kamad or shamad and as a verb it means to desire, desire greatly or set your desire upon.  So there's qualifications and motives and goals and things coming into play with these desires towards others that's sinful particularly like with another man's wife her possessions it's very easy for us to understand how we shouldn't set our desire upon that because it's not ours but what about other things like let's say you're single and you desire to be married you know is it good to desire marriage yes but can you covet and have evil desire with reference to marriage yes you can so now in order to define the difference in that area we have to get into what are motives and what are the goals and other implications or factors but the word covet means desire desire greatly or set your desire upon it doesn't mean admire I could admire someone's car and that not be coveting but if I desire that car out of discontentment that's covetousness if I set my desire upon that one or one like it and I have no means to attain it the word often has a sense of pleasure or delight in its usage the word is used in scripture for good desires and evil desires I thought that was very interesting so the word covet come on can be used to reference a good desire so here in this text it's very clear it's evil and in fact in Psalm 68 16 it says why do you fume with envy you mountains of many peaks this is the mountain which God desires to dwell in covets God covets to dwell in so God has this same Hebrew word where he's referencing his desire to dwell there that shows you that there can be you can use this word to talk about good desires and also the same word gets used though with aching who confessed that he coveted and they're very clear he sinned because it was forbidden that he should desire the the things that he desired like the wedge of gold if you think about like a water water and creation it starts at a spring and then it goes all the way out to the mouth of a river some commandments when they're given in their published form focus on the mouth of the river and God expects you to go upstream from his word and learn how that commandment is disobeyed at its source but when he publishes this commandment he he goes right to the spring okay next it focuses on your neighbor's possessions so in the commandment we read that again part of it your neighbor's wife his male servant nor his female servant nor his ox nor his donkey nor anything that is your neighbors a neighbor is anyone made in the image of God there was a man that came and tested Jesus and said who is my neighbor and he gave him the parable of the good Samaritan because the man sought to justify himself by categorically saying certain people were disqualified from being his neighbor so you didn't have to love them it's everyone including your enemies and it's looking at it focuses on your neighbor's possessions so somebody might say well what about a wife or a husband how can you say that's a possession well that in one sense they're not property but in another sense that is her husband that is his wife so there is a possessive there because of the union that they have in the covenant of marriage and next it is exhaustive it isn't exhaustive in this published form in all ways but it's exhaustive in the sense that it it says at the end nor anything that is your neighbors so as we look at what God forbids us to set our desire upon with our neighbor he doesn't just give us a representative list and expects us to broaden that he just he just broadens it himself nothing I want you to be real clear about that I don't want to even you have to even draw that implication out from a representative list I'm gonna tell you outright nothing and it is rooted in discontentment I spelled that wrong it is rooted in discontentment this is not a direct observation from this verse it's an inference that I'm making and I want to illustrate that but covetousness finds its root in discontentment you have to first take where you are in life what you've been given in life and first be discontent with that before you can look elsewhere to find value in something else that you ought not and to give you an illustration we could go to Eve Adam and Eve had everything upright innocent fellowship with God and all of creation and it wasn't till she doubted God and became discontent through the devil's lies with what God's provision was in his not only in what his bounty was but in his restriction of that tree his wisdom she became discontent with God's wisdom and then set her desire upon the forbidden fruit if you look at Ephesians 5 and I'm gonna read verses 3 to 7 and what I'm hoping you'll see here is the relationship between discontentment and covetousness so they read this but fornication all uncleanness or covetousness let it not even be named among you as is fitting for saints neither filthiness nor foolish talking nor course justing which are not fitting but rather giving of thanks for this you know that no fornicator unclean person or covetous man who is an idol at earth has any inheritance in the kingdom of Christ and God let no one deceive you with empty words for because of these things the wrath of God comes upon the sons of disobedience therefore do not be partakers with them in this text you see a list at the beginning fornication uncleanness or covetousness and then it goes further and talks about filthiness foolish talking ingesting and then after he says but rather giving of thanks so put off these put on this he says because you know this that fornicator unclean covetous side who's an idolatry he repeats the same list but no one deceive you so in this text you have a list I know that there's an expansion of even foolish talking and getting into more specifics but you can see clearly that pattern fornication uncleanness covetousness in the middle there there's what God desires giving thanks and then after it fornication uncleanness covetousness it's like a sandwich and buried at the heart of this is thanks the only way that you're going to grow in righteousness in this area by God's grace through faith is by putting on thanksgiving and contentment putting on the joy of the Lord if you refuse to heed God's word by faith and renew your mind with his goodness with his bounty with his salvation with his son with his promises with his forgiveness his justification his satisfaction for your sin it goes on if you refuse to prize that and grow in thanksgiving for who God is and what he has done for you and will do for you you're already not going to put off covetousness so I get the relationship between discontentment and covetousness here by looking at the opposite of contentment which is thanksgiving or contentment opposite of discontentment which is contentment and that's manifested in thanksgiving someone who's content biblically is a thankful person they're overjoyed and that is the vivification the putting on of righteousness that equips us to put off these sins also 1st Timothy 6 6 now godliness with contentment is great gain for we brought nothing into this world and it is certain we can carry nothing out and having food and clothing with these we shall be content but those who desire to be rich fall into temptation and a snare and into many foolish and harmful lusts which drown men and destruction and perdition if you can see that relationship between contentment and covetousness covetousness is not expressed explicitly here but if you desire to be rich that's the essence of covetousness and looking at it from the angle of money if that person would be content with the food and the clothing that God has given them the fact that God is with them in his salvation Timothy in this case he would be preserved from falling into this desire to be rich okay any questions in the first section is that clear okay amen let's go to the next section what is required in the 10th commandment and I'm gonna read the the catechism answer it's on the handout the 10th commandment requires full contentment with our own condition with a right and charitable frame of spirit toward our neighbor and all that is his so I taken that catechism answer and broken it up into three parts so contentment with what we have our spirit towards our neighbor and our spirit towards the neighbor stuff and the catechism uses the the word condition with our own condition that means our state like in what state we're in in life I'm divorced I'm single I'm lost my job I'm rich and doing well at my job I'm you name it like say you're discontent with certain life like you know you want to progress or how would you be able to yeah well again there are good desires so the answer to what is God commanding us in this isn't the absence of desire it's forbidding covetousness which is evil desire and since it's forbidding that we know that whatever the commandment forbids it commands the opposite in the positive way so he commands us to have holy desires good desires and if I have a holy desire to do something I wouldn't call that discontentment so if someone did and they explained to me their definition of this contentment and I recognize it to be actually a holy desire that they have I wouldn't condemn them in a sense like say that that's sinful brother you shouldn't covet or be discontent I would say you probably would be better off using a different word for your your longing for knowledge of the Lord your longing for growth and grace your longing for a way to provide for your family in a righteous way discontentment by definition here I'll read a dictionary discontent dissatisfaction a relentless desire for something more or different so we should never say we're dissatisfied with what God has given us you know what I'm saying okay I hope that helps let's look at oh I wanted to explain condition so condition is the state it's not just like your current disposition in life or your current place it it includes everything like your estate your possessions not only like what you possess physically and materially or virtually like in a bank account but also what you possess in your skills talents size shape appearance everything about who you are is included in that word condition and they also use right and charitable frame of spirit right means upright honoring to the Lord lawful evangelical lawful and charitable means having this this disposition to help others to serve them and then frame of spirit so when you have a framework or you frame out something what that's saying is frame your spirit construct your spirit in such a way that you are focused on your neighbor with rightness and charitableness so frame your spirit and take to the point where you have a disposition towards your neighbor to be upright with him and charitable to him so let's look at that now that I've kind of given some explanation of the catechism first of all contentment with our own condition let's look at Hebrews 13 Hebrews 13 5 through 6 let your conduct be without covetousness be content such things as you have for he himself has said I will never leave you nor forsake you so we may boldly say the Lord is my helper I will not fear what can man do to me so in the context remember that the audience of the Hebrews were growing dull and sluggish and they were retreating from new covenant practice and theology likely because of incoming or upcoming persecution so where were they finding shelter in the old covenant ways because it had been established to the diaspora many people respected synagogues and you could find protection so to speak from persecution in Judaism and the author recognizes that this is the path to apostasy because not because the old covenant was evil in and of itself it's because it's now been made obsolete and the new covenant has come why return to the shadow when you have the fullness and in the midst of there he gives these strong warnings and then here in this practical side of the letter he's giving them moral directions and with covetousness I think this is helpful I think that context helps give why he might bring out that text the Lord is my helper I will not fear what can man do to me if you're expecting and faithfulness to the Lord Jesus Christ and being a disciple in that age to be persecuted to great degrees to have this attitude and to be able to boldly say what can man do to me because of contentment and joy in the Lord is modeling for them what kind of spirit they ought to have but it doesn't leave us out this is scripture all scriptures God breath and profitable so it's intended not just for them but for us since it has been inscripturated so let us look at it first of all he says let your cut your conduct be without covetousness this is a narrow use of the word it's not playonexia it's another Greek word and I fee I can't remember how to pronounce it I feel lyrgos but the it's focused on love of money particularly love of silver so he's saying do not be that way command you to be without covetousness but instead do the opposite be content with what with such things as you have that's the commandment what's the ground or the reason he gives that commandment it's the next part but let's look at that it's because of what God has said what has God said to his people he says I will never leave you nor forsake you I was listening to a preacher and he was just walking through how God was with Joseph you know the way that Joseph is treated by his brothers by Potiphar's wife he's thrown into prison and the I think it was the baker forgets his promise to him the Lord was with him through every part of it and promoted him according to his providence and did good to his promised people of the seat of Abraham try not to miss that you know it's like you read a book or you watch a movie or something and there's the climax of this glorious truth or this glorious heroic thing this is the glorious part of this text is God is with us that is much cause for you to be joyful and content regardless of what condition or estate you have this is the one true in living God all things that exist are kept by the word of his power he is the chiefest of beings there's no one more worthy than him none should be worshipped but God alone and he stooped and condescends and love and grace and he promises to never leave you and you only have to look at Christ to see it do you see why this contentment is so wicked it's it's very evil and I know that I'm not innocent and I don't want to sound harmful but I do want to bring the force of the law as God would have it to be heard so look at this text if you will the cause for contentment and not being covetous is that God will never leave us and then in verse 6 he says so that's like a therefore therefore because God said I will never leave you nor forsake you because he said that therefore we may boldly say the Lord is my helper I will not fear what can man do to me what can happen to me if this happens what's gonna really happen to me if I lose that or I don't get that I will not fear what's the worst that can happen you die that Bible talks about our death as asleep as putting off a tent death where is your stink and I think it's interesting to see how he he's this promises I will never leave you nor forsake you that was the cause of be content and do not covet and then it becomes the inference for the I will boldly say really that one promise serves as a ground for both things it's a ground for being content and not covetous and it's a ground for saying the Lord is my helper what is the what's why why would I say the Lord is my helper the Lord is my helper why would I say that because he said I will never leave you nor forsake you what that being the double ground actually helps connect the two content you know what contentment looks like it's not like this hum drum desirous person that's just kind of practicing formality it's a joyful person a person that that uses scripture and says the Lord is my helper it looks like someone that that would be bold okay I hope that helps let's look at the next one contentment with our own condition and we have a reason there why but next the commandment requires us to have a right and charitable spirit toward our neighbor if you'll turn to Romans 12 15 rejoice with those who rejoice and weep with those who weep what's required in a tenth commandment that you have a right and upright lawful and charitable spirit towards your neighbor toward his person so when he's rejoicing and I have an upright and charitable spirit towards him my disposition and I frame my spirit towards him in such a way by God's grace through faith that I want him to be treated uprightly and I want him's good and if he's in need I want to help him if he's rejoicing I want to rejoice with him so this commandment is a commandment that helps us see that aspect of the tenth commandment if you were discontent and you didn't have the opposite of covetousness which is a right and charitable spirit towards your neighbor when he rejoiced you're not going to rejoice you're going to see his good and know that it's good see his joy and thanksgiving and you yourself will not be able to partake with him in that because your spirit is framed towards him not as a commandment would require but coming from a position of discontentment you find it impossible or hard to partake in his joy and think about it practically you know like what if you have a more children than someone else and you're joyful about your children and somebody else can't have that many children are you able to rejoice with them somebody gets a promotion and it's a good thing are you able to rejoice with them if you're covetous and discontent in your heart you're going to find that hard to do so the commandment requires us to have a right and charitable spirit toward our neighbor it goes with weeping to because a charitable spirit seeks to help someone in need to desire that person's good in the Lord and if they're in trouble and anguish and suffering and weeping because of your disposition and your contentment in the Lord your outward focus your others focus and you're able to have compassion and have this charitable spirit of weeping with them then the next one is a right and charitable spirit toward all that it's our neighbors and I thought we could look at Genesis 39 1 through 9 and I think I'm I'm gonna hope that you're familiar enough with Joseph and Potiphar that I'm going to skip part of it and start at verse 3 and his master saw that the Lord was with him remember we said that and that the Lord made all he did to prosper in his hand so Joseph found favor in his side and served him and then he made him overseer of his house and all that he had he put under his authority so it was from the time that he had made him overseer of his house and all that he had that the Lord blessed the Egyptians house for Joseph's sake and the blessing of the Lord was on all that he had in the house and in the field thus he left all that he had in Joseph's hand and he did not know what he had he had except for the bread which he ate now Joseph was handsome in form and appearance and it came to pass after these things that his master's wife cast longing eyes on Joseph and said lie with me but he refused and said to his master's wife look my master does not know what is with me in the house and he is committed all that he has to my hand there's no one greater in this house than I nor has he kept back anything from me but you because you were his wife how then can I do this great wickedness and sin against God so this is a narrative but what you can see here is the commandment being modeled or exemplified in Joseph and the fact that he is content he has been given much he's blessed by the Lord he's been given great position he has authority over everything his Potiphar's wife seeks to tempt him to sin and when he enters into that temptation he comes into it with a heart of thankfulness and a heart of contentment and because of God's work of grace and his heart and life when he enters into that temptation by faith he thinks clearly and he recognizes this is a great evil it's not a minor thing what you're saying you're you're you're speaking very wickedly if you're discontent and covetous it might manifest itself in particular areas but you'll enter into temptations and you will not be ready but he said I cannot do this great wickedness or sin against God so he was living in the fear of the Lord and was a content man and he had the right upright and charitable spirit towards Potiphar and Potiphar's wife but I'm thinking about Potiphar because Potiphar isn't there he trusts Joseph and now in the privacy of this conversation and temptation he has a right upright and charitable spirit towards Potiphar Mr. Pete if you think about it covetous and discontent can also give rise to other sins like jealousy bitterness hatred all sorts of things yes yes amen I think in that you know that first Timothy 6 chapter which we didn't read but it says you know selfish these selfish desires let me just read that real quick first time at these six those who desire to be rich following the temptation and a snare into many foolish and harmful lusts which drown men in destruction and perdition for the love of money is a root of all kinds of evil brothers and sisters allow me to warn you against covetousness be aware of it and repent repent of what God convicts you today in that you see as covetous trust the Lord and remember who God is in Christ and who Christ is and when he's done for you put your hope in him and see the glory of the Lord and let your heart and mind be renewed through the word of God namely the gospel and put on contentment and joy thank God for what you have thank God for what you know and particularly this fellowship where he will never leave you see it in its darkest corners and don't exonerate it stop do let's stop doing that let's move to the last point what is forbidden in the 10th commandment the 10th commandment forbids all discontentment with our own estate envying and grieving at the good of our neighbor and all inordinate motions and affections to anything that is his so again I broke that up into three parts first of all with ourself do not be discontent with your own condition it says a state I'm combining it because I want to go beyond possession I want to go to and one of the definitions for the word of state is condition so I think they're meaning it broadly and we know the Bible teaches it broadly so our own condition anything about who you are you know someone has an appearance that you believe is more attractive than you someone has more popularity than you do somebody has a higher position than you do somebody appears to have influence over others more than you appear they go to her or they go to him with questions they don't come to you whatever you are and wherever you are be content and do not be discontent let's turn to Luke 12 this is the the rich man the I was I guess I should call him the fool because God says fool the parable of the rich full verse 13 then one from the crowd said to him teacher tell my brother to divide the inheritance with me but he said to him man who made me a judge or an arbitrator over you and he said to them take heed and beware of covetousness for one's life does not consist in the abundance of the things he possesses then he spoke a parable to them the same and what I want you to see in here is how the logic of this rich fool is grounded on his discontentment the certain the ground of a certain rich man yielded plentifully and he thought within himself saying what shall I do since I have no room to store my crops so he said I will do this I will pull down my barns and build greater and there I will store all my crops and my goods and I will say to my soul soul you have many goods laid up for many years take your ease eat drink and be merry but God said to him fool this night your soul be required of you then those then who will those who's will those things be which you have provided so as he who lays up treasure for himself and is not rich toward God in order for him to come to this logical conclusion that the best way to to take advantage of this situation is to build bigger barns a story is because he's laying up treasure on earth he has this desire that is very great and and causes him to act in accordance with it to build treasure on earth and he is disregarding treasure in heaven and because he has this discontent insatiable unfulfillable desire for things in this life the moment he gets more he thinks how can I keep it and store it also he has the framework of thinking of self so the pride is a root of this sin I will I will do this I will store I will pull down I will say to my soul it all came because he's about to lose an inheritance he thinks he has a right to and whether he's being mistreated or not he's handling it sinfully by trying to get Christ and leverage Christ's pull and influence to get what he thinks is do him and Christ makes it clear that's not my role there are civil authorities in place for such a thing the fact that you're coming to me about this and not salvation or other things reveals that you're covetous alright and then he goes on into worry he says therefore I say to you to the disciples do not worry worry is a form of coveting don't think that you know someone don't think to yourself when you're anxious and worried about something and I'm not talking about certain pressures that life brings on you and the the the weight that you feel in expressing the weight of that that's not bad the psalmist does that but somebody who worries about the unknown and does not seek first the kingdom of God but wonders if they're going to be provided for is practicing a form of covetousness and they need to return to the Lord and be joyful and thankful for this state that God has put them in and if you'll turn to Esther chapter 5 I want to read about Haman chapter 5 verses 9 to 14 so Haman this is still this contentment with our own condition so Haman went out that day joyful and with a glad heart but when Haman saw Mordecai in the king's gate and that he did not stand or tremble before him he was filled with indignation against Mordecai nevertheless Haman restrained himself and went home and he sent and called for his friends and his wife Zeresh then Haman told them of his great riches the multitude of his children everything in which the king had promoted him and how he had had advanced him above the officials and servants of the king more over more over Haman said besides Queen Esther invited no one but me to come in with the king to the banquet that she prepared and tomorrow I am again invited by her along with the king yet all this avails me nothing so long as I see Mordecai the Jew sitting in the king's gate then his wife Zeresh and all his friends said to him let a gallows be made fifty cubits high and in the morning suggested the king that Mordecai be hanged on it then go merrily with the king to the banquet and the thing pleased Haman so he had the gallows made this is an illustration of someone who is discontent with their own condition it leads to them they're utterly blind to the bounty of God and his goodness and generosity utterly blind ensnared and in bondage to this sin and the moment they see something or think of something that they believe they ought to have and you see there's the pride they think they're worth it you can only see something that's not yours and say I deserve that if you and of yourself think you're deserving of it and worthy the pride proceeds there too but you see it and then you say I gotta have it I want Mordecai to fear me I don't want him to have this position where he doesn't fear me like he ought to I'm not respected enough and it's proven by the way he speaks and then his wife and friends consort with him that's another thing we need to like I heard a pastor say this you know you've got some toddlers and toddlers in a room and you've got one toddler over here that's just been given some toys and playing contently and you got another toddler over here playing with some toys they could even be their favorites and one toddler looks over his shoulder and sees the other one happy and throws down his toy and walks over there appears over his shoulder and then just reaches in and snatches out the toy and runs the other side of the room and y'all is crying and fighting that is a manifestation of covetousness that is sin in our children I thought that was very helpful because you know as I think about even though I'm not a father I think about a father like how is how will I love my children how will I minister to them justice and mercy and one of the things that you would do a great disservice I'm convinced of biblically is to perceive your children with unbiblical glasses and to try to justify the sins of their heart based on their age everybody's child you know I don't want to be I think we have a tendency to want to quickly say I see it in others but not me I see it in their kids but not my kids but we need to be have biblical glasses and minister in the fear of the Lord to our children and their wife approved here of Haman Zirash approved and I can't remember the other example that I had but there was another wife it just made me think as a spouse or a friend or a co-worker the relation you have to others spouses employees brother sisters if you see covetousness in your brother or your sister you are not to help vent that and say not seek to discern whether or not a desire is covetous and correct and help warn comfort rebuke as needed but instead automatically undissurbingly say I will justify that desire and say it's good now I want to help you and even if they're wanting something good but they're coveting it it doesn't mean forbid them from pursuing what is good but it will mean help them in pursuing it in a biblical way and then dealing with their heart along the way and just because you're an inferior in some authoritative not authoritative but authority relationship doesn't mean that you aren't ultimately submitted to God's authority and when they step outside of God's authority and covetousness you have a responsibility as a believer or just a person made in the image of God to to help them with that to rebuke them of that to correct them we can be approvers of covetousness by not saying anything and actually helping people facilitate it and it goes on to wrap up you know envying and grieving at your neighbor's good there's I'll just read the text to you it would have been James 3 14 through 16 the word jealousy there is it's when someone makes war upon the good it sees in another and it troubles that good and seeks to diminish it so when you when we practice jealousy God forbids us to be jealous and envious forbids us to make war upon the good of another that we see and forbids us to trouble that good and to diminish it and there you see God's name and his commandments you know I was thinking about it like what are the commandments revealed about God this commandment when you're discontent with some hard providence one of the things that you will disregard and you will not be thankful for and you will not remember as you are discontent and covetous is the wisdom of God God is wiser than you he's wiser than men he's given to you what you need like don't be discontent thinking you know better than God and think about how good he is another thing is we deny the bounty and goodness of God and he's powerful it's like it's saying that God's not powerful to control this this happened to slip outside of God's control he didn't bring this to me for my good in this providence therefore I'm discontent but see how in his commandment he's saying listen I'm good I'm wise see my name in this commandment what you have need of is not consistent the abundance of the things which one possesses it's in me I'll leave it there anybody want to add any questions or add any statements amen let's pray and Father in heaven Lord thank you for your law I know that it helps us to see your good name for it is good and it helps us to see our sin that we might repent and we praise you Lord that there's forgiveness with you that you might be feared in your son alone Jesus Christ we praise you for him thank you Lord for satisfying the law and no longer condemning us but justifying us in him I pray that you would help us Lord in thanksgiving and in remembrance of Christ and faith upon Christ to repent of covetousness in our lives and to grow in contentment and joy and thanksgiving here in Christ's name I pray amen


Hey everyone, thank you for coming along to my Drupal Gov 2020 virtual event session. The title of this talk is Integrating Lunar JS into Drupal for Fast and Fuzzy Client Site Search. So a little bit about me first. My name is Sam, I go by Sam152 on Drupal.org and the Australia NZ Slack channel. I build websites for an agency called Previous Next and a fun fact, I started with Drupal version 6 almost 10 years ago. So in this session, it's a lightning talk, it only runs for about 10 minutes, I'm going to cover what is Lunar JS, how to get started and then building stuff on top of the solution. So first of all, what is it? Let's jump right into it. Is it right for me? Is it something you want to use on your next project? And to understand what Lunar JS is, first I'm going to look at the example of a more traditional search solution. So with a traditional solution, you might start with a Drupal site, it may have a bunch of documents or pieces of content on that site. And typically in the past, you might deploy a solar server, you'd sync the documents to that server. And then that solar server would index all the content and it also be responsible for querying. So when a user came along and entered a search term, you'd send that back off to solar, it would return you the matching documents and that would be the full life cycle of a search query. With Lunar JS, it's a little bit different. You still have your Drupal site with your content, but instead of syncing it to an external search index, you actually send it off to the user's browser and then a JavaScript library running in the user's browser takes care of the indexing and the querying. So Lunar JS is the JavaScript library that enables this kind of functionality. So there's a couple of pros with this approach. First of all, there's less infrastructure required. You don't need to maintain an external search server like solar. You may not need to maintain a SaaS product or a SaaS platform. Maybe there's costs associated with that stuff. And the other advantage is querying the index is really fast. Since it all happens within the user's browser, it's a really tight sort of feedback loop between typing in something to search for and actually getting results out of the index. There are a couple of downsides though. So the index size has practical limits. There's only so much content you can sync to a user's browser and expect their device to index and search against. And the other kind is your devices have to work a little bit harder. So since you're not maintaining a server to do indexing and searching, you're actually kind of delegating that work to the users who are searching on your site. So there is some downsides to the solution. So if that sounds like something you're interested in, what's next? How can you get started with what's available today in Drupal? So I'm going to be looking at two modules. The first one is called Lunar Search. And this module is based on views and it requires a build process to index content every time content is changed. So it was primarily built with static sites in mind. There's a project called Tome, which is a static site generator for Drupal. And this fits really well into that process because often with a static site, you already sort of have a build process and a build pipeline in place. So Lunar Search slots in pretty well there. The other project out there is Search API Lunar. And this one's a little bit different. It's based on Search API. There's no build process with the indexing of the content because the way this module works is it gathers up all of your content and sends it to the user's browser. The indexing part of the process is not done ahead of time. And I'm going to focus the rest of the session on Search API Lunar because this is the solution that we're running in production at previous Next. And here's a demo of Search API Lunar running on the Umami Food Magazine demo that comes with Drupal Core. So a couple of things to notice about this. First of all, the searching is actually done on KeyUp when you're typing into this input. So you can see every time a key is pressed, it's got a different set of results there and they appear sort of immediately in the dropdown there. The other thing to notice is I'm spelling words wrong. I think I spelled gluten wrong and pizza with 1z. And you can see it actually still matches results. So it's a really fuzzy sort of search. And it's the kind of search that users have really come to expect from websites. They don't want to be entering words and having to exactly match what's found in the document. And if I pop the Network tab open on this demo, you can see here that the browser downloads five different JSON files. And it uses these files to index the content locally. None of this is done on some external search server. This is all happening in the browser by the JavaScript library. And this is where the kind of practical limits to the size of your index come into play. You couldn't send hundreds of megabytes worth of content to the user's browser. It would really slow down the searching process and ultimately could have a lot of performance issues. But in this case, with the number of recipes on this website, it's a fairly modest number of nodes. It's actually fine to download all of this content, index it all and have it return in the time a user would expect when they're pushing a key in a search box. And looking at this a little bit closer, here's a contrast between the results that are returned from Luna and the same keyword entered into the core search. So in this case, the word is chilies. And on the left, you can see it's actually matched the recipe that's fiery chili sauce. And on the right, since the word chilies doesn't exactly appear in the recipe, core search doesn't actually match anything. So when you compare it to something like core search, it's a fairly high quality set of search results. It is closer to what you'd kind of expect if you were deploying some other more mature solution like solar. Here's the configuration of the module. It's pretty similar to what you'd expect if you've configured any other kind of search API plugins. Maybe you've deployed solar and you search API for that. You can add fields to the index. You can perform certain actions like clearing the index, re-indexing the content. All of that goes and generates the JSON files required for the JavaScript library to index the content. So in this section, I'm going to talk about extending the solution. What can you build on top of it? And Search API Luna is actually built around this JavaScript API. And this API connects the dots between what you configure in the Search API backend and actually using that functionality in a browser. So this is some JavaScript. I am doing a search query against an index that I've configured in the UI. And after you execute a search, you get a series of matches back from the index. And with each match, you have access to the raw document that was indexed, the ID of the document, the label of the document, and a summary of the document. And using this API, I built a feature on the previous next site. And it's this block at the top of the page. And what it does is it uses the page title to find blog posts that are similar to that page. So you can see here, I've got twigging out at Drupal.com Portland. And I've got some related blog posts. Two of those are about twig. The other one is about Drupal.com Portland. And each time I click through the page, there's this pop at the top where we're actually executing a search against the index and showing results that are related. So if you're not using Drupal with an integrated front end, maybe you're doing some decoupled stuff, there's actually a companion NPM library you can install as well. And you can use the same API, but you have to point it at your Drupal site. So in this instance, I'm saying, OK, I want to use the Luna API. But my Drupal instance with all my content is located at this address. And then once you've given it that context, it's exactly the same. You can query your search API indexes and you can execute searches. And here's a demo of that. This is actually a decoupled React front end for Drupal. And all of the content on this page actually comes from a Luna index. And you can see I've added some other features. I've done some faceting by date. But I still have that ability to search the whole index by typing in a search query there. So summing up, I would say Luna.js is a great choice if you have small collections of content, nothing too massive. There's plenty of tools in Contrib to get you started fast and you can also build and extend upon those solutions if you need to add your own functionality to them. Thank you for making it this far. Any questions, I'd be glad to hear them.


I'd been going to call, oh before we go on actually, the final exam is in 100 genetic and plant biology, not this room, so post-genetic and plant biology, we're over at the other end of campus, it's over at the science end, completely out of my control, I don't know why they said it like that, but let me just highlight that, okay, it's on the study questions I mailed to you, the time and place that on the study questions I mailed to you, yeah it's not a secret, but I just want to highlight because you might naturally suppose it's going to be here, and it is not, we might even come round here on the day just to check that nobody's showing up, okay, okay, does that make sense, 100 genetic and plant biology, yep, how many blue books, well as many as you think you're going to write, if you're asking what's your best strategy in the exam, well you want to hit a balance between writing lucid well-structured essays and just pouring out everything, every bit of progress you've made, if you see what I mean, so you don't want to do it in just some unstructured mess, but you want to get out as much volume as you can, so I would try and take as many blue books as you reasonably think you might cover, yeah, there's a lot of personal variation in this and there really isn't any golden rule, but speaking subjectively my own inclination for myself would always be to write as much as possible, that's not, I'm not giving you a wink here, do you have any, that's true, irrelevance is a bad idea, yeah, irrelevance is a bad idea too, I mean the thing is, yeah, that's true, so you have to hit the right balance, yeah, anything else about the exam? Okay, so I was going to call today's lecture resolution of outstanding problems and then I changed it to some ideas and then I changed it to an idea and then I thought, well it's a set of a review, meaning that there's no particular set reading for this, okay, so let's start by going right back to where we came from with modes of presentation and informative identities and then I want to make a suggestion in the second section about how in the most basic cases to address the problem of informative identities and then go on and look at how that relates to rustle and acquaintance and one last time just to broaden the field of view to see what large philosophical questions are right beside us the whole time as we go through these topics, so modes of presentation, remember that these guys, Percy Blakene is the Scarlet Pimpernel, Kent is Superman, you're the same person being referred to twice and you ask, well, how can that be informative? You have, and then you think, well maybe there is some descriptive material associated with the two sides that is different and that's how it's informative and what's so engaging about Frega is that when you're thinking about these examples, I think perceptual examples are the ones that really make most sense. If you think of the earth as being given like this or the earth as being given like that, then in these two ways of being given the earth, because those two ways are being given, the identity is informative, if you were given the earth in the same way twice, then the identity wouldn't be informative and the puzzle is to explain what that notion, I think in the most basic cases, the perceptual cases, in most basic perceptual cases, how would you characterize that notion of a perceptual way of being given an object? It doesn't apply just to heavenly bodies, if you've got a building you can be given the same building now this way and now that way and it's informative to be told, it's the same building. So how you describe that difference in the way the building is being given here and the way the building is being given there, how do you characterize that difference in the perceptual mode of presentation? It said, if you think about examples like Sir Percy Blakeney, then the natural way to do it, and this is what description theories do, the natural way to do it is to think there are some representations I associate with Sir Percy Blakeney, the names Sir Percy Blakeney, there are different representations I associate with the name the Scarlett Pimpernel and because they're different that's why the identity is informative. Now although that's very natural and intuitive for these cases, it just can't be the general answer and the reason it can't be the general answer is that wherever you have representations you get mode of presentation phenomena. Anytime you have a representation you can ask and how is that representation identifying the thing out there. So those associated representations, if you ask what they are you're going to get in their descriptions, general terms, more singular terms, maybe demonstratives, the man I met last Wednesday is something like that, that man, and that problem of informative identities is just going to come up for whatever terms you have in these associated representations. So that can't be the general answer though there's a difference in associated representations because this difficulty of mode of presentation comes up here. So the natural idea is that these linguistic things, these representations that are being associated with the signs, at the end of the day there's got to be a way of describing modes of presentations that is purely perceptual, that is purely to do with your experience of the object. I said we need that notion of experience anyway if you're to explain how it is that your knowledge of the truth condition of a statement can be giving you knowledge of what you're about in using the statement. So you might try thinking over like this, this is something like this is how Russell was thinking of acquaintance. Acquaintance in Russell is a generic relation that you can stand in to lots of different things and if you take a notion like being a yard away from, you can be a yard away from practically anything, right? You can be a yard away from a chair, a yard away from a person, a yard away from a neutron bomb, you can be a yard away from just about anything. A yard away is a generic notion and what's on the either end of the yard away thing can vary a lot. So the idea about acquaintance is you can think of acquaintance as a generic relation of consciousness that you can stand in to lots of different things. You can stand in that generic relation to a color, to a shape, to a person and so on. So I can be acquainted now with this person, now with that person and that's a matter of what's on the other end of the relation, what thing it is that's in the other end of the relation. And now the puzzle is if what I've got is this generic relation of experience, how can I make sense of the possibility of informative identities? What does it mean to say if I've got one in the same thing on either end or on the other end of the acquaintance relation in these two cases? What does it mean to say is being given to me in different ways? If that's not a matter of different descriptions being associated with a sign. And as we saw causal theories of reference, it's not that they're not, they don't in themselves have some truth, but they just don't help with this issue. They don't tell you how to address this issue of themselves. So Russell's own answer was basically to say you can only be acquainted with things for which these problems of our informative identity don't arise. If you're acquainted with a color, then there's no such thing as being acquainted with the color in a different way and being informative to be told is the same color. And the trouble with that is that there's a real pressure towards idealism, if you think of it like that. Because if you think that what you're, the foundation or all your reference to the world is stuff that you can't be given it in two different ways, then that stuff that you're thinking about in the first place is going to be something like sense data, objects of which you have comprehensive knowledge for which there's no, there are no informative identities. And that approach in terms of informative identity, in terms of special objects of reference, you think of when you think you're not referring to the chair ordinarily, you're referring to something like the experienced chair or the lived chair. And there's a whole, there are whole schools of philosophy that regard this kind of talk as extremely insightful when you talk about the lived world as a world in which informative identities are not possible. And the trouble with it is, is that it really does involve this press to idealism. If you're going to be a realist about the objects you see around you, then you just have to acknowledge that there can be different takes on one and the same object. So that's the puzzle of informative identities. I think the basic puzzle is how do we characterise our ordinary knowledge of what a sign stands for in the case where we're talking about something we're perceiving. I hope there's nothing wildly surprising in that. Is that right? Are we all on the bus? That's what I think we've got to. Hello? Maybe I'm just too nervous. I'm always haunted by the fear that I'm the only one who understands what Nerf I'm talking about. Okay, thank you. Okay, in that case, let's proceed. Here is what I want to suggest is the solution to, or at any rate, let's not get too carried away here, one part of the solution to this puzzle about informative identities and that's the distinction between selection and access. The general thing I got to last time was if you're looking at a sea of faces and someone saying to you, look at that woman there and talking about that woman, then I can't be said to understand who you're talking about to know who you're referring to until I manage to single out and experience that person, right, until I managed to attend specifically to that person. Now, what are you doing? What is going on when just as you look around the room, your gaze picks on a single person? What is happening there? I think you can make a distinction between a property that just figures in the phenomenal character of your experience, a property that's making a difference to your experience and accessing a property of an object. So this might not make much sense right now, but let's just get the words, the syntax of the distinction in place, that sometimes a property is making a difference to what your experience is like. So if your gaze roams around the room, then there is a very rich multicolored display and so on. So all those characteristics of the room are making a difference to how your experience is, but only some of the properties of people in the room are being made explicit in your experience. There are two roles that a property can have in your attending to an object. One is that property can be what lifts out the object from its background and another is you can get knowledge that the thing has a property from your encountering it. So let me give an example. Statistically there are bound to be some people in the class who can't see what's going on here at all, but this is one of the standard color vision tests. So this is, I think anyway, it's a greenish-goldy five on a red background. Yes? That's all right. So if you can't see, let's take my word for it. It's a greenish-gold five on a red background. And the point about the standard color vision chart like this is that there is nothing that systemically differentiates the five from the background other than the color. It's not the lightness or anything else delineating the five. The scatter of luminance here is just random except for that systematic variation in Q. So you can see the five. You're only doing it because you're having experience of color. Now, when you have this ability to lift out objects from their backgrounds, that's not something that applies by color. That's not just something that applies only to the special case in who you're looking at a chart. And if you are a tiger out hunting, then tigers don't have great color vision. But what you are going to do is, if you are hunting, what you are going to do is identify objects from their backgrounds using color. And if you are out in the savannah, then what you have to watch for is lifting out the tiger from his background by the color. Okay? But you could be able to lift out the thing from the background by its color, even though you're not able to say what the color of an object is. Children learn color words at a relatively late age. In 1900, the children were eight years old before they learned more than the six basic color words. Eight. I mean, even has gone down a lot in the last century because, presumably, because children live in highly color-coded environments these days. So the colors are constantly given significance for them. But it's still very difficult for children to learn color words. It's harder to learn color words than it is to learn most other color words for observable characteristics. You can take a child of two that has literally hundreds of words in its vocabulary and show it a red, do the Wittgenstein thing. You showed a red thing. You showed a green thing. You showed a red thing. You showed a green thing. You say, that's red. That's green. That's red. That's green. You do that seven or eight hundred times and the child still doesn't get it. Still doesn't know quite what you're after. Color, being able to label the colors of things is quite an achievement. But still, children have color vision in place by the time they are two or three months old. So a child of two or three would be able to see the five against his background, would be able to see the tiger as an object here. So you can use the color to lift out the object from his background, even though you can't make explicit what that color is. So young children are able to use color vision to distinguish objects from their backgrounds, way before they're able to attend to the colors. There are also cultural things here. The great neurophysiologist, Luria, was out in Uzbekistan and a peasant said to him at one point, us Uzbeks don't know the colors of things and so we call everything blue. What the peasant was saying there was they've never got over that hump. They've never managed to crack through and use the color word systematically. But somebody says that isn't saying we're all color blind. They can use color vision just as well as anyone else to detect objects. The ancient Greeks seem to have had a quite different kind of color of vocabulary to the one we have now. My impression is that what we now think of as vocabulary referring specifically to the colors, the ancient Greeks just didn't have names for colors are kind of tangled up with names for kinds of substances. You don't get a filtering off of color specifically. So you can see the five here before you can access the colors. You wouldn't say, that's very good, this is my next point actually, but don't let me sweep you aside. Come back in a second. What I'm saying is you can see the five before you can verbally access the colors, before you can make the color verbally explicit. As you say that there is more to being able to attend to the color than that and you might be able to do things like say these are red berries.  I'm not going to eat those. You might be able to do color induction. That'd be one way in which your ability to attend to the colors could come out even though you couldn't make it verbal. You couldn't make it verbally explicit. Or you might be able to sort a whole bunch of things into piles of the same color or rank them from light to dark. Something like that, yeah. You could do that without being able to make the colors verbally explicit and then you'd still be attending to the color. But the thing is being able to see the five, being able to see the tiger is more basic than any of these things. These are different kinds of tasks. What's going on, I mean it's very clear if you think about the tiger's color vision. Tigers do have pretty rudimentary color vision but they do need some kind of color vision if they're going to distinguish their prey, if they're going to use vision to distinguish their prey. So being able to lift that thing out from its background using its color doesn't of itself guarantee that you're going to be able to do any of these further tasks. A child who passes the color vision test who says that's a five might not be able to sort objects into like colored groups, might not be able to say well that's a red berry, the red berries always make me sick or whatever. And when you think about it from the point of view of a tiger, tigers are, how should I say, tigers are severely practical in their interests.  I mean if it's a tiger out hunting fives, if you see what I mean, you see what I mean? Well if it was a tiger out hunting things that are differentiated from their background principally by their color, right? That makes sense. A tiger, what do tigers care about color?  You see what I mean? The tiger wants the object. Everything is entirely instrumental for getting at the object. So the tiger isn't going to attend to the color at all. The tiger has no interest in the color. It's not going to stack everything into groups of similar color. It's not going to do color inductions even. I shouldn't. It was to get the object. So you being able to use the color to lift the object out from its background is one thing. And being able to attend to the color or access the color of the object is another. Can you put your hand up if that seems pretty plain at this point? That's not bad. It's not what you hoped for. It's not bad. So please feel free to challenge me in this if you don't quite get this yet. Are you happy with the idea? How about the idea that animals or young children could use color to pick out objects from their backgrounds, even though they don't have any further capacity to make color explicit or to use it in any other cognitive task? Okay. Yes. That's right. They'd be able to identify each berry and say there's a berry. Look at that one. But getting the commonality in color might be beyond you. Yeah. That's the thing that children seem to find so difficult. Darwin famously thought that his own children were colorblind because he seemed smart enough, but he just couldn't get them to get the color word. So just that thing you say, that's right. That's right. That's right. And they don't get it. There's actually a word in German for it for this phenomenon with children. Farben, boom height, color stupidity. You've got people who are perfectly smart, but the colors. Okay. So if you're in this situation, you can use the colors to lift out the objects, then you certainly might not be able to introspect the color dimension of your visual experience. You just can't attend to that kind of thing at all. Now I say that illustrates the two roles for a property in visual experience. One is, is what you use in your experience to lift out the object from his background. And the other thing is, it can be a property of the thing that you access that you do make explicit that you give a verbal label to, or that you use for some further cognitive tasks, like sorting or color induction. So this is right. You can see the five before you can access the colors. You can experience the object before you can access the colors before you can access its color. But in order to see the five, the color has to be making a difference to your experience. Right? Otherwise, the color vision test would be this would be useless as a test for color vision.  You say, is there a number there? And the answer is, it's a five. And that's good enough for a clinician to conclude that you have experience of the color. Yeah. And if you're, you can imagine a situation where your experience of the color here was completely uniform, but you had some kind of blind sight style guessing. Yeah, if the clinician said to you, guess what numbers there and by God, you always get it right. Right? You could tell a story where that could happen. But in that situation, you wouldn't be having conscious experience of the five. In order to have conscious experience of the object here, you must have experience of the color. And what I'm saying is you just can't, it's not exactly you got a contradiction if you deny that, but you can't imagine it. You can't imagine a situation in which someone's looking at a scene like this that is uniform in experienced color, but nonetheless, experiencing the object. Yeah. So in this case, seeing the five means the color is making a difference to your visual experience. And the color then can be defining the mode of presentation of the object. The color defines the way you're given the object. It's not a description is not a representation that you have in your head. The representations you have in your head are the characteristics of the object that you access. This is something much more primitive. There's you and the object out there. But in order to be differentiating the object from his background, there have to be some characteristics that allow you to see the object. The color in this case is a very pure case. In the case of the shed, in that case of the shed, in that case of the shed, the properties of the thing here that allow you to lift out that structure as an object from his ground. These are not descriptions. These are not descriptions that you understand the descriptions you understand the things you access. These properties are figuring how should I say like the color of the five in a more subterranean way. They're not things that you're attending to. All you're attending to is the shed. But we can look and say we can look at your sideways on as it were and say what characteristics of the shed are allowing you to lift it out and differentiate it from his background. So if you wanted to camouflage the shed, that's what you need to know how to go about that, how to make a blend with his background. And since the properties that allow you to lift out the shed, to select the shed here, are different to the properties that are allowing you to select the shed here, that's why we say you have a different mode of presentation in the two cases. So that resolves the problem of mode of presentation for a perceptual case.  Okay. No spontaneous cheering. Yes. Only objections. Yes. Yes. Yeah. The morning star and the evening star is to my ear anyway, it's a little bit of an intermediate case. Because I don't think I have ever knowingly looked up at the night sky and said, Oh, that one's the evening star. But you know, I've talked about them so much that I think I understand the words. So it's more like the name of a historical figure or something for me. Yeah. Well, I have to say this is not worked out. It's taken me forever to get this picture. Right. But here's what I think that if you think about the problem with Sir Percy Blakeney and the Scarlet Pimpernel, the way I set up the problem there was, you can say I get different descriptions associated with the two names. And that's letting me, that's what makes you identity informative. And then I said, but now you've got to regress, because those representatives, representations, those descriptions, they themselves will have more representation phenomena associated with them. So it's got to bottom out somewhere without representations. And that's what I'm suggesting is so helpful about this picture that you're not talking about representation at all here. You're talking about the causal work that a property of the object is doing in allowing you to see it. Yeah. So maybe you could have some descriptive picture for Sir Percy Blakeney or the morning star. But say, nonetheless, in the most fundamental cases, the perceptual cases is not descriptions. But there's something a little bit more than that. Once you get that distinction between selection and access, you could think that, say with Goodle, what's important about the descriptions associated with the name Goodle might not be that they accurately fix the reference of Goodle is rather that they are what let you lift Goodle out, select Goodle as the object you want to think and talk about, not that they give a correct descriptive identification of it. What I mean is, if you look at this case again, if you think of seeing the five, then suppose, can you make sense of this?  But there's something, can you make sense of the idea that you've got an illusion of color with the five? Maybe this is not quite as bright a green as it looks to you. It would be strange to call that an illusion because all you've got here is a system for letting you see the object. And so long as it lets you see the object one way or another, there's nothing for you to be taken in by. So it doesn't matter whether the color here, whether what you're experiencing is, whether what you're doing is correctly experiencing the color or not. Or to put it another way, I don't think it really makes sense to talk about experiencing the color correctly if it's something you can't access. All it matters is that one way or another, that property lets you lock on to the thing. So the tiger, I mean, it would be crazy to say, ah, yes, but the tiger has spectrum inversion. So it really makes mistakes about the colors of objects the whole time. All that matters is that it gets the object. So you could go back and say I want to think about descriptions associated with names in terms of how they let us select the objects. And so long as one way or another, those descriptions let us select the objects and then access further characteristics of them. That's all that matters. It doesn't really matter whether the descriptions are right or not. So that's obviously programmatic, but that's how I think that's the path forward. Does that make sense? So say if you showed like there's this. There's one, yeah. And so what if, okay, you don't, I guess you're very new to this type of seeing this thing. And a group of people colluded to believe that there's a five on there, but you correctly see that there's no five. To make you think there's a five.  Yes, right. And so you correctly see it, but then you think it's a five. Yeah, that could happen. Yeah. Um, well, it's an interesting case. I don't it's an interesting case. And I don't think the I don't think it's really an objection to what I'm saying.  That'll be the case. Right. If they really get at you and you say, yes, I can see it too. I can see it. Right. I see the five of the old shirt. Hallelujah. He sees the five. Then you could really be making a mistake there. You're not infallible about this. Yeah. About whether you are seeing a five. Yeah. So the reason I say it doesn't really tell against my point is that it's still true that if you are seeing the five, there's the role that the cover is playing in presenting the five to you. Yeah. Okay. I just realized it's time's pressing on a little bit. That is actually the main point I wanted to suggest in the class today. Let me just, okay, let me just rapidly move on to some points that came up when we were thinking about Putnam on brains and vats and how you could be acquainted with the medium sized world. I was suggesting that Russell said you're acquainted with your sense data. And that's all and all the pressures making use to make you say you're acquainted only with your sense data. And then with brains and vats and so on. The idea was that your sense data was going on in your mind. That's just signs of some unknown physical reality out there. And I think what lies in back of a lot of this, these problems about reference, is actually a much bigger background picture that we tend to have about our relation to the physical world. I mean if you ask what's really here in this space time zone in the room, the natural answer is it's just a configuration of atoms occupying nothing like the people if you look to this room the way physics looks at it. You wouldn't see the people, you'd just see fundamental atoms circulating in the void and they might be producing quite different experiences and all of us maybe no experiences and some of us. So physics makes you think what's out there in the world is something alien, is something hard to picture, not really blue, but that's just a kind of artist's impression of this alien world and none of the stuff we actually care about is out there in the physical world. It is a bleak, yep, there's a kind of metaphysical terror you experience when you understand what physics is telling you about what's really there and the natural rate in particular there's nothing to refer to, right? And that's really Putnam's picture, there's this alien stuff out there and one way or another it's causing us, that's really what we're talking about, but we don't refer to the stuff we think we're referring to. But before physics you didn't have to think of it like that. Before physics you could have thought of the medium sized world as really there just the way you think it is with all the other people and conscious experience you can think of just the way Russell was thinking of it as a relation, or the way Russell should have been thinking of it if he'd been, anyway, a relation, experience as a relation to the qualitative characteristics, the colors and so on out there. So if you can think of color, for example, as describing the world at a higher level than the level of basic physics then that's when you get the picture that experience is a relation between you and what's out there and you can explain modes of presentation in the most basic case by cat picking out the properties of the object that allow you to see them and they're not representations, they're not things in the mind at all. It's because all this stuff gets squashed back into the head by physics that we think, well there's no choice but to think of everything in representational terms because what's going on in the brain of the mind that is representing the world, well all we need to be able to do if we're to get a recognizable picture of ordinary reference and ordinary modes of presentation is to think in terms of experience as a relation to high level properties of the medium-sized world and those properties as allowing us to pick out the objects that we then go on to talk about. So you could think of this as after this hellish world presented to us by physics and brains and vats and all that, you could think of this as paradise regained, the world there, out there, just the way you think it is with all its colors and smells and tests and on that exuberant note I want to say I've taught this class a few times it has just been wonderful doing this with you guys, I really have enjoyed that. Okay, thank you very much.


The Pacific story. This is the story of the Pacific and its people. Of the peaceful sea and the lands and lives it touches. And their meaning to us and to the generations to come. The National Broadcasting Company presents the third in a series of programs dedicated to a fuller understanding of the vast Pacific Basin. This new broadcast series, another feature of the Inter-American University of the Air, will deal with a different aspect of the Pacific each week, with drama of the past and present, and commentary by Orin Lathamore, authority on the Pacific, and director Walter Hines School of International Relations, Johns Hopkins University. This is the Pacific story. Siberia, America's nearest Asiatic neighbor. Here you can see better. Oh yes, thanks. Certainly a lot of people turned out for the launching. The launching of this warship marks the opening of a new epoch. You mean because it's the first warship built by the Russians and the Far East? Because it shows that the industrialization of Soviet Asia has become a reality. Yes. Siberia is the America of this century. Just as you Americans built a self-sufficient economy on the wilderness in the last century, so we are doing here in Siberia in this century. Now, is this better? Can you see the ship? Yes, yes. Fine. Powerful looking craft. This ship is built of steel that was made in the mills here at Komsomolk. The iron and the manganese that went into the steel and the coal that ran the blast furnaces all were mined here in Siberia. Oh, then you're practically independent from European Russia out here, right? Practically. Yes. It's incredible. It's as if this entire industrial region just rose up out of the ground. Here it is, 1939, and it seems that only yesterday there was nothing here at all. Yesterday, as you put it, where you were standing was a fishing village. It wasn't even on the map, was it? Not on your map, perhaps. They're just about ready to send the ship down the way. Yes. How big is Komsomolk? Oh, 300,000 or more. It was built entirely by members of the Young Communist League. 60% of the population here is under 30 years of age. That is why we call it the city of youth. It's moving. It's sliding down the way. America of this century. It may be as that. It's the new Siberia, Soviet Asia, Russia facing the Pacific and playing an important role in the affairs of the Pacific. This is America's next-door neighbor, only 54 miles from continental United States. This is the land which only yesterday we thought of as... Siberia, the geographical freak, the biggest and maybe the richest country, but also the least accessible country in the world. Sure, it's big. 25 times as big as France, but what good is it? Without men in France for... Nothing but a wilderness of snowdrifts and wolves. The only thing it's good for is a prison. This was the Siberia of yesterday. This was the Siberia that the Tsarist regime took 60 years to conquer back in the 1700s, when the scores of native peoples were vanquished one by one, when the hundreds of thousands of Buryat Mongols resisted and were informed by a military governor, we shall send many men with firearms to a village. You and your wives and children in village folk, we shall beat and ruin.  No one shall be taken prisoner nor committed to be ransomed.  In the 19th century, more than a million men and women were exiled to Siberia. Chained from both ankles to the waist, six and eight prisoners chained together. They trudged, bleeding and shivering 3,000 miles into exile. 3,000 miles, the width of the United States, for Siberia is large. Six million square miles of territory about the size of the United States and Canada put together. And here, besides the Russians, live 140 different native groups. Out of the blood of these peoples, the exiles, the natives, the Russians who plunged into the wilderness, out of this mixture has sprung a sturdy race, courageous, far-seeing, enterprising. Through the vast country of these peoples, Russia reached out to the Pacific at the turn of the century, built the Trans-Siberian Railroad, built the Chinese Eastern Railway across Manchuria. Russia was emerging as a power in the Pacific, and the whole face of events in the Pacific was being altered. Japan struck Russia with a power and deadliness of a cobra in 1905. From this date is marked much of the hatred of the Russians for the Japanese, but much more of this hatred is marked from the time of World War I, August 1918. How long have we gone? It's just... Now men, we're ready to depart. Every man is responsible for his own equipment. We're going over the side and down into the boats in a matter of minutes. There'll be no light and that water's cold. Watch yourselves. At ease. Say, I thought we was at war with the Germans. We are. We're talking about the Velvet Dove Starker, whatever they call it, a Prince Siberian. They told you, we're up here to separate the reds and the pinks and the white. That's what I can't figure out. Us Americans up here sorting out Russians. We're not the only ones. They've been sent in Minnesota, France and Japan too. Japan too, eh? Now here are your final instructions. You take your places in the boat. And so as a representative of his majesty's sports, I have come to talk to you as a member of the command of seven thousand troops in Siberia. Yes, that was our understanding. But the Japanese have sent in at least ten times that number. Seventy thousand Japanese? They have had them here for weeks. Let's investigate this at once. France and the United States withdrew from Siberia in 1920. And let it be known they expected the Japanese also to withdraw. But the Japanese had plans of their own. When the Americans were safely across the Pacific, Japan seized Vladivostok. They attacked Nikolsk and Habarovsk. Conquered the Russian coast from the Korean border to the Ockarch Sea. And held much of it until 1925. Here was spawned the hatred which is still to be resolved in the Pacific. In Russia, a new perspective on Siberia came into being. The question is, can Siberia be defended from Europe in Russia? Siberia is linked to Moscow but the Trans-Siberian Railroad. The Trans-Siberian Railroad is long, very long and slender. It takes two weeks for an express train to reach Vladivostok. Do you contemplate immediate danger in the Far East? It is with us always. If we here in Moscow should find it necessary to drain Siberia for supplies and armies to meet a threat in the West, it would be impossible to rush them back to the East in time if Siberia were attacked. We cannot reduce the distance. The solution is more transportation. A lot of railroad is necessary and roads. That would not be a solution. To build another railroad would help. But a plan far bigger than that is necessary. We must make Siberia independent. Deposited from the Soviet Union? Politically no, but militarily and economically yes. That would be like moving an entire nation, thousands of miles. That is what we must do. Siberia must turn its back on Russia proper and face the Pacific. With this policy, Russia undertook the most ambitious plan ever undertaken by any nation, of moving entire industries from the West to the East, of establishing towns and cities where none had stood before, transforming frontier outposts into industrial centers, of making Siberia an independent economic and military unit of the Soviet Union. We will explore the resources of Siberia and where we find resources, there we will locate our new industry. Research experts, engineers, scientists, sought out the resources of Siberia, charted them. Timber, water power, oil, minerals. Great industrial plants rose out of the ground as if by magic. This is the Kutsnerch, Kubatsk, Orbation. Well, part of it. How does this compare with the Donbass in Ukraine? Oh, the seams in this basin alone contain six times more cold than the Donbass. And here at Kutsnerch, we have built the largest metalworks in the world. The largest metalworks in the world, in a country which not many years ago was thought of only as a snowbound wilderness of prisons and wolves. They are about to pour the molten metals. There must be tons and tons of metal there. This plant alone makes more than one million tons of steel a year. Protect your eyes now. I can scarcely see it is so bright. Oh, Kutsnerch, revive! What a mess of molten metals! This is repeated a thousand times every day in Siberia. For Siberia now has the largest sand and steelworks in Russia and the largest blast furnace in Asia or Europe. Scientific research, find the resources and there build the industries. Now the hulls of the wolves are drowned by the roar of steel mills. The early 30s, another Siberian railway was started. Baikal Amur Magistral, to run from the Trans-Siberian Railway north of Lake Baikal straight across Siberia to the Amur River. The operation of those Russians building that new BAM railroad here so that they would finish it. Well, I don't know. They stopped working on it. Well, there's some mystery about it. They called the Mystery Railway. That doesn't seem possible. They were building it halfway between the Trans-Siberian Railroad and the Arctic Sea so that it would be shielded on both sides by hundreds of miles of wilderness. Well, this completion has never been reported and no one outside of Russia knows if it's an operation. I've got a hunch. To transform this wilderness into a self-sufficient economy, new industries, new railroads. The Trans-Siberian single-track railway since 1894 was double-tracked. New motor roads, new air routes were developed. Thus far-seeing Russians sought to create a USSR independently capable of defense against Germany in the west and Japan in the east.  Nazi panzers and airplanes struck across the western border where under the Tsarist regime, 90% of Russia's industries had been within 500 miles of the European frontier. 11 days after the Nazi invasion, Joseph Stalin declared in his scorched earth speech that the enemy must not be left a single engine, a single railway car, not a single pound of grain or a gallon of fuel. The Nazis believed, and Stalin intended them to believe that this means the Russians will destroy their meals and factories, dynamite them. It means they must push the invasion with all possible speed. Not until four months later in October 1941 when economic experts came to the three-power conference in Moscow was the full intent of Stalin's speech review. Oh, be judgmental. This deal milled in full operation. These plans, like many others, uprooted from its foundation in European Russia, loaded it on trains and moved it out here into service. Moved the entire plant, all that was important to move, including the workers. They have left nothing for Hitler. A bomb that fell on Russian soil rallied the many more than a hundred different peoples of the Soviet Union against their common foes. From the burning sands of Turkestan to the frozen tundras of the Arctic, they rallied. Ten million men of all races, tongues, colors, creeds. Fighting alongside the Russians with bravery and fury and skill are Siberians, Turkomans, Uzbeks, Tatars. Dark-skinned, tawny-skinned, slant-eyed, flat-faced, Asiatic races. Fighting fiercely alongside Ukrainians as it be jens and Vessarabians. Entire regiments of these colorful sons and grandsons of warrior tribes are operating in the front lines, meeting the... It's understandable why you Russians should fight so fiercely in defense of your country, but why should these Asiatic peoples fountain some miles from their homes? They know this is their country too. The Declaration of People's Rights guarantees autonomy and tell determination to all the peoples of the Soviet Union. To each people is guaranteed the rights to its own language, its own culture, and its own institutions. From the native tribes of Siberia, fighting on the Western Front, from Vermont to the Black Sea, and in Siberia itself, an independent Red Army, a Red Army facing the Pacific, looking down over Mongolia and Manchuria, and with a watchful eye on Japan, who supply this army. We supply the power for the industrial plants in the cities of Soviet Asia. This hydroelectric plant is one of many we have built to utilize the water power of this country. Siberia has millions of square kilometers of standing timber. A vast forest reserve of the Soviet Union now lies in Asia. The fertile black plains of Siberia from these fields comes our grain. Enough for all Siberia and for the growing millions of European Russians. Last natural resources to support a far eastern army to build an economy independent of European Russia. Self-sufficient Siberia. Self-sufficient and more. Siberia supplies itself and helps supply European Russia and the Soviet armies on the Western Front with untold millions of tons of fish, furs for hats and coats, and coal and iron to make steel to fight back the enemy. Heavy industries and industries of precision. The machine tool plant in the capital of Korea, Mongolia, this is a logical place. We think of this country as a native frontier. You're thinking of the Siberia of yesterday. Precision machinery is as important here as it is in the other machine tool plants of Soviet Asia. Glad of us talk. Precision machine tool plants. The humble industry and the whoring of wheels where only yesterday the wind swept across the barren frontier wilderness. Assembly lines as modern as American assembly lines. Take it away. Roll out the next bomber. Here's the way another bomber coming off the line. Bombers, fighters, transports, rolling off the lines of Tomsk and Irkutsk, rolling off the lines in Siberia. Like the American pioneers of yesterday, the Siberians are transforming a wilderness into a modern civilization with industries, schools, hospitals, libraries, and girding to defend it all against the enemy. On the great peninsula of Kamchatka, which points southward dagger-like from Siberia, and which forms the west shore of the Bering Sea, on this great peninsula of Kamchatka, the history of the Pacific may be changed. The harbor of Petropavlovsky is ice-free the year round because of the warm Japanese current. It is bigger, much bigger than I expected. We have grown much. Petropavlovsky is the capital of Kamchatka and also the largest Soviet fort in North Pacific. Not so many years ago, we had only one doctor in all the peninsula of Kamchatka. One doctor for 250,000 square miles. Yes, but now we have more than a hundred medical centers. We have grown. Now, children of many tongues are educated here. Kamchatals, Yucagir, Slamuts, Chukchis, Eskimos and Aluts. Development implies education, of course. You have an air base here, do you? Yes. Petropavlovsky is an air base as well as a naval base. You see, the Japanese have their largest air and naval base just a few miles south of here, at Paramashiro. That's it. Then Kamchatka represents an important development in the North Pacific, eh? Relatively, yes. Relatively. Here in Kamchatka, as you can see, the border of Soviet Asia. We are a long way from Moscow. 8,000 miles, so you see it is important that we maintain contact by aviation and radio. Yes, I have noticed that your new motor roads are, well, some of the finest of everything. You are speaking of the road you saw this morning? Yes. That crosses the mountains to the west coast of the peninsula. Does it join with the railroad over there? That is another project. I understand that that new railroad would link Kamchatka to the Trans-Siberian railroad. That could be very important, if Petropavlovsk here should ever be used as a receiving point for war supplies from the United States. Yes, it could be very important. Upon the Russian control of Kamchatka and Soviet Asia, as upon the American control of Alaska and the Aleutians, will depend the events of the North Pacific. So long as powerful Soviet armies stand watch on the borders of Manchuria, so long as Soviet warships and submarines are based in Soviet Asian ports, so long as Soviet Asia's Air Force stands ready for action, that long must Japan divert a great portion of her armed forces. Whatever happens in Soviet Asia will have a dynamic effect upon the events of the entire Pacific. Beyond these facts at the place of Soviet Asia in the affairs of the Pacific is their underlying meaning. To interpret these facts, the broadcasting company presents Owen Latimore, director of the School of International Relations, Johns Hopkins University. Mr. Latimore. There is something very American in the impression Fiberia makes on travelers and writers.  There is an American tone of bigger and better in farming, industry, education, social life. A buoyant assurance that tomorrow will be even better than today. An eager outpouring of statistics, figures, numbers, tons, miles, horsepower. There are also differences. While in some ways the Siberian tradition is very much like the American pioneering tradition, in other ways it is ultra-modern. America grew up with the machine age. Steam and electricity were young when the American nation was young. They grew up together and spread and occupied the land together. Not so in Siberia, where scientific research and science applied to industrial techniques entered a still primitive land in a sudden invasion. I remember being shown in a Leningrad museum two cases of primitive stone knives. They looked exactly the same, except that one set of knives was obviously old and the other obviously new. The old stone knives were probably 3,000 years old. They had been dug out of an ancient stone age grave. The new knives had been made by young men of a Soviet Arctic tribe. They still knew how to make stone knives because their fathers made them this way. But the young men themselves were in Leningrad studying to become meteorologists in order to work in Arctic weather stations maintained by the Soviet air route. That gives you a measure of the suddenness with which things are happening in Siberia, from the stone age to modern scientific meteorology in one generation. It is quite obvious that the Russians have never forgotten Japan's attempt to take a large part of Siberia away from them at the end of the last war. The Japanese ravaged the easternmost part of Siberia for several years, and it was not until 1925 that the last Japanese left. Because they have never been free of the fear that Japan might attack them again, the Russians have not been able to take that time about developing Siberia. They had to get strong enough, quickly enough, to hold their own. They could not rely on hardy pioneers and frontiersmen alone. The pioneers had to have the aid of science. It would not have done to concentrate on getting the gold out of the rivers and let the rest of the wilderness lie for the time being. So instead of sending out first the prospector into woodsmen, followed by the pioneer sector, followed by trade, followed by investment and industry, they have done everything at the same time on one broad front. One example of the complex use of science is in the development of agriculture in the far north of Siberia. Nations of land get colder and stay colder than great bodies of water. That is why it is colder in northern Siberia than it is at the north pole. The coldest part of this area there are only 74 days a year when the temperature is about freezing and the thermometer sometimes falls to 58 below zero. Yet in this area there is a collective farm which for four years running has harvested wheat at the rate of a little more than 14 and a half bushels an acre, which is slightly higher than the average in the United States for the past 20 years. This could only be done by a scientific study of both grain and soil. It was worth doing because it immensely simplified problems of food and transport in an area hundreds of miles from a railway. It made possible a community of people instead of isolated trappers and prospectors. Joseph Davies, the president's special envoy to Mr. Stalin, flew over Siberia on his way back to America. He describes what he saw, the sudden growth of a 20th century civilization in the midst of a pioneer setting in a way which lets you see it for yourself as clearly as a picture. I quote Mr. Davies, as for Siberia I shall never forget the impression which it made for hundreds of miles it is one vast expanse of beautiful rolling country dotted with lakes, groves of trees traversed by wide sweeping rivers. There were hundreds of square miles of great fields bigger than our townships in different colors of grain all planted with precision and from the air looking orderly and well kept all along in this frontier which corresponds to our west. I saw great cities, boom cities laid out in squares like our prairie town dotted with factories huge plants and chimneys all over the place one small Pittsburgh after another cities that a few years ago did not have a population exceeding a few thousand now with a population in the hundreds of thousands I saw one plant which was turning out fighting planes the models of which were unknown in June 1941 and the factories for which and the machine tools for which did not exist two years ago and they were turning out planes at the rate of a thousand a month. End the quote. The impression of power in eight strengths of vigor and pioneer energy which one gets from this great section is extraordinary. It is a pleasure that our own pioneer days are not over and done with and that we too can combine the toughness of the pioneer with the skill and science of the 20th century as a matter of fact one of the great masters of life in the north Vizalma Steffensen is an American for many years he has been preaching that the north is not a place where you have to leave civilization behind it is a place where you can and ought to take civilization with you and as we spread civilization there we shall meet the spread of the civilization that is taking root and growing in Siberia. Thank you Mr. Latimore. You have just heard the third program of the new series The Pacific Story. Next week at this same time over most of these stations the fourth will be broadcast. Old China with drama of the past and present and commentary by Owen Latimore authority on the Pacific and recently political advisor to Generalissimo Chiang Kai-shek. You may secure an illuminating handbook of the Pacific Story which gives background information on each program in this series with suggested further reading. This Pacific Story manual will be sent to you for 25 cents in coins to cover cost of printing and mailing. Address the University of California Press Berkeley, California. The Pacific Story is written and directed by Arnold Markman. The musical score of the Pacific Story is composed and conducted by Charles Vant, your narrator Art Gilmore. This program has been presented as a public service and another feature of the Inter-American University of the Air by the National Broadcasting Company and the independent radio stations associated with the NBC Network. This is the National Broadcasting Company.