Paragraph 1:  Kierkegaard used his book Fear and Trembling to make the claim that Abraham, Mary and a tax collector were also knights of faith. These were just common people so faith isn't just for the "chosen few", he says, "Moses struck the rock, but  he did not have faith. … Abraham was God’s chosen one, and it was the Lord who imposed the ordeal.” He says "artists go forward by going backward" by writing about Abraham's faith, Job's faith, Paul's faith and even Christ's faith and by creating imaginary constructions about "heroes" of faith they make Christianity difficult for the simple individual who wants to be a Christian. Yet at the same time churches often make Christianity "a matter of course". Faith just grows by itself, it needs no testing by the individual who wants to have faith, it ends up explained by external functions rather than the internal acknowledgement by the single individual who wants to be a Christian. Artistically faith becomes something impossible to reproduce in actual life. Only the person who is existing can reproduce faith, expectancy, patience, love  and the resolution to hold fast to the expectation no matter what happens in his or her own life to the best of their ability. A person can become a Knight of Faith by acting without certainty. This is what Abraham did in Fear and Trembling and The Young Man failed to do in Repetition. One says, I'll do it because everything within me says I should and the other says I'll do it if everything outside of me says I should. Kierkegaard described the difference well in Either/Or. If one wishes to strip people of their illusions in order to lead them to something more true, here as always you [the esthete] are “at your service in every way.” On the whole you are tireless in tracking down illusions in order to smash them to pieces. You talk so sensibly, with such experience, that anyone who does not know you better must believe that you are a steady man. But you have by no means arrived at what is true. You stopped with destroying the illusion, and since you did it in every conceivable direction, you actually have worked your way into a new illusion-that one can stop with this. Yes, my friend, you are living in an illusion, and you are achieving nothing. Here I have spoken the word that has always had such a strange effect on you. Achieve-“So who is achieving something? That is precisely one of the most dangerous illusions. I do not busy myself in the world at all; I amuse myself the best I can, and I am particularly amused by those people who believe that they are achieving, and is it not indescribably funny that a person believes that? I refuse to burden my life with such grandiose pretensions.” Søren Kierkegaard, Either/Or Part II, Hong, p. 78-79

Paragraph 2: The Indian Plate (or India Plate) is a minor tectonic plate straddling the equator in the Eastern Hemisphere. Originally a part of the ancient continent of Gondwana, the Indian Plate broke away from the other fragments of Gondwana , began moving north and carried Insular India with it. It was once fused with the adjacent Australian Plate to form a single Indo-Australian Plate, and recent studies suggest that India and Australia have been separate plates for at least 3 million years and likely longer. The Indian Plate includes most of modern South Asia (the Indian subcontinent) and a portion of the basin under the Indian Ocean, including parts of South China and western Indonesia, and extending up to but not including Ladakh, Kohistan and Balochistan.

Paragraph 3: Time Flies is a greatest hits album by American rock band Huey Lewis and the News, released in 1996. The album also features four previously unreleased tracks. This marks the first time "The Power of Love" was available on an International Huey Lewis and the News album (it had previously been available on the UK release of the Fore! album). The song "So Little Kindness" was later included on the 2001 album Plan B as Lewis felt it needed a second chance. The song "100 Years From Now" was originally conceived for a planned Huey Lewis solo album that was later cancelled.

Paragraph 4: US intelligence predicted in August 2005 that Iran could have the key ingredients for a nuclear weapon by 2015. On 25 October 2007, the United States declared the Revolutionary Guards a "proliferator of weapons of mass destruction", and the Quds Force a "supporter of terrorism". Iran responded that "it is incongruent for a country [US] who itself is a producer of weapons of mass destruction to take such a decision." Mohamed ElBaradei, director of the IAEA at the time, said he had no evidence Iran was building nuclear weapons and accused US leaders of adding "fuel to the fire" with their rhetoric. Speaking in Washington in November 2007, days before the IAEA was to publish its latest report, Israeli Deputy Prime Minister Shaul Mofaz called for ElBaradei to be sacked, saying: "The policies followed by ElBaradei endanger world peace. His irresponsible attitude of sticking his head in the sand over Iran's nuclear programme should lead to his impeachment." Israel and some western governments fear Iran is using its nuclear programme as a covert means to develop weapons, while Iran says it is aimed solely at producing electricity. For its part in the conflict-ridden Middle East, Israel is a member of the IAEA, but it is not itself a signatory to the Nuclear Non-Proliferation Treaty, and is widely believed to currently be the only nuclear-armed state in the region.

Paragraph 5:  Baron Draxum (voiced by John Cena in season one, Roger Craig Smith in season two) – A maroon-skinned Yōkai warrior and alchemist from the Hidden City with maroon hair and faun-like legs, who has the power to augment his own body by crushing purple pods in his hands, and can manipulate giant purple tentacle-like vines to grab objects, enemies, or as a means of transportation. As the self-proclaimed protector of all Yōkai, Baron Draxum seeks to mutate humanity to avert a prophecy predicting the destruction of the Yōkai. An incident amidst an earlier attempt to turn humanity into Yōkai led to the creation of the Teenage Mutant Ninja Turtles while causing Hamato Yoshi's transition into Splinter, attempting to win the former to his side before joining forces with the Foot Clan to reassemble the Kuroi Yōroi and revive Shredder. In "How to Make Enemies and Bend People to Your Will", Draxum exploits a loophole in the Foot's rules to becomes its leader through tactics that enable him to gain a shard of the Kuroi Yōroi that the Foot Lieutenant and Foot Brute failed to acquire. In the episode "End Game", Draxum equips the restored Kuroi Yōroi armor intending to destroy humanity once and for all. The Foot Lieutenant and Foot Brute address him as Shredder, but he rejects the title, confused with the name "Shredder". Due to a Jupiter Jim action figure being wedged in a hole in the back of the helmet, the Turtles managed to attack that part and cause the armor to fall off of Draxum, though the armor is revived after siphoning some of Draxum's life force, degrading his body to nearly a corpse and weakening his powers considerably. After the Foot Recruit emerged from the portal she opened to assist her senseis, Draxum used his weakened abilities to escape through it. In "Repairin' the Baron", Mikey takes in a weakened Draxum and teaches him to tolerate humans with Raph's help. After saving a mother and daughter from the Ferris wheel during Garm and Freki's attempt to capture him at Albeartoland while losing his mask in the process, and slowly starting to regain his lost power, he starts to tolerate humans, after which Raph and Mikey get him a job working at the cafeteria at April's school. In the four-part "Finale" episodes, Draxum realized that Shredder was the threat to the Yōkai mentioned in the prophecy, not humanity.

Paragraph 6: The Trust's former Chief Operating Officer, Stewart Messer, attempted to ban Stuart Gardner, a UNISON representative of the West Midlands Ambulance Service from Trust premises in January after he told the BBC about 18 patients being treated in corridors at the Worcester Royal Hospital.  Messer claimed the staff were upset.  The Trust later agreed with the union they did not have the authority to ban the paramedic from its premises and an apology was issued for suggesting he should be.  Nurses at the Alexandra Hospital complained of serious bullying by their seniors.  In February it was reported that four emergency consultants had resigned from the Woodrow Drive hospital and another emergency consultant had resigned from the Worcestershire Royal Hospital. Consequently, the future of the Alexandra Hospital Accident and Emergency department was in doubt. Their resignation letter accused “successive management decisions” of undermining services at the Alexandra, which they say has “led to the self-fulfilling prophecy of failing and unsustainable services” and that the proposed service model would be “neither an A&E service nor a safe service”.  In April, after a major incident at Worcestershire Royal Hospital, when seven patients had to be cared for in a corridor, Neal Stote, chairman of the Save the Alex campaign claimed that reconfiguration plans meant that "Worcestershire Acute Hospitals NHS Trust is trying to make us go to a hospital which is not only hard to get to but a hospital which, when you get there, is unable to cope."  The Care Quality Commission carried out an inspection of the trust's accident and emergency departments in March. They found numerous examples where patient safety was at risk. Medication was not given in a timely manner,  patient notes were not up-to-date and there were  "inadequate" security arrangements.  In September Redditch and Bromsgrove Clinical Commissioning Group asked local GPs not to refer patients to the Trust over the next three months because it was unable to treat patients within 18 weeks of referral. Waiting times were out of control in ear, nose and throat, trauma and orthopedics, gynaecology, general surgery and dermatology. 2,347 patients had waited more than 18 weeks.  11 patients were infected after treatment at the Alexandra Hospital endoscopy unit, seven with Pseudomonas and four with Serratia. The machines for decontaminating endoscopes were more than eight years old and in need of replacement.  The trust was put into special measures in December 2015 after a Care Quality Commission inspection in July.  It was still rated inadequate in June 2017, and performance, particularly in emergency care, had deteriorated.

Paragraph 7: "The hospitals have been recruiting teenage girls as nurses. They get 120 crowns a month and free meals. They are, with very few exceptions, utterly useless. Their main job is to satisfy the lust of the gentlemen officers and, rather shamefully, of a number of doctors, too [-] New officers are coming in almost daily with cases of syphilis, gonorrhea and soft chancre. The poor girls and women feel so flattered when they get chatted up by one of these pestilent pigs in their spotless uniforms, with their shiny boots and buttons."  Other accounts reveal the pervasive presence of starvation and disease, including cholera, and the diary of  Helena Jablonska, a middle-aged, quite wealthy Polish woman, reveals class and anti-semitic and  racial tensions in the town; " The Jewish women in basements rip you off the worst", and on March 18, 1915 –  "The Jews are taking their shop signs down in a hurry, so that no one can tell who owns what. [-] They've all got so rich off the backs of those poor soldiers, and now of course they all want to run away!" When the Imperial Russian Army finally took the city in March, the Tsarist soldiers unleashed a violent pogrom against the Jewish population of the city. Jablonska noted: "The Cossacks waited until the Jews set off to the synagogue for their prayers before setting upon them with whips. There is such lamenting and despair. Some Jews are hiding in cellars, but they'll get to them there too."

Paragraph 8: In his article titled The Places of Astronomy in Early-Modern Culture, Nicholas Jardine looks to examine how the system of patronage and the codes of courtly conduct shaped a new agenda for astronomy: the quest for the true world system. Jardine begins his article by noting that astronomy “did not then make up a specialty or discipline in anything like the modern sense… rather, it comprised a whole series of practices widely diffused through the various social sites and strata.”  The focus of University teachings on astronomy was “predominantly practical and utilitarian, directed towards the calendrical, navigational, agricultural, and above all, medical applications of the subject… [p]lanetary models were on the whole considered as fictions devised for predictive purposes.”  But, during the course of the sixteenth century “there arose an entirely new kind of princely and aristocratic involvement in astronomy, an involvement in which astronomical observations, instruments, models, and ultimately world systems themselves became objects of courtly production, exchange, and competition.” Some notable places of this “new courtly culture of astronomy were the court of Landgraf Wilhelm IV of Hesse-Kassel, Tycho Brahe’s island of Hven (held in fief from Frederick II of Denmark) and, some decades later, Rudo III’s imperial court at Prague, the Medici court and the papal court.”  By the later decades of the sixteenth century, in these places, as a consequence of astronomers utilizing the patronage system, a fair number of astronomers found themselves dining at princely tables “rather than seated below the salt at university feasts.”  Jardine divides the main sites of astronomy into university, court and city, and notes aspects of University such as appointments and curricula as “very often under direct or indirect court control: Wilhelm IV of Hesse-Kassel, for example, closely supervised appointments and the curriculum at his father’s new university of Marburg… [a]nd conversely, court mathematical appointments were often held concurrently with university posts or filled on university nomination.”  Further, Jardine argues that at “least in the court context, the model of stable, salary-based patron-client relationships is inappropriate… [r]ather, power and dependence arose out of mechanism of mutual recognition of status and honour, regulated by exchange of gifts, tokens, and services.”  He notes that in “such an ‘economy of honour’, princes often competed to secure the service of notable astronomers; and they, in turn, played patrons off against each other as they shifted and multiplied their allegiances... [in] [other] [words] patrons and clients collected and displayed each other. Jardine observes how recent authors have noted ways in which the new cosmologies of the sixteenth century embodied courtly ideals. For example, “in his De rebus coelestibus of 1512 Giovanni Gioviano Pontano, secretary and ambrassador of the Aragonese rulers of Naples, projected into the heavens a court society, in which the planets dance to the tunes of their master, the Sun; much like how that at the Neapolitan court, as at many other European courts, the courtiers danced before their ruler on ceremonial occasions.”  Not merely the “forms of the new cosmologies, but the very quest for a true world system was”, Jardine believes, “a product of courtly ethos.”  He recalls that many recent historians “have emphasized the constitutive roles of gift exchange in the sixteenth-century court… [where] [g]ifts were displayed as symbolic representations of power and as object of erudite, often playful conversation- that is, in a somewhat later idiom, as ‘conversation pieces’.”  Often it was through the presentation of instruments, gift-books, and “discoveries in the case of astronomy- that positions of service at court were solicited and secured.”  Patronage relationships often helped both parties achieve social distinction, maintaining honor and mutual distinction, even after death; for example:

Paragraph 9: The first section of the pamphlet talks about the economics of Black women and how on average in 1969, a non-white woman made approximately three times less than a white man.  At the time, the wage scale for white men is $6,704, compared to the $2,861 Black women made. The capitalist system reduces Black women to level of enslavement. Men are exploited by capitalism as well, as they are given a level of superiority based on patriarchal beliefs. This superiority allows women to be exploited by the system. For example, Black women are given specific jobs as domestic and hospital workers, where employers can pay them less amounts of money than others in the same field. Beal thus exposes the concrete economic raison d'être of both racism and sexism. In other words, it pays, for some, to uphold such reactionary and divisive ideologies since the more a group of people is marginalized and discriminated against the easier it is to exploit their labor (to have a pool of low-waged workers). Beal draws several conclusions from this: 1) that the divisions created between workers because of the different pay rates are hindering the advancement of the workers' struggle as a whole because white workers do not readily question their privileges; 2) that, in the end, one has to see different forms of exploitation as related to one another if we want to get rid of them all; 3) and that an awareness of, and an end to the super-exploitation of Black workers, and women in particular, should be a priority in the fight against capitalism. "It is not an intellectual persecution alone; the movement is not a psychological outburst for us; it is quite real. We as Black women have got to deal with the problems that the Black masses deal with, for our problems in reality are one and the same," Beal said. Division in the workforce creates a labor hierarchy. The labor hierarchy can influence work environments and overall treatment of employees. Since the formation of slavery, Black women have been viewed solely on a level servitude. Black women have always been viewed as workers. The collection of these ideas has had a negative impact on the way they are treated in the years following, even in modern times. When describing the labor market as a whole, Nina Banks states the Black women have always had the highest level participation, regardless of age, marital status, or number of children. The essay discusses economic oppression of Black women from the perspective of racism. However, Beal did not analyze class oppression as an independent form of oppression.  Although the economic oppression of Black women was rooted in racism and sexism that historically constrained them to low wage jobs, Black women face multiple oppressions that impede their liberation. The essay discusses how capitalist system within the American society defined manhood. An individual is considered a real "man" if he has a good job, makes a lot of money and drives a fancy car. For more context on this concept of manhood, see The Negro Family: The Case For National Action. The essay argues that many Black women accepted this capitalist evaluation of manhood. This contributed to the strained relationship between the Black man and woman; Black women viewed Black men as lazy and explained this for their lack of employment.

Paragraph 10: In a tale from Lower Brittany collected by François-Marie Luzel with the title Les Morgans de l’île d’Ouessant ("The Morgens of Ouessant Island") or Mona and the Morgan, a human girl named Mona Kerbili is so beautiful she is compared sometimes to a Morgan (a type of aquatic creature in Breton folklore). Because of this, when she is asked about who she wants to marry, Mona says she won't marry a simple fisherman, but a prince, or even a Morgan himself. An old Morgan - the king - hears her wish and takes her to his underwater palace, intenting on marrying her. However, the son of the Morgan king falls in love with the human girl and wants to marry her, but his father denies him, and tells his son can choose any Morganezed girl in their underwater realm. The Morgan prince is forced to marry a Morganezed girl, while the human girl, Mona, is forced to stay in the palace and prepare the meal for their return from the church. As the retinue march to church, the Morgan prince feigns he forgot his wedding ring back at the palace, and goes back there. He helps Mona with the chores and returns to his marriage ceremony. That same night, after the wedding, the Morgan king forces Mona to hold a candle in her hands until it melts away completely, after which she is to die. After some time, the Morgan prince asks his bride to replace the human girl holding the candle. He hears his father's voice asking if the candle has already melted. He answers "yes": his father enters the room and decapitates the Morganezed bride. The next morning, the Morgan prince tells his father he has sadly become a widowed man overnight, and asks for his permission to marry the human girl, the "daughter of the land". Admitting defeat, the Morgan king lets his son marry the human girl. The tale then continues by delving into their married life, until the human girl longs for her land home and decides to visit her human family. French scholar Paul Sébillot republished the tale with the title Le Morgan et la Fille de la Terre ("The morgan and the daughter of the land").

Paragraph 11: Scott was a founding member of the Sons of Liberty and in 1775, he was a member of the New York General Committee.  During the Revolutionary War, John Scott was a member of the New York Provincial Congress (from 1775 to 1777), while also serving as a brigadier general under George Washington in the New York and New Jersey campaign. He commanded the 1st New York (Independent) Battalion, the 2nd New York (County) Battalion, and several New York Militia Regiments. He fought with Putnam's division at the Battle of Brooklyn on August 27, 1776, and was the last of Washington's generals to argue against surrendering Manhattan to the British—possibly due to his large landholdings there, including what is now Times Square and New York City's Theater District.

Paragraph 12:  Kierkegaard used his book Fear and Trembling to make the claim that Abraham, Mary and a tax collector were also knights of faith. These were just common people so faith isn't just for the "chosen few", he says, "Moses struck the rock, but  he did not have faith. … Abraham was God’s chosen one, and it was the Lord who imposed the ordeal.” He says "artists go forward by going backward" by writing about Abraham's faith, Job's faith, Paul's faith and even Christ's faith and by creating imaginary constructions about "heroes" of faith they make Christianity difficult for the simple individual who wants to be a Christian. Yet at the same time churches often make Christianity "a matter of course". Faith just grows by itself, it needs no testing by the individual who wants to have faith, it ends up explained by external functions rather than the internal acknowledgement by the single individual who wants to be a Christian. Artistically faith becomes something impossible to reproduce in actual life. Only the person who is existing can reproduce faith, expectancy, patience, love  and the resolution to hold fast to the expectation no matter what happens in his or her own life to the best of their ability. A person can become a Knight of Faith by acting without certainty. This is what Abraham did in Fear and Trembling and The Young Man failed to do in Repetition. One says, I'll do it because everything within me says I should and the other says I'll do it if everything outside of me says I should. Kierkegaard described the difference well in Either/Or. If one wishes to strip people of their illusions in order to lead them to something more true, here as always you [the esthete] are “at your service in every way.” On the whole you are tireless in tracking down illusions in order to smash them to pieces. You talk so sensibly, with such experience, that anyone who does not know you better must believe that you are a steady man. But you have by no means arrived at what is true. You stopped with destroying the illusion, and since you did it in every conceivable direction, you actually have worked your way into a new illusion-that one can stop with this. Yes, my friend, you are living in an illusion, and you are achieving nothing. Here I have spoken the word that has always had such a strange effect on you. Achieve-“So who is achieving something? That is precisely one of the most dangerous illusions. I do not busy myself in the world at all; I amuse myself the best I can, and I am particularly amused by those people who believe that they are achieving, and is it not indescribably funny that a person believes that? I refuse to burden my life with such grandiose pretensions.” Søren Kierkegaard, Either/Or Part II, Hong, p. 78-79

Paragraph 13: In a tale from Lower Brittany collected by François-Marie Luzel with the title Les Morgans de l’île d’Ouessant ("The Morgens of Ouessant Island") or Mona and the Morgan, a human girl named Mona Kerbili is so beautiful she is compared sometimes to a Morgan (a type of aquatic creature in Breton folklore). Because of this, when she is asked about who she wants to marry, Mona says she won't marry a simple fisherman, but a prince, or even a Morgan himself. An old Morgan - the king - hears her wish and takes her to his underwater palace, intenting on marrying her. However, the son of the Morgan king falls in love with the human girl and wants to marry her, but his father denies him, and tells his son can choose any Morganezed girl in their underwater realm. The Morgan prince is forced to marry a Morganezed girl, while the human girl, Mona, is forced to stay in the palace and prepare the meal for their return from the church. As the retinue march to church, the Morgan prince feigns he forgot his wedding ring back at the palace, and goes back there. He helps Mona with the chores and returns to his marriage ceremony. That same night, after the wedding, the Morgan king forces Mona to hold a candle in her hands until it melts away completely, after which she is to die. After some time, the Morgan prince asks his bride to replace the human girl holding the candle. He hears his father's voice asking if the candle has already melted. He answers "yes": his father enters the room and decapitates the Morganezed bride. The next morning, the Morgan prince tells his father he has sadly become a widowed man overnight, and asks for his permission to marry the human girl, the "daughter of the land". Admitting defeat, the Morgan king lets his son marry the human girl. The tale then continues by delving into their married life, until the human girl longs for her land home and decides to visit her human family. French scholar Paul Sébillot republished the tale with the title Le Morgan et la Fille de la Terre ("The morgan and the daughter of the land").

Paragraph 14: Seattle Sounders FC won the U.S. Open Cup in the team's inaugural season of 2009. The Sounders won the U.S. Open Cup again in 2010, becoming the first MLS team to achieve back-to-back U.S. Open Cup Titles. Seattle continued its U.S. Open Cup dominance in the 2011 campaign, becoming the fourth team ever to win the tournament in three consecutive years (the last being the Greek American AA in 1967–69). The Sounders beat the Chicago Fire 2–0 in front of a then record-setting MLS crowd of 35,615 at CenturyLink Field (now Lumen Field) on October 4, 2011. On September 16, 2014, the Sounders captured their fourth U.S. Open Cup title, overcoming the Philadelphia Union – on the Union's home pitch – in extra time by a final score of 3–1.  On October 25, 2014, in front of a crowd of 57,673 at CenturyLink Field, the Sounders topped the LA Galaxy by a score of 2–0 to claim their first MLS Supporters' Shield. The Sounders captured their first Western Conference title when they defeated the Colorado Rapids by an aggregate score of 3–1 on November 27, 2016, in Commerce City, Colorado. Then, on December 10, 2016 in front of a crowd of 36,000 at BMO Field, the Sounders won their first MLS Cup against Toronto FC in a penalty shootout by a score of 5–4. The following season - on December 9, 2017 - the Sounders returned to the MLS Cup against Toronto FC (held again at BMO Field). This time, the Sounders lost the Cup to the home team by a score of 0–2. On November 10, 2019, the Sounders played in their third MLS Cup against Toronto FC, winning 3–1 to achieve their second title with a club-record home attendance of 69,274. On May 4, 2022 - in front of a home crowd of 68,751 - the Sounders became the first MLS team to win the 2022 CONCACAF Champions League, defeating Mexican side Pumas UNAM with an aggregate score of 5 goals to 2.   

Paragraph 15: Seattle Sounders FC won the U.S. Open Cup in the team's inaugural season of 2009. The Sounders won the U.S. Open Cup again in 2010, becoming the first MLS team to achieve back-to-back U.S. Open Cup Titles. Seattle continued its U.S. Open Cup dominance in the 2011 campaign, becoming the fourth team ever to win the tournament in three consecutive years (the last being the Greek American AA in 1967–69). The Sounders beat the Chicago Fire 2–0 in front of a then record-setting MLS crowd of 35,615 at CenturyLink Field (now Lumen Field) on October 4, 2011. On September 16, 2014, the Sounders captured their fourth U.S. Open Cup title, overcoming the Philadelphia Union – on the Union's home pitch – in extra time by a final score of 3–1.  On October 25, 2014, in front of a crowd of 57,673 at CenturyLink Field, the Sounders topped the LA Galaxy by a score of 2–0 to claim their first MLS Supporters' Shield. The Sounders captured their first Western Conference title when they defeated the Colorado Rapids by an aggregate score of 3–1 on November 27, 2016, in Commerce City, Colorado. Then, on December 10, 2016 in front of a crowd of 36,000 at BMO Field, the Sounders won their first MLS Cup against Toronto FC in a penalty shootout by a score of 5–4. The following season - on December 9, 2017 - the Sounders returned to the MLS Cup against Toronto FC (held again at BMO Field). This time, the Sounders lost the Cup to the home team by a score of 0–2. On November 10, 2019, the Sounders played in their third MLS Cup against Toronto FC, winning 3–1 to achieve their second title with a club-record home attendance of 69,274. On May 4, 2022 - in front of a home crowd of 68,751 - the Sounders became the first MLS team to win the 2022 CONCACAF Champions League, defeating Mexican side Pumas UNAM with an aggregate score of 5 goals to 2.   

Paragraph 16: Dale Earnhardt Jr. took the lead from Stewart with four laps to go and held off a hard charging Jeff Gordon to score his first career win at Martinsville Speedway. “Oh, man, been trying to win here for so many years,” Earnhardt said. “Real emotional win. I can’t believe we won here. We’re going to drink a lot of beer tonight. It’s a real emotional win. This team on pit road was great and Steve (Letarte, crew chief) and the guys did a real good job all day. They gave me a great shot at it there with the call at the end to take tires. I can’t believe we won here. This means so much to all of us. It’s just real emotional.” "That means so much to Hendrick Motorsports," Gordon said. "That's the best way you can possibly pay tribute to those that we lost 10 years ago. To have a 1-2 finish, that's pretty awesome. I would have loved to have gotten that win to move on to Homestead, but this is certainly a great start for us." "I thought we had the car to beat," Gordon said. "Those last couple of laps were just wild. This means so much to Hendrick Motorsports. It's the best way to pay tribute to everyone we lost 10 years ago. I would have loved to get that win to move on to Homestead. But I'm real happy for Dale. I know this means so much to him." "We struggled a little bit with the balance all day long, being really, really tight, like really, really tight," said Ryan Newman. "The guys did a good job of adjusting it. Kept getting it better and better. Still never really got it right. But the strategy of two tires there at the end worked out good for us. Right number of laps with the guys that stayed out, kept the guys behind us that had four tires." "I'm really surprised that we made it to the end without another caution," he continued. "The guys that were out front there with no tires, it was really just a replay. At least had the anticipation of it to be a replay of the race I won when I took tires a few years ago. We were fortunate to make it up from eighth to third there. Had a pretty good restart. Got down to the bottom when I needed to. Those guys were kind of all jumbled up. I got into the back of Clint (Bowyer) a little bit there. I apologize to him. But I had the 22 (Joey Logano) pushing me all the way through the corner. I don't know there was a whole lot I could have done any different. In the end it was a crazy restart at Martinsville, which we all expected."

Paragraph 17: In a tale from Lower Brittany collected by François-Marie Luzel with the title Les Morgans de l’île d’Ouessant ("The Morgens of Ouessant Island") or Mona and the Morgan, a human girl named Mona Kerbili is so beautiful she is compared sometimes to a Morgan (a type of aquatic creature in Breton folklore). Because of this, when she is asked about who she wants to marry, Mona says she won't marry a simple fisherman, but a prince, or even a Morgan himself. An old Morgan - the king - hears her wish and takes her to his underwater palace, intenting on marrying her. However, the son of the Morgan king falls in love with the human girl and wants to marry her, but his father denies him, and tells his son can choose any Morganezed girl in their underwater realm. The Morgan prince is forced to marry a Morganezed girl, while the human girl, Mona, is forced to stay in the palace and prepare the meal for their return from the church. As the retinue march to church, the Morgan prince feigns he forgot his wedding ring back at the palace, and goes back there. He helps Mona with the chores and returns to his marriage ceremony. That same night, after the wedding, the Morgan king forces Mona to hold a candle in her hands until it melts away completely, after which she is to die. After some time, the Morgan prince asks his bride to replace the human girl holding the candle. He hears his father's voice asking if the candle has already melted. He answers "yes": his father enters the room and decapitates the Morganezed bride. The next morning, the Morgan prince tells his father he has sadly become a widowed man overnight, and asks for his permission to marry the human girl, the "daughter of the land". Admitting defeat, the Morgan king lets his son marry the human girl. The tale then continues by delving into their married life, until the human girl longs for her land home and decides to visit her human family. French scholar Paul Sébillot republished the tale with the title Le Morgan et la Fille de la Terre ("The morgan and the daughter of the land").

Paragraph 18: Legislative power was vested in a Parliament consisting of the Monarch, a Senate, and a House of Assembly. For most of the Union's existence, the South Africa Act provided for each Province to have equal representation in the upper house, the Senate, and Senators were chosen by an electoral college made up of the Province's members in the House of Assembly and the members of the provincial legislature. The composition and election of the Senate would later be modified as part of the move towards apartheid and the establishment of the Republic of South Africa. In the lower house of Parliament, the House of Assembly, each Province was represented proportionally according to their respective populations and members were elected from individual districts within a Province. The House of Assembly had more power than the Senate, much like the relationship between the House of Commons and House of Lords. In the case of a disagreement between the Senate and House of Assembly, the Governor-General could convene a joint sitting of the two houses to review the legislation, make amendments, and vote on the bill. Because the House of Assembly was much larger than the Senate, the system was designed to protect the stronger position of the House in any joint sitting.  A similar method of resolving disagreements exists in the Australian Parliament and the Indian Parliament, but the Australian Senate and the Rajya Sabha are each half the size of the Australian House of Representatives and the Lok Sabha, respectively, whereas the South African Senate was only one-third the size of the South African House of Assembly.  Unlike the Australian model (but like the Indian one), no double dissolution election occurred before a joint sitting, further strengthening the position of the House of Assembly and the Prime Minister over the Senate.

Paragraph 19: Dale Earnhardt Jr. took the lead from Stewart with four laps to go and held off a hard charging Jeff Gordon to score his first career win at Martinsville Speedway. “Oh, man, been trying to win here for so many years,” Earnhardt said. “Real emotional win. I can’t believe we won here. We’re going to drink a lot of beer tonight. It’s a real emotional win. This team on pit road was great and Steve (Letarte, crew chief) and the guys did a real good job all day. They gave me a great shot at it there with the call at the end to take tires. I can’t believe we won here. This means so much to all of us. It’s just real emotional.” "That means so much to Hendrick Motorsports," Gordon said. "That's the best way you can possibly pay tribute to those that we lost 10 years ago. To have a 1-2 finish, that's pretty awesome. I would have loved to have gotten that win to move on to Homestead, but this is certainly a great start for us." "I thought we had the car to beat," Gordon said. "Those last couple of laps were just wild. This means so much to Hendrick Motorsports. It's the best way to pay tribute to everyone we lost 10 years ago. I would have loved to get that win to move on to Homestead. But I'm real happy for Dale. I know this means so much to him." "We struggled a little bit with the balance all day long, being really, really tight, like really, really tight," said Ryan Newman. "The guys did a good job of adjusting it. Kept getting it better and better. Still never really got it right. But the strategy of two tires there at the end worked out good for us. Right number of laps with the guys that stayed out, kept the guys behind us that had four tires." "I'm really surprised that we made it to the end without another caution," he continued. "The guys that were out front there with no tires, it was really just a replay. At least had the anticipation of it to be a replay of the race I won when I took tires a few years ago. We were fortunate to make it up from eighth to third there. Had a pretty good restart. Got down to the bottom when I needed to. Those guys were kind of all jumbled up. I got into the back of Clint (Bowyer) a little bit there. I apologize to him. But I had the 22 (Joey Logano) pushing me all the way through the corner. I don't know there was a whole lot I could have done any different. In the end it was a crazy restart at Martinsville, which we all expected."

Paragraph 20: Time Flies is a greatest hits album by American rock band Huey Lewis and the News, released in 1996. The album also features four previously unreleased tracks. This marks the first time "The Power of Love" was available on an International Huey Lewis and the News album (it had previously been available on the UK release of the Fore! album). The song "So Little Kindness" was later included on the 2001 album Plan B as Lewis felt it needed a second chance. The song "100 Years From Now" was originally conceived for a planned Huey Lewis solo album that was later cancelled.

Paragraph 21: Seattle Sounders FC won the U.S. Open Cup in the team's inaugural season of 2009. The Sounders won the U.S. Open Cup again in 2010, becoming the first MLS team to achieve back-to-back U.S. Open Cup Titles. Seattle continued its U.S. Open Cup dominance in the 2011 campaign, becoming the fourth team ever to win the tournament in three consecutive years (the last being the Greek American AA in 1967–69). The Sounders beat the Chicago Fire 2–0 in front of a then record-setting MLS crowd of 35,615 at CenturyLink Field (now Lumen Field) on October 4, 2011. On September 16, 2014, the Sounders captured their fourth U.S. Open Cup title, overcoming the Philadelphia Union – on the Union's home pitch – in extra time by a final score of 3–1.  On October 25, 2014, in front of a crowd of 57,673 at CenturyLink Field, the Sounders topped the LA Galaxy by a score of 2–0 to claim their first MLS Supporters' Shield. The Sounders captured their first Western Conference title when they defeated the Colorado Rapids by an aggregate score of 3–1 on November 27, 2016, in Commerce City, Colorado. Then, on December 10, 2016 in front of a crowd of 36,000 at BMO Field, the Sounders won their first MLS Cup against Toronto FC in a penalty shootout by a score of 5–4. The following season - on December 9, 2017 - the Sounders returned to the MLS Cup against Toronto FC (held again at BMO Field). This time, the Sounders lost the Cup to the home team by a score of 0–2. On November 10, 2019, the Sounders played in their third MLS Cup against Toronto FC, winning 3–1 to achieve their second title with a club-record home attendance of 69,274. On May 4, 2022 - in front of a home crowd of 68,751 - the Sounders became the first MLS team to win the 2022 CONCACAF Champions League, defeating Mexican side Pumas UNAM with an aggregate score of 5 goals to 2.   

Paragraph 22: In his article titled The Places of Astronomy in Early-Modern Culture, Nicholas Jardine looks to examine how the system of patronage and the codes of courtly conduct shaped a new agenda for astronomy: the quest for the true world system. Jardine begins his article by noting that astronomy “did not then make up a specialty or discipline in anything like the modern sense… rather, it comprised a whole series of practices widely diffused through the various social sites and strata.”  The focus of University teachings on astronomy was “predominantly practical and utilitarian, directed towards the calendrical, navigational, agricultural, and above all, medical applications of the subject… [p]lanetary models were on the whole considered as fictions devised for predictive purposes.”  But, during the course of the sixteenth century “there arose an entirely new kind of princely and aristocratic involvement in astronomy, an involvement in which astronomical observations, instruments, models, and ultimately world systems themselves became objects of courtly production, exchange, and competition.” Some notable places of this “new courtly culture of astronomy were the court of Landgraf Wilhelm IV of Hesse-Kassel, Tycho Brahe’s island of Hven (held in fief from Frederick II of Denmark) and, some decades later, Rudo III’s imperial court at Prague, the Medici court and the papal court.”  By the later decades of the sixteenth century, in these places, as a consequence of astronomers utilizing the patronage system, a fair number of astronomers found themselves dining at princely tables “rather than seated below the salt at university feasts.”  Jardine divides the main sites of astronomy into university, court and city, and notes aspects of University such as appointments and curricula as “very often under direct or indirect court control: Wilhelm IV of Hesse-Kassel, for example, closely supervised appointments and the curriculum at his father’s new university of Marburg… [a]nd conversely, court mathematical appointments were often held concurrently with university posts or filled on university nomination.”  Further, Jardine argues that at “least in the court context, the model of stable, salary-based patron-client relationships is inappropriate… [r]ather, power and dependence arose out of mechanism of mutual recognition of status and honour, regulated by exchange of gifts, tokens, and services.”  He notes that in “such an ‘economy of honour’, princes often competed to secure the service of notable astronomers; and they, in turn, played patrons off against each other as they shifted and multiplied their allegiances... [in] [other] [words] patrons and clients collected and displayed each other. Jardine observes how recent authors have noted ways in which the new cosmologies of the sixteenth century embodied courtly ideals. For example, “in his De rebus coelestibus of 1512 Giovanni Gioviano Pontano, secretary and ambrassador of the Aragonese rulers of Naples, projected into the heavens a court society, in which the planets dance to the tunes of their master, the Sun; much like how that at the Neapolitan court, as at many other European courts, the courtiers danced before their ruler on ceremonial occasions.”  Not merely the “forms of the new cosmologies, but the very quest for a true world system was”, Jardine believes, “a product of courtly ethos.”  He recalls that many recent historians “have emphasized the constitutive roles of gift exchange in the sixteenth-century court… [where] [g]ifts were displayed as symbolic representations of power and as object of erudite, often playful conversation- that is, in a somewhat later idiom, as ‘conversation pieces’.”  Often it was through the presentation of instruments, gift-books, and “discoveries in the case of astronomy- that positions of service at court were solicited and secured.”  Patronage relationships often helped both parties achieve social distinction, maintaining honor and mutual distinction, even after death; for example:

Paragraph 23:  Kierkegaard used his book Fear and Trembling to make the claim that Abraham, Mary and a tax collector were also knights of faith. These were just common people so faith isn't just for the "chosen few", he says, "Moses struck the rock, but  he did not have faith. … Abraham was God’s chosen one, and it was the Lord who imposed the ordeal.” He says "artists go forward by going backward" by writing about Abraham's faith, Job's faith, Paul's faith and even Christ's faith and by creating imaginary constructions about "heroes" of faith they make Christianity difficult for the simple individual who wants to be a Christian. Yet at the same time churches often make Christianity "a matter of course". Faith just grows by itself, it needs no testing by the individual who wants to have faith, it ends up explained by external functions rather than the internal acknowledgement by the single individual who wants to be a Christian. Artistically faith becomes something impossible to reproduce in actual life. Only the person who is existing can reproduce faith, expectancy, patience, love  and the resolution to hold fast to the expectation no matter what happens in his or her own life to the best of their ability. A person can become a Knight of Faith by acting without certainty. This is what Abraham did in Fear and Trembling and The Young Man failed to do in Repetition. One says, I'll do it because everything within me says I should and the other says I'll do it if everything outside of me says I should. Kierkegaard described the difference well in Either/Or. If one wishes to strip people of their illusions in order to lead them to something more true, here as always you [the esthete] are “at your service in every way.” On the whole you are tireless in tracking down illusions in order to smash them to pieces. You talk so sensibly, with such experience, that anyone who does not know you better must believe that you are a steady man. But you have by no means arrived at what is true. You stopped with destroying the illusion, and since you did it in every conceivable direction, you actually have worked your way into a new illusion-that one can stop with this. Yes, my friend, you are living in an illusion, and you are achieving nothing. Here I have spoken the word that has always had such a strange effect on you. Achieve-“So who is achieving something? That is precisely one of the most dangerous illusions. I do not busy myself in the world at all; I amuse myself the best I can, and I am particularly amused by those people who believe that they are achieving, and is it not indescribably funny that a person believes that? I refuse to burden my life with such grandiose pretensions.” Søren Kierkegaard, Either/Or Part II, Hong, p. 78-79

Paragraph 24: Scott was a founding member of the Sons of Liberty and in 1775, he was a member of the New York General Committee.  During the Revolutionary War, John Scott was a member of the New York Provincial Congress (from 1775 to 1777), while also serving as a brigadier general under George Washington in the New York and New Jersey campaign. He commanded the 1st New York (Independent) Battalion, the 2nd New York (County) Battalion, and several New York Militia Regiments. He fought with Putnam's division at the Battle of Brooklyn on August 27, 1776, and was the last of Washington's generals to argue against surrendering Manhattan to the British—possibly due to his large landholdings there, including what is now Times Square and New York City's Theater District.

Paragraph 25: In a tale from Lower Brittany collected by François-Marie Luzel with the title Les Morgans de l’île d’Ouessant ("The Morgens of Ouessant Island") or Mona and the Morgan, a human girl named Mona Kerbili is so beautiful she is compared sometimes to a Morgan (a type of aquatic creature in Breton folklore). Because of this, when she is asked about who she wants to marry, Mona says she won't marry a simple fisherman, but a prince, or even a Morgan himself. An old Morgan - the king - hears her wish and takes her to his underwater palace, intenting on marrying her. However, the son of the Morgan king falls in love with the human girl and wants to marry her, but his father denies him, and tells his son can choose any Morganezed girl in their underwater realm. The Morgan prince is forced to marry a Morganezed girl, while the human girl, Mona, is forced to stay in the palace and prepare the meal for their return from the church. As the retinue march to church, the Morgan prince feigns he forgot his wedding ring back at the palace, and goes back there. He helps Mona with the chores and returns to his marriage ceremony. That same night, after the wedding, the Morgan king forces Mona to hold a candle in her hands until it melts away completely, after which she is to die. After some time, the Morgan prince asks his bride to replace the human girl holding the candle. He hears his father's voice asking if the candle has already melted. He answers "yes": his father enters the room and decapitates the Morganezed bride. The next morning, the Morgan prince tells his father he has sadly become a widowed man overnight, and asks for his permission to marry the human girl, the "daughter of the land". Admitting defeat, the Morgan king lets his son marry the human girl. The tale then continues by delving into their married life, until the human girl longs for her land home and decides to visit her human family. French scholar Paul Sébillot republished the tale with the title Le Morgan et la Fille de la Terre ("The morgan and the daughter of the land").

Paragraph 26: Dale Earnhardt Jr. took the lead from Stewart with four laps to go and held off a hard charging Jeff Gordon to score his first career win at Martinsville Speedway. “Oh, man, been trying to win here for so many years,” Earnhardt said. “Real emotional win. I can’t believe we won here. We’re going to drink a lot of beer tonight. It’s a real emotional win. This team on pit road was great and Steve (Letarte, crew chief) and the guys did a real good job all day. They gave me a great shot at it there with the call at the end to take tires. I can’t believe we won here. This means so much to all of us. It’s just real emotional.” "That means so much to Hendrick Motorsports," Gordon said. "That's the best way you can possibly pay tribute to those that we lost 10 years ago. To have a 1-2 finish, that's pretty awesome. I would have loved to have gotten that win to move on to Homestead, but this is certainly a great start for us." "I thought we had the car to beat," Gordon said. "Those last couple of laps were just wild. This means so much to Hendrick Motorsports. It's the best way to pay tribute to everyone we lost 10 years ago. I would have loved to get that win to move on to Homestead. But I'm real happy for Dale. I know this means so much to him." "We struggled a little bit with the balance all day long, being really, really tight, like really, really tight," said Ryan Newman. "The guys did a good job of adjusting it. Kept getting it better and better. Still never really got it right. But the strategy of two tires there at the end worked out good for us. Right number of laps with the guys that stayed out, kept the guys behind us that had four tires." "I'm really surprised that we made it to the end without another caution," he continued. "The guys that were out front there with no tires, it was really just a replay. At least had the anticipation of it to be a replay of the race I won when I took tires a few years ago. We were fortunate to make it up from eighth to third there. Had a pretty good restart. Got down to the bottom when I needed to. Those guys were kind of all jumbled up. I got into the back of Clint (Bowyer) a little bit there. I apologize to him. But I had the 22 (Joey Logano) pushing me all the way through the corner. I don't know there was a whole lot I could have done any different. In the end it was a crazy restart at Martinsville, which we all expected."

Paragraph 27: Time Flies is a greatest hits album by American rock band Huey Lewis and the News, released in 1996. The album also features four previously unreleased tracks. This marks the first time "The Power of Love" was available on an International Huey Lewis and the News album (it had previously been available on the UK release of the Fore! album). The song "So Little Kindness" was later included on the 2001 album Plan B as Lewis felt it needed a second chance. The song "100 Years From Now" was originally conceived for a planned Huey Lewis solo album that was later cancelled.

Answer: 19