OpenLLM-France/wikimedia huggingface dataset:
# Wedding-Day at Troldhaugen

This is a rather light sounding piano piece by Edvard Grieg, composed in an A B A format. (He also produced an orchestral version.) When playing this piece, aim for good contrast between staccato and non-staccato notes.

## Bars 1 - 20

In the first 10 bars, the theme is introduced. Note how the first time the theme is stated, the ending chords involve sixth chords. This is present in bar 4. Afterwards, this is nicely resolved the next time in bar 6.
Bars 11-20 is a restatement of the theme, but an octave higher. Note how it is marked as pp, as opposed to p.

## Bars 31 - 48

These series of 16th notes form a bridge or transition type series. Observe how Grieg alternates playing the notes on the left and right hand, and how the chords are slightly syncopated from the bar lines. This creates interest in the music.
One more thing to observe, are the partial use of whole tone scales. This of course, is characteristic of the era. The scales first start on D flat and increase in tone after the pattern is repeated.
Another interesting element are the bars 45-48 - the chords are dissonant with respect to the left hand. The large range of the notes also increases the sense of excitement in the music.
# Website planning

Website planning
Purposing web design is a complex, but essential ongoing activity. Before creating and uploading a website, it is important to take the time to plan exactly what is needed in the website. Thoroughly considering the audience or target market, as well as defining the purpose and deciding what content will be developed, are extremely important.
It is vital to really consider and plan what can be your most valuable marketing asset... your website.
A business must understand: why they need a website who that website is for what they want people to do when they visit what their options for consideration are and picking the most effective how to put all that into an effective website plan and brief how to communicate and build the most appropriate team for the website how to get traffic... and there is no point even beginning to do that until the above is in place.
The Web designer's job will be greatly improved by the business understanding all the above therefore freeing them from the arduous task of having to extract all that 'stuff' from a business letting them get on with 'the day job' and be a web designer
EVERYONE saves time and money when a business writes a considered, effective, appropriate website brief.
# Webcasting

Webcasting can be utilized for learning, teaching, and research. Twitter (via Periscope), Facebook, Instagram, and YouTube all have webcasting capabilities.

## Discussion questions

* What are some ways in which webcasts can be used for learning, teaching, and research?

## Introduction

The Webcast Academy is for a collaborative community education to produce and host webcasts.

## Equipment needed

* Computer with camera (PC, Mac, Laptop, or Tablet)
* Webcam
* Microphone
* Sound card
* Mixer
* Internet access
# President of the United States/Theodore Roosevelt

| 24th President | 25th President | 26th President | 27th President | 28th President |
| Grover Cleveland (2) 1893 - 1897 | William McKinley 1897 - 1901 | Theodore Roosevelt 1901 - 1909 | William H. Taft 1909 - 1913 | Woodrow Wilson 1913 - 1921 |
# President of the United States/William Henry Harrison

| 7th President | 8th President | 9th President | 10th President | 11th President |
| Andrew Jackson 1829 - 1837 | Martin Van Buren 1837 - 1841 | William Henry Harrison 1841 | John Tyler 1841 - 1845 | James Polk 1845 - 1849 |
# President of the United States/Ulysses S. Grant

| 16th President | 17th President | 18th President | 19th President | 20th President |
| Abraham Lincoln 1861 - 1865 | Andrew Johnson 1865 - 1869 | Ulysses S. Grant 1869 - 1877 | Rutherford B. Hayes 1877 - 1881 | James Garfield 1881 |
# President of the United States/William H. Taft

| 25th President | 26th President | 27th President | 28th President | 29th President |
| William McKinley 1897 - 1901 | Theodore Roosevelt 1901 - 1909 | William H. Taft 1909 - 1913 | Woodrow Wilson 1913 - 1921 | Warren G. Harding 1921 - 1923 |
# President of the United States/William McKinley

| 23rd President | 24th President | 25th President | 26th President | 27th President |
| Benjamin Harrison 1889 - 1893 | Grover Cleveland (2) 1893 - 1897 | William McKinley 1897 - 1901 | Theodore Roosevelt 1901 - 1909 | William H. Taft 1909 - 1913 |
# President of the United States/Warren G. Harding

| 27th President | 28th President | 29th President | 30th President | 31st President |
| William H. Taft 1909 - 1913 | Woodrow Wilson 1913 - 1921 | Warren G. Harding 1921 - 1923 | Calvin Coolidge 1923 - 1929 | Herbert Hoover 1929 - 1933 |
# Web Science/Part2: Emerging Web Properties/Modeling the Web as a graph/Descriptive statistics of the web graph/script

the slide deck can be found at File:Descriptive statistics of the web graph.pdf
# Descriptive statistics of the web graph
## Learning goals

* Know terms like Size and (unique) volume
* Be able to count the in and out degree of web pages
* Have an idea what kind of law (in & out) degree distributions follow
* Know that degree is not distributed in a fair way
* Know that the Gini coefficient can be used to measure fairness

## Script

the slide deck can be found at File:Descriptive statistics of the web graph.pdf
# Web Science/Part2: Emerging Web Properties/Modeling the Web as a graph/Reviewing terms from graph theory/script

the script can be downloaded at File:Reviewing terms from graph theory.pdf
# Modelling-graphs-with-linear-algebra
## Learning goals

* Be able to read and build an adjacency matrix of a graph
* Know some basic matrix vector multiplications to generate some statistics out of the adjacency matrix
* Understand what is encoded in the components of the k-th power of the Adjacency matrix of a graph

## Script

The slide deck can be found at File:Linear Algebra for graphs.pdf
# The standard web graph model
## Learning goals

* Be able to model web pages as a graph
* Know that the authorship graph is bipartite
* Know what kind of graph the graph of web pages is
* (as always) be aware of the fact that modeling is done by making choices

## Script

The slides can be found at File:The standard web graph model.pdf
# Reviewing terms from graph theory
## Learning goals

* Be familiar with a set theoretic way of denoting a graph
* Know at least 4 different types of graphs
* Have practiced your abilities in reading and writing mathematical formulas

## Script

the script can be downloaded at File:Reviewing terms from graph theory.pdf
# WikiJournal of Medicine/Administration

Template:Wijoumed top menu/Administration
# Wikidialogue/Is courage a moral virtue?

Socrates: Greetings, my friend. Today, I propose we engage in a philosophical inquiry regarding the nature of courage. Would you care to join me in this exploration?
Interlocutor: Indeed, Socrates. I am eager to delve into this topic. What is it that you wish to discuss specifically about courage?
Socrates: Let us begin by pondering whether courage is indeed a moral virtue. To do so, we must first establish a definition of courage. Would you agree that courage involves facing fear or adversity, often in the pursuit of noble ideals or principles?
Interlocutor: Yes, Socrates, I concur with that definition. Courage does seem to entail an element of bravery in the face of danger or difficulty, driven by a commitment to what one believes is right or honorable.
Socrates: Excellent. Now, let us consider whether the possession of courage necessarily implies moral virtue. Is it possible for an individual to demonstrate courage in the pursuit of morally reprehensible ends?
Interlocutor: That is an intriguing question, Socrates. While acts of courage may often be associated with morally commendable actions, such as standing up for justice or defending the weak, it is conceivable that someone could exhibit courage in the service of immoral goals, such as committing acts of violence for selfish gain.
Socrates: Precisely. It seems that courage, in and of itself, is not inherently virtuous. Rather, its moral value depends on the context in which it is exercised and the underlying motivations driving its manifestation. Would you agree?
Interlocutor: I see your point, Socrates. Courage can be wielded as a tool for both good and ill, depending on the intentions and principles guiding its application. However, could it not be argued that the very act of courage, regardless of its outcome, demonstrates a certain strength of character worthy of admiration?
Socrates: Ah, an astute observation, my friend. Indeed, the display of courage often reflects a certain resilience and fortitude of spirit, regardless of the moral implications of the actions undertaken. Yet, we must not conflate the admirable qualities of courage with the broader concept of moral virtue.
Interlocutor: So, if courage alone does not suffice to qualify as a moral virtue, what additional criteria must be met for an action to be deemed virtuous?
Socrates: That is the crux of our inquiry, my dear interlocutor. It seems that for an action to be considered morally virtuous, it must align with principles of goodness, justice, and ethical conduct. Courage, then, may serve as a means to uphold these virtues, but it is not synonymous with moral virtue itself.
Interlocutor: I see, Socrates. It appears that courage, while admirable in many respects, is but one component of a broader framework of moral excellence. Thank you for guiding me through this enlightening discussion.
Socrates: The pleasure is mine, my friend. Let us continue to ponder these timeless questions, ever in pursuit of wisdom and understanding.
# Wikidialogue/Is capital punishment morally justified?

Socrates: Greetings, my friend! Today, I would like to engage in a Socratic dialogue on the topic of capital punishment. The question at hand is whether capital punishment is morally justified. What are your thoughts on this matter?
Euthyphro: Ah, Socrates, a weighty topic indeed. Personally, I believe that capital punishment can be morally justified. When someone commits a heinous crime, it is only just that they face the ultimate consequence for their actions.
Socrates: I understand your perspective, Euthyphro. So, you believe that the severity of the crime warrants an equally severe punishment?
Euthyphro: Yes, precisely. The principle of retribution holds that individuals should face proportionate consequences for their actions. By imposing the death penalty, society upholds justice and provides closure for the victims and their families.
Socrates: I see. However, some argue that capital punishment violates the fundamental right to life. How would you respond to that?
Euthyphro: While the right to life is indeed important, it must be balanced against the need for justice. Those who commit heinous crimes have shown a disregard for the lives of others. By forfeiting their own right to life through their actions, they should be held accountable.
Socrates: You make an interesting point, Euthyphro. But what about cases where innocent individuals have been wrongfully convicted and sentenced to death? Isn't the irreversible nature of capital punishment a cause for concern?
Euthyphro: It is regrettable when such errors occur, Socrates. However, our legal systems strive to ensure a fair trial and minimize the risk of wrongful convictions. While there is always a possibility of error, it should not overshadow the need for justice in cases where guilt is certain.
Socrates: I understand your perspective on justice, but what about the concept of rehabilitation? Some argue that capital punishment denies individuals the opportunity for redemption and transformation.
Euthyphro: Rehabilitation is indeed important, but it may not always be feasible or effective for individuals who have committed the most heinous crimes. The primary concern should be protecting society from dangerous individuals and ensuring justice for the victims.
Socrates: I appreciate your perspective, Euthyphro. It seems that our discussion has raised several important points to consider. The question of whether capital punishment is morally justified remains complex, as it involves balancing the principles of justice, human rights, and the potential for error within our legal systems.
Euthyphro: Indeed, Socrates. It is a question that requires careful reflection and consideration of various ethical and philosophical perspectives. While we may hold differing opinions, engaging in dialogue helps us deepen our understanding and challenge our own beliefs.
Socrates: Well said, my friend. The pursuit of wisdom lies in the willingness to examine our beliefs and engage in thoughtful discourse. Thank you for sharing your insights on this matter.
# Wikidialogue/Is land ownership fair and just?

Socrates: Hello there! What brings you to me today?
Person: Well, Socrates, I have been thinking about the concept of land ownership and whether or not it is fair and just. What do you think?
Socrates: Ah, an interesting topic indeed. Tell me, what makes you question the fairness and justice of land ownership?
Person: I believe that it is unfair for some individuals or groups to own large amounts of land while others have none. It creates inequality and can lead to oppression and exploitation.
Socrates: I see. Do you think that land ownership should be abolished entirely then?
Person: No, I don't think that's realistic. But I do think that there should be some kind of limit on how much land one person can own.
Socrates: Why do you believe that?
Person: Well, if one person or group owns all the land, then they have all the power and control over it. They can charge whatever rent they want or use the land however they please, which can lead to harm for others.
Socrates: I see your point. But do you believe that limiting land ownership would solve the problem of inequality and exploitation?
Person: I think it would definitely help, but it may not completely solve the problem.
Socrates: Why not?
Person: Because there are other factors at play that contribute to inequality and exploitation, such as access to resources and education.
Socrates: That is a valid point. But let me ask you this: if land ownership is abolished or limited, who would then decide who gets to own and use the land?
Person: I'm not sure. Perhaps it could be decided by a democratic process, where everyone has an equal say.
Socrates: And do you believe that such a process would be completely fair and just?
Person: Well, it would be more fair than the current system, where land ownership is determined by wealth and power.
Socrates: I see your point. But let me ask you one more question: if land ownership is limited or abolished, how would people be motivated to improve and cultivate the land?
Person: That's a good question. I suppose that they could be motivated by a sense of community and responsibility, rather than just personal gain.
Socrates: Interesting. It seems that there are many factors to consider when it comes to the fairness and justice of land ownership. Perhaps the answer lies in finding a balance between individual ownership and communal responsibility.
# Wikidialogue/Is the bible a reliable reference regarding matters of fact?

Socrates: Hello there! Today, I would like to discuss the topic of whether the Bible is a reliable reference regarding matters of fact. What do you think?
Interlocutor: Well, I think that depends on what you mean by "matters of fact". The Bible is a religious text that contains stories and teachings that are meant to guide people's spiritual beliefs and practices. It's not necessarily meant to be a historical or scientific document, so I think it might not always be reliable in those areas.
Socrates: Interesting point. However, some people believe that the Bible is a factual and historical document that can be used as a reference for understanding the past. What do you think of this perspective?
Interlocutor: I can see why people might believe that, but I think it's important to consider the context in which the Bible was written. It was written by people who had their own biases and cultural perspectives, and it's possible that some of the stories and events in the Bible were embellished or distorted over time.
Socrates: That's a good point. However, there are some scholars who argue that the Bible has been historically accurate in some areas. For example, they might point to the existence of certain places or people mentioned in the Bible as evidence that it is a reliable reference.
Interlocutor: I can understand why they might think that, but I think it's important to be skeptical of any historical claims that are made without strong evidence to support them. Just because the Bible mentions a certain place or person doesn't necessarily mean that they actually existed, or that the events described in the Bible are an accurate portrayal of what happened.
Socrates: Yes, skepticism is certainly important when evaluating historical claims. However, some people might argue that the Bible's reliability doesn't depend on its historical accuracy, but on its ability to inspire people and provide guidance for their lives. What do you think of this perspective?
Interlocutor: I think that's a valid point. Even if the Bible isn't always reliable in terms of its historical or scientific accuracy, it can still have value as a spiritual and moral guide for people. However, I think it's important for people to be aware of the limitations of the Bible as a historical or scientific reference, so they can make informed decisions about how to use it in their lives.
Socrates: Well said. It's important for us to be open-minded and critical when it comes to evaluating the reliability of any source of information, including the Bible. We should consider the context in which it was written, the biases of its authors, and the evidence that supports or contradicts its claims. Ultimately, the decision of whether or not to use the Bible as a reliable reference depends on each individual's personal beliefs and values.
# Wikidialogue/How can we effectively and compassionately restrain a jerk?

Socrates: Greetings, my friend. What topic would you like to discuss today?
Plato: Hello, Socrates. I would like to discuss how we can effectively and compassionately restrain a jerk.
Socrates: An interesting topic, my friend. What do you mean by "restrain"?
Plato: I mean how we can deal with someone who is being unpleasant or aggressive towards us or others, without resorting to violence or aggression ourselves.
Socrates: I see your point, my friend. And what do you mean by "compassionately"?
Plato: I mean that we should try to understand the reasons behind the person's behavior and address the underlying issues, rather than just reacting to their behavior.
Socrates: That is a wise approach, my friend. However, is it always possible to understand someone's behavior, especially if they are being intentionally hurtful or malicious?
Plato: I can see your point, Socrates. However, I believe that most people's behavior is shaped by their past experiences and environment, and by understanding these factors, we can better address their behavior.
Socrates: That is a possibility, my friend. But how can we effectively and compassionately restrain a jerk without escalating the situation or causing harm?
Plato: I believe that one way is to calmly and assertively communicate our boundaries and expectations, and to address the person's behavior in a non-judgmental way. We can also try to offer help or support if we believe that the person's behavior is a result of underlying issues such as mental health problems or substance abuse.
Socrates: That is a thoughtful approach, my friend. However, is it always possible to effectively and compassionately restrain a jerk, or are there situations where more forceful action may be necessary?
Plato: That is a difficult question, Socrates. I believe that in some extreme situations, such as when someone is posing an immediate threat to themselves or others, more forceful action may be necessary. However, in most cases, I believe that we can effectively and compassionately restrain a jerk through communication and understanding.
Socrates: It is a complex issue, my friend, and one that requires careful consideration and discussion. Perhaps through engaging in respectful dialogue, we can arrive at a deeper understanding of this matter.
Plato: I agree, Socrates. Thank you for engaging in this dialogue with me.
# Wikidialogue/What is the purpose of government?

Here's a socratic dialogue on the topic of the purpose of government:
Person A: What do you think is the purpose of government?
Person B: That's a great question. What do you think?
Person A: I think the purpose of government is to provide for the common good of its citizens.
Person B: That's an interesting idea. Can you explain what you mean by "common good"?
Person A: Sure, by "common good" I mean providing things like security, infrastructure, education, healthcare, and other basic needs that are essential for the well-being of society as a whole.
Person B: Okay, I see what you mean. But why do you think the government should be responsible for providing these things? Why can't individuals or private organizations take care of them?
Person A: Well, I think the government has the resources and authority to provide for the common good in a way that individuals or private organizations can't. Plus, the government has a responsibility to ensure that all citizens have access to these basic needs, regardless of their income or social status.
Person B: I can see your point, but what about the role of individual freedom? Doesn't too much government intervention in people's lives infringe upon their individual rights?
Person A: That's a valid concern, but I think it's possible to strike a balance between government intervention and individual freedom. The government can provide for the common good while still respecting individuals' rights and freedoms.
Person B: I see what you're saying, but what about the idea of limited government? Shouldn't the government's role be limited to protecting individual rights and enforcing the rule of law, rather than providing for the common good?
Person A: That's certainly one perspective, but I believe that a government's responsibility extends beyond just protecting individual rights. Providing for the common good is essential for ensuring that all citizens have the opportunity to thrive and reach their full potential.
Person B: I can understand that point of view, but doesn't too much government involvement in people's lives lead to inefficiency and corruption?
Person A: It's true that there is always a risk of inefficiency and corruption in government, but I believe that these risks can be minimized through transparency, accountability, and responsible leadership.
Person B: I see your point. It seems like there are a lot of different perspectives on the purpose of government, and it's important to consider all of them in order to find a balanced approach.
Person A: Absolutely. It's important to have an open and honest dialogue about the role of government in society, and to work towards creating a government that truly serves the common good of all its citizens.