"There are no remaining ships able to leave Caprica."

http://www.tv.com/shows/lucifer/lucifer-stay-good-devil-3339252/

tv.com


Lucifer Season 1 Episode 2

Lucifer, Stay. Good Devil

Aired Monday 8:00 PM Feb 01, 2016 on FOX

AIRED: 2/1/16



http://www.springfieldspringfield.co.uk/view_episode_scripts.php?tv-show=lucifer-2016&episode=s01e02

Springfield! Springfield!


Lucifer

Lucifer, Stay. Good Devil.


TRIXIE: Are we going to watch a movie, Mommy?

CHLOE: No, babe, I just wanted to talk to you about something. So, before I was a cop, I was an actress. And I was in a movie. And it was this movie. In the movie, I do some very silly things. Things that, uh, maybe some of your friends might tease you about. But it is what it is, and-and that's not me anymore, okay?

(whispers): I know.

Hmm?

I've seen this before, Mommy.

You have? Where?

I have the Internet.










From 9/14/2002 ( at Overlake hospital in Bellevue Washington State the announced birth of Phoebe Gates the daughter of Microsoft Bill Gates the transvestite and Microsoft Bill Gates the 100% female gender as born to brother-sister sibling parents and Microsoft Bill Gates the Soviet Union prostitute ) To 1/8/2006 is 1212 days

From 11/2/1965 ( my birth date in Antlers Oklahoma USA and my birthdate as the known official United States Marshal Kerry Wayne Burgess and active duty United States Marine Corps officer ) To 2/26/1969 ( Karl Jaspers deceased ) is 1212 days





http://www.tv.com/shows/the-simpsons/homers-paternity-coot-530755/

tv.com


The Simpsons Season 17 Episode 10

Homer's Paternity Coot

Aired Sunday 8:00 PM Jan 08, 2006 on FOX

AIRED: 1/8/06










http://www.britannica.com/biography/Karl-Jaspers

Encyclopædia Britannica


Karl Jaspers

German philosopher

Karl Jaspers, in full Karl Theodor Jaspers (born Feb. 23, 1883, Oldenburg, Ger.—died Feb. 26, 1969, Basel, Switz.), German philosopher, one of the most important Existentialists in Germany, who approached the subject from man’s direct concern with his own existence. In his later work, as a reaction to the disruptions of Nazi rule in Germany and World War II, he searched for a new unity of thinking that he called world philosophy.

Early life and education

Jaspers was the oldest of the three children of Karl Wilhelm Jaspers and Henriette Tantzen. His ancestors on both sides were peasants, merchants, and pastors who had lived in northern Germany for generations. His father, a lawyer, was a high constable of the district and eventually a director of a bank.

Jaspers was delicate and sickly in his childhood. As a consequence of his numerous childhood diseases, he developed bronchiectasis (a chronic dilation of the bronchial tubes) during his adolescent years, and this condition led to cardiac decompensation (the inability of the heart to maintain adequate circulation). These ailments were a severe handicap throughout his adult life.

Jaspers entered the University of Heidelberg in 1901, enrolling in the faculty of law; in the following year he moved to Munich, where he continued his studies of law, but without much enthusiasm. He spent the next six years studying medicine at the Universities of Berlin, Göttingen, and Heidelberg. After he completed his state examination to practice medicine in 1908, he wrote his dissertation Heimweh und Verbrechen (“Nostalgia and Crime”). In February 1909 he was registered as a doctor. He had already become acquainted with his future wife, Gertrud Mayer, during his student years, and he married her in 1910.

Research in clinical psychiatry

In 1909 Jaspers became a volunteer research assistant at the University of Heidelberg psychiatric clinic, a position he held until 1915. The clinic was headed by the renowned neuropathologist Franz Nissl, who had assembled under him an excellent team of assistants. Because of his desire to learn psychiatry in his own way without being regimented into any particular pattern of thought by his teachers, Jaspers elected to work in his own time, at his own pace, and with patients in whom he was particularly interested. This was granted to him only because he agreed to work without a salary.

When Jaspers started his research work, clinical psychiatry was considered to be empirically based but lacking any underlying systematic framework of knowledge. It dealt with different aspects of the human organism as they might affect the behaviour of human beings suffering from mental illness. These aspects ranged from anatomical, physiological, and genetic to neurological, psychological, and sociological influences. A study of these aspects opened the way to an understanding and explanation of human behaviour. Diagnosis was of paramount importance; therapy was largely neglected. Aware of this situation, Jaspers realized the conditions that were required in order to establish psychopathology as a science: a language had to be found that, on the basis of previously conducted research, was capable of describing the symptoms of disease well enough to facilitate positive recognition in other cases; and various methods appropriate to the different spheres of psychiatry had to be worked out.

Jaspers tried to bring the methods of Phenomenology—the direct investigation and description of phenomena as consciously experienced, without theories about their causal explanation—into the field of clinical psychiatry. These efforts soon bore fruit, and his reputation as a researcher in the forefront of new developments in psychiatry was established. In 1911, when he was only 28 years old, he was requested by Ferdinand Springer, a well-known publisher, to write a textbook on psychopathology; he completed the Allgemeine Psychopathologie (General Psychopathology, 1965) two years later. The work was distinguished by its critical approach to the various methods available for the study of psychiatry and by its attempt to synthesize these methods into a cohesive whole.

Transition to philosophy

In 1913 Jaspers, by virtue of his status in the field of psychology, entered the philosophical faculty—which included a department of psychology—of the University of Heidelberg. His academic advance in the university was rapid. In 1916 he was appointed assistant professor in psychology; in 1920 assistant professor in philosophy; in 1921 professor in philosophy; and in 1922 he took over the second chair in that field. The transition from medicine to philosophy was due in part to the fact that, while the medical faculty was fully staffed, the philosophical faculty needed an empirical psychologist. But the transition also corresponded to Jaspers’ intellectual development.

In 1919 Jaspers published some of his lectures, entitled Psychologie der Weltanschauungen (“Psychology of World Views”). He did not intend to present a philosophical work but rather one aimed at demarcating the limits of a psychological understanding of man. Nevertheless, this work touched on the border of philosophy. In it were foreshadowed all of the basic themes that were fully developed later in Jaspers’ major philosophical works. By investigating the legitimate boundaries of philosophical knowledge, Jaspers tried to clarify the relationship of philosophy to science. Science appeared to him as knowledge of facts that are obtained by means of scholarly methodological principles and that are apodictically certain and universally valid. Following Max Weber, a sociologist and historian, he asserted that scientific principles also applied to both the social and humanistic sciences. In contrast to science, Jaspers considered philosophy to be a subjective interpretation of Being, which—although prophetically inspired—attempted to postulate norms of value and principles of life as universally valid. As Jaspers’ understanding of philosophy deepened, he gradually discarded his belief in the role of a prophetic vision in philosophy. He bent all his energies toward the development of a philosophy that would be independent of science but that would not become a substitute for religious beliefs. Though the resulting system presupposed science, it passed beyond the boundaries of science in an effort to illuminate the totality of man’s existence. For Jaspers man’s existence meant not mere being-in-the-world but rather man’s freedom of being. The idea of being oneself signified for Jaspers the potentiality to realize one’s freedom of being in the world. Thus, the task of philosophy was to appeal to the freedom of the individual as the subject who thinks and exists and to focus on man’s existence as the centre of all reality.



- posted by H.V.O.M - Kerry Wayne Burgess 11:16 AM Pacific Time Spokane Valley Washington USA Wednesday 17 February 2016