j1-template 2020.0.19 → 2020.0.25

data/lib/starter_web/collections/posts/public/series/_posts/2020-01-01-post-test-series.adoc

@@ -0,0 +1,144 @@
+---
+title:                                  Test Post 1
+tagline:                                testing series elements
+date:                                   2020-01-01 00:00:00
+description: >
+                                        Testing series elements
+
+tags:                                   [ Post, Test ]
+categories:                             [ Series ]
+
+series:                                 test-series
+adsense:                                false
+comments:                               false
+toc:                                    true
+exclude_from_search:                    true
+
+regenerate:                             false
+
+resources:                              []
+resource_options:
+  - toccer:
+      collapseDepth:                    3
+  - attic:
+      padding_top:                      400
+      padding_bottom:                   50
+      opacity:                          0.5
+      slides:
+        - url:                          /assets/images/modules/attics/banner/docker-1280x600-bw.jpg
+          alt:                          docker_banner_r-1280x500-bw
+---
+
+// Page Initializer
+// =============================================================================
+// Enable the Liquid Preprocessor
+:page-liquid:
+
+// Set page (local) attributes here
+// -----------------------------------------------------------------------------
+// :page--attr:                         <attr-value>
+:debug:                                 false
+:page-imagesdir:                        {{page.images.dir}}/j1_using_docker
+
+// Place an excerpt at the most top position
+// -----------------------------------------------------------------------------
+.Marcus Tullius Cicero · Finibus Bonorum et Malorum
+
+The de Finibus Bonorum et Malorum is a treatise on the theory of Ethics. It
+expounds and criticizes the three ethical systems most prominent in Cicero’s
+day, the Epicurean, the Stoic and that of the Academy under Antiochus. The
+most elaborate of Cicero’s philosophical writings, it has had fewer readers
+than his less technical essays on moral subjects.
+
+But it is of importance to the student of philosophy as the only systematic
+account surviving from antiquity of those rules of life which divided the
+allegiance of thoughtful men during the centuries when the old religions had
+lost their hold and Christianity had not yet emerged. And the topics that it
+handles can never lose their interest.
+
+[role="clearfix mb-3"]
+excerpt__end
+
+//  Load Liquid procedures
+// -----------------------------------------------------------------------------
+{% capture load_attributes %}themes/{{site.template.name}}/procedures/global/attributes_loader.proc{%endcapture%}
+
+// Load page attributes
+// -----------------------------------------------------------------------------
+{% include {{load_attributes}} scope="local" %}
+
+
+// Page content
+// ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
+[[readmore]]
+== The Extremes of Good and Evil
+
+.Release Loeb Classical Library, Harvard University Press, edition, 1931
+The title *About the Ends of Goods and Evils* requires explanation. It was
+Aristotle who put the ethical problem in the form of the question, What is the
+T𝜆o or End, the supreme end of man’s endeavour, in the attainment of which his
+Good or Well-being lies?
+
+For Aristotle, Telos connoted not only *aim*, but *completion*; and he found
+the answer to his question in the complete development and right exercise of
+the faculties of man’s nature, and particularly of the distinctively human
+faculty of Reason. The life of the Intellect was the Best, the Chief Good; and
+lesser Goods were Means to the attainment of this End.
+
+Thus was introduced the notion of an ascending scale of Goods, and this affected
+the interpretation of the term Telos. Telos came to be understood as denoting
+not so much the end or aim of endeavour as the end or extreme point of a series,
+the topmost good. To this was naturally opposed an extreme of minus value,
+the topmost, or rather bottommost, evil.
+
+Hence arose the expressions 𝜏𝜆o 𝛾𝛼𝜃𝜈, 𝜏𝜆o 𝜅𝛼𝜅𝜈, *End of Goods, of Evils*, which
+occur in Philodemus, Rhetoric I, 218.8 ff. (Südhans), and are translated by
+Cicero finis bonorum et malorum.
+
+As a title for his book he throws this phrase into the plural, meaning
+*different views as to the Chief Good and Evil*. Hence in title and to some
+extent in method, the de Finibus may be compared with such modern works a
+Martineau’s Types of Ethical Theory and Sidgwick’s Methods of Ethics.
+
+[quote, Cicero · Paragraph 1.10.32, Translation by H. Rackham · Issue 1914 - De Finibus]
+____
+But I must explain to you how all this mistaken idea of denouncing
+pleasure and praising pain was born and I will give you a complete
+account of the system, and expound the actual teachings of the great
+explorer of the truth, the master-builder of human happiness.
+
+No one rejects, dislikes, or avoids pleasure itself, because it is
+pleasure, but because those who do not know how to pursue pleasure
+rationally encounter consequences that are extremely painful. Nor
+again is there anyone who loves or pursues or desires to obtain pain
+of itself, because it is pain, but because occasionally circumstances
+occur in which toil and pain can procure him some great pleasure.
+
+To take a trivial example, which of us ever undertakes laborious
+physical exercise, except to obtain some advantage from it? But who
+has any right to find fault with a man who chooses to enjoy a pleasure
+that has no annoying consequences, or one who avoids a pain that
+produces no resultant pleasure?
+____
+
+This he sets out to prove as follows: every animal, as soon as it is born,
+seeks for pleasure, and delights in it as the Chief Good, while it recoils
+from pain as the Chief Evil, and so far as possible avoids it. This it does
+as long as it remains unperverted, at the prompting of Nature’s own unbiased
+and honest verdict.
+
+Hence Epicurus refuses to admit any necessity for argument or discussion to
+prove that pleasure is desirable and pain to be avoided. These facts, he
+thinks, are perceived by the senses, as that fire is hot, snow white, honey
+sweet, none of which things need be proved by elaborate argument: it is enough
+merely to draw attention to them.
+
+For there is a difference, he holds, between formal syllogistic proof of a
+thing and a mere notice or reminder: the former is the method for discovering
+abstruse and recondite truths, the latter for indicating facts that are obvious
+and evident.
+
+Strip mankind of sensation, and nothing remains; it follows that Nature herself
+is the judge of that which is in accordance with or contrary to nature. What
+does Nature perceive or what does she judge of, beside pleasure and pain, to
+guide her actions of desire and of avoidance?

data/lib/starter_web/collections/posts/public/series/_posts/2020-01-02-post-test-series.adoc

@@ -0,0 +1,146 @@
+---
+title:                                  Test Post 2
+tagline:                                testing series elements
+date:                                   2020-01-02 00:00:00
+description: >
+                                        Testing series elements
+
+tags:                                   [ Post, Test ]
+categories:                             [ Series ]
+
+series:                                 test-series
+adsense:                                false
+comments:                               false
+toc:                                    true
+exclude_from_search:                    true
+
+regenerate:                             false
+
+resources:                              []
+resource_options:
+  - toccer:
+      collapseDepth:                    3
+  - attic:
+      padding_top:                      400
+      padding_bottom:                   50
+      opacity:                          0.5
+      slides:
+        - url:                          /assets/images/modules/attics/banner/docker-1280x600-bw.jpg
+          alt:                          docker_banner_r-1280x500-bw
+---
+
+// Page Initializer
+// =============================================================================
+// Enable the Liquid Preprocessor
+:page-liquid:
+
+// Set page (local) attributes here
+// -----------------------------------------------------------------------------
+// :page--attr:                         <attr-value>
+:debug:                                 false
+:page-imagesdir:                        {{page.images.dir}}/j1_using_docker
+
+// Place an excerpt at the most top position
+// -----------------------------------------------------------------------------
+.Marcus Tullius Cicero, Finibus Bonorum et Malorum
+
+The de Finibus Bonorum et Malorum is a treatise on the theory of Ethics. It
+expounds and criticizes the three ethical systems most prominent in Cicero’s
+day, the Epicurean, the Stoic and that of the Academy under Antiochus. The
+most elaborate of Cicero’s philosophical writings, it has had fewer readers
+than his less technical essays on moral subjects.
+
+But it is of importance to the student of philosophy as the only systematic
+account surviving from antiquity of those rules of life which divided the
+allegiance of thoughtful men during the centuries when the old religions had
+lost their hold and Christianity had not yet emerged. And the topics that it
+handles can never lose their interest.
+
+[role="clearfix mb-3"]
+excerpt__end
+
+//  Load Liquid procedures
+// -----------------------------------------------------------------------------
+{% capture load_attributes %}themes/{{site.template.name}}/procedures/global/attributes_loader.proc{%endcapture%}
+
+// Load page attributes
+// -----------------------------------------------------------------------------
+{% include {{load_attributes}} scope="local" %}
+
+
+// Page content
+// ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
+[[readmore]]
+== The Extremes of Good and Evil
+
+.Release Loeb Classical Library, Harvard University Press, edition, 1931
+The title *About the Ends of Goods and Evils* requires explanation. It was
+Aristotle who put the ethical problem in the form of the question, What is the
+T𝜆o or End, the supreme end of man’s endeavour, in the attainment of which his
+Good or Well-being lies?
+
+For Aristotle, Telos connoted not only *aim*, but *completion*; and he found
+the answer to his question in the complete development and right exercise of
+the faculties of man’s nature, and particularly of the distinctively human
+faculty of Reason. The life of the Intellect was the Best, the Chief Good; and
+lesser Goods were Means to the attainment of this End.
+
+//////////
+Thus was introduced the notion of an ascending scale of Goods, and this affected
+the interpretation of the term Telos. Telos came to be understood as denoting
+not so much the end or aim of endeavour as the end or extreme point of a series,
+the topmost good. To this was naturally opposed an extreme of minus value,
+the topmost, or rather bottommost, evil.
+
+Hence arose the expressions 𝜏𝜆o 𝛾𝛼𝜃𝜈, 𝜏𝜆o 𝜅𝛼𝜅𝜈, *End of Goods, of Evils*, which
+occur in Philodemus, Rhetoric I, 218.8 ff. (Südhans), and are translated by
+Cicero finis bonorum et malorum.
+
+As a title for his book he throws this phrase into the plural, meaning
+*different views as to the Chief Good and Evil*. Hence in title and to some
+extent in method, the de Finibus may be compared with such modern works a
+Martineau’s Types of Ethical Theory and Sidgwick’s Methods of Ethics.
+
+[quote, Cicero · Paragraph 1.10.32, Translation by H. Rackham · Issue 1914 - De Finibus]
+____
+But I must explain to you how all this mistaken idea of denouncing
+pleasure and praising pain was born and I will give you a complete
+account of the system, and expound the actual teachings of the great
+explorer of the truth, the master-builder of human happiness.
+
+No one rejects, dislikes, or avoids pleasure itself, because it is
+pleasure, but because those who do not know how to pursue pleasure
+rationally encounter consequences that are extremely painful. Nor
+again is there anyone who loves or pursues or desires to obtain pain
+of itself, because it is pain, but because occasionally circumstances
+occur in which toil and pain can procure him some great pleasure.
+
+To take a trivial example, which of us ever undertakes laborious
+physical exercise, except to obtain some advantage from it? But who
+has any right to find fault with a man who chooses to enjoy a pleasure
+that has no annoying consequences, or one who avoids a pain that
+produces no resultant pleasure?
+____
+
+This he sets out to prove as follows: every animal, as soon as it is born,
+seeks for pleasure, and delights in it as the Chief Good, while it recoils
+from pain as the Chief Evil, and so far as possible avoids it. This it does
+as long as it remains unperverted, at the prompting of Nature’s own unbiased
+and honest verdict.
+
+Hence Epicurus refuses to admit any necessity for argument or discussion to
+prove that pleasure is desirable and pain to be avoided. These facts, he
+thinks, are perceived by the senses, as that fire is hot, snow white, honey
+sweet, none of which things need be proved by elaborate argument: it is enough
+merely to draw attention to them.
+
+For there is a difference, he holds, between formal syllogistic proof of a
+thing and a mere notice or reminder: the former is the method for discovering
+abstruse and recondite truths, the latter for indicating facts that are obvious
+and evident.
+
+Strip mankind of sensation, and nothing remains; it follows that Nature herself
+is the judge of that which is in accordance with or contrary to nature. What
+does Nature perceive or what does she judge of, beside pleasure and pain, to
+guide her actions of desire and of avoidance?
+//////////

data/lib/starter_web/collections/posts/public/series/_posts/2020-01-03-post-test-series.adoc

@@ -0,0 +1,146 @@
+---
+title:                                  Test Post 3
+tagline:                                testing series elements
+date:                                   2020-01-03 00:00:00
+description: >
+                                        Testing series elements
+
+tags:                                   [ Post, Test ]
+categories:                             [ Series ]
+
+series:                                 test-series
+adsense:                                false
+comments:                               false
+toc:                                    true
+exclude_from_search:                    true
+
+regenerate:                             false
+
+resources:                              []
+resource_options:
+  - toccer:
+      collapseDepth:                    3
+  - attic:
+      padding_top:                      400
+      padding_bottom:                   50
+      opacity:                          0.5
+      slides:
+        - url:                          /assets/images/modules/attics/banner/docker-1280x600-bw.jpg
+          alt:                          docker_banner_r-1280x500-bw
+---
+
+// Page Initializer
+// =============================================================================
+// Enable the Liquid Preprocessor
+:page-liquid:
+
+// Set page (local) attributes here
+// -----------------------------------------------------------------------------
+// :page--attr:                         <attr-value>
+:debug:                                 false
+:page-imagesdir:                        {{page.images.dir}}/j1_using_docker
+
+// Place an excerpt at the most top position
+// -----------------------------------------------------------------------------
+.Marcus Tullius Cicero, Finibus Bonorum et Malorum
+
+The de Finibus Bonorum et Malorum is a treatise on the theory of Ethics. It
+expounds and criticizes the three ethical systems most prominent in Cicero’s
+day, the Epicurean, the Stoic and that of the Academy under Antiochus. The
+most elaborate of Cicero’s philosophical writings, it has had fewer readers
+than his less technical essays on moral subjects.
+
+But it is of importance to the student of philosophy as the only systematic
+account surviving from antiquity of those rules of life which divided the
+allegiance of thoughtful men during the centuries when the old religions had
+lost their hold and Christianity had not yet emerged. And the topics that it
+handles can never lose their interest.
+
+[role="clearfix mb-3"]
+excerpt__end
+
+//  Load Liquid procedures
+// -----------------------------------------------------------------------------
+{% capture load_attributes %}themes/{{site.template.name}}/procedures/global/attributes_loader.proc{%endcapture%}
+
+// Load page attributes
+// -----------------------------------------------------------------------------
+{% include {{load_attributes}} scope="local" %}
+
+
+// Page content
+// ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
+[[readmore]]
+== The Extremes of Good and Evil
+
+.Release Loeb Classical Library, Harvard University Press, edition, 1931
+The title *About the Ends of Goods and Evils* requires explanation. It was
+Aristotle who put the ethical problem in the form of the question, What is the
+T𝜆o or End, the supreme end of man’s endeavour, in the attainment of which his
+Good or Well-being lies?
+
+For Aristotle, Telos connoted not only *aim*, but *completion*; and he found
+the answer to his question in the complete development and right exercise of
+the faculties of man’s nature, and particularly of the distinctively human
+faculty of Reason. The life of the Intellect was the Best, the Chief Good; and
+lesser Goods were Means to the attainment of this End.
+
+//////////
+Thus was introduced the notion of an ascending scale of Goods, and this affected
+the interpretation of the term Telos. Telos came to be understood as denoting
+not so much the end or aim of endeavour as the end or extreme point of a series,
+the topmost good. To this was naturally opposed an extreme of minus value,
+the topmost, or rather bottommost, evil.
+
+Hence arose the expressions 𝜏𝜆o 𝛾𝛼𝜃𝜈, 𝜏𝜆o 𝜅𝛼𝜅𝜈, *End of Goods, of Evils*, which
+occur in Philodemus, Rhetoric I, 218.8 ff. (Südhans), and are translated by
+Cicero finis bonorum et malorum.
+
+As a title for his book he throws this phrase into the plural, meaning
+*different views as to the Chief Good and Evil*. Hence in title and to some
+extent in method, the de Finibus may be compared with such modern works a
+Martineau’s Types of Ethical Theory and Sidgwick’s Methods of Ethics.
+
+[quote, Cicero · Paragraph 1.10.32, Translation by H. Rackham · Issue 1914 - De Finibus]
+____
+But I must explain to you how all this mistaken idea of denouncing
+pleasure and praising pain was born and I will give you a complete
+account of the system, and expound the actual teachings of the great
+explorer of the truth, the master-builder of human happiness.
+
+No one rejects, dislikes, or avoids pleasure itself, because it is
+pleasure, but because those who do not know how to pursue pleasure
+rationally encounter consequences that are extremely painful. Nor
+again is there anyone who loves or pursues or desires to obtain pain
+of itself, because it is pain, but because occasionally circumstances
+occur in which toil and pain can procure him some great pleasure.
+
+To take a trivial example, which of us ever undertakes laborious
+physical exercise, except to obtain some advantage from it? But who
+has any right to find fault with a man who chooses to enjoy a pleasure
+that has no annoying consequences, or one who avoids a pain that
+produces no resultant pleasure?
+____
+
+This he sets out to prove as follows: every animal, as soon as it is born,
+seeks for pleasure, and delights in it as the Chief Good, while it recoils
+from pain as the Chief Evil, and so far as possible avoids it. This it does
+as long as it remains unperverted, at the prompting of Nature’s own unbiased
+and honest verdict.
+
+Hence Epicurus refuses to admit any necessity for argument or discussion to
+prove that pleasure is desirable and pain to be avoided. These facts, he
+thinks, are perceived by the senses, as that fire is hot, snow white, honey
+sweet, none of which things need be proved by elaborate argument: it is enough
+merely to draw attention to them.
+
+For there is a difference, he holds, between formal syllogistic proof of a
+thing and a mere notice or reminder: the former is the method for discovering
+abstruse and recondite truths, the latter for indicating facts that are obvious
+and evident.
+
+Strip mankind of sensation, and nothing remains; it follows that Nature herself
+is the judge of that which is in accordance with or contrary to nature. What
+does Nature perceive or what does she judge of, beside pleasure and pain, to
+guide her actions of desire and of avoidance?
+//////////

data/lib/starter_web/collections/posts/public/series/_posts/2020-01-04-post-test-series.adoc

@@ -0,0 +1,146 @@
+---
+title:                                  Test Post 4
+tagline:                                testing series elements
+date:                                   2020-01-04 00:00:00
+description: >
+                                        Testing series elements
+
+tags:                                   [ Post, Test ]
+categories:                             [ Series ]
+
+series:                                 test-series
+adsense:                                false
+comments:                               false
+toc:                                    true
+exclude_from_search:                    true
+
+regenerate:                             false
+
+resources:                              []
+resource_options:
+  - toccer:
+      collapseDepth:                    3
+  - attic:
+      padding_top:                      400
+      padding_bottom:                   50
+      opacity:                          0.5
+      slides:
+        - url:                          /assets/images/modules/attics/banner/docker-1280x600-bw.jpg
+          alt:                          docker_banner_r-1280x500-bw
+---
+
+// Page Initializer
+// =============================================================================
+// Enable the Liquid Preprocessor
+:page-liquid:
+
+// Set page (local) attributes here
+// -----------------------------------------------------------------------------
+// :page--attr:                         <attr-value>
+:debug:                                 false
+:page-imagesdir:                        {{page.images.dir}}/j1_using_docker
+
+// Place an excerpt at the most top position
+// -----------------------------------------------------------------------------
+.Marcus Tullius Cicero, Finibus Bonorum et Malorum
+
+The de Finibus Bonorum et Malorum is a treatise on the theory of Ethics. It
+expounds and criticizes the three ethical systems most prominent in Cicero’s
+day, the Epicurean, the Stoic and that of the Academy under Antiochus. The
+most elaborate of Cicero’s philosophical writings, it has had fewer readers
+than his less technical essays on moral subjects.
+
+But it is of importance to the student of philosophy as the only systematic
+account surviving from antiquity of those rules of life which divided the
+allegiance of thoughtful men during the centuries when the old religions had
+lost their hold and Christianity had not yet emerged. And the topics that it
+handles can never lose their interest.
+
+[role="clearfix mb-3"]
+excerpt__end
+
+//  Load Liquid procedures
+// -----------------------------------------------------------------------------
+{% capture load_attributes %}themes/{{site.template.name}}/procedures/global/attributes_loader.proc{%endcapture%}
+
+// Load page attributes
+// -----------------------------------------------------------------------------
+{% include {{load_attributes}} scope="local" %}
+
+
+// Page content
+// ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
+[[readmore]]
+== The Extremes of Good and Evil
+
+.Release Loeb Classical Library, Harvard University Press, edition, 1931
+The title *About the Ends of Goods and Evils* requires explanation. It was
+Aristotle who put the ethical problem in the form of the question, What is the
+T𝜆o or End, the supreme end of man’s endeavour, in the attainment of which his
+Good or Well-being lies?
+
+For Aristotle, Telos connoted not only *aim*, but *completion*; and he found
+the answer to his question in the complete development and right exercise of
+the faculties of man’s nature, and particularly of the distinctively human
+faculty of Reason. The life of the Intellect was the Best, the Chief Good; and
+lesser Goods were Means to the attainment of this End.
+
+//////////
+Thus was introduced the notion of an ascending scale of Goods, and this affected
+the interpretation of the term Telos. Telos came to be understood as denoting
+not so much the end or aim of endeavour as the end or extreme point of a series,
+the topmost good. To this was naturally opposed an extreme of minus value,
+the topmost, or rather bottommost, evil.
+
+Hence arose the expressions 𝜏𝜆o 𝛾𝛼𝜃𝜈, 𝜏𝜆o 𝜅𝛼𝜅𝜈, *End of Goods, of Evils*, which
+occur in Philodemus, Rhetoric I, 218.8 ff. (Südhans), and are translated by
+Cicero finis bonorum et malorum.
+
+As a title for his book he throws this phrase into the plural, meaning
+*different views as to the Chief Good and Evil*. Hence in title and to some
+extent in method, the de Finibus may be compared with such modern works a
+Martineau’s Types of Ethical Theory and Sidgwick’s Methods of Ethics.
+
+[quote, Cicero · Paragraph 1.10.32, Translation by H. Rackham · Issue 1914 - De Finibus]
+____
+But I must explain to you how all this mistaken idea of denouncing
+pleasure and praising pain was born and I will give you a complete
+account of the system, and expound the actual teachings of the great
+explorer of the truth, the master-builder of human happiness.
+
+No one rejects, dislikes, or avoids pleasure itself, because it is
+pleasure, but because those who do not know how to pursue pleasure
+rationally encounter consequences that are extremely painful. Nor
+again is there anyone who loves or pursues or desires to obtain pain
+of itself, because it is pain, but because occasionally circumstances
+occur in which toil and pain can procure him some great pleasure.
+
+To take a trivial example, which of us ever undertakes laborious
+physical exercise, except to obtain some advantage from it? But who
+has any right to find fault with a man who chooses to enjoy a pleasure
+that has no annoying consequences, or one who avoids a pain that
+produces no resultant pleasure?
+____
+
+This he sets out to prove as follows: every animal, as soon as it is born,
+seeks for pleasure, and delights in it as the Chief Good, while it recoils
+from pain as the Chief Evil, and so far as possible avoids it. This it does
+as long as it remains unperverted, at the prompting of Nature’s own unbiased
+and honest verdict.
+
+Hence Epicurus refuses to admit any necessity for argument or discussion to
+prove that pleasure is desirable and pain to be avoided. These facts, he
+thinks, are perceived by the senses, as that fire is hot, snow white, honey
+sweet, none of which things need be proved by elaborate argument: it is enough
+merely to draw attention to them.
+
+For there is a difference, he holds, between formal syllogistic proof of a
+thing and a mere notice or reminder: the former is the method for discovering
+abstruse and recondite truths, the latter for indicating facts that are obvious
+and evident.
+
+Strip mankind of sensation, and nothing remains; it follows that Nature herself
+is the judge of that which is in accordance with or contrary to nature. What
+does Nature perceive or what does she judge of, beside pleasure and pain, to
+guide her actions of desire and of avoidance?
+//////////