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A solid system for defending against online predators requires both oversight by trained employees and intelligent software that not only searches for improper communication but also analyzes patterns of behavior, experts said.The better software typically starts as a filter, blocking the exchange of abusive language and personal contact information such as email addresses, phone numbers and Skype login names.San FRANCISCO (Reuters) - On March 9 of this year, a piece of Facebook software spotted something suspicious.A man in his early thirties was chatting about sex with a 13-year-old South Florida girl and planned to meet her after middle-school classes the next day.

Such efforts generally start with automated screening for inappropriate language and exchanges of personal information, and extend to using the records of convicted pedophiles’ online chats to teach the software what to seek out.Former employees said site owner Sulake of Finland laid off many in-house workers earlier this year, leaving it unable to moderate 70 million lines of daily chat adequately.Sulake said it had kept 225 moderators and is still investigating what went wrong.Some sites go much further: Disney’s Club Penguin offers a choice of viewing either filtered chat that avoids blacklisted words or chats that contain only words that the company has pre-approved.Filters and moderators are essential for a clean experience, said Claire Quinn, safety chief at a smaller site aimed at kids and young teens, Wee World.

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  1. This page is kept as one file to allow word searches of the whole list at once (use the “Find” command in your browser). One of her books included a copy of a glossed Psalter, apparently Rolle’s English commentary, and her relations included Sir John de Cobham, whose granddaughter Joan married John Oldcastle (ch. Chapter 5 describes the book reading and ownership circles around the anchoress Katherine Mann and Abbess Elizabeth Throckmorton in the 1520s, both of whom owned the writings of Tyndale, the former receiving her copy of the 52 (1985): 159-70. “Wyclif’s Logic and Wyclif’s Exegesis: the Context.” Walsh and Wood 287-300. “Wyclif on Literal and Metaphorical.” Hudson and Wilks 259-66. “English Provincial Constitutions and Inquisition into Lollardy.” Flannery and Walker 45-59. This recovered tradition of women’s preaching revises scholarship on the medieval period that attributes women’s authority to visionary rather than textual knowledge, and reveals a new sphere of women’s eloquence on a par with Renaissance humanism.”] Gethyn-Jones, J. “John Trevisa—An Associate of Nicholas Hereford.” . Examining Latin and English sources, Ghosh shows how the same debates over biblical hermeneutics and associated methodologies were from the 1380s onwards conducted both within and outside the traditional university framework, and how, by eliding boundaries between Latinate biblical speculation and vernacular religiosity, Lollardy changed the cultural and political positioning of both. It is here that Pecock’s works,” Ghosh continues, “can help us to refine and nuance our understanding of ‘Lollardy'” (252). to turn on its head the ‘Averroistic’ identification of happiness with the philosophical life and its associated methodologies” (257). [Gillespie begins with a brief discussion of Birgittine history and spirituality to discuss how and why the Syon community contained many Wycliffite (and anti-Wycliffite) works, and why it would have been interested in both the academic and popular aspects of Wycliffism.] —.“Chichele’s Church: Vernacular Theology in England after Thomas Arundel.” Gillespie and Ghosh 3-42. The papal decretal “Exiit qui seminat” was designed to protect the mendicant life of the Franciscan Order, extolling that life as the highest expression of Christian perfection. Reformation and Renaissance in the Spirituality of Late Medieval England.” Gillespie and Ghosh 55-72. Gould’s theory of biological evolution, as well as to the work of queer theorists Glenn Burger and Steven Kruger, Sargent applies a “preposterous” theory of history to late medieval spirituality, drawing attention to the complexity and diversity that defies binaristic descriptions of orthodoxy and heterodoxy.] —. The manuscript is a fifteenth century English Codex which was bound in the earlier decades of the seventeenth century. Again pending further study, neither do Wyclif’s views appear to assign philosophically extreme or novel roles to the entities he does recognize as universal. not simply the excesses of ecclesiastical bureaucracies and royal courts but the very relations of textuality,” thereby offering “a set of tropes to discuss the rhetorical, evidentiary, and foundational claims of official texts” (186-87).] —. Steiner explains that the distinctive rhetoric, material form, and ritual performance of legal documents offered writers of Chaucer’s generation and the generation succeeding him a model of literary practice. A comparison of [Johann Wiclef’s] theses and Johannes von Tepl’s disputation demonstrates that the dialogue between the ‘Ackermann’ and death shows Wiclef’s influence. [Along with Usk, James I, Charles d’Orléans, and George Ashby, Summers in one chapter discusses two Wycliffite writers, William Thorpe and Richard Wyche. Wyche and Thorpe construct a favourable literary identity through intertextual reference, notably by inviting comparisons with hagiographic figures. [This is a popular text, both in complete and re-compiled forms.

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