Wednesday, November 14, 2007


Religion and mythology differ, but have overlapping aspects. Both terms refer to systems of concepts that are of high importance to a certain community, making statements concerning the supernatural or sacred. Generally, mythology is considered one component or aspect of religion. Religion is the broader term: besides mythological aspects, it includes aspects of ritual, morality, theology, and mystical experience. A given mythology is almost always associated with a certain religion, such as Greek mythology with Ancient Greek religion. Disconnected from its religious system, a myth may lose its immediate relevance to the community and evolve—away from sacred importance—into a legend or folktale.

Religion and mythology
Religion is commonly defined as belief concerning the supernatural, sacred, or divine, and the moral codes, practices, values, and institutions associated with such belief. Definitions
The relationship between religion and myth depends on what definition of "myth" one uses. By Robert Graves's definition, a religion's traditional stories are "myths" if and only if one does not belong to the religion in question. By Segal's definition, all religious stories are myths -- but simply because nearly all stories are myths. By the folklorists' definition, all myths are religious (or "sacred") stories, but not all religious stories are myths: religious stories that involve the creation of the world (e.g., the stories in Genesis) are myths; however, religious stories that don't explain how things came to be in their present form (e.g., hagiographies of famous saints) are not myths.
It should be noted that most definitions of "myth" limit myths to stories. Thus, non-narrative elements of religion, such as ritual and theology, are not myths.

The relationship between religion and myth
In a scholarly setting, the word "myth" may mean "sacred story", "traditional story", or "story involving gods", but it does not mean "false story". Therefore, many scholars refer to a religion's stories as "myths" without intending to offend members of that religion. For instance, a scholar may call the narratives in the Bible "mythology" without meaning to imply that the Bible is false or unhistorical. Nevertheless, this scholarly use of the word "myth" may cause misunderstanding and offense to people who cherish those myths. This is because the word "myth" is popularly used to mean "falsehood", so people who hold this view may think that a scholar who calls scripture "mythology" is calling it false.
The Christian apologist C. S. Lewis made a clear distinction between myth and falsehood when he referred to the life of Christ as a myth "which is also a fact"

Truth and falsehood
Given any of the above definitions of "myth", the myths of many religions, both ancient and modern, share common elements. Widespread similarities between religious mythologies include the following:
The similarities between cultures and time periods can be useful, but it is usually not easy to combine beliefs and histories from different groups. Simplification of cultures and time periods by eliminating detailed data remain vulnerable or flimsy in this area of research.

Many religions involve an initial Paradise preceding ordinary historical time. Religion and mythology Similarities between different religious mythologies
Though there are similarities among most religious mythologies, there are also contrasts. Many mythologies focus on explanations of the universe, natural phenomena, or other themes of human existence, often ascribing agency to one or more deities or other supernatural forces. However, some religions have very few of this kind of story of cosmic explanation. For instance, the Buddhist parable of the arrow warns against such speculations as "[Is] the world eternal or not eternal? [Is] the soul different from the body? [Does] the enlightened exist after death or not?", viewing them as irrelevant to the goal of escaping suffering.

Contrasts between different religious mythologies
The academic meaning of the word mythology refers to the nature of an account as being perceived as sacred or "deep" by its audience (as opposed to texts viewed pragmatically or sceptically by their audience).

Academic views
Most religions contain a body of traditional sacred stories that are believed to express profound truth. Some religious organizations and practitioners believe that some or all of their traditional stories are not only sacred and "true", but also historically accurate and divinely revealed, and that calling such stories "myths" disrespects their special status. Other religious organizations and practitioners have no problem with categorizing their sacred stories as myths.

Religious views

Opposition to categorizing all sacred stories as myths
Some religious believers take offense when what they consider to be historical aspects of their faith are labeled as "myth". Such believers distinguish between religious fables or myths, on one hand, and those narratives of Scripture which Scripture itself, or their tradition, describe as history or revelation, on the other. For instance, the Catholic priest Father John A. Hardon insists that "Christianity is not mythology. What we believe in is not religious fantasies, no matter how pious."[3] The evangelical Christian theologian Carl F. H. Henry insisted that "Judeo-Christian revelation has nothing in common with the category of myth".[4]
Some apply the term fundamentalism to this view (although fundamentalism, more properly defined, has nothing in particular to do with opposition to the word "myth"). They often assume that this "fundamentalism" overlooks the variety of literary genres in Scripture and the hyperbole, allegory, and other non-literal meanings Scripture contains. This assumption is generally unfounded, although some fundamentalists do think that all stories in Scripture should be accepted as literally true.

Religion and mythology Modern-day opposition
Especially within Christianity, objection to the word "myth" rests on a historical basis. By the time of Christ, the Greco-Roman world had started to use the term "myth" (Greek muthos) to mean "fable, fiction, lie"; as a result, the early Christian theologians used "myth" in this sense. Thus, when essential mysteries and teachings are described as myth, in modern English, the word often still implies that it is a fable and false invention. This description could be taken as a direct attack on religious belief, quite contrary to the meaning ostensibly intended by the academic use of the term. (For an example of typically academic writing where 'myth' clearly denotes 'falsehood', being used unequivocally in opposition to 'historical', see the article Jesus myth hypothesis.)

The roots of the popular meaning of "myth"
Modern day clergy and practitioners within some religious movements have no problem classifying the religion's sacred stories as "myths". They see the sacred texts as indeed containing religious truths, divinely inspired but delivered in the language of mankind. Some examples follow.

Non-opposition to categorizing sacred stories as myths
J.R.R. Tolkien's love of myths and devout Catholic faith came together in his assertion that mythology is the divine echo of "the Truth".

Christianity
Some Jewish scholars, including Dov Noy, a professor of folklore at Hebrew University and founder of the Israel Folktale Archives, and Howard Schwartz, Jewish anthologist, folklorist and English professor at the University of Missouri-St. Louis, have discussed traditional Jewish stories as "mythology"; Schwartz defines myths as "a people's sacred stories about origins, deities, ancestors, and heroes.".[7] Schwarz authored the book Tree of Souls: The Mythology of Judaism.[8]

Judaism
Neopagans frequently refer to their sacred stories as "myths". Asatru, a modern-day revival of Germanic Paganism, holds "that the Eddas, Myths and Norse Sagas are the divinely inspired wisdom of [its] religion".[9] Wicca, another Neopagan movement, also applies the term "mythology" to its stories.[10][11][12]

Miscellaneous
Mythology of world religions:

Magic and religion
Myth and ritual
Mythical theology
Comparative mythology
Theosophical Society
Esotericism
Christian mythology
Islamic mythology
Jewish mythology
Hindu mythology
Buddhist mythology See also

Recommended reading

Campbell, Joseph, The Hero with a Thousand Faces, Princeton University Press, 1949. ISBN 978-0691017846
Girard, René, Jean-Michel Oughourlian, and Guy Lefort, "Things Hidden since the Foundation of the World". Stanford University Press, 1987
Goodwin, J., "Mystery Religions of the Ancient World". Thames & Hudson, 1981.
Heidel, Alexander, "The Epic of Gilgamesh and Old Testament parallels". University of Chicago Press, 1963.
Redford, Donald, "Similarity Between Egyptian and Biblical Texts—Indirect Influence?" Biblical Archaeology Review, 1987. (13[3]:18-32, May/June)
Wright L.M. Christianity, Astrology and Myth. USA: Oak Hill Free Press, 2002. ISBN 0-9518796-1-8
Brantley, Garry K., "Pagan Mythology and the Bible". Apologetics Press, 1993. (Originally published in Reason & Revelation, July 1993, 13[7]:49-53.)
Robinson, B. A.,"Parallels between Christianity and ancient Pagan religions". Ontario Consultants on Religious Tolerance, 2004.

Tuesday, November 13, 2007

Blake Woodruff
Blake Woodruff (born June 19, 1995) is an American actor. He is perhaps best known for his role as Mike Baker in the film Cheaper by the Dozen.
Woodruff was born in Flagstaff, Arizona, and has two older sisters- Ayla and Raina- and a younger brother, Trevor. He decided that he wanted to be an actor at the age of six, and was cast in 2003's Cheaper by the Dozen after an uncredited role in the thriller Blind Horizon. He has since appeared on the television soap opera The Young and the Restless, and reprised his role in Cheaper by the Dozen 2. Blakes appeared in the film Whisper as David, a young boy from New England, who is kidnapped in hope the criminals will receive a large ransom. However, the kidnappers are unaware of David's secret talent of tapping into peoples' minds.

Monday, November 12, 2007


Fundamental theorem Limits of functions Continuity Vector calculus Tensor calculus Mean value theorem
Product rule Quotient rule Chain rule Implicit differentiation Taylor's theorem Related rates Table of derivatives
Lists of integrals Improper integrals Integration by: parts, disks, cylindrical shells, substitution, trigonometric substitution
In calculus, a branch of mathematics, the derivative is a measurement of how a function changes when the values of its inputs change. The derivative of a function at a chosen input value describes the best linear approximation of the function near that input value. For a real-valued function of a single real variable, the derivative at a point equals the slope of the tangent line to the graph of the function at that point. In higher dimensions, the derivative of a function at a point is a linear transformation called the linearization.
The process of finding a derivative is called differentiation. The fundamental theorem of calculus states that differentiation is the reverse process to integration.

Differentiation and the derivative
Let y=f(x) be a function of x. In classical geometry, the tangent line at a real number a was the unique line through the point (a, f(a)) which did not meet the graph of f transversally, meaning that the line did not pass straight through the graph. The derivative of y with respect to x at a is, geometrically, the slope of the tangent line to the graph of f at a. The slope of the tangent line is very close to the slope of the line through (a, f(a)) and a nearby point on the graph, for example (a + h, f(a + h)). These lines are called secant lines. A value of h close to zero will give a good approximation to the slope of the tangent line, and smaller values (in absolute value) of h will, in general, give better approximations. The slope of the secant line is the difference between the y values of these points divided by the difference between the x values, that is,
frac{f(a+h)-f(a)}{h}.
This expression is Newton's difference quotient. The derivative is the value of the difference quotient as the secant lines get closer and closer to the tangent line. Formally, the derivative of the function f at a is the limit
f'(a)=lim_{hto 0}{f(a+h)-f(a)over h}
of the difference quotient as h approaches zero, if this limit exists. If the limit exists, then f is differentiable at a. Here f '(a) is one of several common notations for the derivative (see below).
Equivalently, the derivative satisfies the property that
lim_{hto 0}{f(a+h)-f(a) - f'(a)cdot hover h} = 0,
which has the intuitive interpretation (see Figure 1) that the tangent line to f at a gives the best linear approximation
f(a+h) approx f(a) + f'(a)h
to f near a (i.e., for small h). This interpretation is the most easy to generalize to other settings (see below).
Substituting 0 for h in the difference quotient causes division by zero, so the slope of the tangent line cannot be found directly. Instead, define Q(h) to be the difference quotient as a function of h:
Q(h) = frac{f(a + h) - f(a)}{h}.
Q(h) is the slope of the secant line between (a, f(a)) and (a + h, f(a + h)). If f is a continuous function, meaning that its graph is an unbroken curve with no gaps, then Q is a continuous function away from the point h = 0. If the limit textstylelim_{hto 0} Q(h) exists, meaning that there is a way of choosing a value for Q(0) which makes the graph of Q a continuous function, then the function f is differentiable at the point a, and its derivative at a equals Q(0).
In practice, the continuity of the difference quotient Q(h) at h = 0 is shown by modifying the numerator to cancel h in the denominator. This process can be long and tedious for complicated functions, and many short cuts are commonly used to simplify the process.

Definition via difference quotients
The squaring function f(x) = x is differentiable at x = 3, and its derivative there is 6. This is proven by writing the difference quotient as follows:
{f(3+h)-f(3)over h} = {(3+h)^2 - 9over{h}} = {9 + 6h + h^2 - 9over{h}} = {6h + h^2over{h}} = 6 + h.
From the last expression, we see that the difference quotient equals 6 + h when h is not zero and is undefined when h is zero. (Remember that in the definition of the difference quotient, we divided by h, so the difference quotient is always undefined when h is zero.) However, there is a natural way of filling in a value for the difference quotient at zero, namely 6. Hence the slope of the graph of the squaring function at the point (3, 9) is 6, and so its derivative at x = 3 is f '(3) = 6.
More generally, a similar computation shows that the derivative of the squaring function at x = a is f '(a) = 2a.

Example
If y = f(x) is differentiable at a, then f must also be continuous at a. As an example, choose a point a and let f be the step function which returns a value, say 1, for all x less than a, and returns a different value, say 10, for all x greater than or equal to a. f cannot have a derivative at a. If h is negative, then a + h is on the low part of the step, so the secant line from a to a + h will be very steep, and as h tends to zero the slope tends to infinity. If h is positive, then a + h is on the high part of the step, so the secant line from a to a + h will have slope zero. Consequently the secant lines do not approach any single slope, so the limit of the difference quotient does not exist. Informally, this means that differentiable functions are very atypical among continuous functions. The first known example of a function that is continuous everywhere but differentiable nowhere is the Weierstrass function.

Derivative Continuity and differentiability
Let f be a function that has a derivative at every point a in the domain of f. Because every point a has a derivative, there is a function which sends the point a to the derivative of f at a. This function is written f'(x) and is called the derivative function or the derivative of f. The derivative of f collects all the derivatives of f at all the points in the domain of f.
Sometimes f has a derivative at most, but not all, points of its domain. The function whose value at a equals f'(a) whenever f'(a) is defined and is undefined elsewhere is also called the derivative of f. It is still a function, but its domain is strictly smaller than the domain of f.
Using this idea, differentiation becomes a function of functions: The derivative is an operator whose domain is the set of all functions which have derivatives at every point of their domain and whose range is a set of functions. If we denote this operator by D, then D(f) is the function f′(x). Since D(f) is a function, it can be evaluated at a point a. By the definition of the derivative function, D(f)(a) = f′(a).
For comparison, consider the doubling function f(x) =2x; f is a real-valued function of a real number, meaning that it takes numbers as inputs and has numbers as outputs:
begin{align}<br />  1 &{}mapsto 2,<br />  2 &{}mapsto 4,<br />  3 &{}mapsto 6.<br /> end{align}
The operator D, however, is not defined on individual numbers. It is only defined on functions:
begin{align}<br />  (x mapsto 1) &{}mapsto (x mapsto 0),<br />  (x mapsto x) &{}mapsto (x mapsto 1),<br />  (x mapsto x^2) &{}mapsto (x mapsto 2x).<br /> end{align}
Because the output of D is a function, the output of D can be evaluated at a point. For instance, when D is applied to the squaring function,
x mapsto x^2,
D outputs the doubling function,
 x mapsto 2x ,
which we named f(x). This output function can then be evaluated to get f(1) = 2, f(2) = 4, and so on.

The derivative as a function
Let f be a differentiable function, and let f'(x) be its derivative. The derivative of f'(x) (if it has one) is written f''(x) and is called the second derivative of f. Similarly, the derivative of a second derivative, if it exists, is written f'''(x) and is called the third derivative of f. These repeated derivatives are called higher-order derivatives.
A function f need not have a derivative, for example, if it is not continuous. Similarly, even if f does have a derivative, it may not have a second derivative. For example, let
f(x) = begin{cases} x^2, & mbox{if }xge 0  -x^2, & mbox{if }x le 0end{cases}.
An elementary calculation shows that f is a differentiable function whose derivative is
f'(x) = begin{cases} 2x, & mbox{if }xge 0  -2x, & mbox{if }x le 0end{cases}.
f'(x) is twice the absolute value function, and it does not have a derivative at zero. Similar examples show that a function can have k derivatives for any non-negative integer k but no (k + 1)-order derivative. A function that has k successive derivatives is called k times differentiable. If in addition the kth derivative is continuous, then the function is said to be of differentiability class C. (This is a stronger condition than having k derivatives. For an example, see differentiability class.) A function that has infinitely many derivatives is called infinitely differentiable or smooth.
On the real line, every polynomial function is infinitely differentiable. By standard differentiation rules, if a polynomial of degree n is differentiated n times, then it becomes a constant function. All of its subsequent derivatives are identically zero. In particular, they exist, so polynomials are smooth functions.
The derivatives of a function f at a point x provide polynomial approximations to that function near x. For example, if f is twice differentiable, then
 f(x+h) approx f(x) + f'(x)h + tfrac12 f''(x) h^2
in the sense that
 lim_{hto 0}frac{f(x+h) - f(x) - f'(x)h - frac12 f''(x) h^2}{h^2}=0.
If f is infinitely differentiable, then this is the beginning of the Taylor series for f.

Higher derivatives

Main article: Notation for differentiation Notations for differentiation

Main article: Leibniz's notation Leibniz's notation
One of the most common modern notations for differentiation is due to Joseph Louis Lagrange and uses the prime mark, so that the derivative of a function f(x), is denoted f'(x), or simply f',. Similarly, the second and third derivatives are denoted (f')'=f'', and ((f')')'=f''',. Beyond this point, some authors use Roman numerals such as f^{IV}, for the fourth derivative, whereas other authors place the number of derivatives in parentheses: f^{(4)}, in this case. The latter notation generalizes to yield the notation f^{(n)}, for the nth derivative of f.

Lagrange's notation

Main article: Newton's notation Newton's notation
Euler's notation uses a differential operator D, which is applied to a function f to give the first derivative Df. The second derivative is denoted Df.
If y=f(x) is a dependent variable, then often the subscript x is attached to the D to clarify the independent variable x. Euler's notation is then written Dxy or Dxf(x), although this subscript is often omitted when the variable x is understood, for instance when this is the only variable present in the expression.
Euler's notation is useful for stating and solving linear differential equations.

Euler's notation
The derivative of a function can, in principle, be computed from the definition by considering the difference quotient, and computing its limit. For some examples, see Derivative (examples). In practice, once the derivatives of a few simple functions are known, the derivatives of other functions are more easily computed using rules for obtaining derivatives of more complicated functions from simpler ones.

Computing the derivative

Main article: Differentiation rules Rules for finding the derivative

Main article: Table of derivatives Derivatives of elementary functions
The derivative of
f(x) = x^4 + sin (x^2) - ln(x) e^x + 7,
is
<br /> begin{align}<br /> f'(x) &= 4 x^{(4-1)}+ frac{dleft(x^2right)}{dx}cos (x^2) - frac{dleft(ln {x}right)}{dx} e^x - ln{x} frac{dleft(e^xright)}{dx} + 0 <br />       &= 4x^3 + 2xcos (x^2) - frac{1}{x} e^x - ln(x) e^x.<br /> end{align}<br />
Here the second term was computed using the chain rule and third using the product rule: the known derivatives of the elementary functions x were also used.

Example computation
See also: vector calculus and multivariable calculus

Derivatives in higher dimensions
A vector-valued function y(t) of a real variable is a function which sends real numbers to vectors in some vector space R, then y(t) can also be written as y_1(t)mathbf{e}_1 + cdots + y_n(t)mathbf{e}_n . If we assume that the derivative of a vector-valued function retains the linearity property, then the derivative of y(t) must be y'_1(t)mathbf{e}_1 + cdots + y'_n(t)mathbf{e}_n, because each of the basis vectors is a constant.
This generalization is useful, for example, if y(t) is the position vector of a particle at time t; then the derivative y'(t) is the velocity vector of the particle at time t.

Derivatives of vector valued functions

Main article: Partial derivative Partial derivatives

Main article: Directional derivative Directional derivatives

Main article: Total derivative The total derivative, the Jacobian, and the differential

Main article: Derivative (generalizations) Generalizations

Online books

Automatic differentiation
Differentiability class
Differintegral
Linearization
Numerical differentiation
Techniques for differentiation

Sunday, November 11, 2007

The Philosophy of Right
Georg Wilhelm Friedrich Hegel's Elements of the Philosophy of Right (Grundlinien der Philosophie des Rechts) was published in 1820, though the book's original title page dates it to 1821. This work is Hegel's most mature statement of his legal, moral, social and political philosophy and is an expansion upon concepts only briefly dealt with in the Encyclopedia of the Philosophical Sciences, published in 1817 (and again in 1827 and 1830). Law provides for Hegel the cornerstone of the modern state. As such, he ironically criticized Karl Ludwig von Haller's The Restauration of the Science of the State, in which the latter claimed that law was superficial, because natural law and the "right of the most powerful" was sufficient (§258). The absence of law characterized for Hegel despotism, whether monarchist or ochlocracist (§278).
The Philosophy of Right (as it is usually called) begins with a discussion of the concept of the free will and demonstrates that the free will can only realize itself in the complicated social context of property rights and relations, contracts, moral commitments, family life, the economy, the legal system, and the polity. A person is not truly free, in other words, unless he is a participant in all of these different aspects of the life of the state.
The bulk of the book is devoted to discussing Hegel's three spheres of versions of 'right,' each one larger than the preceding ones and encompassing them. The first 'sphere' is abstract right, in which Hegel discusses the idea of 'non-interference' as a way of respecting others. He deems this insufficient and moves onto the second sphere, morality. Under this, Hegel proposes that humans reflect their own subjectivity of others in order to respect them. The third sphere, ethical life, is Hegel's integration of individual subjective feelings and universal notions of right. Under ethical life, Hegel then launches into a lengthy discussion about family, civil society, and the state.
Hegel also demonstrates that the state itself is subsumed under the higher totality of world history, in which individual states arise, conflict with each other, and eventually fall. The course of history is apparently toward the ever-increasing actualization of freedom; each successive historical epoch corrects certain failures of the earlier ones, but Hegel does not seem to have figured out--and he admits as much--how the modern state can solve the problems of poverty and class division, something his successor Karl Marx would attempt to solve. At the end of his Lectures on the Philosophy of History, Hegel leaves open the possibility that history has yet to accomplish certain tasks related to the inner organization of the state.

Saturday, November 10, 2007

Ž
Ž (minuscule: ž) is: the 25th letter of the Slovenian alphabet, the 30th letter of the Serbian; the 42nd letter of the Czech; the 19th letter of the Estonian; the 33rd letter of the Latvian; the 32nd letter of the Lithuanian; the 46th letter of Slovak; the 13th letter of the Turkmen alphabet and the 29th letter of the Sami alphabet. In addition, the character is also used as a transliteration of Cyrillic "Ж" in Macedonian (in 31st position) and in Finnish and occasionally in Bulgarian (with no special running order of Roman characters). It denotes a similar phoneme to the Portuguese and French J. Apart from Estonian and Turkmen, this is the final letter of the other alphabets. In English it is pronounced like the g in genre.
It is formed by addition of a caron to the standard Z letter used in most alphabets based on Latin script and it is pronounced (IPA) /ʒ/ in all named alphabets except for Turkmen alphabet, where it is pronounced (IPA) /ʤ/. Like its Latin counterpart, the Cyrillic alphabet has a specific symbol: Ж.

Friday, November 9, 2007

Nicaraguan córdoba
The córdoba (ISO 4217 code: NIO) is the currency of Nicaragua. It is divided into 100 centavos.

History

Coins
In 1912, coins were introduced in denominations of ½, 1, 5, 10, 25 and 50 centavos and 1 córdoba. The ½ and 1 centavo were minted in bronze, the 5 centavos in cupro-nickel and the higher denominations in silver. The 1 córdoba was only minted in 1912, whilst ½ centavo production ceased in 1937.
In 1939, cupro-nickel replaced silver on the 10, 25 and 50 centavos. In 1943, a single year issue of brass 1, 5, 10 and 25 centavos was made. These were the last 1 centavo coins. In 1972, cupro-nickel 1 córdoba coins were issued, followed, in 1974, by aluminium 5 and 10 centavos.
A new series of coins, featuring a portrait of Augusto César Sandino, was introduced in 1981, consisting of aluminium 5 and 10 centavos, nickel-clad-steel 25 centavos and cupro-nickel 50 centavos, 1 and 5 córdobas. Nickel clad steel replaced cupro nickel between 1983 and 1984. In 1987, the final coins of the first córdoba were issued, featuring Sandino's characteristic hat. Aluminium 5, 10 and 25 centavos and aluminium-bronze 50 centavos, 1 and 5 córdobas were issued, together with aluminium 500 córdobas.

First córdoba
No coins were issued for this currency.

Second córdoba
In 1994, coins were issued in denominations of 5, 10, 25 and 50 centavos. All were minted in chrome-plated steel. In 1997, nickel-clad-steel 50 centavos, 1 and 5 córdobas were introduced, followed by copper-plated-steel 5 centavos and brass-plated-steel 10 and 25 centavos in 2002.
All current coins have the coat of arms of the country on the obverse and the numeral of the denomination on the reverse.

Third córdoba (córdoba oro)

"EN DIOS CONFIAMOS" - In God we trust Remarks

First córdoba
The second córdoba was only issued in banknote form. Notes (dated 1985) were issued in 1988 in denominations of 10, 20, 50, 100, 500 and 1000 córdobas together with undated 5000 córdobas.In 1989, notes for 10,000, 20,000, 50,000 and 100,000 córdobas were introduced, followed the next year by 200,000, 500,000, 1 million, 5 million and 10 million córdobas notes.
Second córdoba
In 1991, notes were introduced for 1, 5, 10 and 25 centavos, ½, 1, 5, 10, 20, 50 and 100 córdobas. The notes below 1 córdoba were replaced by coins in 1994, with 5 córdobas notes also being replaced in 1997. 500 córdobas notes were introduced in 2002.
Famous people from Nicaragua's history are depicted on the obverses of the current banknotes. The reverses depict landmarks or natural habitats in the country.


Historical exchange rates

Economy of Nicaragua

Thursday, November 8, 2007

Raúl Ibáñez
Raúl Javier Ibáñez (IPA: /eˈbaɲez/) (born June 2, 1972 in New York, NY) is a left fielder in Major League Baseball who plays with the Seattle Mariners. He bats left handed and throws right handed
From 1996 through 2006, Ibánez has posted a .283 average with 138 home runs and 579 RBI in 1,073 games.
Ibáñez attended Miami-Dade Community College and was an all-conference selection. He was selected by the Seattle Mariners in the 36th round of the 1992 Free Agent Draft. Ibáñez played as a catcher and outfielder at three levels in the Mariners organization, including his major league first game in 1996. Selected an All-Star in 1994-1995, he was honored by Baseball America as its Class-A All-Star catcher for 1995.
A very talented player, Ibáñez was used primarily by the Mariners as a pinch-hitter and reserve catcher-outfielder. He was signed by the Kansas City Royals as a free agent before the 2001 season.
Ibáñez finished his first year for the Royals with a .280 average and 54 RBI. He teamed with Mike Sweeney and Carlos Beltrán to become just the second trio in major league history to homer in the same three consecutive games. The only other teammates to accomplish the same feat were Dante Bichette, Vinny Castilla and Larry Walker with Colorado in 1995.
Ibáñez enjoyed his most productive season in 2002, when he collected career-highs in home runs (24), RBI (103), doubles (37) and triples (6), and hit .294 with 70 runs. In 2003 he batted 18 homers with 90 RBI and hit .294 for the second straight season (179-for-608); led the team with 33 doubles, and was second with 157 games played, 95 runs and 90 RBI. He also posted career-highs in games, at-bats (608), runs, hits, walks (49) and stolen bases (10).
After three seasons with the Royals, Ibánez returned to Seattle in 2004 and hit a career-high .304 average. He also collected a 24-game go-ahead RBI string, matched a club record by reaching base 11 consecutive times, set a career-high and a club record and matched the American League record with six hits, and joined Ichiro Suzuki as only Mariners ever with two five-hit games in one season.
With Edgar Martinez retired, Ibáñez moved to the DH spot before the 2005 season. In 2005 Ibánez hit .280 with 20 home runs and 89 RBI.
Since the Mariners acquired switch designated hitter Carl Everett from Chicago White Sox during the 2005 off season, Ibánez has been moved back to where he played before, namely the left field for 2006 season from the beginning.
Ibanez finished the 2006 season with a .289 batting average, and set career highs with 33 home runs and 123 runs batted in.
Werewolves of London is his at-bat song.

Seattle Mariners (1996–2000)
Kansas City Royals (2001–2003)
Seattle Mariners (2004-present)