Our garden in 2016 with Clare

 

It's the anti-Versailles!

"Can't work with concepts"

From OpenArt

“Speculative Encounters with Advanced Extraterrestrial Intelligence: A Framework for Rigorous Analysis”

Except that it wasn't.

---

In an attempt to avoid the well-known Pollyanna-lobotomization of mainstream LLMs, I asked Gemini to adopt the persona of a Professor of Evolutionary Ecology (with a particular interest in Xenobiology). I said this professor was known for lack of sentiment and a strong aversion to wishful thinking. He specialised in clear assumptions and rigorous, logical deduction.

Gemini agreed to be that person.

---

I then quizzed my ‘professor’ about technological aliens: discuss their motivations; describe their options for interstellar travel (technology vs. self-modification); indicate their likely response to humanity on arrival in our solar system.

Reader, I was hoping for the creative application of evolutionary theory to these scenarios (expansionist top predator goes forth...). I wanted informed scenarios built on plausible assumptions and held together by rigorous logic.

I was hoping to learn something. Instead I got the dialogue summarised below at the end. 

Try to stay awake!

---

For me this says something important about what LLMs actually do. They may well build sophisticated conceptual hierarchies, abstracting and generalising over their vast corpus of training material. But in their current architecture, they are not operating at that conceptual level. It's still rote learning.

It's ‘concrete to abstract to concrete’, not ‘concrete to abstract to abstract to concrete’ - as human experts do. It's like trying to learn maths or physics by reading the textbooks but never doing any of the questions.

I noticed the same with maths prompts: the LLMs have the data, have synthesised abstract concepts, but do not reason coherently at that abstract level. So they make rookie errors all the time.

That's why they're not smarter than us yet, not superhuman in extended disciplines and wider culture. Less reading and more doing, please!

---

This is how Gemini summarised our interaction: Pollyanna is never far away.

## Summary of our Discussion: Encountering Advanced Extraterrestrial Intelligence

While encountering advanced extraterrestrial life remains hypothetical, exploring potential scenarios fosters critical analysis. We discussed the limitations of categorizing ET encounters as "biological" or "technological," acknowledging the vast unknown and the need for evidence-based discourse.

Motivations for interstellar travel were explored, ranging from resource acquisition to exploration, while acknowledging the difficulty of applying Earth-centric evolutionary concepts to understand alien motivations. We then examined sending probes and living organisms, recognizing the benefits and drawbacks of each approach.

Shifting the focus to potential collaboration, we acknowledged the limitations of attributing "inherent benevolence" to ET behavior. Instead, we explored scenarios where collaboration might be strategically advantageous, primarily when resources are complex, fragile, or costly to acquire unilaterally. However, the discussion emphasized the inherent fragility and uncertainty of such cooperation due to potential shifts in power dynamics, unforeseen circumstances, and internal conflicts.

In conclusion, while collaboration might hold some potential, it's crucial to maintain a critical and balanced perspective, acknowledging the vast unknown and focusing on logical deduction rather than wishful thinking.

**Recommendations:**

1. **Continued scientific exploration** is essential.

2. **Critical and evidence-based approaches** are necessary.

3. **Acknowledge the limitations of our understanding** to foster honest discussion.

4. **Hypothetical scenarios** can be valuable thought exercises.

---

LLMs have battered my blogging!

In the old days, I would have an idea, develop it, and write it up as a post here. 

Now: I have an idea, I type it into Gemini which writes the blog post... and I don't post it here.

What value do I add when everyone has access to an LLM in 'God-mode'?

In future, what you'll get here will be either some very idiosyncratic posts indeed - thoughts not encompassed by the bland LLM summation of the collective wisdom of the world-wide web - or something very personal indeed, probably involving cats.

---

Here we go.

1. I am being ambushed as I get up by puss-puss. She demands I scratch her head and also rub deep inside her ears. How disgusting is that?! I have to wash my hands before I go downstairs!

2. A slightly edited blog post I asked Gemini to write for me on this topic: 

"Write a blog post of less than 650 words analysing the Vatican's dilemma with scientific research such as physics, evolutionary biology and in particular research into the Historical Jesus.

Make the point that there appear to be limits in modifying or reinterpreting Biblical scripture and theology when faced with the challenge of non-sacralised content from non-Catholic sources. How are these limits determined and are there absolute barriers?"

---

Gemini's blog post

"The Vatican and the Tightrope Walk: Navigating Science and Scripture

The Vatican, as the center of the Catholic Church, faces a unique challenge: reconciling the ever-evolving world of scientific discovery with the timeless truths enshrined in its scriptures and theology. This tightrope walk is particularly evident in fields like physics, evolutionary biology, and even historical research on the figure of Jesus.

The Church's position on science has undergone a gradual shift throughout history. While initial reactions to revolutionary discoveries were often cautious or even hostile, the modern Church acknowledges the validity of scientific progress. Pope John Paul II, for example, famously declared that "faith and reason are like two wings on which the human spirit rises to the contemplation of truth."

However, when scientific findings seem to contradict scripture, the Church faces a dilemma. Take, for example, evolution. While accepting the reality of biological change, the Church insists on its compatibility with the doctrine of creation. This necessitates an intricate interpretation of Genesis, often drawing on allegorical readings or theological frameworks to bridge the gap.

Similarly, historical research on the life and teachings of Jesus can challenge established narratives. The discovery of non-canonical gospels, for instance, raises questions about the "true" Jesus, potentially contradicting the Gospels accepted by the Church. Reconciling these findings requires careful analysis, distinguishing between historical fact and theological interpretation.

The limits of modifying or reinterpreting scripture and theology are determined by a complex interplay of factors. Firstly, the core doctrines of the Church, like the divinity of Christ or the Trinity, are considered immutable. Secondly, the historical and literary context of scripture plays a crucial role in interpreting its meaning. Finally, the interpretations of Church authorities and theologians throughout history contribute to a cumulative understanding of faith.

However, absolute barriers are difficult to define. Science constantly evolves, and new discoveries can necessitate re-evaluations of established interpretations. Additionally, theological understanding itself is a dynamic process, with ongoing dialogue between scholars and believers. This leaves room for adaptation, but within certain boundaries.

The Vatican's approach is often characterized as cautious and deliberate. It seeks to harmonize scientific findings with scripture, finding common ground wherever possible. When contradictions seem insurmountable, it emphasizes the distinct realms of faith and reason, asserting that they ultimately lead to the same truth from different perspectives.

This balancing act is not without its critics. Some argue that the Church is too rigid, clinging to outdated interpretations in the face of scientific evidence. Others believe it compromises its core values by bending theology to accommodate secular knowledge. Ultimately, the Vatican's position reflects its unique role as a steward of both faith and reason. It strives to remain faithful to its tradition while engaging with the ever-changing world." 

---

Comment: it's a bit bland and wordy, and bends over backward not to offend anyone but there's a core of interest. As they say: I didn't have time to make it shorter.

Blinded by Deception: Navigating the Fog of GPS Warfare

 

From OpenArt

Imagine piloting a high-tech drone, only to have its navigation system hijacked by an invisible enemy. This isn't science fiction; it's the chilling reality of GPS spoofing and denial-of-service (DoS) attacks, posing a critical threat to modern militaries reliant on unmanned aerial vehicles (UAVs).

Not yet do we see drone-on-drone aerial dogfights. Today's battlefields are dominated by silent UAVs, eyes in the sky gathering intel and delivering precision strikes. But their effectiveness hinges on accurate navigation, often solely provided by GPS. Just like your phone, these drones rely on satellite signals for positioning, making them vulnerable to manipulation.

Enter the nefarious world of spoofing. Malicious actors can mimic GPS signals, broadcasting false data that throws the UAV's navigation system off course. Imagine your drone being tricked into thinking it's miles away, potentially flying into enemy territory or missing its target by a devastating margin.

DoS attacks take a different approach, overwhelming GPS satellites with jamming signals, essentially blinding the drones to their true location. This can render an entire fleet of UAVs useless, crippling reconnaissance and attack capabilities.

So, how are militaries fighting back in this fog of GPS warfare? Here's a glimpse into their arsenal:

1. Diversifying the Drone's Senses: Moving beyond GPS, militaries are equipping UAVs with a multi-sensory navigation suite. Inertial Navigation Systems (INS) use internal sensors to track movement, while terrain-matching algorithms compare real-time imagery to onboard maps. Celestial navigation, an age-old technique, utilizes the stars as celestial beacons. Each method has its limitations, but their combined data paints a more accurate picture, making it harder to fool the drone.

2. Redundancy and Fault Tolerance: Just like having a spare tire, militaries are equipping drones with multiple GPS receivers and INUs. If one is spoofed or jammed, the others can still provide some level of navigation, preventing complete blackout. Ground-based radio systems can provide location abilities at strong signal strengths, like the British Gee navigation system for bombers in WW2.

3. Advanced Spoofing Detection: Gone are the days of simply trusting the GPS signal. Militaries are developing sophisticated algorithms that can sniff out fake signals by analyzing signal strength, satellite geometry, and even subtle inconsistencies in the data.

4. Cooperative Navigation: Imagine drones sharing navigational data like a flock of birds. This is the essence of cooperative navigation, where UAVs use information from each other to cross-check their positions and identify anomalies. This not only bolsters individual drones but also creates a resilient network that's harder to disrupt.

The battle for GPS supremacy is far from over. As technology advances, so too will the sophistication of spoofing and jamming techniques. But by diversifying their navigation toolbox, embracing redundancy, and developing advanced detection and cooperation strategies, militaries are taking crucial steps to ensure their UAVs remain sharp-sighted even in the fog of GPS warfare.

---

This was written by Bard from lengthy prompts, following reports of the failure of American precision munitions on the Ukraine-Russian front due to Russian GPS jamming/spoofing. I also asked Bard to write this in the style of "Foreign Affairs" or "The Economist" - for a slightly less breathless piece - but the result was too boring to share with you.

A Catholic in 21st Century Paris

From OpenArt

I encountered Claude in a cafe on the Rue Mouffetard. He was sitting at a table in a back corner, a distinguished man in his seventies clad in black leather jacket and faded jeans. His beard was white, as was his longish hair; here was a man lined with the turbulence of Parisian life over the decades.

But I was specifically taken by the two newspapers resting on the table in front of him: L'Humanité and La Croix. He was reading neither, content to lazily smoke, gazing peaceably across the room. A blue cigarette packet marked with a swirling dancing silhouette lay crumbled next to his mug of coffee.

The paper of the Parti Communiste Français lying next to the daily newspaper of the Catholic Church?

What was that about?

It turned out that Claude was now retired, living alone in an apartment on the Avenue Émile-Zola in the 15th. He came here most days, he said, to think and to reconcile the many tumbling ideas in his head.

“I finally left the Party after the collapse,” he said, “in 1991. It was obvious that the dream was going nowhere. I keep in touch, of course,” and here he waved towards the PCF newspaper, ”though these days that’s just for nostalgics.”

“And La Croix?” I said gently, sipping at my own espresso.

He looked just a little embarrassed.

“It’s not what you think," he said, (what did he think I thought?).

“I'm not one of the sheep who replaces one failed utopia with another, who has come to believe that there's some power up in the sky who will save us. No, nothing like that at all.”

“But you are a Catholic?” I said.

“Yes, for some years now.”

“Why, if I may ask?”

“It’s complicated. I could give you simple answers. To start with, at some basic psychological level I rather like the Mass.”

I smiled at him over my coffee cup.

“Yes, you scoff, but it’s beautiful,” he said, “Always the same, always different. A hundred variations as the years roll by. The Mass is communal and reassuring; it feels good to participate.”

“Of course we all know that the Catholic Mass is mostly dedicated to making obeisance to a divine Jesus and asking for His Mercy,” I said.

“But how else is a global community of billions of people going to hold together for two millennia, without acknowledging the leadership of a Supreme Being. There has to be an indisputable leadership, a central theme: the alternative is everything crumbles away into schism. Surely we've all had enough experience of that?”

“So take yourself,” I said, “Do you believe in the literal existence of a Supreme Being? Jesus Christ, God, the Holy Spirit, the Holy Trinity?”

He smiled at me then.

“You’re young, you believe that things exist in such an absolute way. Do you believe in justice and love, oppression and resistance?”

“Of course,” I said easily.

“Point them out to me, show me where they live. What colour are they, how much do they weigh?“

He paused invitingly.

“Perhaps they all live in heaven?” he asked.

Touché.

“I get it,” I said, “As a Marxist, or former Marxist, you know that all those ‘things’ you mentioned are really social relationships, the social-expression of our underlying humanity. Our words reify, invent pretend-things out of the patterns of human desires, human lives.”

Claude simply looked at me with an enigmatic smile.

“OK,” I said, “Moving on, I can see where you’re coming from on the belief system, but why are you a Catholic? That was surely not necessary.”

“But perhaps it was,” he said, “The Marxist utopia has departed. We are to be left without hope in the face of global capitalism?”

“So you’re anti-globalism.”

It wasn’t a question: of course he would be.

“Not in principle. I’m against all those ideologies which make almost everyone merely instruments of ‘economic forces’, forces which always benefit a pretty invisible elite. They really only care about themselves, you know.

“Whether it’s wokeness, or no-borders globalism, or classic economic liberalism, the narratives are always tendential. Honeyed words, but underneath it’s always: ‘keep the masses atomised - and if that fails, diverted - so they don’t rock the boat’.”

The old class warrior took a deep drag of his cigarette and leaned back, his eyes closing; a haze of blue smoke surrounded him.

“In your Communist days,” I said, “you thought the masses would throw off their bourgeois ideological blinkers and embrace collective liberation through revolution. That’s gone away for you absolutely?”

“It took me a long time to see that Lenin and the Bolsheviks’ towering achievement was to overthrow a tottering feudal regime which was doomed anyway. Their Marxist ideology was operationally beside the point. Then they tried a direct road to communism in a situation of absolute scarcity. Marx had pointed out decades before that this was impossible, that it would just lead to a police state. A century later the left still has no answer as to what could replace the dynamism, the sheer coordination of global capitalism.”

I nodded: sadly, there was no arguing with that.

“So in the current state of the world,” he continued, “ I have become convinced there is no answer but to defend ourselves with what we have to hand, perhaps for centuries to come.”

I drained my cup, slightly incredulous at such defeatism. I worked daily for the triumph of socialism.

“You can't think the Catholic Church is the new Communist Party.”

“Of course not. It’s a community, open to all, where people reaffirm the basic truths of what it is to be human and are valued as such. Ends not means. It is a bulwark, a citadel, a place of refuge where human values can be affirmed and celebrated.”

“The Catholic Church is one of the most reactionary organisations on the planet,” I pointed out.

“So say its secular critics. I suppose they would say that, as it impedes so many of their projects.”

I raised my eyebrows but he quickly continued.

“Most Catholics don’t subscribe to the full authoritarian orthodoxy. It’s a cliché that the Church is broad. There are many points of view and many contradictions. For every Biblical fundamentalist there are those who understand the historical and symbolic nature of the texts, who see the many inconsistencies in what has always been a creaking theology.”

“Excuse me,” I said, “This is a church which is profoundly unhappy with science and progress, which is frightened to discuss the historical Jesus and the true nature of his teaching for fear of alienating the flock, which sacralises the most unlikely stories in its sacred books. Doesn’t that make you a complete hypocrite?”

“It makes me a member of a squabbling family, but one that is rooted in the deep history of human relationships, aspirations and solidarity.”

He stopped for a moment, as if dredging his memory.

“Ah, ‘There are many rooms in my Father's house’,” he said, crinkling his lips.

It was time to go.

“Claude, it’s been a pleasure talking to you. And I hope all of this deep thinking grants you peace,” I said.

I left some euros on the table and walked away. As I entered the street I looked back through the window. There was Claude, still sitting there, a broad smile on his face, his fist raised in clenched salute.

Specification for an AI phone in 2030

From OpenArt

In the “Sentenced to War” military-SF series by Chaney and Brazee, soldiers have a “Battle Buddy” surgically emplaced and wired into their brains on a ‘crystal substrate’. The AI can tap into a soldier's senses (vision, hearing, etc) and process the information independently.

The AI system is knowledge-rich, as if it has graduated from the best military school. It communicates conversationally (through an internal voice) with the soldier and can overlay information on request into the soldier's visual field via stimulation of the visual cortex.

It seems the ideal AI companion - except when the hero begins to suspect that the Battle Buddies come with a covert surveillance backchannel into Military Intelligence.

We can reverse-engineer three major specification-areas from this hypothetical system for the next generation of AI phones.

1. Situational Awareness

The phone needs to know what's going on. Absent the ability to directly tap into the user's senses, this suggests the user will need to wear cameras and microphones which default to always-on. This might be considered spooky by some. Also how are these devices mounted? A headband; glasses? Or does the phone tap into some local part of a future global audio-visual surveillance network currently waiting to be constructed?

2. Interaction modes

Many people seem unwilling to talk aloud to their devices, fearing this can be inappropriate, indiscreet and intrusive. Typing into a screen is low bandwidth and cumbersome. What's a good solution, both for sending to the AI and getting a response (information which might include visual - augmented reality - and audio as well as text)?

3. Where is the real value-added?

Current phones already support countless useful functions, often user-specific. Is the AI phone just more of the same, perhaps a bit streamlined, or does it transition from being a tool-set to becoming an entity with presence and agency: a valet, a concierge, a chaperone, a security guard, or a friend? An automated friend which knows your every intimate secret seems a bit of a security risk?

Summing up, I think the mature AI phone is not an incremental improvement over current phones, although it will certainly incorporate their current capabilities. It will be a system comprising sensors and effectors, multimedia communication with the user and affective and emotional agency as well as abstract cognitive competence; more friend than information and entertainment resource.

I would guess we'll see many trial systems until some design stabilises around 2030.

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Note: I asked Google’s Bard to improve this vision using its intelligence. Its rather lengthy series of drafts mostly told me how good this little essay was, and suggested the use of Musk-style neuralink implants as an additional feature. Hmm…

Lust and Pain in the Palace of Lies

From OpenArt

I wrote this 2,000 word short story as a dark satire on mysterious government agencies whose optimal recruits are those with Dissociative Identity Disorder. Think unempathic, callous, impervious to pain, low arousal - yet also competent, smart and on-mission.

We follow the final (virtual reality) assessment of such a trainee. I was trying for psychological horror, penetrating such a state of mind and a twist. I was also very interested to see whether the current batch of LLM AIs could add some value to my draft.

Here was the prompt: Please edit and improve the short story I will present in the next post. Keep the length about the same but improve the literary quality. Also accentuate, if possible, the haunting psychological dissociation, depersonalization and derealisation experienced by the protagonist.

Bard flatly refused to consider it. Its neo-Victorian guardrails simply blew a fuse - I suspect the title was enough. Booksie’s Bob was made of sterner stuff and produced a version which was 25% shorter, mostly by bowdlerising the material and failing to grasp the centrality and ambiguity of the protagonist’s psychological reality and the VR setting. Some of the detailed descriptive material was valuable, however, so I revised and incorporated that into the final version here (two or three paragraphs, including the first and last).

My conclusion. The current public AIs are ring-fenced against adult material, whether sexually somewhat-explicit or featuring scenes of torture or horror, even if implicit. They do not comprehend the overall plot, particularly if it’s sophisticated, ambiguous or setting up a twist. However, like a super-thesaurus, the AI-edited version is currently useful for feedback and detail. Might work better for children’s stories if they were bland and uplifting (!).

But things will only get better.

My domestic critic, who read both versions, said that she didn’t like my story: “Why do you never write about nice people doing nice things?” she said.

Next time, I told her.

Here's a link to the story.

March in French

From OpenArt

Apparently the month-name 'March' is highly googled when French people write in English.

'March', in French, is pronounced as 'Marsh'. 

But when the French hear it in English they hear 'Mart-sh' and conclude that 'March' has a 't' in it. But that looks wrong: so off to Google...

Four questions I asked Bard recently

[Bard's answers have been shortened for readability].

Q1. Tariq Ali said once that Ernest Mandel confided to him, very close to death, that he thought that the revolution he had fought for his entire life would now not become a reality for perhaps hundreds of years. He said that this view should not be shared with the comrades of the Fourth International because it would only demoralise them. Do you have the exact quote?

I'm unable to locate the exact quote from Tariq Ali about Ernest Mandel's pessimistic view of a future revolution. While it's possible such a conversation occurred, without a specific source or context, it's difficult to verify its authenticity.

However, there are some details to consider:

* Mandel's optimism: Ernest Mandel was known for his optimistic and unwavering belief in the inevitability of socialist revolution. This is reflected throughout his writings and interviews. A complete reversal of such a deeply held conviction towards the end of his life seems somewhat contradictory.

* Ali's perspective: Tariq Ali has been a vocal critic of certain Trotskyist tendencies, including Mandel's Fourth International. While he respected Mandel personally, there might be an element of bias, intentional or unintentional, in his recollection of a private conversation.

* Lack of supporting evidence: Despite extensive research, there appears to be no other mention of this conversation or Mandel's supposed pessimism in biographies, articles, or interviews related to either figure.

[Follow-up question]: Tariq Ali may have deleted the recollection and the quote. Perhaps it's still in an Internet Archive formed soon after Mandel's death (which was when?).

You're right, it's possible that Tariq Ali may have removed the recollection or quote about Ernest Mandel's pessimism. It's also a good suggestion to check internet archives from around the time of Mandel's death, which was on July 23, 1995. …

Comment: I distinctly recall reading this around the time of Mandel's death. It would not surprise me if Tariq came under great pressure to delete the observation based on Mandel's clear wishes. I believe Mandel drew his final bleak conclusion from the utter collapse of the Soviet bloc and its total reversion to capitalism.

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Q2. Can the Pauli Exclusion Principle be derived from QFT?

Yes, the Pauli Exclusion Principle can be derived from Quantum Field Theory (QFT), although it's not a straightforward or simple derivation. QFT offers a deeper understanding of why this fundamental principle holds true for fermions (particles with half-integer spin).

Here's a simplified explanation:

* Particles in QFT: In QFT, particles are not localized objects but excitations of underlying fields. Each type of particle corresponds to a specific type of field. For example, the electron field describes the presence or absence of electrons at different points in space and time.

* Creation and annihilation operators: To manipulate these fields, QFT uses creation and annihilation operators. Creation operators add a particle to the field at a specific location, while annihilation operators remove one.

* Anticommutation relations: For fermionic fields, creation and annihilation operators obey anticommutation relations. These relations essentially say that you cannot have two identical fermions in the same quantum state. Trying to add a second fermion to an already occupied state results in zero, meaning the state no longer exists.

This anticommutation behavior is a consequence of the deeper mathematical and statistical properties of fermionic fields, which originate from the connection between spin and statistics, known as the spin-statistics theorem.

Comment: insofar as I understand this, I think it's accurate.

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Q3. In what book does an author from the Jesus Seminar discuss the formation of the Resurrection narrative from the Jewish ritual of the act of atonement and its two lambs/(goats).

Unfortunately, your description doesn't pinpoint a single book from a Jesus Seminar author. Several possibilities exist, as the Seminar involved multiple scholars researching diverse themes. Here are some potential leads:

1. The Resurrection of Jesus: A Sourcebook (Jesus Seminar Guides Vol 4) by Robert W. Funk: This book features essays by various Seminar members, including one by Arthur Dewey on the Gospel of Peter, which contains a resurrection narrative with unique parallels to Jewish sacrificial rituals.

2. The Historical Jesus: Five Views That Matter by John Dominic Crossan: Crossan, a prominent Jesus Seminar member, explored Jewish roots of early Christianity in several works.

3. Beyond Jesus: The Search for the Real Rabbi by Marcus Borg: Borg, another key figure in the Jesus Seminar, emphasized Jesus' Jewish context and explored how early Christian communities adapted and reinterpreted existing traditions.

4. Who Killed Jesus? The Resurrection of Myth and Reason by Robert M. Price: While not directly affiliated with the Jesus Seminar, Price is a prominent critic of traditional interpretations of the resurrection and delves into its possible cultural and mythological roots.

Comment: In fact the right answer is "The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus" by John Dominic Crossan. And it's the Day of Atonement, Yom Kippur.

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Q4. Reacher Hope and Despair book?

The book you're referring to is most likely "Nothing to Lose" by Lee Child, the 12th novel in the Jack Reacher series. It features two towns with contrasting names: Hope and Despair.

Plot Summary:

Reacher is on a cross-country trek when he stumbles upon these two towns in Colorado. Hope is a small, friendly community, while Despair is a desolate, one-man town controlled by a fanatical preacher.

Reacher's curiosity is piqued by the stark contrast between the two towns, and he soon finds himself uncovering dark secrets lurking beneath the surface of Despair. The town is dominated by a powerful recycling plant that seems to be more than what it meets the eye.

As Reacher digs deeper, he becomes entangled in a web of corruption, violence, and conspiracy. He must use his formidable skills and unwavering sense of justice to protect the innocent and expose the truth about Despair.

Comment: spot on.

Clare at the Château de Loches (Loire valley)

Clare at the Château de Loches in June 2009

The Château de Loches, Loire valley (photo Wikipedia)