Book 3: Summary: In effect, Augustine was a college freshman arriving at a secular university. Externally, his life was dominated by sex and attendance at the theater (chapters 1–3). A positive development was Augustine’s reading of Cicero’s treatise Hortensius (chapter 4), which awakened within him the desire to live the philosophic life and rise above sensual indulgence. But a negative development was his embracing of a heretical philosophy known as Manichaeism, which would claim his allegiance for nearly a decade (chapter 5). Halfway through Book 3, Augustine does what he also did at the midway point of Book 2—he subjects his misconduct to extensive analysis (chapters 6–10). Then at the end of the book, analysis gives way to the narrative of how Monica’s concern for her son’s spiritual life expressed itself on his behalf (chapters 11–12). Commentary: When composing the Confessions, Augustine chose the landmark events of his life for inclusion and analysis. Arriving at college as an immature teenager was such an event. So was his reading of Cicero’s Hortensius. Reading this book is one of several conversions that Augustine records in the Confessions—not the major conversion to the Christian faith but a significant change of direction nonetheless. We might note that the embracing of the philosophic life was occasioned by the reading of a book, and we can reflect on examples of life-changing books in our own lives. Augustine’s account of his college years follows a similar pattern to that found in Book 2. He begins the book with a heightened and impressionistic description of sexual indulgence that included a secret “liaison” involving sexual intimacy. (Scholars do not agree about whether this woman is the same woman who was his common-law wife of fourteen years.) Augustine devotes much more space to his attending tragic plays in the theater. Looking back, he can scarcely believe that he subjected himself to the repeated experience. Another temptation that Augustine confronted was the escapades of a group that he calls “the wreckers,” who made life miserable for freshmen by mocking them. Despite the sordid side of Augustine’s college years, they were not all wasted. He discovered the Roman author Cicero, and in particular a book that extolled the philosophic life of the mind entitled Hortensius. Wayward Life in College Cicero’s ‘Hortensius’ awakened within him the desire to live the philosophic life and rise above sensual indulgence.— Dr. Leland Ryken, PROFESSOR EMERITUS OF ENGLISH To live the philosophic life did not bring ultimate satisfaction, since “the name of Christ was not contained in the book,” but it was a halfway house on the journey toward Christian belief. It instilled in Augustine a desire for something more enlightened than sex and shows. But that gain was counterbalanced by Augustine’s losing his mind and soul to Manichaeism. Manichaeism was a religion founded by Mani, who lived in Persia in the third century AD. It was a leading rival to Christianity. Manichaeism had certain Christian trappings (such as churches and bishops) and incorporated parts of the New Testament. Manichaeans viewed the world as a cosmic battleground between light and darkness, good and evil. Matter was regarded as evil and something that we are called to rise above. Manichaeism encouraged an ascetic lifestyle. These ideas were enshrined in an elaborate mythology and cosmology, and Augustine hints at these in Book 3. Wayward Life in College Manichaeans viewed the world as a cosmic battleground between light and darkness. They regarded matter as evil and encouraged an ascetic lifestyle.— Dr. Leland Ryken, Professor Emeritus of English Augustine reviles Manichaeism for misleading him, and he actually devotes most of chapters 7–10 to asserting Christian rebuttals to the teachings of the Manichaeans. The key to assimilating this part of the book is to realize that these Christian rebuttals represent the understanding of the author and narrator—the mature Christian, not the youthful Augustine. Augustine returns to a narrative flow at the end of Book 3 and talks about his mother. Augustine pictures his mother as the agent who delivered his soul “from this deep darkness.” For Reflection or Discussion: Trace the places where Augustine, in the stance of prayer, asserts that God was using the negative events of his life to gradually bring Augustine to faith in him. Exactly how was this principle at work in Augustine’s various missteps? To what extent has the same principle been at work in your life? Book 5 Summary: Book 5 is the most narrative-oriented book of the Confessions thus far. Augustine tells the story of developments in two areas of his life—his professional life as a teacher of rhetoric and his ongoing religious quest. The history of Augustine’s professional life as recounted in Book 5 begins in Carthage at the age of twenty-nine, at the end of a teaching career there. Augustine’s students were so disrespectful that he accepted a position in Rome as a step toward a hoped-for improvement. But teaching in Rome was no more fulfilling than it had been in Carthage, and after one year there, Augustine was happy to land a new position in Milan. Augustine’s religious quest also evolved in new directions. While still in Carthage, Augustine was disillusioned with the ignorance of a prestigious Manichaean bishop named Faustus. The position of the philosophic skeptics, who doubted that people can achieve any certainty of belief, came to seem plausible. Then, with the move to Milan, Augustine came under the influence of the bishop Ambrose. He moved toward the Christian position to the point of becoming a catechumen in the Church. Commentary: Book 5 begins with a moving invocation that introduces the imagery of fleeing from God, accompanied by the assertion that no one can flee from God because he is everywhere. The invocation functions as a lens through which we can assimilate the story that Augustine tells, and we should be looking for passages in which Augustine reminds us of the keynote that “you alone are always present even to those who have taken themselves far from you” (chapter 2). Augustine’s encounter with the “big-name” Manichaean bishop Faustus (chapters 6-7) is a satiric portrait. A mocking tone pervades both the analysis of the deficiencies of Manichaeism and the exposure of the ignorance of Faustus. This same note of disillusionment also pervades Augustine’s account of his professional life. Additionally, Augustine fell seriously ill when he arrived in Rome (chapter 9). It was a relief to Augustine to move from Rome to Milan after just one year. Within a year or two after arriving in Milan, Augustine abandoned his teaching career entirely. Professional Changes and Religious Quest We should be looking for passages in which Augustine reminds us of the keynote that ‘you alone are always present even to those who have taken themselves far from you.’— Dr. Leland Ryken, Professor Emeritus of English The background chorus of the Confessions is how all of the bad experiences in Augustine’s life were orchestrated by God to bring Augustine to faith. If Augustine failed to make progress in his professional calling, he also stagnated in his religious quest during the era covered in Book 5. His disillusionment with Faustus and Manichaeism did not lead to much progress toward Christianity. In fact, the basis of Augustine’s growing distrust of Manichaeism was not Christianity but the physical sciences, which gave Augustine a more plausible understanding of the physical world than the fanciful mythology of Manichaeism (chapters 3–5). In the midst of all this disillusionment and continuing (if halfhearted) devotion to a heretical religion, the seeds of Augustine’s spiritual breakthrough were being sown by two towering Christians who were influential in his life. One was his mother, Monica. Augustine paints an extended portrait of her as a champion of prayer on her son’s behalf (chapter 9). On the basis of this portrait, Monica has become a famous icon of the Christian faith from its early centuries. The other guide was Bishop Ambrose, equally famous as a Christian from the early centuries of Christianity. The important gift that Ambrose bequeathed to Augustine is that he made the Christian faith appear “defensible” (Augustine’s term). This made a sufficient impact on Augustine that, at the end of Book 5, he records that he decided to leave the Manichaeans and become a catechumen (chapters 13–14). This should not be interpreted in an overly optimistic way, inasmuch as Augustine ends Book 5 at a stalemate. For Reflection or Discussion: Augustine keeps us informed about three main actions in Book 5—his changing professional situation as a teacher of rhetoric, his growth away from Manichaeism, and his subsurface move in the direction of Christianity. What are the key ingredients in each of these stories? At what moments is Augustine a sympathetic protagonist in the story, and at what points are you disappointed with him? In what ways is Augustine’s story your own story?  

The Summaries, Commentaries, and Questions are Reproduced Below. When you come to the questions after the commentary on EACH Book, Answer those questions in the Textbox Provided. All Questions after each book must be answered. This is Honrolock Enabled. No Outside Materials at all can be used. Do your own work. You have 3 hours, but you do not have to use all three hours.  Summaries, Commentaries, and Questions on Book 1, 2, 3, 5, 6, 8, 9, and 11 of Augustine’s Confessions Book 1 Summary: Book 1 tells us about Augustine’s infancy and childhood education. The format, though, is nonnarrative, consisting of (a) a continuous prayer addressed to God and (b) a series of meditations on various aspects of Augustine’s infancy and early education. Commentary: The format is not that of narrative or story. But, we should not entirely abandon the idea that the Confessions is an autobiography or memoir. We can piece together the story of Augustine’s infancy and grade school education. Additionally, we are constantly aware that the author is in the process of thinking, with the result that the mind engaged in thinking provides a main storyline to the book. Modern poets and storytellers have championed a type of structure called stream of consciousness in which the content of a composition follows the random flow and quick jumps of how people actually think. This is a useful model to have in mind as we read the Confessions. Another complexity that manifests itself in Book 1 is the dual perspective of the adult author (who is writing in his midforties) and the youthful person and experiences that are recalled and reconstructed. The authorial perspective is experienced, thoughtful, insightful, and sophisticated. He is a master thinker about life, superior in insight to us, and even more so to his youthful self.We quickly adopt the stance of a learner sitting at the feet of a wise man. With the foregoing orienting comments in place, the respective units are (1) an exalted invocation to God, (2) musings on Augustine’s infancy, and (3) analysis of Augustine’s early education. Two stories of development are interwoven in the second and third sections—the story of human development and the story of spiritual development. We can helpfully speak of the growth of the mind and the growth of the soul as the twin actions of Book 1. Two genres of Christian writing merge in the first five chapters of Book 1. The general category is prayer, and its essential feature is that Augustine continuously addresses his statements directly to God. The result is a tremendous sense of intimacy with God. Secondly and more specifically, these five chapters are a prayer of praise, thereby reminding us of the psalms of praise in the Old Testament. The opening pages of the Confessions (and many other passages in the book as well) are also a mosaic of references to the Bible. Part of the triumph of these passages is the skill with which Augustine weaves biblical verses together. One way to view Augustine’s famous opening is to see that Augustine wants to start with the most important truth that can be imagined. His first few sentences invite comparison with other great religious documents that begin by asserting what is most important. The Westminster Shorter Catechism begins by declaring that “man’s chief end is to glorify God and enjoy him forever.” The Heidelberg Catechism begins by asking, “What is your only comfort in life and in death?” and the answer begins, “That I with body and soul, both in life and death, am not my own, but belong to my faithful Savior Jesus Christ.” We should read the opening prayer (chapters 1–5) the same way we read the exalted prayers of the Bible (such as Solomon’s prayer at the dedication of the temple recorded in 1 Kings 8 and 2 Chronicles 6). Augustine becomes our representative, saying what we, too, want to say to God. When Augustine turns to telling the story of his infancy, he faces an obvious challenge, namely that no one remembers his or her own earliest months and years. But with characteristic ingenuity, Augustine proceeds to tell the story by imagining what his infancy was like and by deducing what his first years were like based on his observation of universal infancy. He also shocks any reader with Romantic assumptions by assuming that even as an infant he was a sinful creature. Infancy and Early Education We can speak of the growth of the mind and the growth of the soul as the twin actions of Book 1.— Dr. Leland Ryken, Professor Emeritus of English The note of self-accusation becomes even stronger in the long section devoted to Augustine’s formal education. This makes the book a helpful counter to the idealization of childhood and human nature popularized during the Romantic movement of the early nineteenth century and that is still with us today. The chapter devoted to the deferral of Augustine’s baptism mystifies us, until we understand how the Church in Augustine’s day believed baptism to confer grace and forgiveness. Delaying baptism until late in life would enable it to cover more sins than if baptism were administered early in life. Augustine does not agree with that view. An additional thread is the heavy criticism that Augustine lays on his grade-school education and the teachers who oversaw it. The goal of education held before the students was to be successful in life, not to love learning for its own sake and to become a good person. It was a classical education. Mastery of written and spoken Latin and Greek dominated the curriculum. Of course students needed to read actual texts as part of their language study, and those texts were written by authors uninfluenced by the revelation of the Bible. Part of Augustine’s case against his classical education and its required texts is the triviality of its content compared to the content of the Bible. In addition to the triviality of what was studied, there was a moral issue. Young Augustine was unable to waive moral standards and overlook the immoral behavior portrayed in the mythological stories. In this section of the Confessions, Augustine participates in one of the great dilemmas of the early (postbiblical) Christian church, namely, the need to reach a satisfactory assessment of the classical heritage of the West in its relation to Christianity. Most of the people who wrote on the subject (known as the church fathers) had themselves received a classical education. Opinions varied widely on what to make of the classical tradition. Some church fathers (such as Tertullian) rejected the classical heritage completely, while others found a way to integrate it into their Christian worldview. There are ways in which Augustine falls between those two poles, but Book 1 of the Confessions lands on the negative side. We end with a brief final chapter in which Augustine thanks God for what was good in his education and for the personal endowments that God gave him. This brief prayer gives Book 1 a nice envelope structure, ending on the exalted spiritual note that was present at the beginning. For Reflection or Discussion: The main themes that are woven throughout the units of Book 1 include the following: (1) the longing that every human soul possesses to find God and to praise him(2) original sin—the principle of sin and movement away from God with which everyoneis born(3) the narrator’s continuous interaction with God, with prayer serving as the means ofthat interaction(4) the adult and wise narrator’s assessment of his early life. At what points do these themes enter Book 1, and what specific things should we note about each one? What form may Augustine’s experiences and observations take in your own life? Book 2 Summary: In the brief second book, Augustine informs us about his sixteenth year. During the preceding four years he had attended school in a town twenty miles north of his hometown of Thagaste. That school was located in the town of Madauros, a center of classical education in Roman North Africa. Augustine returned home for an interim year as his father saved money to send him to an even more prestigious school in Carthage. Two main subjects occupy Augustine’s highly selective review of his sixteenth year—his sexuality and his theft of pears from a neighbor’s orchard. Commentary: Augustine nowhere calls the book he is writing an autobiography. He believes that he is writing a confession—a confession of past wrongdoings and of his spiritual quest for God. What we mainly get in Book 2 is an abundance of analysis and commentary, scantily tied to the two external events of reaching puberty and stealing pears. The dominant format is the memoir—a highly selective remembrance of a few events that are subjected to extensive analysis. Whereas Book 1 had cast a critical eye on the people who oversaw Augustine’s education, Book 2 turns the gaze inward. Augustine is unsparing in judging his teen behavior as having been very bad indeed. The Sins of Youth In Augustine’s analysis, sin is misdirected longing for the beauty that only God can supply in a person’s life.— Dr. Leland Ryken, Professor Emeritus of English Augustine never gives us details about his lust, and it seems likely that he simply had the normal urges of a young man who had reached sexual maturity. In his own mind, however, he was guilty of excessive and misdirected sexuality. The note of regret runs strong, as Augustine now wishes that he had done better. It is possible that in Augustine’s imagination, sexual misconduct is metaphoric of sin generally, thereby accounting for the hyperbolic rhetoric that he uses. Augustine lived in a Romanized culture; its sexual conduct and values ran counter to Christian standards of married sexual love. When he looked back on his early sexual behavior as an adult Christian, he found it despicable. The pear orchard incident is one of the most famous stories in Augustine’s life. Externally it is an example of what we would call petty theft, but in Augustine’s imagination and theological analysis it becomes nothing less than a paradigm of the essence of human sinfulness. In view of all this, it is not surprising that Augustine devotes the second half of Book 2 to an analysis of the nature of sin. In Augustine’s analysis, sin is misdirected longing for the beauty that only God can supply in a person’s life. Desire defiled is Augustine’s theme here, and it includes his delight in doing something sinful. For Reflection or Discussion What are the precise points Augustine makes about these two main youthful experiences? Why do they loom so large? What landmark events do you return to in thinking of yourself as a sinful person? What points does Augustine make about sin in the second half of Book 2? How does Augustine believe he was being directed to God by God even in his sinfulbehavior?  

The Summaries, Commentaries, and Questions are Reproduced Below. When you come to the questions after the commentary on EACH Book, Answer those questions in the Textbox Provided. All Questions after each book must be answered. This is Honrolock Enabled. No Outside Materials at all can be used. Do your own work. You have 3 hours, but you do not have to use all three hours.  Summaries, Commentaries, and Questions on Book 1, 2, 3, 5, 6, 8, 9, and 11 of Augustine’s Confessions Book 1 Summary: Book 1 tells us about Augustine’s infancy and childhood education. The format, though, is nonnarrative, consisting of (a) a continuous prayer addressed to God and (b) a series of meditations on various aspects of Augustine’s infancy and early education. Commentary: The format is not that of narrative or story. But, we should not entirely abandon the idea that the Confessions is an autobiography or memoir. We can piece together the story of Augustine’s infancy and grade school education. Additionally, we are constantly aware that the author is in the process of thinking, with the result that the mind engaged in thinking provides a main storyline to the book. Modern poets and storytellers have championed a type of structure called stream of consciousness in which the content of a composition follows the random flow and quick jumps of how people actually think. This is a useful model to have in mind as we read the Confessions. Another complexity that manifests itself in Book 1 is the dual perspective of the adult author (who is writing in his midforties) and the youthful person and experiences that are recalled and reconstructed. The authorial perspective is experienced, thoughtful, insightful, and sophisticated. He is a master thinker about life, superior in insight to us, and even more so to his youthful self.We quickly adopt the stance of a learner sitting at the feet of a wise man. With the foregoing orienting comments in place, the respective units are (1) an exalted invocation to God, (2) musings on Augustine’s infancy, and (3) analysis of Augustine’s early education. Two stories of development are interwoven in the second and third sections—the story of human development and the story of spiritual development. We can helpfully speak of the growth of the mind and the growth of the soul as the twin actions of Book 1. Two genres of Christian writing merge in the first five chapters of Book 1. The general category is prayer, and its essential feature is that Augustine continuously addresses his statements directly to God. The result is a tremendous sense of intimacy with God. Secondly and more specifically, these five chapters are a prayer of praise, thereby reminding us of the psalms of praise in the Old Testament. The opening pages of the Confessions (and many other passages in the book as well) are also a mosaic of references to the Bible. Part of the triumph of these passages is the skill with which Augustine weaves biblical verses together. One way to view Augustine’s famous opening is to see that Augustine wants to start with the most important truth that can be imagined. His first few sentences invite comparison with other great religious documents that begin by asserting what is most important. The Westminster Shorter Catechism begins by declaring that “man’s chief end is to glorify God and enjoy him forever.” The Heidelberg Catechism begins by asking, “What is your only comfort in life and in death?” and the answer begins, “That I with body and soul, both in life and death, am not my own, but belong to my faithful Savior Jesus Christ.” We should read the opening prayer (chapters 1–5) the same way we read the exalted prayers of the Bible (such as Solomon’s prayer at the dedication of the temple recorded in 1 Kings 8 and 2 Chronicles 6). Augustine becomes our representative, saying what we, too, want to say to God. When Augustine turns to telling the story of his infancy, he faces an obvious challenge, namely that no one remembers his or her own earliest months and years. But with characteristic ingenuity, Augustine proceeds to tell the story by imagining what his infancy was like and by deducing what his first years were like based on his observation of universal infancy. He also shocks any reader with Romantic assumptions by assuming that even as an infant he was a sinful creature. Infancy and Early Education We can speak of the growth of the mind and the growth of the soul as the twin actions of Book 1.— Dr. Leland Ryken, Professor Emeritus of English The note of self-accusation becomes even stronger in the long section devoted to Augustine’s formal education. This makes the book a helpful counter to the idealization of childhood and human nature popularized during the Romantic movement of the early nineteenth century and that is still with us today. The chapter devoted to the deferral of Augustine’s baptism mystifies us, until we understand how the Church in Augustine’s day believed baptism to confer grace and forgiveness. Delaying baptism until late in life would enable it to cover more sins than if baptism were administered early in life. Augustine does not agree with that view. An additional thread is the heavy criticism that Augustine lays on his grade-school education and the teachers who oversaw it. The goal of education held before the students was to be successful in life, not to love learning for its own sake and to become a good person. It was a classical education. Mastery of written and spoken Latin and Greek dominated the curriculum. Of course students needed to read actual texts as part of their language study, and those texts were written by authors uninfluenced by the revelation of the Bible. Part of Augustine’s case against his classical education and its required texts is the triviality of its content compared to the content of the Bible. In addition to the triviality of what was studied, there was a moral issue. Young Augustine was unable to waive moral standards and overlook the immoral behavior portrayed in the mythological stories. In this section of the Confessions, Augustine participates in one of the great dilemmas of the early (postbiblical) Christian church, namely, the need to reach a satisfactory assessment of the classical heritage of the West in its relation to Christianity. Most of the people who wrote on the subject (known as the church fathers) had themselves received a classical education. Opinions varied widely on what to make of the classical tradition. Some church fathers (such as Tertullian) rejected the classical heritage completely, while others found a way to integrate it into their Christian worldview. There are ways in which Augustine falls between those two poles, but Book 1 of the Confessions lands on the negative side. We end with a brief final chapter in which Augustine thanks God for what was good in his education and for the personal endowments that God gave him. This brief prayer gives Book 1 a nice envelope structure, ending on the exalted spiritual note that was present at the beginning. For Reflection or Discussion: The main themes that are woven throughout the units of Book 1 include the following: (1) the longing that every human soul possesses to find God and to praise him(2) original sin—the principle of sin and movement away from God with which everyoneis born(3) the narrator’s continuous interaction with God, with prayer serving as the means ofthat interaction(4) the adult and wise narrator’s assessment of his early life. At what points do these themes enter Book 1, and what specific things should we note about each one? What form may Augustine’s experiences and observations take in your own life? Book 2 Summary: In the brief second book, Augustine informs us about his sixteenth year. During the preceding four years he had attended school in a town twenty miles north of his hometown of Thagaste. That school was located in the town of Madauros, a center of classical education in Roman North Africa. Augustine returned home for an interim year as his father saved money to send him to an even more prestigious school in Carthage. Two main subjects occupy Augustine’s highly selective review of his sixteenth year—his sexuality and his theft of pears from a neighbor’s orchard. Commentary: Augustine nowhere calls the book he is writing an autobiography. He believes that he is writing a confession—a confession of past wrongdoings and of his spiritual quest for God. What we mainly get in Book 2 is an abundance of analysis and commentary, scantily tied to the two external events of reaching puberty and stealing pears. The dominant format is the memoir—a highly selective remembrance of a few events that are subjected to extensive analysis. Whereas Book 1 had cast a critical eye on the people who oversaw Augustine’s education, Book 2 turns the gaze inward. Augustine is unsparing in judging his teen behavior as having been very bad indeed. The Sins of Youth In Augustine’s analysis, sin is misdirected longing for the beauty that only God can supply in a person’s life.— Dr. Leland Ryken, Professor Emeritus of English Augustine never gives us details about his lust, and it seems likely that he simply had the normal urges of a young man who had reached sexual maturity. In his own mind, however, he was guilty of excessive and misdirected sexuality. The note of regret runs strong, as Augustine now wishes that he had done better. It is possible that in Augustine’s imagination, sexual misconduct is metaphoric of sin generally, thereby accounting for the hyperbolic rhetoric that he uses. Augustine lived in a Romanized culture; its sexual conduct and values ran counter to Christian standards of married sexual love. When he looked back on his early sexual behavior as an adult Christian, he found it despicable. The pear orchard incident is one of the most famous stories in Augustine’s life. Externally it is an example of what we would call petty theft, but in Augustine’s imagination and theological analysis it becomes nothing less than a paradigm of the essence of human sinfulness. In view of all this, it is not surprising that Augustine devotes the second half of Book 2 to an analysis of the nature of sin. In Augustine’s analysis, sin is misdirected longing for the beauty that only God can supply in a person’s life. Desire defiled is Augustine’s theme here, and it includes his delight in doing something sinful. For Reflection or Discussion What are the precise points Augustine makes about these two main youthful experiences? Why do they loom so large? What landmark events do you return to in thinking of yourself as a sinful person? What points does Augustine make about sin in the second half of Book 2? How does Augustine believe he was being directed to God by God even in his sinfulbehavior?  

An assembly is composed of aluminum shell and brass core with material properties given in the figure. The brass core is fully bonded to the aluminum shell and the assembly is unstressed at 15 oC. Determine the highest temperature the whole structure can be increased to if the normal stress in the brass core is not to exceed 10 MPa.  Please type the highest temperature in the box below. 

Force F = (1+x) kN is applied at A. The cross section of bar AB is circular with radius 10 mm. If a horizontal plane (indicated in red) passing through D, calculate the normal stress and shear stress on this plane.  Please type the allowable shear stress in the box below.

Force F = (1+x) kN is applied at A. The cross section of bar AB is circular with radius 10 mm. If a horizontal plane (indicated in red) passing through D, calculate the normal stress and shear stress on this plane.  Please type the allowable shear stress in the box below.

A donkey pulls a crate up a rough, inclined plane at constant speed. Which one of the following statements concerning this situation is false?

Two objects of equal mass collide on a horizontal frictionless surface. Before the collision, object A is at rest while object B has a constant velocity of 12 m/s. After the collision, the two objects are stuck together. What is the speed of the composite body (A + B) after the collision

In which one of the following situations is linear momentum not conserved?

What is the tangential speed of a lug nut on a wheel of a car if the lug nut is located 0.114 m from the axis of rotation; and the wheel is rotating at 6.53 rev/sec?