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Can We Have Some Privacy?
Last week, the Hannah Arendt Center co-sponsored "Can We Have Some Privacy?," a conference held at Bard College Berlin on May 7-8, 2015.
Here is an abstract of the focus of the conference:
Privacy, as its English usage suggests, is a place and a possession as much as an idea or abstract right—a physical realm supposedly separate from public view. In a world in which technology permeates the personal, the everyday, the intimate, what meaning does this value have? Where privacy is voluntarily surrendered, what is it worth to individuals? And where the internet makes possible mass surveillance, what protections are there for the space, and the experience, of privacy? This conference examines not only the legal arrangements affecting privacy—and the time-lag between law and technological advance—but privacy as a philosophical concept and a cultural tenet. What divisions of activity and status created the idea of "privacy" in the first instance? Is it a disappearing value, or is its erosion a source of crisis? Does the sheer extensiveness of the surveillance enabled by technologies of communication cancel the significance of such monitoring, or generate new forms of persecution?
Deutschlandfunk Radio released a segment on our conference last week. You can listen to the coverage here.
The international conference is a cooperation between Bard College Berlin, A Liberal Arts University; the ICI Berlin; and the Hannah Arendt Center; the Center for Civic Engagement at Bard College New York; and the ZEIT-Stiftung Ebelin und Gerd Bucerius.
As a follow up to last week's conference, the Hannah Arendt Center will be hosting its eighth annual fall conference, "Private Life: Why Does It Matter?," which will be taking place at Bard College in Annandale-on-Hudson, NY on October 15-16, 2015.
Amor Mundi 3/1/15
Hannah Arendt considered calling her magnum opus Amor Mundi: Love of the World. Instead, she settled upon The Human Condition. What is most difficult, Arendt writes, is to love the world as it is, with all the evil and suffering in it. And yet she came to do just that. Loving the world means neither uncritical acceptance nor contemptuous rejection. Above all it means the unwavering facing up to and comprehension of that which is.
Every Sunday, The Hannah Arendt Center Amor Mundi Weekly Newsletter will offer our favorite essays and blog posts from around the web. These essays will help you comprehend the world. And learn to love it.
Amy Ireland is thinking about a genocide at the level of "genus-cide," the eradication of humanity itself. The threat is not weaponry but technology. And the exemplary precursor is the horse: "In the United States--where competition with the automobile was at its most intense--there were about 26 million horses in 1915. By the 1950s only 2 million remained." The question Ireland asks is whether humans are going the way of horses to be replaced by more efficient machines. Will artificially intelligent machines consume humans' fuel? "Far from being actively malevolent, an artificially intelligent agent endowed with enough power only needs to be indifferent to become a murderer. What are we, after all, but fuel? Atoms that can be freely disassembled and reassembled into something else - a thousand paperclip factories, for instance, or a massive supercomputer, capable of mathematical calculations we can't even begin to imagine in our current state of technological paucity. Even the clearly delimited goal of creating exactly one million paperclips can warrant the wasting of an entire planet, for a fully rational AI would never assign zero probability to the hypothesis that it has not yet achieved its goal.... There is something satisfying about imagining a malevolent artificial intelligence that actively wants to destroy us because it fears us, loathes us, or at least finds our existence frustrating and inconvenient. But the notion that something will destroy us out of sheer indifference is much harder to swallow because it forces us to consider the possibility of our utter insignificance. Bostrom surmises with all the level-headedness of a pure statistician that the odds against humanity's survival are overwhelmingly high. The default outcome of our construction of a single strong artificial intelligence is, quite plainly, extinction. His intention, naturally, is to raise awareness of the risks that lie behind this seemingly anodyne technological innovation and encourage governments, corporations or other entities that may one day attempt to build strong AI to implement rigorously tested control measures before letting the thing out of the box. All this is well and good, but it rests upon a deeper anthropomorphic supposition. What if the most radical gesture a flailing humanity can make at this juncture is not to increase its investment in security and control, but to pass it on? What if we are entangled in a larger evolutionary process that we never had control over in the first place? The real question then, might not be how to survive the construction of strong artificial intelligence but whether or not the survival of the human race is a good thing after all." Ireland is right to pose the question of "genus-cide," although her tone is a bit blithe. The threat is not the eradication of human beings but, as Arendt writes in The Human Condition, the loss of the human condition, those characteristics of being human like labor, work, action, and (sometimes) thinking. As Arendt writes, "This future man, whom the scientists tell us they will produce in no more than a hundred years, seems to be possessed by a rebellion against human existence as it has been given, a free gift from nowhere (secularly speaking), which he wishes to exchange, as it were, for something he has made himself. There is no reason to doubt our abilities to accomplish such an exchange."
Karl Ove Knausgaard was commissioned to travel from Sweden to the Viking's first settlement in Newfoundland and then drive across the United States in order to reflect on the state of America. In part one of his two-part "Saga," Knausgaard offers this insight into a specifically American form of poverty, the poverty of imagination and the abandonment of distinction: "I'd seen poverty before, of course, even incomprehensible poverty, as in the slums outside Maputo, in Mozambique. But I'd never seen anything like this. If what I had seen tonight--house after house after house abandoned, deserted, decaying as if there had been disaster--if this was poverty, then it must be a new kind poverty, maybe in the same way that the wealth that had amassed here in the 20th century had been a new kind of wealth. I had never really understood how a nation that so celebrated the individual could obliterate all differences the way this country did. In a system of mass production, the individual workers are replaceable and the products are identical. The identical cars are followed by identical gas stations, identical restaurants, identical motels and, as an extension of these, by identical TV screens, which hang everywhere in this country, broadcasting identical entertainment and identical dreams. Not even the Soviet Union at the height of its power had succeeded in creating such a unified, collective identity as the one Americans lived their lives within. When times got rough, a person could abandon one town in favor of another, and that new town would still represent the same thing. Was that what home was here? Not the place, not the local, but the culture, the general?"
Peter Railton gave the John Dewey Lecture at the American Philosophical Association Meeting this year, where amidst reflections on philosophical thinking, personal courage, and political activism, he offered a guileless and moving account of his personal struggle with depression. "And what of depression? Perhaps we all know the mask of depression, that frozen, affectless face we catch glimpses of on our students, colleagues, and friends. I can't do anything about that. But perhaps I can do something about the face of depression--its visible image in the minds of our children and parents, teachers and students. Because in truth, we are still to a considerable degree still in a world of 'Don't ask, don't tell' with regard to depression and associated mental disorders, such as anxiety, even though these will severely affect one in ten of us over the course of a lifetime, and often at more than one point in a lifetime. So there's nothing for it. Those whose have dwelt in the depths depression need to come out as well. Some already have, but far too few adult men (big surprise!), and especially far too few of the adult men who somehow have come to bear the stamp of respectability and recognition, and thus are visible to hundreds of students and colleagues. It's no big deal, right? We're all enlightened about this. Then why do the words stick in my throat when I tell you that another theme uniting the three episodes I have recounted from my life, and that has played an equally important role in shaping my philosophy, is that they were all accompanied by my depression. This moody high school student, this struggling protester, this anxious young faculty member--they were all me and they were all living through major depressive episodes at the time. And there have been other such episodes, some more recent. Thankfully, for me and especially for my family who have been through so much already, not right now. Did others know? I don't know. Some must have guessed--perhaps those who themselves had known depression in their lives could see the mask of depression upon my face. But the thing is: I couldn't say it. I couldn't say, 'Look, I'm dying inside. I need help.' Because that's what depression is--it isn't sadness or moodiness, it is above all a logic that undermines from within, that brings to bear all the mind's mighty resources in convincing you that you're worthless, incapable, unloveable, and everyone would be better off without you. Not a steely-eyed, careful critique from which one might learn, but an incessant bludgeoning that exaggerates past errors while ignoring new information, eroding even the ability to form memories. A young man once had the courage to tell me, 'My brain is telling me to kill myself, but my body is saying "no."' Happily, his body won. But it doesn't always. Every year, thousands of young men don't win the battle. We are captive audiences to our own minds, and it can become intolerable." Depression, Railton suggests, is still in the closet, and this causes untold pain at colleges, where, as a recent study shows, the mental health of college Freshmen is at an all-time low--something that will not surprise any of us who teach in this nation's colleges and universities.
In Railton's speech on depression discussed above, he also has this tidbit on meetings: "Oscar Wilde is still right--because the cost of building a society where the people have more say in how their lives are run is still many, many meetings. What is a meeting, after all, but people deliberating together with a capacity to act as a group that is more than just a sum of individual actions, and this sort of informed joint action is a precondition for significant social change. Come together, decide together, act together, and bear the consequences together. We must own our institutions or they will surely own us. As Aristotle told us, one becomes a citizen not by belonging to a polity or having a vote, but by shouldering the tasks of joint deliberation and civic governance. And there is no civic or faculty governance, no oversight of discrimination in hiring and promotion, no regulation of pollutants, no organization of faculty or students to initiate curricular reform, no mobilization by professional associations to protect their most vulnerable members or to promote greater diversity, no increased humaneness in the treatment of animals and human subjects, no chance to offset arbitrariness and bullying within offices and departments, no oversight of progress and revision of plans in response to changing circumstances, without actual people who care spending long hours in the work of planning, meeting, and making things happens. The alternative is for all these decisions to be made at the discretion of those on high--or not at all." At a moment when faith and participation in all institutions is rare and the pursuit of individual pursuits comparatively common, Railton's reminder of what Arendt calls the power of talking and acting together is worth heeding.
David Cole writes that the Senate Torture Report, when read in full, leads to fundamentally different conclusions than most of the headlines and early accounts suggest. Above all, the report blaming the CIA for lying may have missed the real story: "The full story is more complicated, and ultimately much more disturbing, than the initial responses--mine included--suggested. And because these documents may be the closest we come to some form of accountability, it is essential that we get the lessons right.... So why did the committee focus on efficacy and misrepresentation, rather than on the program's fundamental illegality? Possibly because that meant it could cast the C.I.A. as solely responsible, a rogue agency. A focus on legality would have rightly held C.I.A. officials responsible for failing to say no--but it also would have implicated many more officials who were just as guilty, if not more so. Lawyers at the Justice Department wrote a series of highly implausible legal memos from 2002 to 2007, opining that waterboarding, sleep deprivation, confinement in coffinlike boxes, painful stress positions and slamming people into walls were not torture; were not cruel, inhuman or degrading; and did not violate the Geneva Conventions. The same can be said for President George W. Bush, Vice President Dick Cheney and all the cabinet-level officials responsible for national security, each of whom signed off on a program that was patently illegal. The reality is, no one in a position of authority said no. This may well explain the committee's focus on the C.I.A. and its alleged misrepresentations. The inquiry began as a bipartisan effort, and there is no way that the Republican members would have agreed to an investigation that might have found fault with the entire leadership of the Bush administration. But while the committee's framing may be understandable as a political matter, it was a mistake as a matter of historical accuracy and of moral principle. The report is, to date, the closest thing to official accountability that we have. But by focusing on whether the program worked and whether the C.I.A. lied, the report was critically misleading. Responsibility for the program lies not with the C.I.A. alone, but also with everyone else, up to the highest levels of the White House, who said yes when law and morality plainly required them to say no."
The Little Voice Inside Your Head
Adam Phillips worries about what's inside us: "We are never as good as we should be; and neither, it seems, are other people. A life without a so-called critical faculty would seem an idiocy: what are we, after all, but our powers of discrimination, our taste, the violence of our preferences? Self-criticism, and the self as critical, are essential to our sense, our picture, of our so-called selves. Nothing makes us more critical--more suspicious or appalled or even mildly amused--than the suggestion that we should drop all this relentless criticism, that we should be less impressed by it and start really loving ourselves. But the self-critical part of ourselves, the part that Freud calls the super-ego, has some striking deficiencies: it is remarkably narrow-minded; it has an unusually impoverished vocabulary; and it is, like all propagandists, relentlessly repetitive. It is cruelly intimidating--Lacan writes of 'the obscene super-ego'--and it never brings us any news about ourselves. There are only ever two or three things we endlessly accuse ourselves of, and they are all too familiar; a stuck record, as we say, but in both senses--the super-ego is reiterative. It is the stuck record of the past ('something there badly not wrong', Beckett's line from Worstward Ho, is exactly what it must not say) and it insists on diminishing us. It is, in short, unimaginative; both about morality, and about ourselves. Were we to meet this figure socially, this accusatory character, this internal critic, this unrelenting fault-finder, we would think there was something wrong with him. He would just be boring and cruel. We might think that something terrible had happened to him, that he was living in the aftermath, in the fallout, of some catastrophe. And we would be right." In other words, critical thinking is essential, but let's also recall that it is dangerous. All thinking is an attack on the status quo and the common world in which we live. That is what Arendt means when she wrote, "There are no dangerous thoughts. Thinking itself is dangerous." That doesn't mean we should stop thinking critically, but it does mean that thinking requires knowing when thinking is, and when it is not, needed. That is the moment of judgment.
Novelist Gary Shteyngart spent a week watching Russian television and living like a Russian oligarch: "Here is the question I'm trying to answer: What will happen to me--an Americanized Russian-speaking novelist who emigrated from the Soviet Union as a child--if I let myself float into the television-filtered head space of my former countrymen? Will I learn to love Putin as 85 percent of Russians profess to do? Will I dash to the Russian consulate on East 91st Street and ask for my citizenship back? Will I leave New York behind and move to Crimea, which, as of this year, Putin's troops have reoccupied, claiming it has belonged to Russia practically since the days of the Old Testament? Or will I simply go insane? A friend of mine in St. Petersburg, a man in his 30s who, like many his age, avoids state-controlled TV and goes straight to alternative news sources on the Internet, warns me in an email: 'Your task may prove harmful to your psyche and your health in general. Russian TV, especially the news, is a biohazard.' I'll be fine, I think. Russians have survived far worse than this. But, just in case, I have packed a full complement of anti-anxiety, sleep and pain medication."
Andy Greenwald considers what made the recently concluded sitcom Parks and Recreation successful and what it's legacy might be: "Art doesn't always have to be a dark mirror reflecting reality. It can and should also be a window, thrown open to let in every last bit of possible light. Parks and Recreation never quite resembled the real America. But every episode was imbued with the idea that maybe it could, if only we, the people, cared a little more and tried a little harder. The Wire, the greatest drama of the young 21st century, left us with a tough legacy to reckon with. Parks and Rec, the best comedy of that same century, gifted us with a beautiful model to which we can collectively aspire. I doubt the future will be as bleak as David Simon's vision for it or as rosy as Mike Schur's. The joy of being a TV fan is that we get to consider both. That's not a cop-out, by the way. That's a compromise, and one that even President Leslie Knope could accept. After all, Parks was built on the bedrock belief that opposing ideas could not only have merit, they could coexist. Like the show itself, it's an idea that sounds simple but in practice is anything but."
Lunchtime Talk with Ari-Elmeri Hyvonen, a Hannah Arendt Center Visiting Fellow
"Arendt's Critique of Modern Society as an Analysis of Process Imaginary"
Tuesday, March 3, 2015
The Hannah Arendt Center, 1:00 pm
Now Accepting Applications for Post-Doctoral Fellowships!
The Hannah Arendt Center announces three post-doctoral fellowships for the 2015-2016 academic year.
To learn more about the fellowships, including how to apply, click here.
Application Deadline: Thursday, March 5, 2015
HAC Virtual Reading Group - Session #5
HAC members at all levels are eligible to participate in a monthly reading group led online via a telecommunication website by Roger Berkowitz, Director of the Hannah Arendt Center.
For questions and to enroll in our virtual reading group, please email David Bisson, our Media Coordinator, at email@example.com.
Friday, March 6, 2015
Bluejeans.com, 11:00 am - 12:00 pm
Lunchtime Talk with Angela Maione, our Klemens Von Klemperer Post-Doctoral Fellow
"Figuring Rights: Wollstonecraft and the Right to Political Community
Tuesday, March 10, 2015
The Hannah Arendt Center, 6:00 - 7:00 pm
Film Screening, A Snake Gives Birth to a Snake and Director's Discussion by Michael Lessac
Synopsis: A diverse group of South African actors tours the war-torn regions of Northern Ireland, Rwanda, and the former Yugoslavia to share their country's experiment with reconciliation. As they ignite a dialogue among people with raw memories of atrocity, the actors find they must once again confront their homeland's violent past, and question their own capacity for healing and forgiveness.
Tuesday, March 24, 2015
Weis Cinema, Campus Center, 6:30 pm
Courage To Be: Lecture and Dinner Series, with Uday Mehta
Putting Courage at the Centre: Gandhi on Civility, Society and Self-Knowledge
Invite Only. RSVP Required.
Property and Freedom: Are Access to Legal Title and Assets the Path to Overcoming Poverty in South Africa?
A one-day conference sponsored by the Hannah Arendt Center for Politics and Humanities at Bard College, the Human Rights Project, and the Center for Civic Engagement, with support from the Ford Foundation, The Brenthurst Foundation, and The University of The Western Cape
Monday, April 6, 2015
Bard College Campus Center, Weis Cinema, 10:00 am - 7:00 pm
Courage To Be: Lecture and Dinner Series, with Jeanne Van Heeswijk, Keith Haring Fellow in Art and Activism
Invite Only. RSVP Required.
Thursday and Friday, October 15 and 16, 2015
The Hannah Arendt Center's eighth annual fall conference, "Privacy: Why Does It Matter?," will be held this year on Thursday and Friday, October 15-16, 2015! We'll see you there!
This week on the Blog, Johannes Lang explores the moral and political consequences of emotion entering into the public sphere in the Quote of the Week. American moral and social philosopher Eric Hoffer provides this week's Thoughts on Thinking. In a special feature, we recognize Aliza Becker, one of her Associate Fellows, and her creation of the American Jewish Peace Archive: An Oral History of Israeli-Palestinian Peace Activists (AJPA). And we appreciate Arendt's engagement with Saint Augustine's "Confessions" in our Library feature.
This coming Friday, March 6th, the Hannah Arendt Center will host the fifth session of its Virtual Reading Group. We will be discussing Chapters 10-13 of The Human Condition.
The reading group is available to all members and is always welcoming new participants! Please click here to learn more!
Arendt on Humanity's Cosmic Awareness
(Featured Image: An aerial view of a jumble of cars, Source: Slickzine)
"If, in concluding, we return once more to the discovery of the Archimedean point and apply it, as Kafka warned us not to do, to man himself and to what he is doing on this earth, it at once becomes manifest that all of his activities, watched from a sufficiently removed vantage point in the universe, would appear not as activities of any kind but as processes, so that, as a scientist recently put it, modern motorization would appear like a process of biological mutation in which human bodies gradually begin to be covered by shells of steel."
--Hannah Arendt, The Human Condition, 322-3.
In the preface to The Human Condition, Hannah Arendt not only starts provocatively with the point of view of an "earth born object made by man," but describes this object, the recently launched Sputnik satellite, as the realization of the dream of science fiction literature that illuminates "mass sentiments and mass desires". In this passage quoted above from the very last section of the book, Arendt returns to space and for a moment herself sounds like a science fiction writer, inviting the reader to look with her from a number of challenging perspectives.
Video Archives – Lunchtime Talk with Victor Granado Almena (2011)
Thursday, December 1, 2011: Lunchtime Talk on citizenship in a global age
Participants: Victor Granado Almena, a doctorate candidate in Political and contemporary Philosophy at the Universidad Complutense de Madrid. Almena was also the Hannah Arendt Center's Visiting Scholar in Residence for the 2011-12 academic year.
In his lunchtime talk, Victor Granado Almena discusses the main points of his doctoral dissertation, which is based on the idea of cosmopolitan citizenship in the modern world.
Arendtian Action
'This child, this in-between to which the lovers are now related and which they hold in common, is representative of the world in that it also separates them; it is an indication that they will insert a new world into the existing world.'
-Hannah Arendt, The Human Condition
What can we know about Arendtian action? In The Human Condition, Arendt tells us, variously, that it belongs to the public sphere, "the space of appearance", that it takes place between political equals, and that it is "ontologically rooted" in "the fact of natality". "Natality", here, is not the same as birth, though it relies on the fact of birth for its conceptual understanding. Natality is the distinctly human capacity to bring forth the new, the radical, the unprecedented: that which is unaccountable by any natural causality, but the fact that we must recourse to the patterns of the natural world in order to explain it is what interests me here.
When we try to fix a notion of Arendtian action, it becomes clear that speech has an important role to play, though the precise relationship between speech and action is a slippery one. Actions are defined in speech, becoming recognisable as actions only when they have been placed in narrative, that is: regarded with "the backward glance of the historian". At the same time, most actions "are performed in the manner of speech". Speech is rendered as the revelatory tool of action, but, further to this, both action and speech share a number of key characteristics so that it is impossible to fully disentangle the one from the other.
A moment of possible illumination arrives under the heading "Irreversibility and the Power to Forgive". For Arendt, action has no end. It contains within it the potential to produce an endless chain of reactions that are both unforeseeable and irreversible. With such terrifying momentum attached to everything we do, forgiveness is our release from the consequences of what we have done, without which "our capacity to act would, as it were, be confined to a single deed from which we could never recover". In this context, forgiveness is always radical. It is the beginning of the possibility of the new: "… the act of forgiving can never be predicted, it is the only reaction that acts in an unexpected way and thus retains, though being a reaction, something of the original character of action".
What's more, forgiveness is personal, though not necessarily individual or private. It is, traditionally, connected to love, which Arendt describes as unworldly, indeed: "the most powerful of all anti-political human forces". In the image of the lovers' child, the child is used to represent the possibility of forgiveness, that is made representative of the world in its ability to join and divide.
Ultimately, it is not love that Arendt places in relation to forgiveness, it is a distant respect that can only occur "without intimacy and without closeness; it is a regard for the person from the distance which the space of the world puts between us". Yet, in this moment in the text, Arendt leans upon an image of the unworldly in order to pull from it the particular activities of the world. It is the ability of action to emerge -- unforeseeable, unprecedented -- that Arendt performs here in language. It is the movement of the imagery that alerts us to the essential quality of action to appear, unexpected, as well as to the fragility of the political realm and its complex array of differences from and interconnections with the private. One need only examine the syntax to understand the dynamic of action that Arendt illustrates here: where a semi-colon would usually indicate two halves of a balanced equation, Arendt uses it as a springboard from which to make a tiger's leap into the new.
There are a number of things to be gained from a close reading of the linguistic representation of the movement of action, not least in light of the fact that, in writing this book, Arendt is expressing a deep-seated fear that the faculty for action is about to slip away from us entirely. While much ink has been spilled over whether or not the categories and oppositions that arise in The Human Condition can be fully understood in any concrete way, on whether or not they hold, it may be that the apparent slippages in the text are, in fact, our most fruitful way in to understanding the particular dynamics and character of Arendtian action; an understanding that may then be put to some homeopathic use in our own work.
-Anna Metcalfe
Why Must We Care
Is there such a thing as too much free speech? The Editors at N+1 think so. They posted an editorial this week lamenting the overabundance of speaking that has swept over our nation like a plague:
A strange mania governs the people of our great nation, a mania that these days results in many individual and collective miseries. This is the love of opinion, of free speech—a furious mania for free, spoken opinion. It exhausts us.
The N+1 Editors feel besieged. And we can all sympathize with their predicament. Too many people are writing blogs; too many voices are tweeting; too many friends are pontificating about something on Facebook. And then there are the trolls. It's hard not to sympathize with our friends at N+1. Why do we have to listen to all of these folks? Shouldn't all these folks just stop and read N+1 instead?
Of course it is richly hypocritical for the Editors of an opinion journal to complain of an overabundance of opinions. And N+1 acknowledges and even trumpets its hypocrisy.
We are aware that to say [that others should stop expressing their opinions] (freely! our opinion!) makes us hypocrites. We are also aware that America's hatred of hypocrisy is one of few passions to rival its love of free speech—as if the ideal citizen must see something, say something, and it must be the same thing, all the time. But we'll be hypocrites because we're tired, and we want eventually to stop talking.
Beyond the hypocrisy N +1 has a point: The internet has unleashed packs upon packs of angry often rabid dogs. These haters attack anything and everything, including each other. Hate and rage are everywhere:
The ragers in our feeds, our otherwise reasonable friends and comrades: how do they have this energy, this time, for these unsolicited opinions? They keep finding things to be mad about. Here, they've dug up some dickhead writer-professor in Canada who claims not to teach women writers in his classes. He must be denounced, and many times! OK. Yes. We agree. But then it's some protest (which we support), and then some pop song (which we like, or is this the one we don't like?), and then some egregiously false study about austerity in Greece (full of lies!). Before we know it, we've found ourselves in a state of rage, a semi-permanent state of rage in fact, of perma-rage, our blood boiled by the things that make us mad and then the unworthy things that make other people mad.
Wouldn't it be nice of public discourse were civil and loving? I too would prefer a rational discussion about the Boycott, Diversity, and Sanction movement. I would be thrilled if the Tea Party and Occupy Wall Street could join forces to fight political corruption and the over-bureaucratization of government that disempowers individuals. And of course I would love it if those who religiously attack Hannah Arendt for her opinion that Adolf Eichmann was a superficial and banal man responsible for unspeakable evils could find common cause with those who find her provocative, moving and meaningful.
Of course it is exhausting dealing with those with whom we don't see eye to eye. And there is always the impulse to say simply, "enough! I just don't want to hear your opinions anymore." This is precisely what N+1 is saying: "We don't care!"
We assert our right to not care about stuff, to not say anything, to opt out of debate over things that are silly and also things that are serious—because why pretend to have a strong opinion when we do not? Why are we being asked to participate in some imaginary game of Risk where we have to take a side? We welcome the re-emergence of politics in the wake of the financial crash, the restoration of sincerity as a legitimate adult posture. But already we see this new political sincerity morphing into a set of consumer values, up for easy exploitation.
Underlying N+1's ironic distance from the arena of opinions and discord is a basic anti-political fantasy that opinion is a waste of time, if it is not destructive. Wouldn't it be better to skip the opinions and the battles and the disagreements and just cut straight to the truth? Just listen to the truth.
Truth is not an imperative, but something that must be discovered. Unlike liquid opinion, truth does not always circulate. It is that which you experience, deeply, and cannot forget. The right to not care is the right to sit still, to not talk, to be subject to unclarity and allow knowledge to come unbidden to you. To be in a constant state of rage, by contrast, is only the other side of piety and pseudoscience, the kind of belief that forms a quick chorus and cannot be disproved. Scroll down your Facebook feed and see if you don't find one ditto after another. So many people with "good" or "bad politics," delivered with conviction to rage or applause; so little doubt, error, falsifiability—surely the criteria by which anything true, or democratic, could ever be found.
What N+1 embraces is truth over opinion and escapism against engagement with others. What they forget, however, is that there are two fundamentally opposed routes to truth.
In one, the truthseeker turns away from the world of opinion. The world in which we live is a world of shadows and deceptions. Truth won't be found in the marketplace of ideas, but on the mountaintop in the blinding light of the sun. Like Plato's philosopher king, we must climb out of the cave and ascend to the heights. Alone, turned toward the heavens and the eternal truths that surf upon the sunrays, we open ourselves to the experience of truth.
A second view of truth is more mundane. The truthseeker stays firmly planted in the world of opinion and deception. Truth is a battle and it is fought with the weapons of words. Persuasion and rhetoric replace the light of the sun. The winner gains not insight but power. Truth doesn't emerge from an experience; truth is the settled sentiment of the most persuasive opinion.
Both the mountain path and the road through the marketplace are paths to truth, but of different kinds. Philosophers and theologians may very well need to separate themselves from the world of opinion if they are to free themselves to experience truth. Philosophical truths, as Hannah Arendt argues, address "man in his singularity" and are thus "unpolitical by nature." For her, philosophy and also philosophical truths are anti-political.
Politicians cannot concern themselves with absolute truths; they must embrace the life of the citizen and the currency of opinion rather than the truths of the philosopher. In politics, "no opinion is self-evident," as Arendt understood. "In matters of opinion, but not in matters of [philosophical] truth, our thinking is discursive, running as it were, from place to place, from one part of the world to another, through all kinds of conflicting views, until it finally ascends from these particularities to some impartial generality." In politics, truth may emerge, but it must go through the shadows that darken the marketplace.
What Arendt understands about political truths is that truths do indeed "circulate" in messy and often uncomfortable ways that the n+1 editorial board wishes to avoid. Political thought, Arendt argues, "is representative." By that she means that it must sample as many different viewpoints and opinions as is possible. "I form an opinion by considering a given issue from different viewpoints, by making present to my mind the standpoints of those who are absent; that is, I represent them." It is in hearing, imagining, and representing opposing and discordant views that one comes to test out his or her own views. It is not a matter of empathy, of feeling like someone else. It is rather an imaginative experiment in which I test my views against all comers. In this way, the enlarged mentality of imaginative thinking is the prerequisite for judgment.
When Arendt said of Adolf Eichmann that he was possessed of the "fearsome word-and-thought-defying banality of evil" because he did not think, what she meant was that he was simply incapable or unwilling to think from the perspective of others. His use of clichés was not thoughtlessness itself, but was evidence that he had barricaded himself inside an ideological cage. Above all, his desire to make others including Jews understand his point of view—his hope that they could see that he was a basically good man caught up on the wrong side of history—was for Arendt evidence of his superficiality and his lack of imagination. He simply could not and did not ever allow himself to challenge his own rationalizations and justifications by thinking from the perspective of Jews and his other victims. What allowed Eichmann to so efficiently dispatch millions to their deaths was his inability to think and encounter opinions that were different from his own.
In the internet age we are bombarded with such a diversity of angry and insulting and stupid and offensive viewpoints that it is only naturally to alternate between the urge to respond violently and the urge to withdraw.
It is easy to deride political opinion and idolize truth. But that is to forget that "seen from the viewpoint of politics, truth has a despotic character."
Political thinking requires that we resist both the desire to fight opinions with violence and the desire to flee from opinions altogether. Instead, we need to learn to think in and with others whose opinions we often hate. We must find in the melee of divergent and offending opinions the joy that exists in the experience of human plurality. We don't need to love or agree with those we find offensive; but so long as they are talking instead of fighting, we should respect them and listen to them. Indeed, we should care about them and their beliefs. That is why the N+1 manifesto for not caring is your weekend read.
Amor Mundi 9/22/13
Hannah Arendt considered calling her magnum opus Amor Mundi: Love of the World. Instead, she settled upon The Human Condition. What is most difficult, Arendt writes, is to love the world as it is, with all the evil and suffering in it. And yet she came to do just that. Loving the world means neither uncritical acceptance nor contemptuous rejection. Above all it means the unwavering facing up to and comprehension of that which is.
Every Sunday, The Hannah Arendt Center Amor Mundi Weekly Newsletter will offer our favorite essays and blog posts from around the web. These essays will help you comprehend the world. And learn to love it.
The Banality of Bureaucratic Evil
Peter Ludlow in the Stone remarks on the generational divide in attitudes towards whistle blowers, leakers, and hackers. According to Time Magazine, "70 percent of those age 18 to 34 sampled in a poll said they believed that Snowden "did a good thing" in leaking the news of the National Security Agency's surveillance program." Ludlow agrees and cites Hannah Arendt's portrait of Adolf Eichmann for support: "In "Eichmann in Jerusalem," one of the most poignant and important works of 20th-century philosophy, Hannah Arendt made an observation about what she called "the banality of evil." One interpretation of this holds that it was not an observation about what a regular guy Adolf Eichmann seemed to be, but rather a statement about what happens when people play their "proper" roles within a system, following prescribed conduct with respect to that system, while remaining blind to the moral consequences of what the system was doing — or at least compartmentalizing and ignoring those consequences." Against those who argue that it is hubris for leakers to make the moral decision to expose wrongdoing, Ludlow insists: "For the leaker and whistleblower the answer to Bolton is that there can be no expectation that the system will act morally of its own accord. Systems are optimized for their own survival and preventing the system from doing evil may well require breaking with organizational niceties, protocols or laws. It requires stepping outside of one's assigned organizational role." Roger Berkowitz judges Ludlow's use of Arendt in the Weekend Read.
Two years on, Rebecca Solnit reflects on the failure of Occupy Wall Street. It is difficult to deny that failure. Yet "change," Solnit writes "is rarely as simple as dominos. Sometimes, it's as complex as chaos theory and as slow as evolution. Even things that seem to happen suddenly turn out to be flowers that emerge from plants with deep roots in the past or sometimes from long-dormant seeds." Solnit is not so sure that Occupy will prove to be as unsuccessful as it has seemed so far. It may be that the experience of acting and speaking in public left the occupiers with a feeling for the empowering nature of speech. And it may be that these newly empowered speakers have simply moved on to other movements. Or maybe, as did the Woodstock generation, they will grow up, move on, and retreat into their private lives. The protestors are gone. Zuccotti Park sits unoccupied. But the experience of public action and the sense of injustice in the face of unprecedented income inequality live on, which means that Occupy is still a story without an end. It has not failed—at least not yet.
In a wide ranging interview conducted by a former student of hers, Marilynne Robinson opens up about what she finds dangerous in contemporary thinking: "I think there are limits to how safe a progressive society can be when its conception of the individual seems to be shrinking and shrinking. It's very hard to respect the rights of someone you do not respect. I think that we have almost taught ourselves to have a cynical view of other people. So much of the scientism that I complain about is this reductionist notion that people are really very small and simple. That their motives, if you were truly aware of them, would not bring them any credit. That's so ugly. And so inimical to the best of everything we've tried to do as a civilization and so consistent with the worst of everything we've ever done as a civilization." There are few writers today who speak so forcefully and so insightfully.
In an interview, Norwegian writer Karl Ove Knausgård, author of the suggestively titled six book autobiographical series My Struggle, talks about the recent evolution of shame and the role he thinks it plays in writing: "It's constructed for social purposes, to protect us and make us behave well to others. But for me, the shame has become a bit extreme. However, if you take for example my mother, you'll see that she's driven by moral values – meaning that you should behave and shouldn't behave in certain ways, and not trespass any limits. If you go back further, to my grandmother, you'll see that she's even more like that: driven by shame and the thought that you shouldn't think you're someone special… but now, society has become almost shameless. That's actually good since it gives a kind of freedom. We consider the old, functionless shame destructive. Today, if you have a strong sense of shame you also have a strong desire to overcome it. And that's when you can write."
Drones, Killer Robots and Push-ButtonWars
A Conversation with Roger Berkowitz and Peter Asaro
Learn more here.
The sixth annual fall conference, "Failing Fast:The Educated Citizen in Crisis"
Olin Hall, Bard College
Learn more here.
Hannah Arendt: Film Screening, Lecture, and Discussion with Roger Berkowitz
One Day University
Learn more here.
From the Hannah Arendt Center Blog
This week on the Blog, Jeffrey Champlin discusses artist Lyln Foulkes's relationship to Arendt. In our quote of the week, Jennie Han defines Arendtian courage. Your weekend read looks at the banality of systems and the justice of civil disobedience.
A Reflective Education
It is a new year, not only for Jews celebrating Rosh Hashanah but also for hundreds of thousands of college and university students around the world. As with all new things, there are surprises in store, some glorious and others traumatic. Over at Harvard, they invited Nannerl O. Keohane —past President of Wellesley College—to give the new students some advice on how to reflect upon and imagine the years of education that lay before them. Keohane refashioned some words she had given previously to students at Stanford and called them: "Self-Fashioning in Society and Solitude."
Above all, Keohane urges students to take time to think about what they want from their education:
You now have this incredible opportunity to shape who you are as a person, what you are like, and what you seek for the future. You have both the time and the materials to do this. You may think you've never been busier in your life, and that's probably true; but most of you have "time" in the sense of no other duties that require your attention and energy. Shaping your character is what you are supposed to do with your education; it's not competing with something else. You won't have many other periods in your life that will be this way until you retire when, if you are fortunate, you'll have another chance; but then you will be more set in your ways, and may find it harder to change.
Keohane also turns to Hannah Arendt for advice. She writes:
In the fifth chapter of her powerful work of political philosophy, The Human Condition, Hannah Arendt discusses the connections between individuals and political communities. She notes that each human being is "distinguished from any other who is, was, and ever will be"—which is a vivid way of thinking about selfhood. Yet precisely because each of us is a distinct individual, we need speech and action to communicate; I cannot just sense instinctively what somewhat else is thinking. In speaking and acting, we "disclose ourselves" and thus expose ourselves to possible misunderstanding or exploitation by others, but also to the rich possibilities of communication.
Speech and action, in Arendt's sense, cannot exist in isolation; they are meaningful only within human relationships. By the same token, "human nature"—as distinct from our more animal qualities—depends precisely on our capacity for speech and action: it is in fact through speech and action that each of us constitutes our self. This is Arendt's distinctive contribution to our discussion of self-fashioning: the self is created not by each of us as individuals in isolation, but through the activities we share with other human beings—language, creativity, striving, politics. If your goal is to fashion a worthwhile self, you should be mindful of your surroundings and choose companions and activities that will give you opportunities to develop your language, creativity, striving, and politics in more depth.
Keohane is right that Arendt understands the fashioning of our public selves to take place through speech and action with others. The self that is created as a public self—the self that is spoken of in the public sphere—is created through the activities we share with other human beings.
At the same time, Arendt is clear that the emergence into public life of a unique self must be nurtured in the private realm. This is especially true for children, who must be protected against the public world. Children, she writes, "must be protected against the world," which is why the child's "traditional place is in the family, whose adult members daily return back from the outside world and withdraw into the security of private life within four walls." Education, Arendt insists, is not an activity of the public sphere and the world, but requires a "secure place, without which no living being can thrive." For Arendt, children must develop outside the "merciless glare of the public realm." Only then can they develop individually and uniquely into plural and independent persons. In order that there be a public world of plurality, we need a private world of solitude and darkness. "Everything that lives," Arendt writes, "emerges from darkness and, however strong its natural tendency to thrust itself into the light, it nevertheless needs the security of darkness to grow at all."
Keohane too embraces the importance of solitude in education, arguing that a reflective education must have a double aspect, looking both inwards in solitude and outwards towards society. She enlists Thoreau and Montaigne in the defense of solitude, even as she insists that a liberal arts education has, in the end, "education for citizenship."
At a time when democracy is passionately sought by people in countries around the world, and countries that have long enjoyed democracy are struggling to sustain it against multiple pressures, education for citizenship is one of the most powerful arguments for a liberal-arts education.
What Arendt argues, however, is that what makes education supportive of citizenship is precisely its inculcation of the virtues of solitude. Only the person who knows himself and thinks for himself and thus is inured to the sway of society and social pressures is, in Emerson's words, qualified to enter the public forum.
Precisely this question of what does it mean to educate citizens today, and how we are to respond to the crisis of apathetic yet educated citizens, underlies the upcoming Arendt Center Conference: Failing Fast: The Educated Citizen in Crisis. The Conference takes place Oct. 3-4 at Bard College. And is open to the public. For now, take a look at Keohane's speech. It is your weekend read.


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Nathan Glazer Changes His Mind, Again
By James Traub
Published: June 28, 1998
Nathan Glazer has had more second thoughts in his lifetime than most people have had thoughts. He is the most modest (and the least tendentious) of the brilliant Jewish boys who attended City College 60 years ago and later came to be known collectively as the New York Intellectuals. The City College crowd helped chart postwar America's ideological frontier; like many of his classmates, Glazer journeyed steadily rightward for decades, from Trotskyist to social democrat to neo-conservative. But lately, Glazer has begun to adopt -- though scarcely embrace -- some strikingly liberal positions. This spring, Glazer wrote in The New Republic that without affirmative action, hardly any blacks would gain admission to top colleges; and that, he argued, would ''undermine the legitimacy of American democracy.'' Glazer seemed resigned rather than enthusiastic, but it was nonetheless a startling reversal from a scholar who two decades earlier wrote ''Affirmative Discrimination,'' a stinging critique of racial (and other) preferences.
Such is Glazer's prestige, and his reputation for intellectual honesty, that in some liberal precincts his anguished turnaround has been celebrated as a portent of a conservative crack-up, at least on issues of race. Well, perhaps. But it's also possible to read in the 50-year arc of Glazer's career a terrible dashing of the hopes that liberalism itself once rested upon. In books like ''Beyond the Melting Pot,'' which he wrote with Daniel Patrick Moynihan, and in countless essays, Glazer, who for nearly 30 years has been a sociology professor at Harvard, advanced a vision of a pluralistic culture that offered a niche to each new group that came to our shores, while encouraging -- at times compelling -- assimilation into the larger society.
No living intellectual is more associated with this optimistic and peculiarly American self-conception than Glazer is. In recent years, however, pluralism has come under attack both by the practitioners of identity politics on the left and by nativists on the right. Now Glazer himself seems to have suffered a loss of faith.
When I went to see him not long ago in his home a few blocks from Harvard Yard, I asked if he had concluded that the dynamic of assimilation and progress that appeared to apply to every American simply does not apply to blacks. Glazer is usually quick with an answer. Now he stopped and started, fumbled and fumfered. At last he said: ''As a matter of fact, that is the position. The American mind has placed them in a different category.'' It was obviously a very painful thing for Glazer to admit -- not so much to me as to himself.
A buoyant documentary about Glazer's crowd at City College, ''Arguing the World,'' has lately been making the rounds of art houses and college campuses. As it happened, the film was screened in Cambridge the night before I was to visit Glazer. It was a big Harvard event -- Derek Bok, a former president of the university, showed up, as did the historians David Landes and Stephan and Abigail Thernstrom.
The film traces the divergent intellectual paths of Glazer, the social theorist Daniel Bell, the conservative luminary Irving Kristol and the literary critic Irving Howe. In the movie, Glazer describes himself as ''a junior member'' of the City College club. He was born, in fact, several years after Bell and the two Irvings. But listening to his muted, wistful on-screen comments about ancient antagonisms, you can tell that he was also less self-dramatizing -- and less self-aggrandizing -- than his classmates.
Almost alone among the group, Glazer has never written an extended autobiographical passage. (He claims that he has a bad memory.) Bell describes Howe and Norman Podhoretz, another mainstay of the New York Intellectuals, with the Yiddish word farbrent, or ''burning''; Glazer, he says, was ''always less zealous.'' After the screening, Bell and Glazer answered questions from the crowd. Bell, still glib and voluble at 79, answered virtually every question first; Glazer sat back, often simply confirming Bell's view.
With his great spray of white hair and his boxy, Kennedy-era tortoise-shell glasses, Glazer looks, at 75, like an over-age quiz kid. He doesn't have much of a public manner; he tends to speak in a monotonous mumble. His manner is gentle, self-deprecating, even a bit plodding.
Glazer's origins are virtually canonical. His parents were Polish immigrants who spoke Yiddish at home; his father operated a sewing machine, and the family lived in tenements in East Harlem and the East Bronx. ''We were on our own in terms of making arrangements with the American world,'' Glazer recalls. The public schools and City College were his ticket to the mainstream, though at City he took the obligatory tour through radical politics. When I asked what line he followed in the factional struggles that raged across the City College cafeteria, Glazer responded, with a good deal of irony, ''Luxembourgian, spontaneous, non-Leninist but revolutionary in some obscure way.'' Glazer never quite had the spirit of the barricades. ''Even at City,'' Irving Kristol says, ''he was never much of a radical.

subset: commoncrawl


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Awards for 2000
DGA Award
Outstanding Directorial Achievement in Commercials
WINNERBryan Buckley
For "When I Grow Up" Monster.com Mullen Advertising, "TriMount Studios" e*trade Goodby, Silverstein & Partners, "Friends" OnHealth.com TBWA Chiat/Day Inc. and "Broker" e*trade Goodby, Silverstein & Partners.
For "Sizes" Frito-Layÿs/Cracker Jacks Goodby, Silverstein & Partners, "Fire 2" Churchÿs Chicken Cliff Freeman & Partners, "El Duque Dance" Adidas America Leagas Delaney, "Two Minutes" Amazon.com Foote Cone & Belding, "Truck Driver" Dreyerÿs Ice Cream Goodby, Silverstein & Partners and "Sponsor" Snapple Deutsch Inc..Leslie Dektor
For "Downhill Racer" Coca-Cola, Edge Creative, "The Debate" e.Score.com, Saatchi & Saatchi and "Anthem" Allstate, Leo Burnett.Rocky Morton
For "Fly" Lexus, Team One Advertising, "Comb" Homestead, Just Partners, "Stick" Homestead, Just Partners and "Promo" Minus Man, Cliff Freeman & Partners.Dewey Nicks
For "Let's Light this Candle" Ameritrade, Ogilvy & Mather, "I Just Want to be Held" Ameritrade, Ogilvy & Mather, "Rocket Man" Union Bay, Toth Advertising and "Square Dance" Ameritrade, Toth Advertising.
Outstanding Directorial Achievement in Motion Pictures
WINNERAmerican Beauty: Sam Mendes, Cristen Carr Strubbe (unit production manager) (plaque), Tony Adler (first assistant director) (plaque), Carey Dietrich (first assistant director) (plaque), Rosemary C. Cremona (second assistant director) (plaque), Stephanie Kime (second second assistant director) (plaque)
Outstanding Directorial Achievement in Daytime Serials
WINNERDays of Our Lives: Herb Stein, Roger Inman, David N. Kohn (associate director) (plaque), Francesca Bellini de Simone (stage manager) (plaque), Joseph H. Lumer (stage manager) (plaque), Gary Wente (stage manager) (plaque), Julie A. Brady (production associate) (plaque), Stuart W. Howard (production associate) (plaque), Suzanne Ray (production associate) (plaque)
For episode #8557.
NOMINEESPort Charles: Albert Alarr
For episode #619.The Young and the Restless: Kathryn Foster
For episode #6787.The Young and the Restless: Noel Maxam
For episode #6632.One Life to Live: Jill Mitwell
For episode #8012.
Outstanding Directorial Achievement in Documentary
Outstanding Directorial Achievement in Comedy Series'
WINNERSports Night: Thomas Schlamme, Bruce Chevillat (unit production manager) (plaque), Keri L. McIntyre (first assistant director) (plaque), Nicole Burke (second assistant director) (plaque)
For episode "Small Town".
NOMINEESWill & Grace: James Burrows
For episode "Yours, Mine, Ours".Frasier: Pamela Fryman
For episode "The Flight Before Christmas".Frasier: Katy Garretson
For episode "Dr. Nora".Sex and the City: Victoria Hochberg
For episode "The Man, The Myth, The Viagra".
Outstanding Directorial Achievement in Dramatic Series' - Night
WINNERThe Sopranos: David Chase, Alysse Bezahler (unit production manager) (plaque), Henry Bronchtein (first assistant director) (plaque), Kenneth G. Brown (second assistant director) (plaque)
For the pilot episode.
NOMINEESThe Sopranos: Daniel Attias
For episode "46 Long".The Sopranos: Henry Bronchtein
For episode "Nobody Knows Anything".The Sopranos: Allen Coulter
For episode "College".The West Wing: Thomas Schlamme
For the pilot episode.
Outstanding Directorial Achievement in Children's Programs
NOMINEESBear in the Big Blue House: Mitchell Kriegman
For episode "A Berry Bear Christmas".The Wonderful World of Disney: Randall Miller
For episode "H-E-Double Hockey Sticks".Cousin Skeeter: Jonathan Winfrey
For episode "Dirty Laundry".
Outstanding Directorial Achievement in Musical/Variety
WINNERTracey Takes On...: Dennie Gordon, Stewart Lyons (unit production manager) (plaque), Carol L. Vitkay (first assistant director) (plaque), Nina Halvorsson (second assistant director) (plaque), Marla D. Saltzer (second assistant director) (plaque)
For episode "End of the World".
NOMINEESLate Show with David Letterman: Gerard Foley
For episode #1294.Annie: Rob Marshall
For episode "End of the World".
Outstanding Directorial Achievement in Movies for Television
WINNERTuesdays with Morrie: Mick Jackson, Jennifer Ogden (unit production manager) (plaque), Matthew Carlisle (first assistant director) (plaque), W. Thomas Snyder (second assistant director) (plaque)
Lifetime Achievement Award
WINNERChet Forte
Frank Capra Achievement Award


text: This is a great plugin, and saved a tremendous amount of time on my installs. If you are running a complex site, then sure, you might have some issues I did not experience, but if you are running a basic site from the ground up and want to make sure you don't hit the SSL issues, this plugin is great, and a huge time saver. Thank you!


text:
Search results
Did you mean: ferry
Create the page "Ferrol" on this wiki! See also the search results found.
- been discussed but no work has begun. There is a narrow gauge link between Ferrol and Asturias, operated by FEVE. Although you cannot travel directly from19 KB (2,935 words) - 05:15, 30 June 2015
- Culleredo, Sada, Betanzos...), as well as most of the Costa da Morte area, Ferrol/Rías Altas. There are relatively frequent connections with the Lugo coast8 KB (951 words) - 23:06, 27 November 2015
- narrow-gauge trains which mainly run near the northern atlantic coast (from Ferrol to Bilbao). FGC operates several local routes near Barcelona. On these places121 KB (18,588 words) - 22:38, 26 July 2016


text:
Slim fit
The model (height 6' and shoulder 18&rdquo ) is wearing a size M
Designed for true fans of sport polo and all those who never compromise on comfort and style, this striped T-shirt by Classic Polo is a must have in every man's wardrobe. Made with the softest fabric, this tee is designed to offer exemplary comfort. Team it with formal trousers and wear this T-shirt tucked in with a classy leather belt for the Tiger Woods look or with jeans for a smart, casual look.
Grey and charcoal grey striped polo T-shirt, has a cutaway ribbed collar, two buttoned placket, embroidered branding on the left chest, short sleeves with ribbed cuffs, back yoke and a vented hemline
Machine wash


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Pink and green, crunch and slurp, that's the theme for tonight's dinner, and if you are beset by pre-Christmas snuffles, this broth will clear your head. The sweet juicy prawns, peas and juicy celery bring a fresh, bright tang that demands your attention in this wide-awake but comforting noodle bowlful.
Serves 4
Prep: 20 min
Cook: 30 min
300g Thai rice noodles
300g celery
125g bunch spring onions
1 red chilli
2 lemongrass stalks
50g bunch coriander
2 kaffir lime leaves
3 tbsp Thai fish sauce
2 limes
½ chicken stock cube
1 litre boiling water
200g frozen petits pois


text:
I'm using
csh via PuTTY from a Windows PC and since I'm used to having the
HOME button just place the cursor at the beginning of the string (instead of inserting
~) or ctrl+arrow place the cursor at the start/end of another word, I'd like to have that kind of navigation in the shell. What are the options for doing that?
I guess PuTTY just passes my commands to the shell and to do that kind of things I'd have to change its properties, but perhaps I could just tell PuTTY to substitute stuff for me or maybe use another client?
I'm using
I don't think there's much you can do about csh other than run it using
However, for tcsh and Bash, it's easy.
Here's an example for tcsh:
and for Bash:
If you put this line in your
The character sequence you use will depend on what the terminal is emitting. Press Ctrl-v then the key you're interested in, Ctrl-Right Arrow for example, and it will show you the sequence the key outputs. You'll see something like:
which represents Escape-O-C. The Ctrl-[ is output as one character representing Escape, but you would type a carat then a left square bracket or a backslash and an "e".
You can list the bindings in tcsh using
In PuTTY, have a look at the Keyboard options under the Terminal options. I know you can fix the Home/End characters in they keyboard options, however I don't think there is anything you can do from PuTTY to get the Ctrl+Arrow to work, that would probably have to be a feature of your shell.


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Stonefortress Hostel is 40km east from the centre city Shenzhen, 500m walking distance from the beach(Jiaochangwei... Más información »
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Shenzhen Kaili Hotel pays great attention in social responsibilities. It promotes environment protection and energy... Más información »


text:
In order to speed up my computer start time I disable the VM services in startup; and those services are mandatory for me to start the VMware Workstation when I need to use it.
So I wrote a simple batch file which tells windows to start those services; but it is quite inconvenient for me to right click the batch file and choose "run as administrator" each time before I'm about to start the VMware Workstation.
So is there a trick to run the batch file as administrator automatically each time when I click the VMware Workstation icon? To be clear, each time when I click the Workstation icon it will run the batch file first and after the batch file is done then the VM will start.


text:
You are using an outdated browser. Please upgrade your browser to improve your experience.
build and play 3d - plane train robot and more
Today's Best Apps: iTunes Connect Mobile, Bad Hotel, Lexual And More
We summarize the best iOS apps from the last 24 hours.
Ammaar Reshi
| August 14


text:
One of the storyboard layouts.
Google News, circa April 16, 1921. On the front page is David Kiehn of the Niles Essanay Silent Film Museum. He played the role of advisor for the film.
Chaplin's mustache falls off during rehearsal.
The crew sets up the first scene of the shoot. It's a hot and sunny morning, but having just dealt with several weeks of rain, we're glad to be able to shoot on location!
Ryan, as the Keystone Cop, practices a look of disapproval.
Ryan, wearing the hat of authority, directs Chaplin.
A temporary truce between Tramp and Cop as the mustache is applied before filming.
Quiet on the set!
Drawing the letters for the 'Portrait Doodle.'
Preston, the Doodle Team's marketing manager, is quite pleased with his first ever Google Doodle.
Andrew and Kristina setting up the shot for the wagon scene.
Life imitates art as Jennifer and Kris, doodle artist and engineer, build the Google logo.
Sophia, the painter in the film (and real life doodler), practices her camouflaging technique within the Google logo.
That's a wrap!


text:
Walmart held its second U.S. Manufacturing Summit in Denver on Thursday and used the occasion to dole out the first of $10 million in grants designed to stimulate innovation and the creation of U.S. jobs.
Five hundred suppliers, 200 merchants and 800 meetings equaled made in U.S.A. magic for Walmart as the retailer looked to accelerate domestic sourcing with a first ever event dubbed Open Call.
More than a dozen of Walmart's top merchants are in new roles following a realignment of responsibilities that chief merchandising and marketing officer Duncan Mac Naughton said is designed to recognize customers' needs and serve them more efficiently.
Michelle Gloeckler, SVP of Home at Walmart and head of the retailer's domestic manufacturing initiative is scheduled to give an update on the program, its progress and inner workings in Bentonville next month.
Walmart's SVP of Home Michelle Gloeckler may not have been among those on stage at the retailer's domestic sourcing summit, but she is the one leading the execution of massive initiative.
Catherine Lindner, Walgreens VP retail marketing, has been named vice chair of the Network of Executive Women, the association announced Tuesday.
The Network of Executive Women, the consumer products and retail industry's largest diversity organization, has announced leadership changes.
Chicago - The Network of Executive Women (NEW) said Monday that Michelle Gloeckler, senior VP merchandise execution for Walmart, has been elected president of the retail diversity organization.


text:
Video Industry News Video Company News Technology Industry News Technology Company News Novelty Industry News Novelty Company News Gay Industry News Gay Company News Legal Industry News All Company News
Released: Dec 01st, 1991
Running Time: 80
Director: Jerry Ross
Company: Dreamland Elite
Cast: Buck Adams, Stacey Nichols, Rocco Siffredi, Scott Irish, Joey Silvera, Kym Wilde, P.J. Sparxx, Jenna Wells
Critical Rating: AAA
Genre: Feature
In the battle of the accents, it's a tossup between Rocco and Jenna Wells. Rocco is the head of a successful company, Cornell International, and Wells is his right hand woman, but when they converse over the intercom, it sounds like a skit perfect for a Saturday Night Live lampooning.
K.C. Williams is a magma cum laude graduate who wants to work for Rocco's company, but K.C. believes her brains aren't up to par. Little does she realize that to get ahead in this place, one must have their brains fucked out, so to speak. Everyone's carrying on with someone's wife or mistress. Rocco's wife Kym Wilde is vying for his attention, but she'll fool around with Scott irish, while P.J. Sparxx and Joey Silvera spend some midnight hours doing an audit. Well, you get the picture.
One moment of unintentional hilarity creeps on the screen when Rocco lets Stacey Nichols out of his office, and their exit is a mock front door to a house for another set.


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Pet Shop BoysTue, September 17, 2013 - 8:00 PMBeacon Theatre - New York in New York, NY
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EDMONTON - The on-again-off-again deal to build a new rink for the Edmonton Oilers is on — again.
City councillors and the Edmonton Oilers have agreed to split the cost of the final missing $30 million needed to green light the wavy-shaped steel and glass structure in the city's downtown in time for the 2016-17 NHL season.
Construction is slated to start in the spring of 2014.
The city plans to pay off some of its debt through increased tax revenues from shops and businesses expected to spring up around the arena.
The deal caps seven years of debate that divided residents among those who wanted public dollars to go to the $480-million arena, those who didn't, and those who were OK with public money but said the deal was far too lopsided in favour of Oilers owner Daryl Katz.
This is the third time the deal has been proclaimed by council.
Prior deals collapsed over disputes with the Katz or when expected funding didn't come through.


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Admiral Vostok's plan for SWGB2
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Admiral Vostok
@Admiral Vostok
Lord of Star Wars Purists
Join Date
: May 2002
: In a galaxy far, far away....
: 2,393
My comment on Generals is still relevant to any other Westwood game - there just aren't enough aircraft to warrant a dedicated anti-air expert in any of the C&C, Red Alert or Dune games. In SWGB, Aircraft play a much larger role and as such a rocket trooper would be too good.
Windu, you are quite right, it doesn't say those things anywhere in the films. But Wookiees are possibly
most written about race in EU, so I don't see much point in contradicting all of that. EU, as dislikable as some of it may be, is still relevant - especially something as widely taken as fact as Wookiee culture.
Besides which, you'd also be making the Wookiees very different to how they appeared in SWGB1, where they had quite good Aircraft and a not so good Navy.
Admiral Vostok, Star Wars Scholar and Lord of the Star Wars Purists.
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Carriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn CalgaryCarriage House Inn Calgary
|Editor's Pick
7.9 | Good
Carriage House Inn Calgary
Editor's Pick
See all photos
Friendly south Calgary hotel with all-year outdoor pool, popular sports pub, jacuzzi suites
- Free amenities: Wi-Fi, parking, local calls, (breakfast with some rates)
- Guests found clean rooms with comfortable beds
- Staff were very well liked at this hotel and commended for being friendly
- Guests said they enjoyed meals at a reasonable cost on site
- Wi-Fi received good scores from guests overall in reviews
- Convenient location to public transit, restaurants, shopping, Chinook Centre and Heritage Park
- Some guests said they had small rooms
- A few guests found rooms near to the elevators noisy
FreebiesFree Wi-Fi
Free Parking
This hotel is an Editor's Pick for...
Choose dates to check rates & book this hotel
Editor's Analysis
Updated Oct 22, 2015
This hotel with popular Sports Bar and good public transit access, is located on a main north/south artery, surrounded by restaurants and small shopping centres. Downtown is a 20-minute drive and the larger Chinook Centre mall is a 6-minute drive away. It's a guest favourite for its year-round outdoor pool, its on-site dining and for accessing Heritage Park and the Chinook Centre.more
The hotel has 157 smoke-free guest rooms. Common room amenities include free Wi-Fi, free local calls, a flat screen TV with cable, a coffeemaker, a mini-fridge, a desk, an iron and ironing board, a hair dryer, bathrobes and climate control. Rooms are furnished with 2 double beds, 1 or 2 queen beds or 1 king bed. Room extras include a modem, a sofabed, a deep soaker bathtub, a mountain or city view, a separate bedroom and living area with sofa, a dining table, lounge chairs, a microwave, a chromotherapy jetted tub for one person and a two-person jacuzzi.
Free parking is available on site. Pets are welcome for a cost of $20 per day, and the hotel offers a pet program called "Pet-Luv Inn Program," which includes a pet-friendly park guide to the city and a pet room service menu.
A free hot breakfast buffet is included with some rates.
THÊ Restaurant offers home-style dining daily for breakfast, Sunday Brunch, lunch and dinner. Ninety Thirty Dining Lounge offers fine dining and is open for dinner, and Peanuts Public House sports bar is open daily for lunch, dinner and drinks. There is also a bakery on site offering baked goods, and Dudley's Lounge has VLTs on site and is open from 10 am. The hotel provides room service.
Hotel amenities include a 24-hour business centre, a 24-hour fitness centre, a year-round heated outdoor pool, sun deck, outdoor hot tub, a steam room, a sauna, in-room massage and spa services, dry cleaning, free newspapers and meeting rooms.
The hotel is a 19-minute drive to a cluster of attractions in the downtown area, including the Stampede Corral and the Calgary Tower. The C-Train offers light rail public transit a 13-minute walk (or short bus ride) from the hotel and travel to downtown will take about 34 minutes. Heritage Park Historical Village can be accessed by bus in 30 minutes and by car in 9 minutes. Fort Calgary National Historic Site is an 18-minute drive from the hotel. The Calgary International Airport (YYC) is at least a 24-minute drive away. (Travel time estimates: Google Maps)
Confirmed with the front desk on October 22, 2015: pet fees, hot breakfast buffet is included in many rates, there is a steam room and a sauna on site
The Good
In the reviews read for this report, guests praised a number of things at this hotel, including excellent customer service and the hotel's convenient location.more
Staff received top marks from reviewers. They were described as friendly, nice, professional and courteous by guests. One reviewer remarked, "Customers experience is high on the list for all staff."
Location was a top feature for a number of guests. Guests found the hotel convenient to access public transit, only a 2-minute walk to the bus stop, many restaurants, bars and shops within walking distance, and liked having the Chinook Centre mall a healthy walk or short drive away.
Many guests liked the rooms.They were described as clean, modern, spacious, quiet, with mountain views and comfy beds. Others praised the furnishings, and the sports and HD channels available in their rooms.
Guests also found enjoyable dining on site. Peanuts was mentioned frequently in the reviews as a great spot to relax and enjoy a meal, and some guests were impressed with event dining on site and the breakfast buffet.
Several reviewers enjoyed the year-round outdoor pool, the fitness room and steam room.
The Bad
Occasionally guests offered negative feedback online with regard to the hotel.more
A few guests felt that their rooms were small or had small bathrooms. A few complained about the occasional broken fixture.
A few guests complained about being near to noisy elevators or noisy guests in the hallways.
Other complaints included: pillows too puffy, small business centre
Show Sources
Booking.com guest reviewers rated this hotel 8.4 out of 10, based on 72 reviews.
TripAdvisor.com guest reviewers ranked this hotel #52 out of 106 Calgary hotels, based on 278 reviews.
Guest Reviews
- Heritage Park Calgary (1.8 km)
- Chinook Centre (2.2 km)
- Rockyview Hospital (2.3 km)
- Heritage Park Historical Village (2.5 km)
- Spruce Meadows (10.3 km)


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Showing 1-24 of 43 items found in Outdoors & Play
- Sort by:
Boulder Marina
The marina offers modern concrete docks, an air-conditioned lounge, private showers, dry dock, and winter storage.
Colonial Golf Course
This public 18-hole, par 70 course is open year round, with rental clubs and carts, plus a snack bar.
Salem Country Club
This 18-hole course has lots of character, and is open to the public from 9am-12pm Monday through Friday. Golf carts are available.
Marion County Fairgrounds
20 sites, big rigs welcome.
Spring Valley Golf Club
Spring Valley offers a par 18 golf course.
Roland Barkau Memorial Golf Course
This 18-hole golf course was designed by Robert Garard and Gary Hoelcher.
Washington County State Recreational Area
The 248-acre Washington County Lake offers wildlife viewing, fishing and hiking, as well as 900 surrounding acres for hunting. The natural area also has picnic and camping sites.
Washington County State Recreational Area - Nashville, IL
A 248-acre lake fed by two creeks is the focal point of the Washington County State Recreational Area. The area offers several barrier-free facilities, including camping, hunting, picnicking and a fishing pier.
Nashville Municipal Golf Course
This nine-hole golf course opened in 1967.
Rainbow Ranch Petting Farm
Meet the wide range of animals at this real working farm. Bottle feed kids and lambs. Pet the goats, camels, chicks, rabbits, camels and even two zebras.
Mt. Vernon Veterans Park
86 acres of shaded playgrounds, tennis courts, swimming pool, in-line skating area and walking path around the lake. Fishing is allowed with proper license.
CITY:Mount Vernon
Nu-Bowl Lanes
28-lane bowling facility with snack bar.
CITY:Mount Vernon
Green Hills Golf Club
This 18-hole, semi-private country club features lush Bermuda fairways and bent grass greens with four sets of tees (the longest over 6,500 yards). Green Hills also offers a large driving range, plus practice and chipping greens, a pro shop, lounge and restaurant.
CITY:Mount Vernon
Indian Hills Golf Course
This public 18-hole course offers challenges for both beginning and advanced golfers. A lighted driving range allows extended practice hours, and free group golf lessons are available every Saturday.
CITY:Mount Vernon
Aquatic Zoo Waterpark - Mt. Vernon
The Aquatic Zoo Waterpark is fun for all ages. The facility features two 30-ft. tall slides; one 112-ft. body slide; one 266-ft. dual rider tube slide; two diving boards; a children's splash pad; interactive voice and light features; lazy river; zero depth entry leisure pool and concessions.
CITY:Mount Vernon
Broadway Market
Mt. Vernon Market is located at the former armory building in downtown Mt. Vernon and features farmers markets, flea markets, vendor fairs, trade shows, entertainment, and other events throughout the year.
CITY:Mount Vernon
Stephen A. Forbes State Park
Located among the rolling hills of Southwestern Illinois, this park has a beach and offers boating, camping, fishing, hiking, swimming, and other activities. 140 camp sites open year round for outdoor lovers
Hideaway Campground
95 sites, electricity, water, sewer, showers, reservations.
Keyesport Lodging
Five cabins, cable TV, lake swimming and fishing.
Hawkins-Schwartz Orchards
This orchard features fresh-picked apples, peaches, a pumpkin patch, cider and special events for children during apple season.
Racoon Lake
The park is open for boating and fishing year round and hosts a major drag boat racing event each year.
Flying M Ranch Golf Course
This public nine-hole, 32 par course also offers a driving range, rental carts and clubs. Miniature golf, camping and fishing are also available for a fee.
Greenview Golf Club
This public 18-hole, 72 par course offers rental clubs and carts, and a pro on site.
Fairview Park
With 45-acres of recreation, Fairview Park features a swimming pool, baseball and softball fields, Skateboard Park, several picnic shelters, and a variety of playground equipment.


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Podcast / Jul 22, 2016
This week on the show, Switchfoot frontman Jon Foreman tells us about his five all-time favorite songs that should be on your summer playlist and Preemptive Love Coalition founder Jeremy Courtney discusses the escalating violence in Iraq—and how you can help. We also hear about the hazards of the 'Pokemon Go' craze, figure out how to improve the game of golf, discuss bullying on Twitter and much more! Read More
Culture / Slices
Chris Martin's son Moses is evidently a big fan of the film Back to the Future. At a recent Coldplay show in New York, he appeared on a jumbotron video and requested that his dad's band play a few tunes from the 1985 blockbuster. Not only did they break into "Earth Angel," but Marty McFly himself joined them onstage.
After wrapping the ballad, Michael J. Fox helped them shred through a rendition of the movie's most iconic cover: Chuck Berry's "Johnny Be Goode". Try and keep up, Coldplay, OK? Discuss
And now, some of the most unexpected news since 2001: a Blink-182 album has managed to do what no album could do in the past nine weeks: dethrone Drake's Views for No. 1 on the Billboard 200 albums list. Yes, Blink-182.
The band that dominated your high school life sold 186,000 "equivalent albums"—adjusted to take streaming songs and full albums into account—of their brand new full length California Of that number, 172,000 were traditional album sales, which is the third largest week for a rock album this year.
This is the band's first album in five years and their second No. 1.
The 15 years between No.1 albums is the second longest for a rock band to go after AC/DC's almost 27 year gap between For Those About to Rock We Salute You and Black Ice.
This was also their first album with Matt Skiba as the singer/guitarist instead of co-founder Tom DeLonge. Discuss
Mumford and Sons announced today that they won't return to play at Bravalla Festival—Sweden's biggest music festival,where 17 reports of sexual assault were recorded—until police and organizers can guarantee more safety for the attendees.
The group made the statement via Facebook after headlining this weekend's festival.
We're appalled to hear what happened at the Bravalla Festival last weekend. Festivals are a celebration of music and people, a place to let go and feel safe doing so. We're gutted by these hideous reports.
We won't play at this festival again until we've had assurances from the police and organisers that they're doing something to combat what appears to be a disgustingly high rate of reported sexual violence.
The Telegraph reported that police had five reports of rape and 12 reports of sexual molestation.
The Bravalla festival was only one of two surrounded by a high number of reported assaults. The Associated Press reported that police received 35 reports of assault at the Putte I Parken festival. They identified seven young men they plan to bring in for questioning.
Swedish Prime Minister Stefan Lofven promised the sexual assault laws would be made stricter and more effective.
"We are in the process of reviewing them," he said in a statement. "It's also important that we continue to ensure that police, prosecutors and other officials are better equipped to investigate such crimes and actually catch the perpetrators."
Mumford and Sons' reaction may be in part because in January of this year, Swedish police were accused of covering up a large number of sexual assaults that happened at a summer youth festival in Stockholm. Discuss


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I am in the process of testing this plugin using WP 3.5.1, had no problem downloading and activating the plugin. Entered our Org Id as instructed and set up a form named TestForm. When I put the shortcode [salesforce form="TestForm"] update the page, then view it, the form does not show up in the page.
However, if I use the form widget in the sidebar, it works. Send info to our salesforce site.
Any ideas - compatibility issue with WP 3.5.1?
Thanks for the assistance.


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Shipping Info Item ships from our NC warehouse within 1-2 business days. See our Shipping Policy for further details to your shipping address.
Return Information This product is returnable under certain conditions. See our Return Policy for complete details.
Year of Release 2012
License & Trademark The Addams Family Characters (c) Charles Addams withpermission of Tee and Charles Addams Foundation.
Global Trade Identification Number 82686157179
Size Most Adults
Brand Rubies Co. Inc.
Features fits most adults
Features 2 hand wash or spot clean with a damp cloth
Features 3 search through all our mens Halloween costumes and theater items
Product features: Addams Family Gomez Mens Adult Costume & Halloween Costumes
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Michelle Ball - Spokane, WA
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ODT Online
ODT /directory
Those paying their respects at Anzac Day dawn services in
Auckland will do so under a cloudy sky, while those in
Wellington will brave a rainy morning.
Weather will be fine for the east of the country and wet in
the west for Anzac Day memorials tomorrow, MetService says.
Christchurch should stay overcast and dry all morning, while
an early shower in Dunedin could dampen poppies as people
turn out to remember Anzac soldiers.
Wellington should receive some showers during ceremonies, but
RSA spokeswoman Rebecca Byrne said wet weather won't affect
the number who attend.
"They tend to come out regardless," she said.
"If the weather is particularly horrendous it might affect
the numbers but you'll always get the veterans and their
Ms Byrne said RSA clubs are always warm and dry and welcoming
to anyone who wants to get out of the rain after services.
MetService meteorologist John Law said a northwest flow means
the east of the country will stay dry while the west is
likely to get rain.
After the dawn services in the Waikato patchy rain or drizzle
will hang around for most of the day, while the east of both
the North and South Islands will stay dry for most of the
A break between the front hanging around on Anzac Day and
another arriving on Sunday means most of the country will be
in for fine weather on Saturday.
"We should see the return of some fine and sunny weather on
Saturday as one front clears from the north, but another
system waiting in the wings for the start of next week should
be heralded by showers returning to western shores late on
Sunday," Law said.
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