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Slow-Roasted Belly of Pork with Magners Cider and Caramelized Quince Recipe
Cal/Serving: 1,775Daily Value: 89%
Servings: 4
Gluten-Free, Wheat-Free, Egg-Free, Peanut-Free, Tree-Nut-Free, Soy-Free, Fish-Free, Shellfish-Free
Fat | 167g | 257% |
Saturated | 61g | 306% |
Trans | 0g | 0% |
Carbs | 39g | 13% |
Fiber | 4g | 14% |
Sugars | 17g | 0% |
Protein | 30g | 60% |
Cholesterol | 228mg | 76% |
Sodium | 748mg | 31% |
Calcium | 73mg | 7% |
Magnesium | 41mg | 10% |
Potassium | 1188mg | 34% |
Iron | 3mg | 17% |
Zinc | 3mg | 22% |
Vitamin A | 2994IU | 60% |
Vitamin C | 23mg | 39% |
Thiamin (B1) | 1mg | 80% |
Riboflavin (B2) | 1mg | 50% |
Niacin (B3) | 15mg | 74% |
Vitamin B6 | 1mg | 28% |
Folic Acid (B9) | 22µg | 6% |
Vitamin B12 | 2µg | 40% |
Vitamin D | 0µg | 0% |
Vitamin E | 3mg | 14% |
Vitamin K | 11µg | 14% |
Fatty acids, total monounsaturated | 77g | 0% |
Fatty acids, total polyunsaturated | 18g | 0% |
Exclusive from The Daily Meal
Popular Recipes
Pork belly is an extremely fatty cut of meat. Cooking the belly slowly allows the fat to render down; this rendered fat then helps to baste the meat.
Turning up the oven towards the latter stages of cooking results in a crisp skin, not dissimilar to that of cracklings, or skin, on a pork roast.
While Wade Murphy, executive head chef at The Lodge at Doonbeg in County Clare, Ireland, likes to serve this roasted pork with caramelized quince, you could also serve the pork with baby potatoes, roasted with lots of butter and parsley, and Savoy cabbage, sliced thinly and sautéed with spring onions and small pieces of diced apple.
For the pork:
- 2 ½ pounds (1 ½ kilograms) deboned pork belly
- 2 tablespoons canola oil
- Salt, preferably Maldon
- 1 onion, thickly sliced
- 1 carrot, roughly chopped
- 1 stick celery, roughly chopped
- About 1 ½-¾ cups (400 milliliters) hard cider, preferably Magners or Bulmers Irish Apple Cider
- 2 cups (500 milliliters) beef stock
- 1 bouquet garni (2 sprigs fresh thyme and 3 parsley stems wrapped in cheesecloth)
- 1 bay leaf
- 2 cloves
- Freshly ground black pepper
For the quince:
- 2 quinces
- 3 tablespoons (45 grams) unsalted butter
- 2 tablespoons brown sugar
- 2 tablespoons water
- 2 tablespoons hard cider (see above)
For the pork:
Preheat your oven to 450 degrees Fahrenheit/230 degrees Celsius.
Using a very sharp knife, score the skin of the pork at 5 millimeter intervals. Take care not to cut all the way through the fat to the meat. Boil a kettle full of water (about 10 cups) and pour it over the skin. Throw away the water and pat the pork dry. This will help the skin crisp up during the cooking. Rub the pork with the canola oil and sprinkle with salt.
Place the vegetables in a roasting dish and put the pork on top, skin side up. Pour the cider and stock around the meat. Add the bouquet garni, bay leaf, and cloves. Season with salt and pepper. Roast the pork in the center of your oven for 20 minutes, or until the skin is brown and crisp. Reduce the oven to 275 degrees Fahrenheit/140 degrees Celsius and cook for another 2 ½ hours. If the meat begins to get too brown, cover it with foil to prevent it from getting any darker in the last 45 minutes.
Remove the pork from the oven, transfer it to a plate, and leave in a warm place to rest. Strain the contents of the roasting dish through a fine sieve and place in a pot. Bring it to a boil over high heat and reduce the liquid, skimming all the time, until the sauce thickens and becomes syrupy, about 8-10 minutes.
For the quince:
Peel the quince and cut in half. Cut each half then into 3 slices and remove the cores. Melt the butter and the sugar in a large heavy-bottomed pan over medium heat. Place the quince in the pan and pour over the water and cider. Bring to a boil then reduce to a simmer. Cover the pan with a tight-fitting lid and cook very slowly for 1 ½ hours. Occasionally stir the mixture to make sure it is not burning. Cook the quince until it is very soft but still holds its shape.
Remove the lid from the pan and increase the heat for 2 minutes, stirring all the time. The quince will caramelize and all the liquid will evaporate. Keep the quince mixture warm.
To serve, carve the meat into thick slices and place on a serving dish. Pour over the reduced sauce and serve with the caramelized quince.


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A Jamesian Personscape
The fringe as messaging to the 'sick soul.'
I believe that no so-called philosophy of religion can begin to be an adequate translation of what goes on in the single private [person]. —William James, The Varieties of Religious Experience
I am not going to present a traditional philosophical paper on the thought of William James. Over the past three decades such commentaries have increased, exponentially, such that his work is no longer circumscribed by wisecracks about the alleged philosophical ineptness of his pragmatism. One thinks here, among others, of the masterful interpretations of James by Gerald Myers in William James: His Life and Thought and David Lamberth in William James and the Metaphysics of Experience. Certainly one would be hard pressed to write as Margaret Knight did in 1950, in an otherwise cogent treatment of James psychology: "Consequently, though he could never fail to be stimulating, James the philosopher was at best little more than a brilliant and slightly irresponsible amateur."1 I, to the contrary, take William James to have upended two millennia of classical epistemology and metaphysics. Although not heretofore designated as such, I hold that, analogous to Immanuel Kant, in radical empiricism we behold a Copernican moment. It remains to be seen whether David Lamberth is prescient in his contention that James's metaphysics of experience "is capable theoretically of comprehending the deep, systemic insights into social processes such as those advanced in contemporary studies of gender, race, ethnicity and class, while at the same time correlating them critically to the more intimate religious and moral interest by which we as human beings are animated."2 Of this, however, I am confident: that if spiritual help is needed, whether it be secular or confessional, the writings of William James constitute a deep and nutritious reservoir for us. I read James as a pedagogical enabler, one who helps me to read my experiences, especially those which lurk on the fringe, those had as inarticulate, inchoate, vague, and yet ambient all the while. Plato held philosophy to be therapeia, a healing. William James wrote that philosophy bakes no bread, but it does encourage the "habit of always seeking an alternative." In a spiritual crisis, only an alternative will work. Herein, as a variant of religious experience, James marries the wisdom of the noble Jewish tradition of teshuvah (repentance or atonement) to the thick terrain of conversion, that is, to speak to myself in a different voice, an alternative, if you will. With Heraclitus, "I searched out myself."
And thereby—My name is John and I am an alcoholic.
My name is John. I was a sick soul. In keeping with the diagnosis of William James, I was a "sick soul"—more, I was an exemplar of his "divided self." Or, put my way, the ongoing process of my selving was rent by a persistent splitting, a radical interior dislocation—in short, the suffusing of my person with an abominable loneliness.
In the chapter "The Sick Soul," in his classic work The Varieties of Religious Experience, William James introduces us to a raft of persons, from stations high and low, famous and unsung. Each of these affected persons is riven with a maddening, inner vapor that leaches into every cranny of that person. In the parlance of alcoholism, they were "restless, irritable and discontent." He cites a priest, Father Gatry: "I neither perceived nor conceived any longer the existence of happiness or perfection. An abstract heaven over a naked rock. Such was my present abode for eternity." A nineteen-year-old domestic servant commits suicide. She leaves a note telling us that "I am tired of living, so am willing to die. . . . Life may be sweet to some, but death to me is sweeter." And James gives us a startling text from Goethe,
"I will say nothing," writes Goethe in 1824, "against the course of my existence. But at bottom it has been nothing but pain and burden, and I can affirm that during the whole of my 75 years, I have not had four weeks of genuine well-being. It is but the perpetual rolling of a rock that must be raised up again forever."
This is from the same Goethe whom James cites as a linchpin in his "Sentiment of Rationality" (1879): "The inmost nature of the reality is congenial to powers which you possess." How these texts live together in Goethe is not for me to say, but they are synchronous in the life and thought of William James. The streaming from the darkness of the sick soul to the effervescence of pragmatism is a testament to the possibility of congeniality and the existence of "powers" to which we have potential access. This stream of experiencing is fed and is unintelligible without the vertebral strand of radically empirical sensibility.
A still further and chilling limning of personal despair is found in James's discussion, in Varieties, of the spiritual diremption of Tolstoy's inner life. Tolstoy writes, in his Confession, that "One can live only so long as one is intoxicated, drunk with life; but when one grows sober one cannot fail to see that it is all a stupid cheat. What is truest about it is that there is nothing even funny or silly in it; it is cruel and stupid, purely and simply." William James understands Tolstoy to mean that "Life had been enchanting, it was now flat sober, more than sober, dead." My understanding of this dire situation is that we no longer care for and about the things we care for and about. For Tolstoy, those who have lived before him, especially the scientists, have found nothing. "And not only this," Tolstoy writes, "but that they have recognized that the very thing which was leading me to despair—the meaningless absurdity of life—is the only incontestable knowledge accessible to man." Here, we are at the bottom and James, covertly, in Varieties, knows this bottom to have been a dwelling place for him as well.
Perhaps we can glean the full import of the experience of the sick soul if we state it theologically. In a textually legitimate paraphrase of Jonathan Edwards, it would be better for us to be born and damned than not to be born at all. For, by being born, we enhance the glory of God by our dependence on him. Place that over against James's citation from a patient in a French asylum: "O God! what a misfortune to be born! Born like a mushroom, doubtless between an evening and a morning."
When I was drifting and then plummeting to my bottom, I would look at the grazing cows with envy. Free of despair, I would say of them. In his remarks on despair as experienced by John Bunyan, James writes: "Envy of the placid beasts seems to be a very widespread affection in this type of sadness." How did he know that?
In Irish, a distinction is made between problem and trouble. The first, even if dire, with work and John Dewey's "creative intelligence" can be resolved. With trouble, there is no way out, without punition. The difference between my announcement that I was a sick soul and that I am an alcoholic is instructive here. In the sick soul, the persons introduced by James are suffering without any quarter. He does not discuss relief until the subsequent chapters on conversion. And the major characteristic of conversion is the appearance, the happening of a power transcendent—from beyond the personal locale of the malaise, the fright, the despair. He holds that the healing of the divided self comes "in consequence of its firmer hold upon religious realities." He does say that this access to a higher power is "what conversion signifies in general terms, whether or not we believe that a direct divine operation is needed to bring such a moral change about" (my emphasis). Then, in writing of the case of Stephen H. Bradley, he tells us that "possibilities of character lay disposed in a series of layers or shells, of whose existence we have no premonitory knowledge." One thinks here of James's contention that there are "possibilities extant" not yet in our present sight.
Returning here to a diagnosis of one kind of sick soul, the clinical low-bottom alcoholic, the received wisdom anoints and judges that person as hopeless, clearly having trouble rather than a problem. Remarkably, in three pages of the Big Book of Alcoholics Anonymous, William James, Carl Jung, and Bill Wilson, the founder of Alcoholics Anonymous (AA), gather together to delineate both the hopelessness and the thin, desperate hope that what we have here can become a problem, with the chance, ever so slight, of having a way out.
A certain American business man had ability, good sense, and high character. For years he had floundered from one sanitarium to another. He had consulted the best known American psychiatrists. Then he had gone to Europe, placing himself in the care of a celebrated physician (the psychiatrist, Dr. Jung) who prescribed for him. Though experience had made him skeptical, he finished his treatment with unusual confidence. His physical and mental condition were unusually good. Above all, he believed he had acquired such a profound knowledge of the inner workings of his mind and its hidden springs that relapse was unthinkable. Nevertheless, he was drunk in a short time. More baffling still, he could give himself no satisfactory explanation for his fall.
So he returned to this doctor, whom he admired, and asked him point-blank why he could not recover. He wished above all things to regain self-control. He seemed quite rational and well-balanced with respect to other problems. Yet he had no control whatever over alcohol. Why was this?
He begged the doctor to tell him the whole truth, and he got it. In the doctor's judgment he was utterly hopeless; he could never regain his position in society and he would have to place himself under lock and key or hire a bodyguard if he expected to live long. That was a great physician's opinion. . . .
The doctor said: "You have the mind of a chronic alcoholic. I have never seen one single case recover, where that state of mind existed to the extent that it does in you." Our friend felt as though the gates of hell had closed on him with a clang.
He said to the doctor, "Is there no exception?"
"Yes," replied the doctor, "there is. Exceptions to cases such as yours have been occurring since early times. Here and there, once in a while, alcoholics have had what are called vital spiritual experiences. To me these occurrences are phenomena. They appear to be in the nature of huge emotional displacements and rearrangements. Ideas, emotions, and attitudes which were once the guiding forces of the lives of these men are suddenly cast to one side, and a completely new set of conceptions and motives begin to dominate them. [Jung takes this from William James.] In fact, I have been trying to produce some such emotional rearrangement within you. With many individuals the methods which I employed are successful, but I have never been successful with an alcoholic of your description."3
The Book then invokes The Varieties of Religious Experience by William James, stressing the many ways in which the alcoholic sick soul can have this "spiritual experience" and discover God. And it is here that we have the origin of the contentious, conflicted presence of the higher power in most recovery literature, especially Alcoholics Anonymous. (Parenthetically, this contention generated the line in Step 3, "God as we understood Him," the sotto voce, "a power greater than ourselves," and a further reference to William James's position that the "spiritual experience" could be of the "educational variety.")
Forebodingly, John the alcoholic does not believe in a higher power, nor do many other recovering alcoholics. For many, this is a permanent obstacle to recovery. Consequently, it was assumed that my trouble was indeed irresolute. Not so fast. Returning to James on the sick soul, at the end of the chapter he shares a document detailing a vastation experience laced with extreme morbidity and imagined terror. And the correspondent claims that he would have "grown really insane" had he not clung to scriptural texts like "The eternal God is my refuge." We know this document to be autobiographical. We also know that although this event was episodic and not permanently suffusing, James remained depressed for a year subsequent and, on February 1, 1870, tells us that he "about touched bottom." On April 30, 1870, in a diary entry he announces a turn: "I will go a step further with my will, not only act with it, but believe as well. . . ." This turn does not involve a higher power and yet it was to be the decisive thread that knit together all of James's work for the next forty years. James's belief in what he later, famously, calls the "Will to Believe" is a philosophical bootstrap move. But this contention will enable him to set out with the mission that "Life shall [be built in] doing and suffering and creating."4 From that "way" of William James, I took a "way" out of my trouble, from which I was told over and again, there was no way out. And, along his waying, he introduces me to a series of insights helpful to my waying. To that Jamesian pedagogy, I now turn.
Contrary to conversion experiences of the sick soul, the secular clinical low-bottom alcoholic allegedly has no way out, that is, no cure, no Valhalla, no coming into the clearing, once and for all. The best one can do is remission. The Book tells us that we are offered a daily reprieve. Our sobriety depends on our "fit spiritual condition," which is a way of saying that we must be vigilant, acutely aware of our vulnerabilities, and must stay in close contact with the community of recovering alcoholics as a "power greater than ourselves." Quite simply and directly, we must be fed.
A turn is not a spinning top. It needs nutrition. From whence comes that, if I am secular, a philosophical naturalist, one who lives only sub specie temporis? As a sick soul of the alcoholic variety, all dangers are heightened. As a student of William James, personal possibilities are vast and enlivened, as when he tells us, in "The Will to Believe" (1897), that "the deepest thing in our nature is this Binnenleben, this dumb region of the heart in which we dwell alone with our willingnesses and unwillingnesses, our faiths and fears." For practicing alcoholics, "dwelling alone" had no such possibilities, for we faced only "finished facts," as James would say, all dolorous and threatening. I give you a version from the AA book of an alcoholic sick soul:
For most normal folks, drinking means conviviality, companionship and colorful imagination. It means release from care, boredom and worry. It is joyous intimacy with friends and a feeling that life is good. But not so with us in those last days of heavy drinking. The old pleasures were gone. They were but memories. Never could we recapture the great moments of the past. There was an insistent yearning to enjoy life as we once did and a heartbreaking obsession that some new miracle of control would enable us to do it. There was always one more attempt—and one more failure.
The less people tolerated us, the more we withdrew from society, from life itself. As we became subjects of King Alcohol, shivering denizens of his mad realm, the chilling vapor that is loneliness settled down. It thickened, ever becoming blacker. Some of us sought out sordid places, hoping to find understanding companionship and approval. Momentarily we did—then would come oblivion and the awful awakening to face the hideous Four Horsemen—Terror, Bewilderment, Frustration, Despair. Unhappy drinkers who read this page will understand!
Now and then a serious drinker, being dry at the moment says, "I don't miss it at all. Feel better. Work better. Having a better time." As ex-problem drinkers, we smile at such a sally. We know our friend is like a boy whistling in the dark to keep up his spirits. He fools himself. Inwardly he would give anything to take half a dozen drinks and get away with them. He will presently try the old game again, for he isn't happy about his sobriety. He cannot picture life without alcohol. Some day he will be unable to imagine life either with alcohol or without it. Then he will know loneliness such as few do. He will be at the jumping-off place. He will wish for the end.5
And the end, he will do, directly by suicide, indirectly by death from alcohol poison, or covertly by alcoholically induced accident. This text, without missing a beat, could have been included among those that James selects for the sick soul. There are hundreds more of these stories, these accounts of "living" at the bottom, a living death so to speak.
As I detailed earlier, we know that James spent time in the darkness. We know, as well, that he announced a turn that was to become a way out for him, namely, a self-propelling act of the will, which he said "to be sure can't be optimistic" but can "posit," that is, shift the site by which we carry on. Herein, we have the "relocation" of the inner life discussed in the sick soul and the rearrangement he discussed in "On a Certain Blindness in Human Beings," whereby "our self is riven and its narrow interests fly to pieces, then a new centre and a new perspective must be found." So too, is this the centerpiece of Jung's counsel to his hopeless hapless alcoholic patient, namely, the need for "a huge emotional displacement" under the press of a vital spiritual experience. For me, this is the turn called for in the AA Big Book chapter "How It Works": "We stood at the turning point" (my emphasis).
All of this is comparatively well known by students of William James and especially by reflective, long-suffering recovering low-bottom alcoholics. It is also well known that the program of Alcoholics Anonymous provides us with a "way" out of the darkness, subsequent to the turn as made by "our innermost self." What is less well known, however, is that the philosophical ruminations of occasional contentions in the work of William James are also a way out of the darkness. Further, this way of James does not entail the necessity of certitude, the assumption of or the need for ultimate intelligibility. Nor must one have a transcendent source of power to credential either one's beliefs or one's actions. Rather, "by their fruits ye shall know them," and the proof is in the pudding. Not that James rules these desiderata out of court, for pluralist that he is, more than one way of a way is a player. He does, however, hold that none of these finalities is sufficiently grounded, experientially, and that they all can be, and indeed have been, obstacles to human flourishing.
We have a number of paths to take on the thought of William James that would be salutatory for amelioration of the alcoholic sick soul. We could, for example, track his concern for blindness, which in this situation I do not register as moral blindness but rather as experiential blindness. The correlate here for the alcoholic sick soul is a double denial; the first, that something is awry with me, and the second is my denial by deflection of the messages given to me, both as warnings and for the possibility of help. We could also probe his many writings on the human will, especially his contention that our will can be an actor, a knowing actor, and not simply a carrier of orders from our minds, which for the alcoholic sick soul are relatively deranged. The issue at stake here is that the alcoholic sick soul has no will power, for the grip of addiction strips us of the capacity to act in a traditional manner, that is, changing, stopping, starting fresh. The incontinence of our will as discussed by Aristotle and Thomas Aquinas, perceptive as that may be, does not face up to the shocking contention of the Big Book, that "self-knowledge avails us nothing." Self-deception as a metaphor or as a phenomenon does not show up in James, as such. Subtly, however, it is a Jamesian message, for he holds that nothing is so until the consequences show their hand. No practicing alcoholic wants to hear that. Yet, no issue is more paramount in the early stages of recovery, for as we "survey the wreckage of our past," the AA phrase, we are utterly astonished and chagrined at the harm we have caused and at the looming chasm between our "self-knowledge" and our actions. William James teaches us that if the relationship between knowing and action is characterized by a flaccid will, be that due to madness, despair, or addiction, then we are cut off from possibility, from chance and from recovery. For a practicing alcoholic this is not a welcome lesson, for he or she cannot face the consequences when the upshot of that is to make the turn, now.
We could also track James's voluntarism through his many discussions on the powers and energies of men. At first glance, the significance of these writings for the alcoholic sick soul is immediate, for the first half of the first step in AA reads, "We admitted we were powerless over alcohol." James is fascinated with personal energy and with a rending of the nature of willpower. I read these essays as compensatory to his congenital and epigenetic neurasthenic self working here, as well as the behavioral strand in James's stream. Not only were Freud and Jung his descendents, but so too were John Watson, pioneer of behaviorism, and B. F. Skinner. There is work to be done here, but I choose another path in the writings of William James.
For me, help for the way out by the sick soul, alcoholic or otherwise, is his bequest of radical empiricism, broadly construed, begun at least as early as his essay "On Some Omissions of Introspective Psychology" in 1884, continuing through the chapter "The Stream of Thought" in The Principles of Psychology in 1890, his remarks in the preface to The Will to Believe, and Other Essays in Popular Philosophy in 1897, the essays of 1904–1906, and a final statement in the preface to The Meaning of Truth, 1909. Other instances abound.
The irreducible kernel of James's radical empiricism is, first: we are going to discuss our experiences and only our experiences (as of today, that means under consideration are the experiencings of six billion human beings); second, it is a fact (in the New York City jargon of my childhood—this is true fact), a fact "that relations between things, conjunctive as well as disjunctive, hold together from next to next by relations that are themselves parts of experience" (preface, The Meaning of Truth). We have here an equivalently affective experience of "and" and "cold," of "but" and "hot." The "generalized conclusion" is that our stream of experience is concatenatedly "knit from within" and does not need an "extraneous trans-empirical connective support," from any source no matter how benighted. Riding beneath this description of radical empiricism are his assumptions that we are interest-bearing organisms, welcoming, rejecting, and choosing from the interminable eventing that cascades over us, around us, under us, and through us. Crucial, also, is his view that consciousness has a fringe as well as a focus.
This Jamesian personscape provides us with a rich deposit from the making of a philosophical anthropology. Today, I reach for but one fallout, one upshot, one message: can I find help here for the recovering of a sick soul, in particular, the alcoholic sick soul? Yes, indeed!
The experience of despair is a constant presence in James's reportage of the sick soul. Certainly despair is undergone by the low-bottom alcoholic, but the nomenclature is tellingly different, namely, we experience unyielding, systemic loneliness. In the book of AA, "loneliness," "alone," and "lonely" are the most frequent diagnostic words. If you begin an AA meeting with fifteen recovering alcoholics of variant length of sobriety, age, gender, race, class, occupation, profession, whatever, and say, "Let us discuss loneliness," invariably you will witness an outpouring of admission that loneliness was unbearable, a loneliness known "as few do." What does the radical empiricism of William James have to do with our plight? Much! Loneliness is disconnection. I reach but I do not touch. With Heraclitus, the Logos speaks but I do not hear. Febrile texture turns to straw. The world of experience turns shabby and I, myself, become shabby. Contrary to the poet Gerard Manley Hopkins (in "God's Grandeur"), there is no "freshness deep down things." There is no freshness, no deep, nowhere, no how. My world is stripped of contours, edges, rivulets, bypasses, signings, and, above all, horizons. I am locked up inside my sick soul, my addiction and I experience the utter hopelessness as earlier expressed by Leo Tolstoy, a Jamesian sick soul.
Entering into the process of recovering—assuming here a turn, a Jamesian willingness, not a conversion—I need to be fed, quick and very slow. The quick "is bringing possibility back into life." James tells us that we experience separateness to the end. Forget about temporal finality. But he also tells us that separateness, disconnection, is a continuous transition. This means that my loneliness, stark and searing as it may be, is continuous with the flow of my experiencing and is potentially open to messages from whomever, whatever, wherever, especially those from the fringe of the speaking stream. To be a sick soul, to be a drunk, an alcoholic, an addict, a thief cannot be captured by a label. And it cannot be diagnosed as a personal state, a type, an object, a subject, or any other nomination that reflects a "block universe," a "brickbat plan of construction," so deplored by William James, in Principles of Psychology. To be a sick soul is a process. We are souls who are sicking, such that the spiritual nutrition needed to sustain a turning is blocked, from our seeing, our hearing, our touching, our feeling. We find ourselves in an encapsulating vortex. Spiritual inanition is our lot, our trap.
Yet, all may not be lost. James has counseled us that separateness, loneliness, is a continuous transition. Continuous with what? we ask. With the fringe, with the more, with the "fact" that "there can be no difference anywhere that doesn't make a difference elsewhere." Surely, our explicit situation is dreadful. We must turn to the implicitness both awash and hidden in everything, everywhere. In "A World of Pure Experience" in Essays in Radical Empiricism, James writes: "Our fields of experience have no more definite boundaries than have our fields of view. Both are fringed forever by a more that continuously develops, and that continuously supersedes them as life proceeds."
William James is not telling us that our abject loneliness should reach out for a "more," a relational buzz. No. He is telling us that our loneliness has its own "more." To have this "more," look to the edge, follow the relational transitions, however spare, however pale. This is the "slow." More than likely, nutrition, even if ever so slight, will show its hand. He continues:
. . . Experience itself, taken at large, can grow by its edges. That one moment of it proliferates into the next by transitions which, whether conjunctive or disjunctive, continue the experiential tissue, cannot, I contend, be denied. Life is in the transitions as much as in the terms connected; often, indeed, it seems to be there more emphatically, as if our spurts and sallies forward were the real firing-line of the battle, were like the thin line of flame advancing across the dry autumnal field which the farmer proceeds to burn. In this line we live prospectively as well as retrospectively.
The second promise given to recovering alcoholics is that "we will not regret the past nor wish to shut the door on it." All of our experiencings speak, not only to us but within the stream itself. And how is that possible? Because, mirabile dictu, our experiences are "cognitive of one another," for the "knowledge of sensible realities thus comes to life inside the tissue of experience." Loneliness is cut, for we are not spectators looking out at a vast abyss, so characteristic of the sick soul. Rather, we are participants in the "knowledge of sensibilities," as "made; and made by relations that unroll themselves in time." However halting, sparse, bare, this ongoing relational manifold is at the beginning of recovery; it is nonetheless, a Jamesian "perch" in the rush of sensorial makings and unmakings. Following James, this knowledge is not knowledge "about," as in the conceptual or formulaic, notably characterized by distance between self and world. Rather, for James we speak here of knowledge by "acquaintance," by direct experience, prehensive, hand over hand. And our loneliness is further ameliorated by the rush of hunches, hints, and surprises as these relations speak to each other, and slowly, richly, speak to us. Contrary to common wisdom, I do not think that in recovering, the amelioration of systemic loneliness occurs in a flash, a burning bush as it were. Rather, it "works if you work it." But if James is on to something, as I think he is, then the will to believe in possibility can unlock that "frozen sea" so terrifyingly depicted in his chapter on the sick soul.
I do not speak here about "smelling the roses" (although I can be testy about that oft-cited quick fix for a deadly malaise). No, I point here to pedagogy found initially in the Periphyseon of Johannes Scotus Erigena and subsequently in the tradition of the vestigia dei as found in the medieval Franciscans, the Victorines, Bonaventure, and on into Jonathan Edwards's Images or Shadows of Divine Things, Horace Bushnell, Ralph Waldo Emerson on Nature, and the radically empirical metaphysics and pedagogy of William James. (The capstone of this tradition is found in the first three chapters of John Dewey's Art as Experience.) Only semi-canonical, this tradition embraces a pedagogy of nutrition, one in which all counts, everything speaks, and although loneliness can never be absolutely abrogated, we become able to connect it to flourishing.
The turn toward recovering is less than an act of faith, but it is more than an act of hope. Absorbing the message of a famous torch song, perhaps we can say that recovering is "taking a chance on love."
I leave you with the following peroration. Twenty-five years ago in 1985, I was drinking heavily, as they say. While in classic denial as to my bonafide practicing alcoholism, I wrote the following paragraphs in an essay, "Experience Grows by Its Edges":
Being in the world is not a cakewalk. Our surroundings, personal, natural, and social are fraught with potential deception, actual invasion, and an omnipresent indifference. To make a world as distinctively ours by the making of relations is too often a rarity. The other-directedness made famous by David Riesman and his colleagues in The Lonely Crowd can be raised to the status of an ontological category. In ideal terms, a person comes to consciousness and begins to work out one's place, one's version, and one's taste for this or that. Yet we now know that the burgeoning self is fraught with personal freight: genetic, familial, linguistic, bodily, climatic, ethnic, gender, racial, and even the subtleties of gait, weight and smile. As I see it, the fundamental challenge is to convert the personal weaknesses into strengths and to drive our strengths into the teeth of a personally neutral but relatively pregnant world. The ancient philosophers, especially the Stoics and the Epicureans, offered sage advice on how to be in the world without getting maced. Taken overall, their warnings focused on the dangers of excess, indolence, and self-aggrandizement. This was and is wise counsel. The intervening 2,000 years, however, have bequeathed a far more sophisticated environment as a setting for the construction of a personal world. The dangers, the traps, and the obstacles are more subtle, more extensive, and more seductive than they were in antiquity.
The scriptural rhetorical question, Lord, what must I do to be saved? can be reinvoked by our children and our students as follows: What shall I do to make a world which is personally mine, although it inheres, coheres, borrows and lends to others who are making a world personally their own? Couched more indirectly, this is the question that our children and our students ask us. The initial response is obvious. Make relations! Build, relate, and then reflect. Reflect, relate, and then build. Seek novelty, leave no stone unturned. Fasten on colors, shapes, textures, sounds, odors, and sights. Above all, never close down. The only acceptable denouement is death. Until then all signs are go, that is, make relations until the maker is unmade. Still, in the making of relations, dangers lurk.6
I then detailed the perils which lurk as a threat to our making relations, namely, relation starvation, relation saturation, relation seduction, relation repression, and relation amputation. Four years later, I was locked up in an addiction treatment center because I was suicidal and dying, imminently, of alcohol poisoning. Not only was I unable to make relations, doing, making of any kind was "impossible." Note that word, impossible. And, I had fallen prey to all of the perils I articulated in the essay. In fact, truth be told, I was a Jamesian very sick soul, living barely, and at that, living only a second-hand life. I was not taken by those messages couched in the bland rhetoric of the higher power, nor was I taken by the suffocating omnipresence of moral and cultural expectations, to straighten up. The first increased my second-handedness and the second seemed to come from egregious moral self-righteousness. Fortunately, I had not forgotten the pedagogy of William James. I clung to his affirmation of the possibility of possibility. After all, did not James tell me that "nothing has been concluded" and that possibilities were extant, not yet in our present sight? And did he not warn me that these messagings from the fringe could not be packaged conceptually, for they will go limp? So, too, did he say that such messagings were averse to clarity, even though they be intelligible and meaningful. William James's mantra, "ever not quite" but "so," became my own.
Walt Whitman has it best, in "Song of Myself":
The press of my foot to the earth springs a hundred affections,
They scorn the best I can do to relate them.
Although at deep odds with each other, these profound messages of Whitman hold together, en passant, in a Jamesian radically empirical personscape. On behalf of that coincidentia oppositorum, I try to live my life, while recovering from the sickness of my soul.7
- William James: A Selection from His Writings on Psychology, edited with a commentary by Margaret Knight (Penguin Books, 1950).
- David C. Lamberth, William James and the Metaphysics of Experience (Cambridge University Press, 1999), 7.
- Alcoholics Anonymous, 4th ed. (2001), chapter 2, "There Is a Solution," 26–27. The excerpts from Alcoholics Anonymous are reprinted with permission of Alcoholics Anonymous World Services, Inc. ("AAWS"). Permission to reprint these excerpts does not mean that AAWS has reviewed or approved the contents of this publication, or that AAWS necessarily agrees with the views expressed herein. A.A. is a program of recovery from alcoholism only—use of these excerpts in connection with programs and activities which are patterned after A.A., but which address other problems, or in any other non-A.A. context, does not imply otherwise.
- Writings of William James, ed. John J. McDermott (University of Chicago Press, 1977 [1967]), xxviii.
- Alcoholics Anonymous, 4th ed. (2001), chapter 11, "A Vision for You," 151–152.
- "Experience Grows by Its Edges: A Phenomenology of Relations in an American Philosophical Vein," in John J. McDermott, Streams of Experience: Reflections on the History and Philosophy of American Culture (The University of Massachusetts Press, 1986), 151–152.
- I thank Harvard Divinity School, Dean William Graham, David Lamberth, Karin Grundler-Whitacre, and what only can be a cast of thousands who provided information, arrangements, and solutions. Stellar in this regard is Lori Holter, she of endless patience and good cheer.
John J. McDermott is University Distinguished Professor of Philosophy and Humanities at Texas A&M University. He delivered these words as the William James Lecture on Religious Experience at Harvard Divinity School on May 6, 2010. If readers wish to contact Professor McDermott, to ensure privacy, please write to: John McDermott, c/o Harvard Divinity Bulletin, 45 Francis Avenue, Cambridge, MA 02138.

subset: commoncrawl


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Previous Entries: Part 1 / Part 2 / Part 3
A quick summary for the impatient
The Sacrifice Bunt Miniseries Event last left off with the rather glum conclusion that the sacrifice bunt isn't providing the sort of returns it used to. Those bunts are rolling for hits as often as ever, but instead of proper sacrifices, an increasing number are becoming strikeouts and forceouts.
There were a few small matters I had to leave out of the last article, so I'll include them here along with some of the miscellaneous topics promised later. So before moving on to asking why the sacrifice bunt is so broken and yet so common, I'll ask and answer a few lingering questions.
Okay, pitchers suck at bunting. But which other positions are better at it?
Rather than drown the article in graphs, I'll provide a simple chart of averages for successful and acceptable bunt for each position. The graphs, as it turns out, are unnecessary, because they'd all look quite similar. Remarkably, most of these figures stay fairly constant for each position over the past 40 years, the only exception being the designated hitter. Given the DH's popularity as a repository for the old and enfeebled, their successful bunt rate has actually increased by about ten percent over the past four decades.
The results might surprise you:
Position |
Successful |
Acceptable |
5.8% |
73.6% |
12.7% |
85.7% |
16.8% |
87.3% |
18.8% |
88.0% |
17.0% |
86.8% |
17.9% |
87.3% |
20.1% |
85.8% |
23.6% |
85.2% |
20.0% |
85.5% |
18.0% |
85.7% |
14.1% |
81.5% |
For a refresher on what types of bunts get categorized as successful and acceptable, please reference Part 3.
If you're sacrificing for the sake of sacrificing, it turns out that it doesn't much matter what position you play; everyone at the major league level is capable of facing a bat forward. Everyone, that is, except pitchers; but we'll hold off on them until next article. What's interesting among the acceptable ratios is that the pinch hitting penalty (batters tend to hit dramatically worse when they're called up cold off the bench) extends to their bunting ability.
The successful rates also bear some shockers. Those balky-kneed, circular catchers get up the line fairly well compared to their comrades. But the fact that first basemen, as a whole, have reached only one percent less than the fleet-footed shortstops is not something you would expect. And the performance of the outfielders are no fluke: we think of the right fielder as a position that's transformed somewhat from the seventies, but even in 2012 right fielders reached on sac bunts about as often as shortstops (21.3% to 21.4%, respectively).
Is it easier or harder to lay a sacrifice bunt down on artificial turf?
There are only two teams left that use a variant of the old Astroturf in their home stadium: Toronto and Tampa Bay. But in its peak, there were as many as a third of all teams using the stuff, even in outdoor stadiums. Those who remember the old Bill Veeck stories of pouring a dozen gallons of water on the grass when a quick, bunt-happy team came to town might understandably think that the artificial green might have an effect on the sacrifice bunt.
And one could see that argument going either way. The fast turf, one might claim, keeps that ball from dying in front of the third baseman, turning bunts into easy grounders. The opposition has a few of their own volleys: those fast grounders just force the infielders further back, don't they? And an even, pebble-free grass would help keep a good bunt in fair territory. So which is it to be?
Grass, as it turns out, holds a slim advantage in both categories... until 2004, where everything goes out of whack. At that point turf suddenly becomes a huge advantage for the would-be martyr. Advances in technology? FieldTurf, an advanced version of the original emerald carpet, had already begun appearing in ballparks: Tampa installed it in 2000, Toronto in 2005. Minnesota used an alternate surface called AstroPlay in 2004. It's difficult to examine the results on a team-by-team basis, because the sample sizes are so small, and even combining all three to four teams (poor Montreal played its final season in 2004) doesn't give a lot to work with. But here's a graph for comparison purposes:
Both home and road teams performed slightly better on turf than the American League at large, with the locals slightly exceeding the visitors in average successful (20.9% to 17.4%) and acceptable (83.2% to 82.6%) sacrifices. Did the switch to FieldTurf benefit the bunt? It's possible; perhaps the more realistic field slowed the rolling ball, but infielders were still aligning themselves based on the old patterns. But it's more likely that the turf-based teams were better at bunting over that time, and even likelier still that it's just noise.
Is sacrifice bunting more difficult against relievers?
We've already established that managers do not discriminate as to the timing of their sacrifices, and lay them down in the first inning just as happily in the ninth. This is unwise, because bunting reduces the number of runs you're likely to score in an inning, and that's sort of a goal. So it's easy to mock those first-inning bunts as short-sighted and routine.
But before we do, there's more we should consider. In the comments of the last section, Nathaniel Dawson rightly pointed out that inning states carry different varieties of pitchers, with tough relievers more prevalent in the late, close innings. Since relievers as a whole have an advantage in run prevention compared to starters, we would expect to see some dropoff in success in these crucial situations.
Instead, what we see is this:
Inning |
Successful % |
Acceptable % |
1 |
0.001 |
24.3% |
90.0% |
2 |
0.002 |
23.5% |
85.8% |
3 |
0.001 |
24.2% |
87.7% |
4 |
0.002 |
22.3% |
88.1% |
5 |
0.000 |
21.4% |
87.4% |
6 |
-0.001 |
18.7% |
87.3% |
7 |
-0.004 |
16.3% |
86.2% |
8 |
-0.007 |
14.8% |
85.4% |
9 |
-0.009 |
13.5% |
83.4% |
10+ |
-0.006 |
12.3% |
84.8% |
That's not a dropoff so much as a plummet. Hitters have significantly better results with the sacrifice bunt the earlier they do it. It's almost as if there's another factor here besides the quality of the pitcher. But that's for next time.
Yes, but this is a Mariners website. How have the Mariners performed at the sacrifice?
Well, they've performed like Mariners. The following graphs compare the team to the American League average. As with the quantity-based graphs, the Mariners graphs are a little less aesthetically pleasing due to their small sample size.
Those seeking trends in these first two graphs will have to look hard: the numbers are very volatile, and don't seem to match any nice preconceived compartments like managerial tenures, as our previous numbers did. The bunt worked well in 2001 because everything did in 2001; the reasons for 1984-5 and 2011 are anyone's guess. It is a little strange to see the team largely underperforming with the sacrifice bunt throughout the aughts, despite the presence of one Ichiro Suzuki atop the lineup. But we'll examine individual performance in a later article.
If we can't blame the manager, is there something we can blame? I ran scatterplots correlating the average WPA per bunt in a given year with various team statistics, and calculated the R-squared value for each. For those uninitiated in the use of trendlines and R-squared values, they range from 0 to 1 and basically tell us whether one stat has anything to do with the other. If one goes up when the other goes up, to the point where all the data creates a single line on a graph, that's a strong correlation. If the plots make a big cloud and you can't see a trend, the correlation is weak. I've included a table correlating some of the more intuitive statistics.
Statistic | R-squared |
WAR, Baserunning | 0.099 |
Steals / Game | 0.069 |
Speed Rating | 0.063 |
WAR, Total | 0.011 |
WAR, Fielding | 0.000 |
Baserunning WAR tops the list, but 0.1 is still extremely weak as far as correlation goes. There are three explanations:
1. There's a different statistic I didn't think of that correlates more strongly.
2. The skills that determine success in laying down bunts aren't reflected by any other statistic.
3. There is no measurable skill in laying down sacrifice bunts.
I'll devote a separate article to this question, which requires drilling down further into individual performances. But not yet having done so, I'm inclined to believe that there's some truth to both 2 and 3 (while admitting the possibility of 1).
Finally, not because it has any analytic purpose, but just because it's fun to look, here's a full breakdown of Mariners sacrifice bunts by result. Keep in mind that no Mariner has ever sacrificed his way to a double nor bunted into a triple play in franchise history. (To compare with the American League, open this graph in a new tab.)
- Pitchers: really awful at bunting.
- Position Players: the fast ones get one base more often. But everyone, from Mike LaValliere types to Jacoby Ellsbury types, seems to sacrifice with about the same success.
- Pinch hitters bunt more poorly than players who have played the whole game.
- Grass has been better for bunting than turf from 1973-2004, and then it suddenly switches.
- It might be FieldTurf, or it might just be that the few teams still playing on it were just good. Or it might be sample size.
- Every inning that passes in a game, the harder it is to bunt both successfully and acceptably.
- The Mariners have not been historically good at bunting.
- Unlike bunting rates, bunt results don't correlate well with any other statistic.
Having expended all of the whimsical numbers in my arsenal, the next article will begin to delve into real analysis. Using pitchers as a foundation, I'll attempt to answer once and for all the question of whether the sacrifice bunt is bad, and just why it seems to be getting worse and worse. The answer is that there is no one answer.


text:
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Employers across the U.S. are preparing to fire workers with questionable Social Security government identification numbers to avoid getting snagged in a Bush administration crackdown on illegal immigrants.The Department of Homeland Security is expected to make public soon new rules for employers notified when their worker's name or Social Security number was flagged by the Social Security Administration.The rule, as initially drafted, requires employers to fire people who cannot be verified as a legal worker and cannot resolve within 60 days why the name or Social Security number on their W-2 doesn't match the government's database.
Employers who do not comply could face fines of $250 to $10,000 per illegal worker and incident.
"There's a lot of fear and anxiety about what this rule is going to mean, particularly in the agricultural sector," said Craig Regelbrugge, spokesman for the American Nursery and Landscape Association and co-chairman of the Agriculture Coalition for Immigration Reform.
The Homeland Security Department says the new rule provides guidance to employers on how to deal with workers who receive no match letters and give those who comply "safe harbor" if illegal workers are found at their business in an investigation or raid, said Russ Knocke, Homeland Security department spokesman.U.S. Immigration and Customs Enforcement, a division of the Homeland Security Department, "is going to be tough and aggressive in the enforcement of the law," Knocke said. "You are going to see more work site cases. And no more excuses."
Employers across the U.S. are preparing to fire workers with questionable Social Security government identification numbers to avoid getting snagged in a Bush administration crackdown on illegal immigrants.
"is going to be tough and aggressive in the enforcement of the law,"
I think most people who've observed the federal government in action on this issue are going to take that with a large mine of salt and probably be heard to snort, "Yeah, right"!
See what I have so in-artfully tried to explain, his actions make NO ONE happy, stick with a plan or, think a bit ahead, see what the base thinks and go with THEIR ideas, but please don't pick a fight, lose it and THEN decide Plan B was a good idea!
Buy Dale's Book!


text:
Slow Burn
The Editors June 1, 2004 - 9:45am
America's tobacco giants ($45 billion in sales last year) hit a major impasse last month. After years of tobacco's denials that smoking harms the public health, a federal appeals court concurred with the Federal Drug Administration that tobacco is an addictive drug subject to FDA regulation. Despite a recent industry victory in a major liability case, U.S. tobacco companies are newly and perhaps permanently on the defensive. Even some of...
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The reborn Acura NSX has deservedly gotten a lot of attention. Acura and Honda definitely hit one out of the ballpark with the sports car so much so that the latter wasted little time tweaking the sportster, giving it a full-on racing treatment.
Thus, the Honda NSX Concept-GT race car was born and it looks every bit as awesome as the soon-to-be-in-production supercar.
The NSX Concept-GT has been penciled in to compete in the GT500 class of the Super GT Series fifth round this weekend at Suzuka and ahead of its racing debut, the Japanese auto brand took the task to ensure that the racecar is ready to throw down once the race gets underway.
As you can see, the visage of the NSX is clearly visible in the racecar. What makes the Concept-GT different though is the plethora of racing components that have been added to it. Honda didn't dive into the specifics but it looks like the racer has been fitted with an odd, if not menacing-looking carbon-fiber front spoiler lip, an enormous rear wing, side vents, and a set of multi-spoke alloy wheels wrapped in race-ready Bridgestone Potenza tires.
The racecar's powertrain comes in the form of a 2.0-liter mid-mounted inline direct-injection turbocharged four-cylinder engine working together with a hybrid setup and while no specific output was disclosed, we imagine it to be close to the 400 horsepower output we assume the road car is going to carry.
Click past the jump to read about the 2016 Acura NSX


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Def Jam Wondering If 'Enough Is Enough' for Jennifer Lopez
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Ten days before the grand opening, only a third of the apartments have been sold.
You don't even have to watch the show, you just have to know how the Donald's mind works.
Presumably, she also spent some time on the Internet looking up a few new sexual terms.
The former governor of Illinois proclaims his innocence, becomes a waiter, and dons a chef's hat.
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We ask the real-estate titan to respond to celebrities who talk about him in our 21 Questions feature.
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Four women worked with life coach Cheryl Richardson to create their Life Maps. After completing the maps, Cheryl sat down with each woman to discover what the words and images on their Life Maps really meant.
The Discoveries Gaye Lynn minimized the things most important to her. "I'm looking at this board and realizing that all of the things that are me...That I want to be are over here or down at the bottom, they're all scrunched up... The one thing that really surprised me was that I created my image of being second best." — Gaye Lynn Sherry had said she no idea what it would take to make her happy, and included images of close relationships. "I don't think there is enough closeness in my life. I have a lot of relationships but—I still have an overwhelming sense of loneliness." — Sherry Shella not only learned something about herself, the exercise gave her newfound motivation. "What I really learned about myself is that I really want to make room for my dreams and I think that's why...there's a lot of space [on my board.] " — Shella For Shannon, making the Map was a healing exercise. "This exercise gave me an enormous amount of clarity, because I didn't over-think anything—it came from my heart." — Shannon Advertisement
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Your search for STARS AND GALAXIES in Dark Energy (Astronomy) returned 31 articles
What You Can't See Is Even Cooler
"Dark Universe," a new space show at the Hayden Planetarium, takes viewers through a century of discovery about the past, present and future of the cosmos.
November 1, 2013, FridayA Quantum of Solace
Is time an illusion? Is there a universe, or multiverse? Finite or infinite? Will we ever know, and does it matter?
July 2, 2013, TuesdayAmid Cosmic Fatigue, Scarcely a Star Is Born
The rate at which the universe is producing stars has fallen continuously in the last 11 billion years.
November 20, 2012, TuesdayMore Than One Kind of Partner for a Supernova
Scientists studying a Type 1a supernova found it to be caused by a white dwarf absorbing gas from a nearby red giant.
August 28, 2012, TuesdayThere's More to Nothing Than We Knew
The cosmologist Lawrence Krauss joins a chorus of scientists trying to explain how the universe could be born from, if not nothing, something close to it.
February 21, 2012, TuesdayThere's More to Nothing Than We Knew
Why is there something, rather than nothing at all? It is, perhaps, the mystery of last resort. Scientists may be at least theoretically able to trace every last galaxy back to a bump in the Big Bang, to complete the entire quantum roll call of particles and forces. But the question of why there...
February 21, 2012, TuesdayFiddling With a Two-Year Gap in the Busy Life of Copernicus
Dava Sobel has taken another quirky approach to science history in "A More Perfect Heaven," her new biography of the Renaissance astronomer Nicolaus Copernicus.
October 18, 2011, TuesdayDarkness on the Edge of the Universe
In billions of years, the only stars that shine in the night sky will be those in Earth's immediate neighborhood.
January 16, 2011, SundayAllan R. Sandage's True Love Was the Stars
Rebuffed at first, a reporter formed a bond with the eminent cosmologist Allan R. Sandage, who died Nov. 13.
November 23, 2010, TuesdayAllan Sandage, Astronomer, Dies at 84; Charted Cosmos's Age and Expansion
Mr. Sandage spent his life measuring the universe, becoming the most influential astronomer of his generation.
November 17, 2010, WednesdayPlanetary Science and Cosmology - Science in 2011
Planetary science and cosmology are ripe for big news: respectively, about habitable planets beyond our solar system, and about what the universe is made of.
November 09, 2010, TuesdayFrom the Clash of White Dwarfs, the Birth of a Supernova
Astronomers at the Max Planck Institute for Astrophysics said they had "revealed the source of the most important explosions in cosmology."
February 23, 2010, TuesdayAndrew Lange, Scholar of the Cosmos, Dies at 52
Dr. Lange's work as an astrophysicist put him in the middle of one of the grandest quests in science and led to the discovery that the universe is flat.
January 28, 2010, ThursdayDark Energy Stunts Galaxies' Growth
After bulking up rapidly in the first 10 billion years of cosmic time, clusters of galaxies have grown very little during the last five billion years, astronomers said.
December 17, 2008, WednesdayMeasuring the Mysterious 'Dark' Force
New measurements of the growth of galaxy clusters may help astronomers explain dark energy.
December 17, 2008, WednesdaySEARCH 31 ARTICLES ABOUT DARK ENERGY (ASTRONOMY):
- Op-Ed | Timothy Egan: Paul Ryan's Irish Amnesia
- Science Times: Detection of Waves in Space Buttresses Landmark Theory of Big Bang
- Op-Ed Columnist: That Old-Time Whistle
- Opinion: The Rise of Anti-Capitalism
- The Science of Older and Wiser
- Billionaires With Big Ideas Are Privatizing American Science
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- Opinion: Where Are the People of Color in Children's Books?
- For Starters, the Upper East Side
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Firm Profile: Lobbyists, 2012
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August 26, 2013 - Industry News
The Internal Revenue Service is reminding owners of heavy highway vehicles that in most cases, their next federal highway use tax return is due on Tuesday, Sept. 3.
Tags: IRS, Taxes, Trucks
January 9, 2013 - Industry News
Congress might want to consider a mileage fee for trucks and electric vehicles when it looks for ways to strengthen highway funding, says the Government Accountability Office. GAO said that while privacy concerns and other issues limit the usefulness of such fees for automobiles, Congress should consider a pilot program to test them for trucks and electric cars
Tags: infrastructure, Congress, VMT, Taxes
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VIDEO: Meijer's Clean Diesel Fleet
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Park Electrochemical 1Q net income triples
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Park Electrochemical Corp., a maker of printed circuit materials for computers and aircraft parts, said Thursday its fiscal first-quarter earnings more than tripled as its revenue soared. The company earned $9.9 million, or 48 cents per share, compared with $3.1 million, or 15 cents per share, a year earlier. Revenue surged 61 percent to $59 [...]


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Posted :
Monday, September 8, 2008 2:14:31 PM(UTC)
Rank: Hall of Famer
Posts: 12,579
Joined: 3/16/2007(UTC)
Location: North Central Wisconsin
Applause Given: 349
Applause Received: 911
It begins tonight; can the Packers of 08 really pull it off?
As much as the saga strained my passion for the game of football this summer, I am confident that we can be very successful this season. And to be perfectly honest, I think the keys to returning to the playoffs this season is essentially three fold, and none of them begins with the QB. Dont get me wrong, these arent the only three factors, but in my opinion we will only go as far as these two aspects take us.
1) Offensive line play If the line plays as inconsistent as last season, meaning a couple of good weeks followed by a couple of blah weeks; we as a team are in trouble. I would love to say, it is only reserved for the interior line, but that isnt the case. For as much depth as this team has acquired, we are razor thin along the offensive line for solid depth.
Our front line tackles are exceptional; Clifton and Tauscher in my opinion are still in a top 5 combos in the league. However we have virtually no trusted depth behind them, we have a rookie whom isnt ready to play in the NFL and two sliders along the line. In the NFL, that is razor thin.
At the interior, we have a couple of players in their third year and a sophomore that havent proven they can line up weekly and play to their ability. I know I sound critical of these gents, but honestly, the only time Colledge really plays well is after he has gotten threatened with being sat and his tail end chewed upon. Spitz and Wells are pretty solid and Sitton is green and will have his troubles.
Can we win with this group, yes we can. But with concerns about the health of our starting QB and TB, they need to step it up, play focused with solid techniques and path the way for this offense this season. We have talent on the field, they just need to allow whomever is at QB to have time to function to their ability.
2) Defensive Adjustments On the defensive side of the ball, we have enough talent and experience to have a very solid to exceptional defensive unit. But we have to be flexible enough to adjust away from our strengths if they are being exposed and mix it up for the opposing QB and OC.
While a vanilla scheme with the bulk of the passing defense being shouldered by a couple of the grizzled veteran CBs is a defense that masks some of the youthful mistakes, it also is prone to being exposed from time to time with bigger receivers that use their hands well coming off the line of scrimmage.
For as much verbal chatter about learning from the loss in the championship game and making sure that it isnt repeated, this is as critical as any other possible issue we faced this offseason. Sanders has to gain a feel for the game, have the comfort to alter the scheme if it is being exposed and have the confidence in his backend of the defense to make them play on the field; not trying to minimize their exposure in coverage.
3) This team has to stay unified There will be more storms to weather this season than a year ago and that very element will test the fabric of this team more so than any opponent this season.
Through the preseason, they have maintained a united front with all the press and changes occurring. That bodes well for the chances of this team to withstand the rough waters that surely lie ahead.
Whether it is the QB play, injuries or the nonstop prodding of the press when this team loses a game or two; there will have to be a level of trust and unification amongst this team. If the bloodthirsty sharks that pose as reporters seem a hint of team breakdown, it will become a all out feeding frenzy until the bleeding stops. We cant allow that to start to snowball to this youthful team, like I said, it will test every fiber of this team until the final whistle blows.
I could go on and on about the Xs and Os, the matchup problems we could project upon other teams, the skill level and depth of this team, but if the above fail to measure up it is going to be a season of great challenges met with increased struggle.
Here is to putting the past behind us, not forgetting but moving forward with the excitement of a new era in the chronicles of the Packers long and proud history.
Win or lose tonight, it doesnt really change the season ahead.. for it is only one game on the path of growth.
- Pack93z, a twisted fellow that bleeds Green and Gold.
Enjoy the game all..
The wolves will never lose sleep over the feelings of the sheep.
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Posted :
Monday, September 8, 2008 2:19:19 PM(UTC)
Rank: Fresh Cheesehead
Posts: 431
Joined: 8/8/2008(UTC)
Busting the ghost of Favre, that is brilliant good sir. "I ain't afraid of no Favre"
One thing that I think may be overlooked here is the perception that the Vikings are allegedly "better" than the Pack. After all, they happen to be a trendy Super Bowl pick. They're "supposed" to beat teams like Green Bay. They've got an awful lot of pressure riding on them, I'd say that it's comparable to the pressure Rodgers is facing.
Will that pressure effect them? I guess we'll find out tonight.
"I wouldn't root for the Minnesota Vikings to win a chess match against Nazi Germany."
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Posted :
Monday, September 8, 2008 3:25:17 PM(UTC)
Rank: 4th Round Draft Pick
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Joined: 8/11/2008(UTC)
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As I said in a previous post, as soon as a modicum of expectation, or pressure, is placed on the Queens, they do not have the mental fortitude to weather it.
Pile on the hype, and create a little of your own Queens fans/players.....it just feeds into your terribly fragile psyches.
State Motto: "Wisconsin, our serial murderers eat their kill!"
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Monday, September 8, 2008 3:54:45 PM(UTC)
Rank: 2nd Round Draft Pick
Posts: 1,783
Joined: 8/13/2008(UTC)
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I hope we can bust the ghost of Favre now. Even though I loved Brett I don't want his ghost to haunt us for the better part of 3 decades as Lombardi's did.
Why is Jerry Kramer not in the Hall of Fame?
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Posted :
Monday, September 8, 2008 5:48:34 PM(UTC)
Rank: Fresh Cheesehead
Posts: 95
Joined: 8/18/2008(UTC)
We'll see. You know the old saying...
You don't want to be the successor to a legend. You want to be the successor to the successor to the legend.
Rodgers is going to need awfully big feet to fill the shoes he inherited.
I think at the end of the season Rodgers and the Packers will be able to look back at 2008 as a successful year. Don't gauge the entire season by the performance of the team tonight... ;)
"There's the snap, Rodgers with a quick drop - in trouble! AND SACKED BY ALLEN! The ball is lose, the ball is lose, and recovered by Kevin Williams! And that's the ball game! Childress and the Vikings FINALLY beat the Packers!"
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Greg C.
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Monday, September 8, 2008 6:40:17 PM(UTC)
Rank: Pro Bowl
Posts: 3,591
Joined: 8/9/2008(UTC)
Location: Marquette, Michigan
Applause Received: 48
Awesome post, pack93z. So often I read better stuff here than I do in the newspapers and magazines and web sites. This is a good example of that.
While the Favre thing was happening, I lost some of my enthusiasm, but as soon as it ended my enthusiasm came right back and is stronger than ever. Everyone in the organization from Thompson to the 53rd player on the roster will be out to prove that they can live without Favre. Most people in the national media see this in terms of "pressure," but I see it in terms of "motivation." Of course, it is some of each.
Your concerns about the OL are well-founded and I cannot disagree with them, but as I've said elsewhere, I feel that as long as they are average we have enough talent on offense to be very productive. Much is said about how a good OL can make the QB, RBs, and receivers look better than they are, but the reverse is true as well.
On defense, I think Sanders will mix things up more, and the big question is whether that will make the defense better or whether it will backfire, Slowik-style. I wouldn't go so far as to call our CBs grizzled veterans. I know you're not really serious about using that term, but I think it's worth noting that Woodson, at 31, is still in his prime, while Harris, at 33, is either in his prime or just a little ways past it.
I couldn't agree more about the team unity thing. That's going to be the real story of this season. I think they will be very unified and it will carry over onto the field.
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Posted :
Tuesday, September 9, 2008 12:42:54 AM(UTC)
Rank: Hall of Famer
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Applause Given: 349
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Thanks Greg.. the oline was spotty tonight but showed signs of life between penalties.
The Defense though stayed static in coverage..but did stunt a greater percentage.
The team looked unified in stance.. that will be tested the first loss or two.
Solid start to 08.
The wolves will never lose sleep over the feelings of the sheep.
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2013 Schedule
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at Bengals
30 - 34
Sep 29
Oct 6
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Oct 13
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Oct 20
31 - 13
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matt pugh
Bought this item on
10-06-2010- Other Thoughts: I recently bought the battery and was recommended to buy this battery. It is a high quality battery, and charge safely. Can be used for a long time.
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marie-Eve Lépine
Bought this item on
07-28-2010- Other Thoughts: I got this for my camcorder. Great product, works as expected. It gives me on a full charge. It charges very fast when using the camera as a charger.
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shawnra hemming
Bought this item on
05-11-2010- Other Thoughts: For it's size, this battery packs a long charge. I now have two of them and use my cam for wedding videos....and two of these batteries easily get me through long catholic ceremonies plus the entire reception and dance afterward.
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Bought this item on
03-10-2010- Other Thoughts: I purchased this battery for my camcorder, as a 2nd battery for longer filming. The thing that I like about batteries is that they show an approximate time of battery left. The time showing left is not exact, unless you do not zoom or use other features while filming. This one lasts about "an hour" longer than the battery that it came with.
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andre mckay
Bought this item on
01-13-2010- Other Thoughts: Typical high quality product. No problems. Almost can't miss it.
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