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William Arthur Ward Poems
Sonnet CXLI
In faith, I do not love thee with mine eyes,
For they in thee a thousand errors note;
But 'tis my heart that loves what they despise,
Who in despite of view is pleased to dote;
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- Favourites: 8
Sonnet 132: Thine eyes I love, and they, as pitying me
Thine eyes I love, and they, as pitying me,
Knowing thy heart torment me with disdain,
Have put on black, and loving mourners be,
Looking with pretty ruth upon my pain.
And truly not the morning sun of heaven
Better becomes the grey cheeks of the east,
Nor that full star that ushers in the even
Doth half that glory to the sober west
As those two mourning eyes become thy face.
O, let it then as well beseem thy heart
To mourn for me since mourning doth thee grace,
And suit thy pity like in every part.
Then will I swear beauty herself is black,
And all they foul that thy complexion lack.
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- Favourites: 7
O MISTRESS mine, where are you roaming?
O, stay and hear! your true love 's coming,
That can sing both high and low:
Trip no further, pretty sweeting;
Journeys end in lovers meeting,
Every wise man's son doth know.
What is love? 'tis not hereafter;
Present mirth hath present laughter;
What 's to come is still unsure:
In delay there lies no plenty;
Then come kiss me, sweet-and-twenty!
Youth 's a stuff will not endure.
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- Favourites: 7
Sonnet CXLVIII
O me, what eyes hath Love put in my head,
Which have no correspondence with true sight!
Or, if they have, where is my judgment fled,
That censures falsely what they see aright?
If that be fair whereon my false eyes dote,
What means the world to say it is not so?
If it be not, then love doth well denote
Love's eye is not so true as all men's 'No.'
How can it? O, how can Love's eye be true,
That is so vex'd with watching and with tears?
No marvel then, though I mistake my view;
The sun itself sees not till heaven clears.
O cunning Love! with tears thou keep'st me blind,
Lest eyes well-seeing thy foul faults should find.
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- Favourites: 5
Sonnet 40: Take all my loves, my love, yea, take them all
Take all my loves, my love, yea, take them all;
What hast thou then more than thou hadst before?
No love, my love, that thou mayst true love call;
All mine was thine, before thou hadst this more.
Then if for my love, thou my love receivest,
I cannot blame thee, for my love thou usest;
But yet be blamed, if thou thy self deceivest
By wilful taste of what thy self refusest.
I do forgive thy robbery, gentle thief,
Although thou steal thee all my poverty;
And yet love knows it is a greater grief
To bear love's wrong, than hate's known injury.
Lascivious grace, in whom all ill well shows,
Kill me with spites; yet we must not be foes.
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Under the Greenwood Tree
Under the greenwood tree
Who loves to lie with me,
And turn his merry note
Unto the sweet bird's throat,
Come hither, come hither, come hither:
Here shall he see
No enemy
But winter and rough weather.
Who doth ambition shun,
And loves to live i' the sun,
Seeking the food he eats,
And pleas'd with what he gets,
Come hither, come hither, come hither:
Here shall he see
No enemy
But winter and rough weather.
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- Favourites: 4
Even in the common affairs of life, in love, friendship, and marriage, how little security have we when we trust our happiness in the hands of others!William Hazlitt
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To be capable of steady friendship or lasting love, are the two greatest proofs, not only of goodness of heart, but of strength of mind.William Hazlitt
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But love is blind and lovers cannot see The pretty follies that themselves commit; For if they could, Cupid himself would blush To see me thus transformed to a boy.William Shakespeare
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- Favourites: 13
Love is a smoke made with the fume of sighs, Being purged, a fire sparkling in lovers' eyes, Being vexed, a sea nourished with lovers' tears. What is it else? A madness most discreet, A choking gall and a preserving sweet.William Shakespeare
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If you can look into the seeds of time, and say which grain will grow and which will not, speak then unto me.William Shakespeare
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I have full cause of weeping, but this heart shall break into a hundred thousand flaws or ere I'll weep.William Shakespeare
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That man that hath a tongue, I say, is no man,If with his tongue he cannot win a woman.William Shakespeare
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Be not afraid of greatness; some are born great, some achieve greatness, and others have greatness thrust upon them.William Shakespeare
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- Favourites: 6
The man that hath no music in himself, Nor is not moved with concord of sweet sounds, is fit for treasons, stratagems and spoils.William Shakespeare
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Reputation is an idle and most false imposition; oft got without merit, and lost without deserving.William Shakespeare
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- Favourites: 4
If you can imagine it, you can achieve it; if you can dream it, you can become it.William Arthur Ward
Flatter me, and I may not believe you. Criticize me, and I may not like you. Ignore me, and I may not forgive you. Encourage me, and I will not forget you. Love me and I may be forced to love you.William Arthur Ward
In line at lunch I cross my fork and spoon
to ward off complicity--the ordered life
our leaders have offered us. Thin as a knife,
our chance to live depends on such a sign
while others talk and The Pentagon from the moon
is bouncing exact commands: "Forget your faith;
be ready for whatever it takes to win: we face
annihilation unless all citizens get in line."
I bow and cross my fork and spoon: somewhere
other citizens more fearfully bow
in a place terrorized by their kind of oppressive state.
Our signs both mean, "You hostages over there
will never be slaughtered by my act." Our vows
cross: never to kill and call it fate.
Sonnet to William Wilberforce, Esq.
Thy country, Wilberforce, with just disdain,
Hears thee, by cruel men and impious, call'd
Fanatic, for thy zeal to loose th' enthrall'd
From exile, public sale, and slav'ry's chain.
Friend of the poor, the wrong'd, the fetter-gall'd,
Fear not lest labour such as thine be vain!
Thou hast achiev'd a part; hast gain'd the ear
Of Britain's senate to thy glorious cause;
Hope smiles, joy springs, and tho' cold caution pause
And weave delay, the better hour is near,
That shall remunerate thy toils severe
By peace for Afric, fenc'd with British laws.
Enjoy what thou hast won, esteem and love
From all the just on earth, and all the blest above!


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Balika Vadhu gets a new Anandi in Toral Rasputra
Added on 3/4/2013
By : tellybuzz
Overall Rating :
Rate Me... Rating Saved!
View : 9088 Comments : 5 Video Courtesy : www.india-forums.com
|Total Votes : 6
|jiyajoshi, sushita30, Akki_Kundal, sushma89, pAL-pAL, Siya_
worst choise of Balika vadhu team ...pura show kharab kar diya.
this old woman can never be anandi!
Yeah correct she is not at all good looks expression etc no comparison to pratuksha please bring old Anandi back any one pl.not feeling to c bv
I'm sorry to say cos I am so an open minded person and I am all about giving people a chance but damn this girl or should I say this woman is too damn old to be Anandi not to forget that she look like Shiv's mother.
How terrible. Bring back Pratyusha for pete's sake! This new girl has sucked the joy out of enjoying Balika Vadhu.
Balika Vadhu - Teaser 3
Views : 77978
Comments :1
Maa Tujhe Salaam - only on Colors ...
Views : 75361
Comments :13
Interview of Balika Vadhu cast
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Comments :1
Color stars come together this Holi to ...
Views : 51829
Comments :248
Anandi's struggle to get home
Views : 51463
Comments :4

subset: commoncrawl


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Upmc question!
- 0Aug 28, '13 by frawaed11I recently quit my job at upmc and think I made the wrong decision, how long after quitting can i reapply
- 0Aug 28, '13 by ChristineNThis is a question you will have to ask HR. I think a lot will have to do it you left on good terms or not. Is there any chance you could be on the do not hire list?
- 0Aug 28, '13 by carbon86If you're on the do-not hire list I don't think you can even do clinical's at the facility (if you decide to go the RN route). That would seriously limit your options in regards to the nursing programs you can apply to in Pittsburgh.
I may be wrong but I would definitely figure it out sooner rather than later.


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Every once in awhile, I come across something that is perfect just the way it is. It could be a list, a concept, or simply an essay on a topic that brings understanding and meaning to life.
Today's article needs no adornment. Is is a list of ideas that you can embrace to simplify your life and heaven knows, I raise my hand and say "yes, that is something I need and want to do". As you read through these, keep in mind that a simple life means something different for every person. For me it means cutting out the clutter and spending time doing things with people that I love.
I feel the urgency of time marching by in a world that holds an uncertain and chaotic future. I want to embrace the simplicity of waking up each morning and being the best I can be. Heading down this path is a journey I share with self-sufficiency.
Enjoy this list from Zen Habits. I hope that you will find something that works for you.
72 Ideas That Will Simplify Your Life
1. Make a list of your top 4-5 important things. What's most important to you? What do you value most? What 4-5 things do you most want to do in your life? Simplifying starts with these priorities, as you are trying to make room in your life so you have more time for these things.
2. Evaluate your commitments. Look at everything you've got going on in your life. Everything, from work to home to civic to kids' activities to hobbies to side businesses to other projects. Think about which of these really gives you value, which ones you love doing. Which of these are in line with the 4-5 most important things you listed above? Drop those that aren't in line with those things.
3. Evaluate your time. How do you spend your day? What things do you do, from the time you wake up to the time you go to sleep? Make a list, and evaluate whether they're in line with your priorities. If not, eliminate the things that aren't, and focus on what's important. Redesign your day.
4. Simplify work tasks. Our work day is made up of an endless list of work tasks. If you simply try to knock off all the tasks on your to-do list, you'll never get everything done, and worse yet, you'll never get the important stuff done. Focus on the essential tasks and eliminate the rest.
5. Simplify home tasks. In that vein, think about all the stuff you do at home. Sometimes our home task list is just as long as our work list. And we'll never get that done either. So focus on the most important, and try to find ways to eliminate the other tasks (automate, eliminate, delegate, or hire help).
6. Learn to say no. This is actually one of the key habits for those trying to simplify their lives. If you can't say no, you will take on too much.
7. Limit your communications. Our lives these days are filled with a vast flow of communications: email, IM, cell phones, paper mail, Skype, Twitter, forums, and more. It can take up your whole day if you let it. Instead, put a limit on your communications: only do email at certain times of the day, for a certain number of minutes (I recommend twice a day, but do what works for you). Only do IM once a day, for a limited amount of time. Limit phone calls to certain times too. Same with any other communications. Set a schedule and stick to it.
8. Limit your media consumption. This tip won't be for everyone, so if media consumption is important to you, please skip it (as with any of the other tips). However, I believe that the media in our lives — TV, radio, Internet, magazines, etc. — can come to dominate our lives. Don't let it. Simplify your life and your information consumption by limiting it. Try a media fast.
9. Purge your stuff. If you can devote a weekend to purging the stuff you don't want, it feels seriously terrific. Get boxes and trash bags for the stuff you want to donate or toss.
10. Get rid of the big items. There's tons of little clutter in our lives, but if you start with the big items, you'll simplify your life quickly and in a big way.
11. Edit your rooms. One room at a time, go around the room and eliminate the unnecessary. Act as a newspaper editor, trying to leave only the minimum, and deleting everything else.
12. Edit closets and drawers. Once you've gone through the main parts of your rooms, tackle the closets and drawers, one drawer or shelf at a time.
13. Simplify your wardrobe. Is your closet bursting full? Are your drawers so stuffed they can't close (I'm talking about dresser drawers here, not underwear). Simplify your wardrobe by getting rid of anything you don't actually wear. Try creating a minimal wardrobe by focusing on simple styles and a few solid colors that all match each other.
14. Simplify your computing life. If you have trouble with too many files and too much disorganization, consider online computing. It can simplify things greatly.
15. De-clutter your digital packrat-ery. If you are a digital packrat, and cannot seem to control your digital clutter, there is still hope for you.
16. Create a simplicity statement. What do you want your simple life to look like? Write it out.
17. Limit your buying habits. If you are a slave to materialism and consumerism, there are ways to escape it. I was there, and although I haven't escaped these things entirely, I feel much freer of it all. If you can escape materialism, you can get into the habit of buying less. And that will mean less stuff, less spending, less freneticism.
18. Free up time. Find ways to free up time for the important stuff. That means eliminating the stuff you don't like, cutting back on time wasters, and making room for what you want to do.
19. Do what you love. Once you've freed up some time, be sure to spend that extra time doing things you love. Go back to your list of 4-5 important things. Do those, and nothing else.
20. Spend time with people you love. Again, the list of 4-5 important things probably contains some of the people you love (if not, you may want to re-evaluate). Whether those people are a spouse, a partner, children, parents, other family, best friends, or whoever, find time to do things with them, talk to them, be intimate with them (not necessarily in sexual ways).
21. Spend time alone. See this list of ways to free up time for yourself — to spend in solitude. Alone time is good for you, although some people aren't comfortable with it. It could take practice getting used to the quiet, and making room for your inner voice. It sounds new-agey, I know, but it's extremely calming. And this quiet is necessary for finding out what's important to you.
22. Eat slowly. If you cram your food down your throat, you are not only missing out on the great taste of the food, you are not eating healthy. Slow down to lose weight, improve digestion, and enjoy life more.
23. Drive slowly. Most people rush through traffic, honking and getting angry and frustrated and stressed out. And endangering themselves and others in the meantime. Driving slower is not only safer, but it is better on your fuel bill, and can be incredibly peaceful. Give it a try.
24. Be present. These two words can make a huge difference in simplifying your life. Living here and now, in the moment, keeps you aware of life, of what is going on around you and within you. It does wonders for your sanity.
25. Streamline your life. Many times we live with unplanned, complex systems in our lives because we haven't given them much thought. Instead, focus on one system at a time (your laundry system, your errands system, your paperwork system, your email system, etc.) and try to make it simplified, efficient, and written. Then stick to it.
26. Create a simple mail & paperwork system. If you don't have a system, this stuff will pile up. But a simple system will keep everything in order. a simple system is clean-as-you-go with a burst.
28. Clear your desk. If you have a cluttered desk, it can be distracting and disorganized and stressful. A clear desk, however, is only a couple of simple habits away.
29. Establish routines. The key to keeping your life simple is to create simple routines.
30. Keep your email inbox empty. Is your email inbox overflowing with new and read messages? Do the messages just keep piling up? If so, you're normal — but you could be more efficient and your email life could be simplified with a few simple steps.


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|Name: _________________________
|Period: ___________________
This test consists of 5 multiple choice questions and 5 short answer questions.
Multiple Choice Questions
1. What does Jennifer do to avoid going to Hollywood?
(a) Runs away to Maria in Spain.
(b) Quits making movies.
(c) Gains weight so her body will not look good anymore.
(d) Takes so many "dolls" she has to have her stomach pumped.
2. Who does Anne say she wants to marry while at lunch with Henry?
(a) Willie Henderson
(b) Kevin Gillmore.
(c) Lyon Burke
(d) Henry Bellamey
3. How does Anne find out that Lyon and Neely are having an affair?
(a) Neely tells Anne that they are having an affair.
(b) Anne has a gut feeling.
(c) Neely and Lyon do not return home from Europe and instead go to California together without telling Anne.
(d) Anne sees a picture of Lyon and Neely kissing.
4. Why can Jennifer not leave right away for France?
(a) She needs a work visa.
(b) She needs a TB shot.
(c) She needs her passport.
(d) She needs to save some money first.
5. What happens to Lyon and Anne's baby that brings them together?
(a) She gets chicken pox.
(b) She gets pneumonia.
(c) She is involved in a car accident.
(d) She gets a head injury from falling out of her crib.
Short Answer Questions
1. What is the name of Neely's nurse in New York?
2. What does Neely do to get out of doing Kevin's show?
3. What is one thing a husband would provide that Anne has never had to worry about?
4. How long is the visitor expected to be in NYC?
5. What award did Neely win to make her a powerhouse in Hollywood?
This section contains 282 words
(approx. 1 page at 300 words per page)


text:
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The Internet Browser you are using cannot establish a secure connection to SummitRacing.com which will prevent you from being able to Log In or Checkout. This is most likely because SSL 3.0 is your default SSL setting. This makes you vulnerable to the "POODLE exploit" and to ensure your security, it is not allowed on our site. Please change your browser security settings to not allow SSL 3.0 or attempt to update your browser using these links.
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Combo, Summit, Headers, Steel, Ceramic Coated, 1 5/8 in., Exhaust System, Steel, Aluminized, 2.25 in., Kit
Estimated Ship Date: Monday 12/29/2014 Would you rather pick it up? Select Location
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Brand: Summit Racing
Manufacturer's Part Number: 05-0014
Part Type: Exhaust System Combos
Product Line: Summit Racing® Exhaust System Pro Packs
Summit Racing Part Number:
Headers Included: Yes
Header Style: Full-length
Header Material: Steel
Header Finish: Silver ceramic coated
Primary Tube Diameter (in): 1 5/8 in.
Collector Attachment: 3-bolt flange
Collector Diameter: 3.000 in.
Tuned: No
Primary Tube Gauge: 18-gauge
Cylinder Head Port Shape: Oval
Flange Style: Standard
Flange Thickness (in): 5/16 in.
Gaskets Included: Yes
Header Fasteners Included: Yes
Reducers Included: Yes
Reducer Material: Steel
Reducer Finish: Natural
Y-Pipe Included: No
X-Pipe Included: No
Exhaust System Included: Yes
Exhaust Type: Dual
Exit Quantity: Two
Exit Location: Split rear
System Material: Steel
System Finish: Aluminized
System Style: Header-back
Muffler Included: Yes
Muffler Quantity: Two
Muffler Configuration: Single inlet/Single outlet
Muffler Style: Turbo
Inlet Quantity: One
Intermediate Pipe Diameter (in): 2.250 in.
Tailpipe Diameter (in): 2.250 in.
Tip Included: No
Quantity: Sold as a kit.
In-Store Pickup: Choose In-store pick-up (OH, GA, NV) on our web site.
Change out your entire exhaust system with one of these Summit® exhaust system Pro Packs. They feature a pair of full-length headers, a pair of header reducers, and a complete dual exhaust. Depending on the application, headers may be available painted or ceramic coated and the exhaust kit will include 2.25 in., 2.5 in. or 3 in. diameter exhaust pipe. Installation, mounting hardware and gaskets are included for a complete bolt-in fit. Available for a variety of vehicles, the Summit® exhaust system Pro Packs will provide the performance and sound you have been looking for.
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Reviewer: SCOTT from Canada
Date: March 16, 2014
Some parts are not legal for sale or use in California on any pollution-controlled motor vehiclesBack To Results


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A recap of how everything from "Gatsby" to "Stories We Tell" has fared across the Indiewire blog network.Read More »
Some weekends are just perfect for dishing out oodles of death and destruction. This one, for instance, brings us a theater schedule that features all manner of gory violence and evil plotting, followed by some good old-fashioned, cold-blooded killin' sprees. We have revenge-hungry assassins, period...Read More »
Though it focuses primarily on the Willams' career and personal lives in 2011, the documentary "Venus and Serena" covers their entire lives, beginning even before the elder Venus was born. Their father Richard Williams wrote an extensive plan for his daughters' success in tennis before Venus entered...Read More »
Timing, as they say, is everything, and the timing of today's premiere screening of "Venus and Serena" at the Toronto International Film Festival could not be better. After all, just two days ago, Serena Williams won her fourth U.S. Open, her fifteenth Grand Slam title. She, a...Read More »


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Friendship really is magic — especially the friendship between a little girl and her beloved potbellied nerd doll. The new My Little Brony figurines featured in the ad below come with everything a fan-of-fans needs to enjoy hours of engrossing play: brushable hair, explicit pony-on-pony fanfiction, even cargo pockets stuffed with loose raisins!
Tag: My Little Pony (1-4 of 4)
Comic-Con: My Little Pony, G.I. Joe, and more toy teases -- EXCLUSIVE VIDEO
Sure, Comic-Con has evolved into an all-around pop culture fest, with your favorite movie and TV stars invading San Diego, but its roots are in the worlds of comic books and, of course, toys. Entertainment Weekly got an exclusive first look at the collectibles Mattel and Hasbro will be unveiling at the Con, and we're bringing all the goodies straight to you.
In four videos below, EW's Anthony Breznican and Laura Hertzfeld offer up a first look at some seriously badass toys — everything from Catwoman Barbie and new superhero Max Steel to a glittering My Little Pony and Angry Birds Star Wars miniatures. Stick with EW through the weekend for more Comic-Con exclusives and breaking news!
Comic-Con 2013 schedule: See what's happening Saturday
Comic-Con is releasing its daily schedules over this long holiday weekend and the schedule for Saturday, July 20 has just come out. The day features panels on TV favorites like How I Met Your Mother (at the Con for the first time!), True Blood, and The Vampire Diaries as well as upcoming shows like Dracula and The Originals, and much more. Many of the major film panels are Saturday, including a look at the upcoming Hunger Games: Catching Fire, the Marvel panel, which will feature the Thor and Captain America sequels, and WB and Legendary's panel featuring Godzilla, and Gravity.
You can see the full schedule here, but you can check out the TV and film highlights for Saturday below. San Diego Comic-Con runs July 17-21.
This is the 'Dark Knight Rises'/'My Little Pony' trailer mashup we deserve, not the one we need -- VIDEO
Because nobody really needs fan videos that combine Friendship Is Magic with The Hunger Games, or The Happening, or Rock of Ages — but aren't you glad that they exist?
In the following clip, a YouTube-savvy brony (or pegasister!) named cloverfieldmoster skillfully blends audio from the theatrical Dark Knight Rises trailer with images from The Hub's hit series My Little Pony: Friendship is Magic. It shouldn't work — but thanks to
Batman Batmare stand-in Rainbow Dash's intense gaze and the cartoon's surprisingly epic feel, these diametric opposites actually go pretty well together. Best part: when Bane replacement Discord laughs evilly as what look like hamburgers fall from the sky.
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Our friends from BKRW sat down with artist/designer Eric Elms during his stay in Paris, for his exhibition at Colette. They talked about how the exhibition came together and in general about Eric's inspirations, style and life. Watch it here below.
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Most Popular
.- Bishop Jose Guadalupe Martin Rabago, president of the Mexican Catholic Bishops' Conference, and head of the diocese of Leon, has criticized the movie "Brokeback Mountain"—which in Mexico is currently being distributed under the name "Secret on the Mountain"—for its promotionof homosexual love between two cowboys.
Bishop Martin Rabago said that behind these types of movies and television programs, "there is a very clear tendency…of inserting a conviction into the atmosphere and mentality of society that a deviated sexual orientation can be considered completely normal."
Asked about the controversial movie, the bishop noted that "people who have this type of orientation deserve respect, because they are human beings...but orientations of this nature are always abnormal, they are deviated orientations."
"I can tell you," he continued, "that those of us who have pastoral contact with these types of people know about their great suffering."
* The number of messages that can be online is limited. CNA reserves the right to edit messages for content and tone. Comments and opinions expressed by users do not necessarily reflect the opinions or beliefs of CNA. CNA will not publish comments with abusive language, insults or links to other pages


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Which Restaurateur Is 'America's Toughest Boss'?
A new reality show claims to know.
Skip to content, or skip to search.
Skip to content, or skip to search.
A new reality show claims to know.
Its 75th anniversary was cut short at 7 p.m.
If you have $250, you can get one, too!
As long as you're relaunching Convivio and creating Marea, why not start a new restaurant in New Jersey, too?
90-cent pies in East Harlem today!
A look at what six chefs would prepare for the presidential candidates.
Absolut Vodka peddles the most disgusting cocktail ever made.
One of the city's great boulevardiers talks about his night life.
Beatrice Inn impresarios Matt Abramcyk and Paul Sevigny add food to their fifth-floor pool deck.
Something to do with the underage crowd?
Hill Country will be one of the food vendors when Madison Square Park screens U.S. Open matches.
A look at the latest wave of chewable caffeine.
Oh, you didn't get invited to his Vineyard pig roast?
Metromix remembers what we were all so excited about in 2007.
Tonight is the night to bring it, Brad.
"It's time for a New Little Italy … even if I fail at trying," says the owner.
The nation's top competitive eater falls to an unknown who pounds a pitcher in 9.9 seconds.
It came from Minnesota!
The Bar Martignetti proprietor will marry in September.
Does this qualify as regicide?


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What Did You Think of Tom Petty's Halftime Show?
What Did You Think of Tom Petty's Halftime Show?
by Entertainment 73 Reactions 0 Shares Print
Tom Petty took the field at the Super Bowl today, performing a set of his best-known songs including "American Girl" and "Free Fallin'" for the cheering crowd. Do you think he rocked? Or were Petty and his Heartbreakers showing their age?
Jat09 6 years
I love Thomas Petty. He is the best.
Jinx 6 years
:highfive: madtrexhatter.
MadTREXHatter 6 years
I find it interesting Nitrobezene that you complain of Tom Petty's lacking in movement onstage and your icon is of George Harrison (another great singer/songwriter of the classic rock tradition) whom respected and loved (and played with) Tom Petty on multiple occasions. Yeah, and what an intergalactic ball of energy ol' George was onstage. Gimme a break man, neither one of them need to gyrate to produce transcendent rock'n'roll from the stage.
Jinx 6 years
The crowd was rocking out when they showed them. I guess I'm old. :fogey:
Nitrobezene 6 years
It's a nice half time show if you want to get some shut eye. Yeah, it's Tom Petty and everything, but I think people want to ROCK OUT and not fall asleep. He could've at least gotten into his show a little more.
jules_from_ohio 6 years
Loved it! It was the first superbowl half-time show in quite a while that didn't make me cringe. Gotta love classic, straight forward performances :)
Cameran 6 years
Nooooo, please no marching bands... They already wreck enough college football games every year.
mfern64 6 years
I like Tom Petty, but the show was not visually interesting. I say scrap the big name productions. For 10 minutes, they are not worth it. Give some local marching bands the thrill of being on TV.
radarkitty 6 years
Loved it! Although I was the only one at the party who watched it.
Jinx 6 years
The last few years have been :fogey: 's like Prince, Rolling Stones, and Paul McCartney, I for one was thrilled that Tom Petty and the Heartbreakers got a turn. They seemed humbled by the experience, and they even wore suits! :D lol
juliegal 6 years
tom petty and the heartbreakers are great and have some amazing songs...but for the halftime show i didn't feel like they fit in.....they just seemed out of place....and the show was just eh...
miss-britt 6 years
soooo boring. I understand there are tom petty fans out there but it's the superbowl i'm expecting something big and spectacular. I was hoping and PRAYING justin timberlake would come out and give us a wardrobe malfunction for some form of excitement.
Hootie 6 years
It was alright. For Tom Petty fans it was probably great. Blah for me.
MadTREXHatter 6 years
By the looks of the voting, all of you naysayers of Petty are in an extreme minority. Tom Petty freakin rocks!! I'm 27 (and only just) and have listened and loved Petty since Jr. High & Highschool. And NO, Tom Petty did not freakin lip-synch 90% of his act Gigill! Besides, how exactly would one do that? Like not sing 2 of the choruses and then decide to sing the third? You can hear the man say "watch this here" before the powerchord breakdown of "Free Fallin" plus Petty is so anti-lip synching and neo-pop crap that he would never do such a thing. I've seen him 4 times and the last tour there were teeny-bopper aged girls sitting behind me screaming their fool heads off. TP rocked last night. That is all. Oh, and "thesounds04" I also agree with you...and you are hot. ok, now that is all, haha.
lyrical_angel 6 years
I totally agree with thesounds04.
Trixie6 6 years
Loved it! My daughter & I danced all over the living room while hubby & older sister laughed at us.
Jinx 6 years
Since when did the half time show at the Superbowl define the year?!
Jinx 6 years
Of course he is showing his age, he is damn near 60! He did Highway Companion in 2006, and just announced a new album out this year, and a North American tour starting in May. I saw him summer before last with the Black Crowes in a sold out show he rocked!
Leilanic1 6 years
i thought it was great. you can tell he is a seasoned professional who consistently knows how to put on a good show. it isn't about the glitz or the booty shakin' girls its what it should be about...the music and simplisity.
gigill 6 years
I was pretty much underwhelmed by his performance. True, he has good songs, but I don't think they really represent "2008" and it's the 2008 superbowl. P.S. I work for a music website and word on the street is that he lip-synced 90% of the show anyway.
rickimc 6 years
I liked the halftime show, but I wish he played some of his more popular songs.
ladypenguin 6 years
I didn't even watch. We TiVoed the game and started it a little late, but of course weren't going to fast forward through either the game or the commercials. The only thing we hit FF on was the halftime show. :-P
CaterpillarGirl 6 years
I only watched it because my husbands Boss is Stan Lynch the ORIGINAL drummer in the heartbreakers. The new drummer is terrible. The show was boring
Cameran 6 years
It's Tom freakin Petty! Petty rocks. Sooo much better than Prince last year, imo. Now I know people love their Prince, but really, Prince at a FOOTBALL game is a little too much. Petty's good ol' classic American rock & you gotta love it. I think they rocked the halftime show.
Lindsiita 6 years
Loved it. There used to be way too many stars at the Super Bowl half time show, one after another coming out and too many lights and whistles, it was always bad and distracting. Tom P is classic, he sounded amazing, he wasn't lip synching, it was a great show all around.
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AEPi Athletics by George - about 8 years ago
"This picture was taken after an IM football win, as you can see by the gleam in our eyes. We had a great experience with CustomInk. I used the saved design from previous years, entered our names an..." view full details


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Veselyj Hodozhnik
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Veselyj Hodozhnik
English Title: A Merry ArtistVeselyj Hodozhnik (A Merry Artist) (1963) Theatrical Cartoon by Dave Koch
This page has been viewed 15 times this month, and 262 times total.
- Theatrical FilmTheatrical
- Traditional Animation
- Kievnauchfilm
- Directed By Nina Vassilenko.
- Animated By Vladimir Dakhno, V. Demkin, Boris Khranevich, Adolf Pedan, Oksana Tkachenko, L. Telyatnikov, Alla Gracheva, I. Chernova.
- Written By Alexander Kumma.
- Music: Yu. Rozhavskaya.
- Originally Released in 1963 (Estimate).
- Originally Released Theatrically.
- Color
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English Title: "A Merry Artist."
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53rd Annual Appliance Industry Forecasts
Latin America: Movements in Mexico
by BJ Spanos, Contributing Editor
2004 was a challenge, but major new appliance industry investments will help spur the appliance industry in Mexico.
Pablo Moreno Cadena, general manager of Asociación Nacional de Fabricantes de Aparátos Domesticos, A.C. (ANFAD), admits that 2004 certainly challenged Mexican appliance industry. "It was a very difficult year," he told APPLIANCE. "The industry was affected by the increment of prices of the industry's main commodities—steel 75 percent, plastic 55 percent, copper 60 percent, aluminum 40 percent, plus an internal inflation of 10 percent (prices of fuel, electricity, etc.). The industry raised their prices in March around 5 to 10 percent in some categories and in November in all categories around 5 to 8 percent."
Mr. Moreno does not expect the price of commodities to go down, "so product prices may continue to grow an additional 10 percent in the first half of 2005." He did add that the weakness of the dollar "represents a good opportunity for our exports to USA and Europe."
According to the World Bank's Global and Economic Prospects: Overview and Global Outlook 2005, new investments from large U.S. and European firms, such as Motorola, General Electric, and The Electrolux Group, plus strong export growth, have helped allay fears that Mexico is losing market share to Chinese competition.
Electrolux is building a new factory in Juarez, Mexico and will employ 3,000 workers to build large refrigerators. Electrolux expects to save
$60 million to $70 million a year by moving production to Juarez. While Greenville, MI, U.S. is mourning the loss of the plant, Juarez and the Mexican state of Chihuahua are jubilant, as that area of Mexico has been hit hard by companies leaving for less expensive Asian labor markets.
Whirlpool Corporation also has announced plans to spend about $320 million over 4 years to produce more refrigerators, washing machines, and stoves in Mexico. The company expects to double current production of about 2.5 million appliances a year by the time that expansion is completed. According to the company, appliance sales in Mexico have grown between 5 and 8 percent per year during the past 10 years. Whirlpool also exports about 35 percent of the units produced in Mexico.
Brazilian-based Embraco S.A., a maker of compressors, has even opened a commercial office and warehouse in Monterrey, Mexico to be nearer to its largest market—the U.S. The company's Mexican operation markets units, produced in its plants in Brazil and Slovakia, for both household and commercial cooling customers.
Daily News
Dec 19, 2014: Whirlpool Corp. provides guidance for 2015
Dec 19, 2014: Panasonic to showcase built-in appliances at LivingKitchen 2015
Dec 19, 2014: New residential construction in November 2014
Dec 19, 2014: 2014 U.S. steel production up 0.7% from 2013
Dec 19, 2014: Strong North American PCB Order Growth in October
Daily News>>
November 2014: Appliance Magazine Market Insight Annual Subscriptions
November 2014: U.S. Appliance Industry: Market Value, Life Expectancy & Replacement Picture 2014
October 2014: Portrait of the European Appliance Industry
September 2014: Appliance Industry Focus: HVAC


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Dieter Petereit
MonstaFTP: FTP-Client as Cloud-App on Your Webspace
If there is a tiny little bit of space left on your webspace and you got that one sub-domain left to use, you should definitely take a look at MonstaFTP, a brand-new, free PHP script. MonstaFTP, released as Open Source under a GPL license, lets you access FTP servers comfortably from right inside your browser. In combination with Chrome you can even upload whole folder structures via drag & drop. Generally, all modern browsers are supported.
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Bootstrap Happiness: 10 Premium Responsive HTML5/CSS3 Templates For ONE Dollar Each
You know that we love Bootstrap here at Noupe. Released in August of 2011, even Twitter may not have known how big it would get. As of Summer 2013, it is still the most popular GitHub development project with over 52k stars and over 16k forks. Building a responsive website based on Bootstrap takes a lot of the usual pains out of the process. You know what? You can take even more pain away by using and customizing a professionally built template. That's what this week's Mighty Deal is all about…
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Design-Products by j-me: Winners plus Even More Winners
Last week we ran a little giveaway. Three bundles of four products each, manufactured by London-based design-shop j-me, were at stake. Now that the winners have been drawn, j-me decided to give a little back to everyone of our readers with a generous discount on all of their products…
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Exclusive Vector Freebie: 250 Ultimate World Monuments Icon Pack by Freepik
Have you not been waiting for it? I bet you have. We are glad to be able to bring you another freebie, the team of Freepik, our friends from sunny Spain, put together exclusively for you, Noupe's dear readers. Today we have 250 symbols compiled in an "Ultimate World Monuments Icons Pack" for you to download. All these little icons represent well-known monuments from somewhere around the world. They are completely vector-based and you can use them freely for any type of project, but you can only get them here (and our sis Dr. Web)…
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EWC Presenter: Free HTML5 Tool Lets You Create Great Presentations And More
Say farewell to Powerpoint, Flash or whatever tool you are currently using to create presentation slides, banner ads, infographics or product demos. EWC Presenter by HindSite Interactive is a powerful, web-based HTML5 editor that does not want any less than change the way you create professional content. The folks at HindSite say they are on a mission and you better believe them…
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Comment To Win: Design Products by j-me for You
Design is what holds us together, Noupe and our dear readers. Design is what drives us, all of us. Design is what drives London-based manufacturer j-me, too. Started in 2000, they grew to become one of the leading outlets for everyday products with unique looks and styles. From today on you have the chance to win a bundle of four of their bestselling products.
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More Free Photos: 10 Fresh Hi-Res-Images From Unsplash.com
A few weeks ago we introduced you to Unsplash.com, a project by Ooomf. Today our inbox saw another update with 10 more photos by different photographers, we thought we should share with you. If you want to receive regular updates on new photos, subscribe to their mailing list. Yet, if the quality of the contributions stays at the recent quality level, you can expect to see their photos on Noupe, too.
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Hojoki: The (no longer) Missing Link Between Your Cloud Apps
If you are anything like me, you will find it tedious to keep in sync with the dozen(s) of cloud apps you use on a daily basis. Some of the work is coordinated via Trello, texts and spreadsheets are written using Google Drive, creative work is stored in Dropbox, notes are captured in Evernote, short communication is done using Twitter. And this is only the beginning of my list. Would it not be great, if there were one service to rule them all? One stream to aggregate all the information scattered throughout loads of logins? Well, actually, there is…
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Pictograms Galore: Three Huge Bundles Totalling 2,500 Vector Icons For The Price Of One
Icons. I admitted it many times before, I'll admit again – over and over again, if necessary: I love icons and never can get enough of them. That's why today's Mighty Deal seems to have been designed especially for me and me only. Yet, I know there are some soul mates out there who feel alike. And then again that's why I want you to know about this extraordinary deal that is about to equip you with 2,500 vectorized icons in three mega bundles. In fact, this is a bundle of bundles! You'll have so many icons to choose from, you'll want to create hundreds of different web and mobile apps just so you can use even half of these!
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Tabulous.js: Organize Random Content in Tabs with jQuery
Aaron Lumsden from West-Yorkshire simply loves jQuery. It's been merely a few days ago, that we introduced our readers to progression.js, a plugin that gives users real time hints and progress updates as they complete forms. Today I ran across another useful plugin by the same programmer. Tabulous.js helps you organize any content in containers with tabbed navigation and nice animated effects to hide and show the enclosed elements.
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Wednesday, February 23 2011
Waveform: New Highlights in the Electronic Underground
To pair Jamie XX's interest in this territory with a musical figure like Gil Scott-Heron makes even more sense than perhaps the original conceit of I'm New Here.
Wednesday, November 17 2010
ACL Music Festival Day 2: 9 October 2010 - Austin, TX
Day two of our three day coverage of the ACL Music Festival, and fatigue still runs high, while Black Lips and LCD Soundsystem shine. M.I.A, unfortunately, is a different story.
Wednesday, June 30 2010
Shakira covers the xx 's "Islands" at Glastonbury
Friday, May 21 2010
Divas Discover Indie Rock! (streams)
Sunday, May 9 2010
The xx: iTunes Live from Soho-EP
It's not that the songs from the xx's iTunes live session aren't top-notch, it's that they're redundant renditions of the album originals.
Wednesday, April 21 2010
Big Ears Festival: 26-28 March 2010 - Knoxville, TN
For Knoxville music and arts fans, it was time to show the rest of the world that we've got a pretty hip little town on our hands, and the Big Ears Festival is a perfect mission statement.
Thursday, April 1 2010
The xx + jj + Nosaj Thing: 31.Mar.2010 - New York
The music of the xx, jj and Nosaj Thing seems best enjoyed on a stoner's record player rather than the stage of a 1,400 person capacity music hall.
Thursday, February 4 2010
The xx - Mini Mix for Annie Mac (mixtape / MP3)
Tuesday, November 24 2009
The xx - "Basic Space" (Live on Alexa Chung) (video)
Thursday, October 22 2009
CMJ 2009: Day 2 - Javelin + The xx + Saul Williams/Afro-Punk Tour
The CMJ Music Marathon and Film Festival invades New York City this week. Here's the latest from PopMatters' writers on the beat. Words and Pictures by Stephen Stirling


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How We Behave
No serious thinker can afford to ignore Michel Foucault. he is a formidable intelligence. he is also pop, "difficult," and controversial. not since Aristotle has a man been so obsessed with categories—as he works toward a challenging, idiosyncratic synthesis of social, political, and cultural history in his books discipline and punish, madness and civilization, and the history of sexuality. As Foucault explains to interviewers Paul Rabinow and Hubert L. Dreyfus in the following pages, his new project is to draw "a genealogy of ethics." beginning with classical Greek culture, through the Christian period and into the present day, he looks at change in, among other things, food, sex, and writing. It is a cliché to call this man brilliant. he also, unexpectedly, emerges here as something else—a charming, accessible, contradictory man with an oddly cheerful view of our civilization.
Question: The first volume of your work The History of Sexuality was published in 1976. Do you still think that understanding sexuality is central to understanding who we are?
Foucault: I must confess that I am much more interested in problems about techniques of the self and things like that rather than sex... sex is boring.
Q: It sounds like the Greeks were not too interested either.
F: NO, they were not much interested in sex. It was not a great issue. Compare, for instance, what they say about the place of food and diet. I think it is extremely interesting to see the move, the very slow move, from the privileging of food, which was overwhelming in Greece, to interest in sex. Food was still much more important during the early Christian days than sex. For instance, in the rules for monks, the problem was food, food, food. Then you can see a slow shift during the Middle Ages, when they were in a kind of equilibrium...and after the seventeenth century it was sex.
Q: Yet volume 2 of The History of Sexuality, L'Usage des Plaisirs, is concerned almost exclusively with, not to put too fine a point on it, sex.
F: What I wanted to do in volume 2 of The History of Sexuality was to show that you have nearly the same restrictive, prohibitive code in the fourth century B.C. as with the moralists and doctors at the beginning of the Roman Empire. But I think that the way they integrate those prohibitions in relation to the self is completely different. I don't think one can find any normalization in, for instance, the Stoic ethics. The reason is, I think, that the principal aim, the principal target, for this kind of ethics was aesthetic. First, this kind of ethics was only a problem of personal choice. Second, it was reserved for a few people in the population; there was no question of prescribing a pattern of behavior for everybody. It was a personal choice for a small elite. The reason for making this choice was the will to live a beautiful life, and to leave to others memories of a beautiful existence. I don't think that we can say that this kind of ethics was an attempt to normalize the population.
Reading Seneca, Plutarch, and all those people, I discovered that there were a very great number of problems about the self, the ethics of the self, the technology of the self—and I had the idea of writing a book composed of a set of separate studies, papers about such and such aspects of ancient, pagan technology of the self.
Q: What is the title?
F: Le Souci de Soi, which is separate from the sex series, is composed of different papers about the self (for instance, a commentary on Plato's Alcibiades in which you find the first elaboration of the notion of epimeleia heautou, "care of oneself"), about the role of reading and writing in constituting the self, maybe the problem of the medical experience of the self, and so on....
What strikes me is that in Greek ethics people were concerned with their moral conduct, their ethics, their relations to themselves and to others much more than with religious problems. For instance, what happens to us after death? What are the gods? Do they intervene or not? These are very, very unimportant problems for them; they are not directly related to ethics, to conduct. The second thing is that ethics was not related to any social—or at least to any legal—institutional system. For instance, the laws against sexual misbehavior were few and not very compelling. The third thing is that what they were worried about, their theme, was to constitute an ethics which was an aesthetics of existence.
Well, I wonder if our problem nowadays is not, in a way, similar, since most of us no longer believe that ethics is founded in religion, nor do we want a legal system to intervene in our moral, personal, private lives. Recent liberation movements suffer from the fact that they cannot find any principle on which to base the elaboration of a new ethics. They need an ethics, but they cannot find any ethics other than an ethics founded on so-called scientific knowledge of what the self is, what desire is, what the unconscious is, and so on. I am struck by this similarity of problems.
Q: Do you think that the Greeks offer an attractive and plausible alternative?
F: No! I am not looking for an alternative; you can't find the solution of any problem in a solution of a different problem raised at another time by other people. You see, what I want to do is not the history of solutions, and that's the reason why I don't accept the word alternative. I would like to do the genealogy of problems, of problématiques. My point is not that everything is bad, but that everything is dangerous, which is not exactly the same as bad. If everything is dangerous, then we always have something to do. So my position leads not to apathy but to a hyper- and pessimistic activism.
I think that the ethico-political choice we have to make every day is to determine which is the main danger. Take as an example Robert Castel's analysis of the history of the antipsychiatry movement (La Gestion des Risques). I agree completely with what Castel says, but that does not mean, as some people suppose, that the mental hospitals were better than antipsychiatry; that does not mean that we were not right to criticize those mental hospitals.
Q: So, Greek life may not have been altogether perfect; still it seems an attractive alternative to endless Christian self-analysis.
F: Greek ethics was linked to a purely virile society with slaves, in which the women were underdogs whose pleasure had no importance, whose sexual life had to be oriented only toward, even determined by, their status as wives, and so on.
Q: So the women were dominated, but surely homosexual love was better than now.
F: It might look that way. Since there is an important and large literature about loving boys in Greek culture, some historians say, "Well, that's the proof that they loved boys." But I say that proves that loving boys was a problem. Because if there were no problem, they would speak of this kind of love in the same terms as love between men and women. The problem was that they couldn't accept that a young boy who was supposed to become a free citizen could be dominated and used as an object for someone else's pleasure. A woman, a slave, could be passive: such was their nature, their status. All this philosophizing about the love of boys—with always the same conclusion: please, don't treat a boy as a woman—is proof that they could not integrate this real practice in the framework of their social selves.
You can see through a reading of Plutarch how they couldn't even imagine reciprocity of pleasure between a boy and a man. If Plutarch finds problems in loving boys, it is not at all in the sense that loving boys was antinatural or something like that. He says, in effect, "It's not possible that there could be any reciprocity in the physical relations between a boy and a man."
Q: There seems to be an aspect of Greek culture, which we are told about in Aristotle, that you don't talk about, but that seems very important—friendship. In classical literature, friendship is the locus of mutual recognition. If's not traditionally seen as the highest virtue, but both in Aristotle and in Cicero you could read it as really being the highest virtue because if's selfless and enduring, it's not easily bought, it doesn't deny the utility and pleasure of the world, but yet it seeks something more.
F: But don't forget, L'Usage des Plaisirs is about sexual ethics, it's not a book about love, or about friendship, or about reciprocity. And it's significant that when Plato tries to integrate friendship and love for boys, he is obliged to put aside sexual relations. Friendship is reciprocal, and sexual relations are not reciprocal: in sexual relations, you can penetrate or you are penetrated. I agree completely with what you say about friendship, but I think it confirms what I say about Greek sexual ethics: if you have friendship, it is difficult to have sexual relations. If you look at Plato, reciprocity is very important in a friendship, but you can't find it on the physical level; one of the reasons why the Greeks needed a philosophical elaboration in order to justify this kind of love was that they could not accept a physical reciprocity. You find in Xenophon, in the Banquet, Socrates saying that between a man and a boy it is obvious that the boy is only the spectator of the man's pleasure. What they say about this beautiful love of boys implies that the pleasure of the boy was not to be taken into account. Moreover, that it was dishonorable for the boy to feel any kind of physical pleasure in the relation with the man.
What I want to ask is, Are we able to have an ethics of acts and their pleasures which would be able to take into account the pleasure of the other? Is the pleasure of the other something which can be integrated in our pleasure, without reference to law, to marriage, to I don't know what?
Q: It certainly looks like nonreciprocity was a problem for the Greeks, but it seems to be the kind of problem that one could straighten out. Why does sex have to be virile? Why couldn't women's pleasure and boys' pleasure be taken into account without any big change to the general framework? Or is it that it's not just a little problem, because if you try to bring in the pleasure of the other, the whole hierarchical, ethical system would break down?
F: That's right. The Greek ethics of pleasure is linked to a virile society, to nonsymmetry, exclusion of the other, an obsession with penetration, and a kind of threat of being dispossessed of your own energy, and so on. All that is quite disgusting!
Q: Okay, granted that sexual relations were both nonreciprocal and a cause of worry for the Greeks, at least pleasure itself seems unproblematic for them.
F: Well, in L'Usage des Plaisirs I tried to show, for instance, that there is a growing tension between pleasure and health. When you take the physicians and all the concern with diet, you see first that the main themes are very similar during several centuries. But the idea that sex has its dangers is much stronger in the second century A.D. than in the fourth century B.C. I think that you can show that for Hippocrates in the fifth century B.C. the sexual act is already dangerous, so you have to be careful and not have sex all the time, only in certain seasons and so on. But in the first and second centuries it seems that physicians considered the sexual act much closer to pathos. And I think the main shift is this one: that in the fourth century B.C. the sexual act is an activity, and for the Christians it is a passivity. You have an interesting analysis by Augustine, which is, I think, quite typical, concerning the problem of erection. The erection is for the Greek of the fourth century the sign of activity, the main activity. But since for Augustine and the Christians the erection is not something which is voluntary, it is a sign of a passivity—it is a punishment for the first sin.
Q: So the Greeks were more concerned with health than with pleasure?
F: Yes, about what the Greeks had to eat in order to be in good health we have thousands of pages. And there are comparatively few things about what to do when you have sex with someone. Concerning food, it was the relation between the climate, the seasons, the humidity or dryness of the air and the dryness of the food, and so on. There are very few things about the way they had to cook it, much more about these qualities. It's not a cooking art; it's a matter of choosing.
Q: So despite the German Hellenists, classical Greece was not a Golden Age. Yet surely we can learn something from it?
F: I think there is no exemplary value in a period which is not our period...it is not anything to get back to. But we do have an example of an ethical experience which implied a strong connection between pleasure and desire. If we compare that with our experience now, where everybody—the philosopher or the psychoanalyst—explains that what is important is desire, and pleasure is nothing at all, we wonder if this disconnection wasn't a historical event, one which was not at all necessary, not linked to human nature or to any anthropological necessity.
Q: But you already illustrated that in The History of Sexuality by contrasting our science of sexuality with the Oriental ars erotica.
F: One of the numerous points where I was wrong in that book was what I said about this ars erotica. I should have opposed our science of sex to a contrasting practice in our own culture. The Greeks and Romans did not have any ars erotica to be compared with the Chinese ars erotica (or at least it was not something very important in their culture). They had a techne tou biou in which the economy of pleasure played a rather large role. In this "art of life" the notion of exercising a perfect mastery over oneself soon became the main issue. And the Christian hermeneutics of the self constituted a new elaboration of this techne.
Q: But after all you have told us about nonreciprocity and obsession with health, what can we learn from this third possibility?
F: What I want to show is that the general Greek problem was not the techne of the self, it was the techne of life, the techne tou biou, how to live. It's quite clear from Socrates to Seneca or Pliny, for instance, that they didn't worry about the afterlife, what happened after death, or whether God exists or not. That was not really a great problem for them; the problem was: Which techne do I have to use in order to live as well as I ought to live? And I think that one of the main evolutions in ancient culture has been that this techne tou biou became more and more a techne of the self. A Greek citizen of the fifth or fourth century B.C. would have felt that his techne was to take care of the city, of his companions. But for Seneca, for instance, the problem was to take care of himself.
With Plato's Alcibiades, it's clear: you have to take care of yourself because you have to rule the city. But taking care of yourself for its own sake starts with the Epicureans—it becomes something very general with Seneca, Pliny, and so on: everyone has to take care of himself. Greek ethics is centered on a problem of personal choice, an aesthetics of existence.
The idea of the bios as a material for an aesthetic piece of art is something which fascinates me. The idea also that ethics can be a strong structure of existence, without any relation to the juridical per se, with an authoritarian system, with a disciplinary structure. All that is very interesting.
Q: How then did the Greeks deal with deviance?
F: The great difference in sexual ethics for the Greeks was not between people who prefer women or boys or have sex in this way or another, but was a question of quantity and of activity and passivity. Are you a slave of your own desires or their master?
Q: What about someone who had sex so much he damaged his health?
F: That's hubris, that's excess. The problem is not one of deviance but of excess or moderation.
Q: What did they do with these people?
F: They were considered ugly, they had a bad reputation.
Q: They didn't try to cure or reform such people?
F: There were exercises in order to make one master of oneself. For Epictetus you had to be able to look at a beautiful girl or a beautiful boy without having any desire for her or him. You have to be-come completely master of yourself.
Sexual austerity in Greek society was a trend or movement, a philosophical movement coming from cultivated people in order to give to their life much more intensity, much more beauty. In a way it's the same in the twentieth century, when people, in order to achieve a more beautiful life, have tried to get rid of all the sexual repression of their society, of their childhood. Gide in Greece would have been an austere philosopher.
Q: In the name of a beautiful life the Greeks were austere, and now in the name of psychological science we seek self-fulfillment.
F: Exactly. My idea is that it's not at all necessary to relate ethical problems to scientific knowledge. Among the cultural inventions of mankind there exists a treasury of devices, techniques, ideas, procedures, and so on that cannot exactly be reactivated, but at least constitutes, or helps to constitute, a certain point of view which can be useful as a tool for analyzing what's going on now—and for changing it.
We don't have to choose between our world and the Greek world. But since we can see that some of the main principles of our ethics have been related at a certain moment to an aesthetics of existence, I think that this kind of historical analysis can be useful. For centuries we have been convinced that between our ethics, our personal ethics, our everyday life and the great political and social and economic structures, there were analyzable relations. We believed that we couldn't change anything, for instance, in our sex life or our family life, without ruining our economy, our democracy, and so on. I think we have to get rid of this idea of an analytical or necessary link between ethics and other social or economic or political structures.
Q: So what kind of ethics can we build now, when we know that between ethics and other structures there is only historical coagulation and not a necessary relation?
F: What strikes me is the fact that in our society art has become something which is related only to objects and not to individuals, or to life. That art is something specialized or done by experts who are artists. But couldn't everyone's life become a work of art? Why should the lamp or the house be an art object, but not the life?
Q: But if one is to create oneself without recourse to knowledge or universal rules, how does your view differ from Sartrian existentialism?
F: I think that from the theoretical point of view, Sartre avoids the idea of the self as something which is given to us, but through the moral notion of authenticity he turns back to the idea that we have to be ourselves—to be truly our true self. I think that the only acceptable practical consequence of what Sartre has said is to link his theoretical insight to the practice of creativity—and not authenticity. From the idea that the self is not given to us, I think that there is only one practical consequence: we have to create ourselves as works of art. In his analyses of Baudelaire, Flaubert, et alia, it is interesting to see that Sartre refers the work of creation to a certain relation to oneself—the author to himself—which has either the form of authenticity or of inauthenticity. I would like to say exactly the contrary: We should not have to refer the creative activity of somebody to the kind of relation he has to himself, but should relate the kind of relation he has to himself to a creative activity.
Q: That sounds like Nietzsche's observation in The Gay Science that one should create one's life by giving style to it through long practice and daily work.
F: Yes. My view is much closer to Nietzsche's than to Sartre's.
Q: How do the next two books after The History of Sexuality, volume 1— L'Usage des Plaisirs and Les Aveux de la Chair—fit into the structure of your genealogy project?
F: Three domains of genealogy are possible. First, a historical ontology of ourselves in relation to truth through which we constitute ourselves as subjects of knowledge; second, a historical ontology of ourselves in relation to a field of power through which we constitute ourselves as subjects acting on others; third, a historical ontology in relation to ethics through which we constitute ourselves as moral agents.
So three axes are possible for genealogy. All three were present, albeit in a somewhat confused fashion, in my book Madness and Civilization. The truth axis I studied in The Birth of the Clinic and The Order of Things. The power axis I studied in Discipline and Punish, and the ethical axis in The History of Sexuality.
The general framework of the book about sex is a history of morals. I think, in general, where the history of morals is concerned, we have to distinguish acts from moral code. The acts (conduites) constitute the real behavior of people in relation to the moral code (prescriptions) which is imposed on them. I think we have to distinguish between the code that determines which acts are permitted or forbidden and the code that determines the positive or negative value of the different possible behaviors— you're not allowed to have sex with anyone but your wife, that's an element of the code. And there is another side to the moral prescriptions, which most of the time is not isolated as such but is, I think, very important: the kind of relationship you ought to have with yourself, rapport à soi, which I call ethics, and which determines how the individual is supposed to constitute himself as a moral subject of his own actions.
This relationship to oneself has four major aspects. The first aspect answers the question: Which is the part of myself or my behavior which is concerned with moral conduct? For instance, you can say, in general, that in our society the main field of morality is our feelings. (You can have a girl in the street or anywhere, as long as you have good feelings toward your wife.) Well, it's quite clear that from the Kantian point of view, intention is much more important than feelings. And from the Christian point of view it is desire— well, we could discuss that, because in the Middle Ages it was different from the seventeenth century...
Q: But, roughly, for the Christians it was desire, for Kant it was intentions, and for us now if's feelings?
F: Well, you can say something like that. It's not always the same part of ourselves, or of our behavior, which is relevant for ethical judgment. That's the aspect I call the ethical substance (substance éthique).
Q: The ethical substance is like the material that's going to be worked over by ethics?
F: Yes, that's it. And, for instance, when I describe the aphrodisia in L'Usage des Plaisirs, it is to show that the part of sexual behavior which is relevant in Greek ethics is something different from concupiscence, from flesh. For the Greeks the ethical substance was acts linked to pleasure and desire in their unity. And it is very different from flesh, Christian flesh. Sexuality is a third kind of ethical substance.
Q: What is the difference ethically between flesh and sexuality?
F: For the Greeks, when a philosopher was in love with a boy, but did not touch him, his behavior was valued. The problem was: Does he touch the boy or not? That's the ethical substance: the act linked with pleasure and desire. For Augustine it's clear that when he remembers his relationship to his young friend when he was nineteen years old, what bothers him is: What exactly was the kind of desire he had for his friend? So you see that the ethical substance has changed.
The second aspect is what I call the mode of subjection (mode d'assujettissement), that is, the way in which people are invited or incited to recognize their moral obligations. Is it, for instance, divine law, which has been revealed in a text? Is it natural law, a cosmological order, in each case the same for every living being? Is it a rational rule? Is it the attempt to give your existence the most beautiful form possible?
Q: When you say rational, do you mean scientific?
F: No, Kantian, universal. For instance, the Stoics move slowly from an idea of an aesthetics of existence to the idea that we have to do such and such things because we are rational beings—as members of the human community we have to do them. In Isocrates you find a very interesting discourse, supposedly presented by Nicocles, who was the ruler of Cyprus. There he explains why he has always been faithful to his wife: "Because I am the king, and because as somebody who commands others, who rules others, I have to show that I am able to rule myself." And you can see that this rule of faithfulness has nothing to do with the universal and Stoic formulation: I have to be faithful to my wife because I am a human and rational being. In the former case, it is because I am the king! And you can see that the way the same rule is accepted by Nicocles and by a Stoic is quite different. And that's what I call the mode d'assujettissement, the second aspect of ethics.
Q: When the king says "because I am the king, " is that a form of the beautiful life?
F: Both aesthetic and political, which were directly linked. Because if I want people to accept me as a king, I must have a kind of glory which will survive me, and this glory cannot be dissociated from aesthetic value. So political power, glory, immortality, and beauty are all linked at a certain moment.
The third one is: What are the means by which we can change ourselves in order to become ethical subjects?
Q: How we work on this ethical substance?
F: Yes. What are we to do? Moderate our acts, or decipher what we are, or eradicate our desires, or use our sexual desire in order to obtain certain aims like having children, or what?—all this elaboration of ourselves in order to behave ethically. In order to be faithful to your wife you can do different things to the self. That's the third aspect, which I call the self-forming activity (pratique de soi) or l'ascétisme—asceticism in a very broad sense.
The fourth aspect of ethics is: What is the kind of being to which we aspire when we behave in a moral way? For instance, do we want to become pure, or immortal, or free, or masters of ourselves, and so on. So that's what I call the telos (téléologie). In what we call morals there is the effective behavior of people, there are the codes, and there is this kind of ethical relationship to oneself with the above four aspects.
Q: Which are all independent?
F: There are relationships between them as well as a certain kind of independence. For instance, you can understand that if the goal is an absolute purity of being, that the techniques of asceticism you are to use are not exactly the same as when you try only to be master of your own behavior. In the first place you are inclined to a kind of deciphering, or purification, technique.
Now, if we were to apply this general framework to pagan or early Christian ethics, what would we say? First, in the code—what is forbidden and what is not—you see that, at least in the philosophic code of behavior, you find three main prohibitions or prescriptions. One is about the body—that is, you have to be careful with your sexual behavior since it is very costly, so do it as infrequently as possible. The second is—when you are married, please don't have sex with anybody but your wife. And with boys—please don't touch boys. And you find this in Plato, in Isocrates, in Hippocrates, in late Stoics, and so on—and you find it also in Christianity, and even in our own society. So I think you can say that the codes in themselves don't change a great deal. Some of those interdictions changed; some of the prohibitions are much stricter and much more rigorous in Christianity than in the Greek period. But the themes are the same. So I think that the great changes which occurred between Greek society, Greek ethics, Greek morality and how the Christians viewed themselves are not in the code but are in what I call the "ethics," the relation to oneself.
Q: Would it be fair to say that you're not doing the genealogy of morals, since you think the moral codes are relatively stable, but instead what you're doing is a genealogy of ethics?
F: Yes, I'm writing a genealogy of ethics. The genealogy of the subject as a subject of ethical actions, or the genealogy of desire as an ethical problem. So if we take ethics in classical Greek philosophy or medicine, what is the ethical substance? It is the aphrodisia, which are at the same time acts, desire, and pleasure. What is the mode d'assujettissement? It is that we build our existence to be a beautiful existence; it is an aesthetic mode. You see, what I tried to show is that nobody is obliged in classical ethics to behave in such a way as to be truthful to his wife, not to touch boys, and so on. But if one wants to have a beautiful existence, if one wants to have a good reputation, if one wants to be able to rule others, one has to do that. So they accept those obligations in a conscious way for the beauty or glory of existence. The choice, the aesthetic choice or the political choice, for which they decide to accept this kind of existence—that's the mode d'assujettissement. It's a personal choice.
In late Stoicism, when they start saying, "Well, you are obliged to do that because you are a human being," something changes. It's not a problem of choice; you have to do it because you are rational. The mode d'assujettissement is changing.
In Christianity what is very interesting is that the sexual rules for behavior were, of course, justified through religion. The institutions by which they were imposed were religious institutions. But the form of the obligation was a legal form. There was a kind of internal juridification of religious law inside Christianity. For instance, all the casuistic practice was typically a juridical practice.
Q: After the Enlightenment, though, when the religious drops out, is the juridical what's left?
F: Yes, after the eighteenth century the religious framework of those rules disappears in part, and then between a medical or scientific approach and a juridical framework there was competition with no resolution.
Q: Could you sum all this up?
F: Well, the substance éthique for the Greeks was the aphrodisia. The mode d'assujettissement was a politico-aesthetical choice. The form of discipline was the different technai which were used. We find, for example, the techne about the body; or economics as the rules whereby you define your role as husband; or the erotic as a kind of asceticism toward oneself in loving boys; and so on. And the téléologie was the mastery of oneself. So that's the situation I describe in the two first parts of L'Usage des Plaisirs.
Then there is a shift within this ethical system. The reason for the shift is the change of the role of men within society, both in their homes toward their wives and in the political field, since the city disappears. So, for those reasons, the way they recognize themselves as subjects of political, economic behavior changes. We can say roughly that along with these sociological changes something is changing also in classical ethics—that is, in the elaboration of the relationship to the self. But I think that the change doesn't affect the ethical substance: it is still aphrodisia. There are some changes in the mode d'assujettissement, for instance, when the Stoics recognize themselves as universal beings. And there are also important changes in the ascétisme, the kind of techniques you use in order to recognize, to constitute yourself as a subject of ethics. And also a change in the goal. In the classical perspective, to be master of oneself meant, first, taking into account only oneself and not the other, because to be master of oneself meant that you were able to rule others. So the mastery of oneself was directly related to a nonsymmetrical relation to others. You should be master of yourself in a sense of activity, nonsymmetry, and nonreciprocity.
Later on, because of the changes in marriage, society, and so on, mastery of oneself is something which is not primarily related to power over others: not only do you have to be master of yourself in order to rule others, as it was in the case of Alcibiades or Nicocles, but you have to be master of yourself because you are a rational being. And in this mastery of yourself you are related to other people, who are also masters of themselves. And this new kind of relation to the other is much more re-ciprocal than before.
So we now have this scheme. If by sexual behavior we understand the three poles—acts, pleasure, and desire—we have the Greek "formula," which is the same at the first and second stages. In this Greek formula what is underscored is "acts," with pleasure and desire as subsidiary: acte—plaisir—(désir). I put desire in parentheses because with the Stoic ethics begins a kind of elision of desire; desire begins to be condemned.
The Chinese formula would be: plaisir—désir—(acte). Acts are put aside because you have to restrain acts to get the maximum duration and intensity of pleasure.
The Christian formula puts an accent on desire and then tries to eradicate it. Acts have to become something neutral; you have to act only to produce children, or to fulfill your conjugal duty. And pleasure is both practically and theoretically excluded: (désir)—acte—(plaisir). Desire is practically excluded—you have to eradicate your desire—but it is theoretically important.
And I could say that the modern formula is desire, which is theoretically underlined and practically accepted, since you have to liberate your own desire. Acts are not very important, and pleasure—nobody knows what it is!
F: For the Epicureans there was a kind of adequation between all possible knowledge and the care of the self. The reason that one had to become familiar with physics or cosmology was that one had to take care of the self. For the Stoics the true self is defined only by "what I can be master of."
Q: So knowledge is subordinated to the practical end of mastery?
F: Epictetus is very clear on that. He prescribes as an exercise that you should walk every morning in the streets looking, watching. And if you meet a consul, you say, "Is the consulship something I can master?" No; so I have nothing to do. If you meet a beautiful girl or beautiful boy, you ask, Is their beauty, their desirability, something which depends on me, and so on. For the Christians things are quite different; for Christians the possibility that Satan can get inside your soul and give you thoughts you cannot recognize as Satanic but that you might interpret as coming from God leads to uncertainty about what is going on inside your soul. You are unable to know what the real root of your desire is, at least without hermeneutic work.
This work on the self, with its attendant austerity, is not imposed on the individual by means of civil law or religious obligation, but is a choice about existence made by the individual. People decide for themselves whether or not to care for themselves.
Q: In the name of what does one choose to impose this life style upon oneself?
F: I don't think it is to attain eternal life after death, because the Greeks were not particularly concerned with that. Rather they acted so as to give to their life certain values (reproduce certain examples, leave behind them an exalted reputation, give the maximum possible brilliance to their lives). One made one's life into an object for a sort of knowledge, for a techne—for an art.
We have hardly any remnant of this idea in our society, that the principal work of art, the main area to which one must apply aesthetic values, is oneself, one's life, one's existence. We do find this in the Renaissance, but in a slightly academic form, and again in nineteenth-century dandyism, but those were only episodes.
Q: But isn't the Greek concern with the self just an early version of the self-absorption which many consider a central problem in our society?
F: You have a certain number of themes—and I don't say that you have to reutilize them in this way—which indicate that in a culture to which we owe a certain number of our most important constant moral elements, there was a practice of the self, a conception of the self, very different from our present culture of the self. In the Californian cult of the self, one is supposed to discover the true self, to separate it from that which might obscure or alienate it, to decipher its truth thanks to psychological or psychoanalytic science, which is supposed to be able to tell you what your true self is. Therefore, I would say that this ancient culture of the self and the Californian cult of the self are diametrically opposed.
What happened in between is precisely an overtuning of the classical culture of the self. This took place when Christianity substituted the idea of a self which one had to renounce because clinging to the self was opposed to God's will for the idea of a self which should be created as a work of art.
Q: We know that one of the studies for Le Souci de Soi concerns the role of writing in the formation of the self. How is the question of the relation of writing and the self posed by Plato?
F: First, to bring out a certain number of historical facts which are often glossed over when posing this problem of writing, we must look into the famous question of the hypomnemata. Hypomnemata has a very precise meaning. They are copybooks, or notebooks. Precisely this type of notebook was coming into vogue at Plato's time for personal and administrative use. In the technical sense, hypomnemata could be account books, public registers, individual notebooks serving as memoranda. Their use as books of life and guides for conduct seems to have become a current thing for a whole cultivated public. Into them one entered quotations, fragments of works, examples, and actions which one had witnessed or of which one had read the account, reflections or reasonings one had heard or which had come to mind. They constituted a material memory of things read, heard, or thought; they were an accumulated treasure for rereading and later meditation. They were also raw material for the writing of more systematic treatises in which were given arguments and the means by which to struggle against some defect (such as anger, envy, gossip, flattery) or to overcome some difficult circumstance (mourning, exile, downfall, disgrace).
Q: But how does writing connect up with ethics and the self?
F: No technique, no professional skill can be acquired without exercise; neither can one learn the art of living, the techne tou biou, without an askesis, which must be taken as a training of oneself by oneself: this was one of the traditional principles to which the Pythagoreans, the Socratics, and the Cynics had for a long time attributed great importance. Among all the forms this training took (and which included abstinence, memorization, examination of conscience, meditation, silence, and listening to others), it seems that writing—for oneself and for others—came quite late to play a sizable role.
Q: What specific role did these notebooks play when they finally became influential in late antiquity?
F: As personal as they were, the hypomnemata must nevertheless not be taken for intimate diaries or for those accounts of spiritual experience (temptations, struggles, falls, and victories) which can be found in later Christian literature. They do not constitute an "account of oneself"; their objective is not to bring the arcana conscientiae to light, the confession of which—be it oral or written—has a purifying value. The movement that they seek to effect is the inverse of this last one. The point is not to pursue the indescribable, not to reveal the hidden, not to say the non-said; but on the contrary, to collect the already-said, to reassemble that which one could hear or read, and this to an end which is nothing less than the constitution of oneself.
The hypomnemata are to be resituated in the context of a very sensitive tension of that period. Within a culture strongly affected by tradition, by the recognized value of the already-said, by the recurrence of discourse, by the "citational" practice under the seal of age and authority, an ethics was developing which was explicitly oriented to the care of oneself toward definite objectives, such as: retiring into oneself, reaching oneself, living with oneself, being sufficient to oneself, profiting by and enjoying oneself. Such is the objective of the hypomnemata: to make of the recollection of the fragmentary logos transmitted by teaching, listening, or reading a means to establish as adequate and as perfect a relationship to oneself as possible.
Q: How was the role of the notebooks transformed when the technique of using them to relate oneself to oneself was taken over by the Christians?
F: One important change is that the writing down of inner movements appears, according to Athanasius' text on the life of St. Anthony, as an arm in spiritual combat: while the demon is a force which deceives and which makes one deceived about oneself (one great half of the Vita Antoni is devoted to these ploys), writing constitutes a test and something like a touchstone: in bringing to light the movements of thought, it dissipates the inner shadow where the enemy's plots are woven.
Q: How could such a radical transformation take place?
F: There is, indeed, a dramatic change between the hypomnemata of Xenophon, where it might only be a question of remembering the elements of a diet, and the description of the nocturnal temptations of St. Anthony. An interesting place to look for a transitional set of techniques seems to be the description of dreams. Almost from the beginning one had to have a notebook beside one's bed in which to write one's dreams, in order either to interpret them oneself the next morning or to show them to someone else who would. By means of this nightly description an important step is taken toward the description of the self.
Q: It is a commonplace in literary studies that Montaigne was the first great autobiographer, yet you seem to trace writing about the self to much earlier sources.
F: It seems to me that in the religious crisis of the sixteenth century—the great rejection of the Catholic confessional practices— new modes of relationship to the self were being developed. We can see the reactivation of a certain number of ancient Stoic practices. The notion, for example, of proofs of one- self seems to me themati-cally close to what we find among the Stoics where the experience of the self is not a discovering of a truth hidden inside the self, but an attempt to determine what one can and cannot do with one's available freedom. Among both the Catholics and Protestants the reactivation of these ancient techniques in Christian spiritual practices is quite marked.
Let me take as an example the walking exercise recommended by Epictetus. Each morning, while taking a walk in the city, one should try to determine with respect to each thing (a public official or an attractive woman) one's motives, whether one is impressed by or drawn to the other person, or whether one has the self-mastery to be indifferent.
In Christianity one sees the same sort of exercises, but they serve to test one's dependence on God. I remember having found in a seventeenth-century text an exercise reminiscent of Epictetus, where a young seminarist out walking does certain exercises which show his dependence vis-à-vis God—which permit him to decipher the presence of divine providence. With Epictetus, the individual on his walk assures himself of his own sovereignty over himself and shows that he is dependent on nothing. But in the Christian case the seminarist walks and before each thing he sees, says, "Oh, how God's goodness is great! He who made this holds all things in his power, and me, in particular," thus reminding himself that he is nothing.
Q: So discourse plays an important role but always serves other practices even in the constitution of the self.
F: It seems to me that all the so-called literature of the self— private diaries, narratives of the self, et cetera—cannot be understood un-less it is put into the general and very rich frame work of these practices, People have been writing about themselves for two thousand years, but not in the same way. I have the impression—I may be wrong—that there is a certain tendency to present the relationship between writing and the narrative of the self as a phenomenon particular to European modernity. Now, I do not deny it is modern, but it was also one of the first uses of writing.
So it is not enough to say that the subject is constituted in a symbolic system. It is not just in the play of symbols that the subject is constituted. It is constituted in real, historically analyzable practices. There is a technology of the constitution of the self which cuts across symbolic systems while using them.
During the Renaissance you see a whole series of religious groups (whose existence is, moreover, already attested to in the Middle Ages) which resist this pastoral power and which claim the right to make their own statutes for themselves. According to these groups, the individual should take care of his own salvation independent of the ecclesiastical institution and of the ecclesiastical pastorate. We can see, therefore, not a reappearance of the culture of the self, which had never disappeared, but a reaffirmation of its autonomy.
In the Renaissance you also see— and here I refer to Burckhardt's text on the famous aesthetics of existence—the hero as his own work of art. The idea that from one's own life one can make a work of art is an idea which was undoubtedly foreign to the Middle Ages and which reappears at the moment of the Renaissance.


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