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3100 River Oak Road
Decatur, Georgia, 30034
Commute to Downtown Candler-McAfee
Almost all errands require a car.
Score Details
3100 River Oak Road has a Walk Score of 9 out of 100. This location is a Car-Dependent neighborhood so almost all errands require a car.
This location is in Decatur. Nearby parks include Panthersville Regional Athletic Center and Panthersville Stadium.
Nearby schools include Oakview Elementary School, Dekalb Regional Youth Detention Center and Columbia Middle School.
The closest grocery stores are Fun Food Depo and KBSM Consulting Firm Inc..
The closest coffee shop is The Java DeLight Cafe. Nearby restaurants include Wings & Seafood, Burger King and China One.
3100 River Oak Road is near Dearborn Park, Roy Moss Garden and McKoy Park.
Explore how far you can travel by car, bus, bike and foot from 3100 River Oak Road.
Bus lines:
15 Candler Rd/South DeKalb
0.4 mi
View all Decatur apartments on a map.
Popular apartment searches include hardwood floor, fireplace and furnished. View all Decatur apartments and rentals.
This location is in the city of Decatur, GA. Decatur has an average Walk Score of 54 and has 19,335 residents.


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It is estimated that at least 5% of women (almost 7% in Greater London) between the ages of 16 and 44 years old in Britain have had one or more same sex sexual partners at some point in their lives.
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Wainwright's Wool Crate Mat Medium Navy
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A soft and cosy Wool Crate Mat by Wainwright's in a deep navy blue colour.
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Like most websites we use 'cookies'. If you're happy with that, click 'OK' to close this banner and carry on. Or click 'Find out more'.
Help us save nature at places like this. From £3 a month.
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National Cycle Network 2
Topsham station (Exeter to Exmouth line). From the station turn right, then right again into Elm Grove Road, walk along Elm Grove Road into Bowling Green Road. Cross the small stone bridge and follow this road as it twists its way to the hide.
Using the 57 service (Exeter to Exmouth) to Topsham's Elm Grove Road stop: walk along Elm Grove Road into Bowling Green Road. Cross the small stone bridge and follow this road as it twists its way to the hide. Note: the Elm Grove bus stop is only one stop away from that for the RSPB Shop at Darts Farm.
On the eastern side of the Exe Estuary, 5 miles (8 km) south of Exeter and 6.5 miles (10.8 km) north of Exmouth. Bowling Green Hide is on Bowling Green Road, Topsham. No verge side parking. Please use Topsham's Holman Way (see 'By car' for directions) or The Quay car parks.
From Holman Way car park turn left and walk via Monmouth Avenue and Monmouth Street (RSPB sign) to Bowling Green Road (12 minute walk along delightful country lanes). From Topsham Quay car park, walk along the Strand, then the Goatwalk, which leads into Bowling Green Road (15 minute walk with stunning estuary views).
If you have a satellite navigation system that can accept POI files, please see our POI page for a download link and instructions.
The summer foot ferry links this reserve with our Exminster Marshes reserve. It departs Passage Inn, Ferry Road, Topsham for the Topsham Lock Cottage on the west bank. Ring 07801 203338 for ferry details.


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Throughout the weekend celebrity guests from Supernatural are scheduled to appear include: on Friday Chad Lindberg (Ash) and Alona Tal (Jo Harvelle), on Saturday, Richard Speight, Jr. (Trickster), Matt Cohen (Young John Winchester) and Traci Dinwiddie (Pamela Barnes); Sunday, the star of Supernatural Jared Padalecki (Sam Winchester), Misha Collins (Castiel), Brock Kelley (Young Dean Winchester) and Richard Speight, Jr. (Trickster).
Friday night will feature a live concert with the Jason Manns. A separate ticket is required.
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Ars Disputandi Volume 10 (2010) issn: 1566–5399 Daniel Ambord Evil, Meaning and Meaning-Makers claremont graduate university school of religion, usa Abstract In her work Horrendous Evils and the Goodness of God, Marilyn McCord Adams offers an account of the problem of evil that deals with the interaction between certain types of evil and the human capacity for meaning production. This paper attempts to consider certain implications of her presuppositions and, in so doing, to uncover several challenges to her broader project entailed by said implications. More specifically, this paper considers, within the context of Adams' broader project, the status of perpetrators of horrendous evils with respect to their ability to conceive of said evils, evils that destroy meaning-making capacities in their victims and evils that twist and subvert the meaning-making processes of their victims or observers. In her work Horrendous Evils and the Goodness of God, Marilyn McCord Adams offers us a consideration of the problem of evil that deals with the implications of certain types of evil for the capacity of entities to create positive meaning for their existences. While her treatment of this subject is insightful and avoids many of the problems associated with other approaches to the problem of evil, it is nonetheless incomplete in important respects. Interestingly, this incompleteness is centered on the very thing that makes Adams' approach so compelling: the status of the person as meaning-maker. Adams ignores crucial issues related to meaning-making as a capacity and, as a result, is left with an account that not only fails to incorporate telling and philosophically valuable criticisms of the theodicies to which she is opposed, but also fails to consider a variety of evil that may well be worse than even the horrendous evils she seeks to provide an account of. These flaws, however, do not detract from the broader importance of Adams' project (that is to say, from the inclusion of a consideration of meaning-making in the discussion of evil) but rather illustrate that said project is still in its infancy and requires modification and elaboration. The goal of this work, therefore, is precisely to enumerate certain shortcomings of Adams' specific discussion of evil and meaning-making in order to allow for the improvement and continuation of her broader project. Adams offers a very specific account of the effects of horrendous evils on meaning-makers. Adams defines horrendous evils as "Evils the participation in which (that is, the doing or suffering of which) constitutes prima facie reason to doubt whether the participant's life could (given their inclusion in it) be a great good to him/her on the whole."1 Already it would seem that we are confronted 1. Marilyn McCord Adams, Horrendous Evils and the Goodness of God, Cornell University Press, Ithaca, NY, 1999, p. 26; henceforth: Adams. Daniel Ambord, May 14, 2010. If you would like to cite this article, please do so as follows: Daniel Ambord, 'Evil, Meaning and Meaning-Makers,' Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010), 38–49. Daniel Ambord: Evil, Meaning and Meaning-Makers with an important ambiguity: For whom must such evils provide said grounds for doubt? We must first consider this question carefully, as we shall find that it rests at the very heart of the incomplete understanding of meaning-making and evil that is at play in Adams' work. Adams first appeals to a normative standard, claiming that "most people would agree that [torture, child abuse, starvation, nuclear war etc.] constitute a reason to doubt whether the participant's life is worth living, because it is difficult to imagine how such evils could be overcome."2 This statement can be taken in three ways. Firstly, we could assume that it is an appeal to how something is likely to be interpreted by an outside observer. For instance, we could take this to mean that someone studying or observing a genocide, but not victimized by it directly, would nonetheless have reason to doubt whether those victimized by said genocide could be said, on the whole, to have lives that are worth living. Secondly, we could interpret this passage to mean that most people, if subjected to horrendous evils, would have reason to doubt that their own lives would be worth living. Thirdly, we could take this passage to mean that such evils as described above, whether witnessed or experienced directly, would give one cause to suspect that the participants are not leading lives that are a good to them on the whole. The issue is made somewhat more confusing by Adams' discussion of the extent of our ability to cause horrendous evils relative to our capacity to conceive of such evils. Adams observes: First, human history is riddled with horrendous evil. Second, it is relatively easy for human beings to cause horrendous evils (or at least be salient mem- bers of causal chains leading to them). . . Third, an individual human being's capacity to produce suffering-horrendous and otherwise-(or be a salient mem- ber in causal chain leading to it) exceeds his/her ability to experience it. . . Fourth, since where suffering is concerned, capacity to conceive follows ca- pacity to experience, in such a way that we cannot adequately conceive what we cannot adequately experience, it follows that our power to cause horrors outweighs our powers of conception.3 The first thing we can conclude from the above observations is that horrendous evils cannot be readily evaluated as such by a third party, because that third party would be incapable of conceiving of said evils. Adams thus, is suggesting that horrendous evils are of a deeply personal nature. They cannot be declared horrendous by any save those who participate in them and, consequently, suffer the effects by virtue of which they can be declared to be horrendous. Unfortunately, this evaluation seems to create a problem for another area of Adams' inquiry: her broad definition of participants in horrendous evils. It is im- portant that we note that Adams defined participation in horrendous evils as "the doing or suffering" of such evils.4 Adams writes "Inasmuch as taboos constitute 2. Adams, p. 26. 3. Adams, p. 36. 4. Adams, p. 26, emphasis mine. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 39 Daniel Ambord: Evil, Meaning and Meaning-Makers hedges erected to maintain minimum standards necessary for human community, taboo violations degrade their perpetrators, by exhibiting their unfitness for hu- man society."5 In other words, there is a sense in which perpetration of horrendous evils, no less than suffering such evils, is grounds for the prima facie assessment that one's life is not worth living. Considering the personal nature of horrendous evils, however, it would seem that such an evaluation cannot come from a third party. Therefore, we must consider whether perpetrators of horrendous evils have grounds upon which to declare themselves as having lives not worth living. Given that perpetrators of horrendous evils are not capable of conceiving of the full extent of their crimes, it is worth asking whether or not they nonetheless have grounds upon which they could evaluate their own lives as not being good on the whole. This would seem to be a difficult question. Adams asserts that every person's suffering is unique and, furthermore, that humans are capable of creating incidences of suffering far beyond what they could ever experience personally. It seems that if the only ground for evaluation available to the perpetrator of horrendous evils is the ability to conceive of her own crimes, than said perpetrators could not be said to be degraded by the evils that they perform in the way that Adams suggests that they must be. Worse still, Adams does not offer us any standards other than the capacity to experience or conceive of a horrendous evil by which one could make an evaluation as to whether one's life is worth living. Before we conclude, however, that Adams' account has placed perpetrators of horrendous evils wholly beyond the reach of evaluation (with respect to the prima facie value of their lives), we must consider one final group of potential evaluators: Their unfortunate victims. Surely, if anyone is capable of being able to comprehend the extent of the horrors being performed by someone it is the person who is the victim of those horrors. This concept surely carries a great deal of normative weight, as even within the Justice System victims are accorded certain rights in keeping with the implicit assumption that they have a unique insight into the crime that has been committed and a unique stake in the attribution of responsibility to a perpetrator. This potential solution is more problematic than it might at first appear. Firstly and most obviously, since all evils are in some sense unique, a given person suffering from a horrendous evil that is the result of human agency would seem only to be able to consider her own case when evaluating whether her tormentor is leading a life worth living. Taken alone this would not seem to be a serious problem, as it seems possible that a number of judgments so rendered (or even, perhaps, a single one) would constitute sufficient grounds for evaluating the prima facie positive value of the life of a perpetrator of horrendous evils. A more serious problem would seem to be that the individual nature of horrendous evils does not seem to allow a conception of how a given evil would affect another person, even if the one doing the evaluating was intimately familiar with the evil in question. Likewise, it seems possible that the perpetration and the suffering of horrendous evils (if they are both, in fact, degrading to a horrendous degree) are 5. Adams, p. 27. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 40 Daniel Ambord: Evil, Meaning and Meaning-Makers degrading in different ways. Given these latter two issues, it would seem that even the victims of a horrendous evil would not have grounds, by Adams' account, to evaluate the life of the perpetrator of said evils as being, prima facie, not worth living. This inability to account for the effects of horrendous evils on their perpe- trators constitutes a weakness with respect to Adams' account of the interaction between horrendous evils and meaning-makers. Horrendous evils, by definition, hinge upon the capacity of some party or other to evaluate them in relation to the lives they affect. Given that Adams wishes to include perpetrators of horrendous evils as participants, the apparent impossibility of conducting the above sort of evaluation seems a problematic inconsistency within her thinking. More worrying than the inconsistency itself, however, is the fact that it seems to arise in spite of intuitively attractive presuppositions. Surely, we would like to say, with Adams, that perpetrators of horrors are degraded by those horrors and, likewise, that our capacity to conceive of horrors follows our capacity to experience them. Perhaps, we may find fault with Adams' inclusion of the perpetrators of horrendous evils in the category of those affected by horrendous evils qua horrendous evils. It seems possible and, indeed, likely, that given the personal and evaluative nature of horrendous evils, quite another type of evil is at play in those who perpetrate said evils than in those who suffer them. Before we move on to the next stage of our consideration of Adams' project, we must first pause to reflect upon an important observation that will underwrite much of the rest of our inquiry. To wit, Adams' discussion of the limits of our capacity to conceive of evils forces us to regard evils as intensely personal, in the sense that they can only be fully evaluated by their participants or, rather, by their victims. No outside observer can truly apprehend the experience of a victim of a horrendous evil, even if that person is the victim of a horrendous evil of a similar type. As Adams puts it, "Nature and experience endow people with different strengths; one bears easily what crushes another."6 While Adams claims that the sufferer's perspective is merely an important and, indeed, essential part of some broader evaluation of horrendous evils, it seems that any such evaluation would be subject to the same problems manifest in the issue of the perpetrator of horrendous evil: anyone not directly experiencing a given evil is so limited in his ability to conceive of that evil as to be incapable of the sort of evaluation necessary to declare a given evil horrendous.7 In recognition of this limitation, we seem to have little choice but to proceed under the assumption that only the victim of a horrendous evil is capable of declaring that evil horrendous. A second, related, weakness of Adams' argument is her failure to consider evil agency that directly entails a certain type of meaning-creation on the part of both the perpetrator and the victim. As Borgres' Otto Dietrich zur Linde awaits his execution for his management of a Nazi concentration camp, he considers at length the spiritual victory of National Socialism, as embodied in the lesson taught to the nations of the world by the horrors of the Second World War: 6. Adams, p. 27. 7. Adams, p. 27. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 41 Daniel Ambord: Evil, Meaning and Meaning-Makers Now an implacable age looms before the world. We forged this age, we are now its victim. What does it matter that England is the hammer and we the anvil? What matters is that violence, not servile Christian acts of timidity, now rules. If victory and injustice and happiness do not belong to Germany, let them belong to other nations. Let heaven exist though our place be in hell.8 This passage is an excellent evocation of a truly disturbing variety of evil: namely, the sort of evil that uses meaning-making as a tool for its own ends. Dietrich zur Linde is not only appropriating the defeat of Germany into a system of what he would consider positive meaning, but he is also asserting that National Socialist ideology is in fact victorious by way of a sort of coerced appropriation of the meaning-making faculties of others. In its worst forms, as in the case Dietrich zur Linde describes, this coerced appropriation can occur to the extent of making the victims of a given evil collaborators with said evil, both by bearing out the motivation for which that evil was conducted to begin with and through perpetuating that evil in their own conduct. It is worthwhile to take a moment to consider the sort of evil agency at issue here. Consider the above means of collaboration. Surely, one is responsible only in a very limited way for bearing out the variety of meaning-making that motivated a given evil act, especially if one does so unknowingly.9 One's level of responsibility is perhaps greater when one perpetuates the type of evil of which one was oneself a victim. Nazism is an interesting example insofar as it necessarily entails this sort of meaning-making appropriation as both the motivation for and the product of its activities.10 Of the Nazi worldview, Emil Fackenheim of Hebrew University astutely observes "Like tradition, religion and metaphysics, a Weltanschauung (in its original German meaning) must be coherent and comprehensive, but unlike these it cannot be put forward as being, but can only be made true."11 Thus, the Nazi worldview was entirely contingent upon a certain revaluation of values that is inseparable from the forced appropriation of meaning employed by National Socialism as a system. Thus, Borges has captured, in his Deutsches Requiem, the terrible truth of Nazism: that it was, at its heart, a creed self-consciously bent on twisting and abusing the meaning-making capacities of the world it afflicted and, consequently, haunts us even now in the very characterizations of it that we use to attempt to prevent the resurgence of similar creeds throughout the world. One might suppose, and quite correctly, that the possibility of this meaning appropriating evil provides support for Adams' approach, insofar as it highlights the dangers inherent in a merely human attempt to subsume horrors into a positive view of one's own life. After all, a very telling practical flaw in theodicies is their 8. "Deutsches Requiem" by Jorge Luis Borges, as found in Collected Fictions, translated by Andrew Hurley, Penguin Publishing, New York, NY, 1998, p. 234. 9. Adams, p. 39. 10. While an obvious example of this variety of evil, Nazism is by no means the only one. Indeed, there have been some excellent treatments of this topic in the literature. Cf. I. Donsky, "Truth and Modern Dictatorships", Philosophy, Vol. 9, No. 35., July 1934. 11. Emil L. Fackenheim, "Nazi 'Ethic,' Nazi Weltanschauung, and the Holocaust", The Jewish Quarterly Review, LXXXIII, No.1/2 (July-October 1992) p. 165. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 42 Daniel Ambord: Evil, Meaning and Meaning-Makers vulnerability to the efforts of agents who perpetrate evils precisely in order to solicit a certain type of meaning-production on the part of their victims.12 Adams' account, by contrast, avoids this vulnerability by placing her hope for the defeat of evils in the hands of a God who surely could not fail to put said evils in a context that is not in service to evil agency.13 Likewise, of course, there is a sense in which horrendous evil is a variety of coerced meaning appropriation, insofar as the perpetrators of a given evil may have the intention of rendering their victims liable to viewing life as not worth living. While these considerations are themselves philosophically interesting and could likely be add support to areas of Adams' argument, however, they nonetheless open the door to a serious problem with another area of Adams' account. If we acknowledge the possibility of evil agents who wish to shape the meaning-making processes of their victims along intentional, predictable lines, we are likewise forced to acknowledge the possibility of a type of victimization that poses problems for Adams' account. Consider, for instance, Dietrich zur Linde's assertion that National Socialism shaped the worldviews of its enemies in a way that bears out its own doctrines. In doing so, it surely did not perpetrate a horrendous evil in the way Adams defines it (except, perhaps, incidentally). Nonetheless, however, such a shaping of the meaning-making capacity of the peoples of the world is surely noteworthy insofar as it entails a twisting of the nature of the positive meaning into which said peoples subsume the evils of the Second World War. More specifically, by Dietrich zur Linde's account, the Western Allies appropriated the worldview that "violence, not servile Christian acts of timidity, now rules" as a positive standard by which to evaluate their conduct during the war.14 If the war was tragic, surely it was justified (that is, subsumable into a positive view of history) insofar as it was instructive to the Western powers as to the nature of world affairs. The scope of this paper is neither strictly ethical nor political, but suppose for the sake of argument that we consent that this worldview is an evil one, point- ing perhaps to the brutality that characterized the proverbial "game of nations" during the Cold War. It would then seem that Nazi Germany had succeeded in producing, by way of the perpetration of certain evils, a system of interpretation into which virtually any evil can be subsumed without diminishing the "good- ness" of history. If strength becomes the standard by which to value or disvalue a country's history, than the evils it commits or endures for the sake of strength (wars, conscription, economic hardship resulting from arms manufacture, loss of civil liberties, paranoia etc.) all becomes subsumable into a view of history that nonetheless assigns history a positive value. The nations, or persons, operating under such a skewed, damaged, system of valuation would not be capable of 12. At worst, it would seem theodicies are subject to dangers similar to those that Philippa Foot associates with Utilitarianism: They make us collaborate with evil in order to create whatever good a given theodicy says necessarily arises from said evil. Cf. Philippa Foot, "Utilitarianism and the Virtues", Mind, New Series, Vol. 94, No. 374 (April 1985). 13. Adams, p. 80. 14. Borges, p. 234. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 43 Daniel Ambord: Evil, Meaning and Meaning-Makers experiencing horrendous evils (although they would be capable of and perhaps likely to perpetrate them) but nonetheless would be the victim of an evil that seems to abuse their meaning-making capacity in a no less serious respect. We would do well to consider the degree to which this sort of evil agency is subsumable into Adams' account of meaning-making. As I have already men- tioned, Adams does not consider this issue explicitly. She does, however, offer a useful inquiry into the shaping of meaning-making as a capacity. Of the develop- ment of said capacity, Adams writes: We human beings start life ignorant, weak and helpless, psychologically so lacking in self-concept as to be incapable of choice. We learn to 'construct' a picture of the world, ourselves and other people only with difficulty over a long period of time and under the extensive influence of nonideal choosers. Human development is the interactive product of human nature and its en- vironment, and from early on we humans are confronted with problems we cannot adequately grasp or cope with and in response to which we mount (without fully conscious calculation) inefficient adaptational strategies. Yet, the human psyche is habit forming in such a way that these reactive patterns, based as they are on a child's inaccurate view of the world and its strategic options, become entrenched in the individual's personality. Typically, these are unconsciously acted out for years, causing much suffering to self and other before (if ever) they are recognized and undone through a difficult and painful process of therapy and/or spiritual formation.15 There seems to be no reason why we cannot take Adams' discussion of damage to one's meaning-making capacity as able to include damage that stems from intentional agency. Curiously, Adams does come close to acknowledging another and equally troubling variety of damage to our meaning-making processes. Specifically, it would seem possible that some evils are so horrific that being victimized by them would cause a person to lose altogether the capacity to manufacture meaning. Adams seems to hint at this possibility in various places in her work. She writes of horrendous evils, "In most (if not all) cases their destructive power reached beyond their concrete disvalue (such as the pain and material deprivation they involve), into the deep structure of the person's frameworks of meaning-making, seemingly to defeat the individuals value as a person, to degrade him/her to sub- human status."16 By way of example, she considers the Holocaust/Shoah, saying "The Nazi death camps aimed, not merely to kill, but to dehumanize their victims, treating them worse than cattle to break down their personalities and reduce their social instincts to raw animal aggression and self-preservation."17 The question of the relationship of horrors to meaning-making, however, proves to be far different than the above quotations might seem to suggest. While Adams continues to claim throughout her work that horrendous evils are dehumanizing and personality destroying and that important examples of 15. Adams, p. 37. 16. Adams, p. 26. 17. Adams, p. 27. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 44 Daniel Ambord: Evil, Meaning and Meaning-Makers horrendous evils are in fact embodied in attempts to degrade human beings to the level of animal awareness, she never seems to acknowledge that these assertions stand in stark contrast to her more technical attempts to define horrendous evils. The most obvious problem rests with the definition: horrendous evils require the evaluation of one's life as not being worth living. This evaluation is clearly an example of meaning-making, as Adams herself recognizes when she writes "On my conception, horrors afflict persons insofar as they are actual or potential meaning-makers" insofar as they "significantly damage the individual's powers to make positive sense of his/her life."18 However, the true degrading of a human to animal levels of cognition would seem to place them beyond the reach of horrors, as Adams writes "If all mammals and perhaps most kinds of birds, reptiles, and fish suffer pain, many naturally lack self-consciousness and the sort of transtemporal psychic unity necessary to participate in horrors."19 Adams even gives us the means by which a sufficient degree of dehumanization can be accomplished: the elimination of self-consciousness and of the transtemporal psychic unity by which the sort of evaluation necessary for horrendous evils can occur.20 It is a tragic reality that the level of dehumanization necessary to place one beyond the reach of horrors is not only possible but extent. Serious traumas, whether the result of agency or accident, are capable of shattering the psyche of a person to a sufficient degree as to break down the cognitive processes to which Adams refers. Sufficient degrees of pain, fear, or pressure can render victims cata- tonic, shatter their worldview, disrupt their ability to view things in a meaningful temporal sequence, eliminate their ability to establish the interrelated networks of conceptual relations that are the characteristic of what we consider rational thought. What's more, there is no shortage of means by which to cause these disruptions. Even short of the physical altering of the brain, repeated exposure to mind altering chemicals has been known to result in permanent psychosis.21 Somewhat more ambiguous is the notion of what one might call an inspired anticognitive stance. One might consider, for instance, people who have suffered evils such that, though the suffering itself has left their cognitive capacities techni- cally intact, they are nonetheless prompted to destroy those self-same processes as a response to what their suffering. In the 1990 psychological thriller Jacob's Ladder, Tim Robbins portrays Jacob, a man who, in spite of having a PhD in philosophy and exceptional intelligence, assumes an anticognitive stance after witnessing the horrors of the Vietnam War. When asked about his mindless job, his drug abuse, his life of excess and his utter failure to employ his vast philosophical talents, 18. Adams, p. 28, emphasis mine. 19. Adams, p. 28. 20. A related problem, proposed by Andrew Chignell, is that it would seem that horrendous evils, by nature, are incapable of afflicting beings such as infants, who have yet to develop the meaning-making capacities necessary for the evaluative component of said evils. Cf. Andrew Chignell, "The Problem of Infant Suffering," Religious Studies, Vol. 34. No. 2 (May, 1998). 21. Cf. J.R. Smythies, "The Mescaline Phenomena", The British Journal of Philosophy of Science, Vol. 3, No. 12, Feb. 1953. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 45 Daniel Ambord: Evil, Meaning and Meaning-Makers Jacob tellingly replies "After 'Nam, I didn't want to think anymore." While such a character may well have been afflicted by horrendous evils and, indeed, may well have been inspired by such evils to take an anticognitivist stance, said stance can nonetheless lead to a no less total destruction of that person's meaning-making capacities than would the intentional destruction of those faculties by an evil agent. Thus, it would seem that we have three types of meaning-maker related evil for which Adams seems incapable of giving an account. The perpetrators of horrendous evils seem, in spite of Adams' assertion to the contrary, to be incapable of the kind of self-reflection necessary for the evaluation of their lives as being not worth living (as a result of the horrendous evils they perpetrate, anyway). It seems possible that there exist individuals whose meaning-making processes have become corrupted such as to make them unable to be subject to horrendous evils because of a perverse willingness to place any evils whatsoever into their criterion of a life that is good on the whole. Finally, there are those who, either by virtue of the quality and quantity of their suffering or their own choices in response to that suffering, are incapable of meaning-making even to the degree necessary to declare their lives to be not worth living. It is important that we evaluate our consideration of the aforementioned varieties of evil in light of their relationship to Adams' project. It is, after all, Adams' own account of our capacity to conceive of horrors that leads to our concern about the perpetrator of horrors, just as it is her discussion of damage to and destruction of our meaning-making faculties that prompts our concerns with evils characterized by such effects. While only our concern with the perpetrators of horrendous evils seems to entail a direct contradiction within Adams' thought, the latter two varieties of evil certainly seem to suggest varying levels of confusion in her definitions. After all, Adams sees both the damaging and destruction of our meaning-making capacities as being subsumable into her account of horrendous evils, even though such evils preclude the very thing by which she would have us define horrendous evils: the possibility of a certain sort of self-evaluation. Nor is Adams' lack of clarity in this regard unmentioned in the literature. Indeed, Philip Quinn, in his review of Horrendous Evils and the Goodness of God, writes: Notions such as meaning and symbolic value must bear a heavy explanatory load in the account Adams offers of how horrors can be defeated. Even if one rejects, as I do, positivist scruples about speaking of such things as the meaning of experiences within a human life, one can be seriously perplexed by talk of this sort. Philosophers who engage in it owe their colleagues an explication of how they employ such vocabulary, and Adams does not provide one. She thereby leaves us without explicit standards by which to assess her claim that horrendous evils can be defeated by being given positive meaning through integration into a relationship with God.22 22. Philip Quinn, "Review: Horrendous Evils and the Goodness of God by Marilyn McCord Adams", The Philosophical Review, Vol. 110, No. 3, (July 2001), p. 478. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 46 Daniel Ambord: Evil, Meaning and Meaning-Makers I would contend that the lack of clarity discussed by Quinn is precisely the source of many of the concerns at issue in our inquiry. Thus, our discussion assumes two possible roles. The first of these is to merely demonstrate some of the dangers associated with the aforementioned lack of clarity and allow said dangers to provide Adams with an imperative similar to that provided by Quinn's criticism, namely, to provide an explanation of the vocabulary she employs. The second and more interesting possibility is to propose certain recategorizations by which we may preserve as many of Adams' presuppositions as possible. If we were merely concerned with the revelation of a certain lack of clarity in Adams' language and a particular inconsistency of in one area of her reasoning than our task would now be complete. However, in order to lay the groundwork for a recategorization of the types of evil we have considered such as to preserve as much of Adams' thought as possible while nonetheless making room for ap- propriate levels of growth, we have yet more things to explain! After all, the appearance of unwanted types of evil that do not fit neatly into the categories into which one would like to put them, while perhaps demonstrative of a need to tidy one's vocabulary and reasoning, is nonetheless not necessarily a threat to one's broader project. Thus, we must first consider precisely what threat our three types of evil pose to Adams' project as a whole. Adams sees her primary burden as being the demonstrating that even hor- rendous evils can be defeated by being integrated into a relationship with God. Intuitively, it seems likely that most non-horrendous evils could likewise be so in- tegrated (although such integration would not necessarily require divine aid). The problem with the types of evil we have unearthed is that it would seem that they are not unproblematically subsumable into a meaningful, positive life even with God's assistance. If perpetrators of horrendous evils are unable to conceive of the evils they perpetrate, would their relationship with God entail God's provision of understanding of such evils to the person in question, such that said person could experience them as horrendous evils and be rehabilitated in the manner Adams suggests and, if so, how exactly would God be able to do so without radically changing the personality of the person in question? The case of those who have damaged meaning-making processes seems to be not whether God could repair those processes (surely He could) but rather whether He could do so without, paradoxically, rendering the evils at play in the lives of said persons horrendous (if only as a step towards some greater rehabilitation). Finally, would God be able to somehow regenerate the meaning-making capacities of those for whom such capacities have been destroyed and, if so, could he do so without radical alter- ations to the personalities of the subjects such as to compromise their free will and their dignity as agents? These questions introduce a number of disturbing possibilities with respect to the process of rehabilitation that Adams endorses. Let us consider some of these possibilities in greater detail. If a person dies and comes into a relationship with God, and God heals his warped meaning- making processes, it seems possible that God, in so doing, would be instantiating horrendous evils in the life of the aforementioned person. If one performs or suf- fers an evil that ought to be considered horrendous, but is unable to render it such Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 47 Daniel Ambord: Evil, Meaning and Meaning-Makers (by way of the right sort of evaluation of the value of one's life) then the correction of this diminished capacity might seem to necessarily entail the rendering of the experiences in that persons life horrendous ex post facto. Even if God were to do this as part of a broader process of spiritual rehabilitation, it still seems highly suspect for God to be able to so directly inflict such negative meaning-making upon someone. More disturbing still, is the prospect of a God who performs radical and invasive adjustments to the meaning-capacities of perpetrators of horrendous evils who are unable to conceive of their crimes and victims of evils of sufficient power as to destroy the meaning-making capacities of their victims. Since such persons are, in different ways, constitutionally incapable of being sub- ject to a kind and persuasive reappropriation of their meaning-making faculties by way of a relationship with God, they seem instead to only be subjectable to God's direct intervention and adjustment of said capacities in a way disturbingly reminiscent of the manner in which Dietrich zur Linde's Nazis forcefully adjust and appropriate the meaning-making capacities of their victims. Before we go on to consider possible answers to these concerns, it is worth taking a moment to consider whether or not our doing so is strictly necessary. Specifically, Andrew Chignell, in his writings on Adams' account of horrendous evil (and, in particular, on the implications of that account for the problem of infant suffering) suggests that Adams is under no obligation to demonstrate that non- horrendous evils are defeasible because they "will be balanced out (engulfed!) by the value of post-mortem intimacy with God."23 Certainly, it is tempting to apply Chignell's interpretation of Adams' position to our own concerns and simply declare the warping or destruction of meaning-making capacity as productive of a type of evil that is "neither horrendous nor defeasible" and simply allow that such evils can be balanced off (whether in life or through an afterlife characterized by the joys associated with a union with God). While it may be that this balancing off is sufficient for dealing with those who are exposed to evil at a time when their capacities (for reason's developmental or otherwise) render them incapable of rendering an evil horrendous, such cases are surely very different from those in which an evil influences, corrupts, or destroys the otherwise functional meaning- making capacities of a victim. Horrendous evils and evils that destroy or distort the meaning-making ca- pacity of a subject have in common the simple fact that they affect or influence the meaning-making process. The reason I take these evils to require some treatment other than mere balancing off is that meaning-making is itself a precondition for an experience of the divine. In other words, the aforementioned varieties of evil are not subject to balancing out precisely because they preclude (by way of their disruption, by whatever means, of a subject's meaning-making capacity) the sort of experience of the divine (or rather, the positive appropriation of such into one's view of a worthwhile life) that is involved in the sort of balancing out assumed by both Adams and Chignell. Therefore, prior to having meaningful access to an experience of the divine, one's meaning-making capacities need to be in a certain 23. Chignell, p. 26. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 48 Daniel Ambord: Evil, Meaning and Meaning-Makers working order and, in instances in which these capacities have been twisted or destroyed (that is, damaged by way of either horrendous evils, or the evils pro- posed in this inquiry), these capacities need to be rehabilitated. Thus, we must conclude that non-horrendous evils that damage or pervert our meaning-making capacities cannot merely be dealt with by balancing off but must, no less than horrendous evils, be dealt with by some form of divine rehabilitation.24 Here once again we find ourselves at a crossroads, for if the sorts of meaning- making corrupting/destroying evils mentioned in this account must be subject to some sort of divine rehabilitation, then the objections to the possibility or ac- ceptability of said rehabilitation would seem to have serious implications for our efforts to sustain and expand Adams' project. Surely, it is possible that, given a more precise and extensive account of the rehabilitation process that Adams seems to be considering, the meaning destroying/distorting evils considered by this inquiry may find themselves treatable by divine love in a satisfying fashion than the horrendous evils with which Adams explicitly concerns herself. It is possible that the intrusive nature of the rebuilding of shattered meaning-making faculties, or the construction of one's constitutionally absent during life, is a pill that Adams is willing to swallow, subsuming these activities under the divine role of enabler of meaning-making activity. It is also possible that Adams is will- ing to accept that divine rehabilitation (like its human counterpart) may, under special circumstances, entail the unpleasant but necessary revisiting of the hor- rendousness of evils at play in one's life, in order to then incorporate those evils into a satisfying account of that life. Alternatively, it may be that the process of spiritual rehabilitation at issue would itself render such a revisitation painless or even pleasant. It is neither within the scope of this paper, nor the power of its writer, to produce the kind of thorough and carefully thought out responses to these issues that the maintenance of Adams' project would seem to require. The addition of these different types of evil, though problematic, does seem to entail a useful and indeed necessary expansion of Adams' project. Experience and intuition tell us that the evils we have considered are not only possible but cruelly extent and our reasoning tells us that they are not readily subsumable into Adams' other- wise useful category of horrendous evils. Adams' central points, her emphasis on meaning-making and the personal nature of evils, the interaction of evils with the meaning-making process, and the potential solution to said evils in the ed- ucational and rehabilitative capacities of a loving and all-powerful God are all valuable and excellent contributions to the literature. It is only fitting that we continue to build upon the firm foundation that Adams has provided for us, and endeavor to expand upon and make improvements to a project that has the potential to offer philosophers of religion unique insights into the problem of evil. 24. I am indebted to my wife and fellow scholar Michelle Hadley-Ambord for helping me to work out some of my intuitions with respect to why some of the evils I consider in this work are related to the horrendous evils described by Adams and, consequently, deserving of similar treatment by God. Ars Disputandi [http://www.ArsDisputandi.org] 10 (2010) | 49
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New to Typophile? Accounts are free, and easy to set up.
I am trying to find, or at least identify, certain fonts related to baseball teams. The NY Giants and the NY Mets.
The early Giants used the Victorian, or Western, typeface resembling Urwood, or Fanciful in a Mac font, I have seen it as an embrodery font called Tiffany...There are scalloped serifs with the inward points very pointy (Western and MAD blunts them, cuts the points off), and the indentation on the outside. The fonts mentioned above and the early trypeface the Giants used also have/had the points in the middle of the vertical and diagonal elements of the typeface's characters. OK, I have found this style.
The Giants in the 1930s, and the early Mets in the 1960s used this typeface but with smooth verticals, the central diamonds, the triangular points are gone....In my typeface printing catalogs there are fancy, decorative versions of this, names for the typeface are Davison's Carousel, Baroque....but these fonts or the simpler example I can't find in a computer font.
Does anyone both understand what I am asking and know what and where this font may be? SO far the best I can do is to use the Urwood and Saloon as .bmp files and shave those elements off myself...
A related font is the later version; by the 1950's the Giants were using a modernized version of that font...The serifs were now solid trapezoid shape the wide part inward; the Mets use this one today for their "NEW YORK", highly outlined and inlined on their jackets. With stylized central points as well....This font I have no clue as to a name, having seen it in no catalog and no font page....anyone know of it?
Lastly would be the large size script style the Mets use in their logo.
Any help or condilences about these three or so fonts I am asking about would be great and finely appreciated.


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USGS Confirms Earthquake In Irving
The USGS has confirmed a 3.1 magnitude earthquake struck in Irving at 6:18 a.m. Friday morning.
Seismologists Say A Fault Is At Fault For Irving Earthquakes
Scientists are discovering what is to blame for the recent earthquakes in Irving.
SMU Quake Study Finds Narrow Fault Line
Scientists with SMU and the U.S. Geological Survey released an interim report on Friday sharing the initial results of their study into recent North Texas earthquakes.
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The chandeliers swing, the pictures tilt and the chair shakes. Then people in Irving wait. While they wonder if they just felt another earthquake, someone in a small office 800 miles away, is trying to confirm it.
Residents Pack Irving City Hall For Earthquake Meeting
You might say the recent North Texas earthquakes have shaken officials into action. The four earthquakes that rumbled under the city of Irving Tuesday sent an overflow crowd in search of answers.
Multiple Earthquakes Shake Irving
It's happened again. The U.S. Geological Survey confirms that multiple earthquakes have rattled Irving on Tuesday.
Standing Room Crowd For Public Irving Earthquake Meeting
For the first time, seismologists are using the word "swarm" to describe all of the rumbling in and around the city of Irving.
Another Earthquake Shakes Residents In The City Of Irving
Once again — the earth is moving in Irving. The United States Geological Survey has confirmed a 2.3 magnitude tremor happened at 1:02 p.m.
Dallas Looks At Earthquake Preparedness After Earthquake Swarm
The Dallas City Council's Public Safety Committee will meet Monday for a briefing on how to properly prepare for earthquakes.
Irving Homeowners Bracing For Next Quake
With a reported 12 earthquakes in nearly a 24-hour span in the Irving area, homeowner are now bracing for the next movement.
Questions For Texas Earthquake Scientists — Why & Why Now?
Officials in Irving continue their search for what may be triggering the recent swarm of earthquakes dogging Dallas' neighbor to the west.
Earthquake Update
Here is a map of the 11 earthquakes (as of 11am) that have occurred in the Irving area since yesterday morning: Here is a list of the 11 earthquakes (as of 11am) that have occurred […]


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Sleep Inn
3939 Ulmerton Rd
Clearwater, FL 33762
Phone: (727) 573-5049
Fax: (727) 573-2805
Arts & Museums
531 Central Fine Arts Gallery
531 Central Avenue
St. Petersburg, FL 33701
+1 727 822 2787
Tu to Fr from 11:00 AM to 05:00 PM,Su from 12:00 PM to 04:00 PMThis gallery often highlights Florida or Southern artists and frequently hosts group shows. Any time of year you will find something interesting happening here. You can pick up a brochure for a Second Saturday Gallery Walk and tour the Central Avenue and Beach Drive galleries.
Earn valuable points toward free nights.


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Policy & Advocacy
CSLNet works at the national, state and regional levels to advance policy changes that will improve the quality and availability of STEM education.
We build close working relationships with state legislators, regulators and administrative leaders, as well as other statewide policy advocacy organizations, to inform and shape key policy decisions.
Find out more about how we accomplish this increasingly important work on our STEM Leadership page.
Regional Networks
CSLNet Regional STEM Networks are strategically placed around the state to actively build partnerships that engage students, teachers, and community stakeholders while also addressing regional needs in STEM education. Click here to find the network closest to you.
We Are Growing! Welcome Antelope Valley East Kern STEM Network
CSLNet extends a warm and gracious welcome to our 12th Regional Network: Antelope Valley East Kern STEM Network. They are already hard at work strengthening STEM education programs.
2015 CA STEM Summit Registration Open!
Don't miss CSLNet's 5th California STEM Summit! Register by 12/15 and take advantage of early bird pricing! Visit the summit website for more details. See you there!
STEM Education Top Priority in Proposed 2015-16 State Budget
CSLNet applauds Gov. Jerry Brown for including $1.1 billion in his proposed, new state budget to support implementation of new academic standards like NGSS….Read more here.


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This is a solid generic manufacturer with a low share count and valuation. There are huge approvals coming and estimates are moving up on currently approved products.Check out growth of earnings and rev's for PRX and I think you will agree.A share buyout at $50 will add immediatetly to PRGO's earnings and explode their generic position in the U.SThey also have an up and coming prorietary division on the cusp of gaining $300 million and more in near term approvals. Two are just a formality and will happen by mid AprilWith a PE of 11 and growing estimates before approvals this is a no brainer. Very little analyst coverage as well
try tjis facts...e p/E 29 and forward p/e 20...looks like expensive stockhttp://finance.yahoo.com/q/ks?s=PRGO
step by step.....up...up....this will be my best investment this year.sure!!!!


text: More Main Street Trick-Or-Treat Photos By The Rob November 1, 2011 6:53 AM Share on Facebook Share on Twitter Did you join us Sunday for KISS-FM's Main Street Trick-Or-Treat? Check out some highlights from the annual event… If you dare!! Image of Filed Under: main street trick or treat, the rob Category: Events Share on Facebook Share on Twitter More Leave a comment Send to a friend! Print this page Pin it! Reddit This! Share on Tumblr! Best of 106.1 KISS FM Recommended For You Around the Web


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England kick off World Cup preparations
ESPNscrum Staff
May 17, 2011
Hendre Fourie was among a number of players seconded by England this week © Getty Images
England have begun preparations for the Rugby World Cup with the first in a series of player camps at Twickenham.
There will be five get-togethers in total before warm-up clashes against Wales and Ireland in August, with the last on June 15.
The sessions are tailored for players who have finished their Aviva Premiership seasons or are on their way back from injury, with 'specific conditioning and rehabilitation' on the agenda.
Heading up the opening camp were Sale fly-half Charlie Hodgson and club team-mate Andrew Sheridan, Leeds flanker Hendre Fourie and Wasps duo Simon Shaw and Joe Simpson.
"We wanted to get the guys here in small groups to keep them going over the summer as we approach a crucial few months for this squad," England manager Martin Johnson said.
"Some of the players have finished their season already or have not had much game time due to injury so we want get their conditioning programmes right as we build up to the international against Wales here on August 6."
© ESPN Sports Media Ltd.
|Live Scores
Jones key to Wales World Cup plans
Huw Richards assesses where Wales are after a mixed Six Nations, with front row seats still very much available for the World Cup
Attacking revolution will be fleeting
John Mitchell lapped up the action on 'Sensational Saturday' - but warns not to expect a repeat come Rugby World Cup time later this year
Ireland, England are dangers if ...
Craig Dowd warns England, Ireland and Wales they should play to their strengths rather than those of the All Blacks and the Wallabies
Six Nations prospects for the World Cup
Tom Hamilton runs the rule over just where the six countries stand ahead of the global gathering in September


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By paying off bond issues early, state government saves millions
PIERRE — State government won't have to pay $15.1 million in interest and fees as the result of paying off $56.3 million of bonds ahead of schedule, an official with the South Dakota Building Authority said Monday.
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What Used to Be 'happens' on Main
Prepare to step back in time and discover "what used to be…"
A collaboration of antique aficionados Doug and Lori Cheney and shabby chic cronies Dawn Penning and Chris Nason has led to "a dream realized."
"An extraordinary collection of gathered goods" now captures the fancy at the shop located at 104 Main Street North.
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Now under construction in the heart of downtown Toronto, The L Tower is the evolution of 21st century living. An iconic landmark designed by celebrated architect Daniel Libeskind, the residential tower rises 57 storeys and is home to 600 suites, graced with high-end luxurious features and finishes. The exquisite interiors feature signature Munge Leung designed kitchen cabinetry, engineered hardwood flooring, stainless steel kitchen appliance package, granite kitchen countertop, marble bathroom countertop, 9-ft ceiling heights and more. Spectacular condo amenities include catering kitchen for residents and their guests, library, private cinema, lounge, spa facilities and a 24-hour concierge.
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2 The Esplanade, Toronto
Under Construction
* Involved in this project? Contact us to get a complete listing.
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AP Tennis Headlines At 11:30 p.m.
Updated: February 10, 2013, 12:32 AM ETAssociated Press
Nadal reaches singles, doubles finals
Nadal: Catch PED users, test publicly
Lepchenko rallies, US and Italy tied 1-1
Defending Fed Cup champ Czechs up 2-0
Cibulkova hurt as Serbia, Slovakia tied
Cilic to face Melzer for Zagreb title
Gasquet, Paire create all-French final
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« Robots Take Another Job | Main | Without Nametag Shares A Story and Discussion Topic »
Blergh! Oh ick...that looks horrid!
Posted by: Spritzy | Tuesday, February 05, 2013 at 09:22 AM
Ehn, trying too hard to be fancy. The basic Luther is pretty much just burger patties, cheese, and two glazed donuts for buns. That can work - the savory/sweet/salty mix, while definitely not something you eat regularly, can be a real treat. These guys however, seem to have thought "what makes a burger good?" and "what makes a donut good?" and then just crammed the two together. I don't see veggies working, ESPECIALLY sauteed onions with a donut, and I don't see nutella adding anything to the overall.
Posted by: HeavyP | Tuesday, February 05, 2013 at 09:48 AM
Blech. Separate the ingredients out, sweet on one side of the plate, and savory on the other; I still wouldn't pay $11.99 for it!
Posted by: Bored at the Bookstore | Tuesday, February 05, 2013 at 01:00 PM
£7.66 for that is a rip-off to start with as for the Burger, it sounds revolting . I came across the Luther in a Wikipedia random walk last week and didn't like the look of it then, with Nutella it seems even worse.
Posted by: Bill | Tuesday, February 05, 2013 at 01:54 PM
I'd eat it, but I'd ask them to hold the Nutella. That stuff is amazing, but I doubt it'd be good on a burger. Chocolate + hazelnut + burger sounds nasty.
Posted by: Mollywobbles | Tuesday, February 05, 2013 at 02:57 PM
I think I heard my arteries clog, just from reading that.
Posted by: Durango Deli Slave | Tuesday, February 05, 2013 at 03:37 PM
Its not much different then eating a monte cristo
Posted by: Kel | Tuesday, February 05, 2013 at 04:27 PM
Well if someone wants to eat it, more power to them. But I think just smelling that thing(or looking at the actual product) would trigger my gag reflex.
Posted by: MahiMahi713 | Tuesday, February 05, 2013 at 05:39 PM
No way. I like a good hamburger but on donuts? That just sounds nasty.
Posted by: The Last Archimedean | Tuesday, February 05, 2013 at 06:02 PM
Isn't today (erm, yesterday - the 5th) International Nutella Day or some such thing? That *might* explain it...? Or not. :-P
Posted by: BookBitch | Tuesday, February 05, 2013 at 09:10 PM
Durango Deli Slave took the words right out of my mouth. I think I may have had a heart attack just LOOKING at the thing. I can only imagine holding it would make my heart explode... not stop, I mean literally explode.
Posted by: NC Tony | Wednesday, February 06, 2013 at 03:20 PM
Actually, there is a TV show called Man v. Food on the Travel Channel, where the host tried one just like this. He said it tasted pretty good.
Posted by: Jason Thorn | Thursday, March 14, 2013 at 01:15 AM
The comments to this entry are closed.


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How Likely Is It To Get HIV From Vaginal Secretions
Here's a taste of what TheBody.com has to offer on this topic:
Ask the Experts
HIV and vaginal fluid (2nd time asking)hello doc.i've asked you before but you didn't reply. i might as well try agaid, perhaps you got bored on my question. anyway, it will be more informative to the followers of your forum if you could answer this question...pls for the love of god,...
Response from Robert J. Frascino, M.D.
The Robert James Frascino AIDS Foundation...too many variables for me to accurately access the HIV risk. The best I can do is repeat what most likely you already know. Vaginal secretions can contain HIV. If the "fresh cut" was deep enough and fresh enough and came in contact with enough... Read more »
Lesbians, Vaginal Secretions and HIV RiskGreetings Dr. Bob,I have yet to come across a post made by a lesbian to this board, so here's my... Read more »
Vaginal secretions and HIVRecently I visited an Asian Massage Parlor and inserted my fingers in a masseues vagina. I went... Read more »
Presence of Lactobacillus May Reduce HIV Concentration in Vaginal Fluid...occurs naturally in the vaginal flora of many women (and is similar to a bacteria found in yogurt), appears to reduce vaginal HIV viral load. Jane Hitti: We were interested to see how healthy vaginal bacteria, as well as abnormal vaginal... Read more »
HIV Transmission...body fluid or tissue does not mean that HIV is transmitted by that body fluid or tissue. Only specific fluids (blood, semen, vaginal secretions, and breast milk) from an HIV-infected person can transmit HIV. These specific fluids must come in... Read more »
Frequently Asked Questions About HIV/AIDS...transmitted? HIV can be transmitted from an infected person to another through: Blood (including menstrual blood) Semen Vaginal secretions Breast milk Blood contains the highest concentration of the virus, followed by... Read more »
HIV Viral Load Testing...be detectable in theblood, there might still be enough to infectsomeone. Also, there may be higher levels ofHIV in semen or vaginal secretions. So, evenif you have an undetectable viral load, youmight still infect someone if you shareneedles or... Read more »
Connect With Others
Can i get HIV if i lick a vaginal fluid on-----
Posted by von, 1 Reply...Hi can i get hiv if i lick a fresh vaginal fluid on her underwear Read more »
vaginal secretions
Posted by Anonymous, 2 Replies...Can HIV be transmitted from pre-cum to vaginal secretions, or does it have to directly enter the bloodstream through a cut or sore? Read more »
how much hiv in vaginal fluids
Posted by Anonymous, 1 Reply...female blood infect them via intercourse. I read that it is like males pre- cum fluids, where they have found small amounts of hiv virus in only about one-third of pre-cum samples. Are these small amounts of virus in fluids able to infect... Read more »
Vaginal fluid exposure - I am at risk ?
Posted by Anonymous, 1 Reply...How long does the virus survive on the hand ? I am I at high risk. ? I have now convinced myself the girl is more than likely HIV + and that I may be infected. Please help have not slept well for 2 weeks. Read more »
Resource Centers
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You won't be able to dismiss this by usual means (escape or click button), but you can close it programatically based on user choices or actions.
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"Really love the design of this invitation! I would recommend getting the shimmer finish on this card because the gold isn't metallic. If you want it to have a shimmery feel then I suggest getting this finish!"


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Below are top resources on SparkPeople for Healthy Foods For Heart.
Whether you've been told you need to lower your blood pressure, improve your cholesterol levels, or just want to take preventative measures to protect your ticker, one of the first things you'll likely change is your diet. Heart-healthy diets... Read more
Pop quiz: Can you name the most important muscle in your body? Nope, it's not your abs, hamstrings or triceps. It's your heart!
The human heart is an amazing muscle, capable of pumping about five quarts of blood throughout the body every... Read more
Heart disease is not a disease that only affects men. According to the American Heart Association (AHA), heart disease kills more than 500,000 women annually. In 2001, well over half of the people who died from heart disease were women.
Yet... Read more
When I flip my calendar to February, two things usually come to my mind. One, I'm getting tired of the cold and snowy winter, and two, Valentine's Day is coming. Now, I don't know how you feel about this "holiday," but I... Read more
One of the most common mistakes new exercisers make is not measuring the intensity of their cardio workouts. Guidelines say that aerobic exercise should be "moderate" or "challenging," but what does that feel like? You might m... Read more
I'm planning to use this to track my food, exercise, and anything else to do with my healthy journey.
GOALS: (keep them positive)
- Better breathing
- More energy
- Wear nicer clothing
- Better self esteem
Date:... Read more
I'm going to give up junk food for the next 2 months and workout more. This is really going to help me accomplish my goal. :)... Read more
What a nice problem to have... I'm full on healthy food and having problems meeting my minimum calorie goals... And I just did an hour of zumba!!! Two weeks ago I would not recognise this me!!!... Read more
That is not a healthy or realistic goal. You should reevaluate.... Read more
Heart monitor versus fit bit any thoughts.... Read more
Dance zumba to get your heart healthy and to dance the fat away.344... Read more
Replace 1/2 of the avocado in your guacamole recipe with well cooked asparagus for half the fat and calories! Use a blender to puree the asparagus for a smooth texture. Bake your own chips using low-carb, high-fiber tortillas. 4... Read more
This group is for college students who are looking to get healthier and need a little support from those in a similar situation... Read more
How many of you have watched a movie or TV show where one of the characters, who has experienced a stressful situation in her life, suffers from what appears to be a classic heart attack but isn't? While this may sound a little farfetched, doctors ar... Read more
Editor's Note: February is Heart Health month, aimed at bringing awareness to the #1 killer in America. Today we're sharing an interview with Dr. Patrice Desvigne-Nickens on behalf of the National Heart, Lung, and Blood Institute (NHLBI... Read more


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Home Concert Tickets Alternative and Indie Flaming Lips
Flaming Lips Tickets
Find the Flaming Lips tickets you're looking for on NME ticket exchange, the world's largest ticket marketplace. Select an event to view the range of tickets available or view the Flaming Lips tour on a map to find an event near you. You can also sell your spare Flaming Lips Concert Tickets on NME ticket exchange, and listing tickets is free. All Flaming Lips tickets are covered by the NME ticket exchange Ticket guarantee!


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This item ships for FREE with 2-Day Shipping on orders over $50. (Details)
Want it delivered on Mon, Mar 30? Order in-stock items in the next 2 hrs 36 mins and choose One-Day Shipping at checkout.
Shipping Weight:
4.3 pounds
Package Size: 11.9 x 9.3 x 2.1 inches
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Part Time Jobs in West New York, New Jersey ( NJ )
If you're looking for part time jobs, student jobs or jobs for teens in West New York, New Jersey, you've come to the right place! Chances are that GrooveJob.com has the right job for you and wants to be your only source for finding part time jobs in West New York, New Jersey.
We've got plenty of part time and summer jobs in West New York, New Jersey. Check out the list of employers below who are accepting applications for part time jobs in your town. Remember to check back with Groovejob.com on a regular basis. We add new part time job listings to our database every week, so you'll find new opportunities every time you check back with us.
|Browse by Employer (Click On Logos)
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UberX Driver Partner ( Part Time Independent Contractor)
…your own car. Driving with Uber is a great way to earn cash whether you're working part time , going to school, or seeking out an...
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Meals on Wheels Deliverer ( Part - time )
Meals on Wheels Deliverer ( Part - time ) Job Summary:Responsible for the delivery of a daily meal to all clients on their assigned route....
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Part - time photographer - Entertainment and Media Industry Opportunity
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Sales Associate Opportunities, Part Time (New York City Stores)
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Part - Time Sales Associates, Men's Floor - Prince Street Club Monaco
…and customer service Excellent English communication- verbal and written Excellent time management/project skills Strong attention to...
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" We're looking for a part - time Administrative Coordinator to join our Graduate Programs Department. The person in this role will...
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Play a vital role in the customer banking experience at Chase! As part of JPMorgan Chase, a leading global financial services firm, Chase...
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Courtyard','Courtyard','Management','Management','Full- time ','Full- time ','No','No','With more than 330 managed locations in more than...
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Search the listings
Welcome to the Property to Let Website
plets, is a houses and homes to let to Let website which provides Living Property Listings where you can get access to millions of potential buyers.
Viewing Adverts
For easy browsing, the site is organized into sections that cover the most popular letting categories. There's also a comprehensive search facility that can be used to search for key words.
Landlords, List your property to let on the Property to let website
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Removing scale from a Owari Satsuma and repotting
Here is my Owari Satsuma that needed long overdue care and repotting. I used some alchohol to remove the scale and repotted using a 5-1-1 citrus mix I made.
Here is a link that might be useful: Owari Satsuma video
Still one of the most recommended products to use for scale control is a horticultural oil of some sort. They make some that can be used even in the heat. I think that a summer weight refined oil might even be better than neem when it comes to scale control.
The immature stage of scale insects, called crawlers, are very hard to see and most people wouldn't even recognize them if they did see them. Those get missed when one goes after the adults with alcohol and a swap or toothbrush. Perhaps you might consider misting your plant with alcohol after you've removed the adults. A solution consisting of one part alcohol to three parts water is usually sufficient to get the job done.


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Measuring the Value of IT Service Management (ITSM)
Free registration required
Executive Summary
The purpose of this paper is to present a method for reducing risk and increasing IT contribution during uncertain times and to assist readers with measuring the value and building a business case for IT Service Management (ITSM). To this end, the paper explains why IT must become a strategic asset - and precisely how IT can become strategic In a step-wise fashion, this paper offers solutions for IT organizations at all maturity levels.
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