2000 අයි.සී.සී පිළිමළුන් පිටුදැකීමේ කුසලානය යනු කෙන්යාවේ පැවති එක්දින ජාත්‍යන්තර ක්‍රිකට් තරඟාවලියකි (එය කෙන්යාවේ ක්‍රිකට් ක්‍රීඩාවේ ජනප්‍රියතාවය වැඩි කිරීමට උපකාරී විය). නවසීලන්තය ශූරයන් බවට පත් වූ අතර ජයග්‍රාහකයාගේ ඇමරිකානු ඩොලර් 250 000 චෙක්පත ලබා ගත්තේය. එය මෙතෙක් පැවති ප්‍රධාන ICC තරඟාවලියක ඔවුන්ගේ පළමු සහ එකම ජයග්‍රහණය විය. සහීර් ඛාන්, යුවරාජ් සිං සහ මාලන් සැමුවෙල්ස් ඔවුන්ගේ මංගල එක්දින තරඟ ක්‍රීඩා කළහ.

තරගාවලියට සියලුම ටෙස්ට් ක්‍රීඩා කරන රටවල්  සමග බංගලාදේශය සහ සත්කාරක කෙන්යාව සහභාගි විය. කණ්ඩායම් 11ක් සහභාගී වී සිටි නිසා අර්ධ අවසන් පූර්ව වටයේදී තිදෙනෙකුට ස්ථානයක් අහිමි වනු ඇත. එබැවින් පහළම ශ්‍රේණිගත කිරීම් සහිත කණ්ඩායම් 6ක් අතර පූර්ව සුදුසුකම් ලැබීමේ වටයක් පවත්වා ඉන් ජය ගන්නා කණ්ඩායම් 3  අර්ධ අවසන් පූර්ව වටයට සුදුසුකම් ලැබීය.

පූර්ව සුදුසුකම් ලැබීමේ වටය
මෙම වටයට පහළම ශ්‍රේණිගත කිරීම් සහිත කණ්ඩායම් 6 ක් සුදුසුකම් ලැබීය. එනම් ඉන්දියාව, ශ්‍රී ලංකාව, එංගලන්තය, බටහිර ඉන්දීය කොදෙව්, බංගලාදේශය හා සත්කාරක කෙන්යාවයි.

අර්ධ අවසන් පූර්ව වටය හි සංචිත

පිළිමළුන් පිටුදැකීමේ අදියර
2000 ICC පිළිමළුන් පිටුදැකීමේ කුසලානයේ පිළිමළුන් පිටුදැකීමේ අදියර, පූර්ව අර්ධ අවසන් පූර්ව වටයෙන් පසුව, 2000 ඔක්තෝබර් 7 සිට 15 දක්වා පැවැත්විණි. 1999 ක්‍රිකට් ලෝක කුසලාන ශ්‍රේණිගත කිරීම් අනුව ශ්‍රේණිගත කරන ලද හොඳම කණ්ඩායම් 5 පිළිමළුන් පිටුදැකීමේ අදියර සඳහා ස්වයංක්‍රීයව සුදුසුකම් ලබයි. ඉතිරි කණ්ඩායම් තුන 1999 ක්‍රිකට් ලෝක කුසලාන ශ්‍රේණිගත කිරීම් අනුව පහළම ශ්‍රේණිගත කිරීම් 6ක් අතර ඔක්තෝබර් 3 සිට 5 දක්වා පැවති පූර්ව අර්ධ අවසන් පූර්ව වටයෙන් සුදුසුකම් ලබයි.

මින් පසු කණ්ඩායම් අට, 1999 ලෝක කුසලාන තරගාවලියේ ශ්‍රේණිගත කිරීම් අනුව ප්‍රතිවාදීන් තෝරා ගැනීම සිදු කරයි. එනම් ශ්‍රේණිගත 1 එරෙහිව පූර්ව සුදුසුකම් 1, ශ්‍රේණිගත 2 එරෙහිව පූර්ව සුදුසුකම් 2, ශ්‍රේණිගත 3 එරෙහිව පූර්ව සුදුසුකම් 3, ශ්‍රේණිගත 4 එරෙහිව ශ්‍රේණිගත 5 ආකෘතිය යටතේය.

ඔස්ට්‍රේලියාව, පකිස්ථානය, දකුණු අප්‍රිකාව, නවසීලන්තය සහ සිම්බාබ්වේ පිළිමළුන් පිටුදැකීමේ වටයට ස්වයංක්‍රීයව සුදුසුකම් ලබන අතර ඉන්දියාව, ශ්‍රී ලංකාව සහ එංගලන්තය පිළිවෙලින් කෙන්යාව, බටහිර ඉන්දීය කොදෙව් සහ බංග්ලාදේශය පරදවමින් අර්ධ අවසන් පූර්ව වටයට සුදුසුකම් ලබයි.

ඔස්ට්‍රේලියාව, ශ්‍රී ලංකාව, සිම්බාබ්වේ සහ එංගලන්තය පරදවමින් ඉන්දියාව, පාකිස්තානය, නවසීලන්තය සහ දකුණු අප්‍රිකාව අවසන් පූර්ව වටයට සුදුසුකම් ලබා ගත්හ. අවසන් පූර්ව වටයේදී නවසීලන්තය පාකිස්තානය පරාජය කළ අතර ඉන්දියාව දකුණු අප්‍රිකාව පරාජය කරමින් අවසන් මහා තරගයට සුදුසුකම් ලබා ගත්තේය.

අර්ධ අවසන් පූර්ව වටය

ඕස්ට්‍රේලියාව සහ ඉන්දියාව

පාකිස්ථානය සහ ශ්‍රී ලංකාව

නවසීලන්තය සහ සිම්බාබ්වේ

දකුණු අප්‍රිකාව සහ එංගලන්තය

අවසන් පූර්ව වටය

නවසීලන්තය සහ පාකිස්තානය

ඉන්දියාව සහ දකුණු අප්‍රිකාව

අවසාන තරගය
කෙටි විස්තරයක් සහිත ලිපි
Short description matches Wikidata
ක්‍රිකට්
ශ්‍රී ලංකාව තුළ ක්‍රිකට්
2000 අයිසීසී පිළිමළුන් පිටුදැකීමේ කුසලාන අවසන් තරගය 2000 ඔක්තෝබර් 15 වන දින කෙන්යාව, නයිරෝබි, ජිම්කානා පිටියේ දී පැවැත්විනි. එය ඉන්දියාව සහ නවසීලන්තය අතර පැවැත්විණි . නවසීලන්තය අවසන් මහා තරගය කඩුලු හතරකින් ජය ගනිමින් ඔවුන්ගේ පළමු ICC පිළිමළුන් පිටුදැකීමේ කුසලානය දිනා ගැනීමට සමත් විය, එය ප්‍රධාන ICC ඉසව්වක ඔවුන්ගේ පළමු ජයග්‍රහණයයි.

බාහිර සබැඳි

 Cricinfo තරඟාවලිය නිවස

අයි.සී.සී පිළිමළුන් පිටුදැකීමේ කුසලානය 2000


Tetradecagonul este un poligon cu 14 laturi și 14 vârfuri.

Note

Poligoane

Tetradecagon


මහායාන ධර්මයට අනූව ඉහත සඳහන් භූමි සම්බෝධයට පැමිණෙන මාර්ගය පැහැදිලි කෙරේ.
යම් මහායාන චාරිත්‍රයනට අනුකූලව ඉහත සඳහන් භූමිවලට අමතරව තව බොහෝ අදියරයන් හඳුන්වාදී ඇත.
බෞද්ධ සම්ප්‍රදායන්ට අනුකූලව බෝධි සත්වයන් වෙන් වෙන්ව හඳුනා ගෙන ඇත. මෙම වෙන් කිරීම බොහෝ දුරට සිදු ව ඇත්තේ භාෂාවන්හි ඇති සීමා හේතු කොට ගෙනය. මෑත යුගයේ නොයෙක් දෙනා පිළිගත් බෝධිසත්වයන් වහන්සේ දෙනම වන්නේ 14 වන දලයි ලාමා සහ කර්මාපා භික්ෂූ දෙනමය.
බෞද්ධ චිත්‍ර කර්මයන්හි බෝධිසත්වයන් ගේ පිලිරූ බොහෝ ප්‍රචලිතය.
බෝධිසත්වයන්ගේ සම්බුද්ධත්වය සඳහා උපයෝගි වෙන ස්ථානය හඳුන්වන්නේ බෝධි මණ්ඩ යනුවෙනි.

මහා බෝසත් භූමි


الجدوى الاقتصادية عبارة عن عملية جمع معلومات عن مشروع مقترح ومن ثم تحليلها لمعرفة إمكانية تنفيذه، وتقليل المخاطر وربحية المشروع. وبالتالى يجب معرفة مدى نجاح هذا المشروع  أو خسارته مقارنة بالسوق المحلي واحتياجاته ومن ثم توقع قدرة الشركات على البقاء كشركة أعمال ربحية خلال فترة محدد من الزمن.

ويعد الإعداد الجيد للجدوى الاقتصادية من أهم خطوات نجاح المشاريع، فنجاح وفعالية المشاريع تعتمد بالمقام الأول على التخطيط السليم، كما يمثل التخطيط الدقيق الركيزة الأساسية التي يعتمد عليها العائد المادي المتوقع من المشروع. ومن هنا برزت الحاجة إلى مايُعرف بالجدوى الاقتصادية.

تحديد الجدوى الاقتصادية
ولكي يتم تحديد الجدوى الاقتصادية يلزمنا عمل دراستين تحليليتين، هما: التحليل الإستراتجي، والتحليل المالي.

التحليل الإستراتجي
إن التحليل الإستراتجي لمشاريع الأعمال يُساعدنا على فهم النطاق التنافسي للشركة. ويركزعلى مجال الصناعة الذي تعمل به الشركة وعلى الشركة نفسها كذلك، والذي يأخذ بالاعتبار العوامل الإستراتيجية الرئيسية في الصناعة، والعوامل الإستراتيجية المتعلقة بالشركة على النحو التالي:

العوامل الإستراتيجية الرئيسية في الصناعة
تكلفة دخول السوق (Barriers to entry)
قوة الموردين (Power of suppliers)
قوة العملاء (Power of customer)
وجود منتجات بديلة (Existence of substitute products)
سلسلة القيمة الصناعية (Industry value chain)
طبيعة المنافسة داخل الصناعة (Nature of intra-industry competition)

العوامل الإستراتجية المتعلقة بالشركة
سلسلة القيمة للشركة (firm value chain)
الكفاءات الأساسية (Core competencies)
اتحادات الشركات (Synergies)
التقنية (Technology)
التحديات الاجتماعية والقانونية (Social and legal challenges)

التحليل المالي
إن التحليل المالي يُساعدنا على معرفة أداء الشركة في الواقع. وهناك جزئان للتحليل المالي هما: بيان العمليات (statement of operations) والميزانية العامة (balance sheet). ونلاحظ أن بيان العمليات يُخبرنا بالمقدار المالي أو الخسارة المحققة من قبل الشركة بناءً على التكاليف والمبيعات الحالية. أما الميزانية العامة تُخبرنا بمقدار الأصول لدى الشركة من أجل دعم عملياتها الحالية والمستقبلية، مما يُكون لمحة سريعة عن أصول الشركة وديونها قصيرة الأجل في تاريخ معين. هناك عوامل أساسية للنظر

في بيان العمليات كمايلي:
العائدات (Revenues)
تكلفة المبيعات (Cost of sales)
هامش الربح (Gross margin)
مصروفات التشغيل (Operating expenses)
هامش التشغيل (Operating margin)
صافي الدخل (Net margin)

دراسة الجدوى الاقتصادية
تعُتبر دراسة الجدوى الاقتصادية أحد أهم فروع دراسة الجدوى، وتُعرف دراسة الجدوى الاقتصادية بأنها أسلوب علمي لتقدير احتمالات نجاح فكرة استثمارية قبل التنفيذ الفعلي، وذلك في ضوء قدرة المشروع أو الفكرة الاستثمارية على تحقيق أهداف معينة للمستثمر، وبالتالي فإن دراسة الجدوى الاقتصادية تُعد أداة عملية تُجنب المشروع المخاطر وتحمل الخسائر، حيث يسبق الدراسة اتخاذ أي قرار استثماري كما تسبق الدراسة عمليات التشغيل.

عليه فإن دراسة الجدوى الاقتصادية هي الوسيلة التي يتم بناء عليها اتخاذ قرار الاستثمار المناسب الذي يحقق الأهداف المنشودة [3].

أمثلة تبين أهمية الجدوى الاقتصادية في مجال الأعمال في المملكة العربية السعودية
1.في عام 2006، أبرم البنك العربي الوطني اتفاقية تورق إسلامي لتمويل مشروع إنشاء مصنع إسمنت المنطقة الشمالية بقيمة 500 مليون ريال، بناء على جدواه الاقتصادية وفرص نجاحه في المستقبل [4].
2.في عام 2008، أوقفت شركة الباحة للاستثمار والتنمية مصنعها للجلود بسبب عدم جدواه الاقتصادية [5].

وتبين هذه الأمثلة أهمية الجدوى الاقتصادية ودراستها في اتخاذ القرارات.

المراجع والمصادر

 Laudon, K. C. & Traver, C. G. (2009). E-COMMERCE BUSINESS. TECHNOLOGY. SOCITEY.PEARSON.

علم الاقتصاد

جدوى اقتصادية


An Habenaria yezoensis in uska species han Liliopsida nga ginhulagway ni Hiroshi Hara. An Habenaria yezoensis in nahilalakip ha genus nga Habenaria, ngan familia nga Orchidaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Habenaria

Habenaria yezoensis


Verne ist ein kleiner Einschlagkrater auf der Mondvorderseite im Mare Imbrium zwischen dem Krater Euler im Westen und dem Krater Lambert im Osten.

Die namentliche Bezeichnung geht auf eine ursprünglich inoffizielle Bezeichnung auf Blatt 40A4/S1 der Topophotomap-Kartenserie der NASA zurück, die von der IAU 1976 übernommen wurde. Benannt ist der Krater nach dem römischen Vornamen Verne.

Nicht zu verwechseln ist dieser kleine mit dem größeren, nach dem französischen Schriftsteller Jules Verne benannten Krater Jules Verne.

Weblinks

 Verne auf The-Moon Wiki

Einzelnachweise

Einschlagkrater (Mond)

Verne (Mondkrater)


آرنو بينزياس  هو عالم فيزياء أمريكي. حاز على جائزة نوبل للفيزياء عام 1978 عن «اكتشافه للأشعة الخلفية الكونية الميكرونية». وشاركه في الجائزة زميله في هذا الاكتشاف وهو روبرت ويلسون، كما شاركهم في الجائزة بيوتر كابيتسا.

ولد آرنو بينزياس في 26 أبريل 1933 في ميونيخ بألمانيا، ثم رحل مع والديه إلى الولايات المتحدة الأمريكية.

انظر أيضاً

 لائحة اليهود الحاصلين على جائزة نوبل.
 فرانك هاجر بيجلو
 روجر أنجل
 هارولد ألدن
 سولون بيلي
 آرثر عادل

روابط خارجية

مراجع

أشخاص على قيد الحياة
أشخاص من ميونخ
أعضاء الأكاديمية الوطنية الأمريكية للعلوم
أعضاء الأكاديمية الوطنية للهندسة في الولايات المتحدة
أمريكيون حازوا جائزة نوبل
أمريكيون من أصل يهودي ألماني
حائزون على جائزة نوبل في الفيزياء
حائزون على جوائز الأكاديمية الوطنية للعلوم
خريجو جامعة كولومبيا
خريجو كلية مدينة نيويورك
زملاء الأكاديمية الأمريكية للفنون والعلوم
علماء أمريكيون يهود
علماء في مختبرات بل
علماء من ولاية نيويورك
فلكيون ألمان
فلكيون أمريكيون
فلكيون يهود
فيزيائيون أمريكيون
فيزيائيون يهود
مهاجرون ألمان إلى الولايات المتحدة
مواليد 1933
مواليد في ميونخ
يهود ألمان
يهود حازوا جائزة نوبل

آرنو بينزياس


Legea pieței (în ) este o dramă franceză din 2015, regizată de , cu  în rolul principal. Premiera a avut loc la 18 mai 2015, la cea de-, unde a concurat în categoria principală de premii (Palme d'Or), iar Vincent Lindon a câștigat . Filmul a mai fost nominalizat în trei categorii la , printre care cel mai bun film și cel mai bun regizor.

Subiect
Thierry (Vincent Lindon), un bărbat de cincizeci de ani, își găsește un loc de muncă după 20 de luni de șomaj. Compania la care s-a angajat are o reputație destul de bună pe piață. Conducerea menține un climat pozitiv în echipă, asigură angajații cu oferte bune de odihnă și asigurare medicală, dar nu chiar toate merg atât de bine. Într-o zi, Thierry este chemat de administrație și i se propune, pentru anumite beneficii la locul de muncă, să devină turnător și să raporteze conducerii despre activitățile colegilor săi.

Distribuție

Premii

Referințe

Legături externe

Filme franțuzești
Filme în limba franceză
Filme din 2015

Legea pieței


The National Park Bank was founded in 1856 in New York City, and by the late 19th century, it did more commercial business than any other bank in the country.

History
The bank built a significant Second Empire early skyscraper at 214-18 Broadway – opposite St. Paul's Chapel – designed by New York architect Griffith Thomas and finished in 1868.

1905 building
Architect Donn Barber greatly expanded the 1868 building, 1903–1905, altering its Broadway façade beyond recognition. The bank had bought the plot of land directly behind its building, 165 x 75 feet, fronting on Ann Street to the north and Fulton Street to the south. This was intended as the site for a future skyscraper but instead was used for a new banking room with a vault designed by Frederick S. Holmes. Barber designed a T-shaped Beaux-Arts building with a large arched window on each of the three street facades. The bar of the "T" was built first, two tall coffered barrel vaults flanking a stained-glass dome. Banking business moved into this space in 1904, while the lower three stories of the 1868 building (the stem of the "T") were gutted to create a grand entrance hall. The height of the new banking room from the marble floor to the top of the stained-glass dome was 68 feet (20.7 m). Artist Albert Herter painted the large lunette murals of Agriculture, Industry, and Commerce for the entrance hall and banking room.

The building was demolished in 1961.

Business
In 1911, the bank acquired the Wells Fargo Company.

John Hamilton Fulton  was president in 1927.

It was consolidated with Chase National Bank in 1929.

References

Banks established in 1856
Defunct banks of the United States
Banks disestablished in 1929
Second Empire architecture in New York City
Beaux-Arts architecture in New York City
Buildings and structures demolished in 1961

National Park Bank


Tafelhof ist ein Stadtteil der kreisfreien Stadt Nürnberg, der Name der Gemarkung 3471 und Teil des Statistischen Bezirks 03. Die ursprüngliche Ortschaft lag einst südwestlich des Frauentores. Darin erinnert heute nur noch ein Straßenname.

Lage
Tafelhof liegt südlich der Altstadt im Dreieck zwischen Frauentorgraben im Norden, der Bahnstrecke zwischen Hauptbahnhof und Hauptgüterbahnhof im Südosten und der Steinbühler Straße im Westen. Die Bahnstrecke unterqueren nach Süden die Unterführungen Steinbühler Unterführung, Tafelfeldtunnel und Celtisunterführung. Tafelhof wird umringt von den Stadtteilen St. Lorenz, Marienvorstadt, Glockenhof, Galgenhof, Steinbühl, St. Leonhard und Gostenhof.

Der Stadtteil umfasst folgende Straßen:

Geschichte
Die erste urkundliche Erwähnung geht auf das Jahr 1445 zurück. Bereits vor dem Bau der Lorenzer Altstadt gab es dort ein Gut, das 1552 niedergebrannt wurde.

Gegen Ende des 18. Jahrhunderts gab es in Tafelhof 27 Anwesen. Das Hochgericht übte die Reichsstadt Nürnberg aus, was vom brandenburg-ansbachischen Oberamt Cadolzburg bestritten wurde. Grundherren waren die Reichsstadt Nürnberg: Landesalmosenamt (1 Wirtshaus, 1 Gut, 1 Garten), St. Peter und Paul Siechkobel (1 Haus), Zinsmeisteramt (1 Wirtshaus, 1 Haus, 1 Garten), Kriegsamt (4 Wachhäuser); Nürnberger Eigenherren: von Ebner (4 Häuser, 2 Gärten), von Fürer (1 Garten), von Grösser (3 Häuser, 1 Garten), von Haller (2 Häuser), Dr. Neu (1 Garten), von Oelhafen (3 Wirtshauser, 2 Häuser), von Tucher (3 Häuser). 1 Garten war bürgerliches Freieigen.

Von 1797 bis 1808 wurde Tafelhof vom preußischen Justiz- und Kammeramt Gostenhof verwaltet. 1806 kam Tafelhof an das Königreich Bayern. Im Rahmen des Gemeindeedikts wurde Tafelhof dem 1808 gebildeten Steuerdistrikt Steinbühl und der im selben Jahr gegründeten Ruralgemeinde Steinbühl zugeordnet. In der freiwilligen Gerichtsbarkeit unterstanden 4 Anwesen von 1823 bis 1835 dem Patrimonialgericht (PG) Leyh, 2 Anwesen von 1823 bis 1835 dem PG Nemsdorf und 7 Anwesen von 1822 bis 1836 dem PG Weikershof. 1825 wurde Tafelhof nach Nürnberg eingemeindet.

Der Bau der Ludwigseisenbahn, des Staatsbahnhofs und des alten Städtischen Krankenhauses veränderten den Charakter des Dorfs. Die in der Gründerzeit verstärkt einsetzende Wohnbebauung wurde schon um die Jahrhundertwende und vermehrt nach 1945 im Wiederaufbau durch Verwaltungs- und Geschäftsgebäude ersetzt. Die letzten Dorfhäuser in der Tafelhofstraße 19–27 wurden im Zweiten Weltkrieg zerstört.

Baudenkmäler
 Nürnberg Hauptbahnhof
 Ehemalige Oberpostdirektion (2018 abgerissen)
 Deutscher Hof
 Opernhaus Nürnberg
 Tafelfeldtunnel, Allersberger Unterführung, Karl-Bröger-Tunnel (Tafelhoftunnel), Steinbühler Unterführung
 Verkehrs- und Postmuseum
 Sigmund-Schuckert-Haus
 Ehemals Zollhalle des Hauptzollamtes
 Wohnhäuser

Einwohnerentwicklung

Einrichtungen

Religion
Der Ort ist seit der Reformation überwiegend protestantisch. Die Einwohner evangelisch-lutherischer Konfession sind in die Christuskirche gepfarrt, die Einwohner römisch-katholischer Konfession sind nach St. Elisabeth gepfarrt.

Literatur

Weblinks

Fußnoten

Stadtteil von Nürnberg
Statistischer Bezirk von Nürnberg
Gemarkung von Nürnberg
Ersterwähnung 1445

Tafelhof (Nürnberg)


La isla Derrywarragh (en inglés: Derrywarragh Island) es una tierra arcillosa situada en el lago Neagh, en Irlanda del Norte. Está unida por un puente a Maghery, en el condado de Armagh. La isla está a aproximadamente 13 kilómetros al noroeste de Portadown. La mayor parte de la isla es un pastizal húmedo. También hay zonas de bosques húmedos, humedales y pantanos. La isla se usa con regularidad como invernadero y lugar de cría de aves.

Referencias

Véase también
 Geografía de Irlanda del Norte
 Geografía del Reino Unido

Archipiélagos e islas de Irlanda del Norte

Isla Derrywarragh


Filosemitismul sau iudeofilia este o atitudine de respect și apreciere față de poporul evreu, de istoria lui și de influența iudaismului, manifestat în special de persoane de alte origini etnice.

În cadrul comunității evreiești, filosemitismul reprezintă un interes față de cultura evreiască și o iubire pentru lucrurile considerate evreiești.

Privire de ansamblu
Conceptul de filosemitism nu este nou și a fost dezvoltat, fără îndoială, de către gânditorii din secolul al XIX-lea precum filozoful german Friedrich Nietzsche, care s-a descris pe sine ca un "anti-antisemit",  deși el a criticat, de asemenea, poporul evreu pentru rolul lor istoric în formarea moralității moderne. În prezent, el desemnează un interes față de cultura și istoria evreiască și se manifestă, de asemenea, prin creșterea numărului de studenți neevrei la cursuri universitare de iudaism, limba ebraică și civilizație evreiască.

Filosemitismul a avut parte de o reacție mixtă din partea comunității evreiești. Unii s-au bucurat de acest interes și au susținut că ar trebui să-i determine pe evrei să-și reconsidere identitatea lor. Alții,  invocând statutul special pe care-l conferă evreilor la fel ca și antisemitismul, l-au respins ca fiind contrar scopului mișcării sioniste de a face ca națiunea evreiască să fie "o națiune ca toate celelalte națiunile".

Filosemitismul este o expresie a unui fenomenului mai larg al alofiliei, ce reprezintă admirația pentru culturi străine așa cum este întruchipată de anglofilie și de francofilie. Creșterea filosemitismului i-a determinat, de asemenea, pe unii să reconsidere istoria evreilor, iar ei susțin că, în timp ce antisemitismul trebuie să fie recunoscut, este greșit să fie redusă istoria poporului evreu doar la suferințe (așa cum a fost promovată de unii filosemiți bine intenționați).

Chiar dacă un neevreu nu este necesar pentru a converti la Iudaism sau poate fi chiar contraindicate face acest lucru, Halaha (legea religioasă evreiască) cere ca toți neevreii să respecte anumite porunci. Acestea sunt cele Șapte Legi ale lui Noe, iar neamurile care acceptă cele Șapte Legi în interpretarea lor tradițională sunt identificate ca noahide.

În istorie, un exemplu notabil de filosemitism este cel al regelui polon Cazimir al III-lea cel Mare. În timp ce emanciparea evreilor a început în alte țări abia pe la sfârșitul anilor 1700, evreilor din Polonia li s-au acordat libertatea cultului, a comerțului și a călătoriilor în 1264 de către Boleslav cel Pios. În 1334 evreii persecutați în Europa au fost invitați de regele Cazimir cel Mare să vină în Polonia, promițându-le că vor fi protejați ca fiind "oamenii regelui". În secolul al XV-lea mai mult de jumătate din diaspora evreiască trăia în Polonia, care și-a păstrat statutul de principal centru al evreilor așkenazi până la Holocaust.

Foarte puțini evrei trăiesc în țările din Asia de Est, dar evreii sunt priviți într-o lumină deosebit de pozitivă în unele dintre ele, în principal datorită suferințelor trăite în timpul celui de-al Doilea Război Mondial. Printre aceste țări se numără Coreea de Sud și China. În general, evreii sunt considerați în mod stereotip ca negustori pricepuți și atașați către valorile și responsabilitățile familiale, în timp ce în lumea occidentală, prima dintre cele două calități menționate mai sus este adesea interpretată negativ ca fiind echivalentă cu viclenia și lăcomia. În școlile primare sud-coreene Talmudul este o lectură obligatorie. În timpul celui de-al Doilea Război Mondial, Japonia a făcut eforturi să-i ajute pe evrei să scape din mâinile naziștilor, în ciuda faptului că această țară făcea parte din Axa Berlin-Roma-Tokio. Diplomatul japonez Chiune Sugihara a facilitat fuga a peste 6.000 de refugiați Evrei către Japonia, riscându-și cariera și viața sa și a membrilor familiei sale; în 1985, el a fost onorat de statul Israel ca Drepț între popoare. Sondajele anuale făcute de ADL în mai multe țări au demonstrat în mod constant niveluri foarte scăzute de antisemitism în Asia de Sud-Est, existând doar la niveluri minime (sutimi de procente, adică 0,02% în 2014) în Laos. Aceste sondaje au arătat că India are un nivel scăzut de antisemitism și arată un sprijin relativ puternic pentru Israel, la un nivel de 55-65%, depășind Statele Unite ale Americii în ceea ce privește acest ultim aspect.

Cântăreața americană Madonna s-a numit odată "ambasadoare a iudaismului" în timpul unei întâlniri cu primul ministru al Israelului, Shimon Peres, unde au făcut schimb de cadouri, Madonna oferindu-i un volum din Zohar cu dedicația "Lui Shimon Peres, omul pe care îl admir și îl iubesc, Madonna". Deși nu practică iudaismul, ea a studiat Cabala, i-a oferit fiului ei un bar mițva și a luat un nume ebraic: Esther (אסתר).

Controversatul termen "filosemitism" a avut un sens peiorativ în Germania pentru a descrie discriminările pozitive la adresa evreilor; cu alte cuvinte un filosemit este un "iubitor de evrei" sau un "prieten al evreilor".

Referințe

Bibliografie
 Alan Edelstein. An Unacknowledged Harmony: Philo-Semitism and the Survival of European Jewry. (Contributions in Ethnic Studies).
 David S. Katz. Philo-Semitism and the Readmission of the Jews to England, 1603-1655.
 Hilary L. Rubinstein & William D. Rubinstein.  Philosemitism: Admiration and Support in the English-Speaking World for Jews, 1840-1939. (Studies in Modern History).
 Frank Stern. The Whitewashing of the Yellow Badge: Antisemitism and Philosemitism in Postwar Germany. (Studies in Antisemitism)
 Marion Mushkat. Philo-Semitic and Anti-Jewish Attitudes in Post-Holocaust Poland. (Symposium Series, Vol 33).
 Frank Stern. Im Anfang war Auschwitz : Antisemitismus und Philosemitismus im deutschen Nachkrieg.
 Gertrude Himmelfarb. The People of the Book: Philosemitism in England, From Cromwell to Churchill.

Legături externe
 Washington Post, 8 ianuarie 2006; page A01.
 "On Philo-Semitism", by Jacques Berlinerblau, Georgetown University's Program for Jewish Civilization via archive.org.

Iudaism

Filosemitism


ලෝකයේ විවිධ රටවල ඒ ඒ රටවලට ආවේණික සටන් ක්‍රමයක් පවතී. ඇතැම් සටන්කුම ආත්මාරක්ෂක සටන් ක්‍රම වශයෙන්ද ඇතැම් ඒවා යුධ සටන් ක්‍රම වශයෙන්ද අතීතයේ පැවතී තිබේ. ඒ ඒ රටවල් තම රටවල අනන්‍යතාව පෙන්වීම සඳහා මෙම සටන් කුම භාවිතයට ගනියි.

 චීනය - වූෂූ
 ජපානය - කරාතේ
 කොරියාව - ටයිකොන්ඩෝ
 තායිලන්තය - මුවායි තායි
 බ්‍රසීලය - කැෂේරා
 ඉන්දියාව - කලරි ,රශී (තවත් බොහෝ සටන්ක්‍රම පවතී)

ලංකා ඉතිහාසය දෙස බැලීමේ දී එය පූර්ණ වශයෙන්ම යුධ ඉතිහාසයක් බව මැනවින් පැහැදිලි වේ. පෙරදිග මෙන්ම අපරදිල ජාතින්ගේ නිරන්තර පීඩාවන්ට ලක් වීම හේතුවෙන් නිරන්තර අරගලවලින් පිරුණු ඉතිහාසයක් දැකිය හැකි ය. චෝල, පාණ්ඩ්‍ය, දෙමළ මෙන්ම චීන ආක්‍රමණයන්ද පරංගි, ලන්දේසි හා ඉංග්‍රීසි ආදි බරහිර ජාතීන්ගේ ආක්‍රමණයන්ද නිරන්තරයෙන් දැකිය හැකි ය.

මෙම විවිධ ආක්‍රමණ සිදුවන අවස්ථාවලදී ලංකාවේන පැන නැගුණ දක්ෂ ජන නායකයෙකු විසින් සියලු සේනා සංවිධානය කර යුධ කරන ලද බවත් එසේ සිදු කර පරසතුරු ආක්‍රමණ මැඩ පවත්වා රට නිදහස් කරන ලද බවත් දැකිය හැකි ය.

අදටත් අප සමාජය තුළ දැකිය හැකි හේවාගම් කෝරළය, හේවා හැට, කඩුවෙල, දුණු ගමුව වැනි ග්‍රාම හා ප්‍රදේශ නාම වලින් මෙන්ම රණසිංහ මුදියන්සේ, සේප්පු ආරච්ච,පත්තිනිගේ,අංකුඹුරේ පත්තිනිගේ වැනි පුද්ගල පෙලපත් නාම වලින්ද එම රණකාමී ඉතිහාසය මනාවට ගම්‍ය වේ.

අංගම් සටන් කලාව
පැරණි ඉතිහාස අධ්‍යයනය කිරීමේදී විවිධාකරා ආක්‍රමණ හමුවේ අපරාජිතව සිටීමට නම් යම් කිසි නිසියාකාරව සකස් කරන ලද සටන් ක්‍රමයක් පැවතිය යුත්‍ර බවට නිගමනයකට එලැඹීමට අපහසු නැත. එසේ නොමැති නම් මෙවන් ආකාර ආක්‍රමණයන්ට මුහුණ දීමට හැකියාවන් තිබිය නොහැකි ය.

මුල් කාලීනව පැවති සටන් ශිල්පය කුමක්ද යන්න සොයා බැලීමට අවශ්‍ය සාක්ෂි ඇත්තේ ඉතා අල්ප වශයෙන් වුවත් කැටයම් සිතුවම් ආදියේ පවතින සටන් ශාස්ත්‍රය පිළිබඳ ඉඟිවලින් යම් නිගමනයකට එළැඹිය හැකි ය.

කෙසේ වෙතත් දැනට වර්තමානයේ ප්‍රකටව පවතින අංගම්පොර යනුවෙන් ප්‍රකට සටන් ක්‍රමය පිළිබඳව අවධානය යොමු කළ යුතු ය. එසේම ලංකාවේ යම් ප්‍රමාණයකට ප්‍රකටව පැවති වෙනත් සටන් ක්‍රමයන් කීපයක් කෙරෙහිද අවධානය යොමු කිරීම තුළින් අංගම් කලාවේ අනන්‍යතාව ආරක්ෂා කළ යුතු වේ.

හේවාකම් අංගම්පොර යුදයේ
දූ කෙළි අං කෙළි මේ හැම යුදයේ
පංච කලා පස් දෙන ජය ගනියේ
තුන් ලොවටම ඇවු ලී මෙම දිපයේ
(පැරණි ජන කවියක්...)

මහාසම්මත මනු යුගයෙන් එපිටදී සට මෙම සටන් ශාස්ත්‍රය පැවතුන බවට සාක්ෂි ඇත. එනම් අවුරැදු 33,000 කට එපිට යුගයයි. මෙම ශාස්ත්‍රය නිර්මාණය කරන ලද්දේ යක්ක (යක්ෂ) ගෝත්‍රික සෘජිවරැන් යයි පාරම්පරික සටන් ශිල්පීන්ගේ විශ්වාසයයි. ලංකාවේ රදල පෙළපතට ආවේණික වූ ශාස්ත්‍රයකි. රාවණා යුගය යනු සටන් ශාස්ත්‍රයේ ස්වර්ණමය යුගයකි. මෙය රාම රාවනා යුද්ධයේදී භාවිතා විය. මෙයට අමතරව පණ්ඩුකාභය, එලාර දුටුගැමුණු යුද්ධය, විජයබාහු රජු, ගජබා රජු, නීලමහා යෝධයා, ටිකිරි කුමාරයා (සීතාවක රාජසිහ රජු), වීදිය බණ්ඩාර, කොනප්පු බණ්ඩාර, දෙවන රාජසිංහ, ලෙව්කේ දිසාව, රත්වත්තේ දිසාව, ගලබඩ දිසාව, බූටෑවේ රටේ රාළ, කොහුකුඹුරේ රටේ රාළ, කැප්පෙටිපොල දිසාව,  කිවුලේගෙදර මොහොට්ටාල, ගොංගාලේගොඩ බණ්ඩා, වීර පුරන්අප්පු වැනි යුගයන් හා සටන් ශිල්පීන් මෙම පූජනීය ශාස්ත්‍රය භාවිතා කළ ප්‍රස්තූතයන් ලෙස ඉතිහාසය සාක්ෂි දරයි. මෙම සටන් ශිල්පය ඉංග්‍රීසි අධිරාජ්‍යවාදය තුළ දී තහනමට ලක් වෙයි.

අංගම්පොර තහනමට ලක් වීම
ලංකා ඉතිහාසයේ එන සොලී ආක්‍රමණ, පෘතුගීසි ආක්‍රමණ, ලන්දේසි ආක්‍රමණ වැනි අවස්ථාවලදී දස දහස් ගණනින් අංගම්පොර සටන් ශිල්පීන් මරා දමා ඇති අතර  පෘතුගීසීන් හා ඉංග්‍රීසීන් වැනි පරදේශක්කාර ආක්‍රමණිකයින් අංගම්මඩු, වෙහෙර විහාර, පොත්පත් ආදිය මහා පරිමාණයෙන් විනාශ කළ බවට ද අපේ ඉතිහාසය සාක්ෂි දරයි. කෙසේවෙතත් ඉංග්‍රීසීන් 1818 දී අංගම්මඩු ගැසට් නිවේදනයක් මගින් තහනම් කරන ලදී.

කෙසේවෙතත් ඉංග්‍රීසීන් මෙම ශිල්පය තහනම් කිරීමෙන් පසුව පාරම්පරික රහස්‍ය ශිල්පයක් ලෙස  පවත්වාගෙන යාමට පාරම්පරික සටන් ශිල්පීන්ට සිදු විය. එම හේතුව නිසා මෙය අප්‍රකට රහස් ශිල්පයක් බවට පත් වී තම පරම්පරාවට පමණක් උගන්වට තත්ත්වයට පත් විය. එපමණක් නොව, මෙම ශිල්පීය කුසලතා තවදුරටත් ආරක්ෂා කිරීම උදෙසා නර්තනය තුළට මෙම සටන් ශිලීපීය ලක්ෂණ බද්ධ කොට නර්තන අංග ලෙස පවත්වාගෙන එනු ලැබීය. එවාට උදාහරණ අදටත් නර්තනය තුළ දක්නට ලැබේ. වැදි නැටුම, සිංහ නැටුම, වලස් නැටුම, කොටි නැටුම වැනි නර්තන අංගවල අංගම්පොර සටන් ශීල්පීය ක්‍රමවේදයන් දක්නට ඇත.

තහනම් සමයේ වෙනත් සටන් ක්‍රම පැමිණීම

ඉංග්‍රීසීන් මෙම ශිල්පය තහනම් කිරීමත් සමඟ රටේ සටන් ශිල්පීන්ගේ දැඩි නිහඬතාවයක් ඇතිවන්නට වීමත් සමඟ සටන් ශාස්ත්‍රයක් හැදෑරීමට අවශ්‍ය අයෙකුට සටන් ශිල්පයන් නොමැතිවීමේ රක්තකය තුළට වෙනත් සටන් ක්‍රම ආගමනය වීමට පටන් ගනී. මෙහිදී විශේෂයෙන් කොළඹ කොටුව ආශ්‍රිත ප්‍රදේශවල තිබූ දැඩි මිශ්‍ර සමාජ ක්‍රමය තුළට ඉතාමත් ලෙහෙසියෙන් විදේශීය සටන් ක්‍රමවල අනුගාමිකන් සංක්‍රමණය විය. එවැනි සටන් ක්‍රම ලෙස පහත ඒවා දැක්විය හැකි ය.

 චීන චෙම්පූ
 ඉන්දියාවේ මාත්තියාර් මිනිසුන්ගෙන් ලැබුණ මලයාලම් සටන් ක්‍රම
 ඉහත දෙක එකත්‍රවී සෑදුණු චීන පුඩි හෙවත් චීනඩි සටන් ක්‍රමය
 මලයාඩි නැතිනම් වත්මන සිලාට් නැමැති මැලේ සටන් ක්‍රමය
 ඉන්දියාවේ සිලම්බාඩි හා කලරි පයාට්ටු සටන් ක්‍රම
 නූතන කරාටේ, වූෂු, ටයිකොන්ඩෝ ප්‍රධාන චීන හා ජපන් සටන් ක්‍රම

මෙවැනි සටන් ක්‍රම කීපයක් මෑත කාලීන ලංකාවේ පැවති බව පෙනේ. මෙම සටන් ක්‍රම පිළිබඳ අධ්‍යයනය කිරීමකදී අංගම්පොර ලංකාවේ සටන් ක්‍රමයක් බවත් චීනඩි චීන වෙළෙදුන් මාර්ගගයන් පැමිණි යටන් ක්‍රමයක් බවත් මලයාලම් ඉන්දියාවෙන් පැමිණි සටන් ක්‍රමයක් බවත් හදුනාගත හැකි ය.

ආශ්‍රිත ග්‍රන්ථ හා ලිපි

 angamhoru.blogspot.com
 සිංහල ත්‍රාසජනක ක්‍රීඩා - ප. එ. ප. දැරණියගල (අනුවාදක හේරත් ම. අභයරත්න)

ශ්‍රී ලාංකික සටන් ක්‍රම


Wolfsberg je jedan od 94 austrijskih kotara. Prema procjeni iz 2018. godine ima 52.980 stanovnika.

Sjedište kotara je istoimeni grad Wolfsberg.

Zemljopis karakteristike
Kotar Wolfsberg na zapadu graniči s kotarom Sankt Veit an der Glan, na jugozapadu i jugu s kotarom Völkermarkt, na sjeveru s štajerskim kotarima Murau, Murtal i Voitsberg, na istoku s štajerskim kotarima Deutschlandsberg. Na jugu graniči s Slovenijom.

Administrativna podjela okruga
Wolfsberg je administrativno podijeljen na 9 općina od kojih tri imaju status grada, 4 ima status trgovišta, a dvije su obične općine;

Gradovi
 Bad Sankt Leonhard im Lavanttal
 Sankt Andrä
 Wolfsberg (slo. Volšperk)

Trgovišta
 Frantschach-Sankt Gertraud
 Lavamünd (slo. Labot)
 Reichenfels
 Sankt Paul im Lavanttal

Općine
 Preitenegg
 Sankt Georgen im Lavanttal

Izvori

Vanjske poveznice
 Službena stranica

Kotari u Austriji

Wolfsberg (kotar)


اليد الخفية  هي استعارة ابتكرها الاقتصادي آدم سميث. وقام بشرح مبدأها في كتابه ثروة الأمم وكتب أخرى، حيث يقول، بأن الفرد الذي يقوم بالاهتمام بمصلحته الشخصية يساهم أيضاً في ارتقاء مصلحة مجتمعه ككل من خلال مبدأ «اليد الخفية». حيث يشرح بأن العائد العام للمجتمع هو مجموع عوائد الأفراد. فعندما يزيد العائد الشخصي لفرد ما، فإنه يساهم في زيادة العائد الإجمالي للمجتمع.

على الرغم من أن آدم استعمل المصطلح لثلاث مرات فقط إلا أن المصطلح انتشر بشكل واسع لاحقاً.

ثروة الأمم

استعمل أدم هذا المصطلح في كتابه الرابع من سلسلة «ثروة الأمم» إذ قال بأن أي فرد في أي مجتمع لن يستثمر رأسماله في تجارة خارجية إلا إذا كان الربح من جراءها يفوق الربح من التجارة المحلية. وفي هذه الحالة، فان قيامهم بهذا العمل يكون لمصلحة مجتمعه.

تفسير الاقتصاديين للمصطلح

ان مفهوم «اليد الخفية» أخذ معنى أشمل مما بدأ به سميث إذ تخطى استعمالاته المقارنة بين التجارة الداخلية والتجارة الخارجية. حتى أن سميث قد المح إلى «استعمالات أخرى» في كتابه. فميلتون فريدمان، الحائز على جائزة نوبل في الاقتصاد، سمى فكرة اليد الخفية «بفرص التعاون بدون اكراه».
الجدير بالملاحظة هنا أن مفهوم «اليد الخفية» هي «نزعة طبيعية» وليست إليه اجتماعية كما صنفها ليون والرس وفيلفريدو باريتو فيما بعد.

تقول نظرية اليد الخفية انه لو سُمح لكل مستهلك بحرية اختيار السلعة التي يرغب بشرائها، وسٌمح لكل مُنتِج أن يبيع ما يشاء وأن يُصّنِع السلعة التي يشاء وبالطريقة التي يرغب، فسينتهي المطاف بسلع ذات نوعية وسعر مناسبة ومفيدة لكل أفراد المجتمع وبالتالي للمجتمع ككل. والسبب يعود إلى أن الجشع سيكون عامل دفع لتصرف نافع. وبالتالي، فعمليات تحسين فعالية وكفاءة الإنتاج ستكون هدف الُمصنعيين لزيادة الربحية عن طريق تقليص التكاليف. وخفض الأسعار ستكون دافع للقضاء على المنافسة. وسيستثمر المستثمرون في الصناعات المطلوبة من أجل الربح، كما سيسحبون استثماراتهم من الصناعات الأقل فعالية في إنتاج أي ربحية. وكذلك، سيشجع هذا الوضع الطلاب على دراسة التخصصات المطلوبة أي التي ستجلب لهم مداخيل أعلى. وكل هذه التفاعلات تحصل بشكل عفوي وطبيعي.

كما أنها ستكون عامل توازن. فمثلا، فإن أفراد مجتمع فقير مستعدين أن يعملوا بأجور منخفضة مما يجذب المستثمرين لإنشاء مصانع في المناطق الفقيرة لانخفاض التكلفة. هذا يزيد الطلب على اليد العاملة وبالتالي ينتج مجتمع استهلاكي جديد مما يتطلب زيادة في الإنتاج وبالتالي زيادة في طلب اليد العاملة مما سيزيد من رواتبهم. وستستمر هذه الحالة إلى درجة بحيث تصبح كلفة الإنتاج في هذه المنطقة التي «كانت» فقيرة عالية لدرجة انها لا تعود بالربح. لكن هذه الألية تساعد الاقتصاد المحلي على الإنتاج والاعتماد الذاتي.

فهم المصطلح مجازًا
يستخدم سميث مفهوم اليد الخفية في سياق حجة ضد الحمائية والضوابط التي تفرضها الحكومة على الأسواق، لكن المفهوم يستند إلى مبادئ واسعة للغاية وضعها برنارد مانديفيل، والقس جوزيف باتلر، ولورد شافتسبوري، وفرانسيس هاتشسون. عامةً، يمكن أن ينطبق مصطلح «اليد الخفية» على أي عمل فردي له عواقب غير مقصودة، وغير مخطط لها، لا سيما تلك التي تنشأ عن أفعال لم تنسقها قيادة مركزية، ولها تأثير ملحوظ ومنمط على المجتمع.

قال برنارد مانديفيل أن لحاق المصالح الذاتية في الواقع فوائد تنعكس على العامة. في كتابه «أسطورة النحل (1714)»، أنه مع الأسف، «لا يعلق في ثياب الإنسان إلا النحل ذو الأهمية»: بمعنى أن الرجل المتحضر موصوم بشهواته الشخصية، والنتيجة لذلك هي تأخر الصالح العام.

يقول القس جوزيف باتلر أن السعي إلى تحقيق الصالح العام هو أفضل طريقة للنهوض بالمصلحة الشخصية، إذ إن الإثنين متطابقان بالضرورة.

قلب اللورد شافتسبري تلك العلاقة، قائلًا أن العمل وفقًا للمصلحة الشخصية ستثمر نتائج تحمل فائدة للمجتمع. هناك قوة توحيدية كامنة يسميها شافتسبري «إرادة الطبيعة» تحتفظ بالتوازن والتوافق والانسجام. من تلك القوة أن تعمل بحرية، تتطلب سعي الفرد لامتلاك الأنانية العقلانية، والحفاظ على الذات والارتقاء بها.

وافق فرانسيس هاتشيسون على فكرة التقارب بين المصالح العامة والخاصة، ولكنه أرجع الآلية، ليس إلى الأنانية العقلانية، بل إلى الحدس الشخصي، الذي وصفه «بالحس الأخلاقي». طور سميث نسخته الخاصة من هذا المبدأ العام، إذ تجتمع ستة دوافع نفسية في كل فرد لتحقيق الصالح العام. في كتاب «نظرية المشاعر الأخلاقية» المجلد الثاني، الصفحة 316، يقول «من خلال التصرف وفق ما تمليه علينا ملكاتنا الأخلاقية، فإننا بالضرورة نسعى إلى أكثر الوسائل فعالية للارتقاء بسعادة البشرية».

خلافًا للتصورات الخاطئة الشائعة، لم يؤكد سميث أن كل الأعمال التي تنبع من مصلحة شخصية ستنعكس إيجابًا على المجتمع بالضرورة، أو أن كل المنافع العامة تتحق من خلال المصالح الذاتية للأفراد. بل تلخصت فكرته في في أن الناس في السوق الحرة يميلون عادة إلى إنتاج السلع التي يرغب جيرانهم في اقتنائها. تعد تراجيديا المشاع (مأساة المشاع) مثالًا تميل فيه المصلحة الذاتية للخروج بنتائج غير مرغوبة.

ينظر إلى اليد الخفية عامة على أنها مفهوم في الاقتصاد، لكن روبرت نوزيك يناقش في كتابه «الأناركية، الدولة واليوتوبيا» بأن المفهوم نفسه موجود جوهريًا ضمن عديد من المجالات الأكاديمية الأخرى تحت مسميات مختلفة، أبرزها الانتقاء الطبيعي الدارويني. بدوره، يزعم دانييل دينيت في كتابه «فكرة داروين الخطيرة» أن المفهوم يمثل ما أسماه «حمضًا كونيًا» يمكن تطبيقه على عدد من الأسئلة الفلسفية (مثل الوعي والإرادة الحرة على وجه الخصوص)، وهي فرضية تعرف باسم الداروينية الكونية. إلا أن افتراض وجود اقتصاد يسترشد بهذا المبدأ قد يكون عائدًا إلى الداروينية الاجتماعية، المفهوم الذي يرتبط أيضًا بأنصار رأسمالية حرية الأداء.

إقراء أيضا
 مصلحة ذاتية مستنيرة
حركة اليد العاملة

مراجع

آدم سميث
سوق حر
فلسفة اجتماعية
ليبرالية كلاسيكية

اليد الخفية


La Ilustre y Franciscana Cofradía del Santísimo Cristo de las Misericordias y Nuestra Señora de las Lágrimas (Estudiantes) es una cofradía con sede canónica en la Iglesia Parroquial de la Merced en la ciudad de Jaén (España). Realiza su salida procesional durante la Semana Santa jiennense, en la tarde del Lunes Santo.

Historia
El Jueves Santo de 1946 un grupo de cofrades decidieron, viendo pasar a la Congregación de la Vera-Cruz, promover la creación de una cofradía que aglutinara al gremio estudiantil. Iniciaron el proyecto de la «Entrada Triunfal de Nuestro Señor en Jerusalén», que se vio truncado al erigirse un grupo similar en la parroquia de San Bartolomé. Desde ese momento comienzan los contactos con la comunidad del Real Monasterio de Santa Clara para incluir la imagen de Cristo de su propiedad en la cofradía, y con la Condesa de Fuenrubia para incluir la imagen de la dolorosa de su propiedad que existía en el Monasterio de Santa Teresa de las Carmelitas Descalzas. El 16 de mayo de ese mismo año se funda la cofradía con el título «Real Cofradía de Estudiantes del Santísimo Cristo de la Sangre y Nuestra Señora de las Lágrimas», confirmando dos días después la comunidad de las clarisas la incorporación de su crucificado. Sus primeros estatutos los aprobó el obispo Rafael García y García de Castro en diciembre. En 1947 realizó su primera estación de penitencia, incorporó la imagen de una dolorosa obra de Juan Martínez Cerrillo y trasladó u sede al convento de las clarisas. Entre 1948 y 1962 la cofradía procesionó la imagen de María Magdalena de la Congregación del Santo Sepulcro.

En 1960 realizó un nuevo paso para el Cristo que, debido a sus dimensiones, obligó al traslado de sede hasta el convento de la Merced. En 1962, 1963 y 1965 salió desde la Santa Iglesia Catedral y en 1964 desde la iglesia de San Roque donde se estableció desde 1966 y donde la virgen recibió el apodo de «Virgen de los Clavitos». En la semana Santa de 1980 la cofradía se encerró en la Merced donde quedó establecida, los nuevos estatutos los aprobó el obispo Santiago García Aracil en 1991, año en el que el Rey Don Juan Carlos I aceptó el título de Gobernador Honorario. Ese mismo lo aceptó también la Universidad de Jaén en 1993.

En 1996 celebró el Cincuentenario de su fundación con el VII Encuentro de Hermandades de Misericordia de Andalucía, un triduo extraordinario y una procesión extraordinaria hasta la Catedral, donde se hizo estación ante el Santísimo Sacramento y el Santo Rostro. En marzo de 2008 la Provincia Franciscana de Nuestra Señora de Regla le concedió el título de «Franciscana» que ratificaba los vínculos de la cofradía con la orden a través de la comunidad del Real Monasterio de Santa Clara.

En 2011, la Virgen de las Lágrimas participó en el Vía Crucis de la Cruz de los Jóvenes representando la IV estación. Por su parte, en 2015, el Cristo de las Misericordias fue trasladado a la SI Catedral para presidir la apertura del Jubileo de la Misericordia.

Titulares

Santísimo Cristo de las Misericordias

El Santísimo Cristo de las Misericordias, es una obra anónima del , atribuida a Salvador de Cuellar. Está realizada en madera de nogal. Es propiedad del Real Monasterio de Santa Clara, donde permanece todo el año excepto durante la Semana Santa. Ha sido restaurada en 1948 por Martínez Cerrillo, en 1979 por Miguel Arjona Navarro y en 1998 por María José López de la Casa. También es conocido como «Cristo de Bambú».

Nuestra Señora de las Lágrimas
La imagen Nuestra Señora de las Lágrimas, es obra de Juan Martínez Cerrillo entre los años 1936 y 1938. Era titular de la Hermandad cordobesa del Calvario, bajo la advocación de «Nuestra Señora del Mayor Dolor y Esperanza», que la sustituyó en 1945 por una nueva talla devolviéndosela a su autor. La cofradía la adquirió en 1947. Es una imagen de candelero tallada en madera de pino. Fue restaurada en 1985 por su propio autor y en 1995 por Antonio Bernal Redondo. En la época en la que estuvo en la Iglesia de Belén y San Roque se la apodó con el sobrenombre de «Virgen de los Clavitos», haciendo alusión a los clavos que porta en una de sus manos.

Sede
Es la Iglesia Parroquial de la Merced.

Traje de Estatutos
El traje de estatutos consta de túnica de raso negro, capa negra con forro blanco, caperuz y cíngulos blancos en el caso del Señor de las Misericordias. Para Nuestra Señora de las Lágrimas, la túnica y la capa son de lanilla blanca, el caperuz de raso azul y el cíngulo de seda azul.

Patrimonio musical
 "Cristo de la Misericordia" de José Cuadrado (1981)
 "Virgen de los Estudiantes" de Miguel Ángel Colmenero (1988)
 "Himno a la Virgen de las Lágrimas" de José Sapena (1992)
 "Cristo de los Estudiantes" de José Marquina (1995)
 "Virgen de los Clavitos" de Abel Moreno (1996)
 "50 aniversario Cofradía de los Estudiantes" de Miguel Ángel Colmenero (1996)
 "Cristo de Bambú" de José Ángel González (1998)
 "Plegaria al Cristo de los Estudiantes" de José Manuel Mena Hervás (1999).
 "Misericordia en la Merced" de José Manuel Sánchez Molero (2001)
 "Soberano en Santa Clara" de José María Sánchez Martín (2005)
 "Regina Lacrimarum" de Juan de Dios Ramírez Higueras (2015)
 "Lágrimas de María" de Víctor Moreno (2015)

Paso por la carrera oficial

Véase también
 Jaén
 Semana Santa en Jaén
 Lunes Santo

Referencias

Enlaces externos
 Estudiantes en Pasión en Jaén

Estudiantes
Jaen
Jaen
Jaen

Cofradía de los Estudiantes (Jaén)


مرت مدينة بغداد بعدة مراحل من سقوطها الذي كان علامة لسقوط الدول المختلفة عبر التاريخ نظرا لكونها كانت عاصمة لتلك الدول على الدوام.
حصار بغداد (1136) : حصار الحاكم السلجوقي، مسعود بن محمد بن ملكشاه، لبغداد.
 سقوط بغداد (1258): سقطت بغداد عاصمة العباسيين في يوم الأحد 4 صفر 656 هجرية الموافق 10 فبراير 1258 ميلادية على يد هولاكو بن تولوي بن جنكيز خان، وقُتل الخليفة المستعصم.
فتح بغداد (1534): انتصار العثمانيين والاستيلاء على بغداد ثم بقية العراق من الدولة الصفوية
سقوط بغداد (1624): سقطت بغداد بأيدي الصفويين بعد مايقارب 90 عاما من سيطرة الدولة العثمانية لها .
فتح بغداد (1638): استرداد الدولة العثمانية لبغداد من أيدي الصفويين.
حصار بغداد (1733) :كان محاولة من الصفويين لاسترداد بغداد والسيطرة عليها ولكن الحصار فشل.
 سقوط بغداد (1831): سقطت بغداد بأيدي الجيش العثماني بعد مايقارب 82 عاما من سيطرة مماليك العراق لها .
 سقوط بغداد 1917: في يوم الأحد 11 مارس 1917, سقطت بغداد عاصمة ولاية بغداد العثمانية بعد سلسلة من الانتصارات في يد الجيش البريطاني خلال القتال مع الاتراك العثمانيين في الحرب العالمية الأولى
 سقوط بغداد (2003):في الأربعاء 9 أبريل 2003 سقطت عاصمة جمهورية العراق بعد أن تمكنت القوات الأمريكية من التقدم لوسط بغداد.
  ليلة سقوط بغداد: فيلم عربي.

حصارات بغداد

سقوط بغداد (توضيح)


Hvordan angriber man et bjerg? er en dansk eksperimentalfilm fra 1989, der er instrueret af Pernelle Maegaard.

Handling
En dialog mellem en kvinde og et bjerg. Hun vil angribe det, men hvordan gør man?

Referencer

Eksterne henvisninger

Danske film fra 1989

Eksperimentalfilm fra Danmark

Hvordan angriber man et bjerg?


بنك الكويت الدولي هو مصرف كويتي تأسس عام 1973 يقوم بجميع الأعمال المصرفية والاستثمارية المتوافقة مع أحكام الشريعة الإسلامية.

تاريخ
تأسس البنك في 13 مايو 1973 تحت اسم البنك العقاري الكويتي ولذلك لتلبية الحاجة المتزايدة لمصرف متخصص في التمويل العقاري. هدف البنك لتقديم التسهيلات المصرفية للمستثمرين والمقاولين وأصحاب الأملاك الخاصة. بنك الكويت الدولي. وفي الأول من يوليو من عام 2007 تحول نظام البنك ليقوم على نظام المصرفية الإسلامية وتغير اسم البنك من العقاري ليصبح بنك الكويت الدولي. وتقدر أصول البنك بحوالي مليار دينار كويتي عام 2011. وله في الوقت الحالي 27 فرع منتشر في مناطق الكويت.

المراجع

 http://www.kib.com.kw/upload/English_FS_2011_661.pdf
 http://www.kib.com.kw/EnAboutKIB.cms

شركات مقرها في مدينة الكويت
بنوك أسست سنة 1973
بنوك إسلامية
بنوك إسلامية كويتية
بنوك أسست في 1967
بنوك الكويت
تأسيسات سنة 1967 في الكويت
تأسيسات سنة 1973 في الكويت
شركات كويتية أسست في 1967

بنك الكويت الدولي


Las habas tostadas son un aperitivo preparado con habas (Vicia faba) tostada con un poco de sal. Es muy popular en España donde se sirve frecuentemente como un aperitivo o tapa. Se encuentra igualmente en otros países como Colombia, Bolivia, Perú, y Ecuador

Historia
En la cocina española tiene como origen la cocina andalusí, donde se denominaban "ziryabí". Aparece en numerosas provincias españolas como en Cuenca donde forma parte de ciertos aperitivos denominados puñaos.

Preparación
Por regla general se tuestan mediante exposición ante una fuente de calor intensa que suele separar los cotiledones de las habas. Tras esta operación se extienden en grandes superficies donde van adquiriendo ese color amarillo característico.
Poner las habas marrones con piel al horno con fuego muy bajo por 4 horas, después pones las habas tostadas en un vino rojo y tienes después de algunos días una muy buena medicina para la tos. Eso se hace en Perú.

Referencias

Véase también
 Torraos

Aperitivos de España
Aperitivos de Colombia
Gastronomía de al-Ándalus
Platos de habas
Platos de legumbre de España

Habas tostadas


Collin College is a public community college district in Texas. Founded in 1985, the district has grown as the county has grown from around 5,000 students in 1986 to more than 58,800 credit and noncredit students.

Formerly known as the Collin County Community College District, CCCCD, or CCCC, the college rebranded itself "Collin College" in March 2007. The district headquarters is in the Collin Higher Education Center in McKinney.

As defined by the Texas Legislature, the official service area of Collin College includes all of Collin County and Rockwall County and the portions of Denton County within the cities of Frisco and The Colony and the portions included within the Celina and Prosper school districts.

Campuses

The McKinney Campus (also known as Central Park Campus) opened in 1985. The campus features include a multistory parking garage, library, classrooms, offices, and a student development center. The campus library totals . In January 2016, Collin College added a 125,000-square-foot state-of-the-art Health Sciences Center.

The Plano Campus (also known as Spring Creek Campus) opened in fall of 1988. By number of students, this campus is the largest and hosts the college district's fine arts and athletics programs. The campus features a  art gallery, theatre center, gymnasium (Cougar Hall), and tennis facilities. In January 2013, the college opened an 88,000-square-foot library building with majestic architecture inspired by Thomas Jefferson's design for the University of Virginia.

The Frisco Campus (also known as Preston Ridge Campus) opened in July 1995. In 2014, thanks to a $2 million gift for scholarships by Roger and Jody Lawler of Frisco, the campus renamed their  building from "D Building" to "Lawler Hall" in honor of the donation. Collin College's business and high-tech programs are centered at Frisco Campus. The culinary arts program moved there in 2009.

The district administration is located in the Collin Higher Education Center (CHEC) in McKinney. The CHEC hosts – among other things – a number of bachelor's, master's and doctoral programs from five North Texas universities: Texas A&M University-Commerce, Texas Woman's University, the University of Texas at Dallas, Texas Tech University, and the University of North Texas. Offerings vary per university. The center is located at the intersection of the Central Expressway (U.S. Route 75) and Texas State Highway 121.

The Public Safety Training Center (PSTC) in McKinney provides reality-based training for law enforcement and firefighter cadets and active first responders. Training elements include law enforcement and firefighter training areas with simulated retail spaces, office buildings, and living areas for reality-based scenario training, three firearms ranges, specialized gas-fired burn structures, a confined-space rescue simulator, and other training obstacles. The facility, which was built in partnership with the cities of McKinney and Allen, opened in September 2018.

The Technical Campus, located in Allen, opened in the fall of 2020.

The Wylie Campus also opened in the fall of 2020. Designed to support 7,500 students at capacity, the campus's opening allowed for the expansion of the college's veterinary medicine program. The campus was built in cooperation with the city of Wylie, which donated about 44 acres across the street from the city's municipal complex toward the project.

Farmersville Campus opened in March 2021. The first building, a roughly 52,000-square-foot facility, is designed to accommodate 1,250 learners.

Celina Campus opened in the fall of 2021. The first phase of the campus is 96,000 square feet and support up to 2,500 students.

Collin College also educates students at an education center in Rockwall. The following is a list of the college district's current and planned campuses.

Celina Campus
Collin College Technical Campus (Allen)
Collin Higher Education Center (McKinney)
Courtyard Center (Plano)
Farmersville Campus
Frisco Campus (Preston Ridge Campus)
McKinney Campus (Central Park Campus)
Public Safety Training Center (McKinney)
Plano Campus (Spring Creek Campus)
Rockwall Center
Wylie

2017 bond program and current master plan
The residents of Collin County approved a $600 million bond proposition in May 2017 to fund the college district's master plan. Master plan projects funded by the bond included the Technical Campus, the Wylie Campus, the Public Safety Training Center in McKinney, and safety upgrades to existing campuses. Outstanding projects funded by the bond include planned campuses in Celina and Farmersville, an information technology building at the Frisco Campus, welcome centers at the college's existing campuses, and other upgrades to improve student experiences throughout the district.

Coronavirus deaths

Collin College has been repeatedly criticized for its lack of transparency regarding COVID-19 on campus and risks of in-person classes. College president Matkin overruled faculty concerns about virus protections in June 2020, stating the campus would remain open. In August 2020, he downplayed the virus, stating the national case count is "clearly inflated".

During that Fall 2020 semester, a faculty member, a student and a staff member all died of COVID-19. Iris Meda, a recently retired nurse, had begun teaching nursing assistant classes in August 2020. According to her family, she came in contact with a sick student in October and died in mid-November. The staff were informed of her death as an information item 22 paragraphs deep in an email titled "College Update & Happy Thanksgiving!" A student died of COVID-19 in October 2020, and a food-service employee infection led to the closure of the cafeteria, though faculty only learned about the infections informally. The school's services went virtual after classes ended for the semester on December 14.  Services resumed in-person, in January, after the normal holiday break.

Later, in August 2021, dean of nursing Jane Leach also died from COVID-19.

Free speech controversy
On February 17, 2021, the Foundation for Individual Rights in Education (FIRE) named Collin College to its 10th annual list of the "10 Worst Colleges for Free Speech: 2021" list. FIRE cited Collin College president Neil Matkin's public condemnation of a tweet sent by history professor Lora Burnett from her personal account that was critical of then Vice President Mike Pence. FIRE also referenced the senior administration's overturning of recommended contract renewals of two faculty members, Audra Heaslip and Suzanne Jones. Both professors had publicly criticized Collin College's handling of COVID-19, and they were members of the Collin College chapter of the Texas Faculty Association, a non-bargaining union disliked by college administration. Collin College declined to renew Lora Burnett's teaching contract for the following year and later settled a lawsuit over her non-renewal for $70,000 and attorney's fees. Jones also sued the university in September 2021 and the litigation for her case is ongoing.

In January 2022, shortly after settling the lawsuit by Professor Burnett, Collin College fired history professor Michael Phillips following his suggestion that students in his classes consider wearing masks. Phillips had served for 13 years as a professor at the college. Earlier in the academic year, Collin College had disciplined Professor Phillips for a Twitter post that revealed the college's gag rule banning even the suggestion that students wear masks. According to Professor Phillips, in 2017, President Matkin and other members of the administration admonished him and threatened his job following his campaign to press the city of Dallas to remove its Confederate monuments. On March 8, 2022, Phillips, in conjunction with FIRE, sued the college.

Several Collin College employees have claimed that the college requires many employees to sign nondisclosure agreements, an unusual practice in higher education.

On April 24, 2023, the American Association of University Professors issued a report titled "Egregious Violations of Academic Freedom at Collin College." It documents the dismissals of Professors Lora Burnett, Suzanne Jones, and Michael Phillips and concludes that they were " compelled to find that general conditions for academic freedom at Collin College are severely degraded." In a statement, the college replied to the report, maintaining that "that tenure and academic freedom are not unqualified privileges that can be extorted by external groups for their own purposes."

Academics
In addition to associate degrees, the college has bachelor's degrees in cybersecurity and nursing established in 2019; this was the first time Collin College made its own bachelor's degrees available. The college had worked with university partners to offer their bachelor's degrees at its Collin Higher Education Center. In 2021–22, the college conferred 26 bachelor's degrees, all of which were in nursing.

Athletics
Collin College's athletic program offers scholarships in men and women's basketball and tennis. The teams are known as the Cougars and Lady Cougars, respectively. They compete in the North Texas Junior College Athletic Conference in the NJCAA Region 5. The Lady Cougars won NTJCAC conference championships in 2015, 2016, 2017, 2018, and 2020.

The competition gym and tennis facilities are located on the Plano (Spring Creek) Campus.

Awards
In 2020, the college applied for and was classified among "community engaged" institutions. Collin College was one of three two-year institutions in the nation and one of 119 U.S. colleges and universities to receive the classification; only 11 institutions in Texas were awarded this distinction in 2015 and 2020 combined. That same year, the college was also named a center of excellence in nursing education by the National League for Nursing. The following year, the college's respiratory care program received the Distinguished Registered Respiratory Therapist Credentialing Success Award from the Commission on Accreditation for Respiratory Care for the eighth consecutive year. The college was named one of the best higher-education employers in the nation for the second year in a row, according to a survey by The Great Colleges to Work For® program.

Notable faculty

Levi Bryant – Continental philosopher, influential figure of the Speculative Realism and Object-Oriented Ontology movements.

References

External links

Education in Collin County, Texas
Universities and colleges in the Dallas–Fort Worth metroplex
Universities and colleges accredited by the Southern Association of Colleges and Schools
Two-year colleges in the United States
Universities and colleges established in 1985
Community colleges in Texas
Education in Rockwall County, Texas
Education in Denton County, Texas
Buildings and structures in Collin County, Texas
McKinney, Texas
Plano, Texas
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Collin College


The History of Sexuality () is a four-volume study of sexuality in the Western world by the French historian and philosopher Michel Foucault, in which the author examines the emergence of "sexuality" as a discursive object and separate sphere of life and argues that the notion that every individual has a sexuality is a relatively recent development in Western societies. The first volume, The Will to Knowledge (La volonté de savoir), was first published in 1976; an English translation appeared in 1978. The Use of Pleasure (L'usage des plaisirs), and The Care of the Self (Le souci de soi), were published in 1984. The fourth volume, Confessions of the Flesh (Les aveux de la chair), was published posthumously in 2018.

In Volume 1, Foucault criticizes the "repressive hypothesis": the idea that western society suppressed sexuality from the 17th to the mid-20th century due to the rise of capitalism and bourgeois society. Foucault argues that discourse on sexuality in fact proliferated during this period, during which experts began to examine sexuality in a scientific manner, encouraging people to confess their sexual feelings and actions. According to Foucault, in the 18th and 19th centuries society took an increasing interest in sexualities that did not fit within the marital bond: the "world of perversion" that includes the sexuality of children, the mentally ill, the criminal and the homosexual, while by the 19th century, sexuality was being readily explored both through confession and scientific enquiry. In Volume 2 and Volume 3, Foucault addresses the role of sex in Greek and Roman antiquity.

The book received a mixed reception, with some reviewers praising it and others criticizing Foucault's scholarship.

Volume I: The Will to Knowledge

Part I: We "Other Victorians"
In Part One, Foucault discusses the "repressive hypothesis", the widespread belief among late 20th-century westerners that sexuality, and the open discussion of sex, was socially repressed during the late 17th, 18th, 19th and early 20th centuries, a by-product of the rise of capitalism and bourgeois society, before the partial liberation of sexuality in modern times. Arguing that sexuality was never truly repressed, Foucault asks why modern westerners believe the hypothesis, noting that in portraying past sexuality as repressed, it provides a basis for the idea that in rejecting past moral systems, future sexuality can be free and uninhibited, a "...garden of earthly delights". The title of the section is inspired by Steven Marcus's book The Other Victorians: A Study of Sexuality and Pornography in Mid-Nineteenth-Century England.

Part II: The Repressive Hypothesis

In Part Two, Foucault notes that from the 17th century to the 1970s, there had actually been a "...veritable discursive explosion" in the discussion of sex, albeit using an "...authorized vocabulary" that codified where one could talk about it, when one could talk about it, and with whom. He argues that this desire to talk so enthusiastically about sex in the western world stems from the Counter-Reformation, when the Roman Catholic Church called for its followers to confess their sinful desires as well as their actions. As evidence for the obsession of talking about sex, he highlights the publication of the book My Secret Life, anonymously written in the late 19th century and detailing the sex life of a Victorian gentleman. Indeed, Foucault states that at the start of the 18th century, there was an emergence of "...a political, economic, and technical incitement to talk about sex,"...with self-appointed experts speaking both moralistically and rationally on sex, the latter sort trying to categorize it. He notes that in that century, governments became increasingly aware that they were not merely having to manage "subjects" or "a people" but a "population", and that because of this they had to concern themselves with such topics as birth and death rates, marriage, and contraception, thereby increasing their interest and changing their discourse on sexuality.

Foucault argues that prior to the 18th century, discourse on sexuality focuses on the productive role of the married couple, which is monitored by both canonical and civil law. In the 18th and 19th centuries, he argues, society ceases discussing the sex lives of married couples, instead taking an increasing interest in sexualities that did not fit within this union; the "world of perversion" that includes the sexuality of children, the mentally ill, the criminal and the homosexual. He notes that this had three major effects on society. Firstly, there was increasing categorization of these "perverts"; where previously a man who engaged in same-sex activities would be labeled as an individual who succumbed to the sin of sodomy, now they would be categorised into a new "species," that of homosexual. Secondly, Foucault argues that the labeling of perverts conveyed a sense of "pleasure and power" on to both those studying sexuality and the perverts themselves. Thirdly, he argues that bourgeois society exhibited "blatant and fragmented perversion," readily engaging in perversity but regulating where it could take place.

Part III: Scientia Sexualis
In part three, Foucault explores the development of the scientific study of sex, the attempt to unearth the "truth" of sex, a phenomenon which Foucault argues is peculiar to the West. In contrast to the West's sexual science, Foucault introduces the ars erotica, which he states has only existed in Ancient and Eastern societies. Furthermore, he argues that this scientia sexualis has repeatedly been used for political purposes, being utilized in the name of "public hygiene" to support state racism. Returning to the influence of the Catholic confession, he looks at the relationship between the one confessing and the authoritarian figure that he confesses to, arguing that as Roman Catholicism was eclipsed in much of Western and Northern Europe following the Reformation, the concept of confession survived and became more widespread, entering into the relationship between parent and child, patient and psychiatrist and student and educator. By the 19th century, he maintains, the "truth" of sexuality was being readily explored both through confession and scientific enquiry. Foucault proceeds to examine how the confession of sexuality then comes to be "constituted in scientific terms," arguing that scientists begin to trace the cause of all aspects of human psychology and society to sexual factors.

Part IV: The Deployment of Sexuality

In part four, Foucault explores the question as to why western society wishes to seek for the "truth" of sex. Foucault argues that we need to develop an "analytics" of power through which to understand sex. Highlighting that power controls sex by laying down rules for others to follow, he discusses how power demands obedience through domination, submission, and subjugation, and also how power masks its true intentions by disguising itself as beneficial. As an example, he highlights the manner in which the feudal absolute monarchies of historical Europe, themselves a form of power, disguised their intentions by claiming that they were necessary to maintain law, order, and peace. As a leftover concept from the days of feudalism, Foucault argues that westerners still view power as emanating from law, but he rejects this, proclaiming that we must "...construct an analytics of power that no longer takes law as a model and a code," and announcing that a different form of power governs sexuality. "We must," Foucault states, "at the same time conceive of sex without the law, and power without the king."

Foucault explains that he does not mean power as the domination or subjugation exerted on society by the government or the state. Rather, power should be understood "as the multiplicity of force relations immanent in the sphere in which they operate." In this way, he argues, "Power is everywhere . . . because it comes from everywhere," emanating from all social relationships and being imposed throughout society bottom-up rather than top-down. Foucault criticizes Wilhelm Reich, writing that while an important "historico-political" critique of sexual repression formed around Reich, "the very possibility of its success was tied to the fact that it always unfolded within the deployment of sexuality, and not outside or against it." According to Foucault, that sexual behavior in western societies was able to change in many ways "without any of the promises or political conditions predicted by Reich being realized" demonstrates that the "antirepressive" struggle is "a tactical shift and reversal in the great deployment of sexuality."

Part V: Right of Death and Power over Life
In part five, Foucault asserts that the motivations for power over life and death have changed. As in feudal times the "right to life" was more or less a "right to death" because sovereign powers were able to decide when a person died. This has changed to a "right to live," as sovereign states are more concerned about the power of how people live. Power becomes about how to foster life. For example, a state decides to execute someone as a safe guard to society not as justified, as it once was, as vengeful justice. This new emphasis on power over life is called Biopower and comes in two forms. First, Foucault says it is "centered on the body as a machine: its disciplining, the optimization of its capabilities, the extortion of its forces, the parallel increase of its usefulness and its docility, its integration into systems of efficient and economic controls." The second form, Foucault argues, emerged later and focuses on the "species body, the body imbued with the mechanics of life and serving as the basis of the biological processes: propagation, births and mortality, the level of health, life expectancy and longevity, with all the conditions that cause these to vary." Biopower, it is argued, is the source of the rise of capitalism, as states became interested in regulating and normalizing power over life and not as concerned about punishing and condemning actions.

Volume II: The Use of Pleasure
In this volume, Foucault discusses "the manner in which sexual activity was problematized by philosophers and doctors in classical Greek culture of the fourth century B. C.". Exploring works of Greek philosophers such as Seneca, Xenophon, Plato, and many more, Foucault explains the aim of this volume to unravel the process of the structuralization of sexuality as an ethical practice in Greek culture. To do so, the book inspects four Greek practices: dietetics to understand the relation of the self with the body, economics as the management of marriage and households, erotics to explore the codes of conduct between men and boys, and finally, the understanding of true love in philosophy. For Foucault, this exploration of Greek practices illustrates an "history of the desiring subject", which is crucial for understanding the modern construction of sexuality.

Volume III: The Care of the Self
In this volume, Foucault discusses texts such as the Oneirocritica, (The Interpretation of Dreams), of Artemidorus. Other authors whose work is discussed include Galen, Plutarch, and Pseudo-Lucian. Foucault describes the Oneirocritica as a "point of reference" for his work, one that exemplifies a common way of thinking.

Volume IV: Confessions of the Flesh

In this draft version of the fourth volume, published and translated after his death, Foucault traces the adoption and adaptation by early Christian societies of earlier pre-Christian ideas of pleasure. He discusses Saint Augustine of Hippo.

Publication history
Three volumes of The History of Sexuality were published before Foucault's death in 1984. The first volume, The Will to Knowledge (previously known as An Introduction in English—Histoire de la sexualité, 1: la volonté de savoir in French) was published in France in 1976, and translated in 1977, focusing primarily on the last two centuries, and the functioning of sexuality as an analytics of power related to the emergence of a science of sexuality, and the emergence of biopower in the West. The work was a further development of the account of the interaction of knowledge and power Foucault provided in Discipline and Punish (1975).

According to Arnold Davidson, the back cover of the first volume announced that there would be five forthcoming volumes: Volume 2, The Flesh and the Body, would "concern the prehistory of our modern experience of sexuality, concentrating on the problematization of sex in early Christianity"; Volume 3, The Children's Crusade, would discuss "the sexuality of children, especially the problem of childhood masturbation"; Volume 4, Woman, Mother, Hysteric, would discuss "the specific ways in which sexuality had been invested in the female body"; Volume 5, Perverts, was "planned to investigate exactly what the title named"; and Volume 6, Population and Races, was to examine "the way in which treatises, both theoretical and practical, on the topics of population and race were linked to the history" of "biopolitics." Foucault subsequently abandoned this plan, with only the second volume of this original plan emerging as posthumous volume four.

The second two volumes, The Use of Pleasure (Histoire de la sexualité, II: l'usage des plaisirs) and The Care of the Self (Histoire de la sexualité, III: le souci de soi) dealt with the role of sex in Greek and Roman antiquity. The latter volume deals considerably with the ancient technological development of the hypomnema which was used to establish a permanent relationship to oneself. Both were published in 1984, the year of Foucault's death, the second volume being translated in 1985, and the third in 1986.

The fourth volume, Confessions of the Flesh was published posthumously in 2018. Emerging from the planned second volume of his original scheme for the Histoire, the theme of the book were developed in his lecture series from 1979 to 1980 where Foucault extended his analysis of government and biopolitics to its "...wider sense of techniques and procedures designed to direct the behaviour of men", which involved a new consideration of the "...examination of conscience" and confession in early Christian literature. These themes of early Christian literature seemed to dominate Foucault's work, alongside his study of Greek and Roman literature, until the end of his life. The planned fourth volume of The History of Sexuality was accordingly entitled Confessions of the Flesh (Les aveux de la chair), addressing Christianity.

Foucault's death in 1984 left the work incomplete, and the publication was delayed due to the restrictions of Foucault's estate. The volume was almost finished at the time of his death, and a copy was held in the Foucault archive. The work first became available to researchers when both handwritten and typed manuscripts of Confessions of the Flesh were sold by Daniel Defert, Foucault's partner, to the National Library of France in 2013 as part of the Foucault archive. Foucault's family decided that as the material was already partially accessible, it should be published for everyone to read.  It was edited and finally published in February 2018, despite Foucault explicitly disallowing posthumous publication of his works, and was published in English for the first time by Penguin in Feb 2021, translated by Robert Hurley who had translated Penguin's earlier volumes in the series, and was released straight into their Penguin Classics imprint.

Reception
The reception of The History of Sexuality among scholars and academics has been mixed.

Scientific and academic journals
The cultural anthropologist and sociologist Stephen O. Murray wrote in the Archives of Sexual Behavior that a passage of The History of Sexuality in which Foucault discussed how European medical discourse of the late 19th century had classified homosexuals had "clouded the minds" of many social historical theorists and researchers, who had produced a "voluminous discourse" that ignored how homosexuals had been classified before the late 19th century or non-European cultures. The philosopher Alan Soble wrote in the Journal of Sex Research that The History of Sexuality "caused a thunderstorm among philosophers, historians, and other theorists of sex". He credited Foucault with inspiring "genealogical" studies "informed by the heuristic idea that not only are patterns of sexual desire and behavior socially engineered ... but also that the concepts of our sexual discourse are equally socially constructed" and with influencing "gender studies, feminism, Queer Theory, and the debate about the resemblance and continuity, or lack of it, between ancient and contemporary homoeroticism". He credited Simone de Beauvoir with anticipating Foucault's view that patterns of sexual desire and behavior are socially determined.

Evaluations in books, 1976–1989
The historian Jane Caplan called The History of Sexuality "certainly the most ambitious and interesting recent attempt to analyse the relations between the production of concepts and the history of society in the field of sexuality", but criticized Foucault for using an "undifferentiated concept" of speech and an imprecise notion of "power". The gay rights activist Dennis Altman described Foucault's work as representative of the position that homosexuals emerged as a social category in 18th and 19th century western Europe in The Homosexualization of America (1982). The feminist Germaine Greer wrote that Foucault rightly argues that, "what we have all along taken as the breaking-through of a silence and the long delayed giving of due attention to human sexuality was in fact the promotion of human sexuality, indeed, the creation of an internal focus for the individual's preoccupations." The historian Peter Gay wrote that Foucault is right to raise questions about the "repressive hypothesis", but that "his procedure is anecdotal and almost wholly unencumbered by facts; using his accustomed technique (reminiscent of the principle underlying Oscar Wilde's humor) of turning accepted ideas upside down, he turns out to be right in part for his private reasons." The philosopher José Guilherme Merquior suggested in Foucault (1985) that Foucault's views about sexual repression are preferable to those of Reich, Herbert Marcuse, and their followers in that they have provide more accurate descriptions and that Foucault is supported by "the latest historiographic research on bourgeois sex". Merquior considered the second two volumes of The History of Sexuality to be of higher scholarly quality than the first, and found Foucault to be "original and insightful" in his discussion of the Roman Emperor Marcus Aurelius and other Stoics in The Care of the Self. However, he found the details of Foucault's views open to question, and suggested that Foucault's discussion of Greek pederasty is less illuminating than that of Kenneth Dover, despite Foucault's references to Dover's Greek Homosexuality (1978).

The philosopher Roger Scruton rejected Foucault's claim that sexual morality is culturally relative in Sexual Desire (1986). He also criticized Foucault for assuming that there could be societies in which a "problematisation" of the sexual did not occur. Scruton concluded that, "No history of thought could show the 'problematisation' of sexual experience to be peculiar to certain specific social formations: it is characteristic of personal experience generally, and therefore of every genuine social order." The philosopher Peter Dews argued in Logics of Disintegration that Foucault's rejection of the repressive hypothesis is more apparent than real, and that the hypothesis is not "abolished, but simply displaced" in The History of Sexuality, as shown for example by Foucault's persistent references to "the body and its pleasures" and to ars erotica. The classicist Page duBois called The Use of Pleasure "one of the most exciting new books" in classical studies and "an important contribution to the history of sexuality", but added that Foucault "takes for granted, and thus 'authorizes,' exactly what needs to be explained: the philosophical establishment of the autonomous male subject". The historian Patricia O'Brien wrote that Foucault was "without expertise" in dealing with antiquity, and that The History of Sexuality lacks the "methodological rigor" of Foucault's earlier works, especially Discipline and Punish.

Evaluations in books, 1990–present
The philosopher Judith Butler argued in Gender Trouble (1990) that the theory of power Foucault expounds in the first volume of The History of Sexuality is to some extent contradicted by Foucault's subsequent discussion of the journals of Herculine Barbin, a 19th-century French intersex person: whereas in the former work Foucault asserts that sexuality is coextensive with power, in Herculine Barbin he "fails to recognize the concrete relations of power that both construct and condemn Herculine's sexuality", instead romanticizing Barbin's world of pleasure as the "happy limbo of a non-identity", and expressing views akin to those of Marcuse. Butler further argued that this conflict is evident within The History of Sexuality, noting that Foucault refers there to "bucolic" and "innocent" sexual pleasures that exist prior to the imposition of "regulative strategies".

The classicist David M. Halperin claimed in One Hundred Years of Homosexuality (1990) that the appearance of the English translation of the first volume of Foucault's work in 1978, together with the publication of Dover's Greek Homosexuality the same year, marked the beginning of a new era in the study of the history of sexuality. He suggested that The History of Sexuality may be the most important contribution to the history of western morality since Friedrich Nietzsche's On the Genealogy of Morality (1887). The critic Camille Paglia rejected Halperin's views, calling The History of Sexuality a "disaster". Paglia wrote that much of The History of Sexuality is fantasy unsupported by the historical record, and that it "is acknowledged even by Foucault's admirers to be his weakest work". The economist Richard Posner described The History of Sexuality as, "a remarkable fusion of philosophy and intellectual history" in Sex and Reason (1992), adding that the book is lucidly written.

Diana Hamer wrote in the anthology The Sexual Imagination From Acker to Zola (1993) that The History of Sexuality is Foucault's best-known work on sexuality. The historian Michael Mason wrote that in The History of Sexuality, Foucault presents what amounts to an argument "against the possibility of making historical connections between beliefs about sex and sexual practices", but that the argument is only acceptable if one accepts the need to shift attention from "sexuality" to "sex" in thinking about the sexual culture of the last three centuries, and that Foucault does not make a case for such a need. The critic Alexander Welsh criticized Foucault for failing to place Sigmund Freud in the context of 19th century thought and culture. The classicist Walter Burkert called Foucault's work the leading example of the position that sexuality takes different forms in different civilizations and is therefore a cultural construct. The historian Roy Porter called The History of Sexuality, "a brilliant enterprise, astonishingly bold, shocking even, in its subversion of conventional explanatory frameworks, chronologies, and evaluations, and in its proposed alternatives." Porter credited Foucault with discrediting the view, proposed for example by Marcuse in Eros and Civilization (1955), that "industrialization demanded erotic austerity." The philosopher Martha Nussbaum wrote that the claim that homosexuality is a cultural construction is associated more with Foucault's The History of Sexuality than with any other work.

The classicist Bruce Thornton wrote that The Use of Pleasure was, "usually quite readable, surveying the ancient evidence to make some good observations about the various techniques developed to control passion", but faulted Foucault for limiting his scope to "fourth-century medical and philosophical works". The philosopher Arnold Davidson wrote that while "Foucault's interpretation of the culture of the self in late antiquity is sometimes too narrow and therefore misleading", this is a defect of "interpretation" rather than of "conceptualization." Davidson argued that, "Foucault's conceptualization of ethics as the self's relationship to itself provides us with a framework of enormous depth and subtlety" and "allows us to grasp aspects of ancient thought that would otherwise remain occluded."

The psychoanalyst Joel Whitebook argued that while Foucault proposes that "bodies and pleasures" should be the rallying point against "the deployment of sexuality", "bodies and pleasures", like other Foucauldian terms, is a notion with "little content." Whitebook, who endorsed Dews' assessment of Foucault's work, found Foucault's views to be comparable to those of Marcuse and suggested that Foucault was indebted to Marcuse. In 2005, Scruton dismissed The History of Sexuality as "mendacious", and called his book Sexual Desire (1986) an answer to Foucault's work. Romana Byrne criticized Foucault's argument that the scientia sexualis belongs to modern Western culture while the ars erotica belongs only to Eastern and Ancient societies, arguing that a form of ars erotica has been evident in Western society since at least the eighteenth century.

Scruton wrote in 2015 that, contrary to Foucault's claims, the ancient texts Foucault examines in The Use of Pleasure are not primarily about sexual pleasure. Nevertheless, he found the second two volumes of The History of Sexuality more scholarly than Foucault's previous work. Scruton concluded, of the work in general, that it creates an impression of a "normalized" Foucault: "His command of the French language, his fascination with ancient texts and the by-ways of history, his flamboyant imagination and beautiful style - all have been put, at last, to a proper use, in order to describe the human condition respectfully, and to cease to look for the secret 'structures' beneath its smile."

See also
 Foucauldian discourse analysis
 Greek love
 Postsexualism

References

Bibliography
Books

Journals

External links
 Summaries of the book:
 Previews of the original French editions: La volonté de savoir, La volonté de savoir (Google Books)

1976 non-fiction books
1984 non-fiction books
Books about social history
Books about the philosophy of sexuality
Éditions Gallimard books
French non-fiction books
Works by Michel Foucault
Augustine studies

The History of Sexuality


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පාසැල් අවදියේදී වේදිකා නාට්ය පිටපත් රචනය හා රංගනයේ යෙදුනා

මුල්ම රැකියාව සනත් රෝහණ සිම්පෝෂියම් ප්රචාරක ආයතනයේ ඉන්පසු අවු 23 දි ග්රාම නිළධාරී වරයෙකු ලෙස රාජකාරියට බැදී

වසර 10 පමණ සේවය කර 2003 සිට ඉතාලියට පැමිණ මිලානෝ නගරයේ ජීවත් වෙනව මෙහිදී චිත්ර ප්රදර්ශණ පැවැත්වීම ඒ වගේම කවි සහ ගීත රචනයේ යෙදෙනව.

කවිය වෙනුවෙන් 2013 දෙසැ 22 මහවැලි කේන්ද්රයේ පැවති සමස්ථ ලංකා ජාතික කවි සම්මේලනයේ සම්මාන උළෙලේදී

"කාව්යාභිමානී දේශබන්ඳු" සම්මානයෙන් පිදුම් ලැබුවා.

මගේ පද රචනයක් මුලින්ම ගීතයක් බවට පත්කළේ සෝමලතා ජයසූරිය ගායනශිල්පිනිය ඒවගේම ආචාර්ය වික්ටර් රත්නායකයන් සමඟ එක්ව ප්‍රේමකීර්ති ද අල්විස් නම්වූ සොඳුරු කලාකරුවා වෙනුවෙන් උපහාර ගීතය නිර්මාණය කිරීමට ලැබීම මට ගීත රචකයෙකු ලෙස යන ගමනට විශාල ශක්තියක් උනා මේවනවිට උපහාරගීත රාශියක් මා නිර්මාණය කර තිබෙනවා ඒ අතරින්

මොහිදින් බෙග් ,

ගුණදාස කපුගේ ,

මහගම සේකර

එච් ආර් ජෝතිපාල

පන්ඬිත් අමරදේවයන්

මාදුළුවාවේ සෝභිත හිමි

රැජිණි සෙල්වනායගම්

වෙනුවෙන් කළ ගීත විශේෂයි

දැනට ප්‍රවීන ආධුනික සෑම මට්ටමකම ගායක ගායිකාවන්ට ලියා දුන් ගීත රාශියකි එමෙන්ම ගීත බවට පත් නොවූ පද රචනා විශාල ප්‍රමාණයක් මා ළඟ තිබෙනව.

මේවන විට ගීත බවට පත්වූ පද රචනා ගණන 75 ක්  පමණ වෙනව   සනත් නන්දසිරි නම්වූ ප්‍රවීන සංගීතවේදියාණන් සමඟ එක්ව තවත් ගීතයක්ද දැනට රූපගතවන චිත්‍ර පටයක් සඳහා මහින්ද බණ්ඩාරයන් සංගීතවත් කොට ගීතයක්ද වැඩ අවසන් කළා

තවද මේවනවිට "පන්දුව" සහ "සංක්‍රාමණ" කියල කෙටි චිත්‍රපට දෙකක් අධ්‍යක්ෂණය කරල අන්තර් ජාලයට එක්කරල තියෙනව

සුසන්ත දන්දෙණිය ගමගේ


Kup Županijskog nogometnog saveza Varaždin je nogometno kup-natjecanje za klubove s područja Varaždinske županije kojeg organizira Županijski nogometni savez Varaždin.
Pobjednik i finalist natjecanja stječu pravo nastupa u Hrvatskom nogometnom kupu. U natjecanju ne sudjeluju klubovi koji imaju izravan plasman u Hrvatski nogometni kup po ostvarenom koeficijentu.

Dosadašnje završnice

Poveznice
 Županijski nogometni savez Varaždin
 Hrvatski nogometni kup
 1. ŽNL Varaždinska
 2. ŽNL Varaždinska
 3. ŽNL Varaždinska

Izvori

Varaždinska
Nogomet u Varaždinskoj županiji


An Zelenkoa onusta in uska species han Liliopsida nga syahan ginhulagway ni John Lindley, ngan ginhatag han pagkayana nga asya nga ngaran ni Mark W. Chase och Norris Hagan Williams. An Zelenkoa onusta in nahilalakip ha genus nga Zelenkoa, ngan familia nga Orchidaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Mga sumpay ha gawas

Image gallery

Zelenkoa

Zelenkoa onusta


Elguca (Gürcüce: ელგუჯა), Gürcü yazar Aleksandre Kazbegi'nin romanı. Romanın başkişisi de aynı adı taşır. Elguca ilk kez 1881'de Droeba gazetesinde yayımlandı.

Roman üzerine
Aleksandre Kazbegi'nin diğer yapıtlarında olduğu gibi Elguca''''da da çok derin bir iyimserlik egemendir. Kahramanlar çoğu zaman tehlikeli durumlarla karşılaşıp bozguna uğrasalar da umutsuzluğa düşmez, parlak bir geleceğe olan inançlarını yitirmezler. Yazarın kendisi gibi kahramanları da "güneşin bulutları dağıtacağı, herkesin yürekleneceği, kardeşin kardeşe yeniden kavuşacağı, ülkenin yeni bir yaşama başlayacağı zamanın geleceğine" inanırlar.

Romanın yayınlanması ve sansürElguca romanını önce Droeba gazetesinde yayınlatmış olan Aleksandre Kazbegi, bu romanın yayımlanması konusunda şunları söylemiştir: "Bu yapıtı istediğim biçimde yayınlatmayı başaramadım. Yakında daha eksiksiz ve düzetilmiş biçimiyle çıkacaktır." Bununla birlikte o dönemin okuru bu eksiksiz ve düzeltilmiş nüshayı okuma fırsatını bulamadı. Gerçekten de Kazbegi Elguca'yı 1884'te kitap halinde bastırmış, ama sansür dağıtımı engellenmiş ve bütün nüshaları imha edilmişti. Bu yapıtın yalnızca birkaç nüshası tesadüfen korunabilmişti. Kitabın metni Droeba gazetesinde yayımlanmış olan metinden oldukça farklıydı.

Türkçe çevirileri Elguca romanı iki kez Türkçeye çevrildi. Niyazi Ahmet Banoğlu'nun çevirisi Bir Kafkas Romanı-Elguca (1941) ve Elguca-Kafkas Aşkı (1964), Ahmet Özkan Melaşvili'nin çevirisi Gürcü Yiğidi Elguca ile Çerkes Güzeli Mzağo'' (1973) adıyla yayımlandı.

Kaynakça
"Aleksandre Kazbegi" - İsmail Yerguz
Elguca ile Mzağo (Ahmet Özkan Melaşvili çevirisi)

Gürcü edebiyatı
Gürcüce romanlar
1881 romanları
Aleksandre Kazbegi romanları

Elguca


Briceida Cuevas, également connue sous le nom de Briceida Cuevas Cob, née à Tepakán État de Campeche, Mexique, le 12 juillet 1969, est une poétesse mexicaine, une amérindienne d'origine maya. Elle écrit des poèmes en langue maya yucatèque. Certaines de ses œuvres ont fait l'objet de traductions dans plusieurs langues, notamment en espagnol, en anglais, ou en français.

Biographie
Briceida Cuevas est née en 1969 à Tepakán dans l'État de Campeche. Sa vocation poétique s'affirme en 1992 après avoir rejoint un groupe littéraire appelé GéNALÍ (genres narratif et lyrique). De 1992 à 1994, elle participe à un atelier de poésie en langue maya à la Casa de Cultura de Calkiní. Ses premiers textes publiés le sont au sein de diverses anthologies, telles  Flor y canto: cinco poetas indígenas del sur [Fleur et chant : cinq poètes indigènes du sud] publiée par l'Unesco en 1993, ou encore In pákat yétel júntul t'el: Tumbén Ik't'anil ich Maya' T'an (Poesía contemporánea en lengua maya), publiée en Espagne en 1994. En 1995, un recueil de poésie intitulé U yok'ol auat pek' [ La plainte du chien dans son existence] est publié. Puis d'autres publications suivent comme Je' bix k'in [comme le soleil]), en 1998, publié en français sous ce titre Comme le soleil par les Éditions P.O.L cette même année 1998. Certains de ses poèmes sont également présents dans l'anthologie publiée en 2003 par les éditions Seghers, Poésie du monde, ou figurent dans des numéros de revues françaises telles que Action poétique ou Jointure.

Elle devient directrice de la formation professionnelle et de l'enseignement des langues à la Casa de los Escritores en Lenguas Indígenas au Mexique. Elle obtient d'être boursière du Fonds national pour la culture et les arts (FONCA) dans le cadre du programme de soutien aux écrivains en langues indigènes en 1996 puis en 2002. De 2005 à 2008, elle collabore en tant que conseillère linguistique au projet d'élaboration et de traduction de matériel pédagogique en maya péninsulaire à l'Institut d'État pour l'éducation des adultes de Campeche et, de 2008 à 2010, elle est responsable du programme d'alphabétisation indigène.

En 2010, elle est intégrée en tant que créatrice artistique dans le système national des créateurs d'art de la FONCA. En 2012, elle a été élue membre correspondant de la ville et du port de Campeche par l'Académie mexicaine de la langue.

Références

Liens externes

Naissance en juillet 1969
Personnalité amérindienne
Écrivain amérindien
Personnalité féminine mexicaine
Langue maya

Briceida Cuevas


RasenBallsport Leipzig e.V.  yfirleitt þekkt sem RB Leipzig er þýskt knattspyrnufélag stofnað í Leipzig. Það er tengt orkudrykkjafyrirtækinu Red Bull. Liðið spilar heimaleiki sína á Red Bull Arena.

Þjálfarar
þjálfarar RB Leipzig í gegnum tíðina .
  Tino Vogel (2009–2010)
  Tomas Oral (2010–2011)
  Peter Pacult (2011–2012)
  Alexander Zorniger (2012–2015)
  Achim Beierlorzer (2015)
  Ralf Rangnick (2015–2016)
  Ralph Hasenhüttl (2016–2018)
  Ralf Rangnick (2018–2019)
  Julian Nagelsmann (2019–2021)

Þekktir leikmenn
 Emil Forsberg
 Yussuf Poulsen
 Pekka Lagerblom
 Péter Gulácsi
 Marcel Sabitzer
 Fabio Coltorti
 Timo Werner
 Christopher Nkunku

Tengill
 Heimasíða félagsins

Þýsk knattspyrnufélög
Leipzig
stofnað 2009

RB Leipzig


Aptychella, rod pravih mahovina iz porodice Sematophyllaceae. Opisan je 1916. godine. Tipična je vrsta Rhaphidostegium proligerum Broth.; danas A. proligera (Broth.) Herzog.

Vrste
 Aptychella borii Dixon
 Aptychella brevinervis (M. Fleisch.) M. Fleisch.
 Aptychella chilensis Herzog
 Aptychella chlorophyllosa (Herzog) Tixier
 Aptychella hawaiica H. Akiyama & Shevock
 Aptychella imbricata (H. Akiyama, Ying Chang & B.C. Tan) H. Akiyama
 Aptychella linearifolia Herzog
 Aptychella linii H. Akiyama
 Aptychella muelleri Dixon
 Aptychella oblongifolia H. Akiyama
 Aptychella perdecurrens (Dixon) T.J. Kop.
 Aptychella planula (Mitt.) M. Fleisch.
 Aptychella proligera (Broth.) Herzog
 Aptychella pseudobrevinervis H. Akiyama
 Aptychella robusta (Broth.) M. Fleisch.
 Aptychella speciosa (Mitt.) Tixier
 Aptychella tenuiramea (Mitt.) Tixier
 Aptychella touwii H. Akiyama

Sinonimi
 Rhaphidostegium sect. Aptychella Broth.

Izvori

Sematophyllaceae

Aptychella


Regionalna liga – Primorska skupina, također kao i Primorsko-goranska regionalna nogometna liga je bila liga petog stupnja nogometnog prvenstva Jugoslavije u sezoni 1987./88.
Sudjelovalo je 16 klubova, a prvak je bio "Naprijed" iz  Hreljina.

Ljestvica

 Srpske Moravice – tadašnji naziv za naselje Moravice

Rezultatska križaljka

 Izvori:

Povezani članci
 II. Hrvatska liga – Zapad 1987./88.
 Regionalna liga – Istarska skupina 1987./88.
 Primorska liga 1987./88.

Vanjske poveznice

Izvori

 Niko Cvjetković: "SD "Borac" Bakar : 1920-1990.", Bakar, 1990., UDK:796(497.13 Bakar)"1920/1990", str. 341-345

1987-88 1 regionalna Primorska
Primorska  regionalna
1987-88 Primorska

Regionalna nogometna liga – Primorska skupina 1987./88.


Ceal Floyer, artista británica nacida en Pakistán, pone en sintonía tanto conceptos del minimalismo y el arte conceptual con el concepto de ready-made de Marcel Duchamp. Su trabajo revela la reducción del sinsentido del arte a simple chiste, a través del juego con la estética del absurdo y la búsqueda de los límites del arte y la representación. Una de las grandes aportaciones de esta artista es el uso del ready-made como algo más que una simple fórmula estética que contiene un mimetismo sin sentido. Su trabajo se encuentra en colecciones de museos tan importantes como la Tate Modern de Londres y el MoMA de Nueva York.

Biografía
Cecile Anne Floyer (Ceal Floyer) nació el 18 de abril de 1968 en Karachi, Pakistán, hija de madre austriaca y padre canadiense. A los 23 años se trasladó a Londres para estudiar arte en el Goldsmiths, University of London. Durante este periodo empezó a participar en diferentes exposiciones colectivas en Londres: Hit & Run (Tufton Street, Londres, 1992), Infanta of Castile (Goldhawk Road, Londres, 1993) y Fast Surface (Chisenhale Gallery, Londres, 1993).
En 1994 se licenció y en 1995 realizó su primera exposición individual, Picture Gallery, en el Science Museum de Londres. Tras exponer por primera vez fuera de Londres en 1996, ha llevado su obra a lugares como el MADRE, Museo de Arte Contemporáneo Donna Regina de Nápoles, el Palais de Tokyo de París, el MOCA, Museo de Arte Contemporáneo de Miami Norte, el Centro de Arte Contemporáneo de Tel Aviv, etc.
Actualmente, Ceal Floyer reside y trabaja en Berlín.

Obra
El Arte es sólo una manifestación, un 'Caballo de Troya', para las ideas.

(Ceal Floyer)

La claridad de pensamiento y la elegante presentación de las ideas es algo latente en toda la práctica artística de Ceal Floyer. La ambigua simplicidad de su trabajo que se debe al particular sentido del humor y del absurdo y la capacidad de cambiar los puntos de vista fuerza al espectador a renegociar su percepción del mundo. Floyer usa continuamente objetos ready-made para explorar la tensión dialéctica entre lo literal y lo mundano.

En su trabajo Ceal Floyer trata de invertir la relación entre la obra y el espectador, o la obra y su contexto. Cambia radicalmente el punto de vista, se convierte en una manera de hablar de lo obvio con un tono distinto siendo muy importante para ella llegar al espectador de una manera familiar mediante la metodología y la tecnología apropiadas, defiendo una estética del absurdo y una búsqueda de los límites del arte y la representación.

El arte de Ceal Floyer refleja una claridad de pensamiento dentro de una presentación elegante y concisa. Existe una mirada activa y comprometida en las amalgamas minimalista-conceptuales de la artista. Floyer cree que su trabajo es auto-reflexivo: no necesariamente sobre algo de fuera de la obra en sí, sino enfocada en el contexto y las condiciones de su producción y su exhibición.

Obras relevantes

En sus primeras obras, Ceal Floyer lleva la estética del ready-made a su "conclusión lógica". Es el caso de obras como: Garbage Bag (Bolsa de basura), 1996; Monochrome Till Receipt (White) (Recibo de caja. Blanco), 1999 y Bucket (Cubo), 1999. Sin embargo, también posee un amplio repertorio en el que se produce una expansión del ready-made. Tal sería el caso de trabajos como Nail Biting Performance (Performance de comerse las uñas), 2001; Overgrowth, Cropped (Crecimiento excesivo, Recortado), 2004; Apollinaris, 2005; Mind the step (Cuidado con el escalón), 2007; Things (Cosas), 2009.

 Door, estrenada en la exposición Just Do It de la Cubitt Gallery, presenta un proyector apuntado a una puerta en una sala poco iluminada.  En la parte inferior de la puerta, se ve una rendija de luz brillante que, a primera vista, parece venir de detrás de la puerta y cuyo origen es, sin embargo, el proyector.

 Garbage Bag es una bolsa negra de basura llena de aire y colocada en la sala de exposición, aparentando no ser un objeto artístico. "El gesto artístico se materializa cuando alguien la levanta y es ligera como una pluma."

 Monochrome Till Receipt (White) es un ticket de supermercado colgado de la pared de la galería. La artista describe esta obra como una especie de bodegón moderno en el que el espectador tiene que imaginarse los objetos. Una de las condiciones que exige la artista a la hora de exponer esta obra, es que en cada exposición el ticket de compra deberá ser nuevo. El ticket sirve como referencia a la performance en la que la artista adquirió exclusivamente productos de color blanco. La acción puede describirse como una "expedición" minimalista conceptual, mientras que el ticket funciona como un readymade. En consecuencia, Monochrome Till Receipt no es simplemente una repetición del readymade, sino el testimonio de la performance, de la cual el ticket es un documento. Lo que resulta significativo del trabajo de Floyer es el modo en que revela que el readymade no es una simple fórmula estética que contiene un mimetismo sin sentido.

 Bucket consiste en un cubo de fregona situado en el centro de una sala, con un reproductor de CD en su interior. Este reproductor emite el sonido de una gota de agua colpeando continuamente el cubo, creando la ilusión de que hay una gotera en el techo de la galería.

 En Nail Biting Performance, los espectadores han contemplado el acto de morderse las uñas contra el micrófono dentro de un contexto musical que contiene intensas resonancias del trabajo de John Cage, que persiguió la deconstrucción en ámbito musical. Uno de los trabajos más radicales de cage es su famoso 4'33'' (1952) que consistía en cuatro minutos 33 segundos de silencio, que dirige la atención del espectador hacia el sonido ambiente en el contexto institucional en el que se enmarca la actuación musical.

 Apollinaris es una proyección en un espacio oscuro de un video que muestra a primera vista un montón de pequeñas luces blancas que se desvanecen a modo de estrellas fugaces. En realidad son las burbujas que salen de un baso de agua mineral, de cuya marca recibe el nombre la pieza.

 En Overgrowth (Cropped) Ceal Floyer fotografió un bonsái desde abajo y proyecta una diapositiva aumentando la imagen al tamaño de un árbol, como queriendo situar al espectador por debajo o al bonsái por encima o ambas cosas. De esta manera la artista deshace el acto cruel que supone transformar un árbol para que permanezca enano, restituyéndole el tamaño.

 Things, es una instalación sonora que consiste en 50 peanas dispuestas de forma ordenada en el espacio de una sala. Cada peana aloja en su interior un altavoz en el que suena a intervalos irregulares, la palabra "thing"(cosa) recortada de 50 canciones pop distintas. En este trabajo Ceal Floyer intenta buscar la desmaterialización de la obra de arte colocando virtualmente sobre la peana la palabra "cosa".

Influencias
La compleja estructura de "la nada" del trabajo de Floyer recuerda a dos destacados iconos de la modernidad: Fountain (La Fuente) de Marcel Duchamp, 1917 y el Cuadrado Negro de Malevich, 1913. Ambos trabajos son afirmaciones radicales que combinan la idea del absurdo estético y existencial con la expansión de los horizontes creativos.
La época moderna comenzó con el surgimiento de la ciencia y el surgimiento de la filosofía empírica, Locke, Hume, Berkeley, que sentó las bases de psicología moderna. Sólo es posible entender el surgimiento del arte moderno/posmoderno desde la revolución epistemológica que acompaña la evolución de una sociedad burguesa, liberal, laica y democrática.
Es importante resaltar que Floyer realiza trabajos que se centran en la percepción: proyectando por ejemplo una diapositiva de un interruptor en una pared (Light Switch, 1992). Duchamp también jugó con la percepción particularmente en su obra Roto-Relief donde la forma pintada sobre un disco plano produce una fuerte ilusión de tridimensionalidad cuando gira. Evidentemente Floyer no intenta esconder la naturaleza ilusoria de sus trabajos.  El proyector es visible y la ilusión óptica es obvia.
Otra de las influencias más directas en el trabajo de la artista es Lawrence Weiner (Nueva York, 1942), artista conceptual que trabaja con el lenguaje.

Exposiciones relevantes
 Ceal Floyer DHC Art Foundation, Montreal, Canadá; 16 de febrero – 16 de mayo de 2011.
 Ceal Floyer - Works on Paper Centre of Contemporary Art, Tel Aviv, Israel; 3 de febrero – 31 de marzo de 2011.
 Ceal Floyer Museum of Contemporary Art North Miami (MOCA), Miami, Florida, EE.UU.; 11 de marzo – 9 de mayo de 2010.
 Gakona Palais de Tokio, París, Francia; 2 de febrero – 3 de mayo de 2009.
 Ceal Floyer - Show KW Institute for Contemporary Art, Berlín, Alemania; 23 de agosto  – 8 de noviembre de 2009.
 Ceal Floyer MADRE, Museo d'Arte Contemporanea Donna Regina, Nápoles, Italia; 2008.
 Ceal Floyer Ikon Gallery, Birmingham (cat.), Reino Unido, 2001.

Ceal Floyer en España
Ceal Floyer ha participado en diferentes exposiciones colectivas en España. Las dos más recientes fueron en el MARCO de Vigo y el Centro de Arte Santa Mónica de Barcelona.

El medio es el museo (2008, MARCO, Vigo) presentaba las obras de 20 artistas que trataban de reflexionar sobre el museo como "soporte y referente" de la obra de arte. La aportación de Floyer a esta exposición fue la obra 6m 96cm, que consistía en una cuerda de estas medidas extendida sobre la pared del museo.

En el año 2007, Ceal Floyer expuso dos obras en el Centro de Arte San Mónica de Barcelona: Overgrowth (Cropped) y Mind the step. La primera, consistía en la proyección a gran escala de la fotografía de un bonsái; la segunda en la colocación en cada uno de los escalones del Centro de un cartelito rezando "Mind the step" ("Cuidado con el escalón").

Algunas de las obras de Ceal Floyer ha estado visibles en Barcelona en otras dos ocasiones (Richard Wentworth & Ceal Floyer, Galerie Carlos Poy, 1998; In the Meantime, Galería Estrany-de la Moto, 1998), así como en Sevilla (Richard Wentworth and Ceal Floyer, Galería Rafael Ortiz, 1999).

La colección Inelcom Arte Contemporáneo de Madrid, tiene 3 obras de Ceal Floyer: "H2O, Diptic", "Overhead Projection" y "Day for night"

Premios
 2009 Premio Nam June Paik Art Center.
 2007 Premio Arte Joven Nationalgalerie.
 2006 Beca 'Kunst & Nutzen', Bremerhaven, noviembre de 2005 – diciembre de 2006.
 2002 Premio Paul Hamlyn.
 1997 Beca Philip, Künstlerhaus Bethanien, Berlín.

Referencias

Enlaces externos

 Lisson Gallery - Ceal Floyer.
 Obras de Ceal Floyer en internet.
 MADRE - Museo d'Arte contemporanea DonnaREgina - Nápoles, Italia
 Palais de Tokyo
 Ceal Floyer - Ikon Gallery
 Apollinaris

Monografías
 Ceal Floyer, X-rummet, Statens Museum for Kunst, Copenhague, 2002.
 Ceal Floyer, Ikon Gallery, Birmingham, 2001.
 Ceal Floyer, Kunsthalle Bern, Berna, 1999.
 Ceal Floyer, Künstlerhaus Bethanien, Berlín, 1997.

Bibliografía
 BARTHES, Ronald, El susurro del lenguaje, más allá de la palabra y la escritura, Barcelona, Piados, 1987.
 BAUDRILLARD, Jean, La ilusión y la desilusión estéticas, Caracas, Monte Ávila, 1977.
 FOSTER, Hal, El retorno de lo real. La vanguardia a finales del siglo, Madrid, Akal, 2001.
 GUASH, Ana María, El arte último del siglo XX: del posminimalismo a lo multicultural, Madrid, Alianza, 2000.

Artistas de Inglaterra
Artistas del Reino Unido

Ceal Floyer