text:
Artist: Passion Pit
Album: Gossamer
In our contemporary culture there is the tendency to overlap, to mashup and collage; exciting new art styles end up as clothing line prints, books turn into movies that turn into novelizations of movies, and the music we listen to frequently ends up on commercials. As a patron of the arts, a reader, a listener, and a consumer, it's difficult to say what the intentions of creators are. Whether an artist attempts to make art or something commercial little matters, because inevitably we'll end up able to consume it in both forms.
In the crux of this conundrum lies Passion Pit's album Gossamer. It doesn't matter if the artists were trying to create art or commercial art, but often throughout their latest offering there is the disturbing sensibility of listening to an extended commercial, being fed an offering that gives little sustenance and nourishes naught, while simultaneously there are attempts at lyrical depth and a seeming desire for sincere communication – and therein lies the dilemma.
It's difficult to criticize a fence-sitter, because the art is likely to disappoint either way you interpret it. Unfortunately that's precisely the problem of Gossamer. The music – an electronic, distortion-heavy alt-pop menagerie – is largely forgettable. Most of the melodies seem familiar, have regular rhythms to dance to, and yet glide effortlessly away from the listener without leaving anything behind to remember. While the subject matter of the album appears to be provoking and intriguing, ranging from working class doldrums ("Take A Walk"), over imbibing ("Cry Like A Ghost"), and the favorite bad love ("I'll Be Alright", "On My Way", "Hideaway", and the aptly titled "Love Is Greed"), the execution of the subjects is eternally bright, and often overlaid ad nauseam.
There are a few exceptions, moments of genuine fun that serve as points of clarity. "Carried Away" sparkles as a juicy trite bite, with its 80s girl pop feel and lyrics that describe the sliding nature of false friendships – a subject that in the age of social networking and increasing tendencies towards isolation seems more relevant and relatable than ever before. Breezily sung lyrics that state "Listen, I'm your friend, don't quote me" come across as perky, sour and sweet. "Cry Like A Ghost" has the most distinguishing personality of the collection within the music itself; heavy, electronic synth distortions periodically give it a sort of haunted house pop feel, and inject the song with some genuine eerie fun, but when the chorus kicks in there is too much of a hollow contemporary pop emptiness infusing it. Promise turns to empty shadows, and the listener is left with disappointment.
Sometimes on Gossamer the things that you hear with the least clarity are the most interesting. "Where We Belong" features some unusual and complex violins and noises similar to the flitting of insect wings, and "Mirrored Sea" has a dreamy binge of psychedelia hidden within it. But like hunting for proof of Nessie or Bigfoot, these moments of inspiration that you took a smudgy photo of in your excitement vanish all too quickly, and you are left wondering if anything exciting actually happened at all.
While Passion Pit fans might be more forgiving of the album, or so eager to embrace a new entry since 2009's Manners that they find gold here, this collection of songs has less a heart of gold than a heart of iron pyrite, if there is any heart to be found at all.


text:
Calendar View
18 February, 2020, 9 AM-4 PM
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Are you planning to transfer to Eastern Michigan University after Schoolcraft?
No need to make the trip to their campus. You can meet with one of their academic advisors right here at Schoolcraft and learn more about their process, requirements and program offerings.
Advisors will be able to meet with students individually to discuss specific information about programs and transfer options.
Simply sign in at the Advising office, in the McDowell Center, room 105. This walk-in advising service is available to any current Schoolcraft student. Students will be seen on a first-come first-seen basis.
If you have any questions call 734-462-4429.
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text: Every day I get up at 9. First, I have a big breakfast and listen to music. Then I go to work. My work, lecture. Then I have a lunch and go to the university. There are says friends before. Then I go to the class. My class stars at 5p.m. When finished the course, we can walk to the tram. I came home, I eat dinner. After that, I'm studying. Then I'm reading and I'm online. Finally, I watch TV. series in two parts. And, I sleep two hours.


text:
BRIDGEVIEW, Ill. — What's old is new again in goal for the Chicago Fire.
Fire starting goalkeeper Sean Johnson will miss this Friday's match against the Columbus Crew due to an eye injury suffered in Tuesday's training session. Andrew Dykstra, who started the Fire's first 14 league games, will start in Johnson's place.
Johnson's official diagnosis is hyphema, an injury in which blood fills the interior chamber of the eye. The injury occurred when Johnson was hit in the right eye by a close range shot.
"After seeing the doctor, he made me aware this type of injury just takes a bit of rest," Johnson told Chicago-Fire.com Wednesday morning. "We're just taking precautions to make sure there are no complications and I have a speedy recovery. If all goes well I should be back to training pretty soon. I'm just taking it in stride, just being patient and waiting for myself to heal."
Johnson has started every league game since Aug. 1 against the LA Galaxy and compiled a 1.33 goals-against average. But Fire head coach Carlos de los Cobos said Wednesday that he's confident Dykstra will perform well on Friday night.
"I trust in Andrew," de los Cobos said. "He has the opportunity to play again and show his qualities. I think that he's a good goalkeeper."
Dykstra hasn't played a league match for Chicago since July 8, when he took a hard luck 1-0 loss to Real Salt Lake.
"I'll be fine," Dykstra said. "I'm more concerned about Sean and his eye. It's such an unfortunate thing to happen. But I'm just taking this like it's another game. Hopefully I have a long career ahead of me so this is just another opportunity to enjoy and perfect what I do on the field."
Dykstra was the starting keeper during the Fire's 2-1 loss on July 3 against the Crew.
Sam Stejskal covers the Chicago Fire for MLSsoccer.com. Email him at firstname.lastname@example.com and follow him on Twitter @samstejskal.


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text:
Peter Erlandson
For the last decade, reflection has been a major theme in discussions about professional skillfulness and the development of the competence of practitioners such as nurses and teachers. The intellectual pattern that has structured ambitions in relation to reflection is found mainly in Schön's (1983) The Reflective Practitioner and the epistemological turn suggested there. In this text, however, I focus on a dimension that is often forgotten when professional practitioners are conceived of as being reflective, namely, perception. From the framework of Merleau-Ponty, I argue that Schön's theoretical account is highly problematic and that perception is the key to shaping practitioners' skillfulness.
]]> Introduction
In the last decade reflection has been a major theme in discussions about professional skillfulness and the development of the competence of practitioners such as nurses and teachers. The intellectual pattern that has structured ambitions in relation to reflection is found mainly in Schön's (1983) The Reflective Practitioner and the epistemological turn suggested there. This turn was influenced by Dewey (1938/ 1998) as well as by Ryle (1949) and Polanyi (1967). In this famous text (as well as in the sequel Educating the Professional Practitioner; Schön, 1987), Schön argued for a way of recognizing the skillfulness of practitioners' competence that was different from the traditional way in which this competence was recognized. Schön called for close analysis of practitioners' work and social practice, and stressed the importance of including communication between participants as well as their artifact use in these analyses (Schön, 1983).
Schön's texts (1983, 1987) were very successful. In North America, they became standard reading for teacher educators soon after their publication (Grimmett & Erickson, 1988) and today Schön's concept of 'reflection-in-action' generates 817 000 hits when googled. In addition to being brought into discussions concerning practitioners' competence, reflection and tacit knowledge (Erlandson, 2005, 2006; Newman, 1999), Schön's epistemological project has also influenced official doctrines concerning practitioner skillfulness. For example, Geerinck, Maschelin and Simons (2010) pointed out that in the Organisation for Economic Co-operation and Development's (OECD) reports, there is a link between Schön's epistemology of reflection and the recognition of the professional competence of practitioners as an important factor for economic growth. Despite this popularity, Schön's theories have been criticized over the years in relation to their scientific and philosophical aspirations. As Canning (2008) pointed out, this critique mainly concerns three major topics: First, the vagueness of the conceptual structure in Schön's theories; second, the possibilities for implementing these theories; and third, the social and political implications interwoven in the theories about the reflective practitioner.
In addition to Schönien perspectives, phenomenological approaches (van Manen, 1977, 1995), critical perspectives (Beach, 2005; Carr & Kemmis, 1986) and postmodern reasoning have also been extended into this area of research (Bleakley, 2000; Cavallaro Johnsson, 2002). In addition, action-related research has played quite an important role in this field. Ziechner's practice-oriented views on reflection and practitioners' work are an early example of action-related research (Zeichner & Tabachinick, 1991). Within the caring sciences, Ekeberg (2007) has focused on didactics in relation to the learning process and Ghaye and colleagues (2008) from the Institute of Reflective Practice have argued for reflection as a strategy for doing both research and educational practice.
Today, Schön's texts The Reflective Practitioner (1983) and Educating the Reflective Practitioner (1987) are well known to almost every researcher in teacher education and nursery education. Grimmitt (1988) once argued that it is almost impossible to understand the problems and discussions on reflection without being familiar with the intellectual properties of Dewey. I think he was right. However, what was then applicable to Dewey's famous How We Think (1911/1997) is applicable to Schön's famous texts today. In a way, the field of reflective practice is theoretically interwoven with the legacy of Schön (whether for good or bad) and without proper understanding of Schön's proposal, qualified research on reflection in teacher and nursery education is hard to produce.
In this text I look at a dimension that is often forgotten when professional practitioners are conceived of as being reflective and this is the dimension of perception. I have mainly used Merleau-Ponty's theoretical framework (Merleau-Ponty, 1942/1963, 1964/1968, 1945/2002), focusing on his seminal work Phenomenology of Perception (1945/ 2002). However, my use of Maurice Merleau-Ponty is not at all rigorously phenomenological. Indeed, I avoid phenomenological language as much as possible, and try to show Merleau-Ponty's point of view in a more straightforward linguistic form. From the framework established by Merleau-Ponty, I argue that Schön's theoretical account is highly problematic and that perception is the key to shaping practitioners' skillfulness.
Schön's Reflective Practitioner
Schön's Reflection Project
The Reflective Practitioner revolves around practitioners' competence. However, this theme is not a new one for Schön. As early as 1954, in his doctoral thesis entitled Rationality in the Practical Decision-Process (Schön, 1954, cited in Newman, 1999),]]> Schön explored similar themes. Later in his career, together with Argyris and Schön (1974), he launched the concept of 'theory-in-use'. Schön's fame, or rather the fame of his theories about practitioners' competence, is however largely built on the concept 'reflection-in-action', which he elaborated in The Reflective Practitioner (1983) and developed in the sequel Educating the Reflective Practitioner (1987).
Schön did not explore the epistemological question regarding the nature of knowledge. Instead, he turned to professional practices, where people are able to perform very specific and (often) highly advanced tasks, and instead asked questions such as: How do people become skillful (or in Schön's terminology 'reflective') practitioners? What characterizes skillful ('reflective') practitioners? Schön argued that the knowledge that structures and which is dignified by the universities (technical rationality) does not sufficiently describe the knowledge on which some professions' skillfulness relies. The work of, for example, nurses, teachers, architects and therapists is formulated on tacit knowledge, which is a non-verbalized, situated knowledge. Schön called this practice-oriented professional knowledge that a practitioner acquires during her/his schooling in a specific line of work 'knowing-in-action'. Knowing-in-action is one of the basic foundations for his 'reflection-in-action, which is the central concept that describes the action-oriented thinking that Schön claimed characterizes the work of practitioners. In Schön's theories, the reflection concept(s) become(s) the conceptual hub for describing, analyzing and intertwining practitioners' practical knowing, doing and thinking.
Schön's text The Reflective Practitioner (1983) is structured around examples from professional practice. The claims Schön made on behalf of reflection typically take their point of departure from these examples and are brought back to these examples. The best-known example is from an architect's studio and revolves around the architecture student, Petra, and her teacher Quist (Schön himself returned to this example in the sequel Educating the Reflective Practitioner, 1987). Earlier, Schön (1983) described how Petra successively acquires an ability to solve architectural problems and how she develops a convergence of meaning with Quist about these problems by communicating with Quist and solving the problems together with him. Schön pointed out that the communication between Petra and Quist involves the use of tools and that it is therefore hardly meaningful to analyze only the spoken words when discussing the interaction between them (Erlandson & Beach, 2008; Schön, 1983).
As Kindsella (2009) pointed out, Polany and, to an even greater extent, Ryle, seem to have had a strong influence on Schön's theories about the reflective practitioner. However, Dewey was undoubtedly the most influential for Schön and it was from him that Schön inherited his philosophical strategy. Like Dewey, Schön tried to generate new ways to conceive of a complex world by bringing different topics together while emphasizing the primacy of situated learning, where action, language and thinking are intertwined. Schön himself admitted his debt to Dewey in an essay from 1992, entitled The Theory of Inquiry: Dewey's Legacy to Education1 Schön wrote:
When I was a graduate student at Harvard in the 1950s, my friend, Chester, urged me to read Dewey. But when I tried to do so, I found him muddy, and unintelligible. Later on ... I saw that Dewey's was a generative muddiness: he was trying to say new things that were bound to seem muddy to anyone trained as I had been in the logical empiricism fashionable at the time (Schön, 1992, p. 123).
In the same way as Dewey (1911/1997, 1938/1998), Schön tried to work his way out of the dominant traditions by inventing new ways of acknowledging practitioners' knowing and skillfulness. The price he paid for his philosophical strategy was a lack of clarity. The Reflective Practitioner has (correctly in my view) often been accused of conceptual muddiness, which, as Geerinck et al. (2010) pointed out, makes it hard to analyze the claims Schön makes, or even to determine which claims he actually makes.2
Reflection-in-action - A Troublesome Theoretical Account
If the vagueness in Schön's theories constitutes a main line of criticism aimed at Schön's texts, another main line involves Foucaultian tools and focuses on the social implications of the reflective practitioner as a discursive enterprise. To the best of my recollection, the first paper published in this discussion was entitled 'The Body Disciplined' (Erlandson, 2005) and established a discursive axis between the reflection idiom and the political steering of the teacher (see also Foucault, 1942/1991). Geerinck et al.'s (2010) critique followed a similar path, pointing out that even in the OECD's (2005) reports the idiom about the reflective teacher has become a major way of conceiving of the work and profession of teachers. By means of reflection, teachers' work will be beneficial for the European society. In addition, a third line of criticism, which I concentrate on in this article, focuses on the ontological and epistemological difficulties intertwined in Schön's concept of reflection-in-action.
The suspicion that there is something not quite right with Schön's (1983) concept of reflection-in-action was raised soon after The Reflective Practitioner was first published. For example, in Grimmett and Erickson's anthology from 1988, many objections aimed at the validity of Schön's different reflections concepts were raised. For my purposes in this text, the most philosophically relevant critique of the concept of reflection-in-action was initiated by Newman in 1999 and later developed by Erlandson (2005, 2006; Erlandson & Beach, 2008). This critique concerns the problem of behaviour/action and control in Schön's analysis of practice and reflection, and points out that Schön, via the concept of reflection-in-action, employed a Cartesian thought-matrix (Erlandson, 2005, 2006; Erlandson & Beach, 2008; Newman, 1999).
The critique is convincing but fairly complex. The first part of the argumentation states that in several examples that Schön used to demonstrate what he means by reflection-in-action, and how reflection-in-action actually works in action, he indicated that reflection-in-action (in a broad sense) has the structure of something internal (a mind or a consciousness) steering something external (the body or/and bodily behaviour). Newman (1999) showed, via an analysis of Schön's examples and Schön's interpretations of these examples that Schön in his discussions about reflection-in-action becomes involved in Wittgenstein's 'private language' argumentation and is contradicted by it (Newman, 1999; Wittgenstein, 1953/1997). Now, one might raise the objection that it is doubtful whether Wittgenstein's reasoning is applicable to Schön's reasoning. However, in the second part of the argumentation, Erlandson showed in an analysis of Schön's discussions and exemplifications, and of Newman's reinterpretations and analysis of Schön's reasoning, that even if one does not agree with Newman when it comes to whether or not the 'private language' discussion is applicable to Schön's reasoning, it is still the case that Newman has detected an axis of control in Schön's reasoning or, to put it differently, a control-matrix (Erlandson, 2005, 2006). This control-matrix points toward a Cartesian universe.]]> However, even if Schön has been criticized over the years and even if his theoretical account can be questioned, Schön's concept of reflection-in-action still generates more then 52 000 000 hits on google and his views on reflection, practice, and reflective practice remain dominant. There are several reasons for this continued dominance. First, Schön's (1983) discussions in The Reflective Practitioner are indeed both interesting and illuminating. Second, his account has been interpreted by countless policymakers over many years and has been integrated into policy doctrines about teaching, teacher education and teacher professionalism since the late 1980s (Grimmett & Erickson, 1988; Erlandson, 2006). A third reason for the continuing dominance of the doctrine of the 'reflective practitioner' is simply that there have not been many competing philosophical views in education in subsequent years that still consider questions similar to Schön's and that have also had a potential applicability for analyzing the professional practice of teachers (and/or nurses). Below, I try to present a view that can solve some of the difficulties apparent in Schön's account, and that can also serve the purpose of establishing a framework for ambitions to outline new ways of recognizing and dealing with professional practice. For this purpose, I turn to Merleau-Ponty.
Reflection as a Roundabout Way
Reciprocity - An Organization Responding to the World
In this text I can only present a small part of the argumentation for the 'lived body', as Merleau-Ponty's suggestion might be called, in contrast to the 'apparatus body' (my term) that he criticizes. One aspect that I think is critical in order gain a firm grip on Merleau-Ponty's suggestions is the idea of the movement behind being-in-the-world (être au monde) (Merleau-Ponty, 1945/2002). Merleau-Ponty's best example of être au monde is effective, although not particularly tasteful: if an insect has a healthy leg removed it compensates for the limb's movements, but this is not the case if a leg is merely tied. In the latter case, a free limb does not replace the tied one because "the current of activity which flows towards the world still passes through it" (Merleau-Ponty, 1945/2002, p. 90). The insect is not a machine and therefore it is not a question of just replacing one part with another. Instead, the activity that interweaves the body with the world is interrupted. The insect's instinct in this scenario is actually ineffective. An apparatus mode of reaction would have been to replace the dysfunctional limb with another one, and, in fact, this would also have been more effective. However, the insect responds as a lived body, as a mode of organization with the limb (and the current of activity) still intact and directed to the world.
In this sense, the insect is structured by reciprocity with the world that is central for Merleau-Ponty's thoughts about how lived bodies are organized. When we say that an animal exists, that it has a world, or that it belongs to a world, we do not mean that it has perception of the world or that it has consciousness of the world (Merleau-Ponty, 1945/2002). Merleau- Ponty (1945/2002) continued:
The situation which unleashes instinctive operations is not entirely articulate and determinate, its total meaning is not possessed, as is adequately shown by the mistakes and the blindness of instinct. It presents only a practical significance; it asks for only bodily recognition; it is experienced as an 'open' situation, and 'requires' the animal's movement, just as the first notes of a melody require a certain kind of resolution .... (p. 90)
However, human beings are not insects, and while the insect's reciprocity with the world is purely instinct-based ("an a priori of the species and not a personal choice"; Merleau-Ponty, 1945/2002, p. 90), this is not the case for human beings. Our reciprocity is also driven by consciousness (without, however, being the same as consciousness). A central concept that Merleau-Ponty (1945/2002) used to describe how we are aimed at the world, or rather, at certain poles of action offered in a particular situation, is the "intentional arc" (Merleau-Ponty, 1945/2002, p. 122). Merleau-Ponty (1945/2002) argued that through an intentional arc, conscious life, perceptual life, instincts and knowledge are carried, as well as at the past, future and the physical, ethical and socio-cultural situation. On the intentional arc, intelligence, sensitivity and motor activity are united, and it 'aims' the subject as an existential-organic unity to a specific purpose or a specific goal within the systems of artifacts in which s/he is involved. An example Merleau-Ponty (1945/2002) used is sewing, where the bench, scissors and pieces of leather "offer themselves to the subject as poles of action" (p. 122). This intentional arc, however, does not only concern our relation to physical artifacts but also to other people.
In a clarifying example, Merleau-Ponty (1945/2002) emphasized the lived body as a reciprocal unity, as an organization responding to others:
]]> In this example, the gesture exists in the world as part of a continuing meaningful relation that the 'I' has with his friend. S/he (via communication) responds to the offered 'poles of action'.
When I motion my friend to come nearer, my intention is not a thought prepared within me and I do not perceive the signal in my body. I beckon across the world, I beckon over there where my friend is, the distance between us, his consent or refusal are immediately read in my gesture; there is not a perception followed by a movement, for both form a system which varies as a whole. If, for example, realizing that I am not going to be obeyed, I vary my gesture, we have here, not two distinct acts of consciousness. What happens is that I see my partner's unwillingness, and my gesture of impatience emerges from this situation without any intervening thought. (p. 127)
In a broader analytical mode, there are similarities between some of the claims that Schön made in his descriptions and Merleau-Ponty's framework. For example, Schön's emphasis on the 'global character' (Schön, 1983) of Quist's competence definitively points in the same direction as Merleau-Ponty's (1945/2002) 'intentional arc'. Schön's (1983) tendency to stress the global character of Quist's competence also shows the influence of his predecessor Dewey, who Johnsson (1996) regarded as the most prominent embodiment philosopher besides Merleau-Ponty. However, it is also true that whereas Schön (1983) placed his trust in the possibilities of reflection, Merleau-Ponty's (1945/2002) framework calls for a different analysis.
Projecting the Lived Body
In his analysis of the complexity of skillful human beings, Merleau-Ponty took his departure from a critique of Cartesianism and the duality between the internal/the soul/mind and the external/the body. More specifically, he challenged the two lines of explanation that are possible for defenders of Cartesian duality and defenders of 'objective thought', as Merleau-Ponty (1945/2002) called the theoretical position of his main opponents. He demonstrated the devastating impact of the landscape of objective thought in philosophy and the behavioural sciences, as well as the main flaws of this position.
The starting position is something like this: If the Cartesian duality is correct (as an ontological position) then the relation between body and soul/mind has to be described either in terms of 'physiology' or in terms of 'psychology' (and possibly, and under certain conditions, as something in-between; Merleau-Ponty, 1945/2002, pp. 77-102). Merleau-Ponty (1945/2002) then addressed the two lines of explanation individually and convincingly showed that neither the psychological nor the psychological explanation (even a hybrid explanation) is valid as a basis for understanding the life and function of the body (see Erlandson, 2006). Hence, Cartesian metaphysics is wrong. The life of the body cannot be understood in terms of only causality (cause and effect) but instead also needs to be understood in terms of organization. In this way, the totality goes beyond the sum of the parts and the brain is the seat of a "process of patterning" (mise en forme; Merleau-Ponty, 1945/2002, p. 85).
A famous example that Merleau-Ponty used in his reasoning is from the medical record of Schneider, a patient mutilated in the First World War. Although doubts have been raised regarding the validity of the medical records that Merleau-Ponty relied on for his examples, it is important to note that his argument is not reliant on the trustworthiness of these records, but that he merely uses them for illustrative purposes. In addition, Carman (2008) has provided contemporary support for Merleau-Ponty's views. Schneider was partially brain-injured in a grenade explosion and was therefore functional in some ways but less functional in others. For example, he did not understand analogies such as 'light is to lamp as heat is to stove', or 'eye is to light and color as ear is to sounds' in a spontaneous manner, such as would be done by a normal person. Instead, Schneider managed to understand the analogies only when he had made them explicit by recourse to conceptual analysis.
Merleau-Ponty (1945/2002) pointed out that a person without Schneider's injuries could also fail to understand the analogies, but for totally different reasons. For the normal person, if this person had similar education to Schneider, the explicit conceptual analysis would be the problem, not the direct understanding. "If we described analogy as the apperception of two given terms under a coordinating concept, we should be giving as normal a procedure which is exclusively pathological, and which represents the roundabout way in which the patient makes good the normal understanding of analogy" (Merleau-Ponty, 1945/2002, pp. 147-148). In other words, whereas the person without the injuries understands the analogies immediately but might not be able to analyze and explain them, Schneider learned to recognize these analogies by analyzing them. In other words, he used intellectual tools that, in this case, represent a roundabout way of understanding, a way that calls for reflection. We can now start to outline an account that differs from Schön's theory about reflection (see Erlandson, 2006).
For Schön (1983), the virtuoso architect (or master architect), Quist, represented a pinnacle of reflection-in-action: Quist moves with ease and grace in the architectural studio thanks to his reflection-in-action. However, according to Merleau-Ponty (1945/2002) Schön's (1983) description actually details a roundabout way for Quist to deal with the architectural work. According to Merleau-Ponty's (1945/2002) account, Quist moves with such speed and grace because he does not have to reflect (think). Both Dahlin (2001) and Dall'Alba (2009) have made similar points regarding Merleau-Ponty's argument. Thus, according to Merleau-Ponty (1945/2002), Quist acts like 'the normal person' in the example using Schneider; he therefore immediately, or 'directly', recognizes what needs to be done (a point made by Erlandson, 2006). In contrast, the untrained architect like Petra, or a total novice in the architect's line of work (such as a philosopher of education), needs to think in order to get the work done. Petra does not immediately understand the demands and the expectations interwoven in the work, and she does not know which action needs to be taken. She therefore has to think. The point is that, even if reflection-inaction were a valid concept - which it is not, then it would be applicable to Petra's behaviour in the architectural studio and not to Quist's behaviour (Erlandson, 2006).
Perceiving the World]]> Perception and Action
As I have pointed out, according to Merleau-Ponty (1945/2002), when we say that a human exists or that s/he has a world, we do not mean that s/he has a perception of the world or that s/he has consciousness of it but that s/he is in a reciprocal relationship with the world. To put it differently, as lived bodies, humans have a relation to the world, and this precedes our perception of the world. I believe it is helpful to understand this as awareness under the threshold of perception; as a feeling of tension from the world with which we are already interwoven. Through this undifferentiated awareness we are related to the world as an undifferentiated background that pulls us in different directions.3
I think an example will help to make Merleau-Ponty's point clear. If a child enters a dark room with a window open and mistakes a moving curtain for a robber, then it is not the case that the child sees the curtain but mistakes the curtain for a robber. It is also not the case that the child sees the curtain but confuses the category 'curtain' with the category 'robber' (i.e., it is not a mistake in judgment). Instead, the shadow that the child becomes aware of as a movement in the darkness is perceived as a robber.
Romdenh-Romluc (2011) pointed out that in a Merleau-Ponty account, "perception is the activity of bringing perceived properties into being, the awareness of the presence that we have at the limits of our perceptual reach is awareness of that bit of the world before perception of it taking place" (p. 127, emphasis in original). For Merleau-Ponty, perception is an act of letting undifferentiated awareness of the presence within perceptual reach, appear as something. Perception is an act of mediation by which the world takes shape in such a way that we can categorize it, understand it, talk about it, meditate over it, argue over it and act in it.
However, as Romdenh-Romluc (2011) also pointed out, for Merleau-Ponty "perception as a movement from what is ambiguous and indeterminate to what is determine, squarely located in the shared world, and available to others . is aided by consciousness tendency to forget its own phenomena" (p. 18). For example, if I walk in the park one night and first only see ambiguous and diffuse shadows that after a while become visible as an alley of trees, I forget the indeterminate play of darkness and greyness that first occurred for me, and instead remember the alley of trees. It is not only the case that consciousness aids perception, but also that perception aids remembering (without, of course, being the same as remembering). This relationship between perception and memory is exemplified by the stories of the Flying Dutchman. In these stories terrified sailors cast out on a wild ocean experience hours and maybe days of storm, see a grey ship appear in the undifferentiated movements of water and shadows. In this way, memory clings to a piece of the world that is squarely located. Human beings are thus not conscious of their perception, they are conscious in their perception.
As was highlighted earlier, for Merleau-Ponty action does not necessarily have anything to do with reflection in terms of thinking. Merleau-Ponty made a distinction between two kinds of action, labelled abstract action and concrete action, which may be clarifying. Raising an arm on command is an example of abstract action and walking home from a bus stop is an example of concrete action. Concrete actions are not the result of thinking but are instead related to how the potentialities for action are perceived, and they are structured with the help of motoric skills (Merleau-Ponty, 1945/2002). Having a motoric skill, in turn, means being able to do something in a specific situation.
It is typical for motoric skills to involve a special kind of environment, as well as particular artifacts. The range of motoric skills is extensive, therefore scratching yourself is one example of a motoric skill and playing the piano is another, and these skills are acquired through practice (Merleau-Ponty, 1945/ 2002). Acquiring a motoric skill is a matter of both learning to perceive the world in such a way that it is possible to exercise that particular motoric skill and learning to perceive opportunities to exercise the skill (Merleau-Ponty, 1945/2002). A conclusion of this reasoning is that from a perspective influenced by Merleau-Ponty, effective professional schooling involves disciplining perception in ways that enable humans to perceive the environment and the working tools in a particular practice (blackboard and chart, computer programs etc.) in such ways that they are able to act effectively in that environment.
When it comes to accounting for Quist in the architectural studio, he makes a perfect example of a professional who has learned to use concrete action as a basis for his professional behaviour. He has learned to use the potential of the architect's studio, for example, the drawing table and the pen, in such a way that these tools in that particular environment have become "poles of action" (Merleau-Ponty, 1945/2002, p. 122; this is similar to the example of sewing given by Merleau-Ponty) and form part of Quist's acquired motoric skills, much like the piano for the piano virtuoso. Gradually, Quist has learned to perceive the architect's studio in such a way that it is possible to exercise the particular motoric skill of the architect. At the same time, he has learned to perceive opportunities to exercise these particular motoric skills.
Perception and Sociocultural Dependence
Besides pointing in the direction of a potential need to form an alternative framework for conceptualizing practitioners' professional action as "reflection/ reflective practice", Merleau-Ponty's (1945/2002) view on perception also opens up a discussion about social and historical dependence. The reason for this is that if perception is a process of mediation by which that which is ambiguous and indeterminate is given shape and located in the shared world, and the categorical and linguistic tools that come into use in perception via consciousness are partly culturally and socially dependent, then perception is culturally and socially dependent as well.
]]> The body is no more than an element in the system of the subject and his world, and the task to be performed elicits the necessary movements from him by a sort of remote attraction, as the phenomenological forces at work in my visual field elicits me, without any calculation on my part, the motor reactions which establish the most effective balance between them, or as conventions of our social group, or our set of listeners, immediately elicit from us the words, attitudes and tone which are fitting. (Merleau-Ponty, 1945/2002, p. 127)
In the quotation above, Merleau-Ponty (1945/2002) made it clear both that perception is a part of the subject as a system and that this system is interwoven not only with the physical but also social and cultural environments. Merleau-Ponty (1945/2002) is thus far from representing the solipsistic worldview of which his contemporary in France, Jean-Paul Sartre (1943/ 1992) has, in my view correctly, been accused. For Merleau-Ponty (1945/ 2002), a human being and her environment are necessarily and intimately intertwined and are constantly changing. Perception is a naturally occurring tool that is offered as a life resource that calls to be used, and to be related to the world, in specific ways. (As an aside, based on this interpretation, it is possible to argue that there is an obvious lineage from Merleau-Ponty to the micro-sociological approach of Garfinkel, 1967.) We become tuned in relation to environments that we become familiar with, and tend to perceive and act in relation to the demands and possibilities offered in that environment.
However, by recognizing perception as partly culturally and socially conditioned, Merleau-Ponty (1945/2002) also pointed toward a cultural and political vulnerability for human beings that is seldom emphasized by phenomenologists, but which seems to have had a profound impact on Merleau-Ponty's most well-known student, Foucault. A logical basis for Foucault's concept of 'discipline', for example, is the recognition of a fundamental intransparency in human self-relations. It becomes possible for human beings to understand and analyze themselves via the use of external intellectual recourses. As a consequence, regulating and steering the self-mediating tools (the means by which self-understanding is formed and executed) involves regulating and steering the forms of subjectivity in a society (Erlandson, 2005; Foucault, 1942/1991; Geerinck et al., 2010; Rose, 1999).
We should here take into consideration Foucault's development as a philosopher. This development is apparent from the early Madness and Civilization (1961/1973), where he more or less proclaimed the death of subjectivity, until he wrote in the preface to the later The Use of Pleasure - The History of Sexuality: II (1984/1985): "It appeared that I now had to undertake a third shift, in order to analyze what is termed 'the subject'. It seemed appropriate to look for the forms and modalities of the relation to self by which the individual constitutes and recognizes himself qua subject" (Foucault, 1984/1985, p. 6, emphasis in original). As Deleuze (1988) pointed out, this later position of Foucault brought him close to his old teacher Merleau-Ponty. In this later view, self-relations are indirect, a result of historically, politically and socio-culturally situated action that offers the resources (and the limitations and possibilities) for the affective self-constitution of the lived body's potentialities (Foucault, 1984/1985; see also Geerinck et al., 2010).
That means that it is possible to trace some of the foundations of Foucault's logic of self-mediation back to the thoughts of his old teacher Merleau-Ponty. The critique on the reflective practitioner formulated by, for example, Erlandson (2005; see also Erlandson, 2006, for an analysis on the logic of self-mediation in Foucault) and Geerinck et al. (2010), appears to adopt Foucaultian perspectives and could therefore also be linked to Merleau-Ponty's ideas. Additionally, for a discussion committed to corporal subjectivity within a Merleau-Ponty framework, see O'Loughlin (1997).
The Place for Reflection
Perception and Reflection
Schön's (1983) account forces reflection (or, in a broad sense, thinking) back into the actions of Quist, when the whole point with Quist's being experienced in this field was to reduce unnecessary thinking on his part. Of course, thinking has its place. Keeping in mind the character of this article, claiming anything different would indeed be strange. However, Dewey has pointed out that obstacles for action are what trigger reflection. We do not deal with our complex everyday life by thinking g of every aspect of it all the time. We therefore do not think about things such as whether we are short enough to pass through a certain doorway or have long enough legs to climb a certain stairway. Instead, we deal with our complex everyday life by thinking only when we have to.
Merleau-Ponty's (1945/2002) way of viewing perception as a partly socio-culturally conditioned activity, by which the lived body relates to the environment in such a way that it becomes possible to employ motoric skills, is an alternative to Schön's (1983) reflection ideas. Schön's (1983) account puts emphasis on reflection and thinking as a driving force for skillful action (which explains the term reflection-in-action in the first place), while perception is key in Merleau-Ponty's account. We successively become tuned to an environment; we learn to deal with it, execute action in it, and live in it. Thus, like virtuosos of our life-worlds, we shop, brush our teeth and pass in and out of doorways without too much difficulty and without too much thinking. We also use everyday artifacts that are incorporated into these everyday-world environments in much the same way. We can therefore turn the sheets of paper in the Sunday newspaper, or flick through an iPad without intellectual effort. This is a matter of training and repetition. We learn a bodily behaviour that answers to the calls from our environment that we have learned to perceive in a specific way. We are not conscious of how we perceive things; there is no consciousness inside (or within) our consciousness by which we perceive how we perceive.]]> The point in training to be an architect, or a nurse, or a teacher, is to be able to have an 'every day relation', or in other words a familiar relation, to our environment as much as possible. Most often professional practice is about training perception and learning to respond with the appropriate action to the demands and possibilities offered in a particular situation. We do not want emergency nurses who think about socio-cultural theories about artifact use when putting a needle in a patient's arm. We do not want teachers that contemplate Ryle's distinction between knowing that and knowing how when mediating in a classroom conflict between two eleven-year-old boys. Experienced practitioners are experienced owing to the fact that they have acquired certain ways to perceive things. They have a trained perception.
Discipline and Critique
Besides being a troublesome concept in accounting for human action, the muddiness in Schön's (1983) conceptualizations is one of the most common criticisms aimed at his enterprise. Everything tends to be reflection in one way or another (Canning, 2008; Erlandson, 2005; Grimmett & Erickson, 1988). In Schön's theoretical account, the concept reflection-in-action becomes a conceptual veil that hides differences of different kinds. Apart from the obvious problems (for instance, the lack of conceptual coherence makes it hard to use Schön's account as a basis for theoretical analyses, for empirical research on professional practice, as well as for developing practice), over-usage of reflection also tends to diminish the importance of reflection in situations where it should be valued. In a way, reflection-inaction incorporates two different modi, two different kinds, in a human being's repertoire, perception and reflection, and collapses the difference between them. However, at the same time the difference between effective and critical is also collapsed, as well as the difference between following a practice and recreating a new practice (or a new way to view a practice).
Humans are able to be effective by perceiving the environment in a practice according to praxis, and therefore to work according to the lines of that practice, and, when well trained, without too much intellectual effort. However, we are also able to read and learn about that practice, to attach it to political ideas, to reflect on it and its ethical standards. We are able to reflect upon ourselves as parts of it and to challenge it. I think a fruitful way to see this is that the dressage on the subject's perception cannot be limitless. There is also an actual phenomenon that appears for the subject, whether that is a wooden chair or heavy social injustice. For example, the child who has been schooled in watching out for robbers may tend to perceive a movement in a dark room as a robber. Still, if it is actually a curtain that gives rise to the movement in the room and not a robber, the child's perception will change: The movement will eventually be seen as a curtain instead of a robber. In educational matters, due to their complexity, more powerful resources are called for in order to establish a change in perspective. This is the environment for reflection (see for example Bengtsson, 1995).
There is always a need for reflection in its 'classical' sense; such as thinking about matters of life, of politics, of power, and of the social and instrumental environment that make people act and think in certain ways. (For example, as a suggestion and with pragmatic theory as a framework, Dewey (1911/1997, pp. 2-10) established in How We Think that reflection as a distinct order of thinking is systematic, is aimed at gaining knowledge, is critical and leads to action). Even if introspective movements are impossible from a Merleau-Ponty point of view, the resources that are offered to us as tools for self-subjection are indeed open for investigation, and therefore also for reflection. It is here that philosophers of education find their role; philosophers of education are not in the business of dressage, but in the business of creative and critical thinking. It is also here that reflection becomes urgent for teachers. In their work, teachers certainly need to look at social and political life, steering mechanisms and strategies, and the consequences of certain political decisions. This kind of reflection is only indirectly related to actual teacher practice in the classroom, but has a large long term impact on that practice. From a Merleau-Ponty perspective, it is possible to argue that reflection in a broad sense can be used to restructure the resources that mediate perception of professional practice and that it is therefore a valuable tool for professional practitioners.
From the perspective of Merleau-Ponty (but also of classical thinkers and authors of the existential philosophical tradition, like Dostoyevsky, 1866/2008, or Camus, 1947/2001) one could claim that while becoming a skillful and effective practitioner is a question of training and disciplining perception, reflection, much like bildung, serves a different purpose. This purpose is not necessarily to incline humans to become more effective as legitimate participants in a social practice, but instead to become more critical, and consequently perhaps less effective. The training to becoming a skillful participant in a practice could very well contradict the reflective creed of a teacher, and even more, of a philosopher.
Referencing Format
Erlandson, P. (2014). Reflection and perception in professional practice. Indo-Pacific Journal of Phenomenology, 14(1), 11 pp. doi: 10.2989/IPJP.2014.14.1.2.1234
]]> References
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About the Author
Peter Erlandson completed his PhD in the philosophy of education at the University of Gothenburg, Sweden, and is currently Senior Lecturer at the Department of Pedagogical, Curricular, and Professional studies at University of Gothenburg. Peter's main research interests concern philosophy of education, professional practice, and science studies. He has previously published in, among others, Journal of Philosophy of Education, British Journal of Sociology of Education and Social Studies of Science. E-mail address: firstname.lastname@example.com
1 See Dewey (1911/1997, 1938/1998) and Tiles (1988) but also Burke (1998) for a discussion of the debate between Dewey and Russell on truth and action.
2 To make the terminological confusion worse, Dewey is also incoherent when it comes to the use of terms. For example, in the discussions about reflection in How We Think, Dewey (1911/1997) sometimes uses the terms 'reflection', 'reflective thinking' and 'inquiry' synonymously and sometimes not. ]]> 3 In this text I avoid using the term 'experience' for the simple reason that this concept calls for an article on its own. For an overview of experience from within a Merleau-Ponty framework, I recommend Bengtsson (2013).


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|From Becoming martha pictures
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Check out this arresting series of images by photographer Christian Ruhm. The German artist created these wibbly wobbly pieces with multiple exposures (no post-processing work here) — a simple photographic technique that gives rise to a striking take on some of the world's most iconic architectural landmarks.
Check out the rest of the (ongoing) series over on his website. See also: this related series of Europe's best known buildings, presented in all their kaleidoscopic glory. Wobble wobble wobble.
[Christian Ruhm via Explore]


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China a Prize in Pacquiao Fight
This post originally appeared on Southeast Asia Real Time.
Manny Pacquiao's trainer Freddie Roach was surprised by the lack of attention the superstar boxer got when in China on a promotional tour for Sunday's fight in Macau, billed by promoters as the biggest ever in Asia.
"We were expecting to be fighting people off, but I'm not sure many people knew who he was," Mr. Roach said of the summer tour, which included stops in Beijing and Shanghai. "They seemed more excited by Zou," he said, referring to two-time Olympic gold medal winner Zou Shiming, who is on the undercard Sunday. Mr. Roach also trains the Chinese boxer.
Sunday's welterweight clash between Pacquiao and Brandon Rίos will test the relevance of boxing in the potentially critical Chinese market, and Zou is an obvious lure. The 32-year-old flyweight won the first gold medal in China's Olympic boxing history in 2008 in Beijing, and he won gold again in London four years later.
Zou made his professional debut in Macau in April, winning a fight against Mexican Eleazar Valenzuela. He fought again in the territory in June, beating another Mexican, Jesus Ortega. This weekend, he faces a third Mexican, Juan Toscano. The fight promoters hope that Zou and Pacquiao, named fighter of the decade 2001-2010 by the World Boxing Council, will attract a record number of viewers in mainland China, where the sport was banned under Mao Zedong's rule in the 1960s and 70s.
Bob Arum, chairman of fight promoter Top Rank, said he expects around 200 million homes in China to tune in Sunday to "The Clash in Cotai," which will take place at the 15,000-seater Cotai Arena in the Venetian Macao, Las Vegas Sands flagship casino-resort in the world's gambling capital.
The promoter still needs to find a way to make money in China. The pay-per-view model has been profitable in the U.S., but it hasn't taken off yet in China, said Mr. Arum.
"I looked at it more like an American," said Mr. Arum of his initial hope to create a pay-per-view market in China within a few months. "It was more difficult than I thought. But believe me it will come and it will be huge," he said.
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For now, Top Rank is following the Chinese model, whereby regional networks broadcast the program to viewers for free and in turn allow the promoter to sell ads that will play during the fight. This too is slow-going though.
"To reach an audience as big as that, you'd think they'd all be buying it up but they're not," said Mr. Arum of potential sponsors. He is encouraged though by the estimate that his team will be able to sell $300,000 worth of commercial time for this fight compared to just $10,000 for Zou's professional debut earlier this year.
Mr. Arum, an octogenarian who has represented fighters from Muhammad Ali to Oscar De La Hoya and Floyd Mayweather Jr., added that Top Rank is on the hunt for fresh Chinese fighters. "In order for the sport to flourish in China you need to have home-grown talent," he said.
Pacquaio may have had a relatively peaceful time in China, but he has been in the limelight this week since arriving at the Venetian. Reporters have been given access to the gym underneath the theater where he has been training, closely filming his every move while Zou trained in the background, largely ignored by the cameras.
Rίos has been using the same gym at the Venetian, looking relaxed and laughing with his entourage after a workout Tuesday. There were ugly scenes Wednesday as the training teams from both boxers' camps clashed in the gym, but Rίos wasn't involved and Pacquiao wasn't present.
The card this weekend begins at 8 a.m. local time Sunday morning in Macau so that it gets prime-time Saturday night play in the U.S. Pacquiao and Rίos, neither of whom has fought in China before, will enter the ring about midday local time, fight promoters said.
Pacquiao is likely to win, but the odds aren't what they would've been this time a year ago, before he was knocked out cold by Juan Manuel Marquez in his last fight.
"I lost the fight, it's part of the game," Pacquiao told The Wall Street Journal on Tuesday, adding that he was happy and excited to be getting back in the ring. His wife, who was left in tears by the December knockout and is now pregnant with the couple's fifth child, is OK with his decision to continue boxing, he said.
In an 18-year career, Pacquiao has won 54 fights - 38 by knockouts – and lost five and drawn two. Rίos has won 31 of 33 fights, with 23 knockouts. He also lost his last bout. If Rίos does claim a surprise win over Pacquiao, it could mark an end to the Filipino's boxing career.
Pacquiao, who is a congressman in the Philippines, is loved in his home country. When he started fighting in the U.S. a dozen years ago, his fans were mainly Filipinos, but he also became popular with Hispanic viewers, who respected his talent after watching him beat many celebrated Mexican boxers, Mr. Arum said. He later gained a large following among Caucasians as well after appearing on mainstream television shows like comedian Jimmy Kimmel's talk show and news programs like "60 Minutes."
"He's totally different than anything we've ever had in sports," said Mr. Arum.
Pacquiao said he expects to get good support at Sunday's fight, given the proximity of the Philippines to Macau. There is also a large Filipino community in Hong Kong, where trams and buses are covered with advertisements for the bout.
"I'm glad and happy to fight here, it's very close to my country," the boxer said Tuesday, adding that he had wanted to visit parts of the Philippines affected by Typhoon Haiyan but couldn't because he needed to prepare for this fight. Mr. Roach said Pacquiao had been in camp training for 12 weeks and is in the best shape of his life.
Pacquiao is dedicating Sunday's fight to the victims of the typhoon.
"I'm ready. I feel excited for the fight… I hope the fight gives happiness to the people. I'm even more motivated for this fight, when I saw the news [about the typhoon] I cried," Pacquiao said. He plans to travel to the devastated city of Tacloban to help victims of the typhoon after the fight.
Asked about his other plans, Pacquiao said he would focus on his family, and on being a congressman and a public servant. "And also boxing," he added.
--Kate O'Keeffe and Will Davies
Like China Real Time on Facebook and follow us Twitter for the latest updates.


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"Mediolateral shape and curvature analysis of the clavicle", 21st Annual Scientific Meeting of the British Elbow and Shoulder Society in Newcastle, June, 2011.
"The anatomy of the clavicle: A Three-dimensional Cadaveric Study", Clinical anatomy, vol. 27, issue 5, pp. 712–723, 2013 Oct 21, 2014. Download paper (554.93 KB)
"Evaluation of prominence of straight plates and precontoured clavicle plates using automated plate-to-bone fitting", Acta Orthopaedica Belgica, vol. 80, issue 3, pp. 301-308, 2014. Download paper (582.85 KB)
"3D evaluation of clavicle fractures", SECED-ESSE Congress of the european society for surgery of the shoulder and the elbow, Milano, Italy, September 16-19, 2015.
"Fracture Patterns In Midshaft Clavicle Fracture", the 27th Congress of the European Society for Surgery of the Shoulder and the Elbow (SECEC-ESSSE), Brussels, 2017.


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Random Restaurant
4Homemade Mexican and Salvadorian food. Specializing in authentic dishes, like carnitas. And be sure to ask chef-owner Jose Pantino about his daily specials! Pantino says he got his passion for...
Fry's Spring Station
Fire-roasted gourmet pizza place in a historic service station that went by the same name. Also salads, pannini, pasta, and an extensive Italian wine list.
January 2010: Fry's Spring Service Station to get tasty tune-up
From its 70-year run as a local service station to a restaurant that now houses a brick oven capable of cooking 22 pizzas at once, Fry's Spring Station's history is now as storied as it is succulent. From fire roasted pizzas, to crisp and crunchy salads, pastas, and Paninis on Foccacia bread, Fry's serves up craveable entrees, sides and appetizers designed to share.
Our outdoor seating beckons guests on warm and cool evenings, thanks to year-round heat lamps, while our 100-person indoor seating nestles visitors against the warmth and style of exposed brick and reclaimed heartwood pine floors.
Complemented by a unique blend of Spanish, Jeffersonian and Art Deco architecture, Fry's Spring Station offers a sophisticated, one-of-a-kind dining experience in the heart of Charlottesville.


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At 18 years and 262 days Abubaker Kaki Khamis became the youngest ever World Indoor champion when winning a superb 800m final this evening in Valencia.
And what a race it was. The Sudanese African champion who has been impressive in Friday's and yesterday's preliminary rounds had a clear tactic: take the lead and never give it up! Not only did he do it, but he did it in style.
Starting from lane three, Kaki powered through the first 200m in 24.92 with Olympic silver medallist Mbulaeni Mulaudzi, 2005 European Indoor champion Dmitriy Bogdanov and Asian record holder Yusuf Saad Kamel closely on his heels.
The Sudanese increased his tempo and opened a two-metre gap with two laps to go, the halfway mark being reached in 51.26.
Kamel made his move with three hundred metres to go and passed Bogdanov on the outside but Mulaudzi wouldn't give up his second position. The South African held off Kamel as Kaki still clearly in front reached the bell in 1:18.28.
Kaki concluded his astonishing display with a 26.53 last lap improving Russia's Yuriy Borzakowski's World leading time to 1:44.81, just one tenth of a second off Joseph Mutua's African Indoor record.
Finishing fast Mulaudzi did try to close the gap but had to be content with yet another silver medal in a national indoor record 1:44.91 after he'd already claimed second in Moscow two years ago.
In third Kamel set a new Asian record 1:45.26 to take Bahrain's third medal in the history of these championships.
In fourth, Latvia's Dmitrijs Milkevics set a new national indoor record of 1:45.72 holding off the challenge of Bogdanov and US champion Nyck Symmonds who, as every other athlete in this race, also set personal bests in what was arguably one of the most exciting finals of the championships.
"My coach told me to go to the front and run as fast as possible and these tactics were good today," said Kaki. "I have won gold and I'm happy. For the summer, I think I can break the World Junior record and run well in Beijing," he concluded referring to Japheth Kimutai's category standard of 1:43.64.
Laura Arcoleo for the IAAF
Click here for ALL Event Reports


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The weather is warmer, your schedule is busy, and that calls for a quick, no-fuss, cold lunch. This Greek pasta salad stores well (in fact, the flavors are enhanced after some time in the fridge) so you can make it early in the week and portion out the leftovers for an easy grab-and-go meal. Adjust the veggies and flavors to your liking and enjoy this easy lunch favorite!
For the vinaigrette
- 1/4 cup olive oil
- 3 tablespoons lemon juice
- 2 tablespoons balsamic vinegar
- 1 tablespoon water
- 3 garlic cloves, minced
- 1 teaspoon salt
- 1/4 teaspoon pepper
For the salad
- 12 ounces spiral pasta; cooked and drained
- 3 large tomatoes, seeded and chopped
- 1 medium red bell pepper, chopped
- 1 small cucumber, seeded and chopped
- 1 small zucchini, chopped
- 1 small red onion, halved and thinly sliced
- 1/3 cup sliced pitted black or Greek olives (optional)
- 1 cup (4 ounces) crumbled feta cheese
- Cook pasta according to package directions.
- While pasta is cooking, gather and prepare vegetables.
- Put vinaigrette ingredients in a small bowl and whisk to combine.
- In a separate large bowl, combine cooked pasta, vegetables, feta cheese, and vinaigrette.
- Add in olives, if using.
- Dig in! Store leftovers in the refrigerator in an airtight container.
Recipe review
Roxana W. is a fourth-year nutrition student at Texas Woman's University in Denton.
"The Greek pasta salad makes for a colorful, tasty plate. Its nutrient density makes it not only a great side dish, but also a complete main entrée for lunch or dinner. While preparing this recipe, I realized how the high volume of veggies makes it an easy and delicious way to get those precious veggies that many of us may fall short on. Leftovers taste even better, so preparing the full recipe and saving it for the remainder of the week is a good idea.
Total cost, including proportional costs of oil and balsamic vinegar, is about $12.00. Considering the 3:2 ratio of veggies to pasta, the six pasta servings give about 1.2 cups of precious veggies for only $2.00 per serving.
The Greek pasta salad is very easy to prepare. You need a couple salad bowls, a cutting board, a chopping knife, a measuring cup, and a measuring spoon. Once the pasta is cooked, the rest of the pasta salad doesn't require cooking. Plus, the recipe can be prepared in advance (e.g., over the weekend) to have healthy food available for the rest of the week.
I found the Greek pasta salad yummy! I am definitely going to incorporate it into a meal plan this semester. I will be making a change though. I found the salad dressing too watery, so I dissolved a teaspoon of cornstarch into the mix, which made it creamier and helped it stick to the pasta and veggies. The combination of the balsamic vinaigrette with the feta cheese, garlic, red onions, and olives not only gave this salad its pretty unique flavor, but also adds key vitamins and minerals to improve our health.
Recipe inspired by https://www.tasteofhome.com/recipes/spring-greek-pasta-salad/


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January 10, 2011
Viktor Orban
Prime Minister of Hungary
1357 Budapest, Pf 6th
Via e-mail: [email protected]
Dear Prime Minister Orban,
The Committee to Protect Journalists calls on you to work toward the immediate repeal of Hungary's new, severely restrictive media law. "On Media Services and Mass Media," better known as the Media Act, was approved by the Hungarian parliament on December 21 and signed by President Pal Schmitt on December 30, despite domestic and international alarm at the potentially devastating effect on press freedom. The measure came into force on January 1, the same day Hungary assumed the rotating European Union presidency, sending the very damaging message that Hungary is seeking to nullify citizens' internationally recognized rights to free expression and access to information.
While Article 3 of the Media Act asserts that "information and opinions may be transmitted freely," nearly all of the measure's 229 pages are devoted to restrictions on free expression and politicized means of enforcing those limits. The measure equates all online information-sharing--including that of personal sites and blogs--with mass media, while establishing cumbersome registration requirements for all.
Under the act, the newly created National Media and Infocommunications Authority has broad authority to regulate all domestic and international media--including print, broadcast, and the Internet--as well as their publishers and service providers. This intricate bureaucracy is endowed with vast powers to interpret and implement the many vaguely worded provisions of the Media Act. Because the authority is to be staffed by parliamentary appointees serving renewable nine-year terms, the Media Act effectively grants Hungary's ruling party, Fidesz, the power to control news media.
Multiple articles in the Media Act raise alarm, including its scope. As postulated in Article 1, the many restrictions in the new law apply not only to "media services provided by and media products published by media content providers established in Hungary" but also to content "aimed at [its] territory." This broad provision enables the authority to block domestic access to international media content if it considers the material to be in violation of the Media Act. Not only is the authority empowered to block the content, it can also penalize the content carrier or service provider.
The Media Act is fraught with broad and ambiguous terms that are left to the authority alone to interpret and apply. The measure demands "balanced" coverage from all media, for example, while imposing penalties for content deemed "insulting" to vaguely described "communities," or material considered incompatible with broad ideals such as "human dignity" and "public morality" that are subject to considerable interpretation. The law also requires "unbiased, accurate, thorough, objective, and responsible" news reporting from domestic public service broadcasters.
In case the authority finds a media outlet in violation of the so-called "obligation of balanced communication," the outlet is required to prominently display the authority's decision. The outlet may also be required to publish the plaintiff's response to material deemed unbalanced, with the potential that outlets might be forced to publish an indefinite number of responses. In addition, the outlet could be fined in the amounts determined by Article 187 of the Media Act. According to that article, not only outlets, but also publishers, editors, and service providers found in violation of the Media Act are subject to penalties. Media service providers could be fined up to 200,000,000 forints (US$928,634); newspapers of nationwide circulation 25,000,000 forints (US$116,079); weekly publications 10,000,000 forints (US$46,431); Internet outlets (with the provision broad enough to include individual blogs) 25,000,000 forints (US$116,079); and broadcasters 5,000,000 forints (US$23,215). The Media Act also provides for suspensions of certain programming or content.
Of particular concern is a section of the Media Act titled "providing data," which compels journalists and media outlets to divulge their sources on demand. Article 175 of that section empowers the authority to require "media service providers, publishers of media products, entities providing ancillary media services and broadcasters" to "furnish any and all data indispensible for the authority to perform its duties." This catch-all definition gives the authority broad rights to demand disclosure of sources; media outlet and service providers are subject to a fine of up to 50,000,000 Hungarian forints (US$232,158) for failure to comply.
The authority and its subdivision, the Media Council, are empowered to penalize international media and content providers in the same manner as their domestic counterparts if "the measures are necessary for the protection of public order, the prevention, investigation and prosecution of criminal acts" or "for the protection of minors, public health, public security, national security and consumers and investors."
Granting such broad authority over the flow of information and placing it in the hands of an agency comprised entirely of political appointees threatens media freedom and sets a dangerous precedent. Even more disturbing is that your state is implementing this draconian law the same month it is assuming the position of European Union president. In doing so, Hungary is not only eroding media rights at home, it is compromising them for all EU members.
We were pleased to learn that during your meeting on Friday with European Commission President José Manuel Barroso you expressed Hungary's preparedness to amend the Media Act if an EU review deems it necessary. We urge you to repeal the Media Act and bring all legislation in line with your country's international commitments as a member of the European Union, the Council of Europe, and the Organization for Security and Co-operation in Europe.
Thank you for your attention to this urgent matter.
Joel Simon
Executive Director


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This is a real quick update. It has been requested that we go ahead and provide LiveMeeting for tonight as well. Thus Charley will be presenting in person but the meeting will be available to all who want to attend.
Entry into this meeting is open to the public – join if you are interested. Here is the original info on tonights meeting.
Here is the information you will need to attend the LiveMeeting.
Attendee URL: https://www.livemeeting.com/cc/UserGroups/join?id=M5QTCQ&role=attend
Meeting ID: M5QTCQ
Entry Control: Attendees have free entry
Come join for a new perspective on OLAP from Charley.


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Houston Events, Coupons, Reviews!
Houston Events, Coupons, Reviews!
disclosure: we were given free tickets AND giveaway tickets in exchange for an honest review. All thoughts are entirely our own and Miss Sarah now has a large crush on the Black and White Knight.
We had no idea about what to expect when we visited Medieval Times as we had never been there before. We checked in and were handed a crown for the section we were to sit. The arena is divided into 6 different colored sections that each represented a different knight.
We were placed in front row seats in the section that belonged to the Black and White Knight.
Entering the arena was amazing as the different colored sections were lit accordingly and a cloud of fog was starting to bathe the sand covered stage. The arena is filled with about 4,455 cubic feet of sand – about the load of 10 dump trucks. Mind Boggling.
The "serving wench" was almost instantly there to offer "dragon spit", "dragon pee" or water. We asked what the water was called and were told "Water – from the creek out back! What do you think we are, savages?" Our crowd picked the Pepsi and Lemonade – you can decode that yourself. A "bar wench" followed shortly for a choice of alcohol beverages or slushes for the kiddos (which came in an adorable red knight souvenir cup).
The place settings were only missing one thing: silverware. We had no real need for it as we progressed through our menu. We started with garlic toast and tomato soup. Soon came the half a roasted chicken, corn on the cob and potato. The chicken was beyond amazing as it was pull off the bone tender and had you licking your fingers before you realized what you were doing! We made fun of the "castle pastry" that turned out to be a slice of lemon pound cake…but it was perfect after such a large meal.
As great as the food was, the show was beyond amazing.
Amazingly trained Spanish Horses paired seamlessly with the the Knights and Squires during the entertainment. There was an incredible amount of pageantry as well as a simple plot that ran through the entire production. The Knights proceeded through a series of challenges and then received flowers from the Princess. They then turned to their section and passed the flowers to the ladies in the crowd. Miss Sarah was skipped several times and he winked at her and said — I have something special for you, just wait. Sure enough, he soon came over and dipped his lance to her — where she received the "Queen of the Tournament" banner.
She. Was. Hooked.
Let's talk about those horses…because I often wonder how the animals are treated in situations like this and I was beyond happy to hear that these majestic animals are incredibly well cared for. Medieval Times is the #1 breeder of pure Spanish horses in North America and each year, 25 foals are born at Chapel Creek Ranch, where they spend two years training. The beset part is their horses enjoy retirement at the ranch after 15 to 20 years of performing. THAT is great treatment of their four-legged performers.
The Knights are beyond friendly and let you take pictures with them afterwards. Ours was SO nice and even let Miss Sarah take a selfie with him!
We DO have a special offer for any of y'all who want to visit yourselves:
Adults $36.95 and children (12 and under) $29.95 with the code MT3629 through 2/28/17. The webpage for the offer is http://www.medievaltimes.com/plan-your-trip/special-offers/us-family-guide-blogger-coupon-mt3629.html.
Better yet? We get to give away a set of 4 tickets!
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This is a blog where I will share my experiences, generally good ones,
about anything and everything entertainment related.Here's an idea of
what I like, so you have some idea of what to expect here. Keep in mind
that this is generalizations, and I occasionally stray from my favorites
to watch something I was suggested.
Bungie is getting close to the release of a new game, Destiny. With that, it has offered an alpha and some betas are coming up. I was able to play the alpha when it came out last month. Want to know what I have to say about it?