text:
EarthTalk: Recycling Plastic Wrappers
Dear EarthTalk: Where do you recycle plastic stuff like sandwich bags, Saran wrap and plastic grocery store wrappers? Can they just go in with other plastics in the recycling bin? There never seems to be any information available about this.
— Renee La-Fountaine, Lake Hughes, CA
The reason you don't hear much about recycling these types of plastic films is that most municipalities don't take back items intended to wrap food. One exception may be sandwich bags, which are made from easy-to-recycle polyethylene, as long as any hard (i.e. "Ziploc") components are removed and they are rinsed free of any food debris or stains.
For that matter, if you are going to the trouble to wash them, you may as well dry and reuse them at home a few times before relegating them to the recycling bin. There are even small countertop racks available for hanging plastic bags to dry before reusing them.
Clinging plastic like Saran wrap is problematic for recyclers because the resin that it contains (to give it wrapping power) cannot be re-extracted without massive amounts of energy — more than it takes to make it new from scratch. And given that it's usually soiled with some kind of food, used plastic wrap should always just go right into the trash.
Other non-recyclable plastic films include dark-colored plastic bags, bags with handles or drawstrings, and anything else designed to be wrapped around food. Since you can't even rinse or recycle these kinds of plastics, it's better to avoid them altogether and invest in some reusable containers to store leftovers.
Another option is to use plastic grocery store shopping bags (though they are increasingly being phased out) to wrap your food leftovers in. Many municipalities and most stores that provide such bags accept them for recycling, so once you're done with them they can be recycled or returned to the store, after which they can be melted down and incorporated into weather- and rot-resistant window and door frames, decking (such as Trex), palettes, pipes and other long-lasting hard goods. Like with sandwich and other bags you intend to recycle, make sure plastic grocery bags are clean before you turn them in for recycling.
If you are a Ziploc bag or plastic wrap fanatic but want to do the right thing by the environment, look for plastic food storage film or bags made from biodegradable polymers. Some popular brand names to keep an eye out for are Eco Wrap, EcoFlex and BioBag. These plastics — some of which are made from agricultural scraps left over from corn crops — can go right in with yard waste or other compostables and will break down over time accordingly just like cardboard or food scraps. With time major brands will undoubtedly be offering similar products.
But even though there may in fact be "greener" plastic out there, reducing our reliance on disposable bags altogether should be the ultimate goal. Luckily many grocery chains are hip to greening their own operations and image, and are giving away or selling for a nominal amount reusable canvas shopping bags so customers don't have to choose between wasting plastic and paper at the checkout line.
CONTACTS: PlasticBagRecycling.org, http://www.plasticbagrecycling.org; Trex, http://www.trex.com; BioBag, http://www.biobagusa.com.
Send your environmental questions to: EarthTalk®, c/o E–The Environmental Magazine, P.O. Box 5098, Westport, CT 06881 or email to email@example.com. E is a nonprofit publication. Subscribe at http://www.emagazine.com/subscribe. Request a free trial issue at http://www.emagazine.com/trial.


text:
Little Bear
Little Bear
Sale Sold out
Regular price $4.95 USD
Regular priceUnit price per
Sale price
Meet Little Bear, a friend to millions of children. And meet Mother Bear, who is there whenever Little Bear needs her. When it is cold and snowy outside, she finds just the right outfit for Little Bear to play in. When he goes to the moon, she has a hot lunch waiting for him on his return. And, of course, she never forgets his birthday.
This classic from Else Holmelund Minarik and Maurice Sendak was written in 1957 and remains as beloved today as it was then. An ALA Notable Children's Book, this Level One I Can Read is full of warm and lovingly playful stories that are perfect for children learning to sound out words and sentences.
Supports the Common Core State Standards

subset: commoncrawl


text:
FamilyTales Photography, Jaime Warburton
"I have had a camera in my hand since childhood," FamilyTales Photography owner Jaime Warburton remembers. In 2008, she started shadowing a fellow photographer at weddings and found herself shooting weddings herself. "In 2012, I found my true passion in newborn and family photography," she says. She decided to start FamilyTales Photography, offering maternity, newborn, and family photography in the studio and on location.
This single mother of three knows the importance of time management. But business operations? "I was completely confused by taxes. I had no bookkeeping system in place. I really had no records other than the information given to me for invoicing purposes," Warburton admits. "Once I met my mentor, Jerry, I realized how much help I needed from SCORE to begin running a legitimate business."
She quadrupled her income from 2014 to 2015 and although she has raised her prices considerably, she's scheduled out three to four months in advance.
"My business is organized!" Warburton says. She recently hired an assistant, focuses on working "smarter, not harder," and now gets to spend more time with her family.
She says X still gives her homework every time they meet.
Warburton met with mentor Jerry ____ every six weeks to get her business organized and ready to grow. X provided suggestions on how to get Warburton's name out in the community so she could build her business full-time, not just as a side project. In May 2014 ("After much encouragement from Jerry), Warburton quit both her full- and part-time jobs and opened a home studio.
"All these [successes] are only in place because of Jerry's knowledge and guidance," Warburton says. "I can sleep at night without wondering if I am doing things all wrong. I can relax and focus on the part of my business I love: taking beautiful pictures."


text:
Welcome to Air Systems Engineering, Inc.
Air Systems Engineering, Inc. is the Northwest leader of superior construction, installation and service of building mechanical systems. Our unparalleled and extensive range of capabilities, technical expertise and industry experience make us the valued partner for facility managers, owners and contractors alike.
As a Comfort Systems USA company, we are strengthened by a nationwide network of mechanical contractors prepared to design/engineer, install, service, or retrofit any commercial, federal or industrial Mechanical HVAC, Refrigeration, Controls, or Building Automation Systems.
We invite you to explore our website to learn more about our innovative mechanical solutions and capabilities. You will quickly discover why our customers have considered Air Systems Engineering their contractor of choice for over 40 years.


text:
The new study focused on metastatic prostate cancer in examining the so-called "weekend effect" of higher patient mortality, subject of numerous studies for about a decade.
Results from the study will be presented May 5 at the annual meeting of the American Urological Association in San Diego.
Khurshid R. Ghani, M.D., of Henry Ford's Vattikuti Urology Institute and lead author of the study, said he and his colleagues can only speculate on the reasons why this phenomenon appears to affect metastatic prostate cancer patients.
"Our data clearly show they have higher mortality rates after weekend visits to emergency departments," Dr. Ghani says. "But as to why, there is only a suggestion that they're more likely being treated at hospitals outside of metropolitan areas, places that may have limited access to advanced care."
The researchers identified their study group — metastatic prostate cancer patients who visited emergency rooms from the beginning of 2006 through the end of 2009 — in the Nationwide Emergency Department Sample, the largest such database in the U.S., approximating about 20 percent of hospital-based emergency departments across the country.
Of the 15,365 men in this group, 3,943 made weekend visits to emergency departments and 11,422 went on weekdays. A total of 8.1 percent in the weekend group died after their visit, compared to 7.7 percent after a weekday visit.
The data also showed that patients seen on the weekend were:
- Older, with a mean age of 75.1 versus 74.1.
- Healthier, having fewer additional diseases or disorders.
- More likely to visit a non-metropolitan hospital, 19.5 percent versus 14.1 percent.
- Less likely to be suffering acute renal failure, 14.7 percent versus 16.6 percent.
- More likely to have blood in their urine, 18.8 percent versus 17.2 percent.
"After adjusting for age and the presence of disease or disorders other than metastatic prostate cancer, weekend visits were associated with a 23 percent increased likelihood of death," Dr. Ghani says.
source : http://www.sciencedaily.com/releases/2013/05/130506094912.htm


text:
As I travel around the country to lead workshops, I often hear frustrations with or objections to some of the supervisory/leadership techniques and approaches that I advocate and teach. I seldom hear an outright disagreement with the general approach. Instead, people express their frustration or objection like this:
"That sounds great, but…
- "I work in the government."
- "I supervise union employees."
- "My boss won't let me do that."
- "What if the other person doesn't respond the right way?"
The first part of the statement implies that people see the general value and validity of the approach, principle, or technique that we are discussing. So, they are not really disagreeing with me. They are saying that they don't see how to make it work in their situation.
I understand.
When you find yourself in an environment that is driven by rigid work rules (whether mandated by law or contract), controlled by a boss that you have trouble persuading, or full of people who have a history of being uncooperative; it is easy to lose hope and to begin feeling helpless.
You do not have to stay in that mental and emotional state.
Even if the work rules, pressures from your boss, or level of cooperation from your team scream at you about the things that you can't do, there is still something that you can do. There is always something that you can control.
You can control your words, your actions, and your attitude.
Focusing on what cannot be done is tempting and, in some ways, personally satisfying. It is easy to fall into the trap of letting the things you cannot do determine your actions and your attitude. If you want to make a positive impact on your organization, fight that temptation with everything you've got.
Choose to focus on what is in your control. Choose to focus on what you can do. Choose to make the difference you can make. Choose to work on possibilities rather than limitations. When you make that choice, you take control of your situation. When you take control of your situation, you create hope and positive expectation where there was frustration and hopelessness.
While the concept is simple, it is not easy. This choice takes focus, effort, and concentration. While it sometimes requires you to "put blinders on" as you work through the day, the idea is not to ignore problems and frustrations. The idea is to force yourself to focus on the behaviors, interactions, attitudes, and tasks that fall inside your circle of control. When you do that, you can take positive actions to make a difference rather than get overwhelmed and driven to inactivity by things beyond your control.
Focus on what you can do rather than what you cannot do, and you become a victor over circumstances rather than a victim to them.
Your Now Step: Think about a project, relationship, or process in your organization that has been frustrating you recently. Identify at least one positive action you can take in the next 24 hours to improve the situation even if others do not cooperate. Take that action.


text:
Where are you? Dazzled, drunken my soul grows faint
And dark with so much gladness; for even now
I listened while, too rich in golden
Sounds, the enrapturing youth, the sun-god
Intoned his evening hymn on a heavenly lyre;
All round the hills and forests re-echoed it,
Though far from here — to pious nations
Who still revere him — by now he's journeyed.
--ode by Friedrich Hölderlin, 1797-99, Selected Poems & Fragments (Penguin, 1998), p.17.
O eternal Light, abiding in yourself alone,
knowing yourself alone, and, known to yourself,
and knowing, loving and smiling on yourself!
That circling which, thus conceived,
appeared in you as light's reflection,
once my eyes had gazed on it a while, seemed,
within itself and in its very color,
to be painted with our likeness,
so that my sight was all absorbed in it.
Like the geometer who fully applies himself
to square the circle and, for all his thought,
cannot discover the principle he lacks,
such was I at that strange new sight.
I tried to see how the image fit the circle
and how it found its where in it.
But my wings had not sufficed for that
had not my mind been struck by a bolt
of lightning that granted what I asked.
Here my exalted vision lost its power.
But now my will and my desire, like wheels revolving
with an even motion, were turning with
the Love that moves the sun and all the other stars.
--Dante, Paradiso XXXIII, 124-145.


text:
Who We Are
Our web address is ______http://blanchardforothers.org______.
What Personal Information We Gather And Why
When you leave a comment on one of our blogs, our system will collect the personal details that you put
in, including your name and email address. We also obtain every visitor's Internet Protocol (IP) address,
as well as browser user string, to prevent possible SPAM attacks. Once your comment gets approved, it
will appear in the Comments section under the blog post along with your name, profile picture, and date
of submission of the comment.
Cookies are essential to make a blog site function. It cannot be switched off from our end. Our system
tends to send them when you do certain actions in the website, e.g., filling in forms or requesting for
various services.
In case you do not want to receive cookies all the time, you can customize your browser's settings to
block them or notify you before accepting them. However, kindly take note that some parts of our
website might be inaccessible to you by doing so.
Contact Forms
We have a contact form to collect messages in a more organized manner. Through this form, we will
obtain and store your email address, full name, and mobile number (optional). You are free to opt out of
this system by clicking Unsubscribe or contacting us regarding the process at _http://blanchardforothers.org/contact.


text:
Remembering U.G. Krishnamurti
U.G. Krishnamurti, lovingly called UG by his friends and admirers all over the world, is no more. The end came on March 22, 2007 at 2.30 pm in an apartment built for him by his friends Lucia, Anita and Giovanni in their villa in Vallecrosia, Italy. As per UG's advice, with no rituals or funeral rites, the cremation was carried out the next day at 2.45 pm, in Vallecrosia, Italy. He was eighty-nine years old. UG is survived by his erstwhile family, comprising his two daughters, Usha and Bharati, and their respective families and his son, Kumar and his family. But his actual family is much larger than that, extending over the entire globe and consisting of numerous 'friends' to whom he has been closer than their own families and indeed their own selves.
Seven weeks before, UG had a fall and injured himself. This was the second such occurrence in two years. He did not want such an incident to occur once again which would make him further dependent on his friends for his daily maintenance. So he refused medical or other external intervention. He decided to let his body take its own natural course. He was confined to bed and his consumption of food and water became infrequent and then ceased altogether. 'It's time to go,' he declared, joined his palms in namaste, thanked his friends and advised them to return to their places. Only his longtime friends, the filmmaker, Mahesh Bhatt, Larry and Susan Morris, and few other friends stayed back to guard his body and do whatever was necessary when the end came. UG did not die of any disease, although he suffered from 'cardio-spasm' for many years, which became quite severe in the last days of his life.
UG did not show the slightest signs of worry or fear about death or concern for his body even at the end of his life. He did not leave any specific instructions as to how to dispose of his dead body. 'You can throw it on the garbage heap, as far as I am concerned,' he often would say.
Responding to questions on death, UG said, 'Life and death cannot be separated. When what you call clinical death takes place, the body breaks itself into its constituent elements and that provides the basis for the continuity of life. In that sense the body is immortal.'
UG was born on 9 July 1918, in a Telugu-speaking Brahmin family in Masulipatam, a coastal town in the state of Andhra Pradesh. He lost his mother when he was seven days old and was brought up by his maternal grandfather, who was a noted, wealthy lawyer and a prominent member of the Theosophical Society. UG grew up in a peculiar milieu of Theosophy and orthodox Hindu religious beliefs and practices. Even as a boy he was a rebel yet brutally honest with whatever he did.
He did his schooling in the town of Gudivada and then his B.A. Honours Course in Philosophy and Psychology at Madras University. But the study of the various philosophical systems and Western psychology made very little impression on him. 'Where is this mind these chaps have been talking about?' he once asked his Psychology teacher. It was something extraordinary coming from a student who was hardly twenty years old, particularly when Freud's ideas were considered to be the last word on human mind.
Between 14 and 21 years of age, UG spent seven years off and on with Swami Sivananda in Rishikesh practicing yoga and meditation. He had various mystical visions and experiences there, but he questioned their validity as he thought that he could recognize them only on the basis of his prior knowledge he already had about them.
In 1939, when UG was 21 years of age, he went and met Sri Ramana Maharshi and asked him, 'This thing called moksha, can you give it to me?' Ramana reply, 'I can give it, but can you take it?' struck him like a 'thunderbolt' and set him up on a relentless search for truth that ended at the age of 49 with a totally unforeseen result.
After leaving the university, UG joined the Theosophical Society as a lecturer and toured the country giving talks on Theosophy. Even after his marriage to Kusuma Kumari in 1943, he continued to work with the Theosophical Society and gave lectures in European countries, until, in 1953, he realized that what he was doing was not something true to his real self and quit the post in disgust. After that, he met J. Krishnamurti, who was by then famous as an unconventional spiritual teacher. For two years, he met him now and again and got into fierce discussions on spiritual matters, but later on, he was to reject JK's philosophy, calling it a 'bogus chartered journey.'
During this period, UG also underwent a life-altering, mystical experience, what he sometimes called a 'death experience'. But he 'brushed it all aside' as of no importance and moved on, further probing and testing and questioning every experience until he came into his own.
In 1955, UG went to America with his family to get medical treatment for his son's polio condition. When his resources began to diminish, he took to lecturing for a fee. He gave talks on the major religions and philosophies of the world and soon came to be recognized as a fine teacher from India. But, as it happened before, at the end of the second year, he lost interest in lecturing and then the inevitable happened. His seventeen years of marriage came to an end. His wife returned to India with the children. And UG drifted from one thing to another. After his aimless wanderings in London and Paris, like a dry leaf blown here, there and everywhere, he landed in Geneva and at last found refuge in Valentine de Kerven's chalet in Saanen. By then incredible experiences had started to happen to him and his body was 'like rice chaff burning inside'. It was a prelude to his 'clinical death' on his forty-ninth birthday (in 1967) and the beginning of the most incredible bodily changes and experiences that would catapult him into a state that is difficult to understand within the framework of our hitherto known mystical or enlightenment traditions. For seven days, seven bewildering physical changes took place and he landed in what he calls the 'Natural State'. It was a cellular revolution, a full-scale biological mutation.
In 1972, UG gave his first public talk at the Indian Institute of World Culture, Bangalore. He never again gave any public talk. But he did not/could not stop people from meeting and talking to him. He responded to their queries and answered their questions in the way only he could. He usually stayed with friends or in small rented apartments, but never stayed in one place for more than six months. He gave no lectures or discourses. He had no organization, no office, no secretary, and no fixed address. Despite his endless repetition that he had 'no message for mankind,' ironically yet naturally thousands of people the world-over felt otherwise and flocked to see and listen to his 'anti-teaching'. The first book, The Mystique of Enlightenment—The unrational ideas of a man called UG, put together by Rodney Arms, appeared in 1982. In 1986, he went public and gave his first TV interview, which was soon to be followed by several TV and radio interviews the world over. And UG made publishing history by not allowing copyright on any of his books saying, 'My teaching, if that is the word you want to use, has no copyright. You are free to reproduce, distribute, interpret, misinterpret, distort, garble, do what you like, even claim authorship, without my consent or the permission of anybody.'
In the last seven years during his stay in Bangalore, he rarely engaged in serious conversations; rather he started to do something else other than answer tiresome questions, for he found all questions (except in the technical area, which is something else) were variations of basically the same question revolving around the ideas of 'being' and 'becoming'. There used to be long stretches of utter silence. It used to be embarrassing; also a tremendous relief from the burden of knowing. And then UG would start playing his enigmatic little 'games', or invite friends to sing, dance, or share jokes. And the room would explode with laughter: funny, silly, dark, and apocalyptic! At last freed from the tyranny of knowledge, beauty, goodness, truth, and God, we would all mock and laugh at everything, mock heroes and lovers, thinkers and politicians, scientists and thieves, kings and sages, including UG and ourselves!
Who was this UG? What kind of person was he? He was the most enigmatic person you could ever meet – at once kind and cruel, most loving yet stern, constantly talking about money, seeming to 'extract' it from friends, yet most generous in giving; seemingly abusive and punishing, yet showering affection on the same person the next moment; utterly carefree, yet worrying about what might happen to the person in front of him; directing people to act in specific ways, yet instantly accepting of any outcome; demonstrating the most incisive logic, yet making utterly contradictory statements. For a man who complained that we are constantly preoccupied with something other than what is happening at the moment, he endlessly talked about himself and his past. One could never fathom UG's true intentions behind his statements or actions.
His answers to our questions came straight like arrows, unsettling our minds. He was well-known for striking down not only the edifices we have so carefully built in our own minds but the foundations of human thought as a whole. UG was truly enigmatic, subversive and revolutionary, and totally fearless.
There was a unique energy with UG: in speech or in stillness it was constant and vibrant, and had a profound effect on those who were around him.
And let this be told: when UG rejected the notion of soul or atman and declared that our search for permanence was the cause of our suffering, he sounded like the Buddha; when he blasted all spiritual discourses as 'poppycock' and thrashed the spiritual masters as 'misguided fools', we thought of the fiery and abusive words of the great 9th century mystic of China, Rinzai Gigen, who declared, 'I have no dharma to give… There is no Buddha, no Dharma, no training and no realization…' When he spoke of 'affection' as 'thuds' felt in the spot where the thymus gland is located, we related it to Sri Ramana's declaration that the 'true heart' is located on the right side of the chest. Likewise we sometimes connected his radical statements to certain expressions or declarations in the Avadhuta Gita, Ashtavakra Gita, the Upanishads and Zen Koans, or compared them with the teachings of J. Krishnamurti, Nisargadatta Maharaj and even the post-modern 'deconstructionists'. We could go on thus, making such connections and comparisons, but that did not help us to get a handle on the mystery that was UG!
That mystery, that enigma, is no more. Once, a couple of years back, when Mahesh Bhatt had asked him, 'UG, how would you like to be remembered?' UG had said, 'After I am dead and gone, nothing of me must remain inside of you or outside of you. I can certainly do a lot to see that no establishment or institution of any kind mushrooms around me whilst I am alive. But how do I stop all you guys from enshrining me in your brains?'
UG Says
Quotable Quotes
I have no teaching. There is nothing to preserve. Teaching implies something that can be used to bring about change. Sorry, there is no teaching here, just disjointed, disconnected sentences. What is there is only your interpretation, nothing else. For this reason there is not now nor will there ever be any kind of copyright for whatever I am saying. I have no claims.
There is no teaching of mine, and never shall be one. "Teaching" is not the word for it. A teaching implies a method or a system, a technique or a new way of thinking to be applied in order to bring about a transformation in your way of life. What I am saying is outside the field of teachability; it is simply a description of the way I am functioning. It is just a description of the natural state of man -- this is the way you, stripped of the machinations of thought, are also functioning.
My teaching, if that is the word you want to use, has no copyright. You are free to reproduce, distribute, interpret, misinterpret, distort, garble, do what you like, even claim authorship, without my consent or the permission of anybody.
My interest is to point out to you that you can walk, and please throw away all those crutches. If you are really handicapped, I wouldn't advise you to do any such thing. But you are made to feel by other people that you are handicapped so that they could sell you those crutches. Throw them away and you can walk. That's all that I can say. 'If I fall....' - that is your fear. Put the crutches away, and you are not going to fall.
People call me an 'enlightened man' -- I detest that term -- they can't find any other word to describe the way I am functioning. At the same time, I point out that there is no such thing as enlightenment at all. I say that because all my life I've searched and wanted to be an enlightened man, and I discovered that there is no such thing as enlightenment at all, and so the question whether a particular person is enlightened or not doesn't arise. I don't give a hoot for a sixth-century-BC Buddha, let alone all the other claimants we have in our midst. They are a bunch of exploiters, thriving on the gullibility of the people. There is no power outside of man. Man has created God out of fear. So the problem is fear and not God.
The natural state is not the state of a self-realized God-realized man, it is not a thing to be achieved or attained, it is not a thing to be willed into existence; it is there -- it is the living state. This state is just the functional activity of life. By 'life' I do not mean something abstract; it is the life of the senses, functioning naturally without the interference of thought. Thought is an interloper, which thrusts itself into the affairs of the senses. It has a profit motive: thought directs the activity of the senses to get something out of them, and uses them to give continuity to itself.
God is the ultimate pleasure, uninterrupted happiness. No such thing exists. Your wanting something that does not exist is the root of your problem. Transformation, moksha, liberation, and all that stuff are just variations on the same theme: permanent happiness.
All your experiences, all your meditations, all your prayer, all that you do, is self-centred. It is strengthening the self, adding momentum, gathering momentum, so it is taking you in the opposite direction. Whatever you do to be free from the self also is a self-centred activity.
There is nothing there, only your relative, experiential data, your truth. There is no such thing as objective truth at all. There is nothing which exists outside or independent of our minds.
Mind or thought is not yours or mine. It is our common inheritance. There is no such thing as your mind and my mind (it is in that sense mind is a myth). There is only mind, the totality of all that has been known, felt and experienced by man, handed down from generation to generation. We are all thinking and functioning in that thought sphere just as we all share the same atmosphere for breathing.
You have been told that you should practice desirelessness. You have practiced desirelessness for thirty or forty years, but still desires are there. So something must be wrong somewhere. Nothing can be wrong with desire; something must be wrong with the one who has told you to practice desirelessness. This (desire) is a reality; that (desirelessness) is false – it is falsifying you. Desire is there. Desire as such can't be wrong, can't be false, because it is there.
Human nature is basically violent, because thought is violent. Anything that is born out of thought is destructive. You may cover it up with all wonderful and romantic phrases: 'Love thy neighbour as thyself.' Don't forget that in the name of 'Love thy neighbour as thyself' millions and millions of people have died, more than in all the recent wars put together. But we now have come to a point where we can realize that violence is not the answer, that it is not the way to solve human problems. So, terror seems to be the only way. I am not talking of terrorists blowing up churches, temples, and all that kind of thing, but the terror that if you try to destroy your neighbour you will possibly destroy yourself. That realization has to come down to the level of the common man.
The real problem is the solution. Your problems continue because of the false solutions you have invented. If the answers are not there, the questions cannot be there. They are interdependent; your problems and solutions go together. Because you want to use certain answers to end your problems, those problems continue. The numerous solutions offered by all these holy people, the psychologists, the politicians, are not really solutions at all. That is obvious. They can only exhort you to try harder, practice more meditations, cultivate humility, stand on your head, and more and more of the same. That is all they can do. If you brushed aside your hope, fear, and naiveté' and treated these fellows like businessmen, you would see that they do not deliver the goods, and never will. But you go on and on buying these bogus wares offered up by the experts.
I can never sit on a platform and talk. It is too artificial. It is a waste of time to sit and discuss things in hypothetical or abstract terms. An angry man does not sit and talk and converse pleasantly about anger; he is too angry. So don't tell me that you are in crisis, that you are angry. Why talk of anger? You live and die in the hope that someday, somehow, you will no longer be angry. You are burdened with hope, and if this life seems hopeless, you invent the next life. There are no lives to come.
My interest is not to knock off what others have said (that is too easy) but to knock off what I am saying. More precisely, I am trying to stop what you are making out of what I am saying. This is why my talking sounds contradictory to others. I am forced by the nature of your listening to always negate the first statement with another statement. Then the second statement is negated by a third and so on. My aim is not some comfy dialectical thesis but the total negation of everything that can be expressed.
A messiah is the one who leaves a mess behind him in this world.
Religions have promised roses but you end up with only thorns.
Going to the pub or the temple is exactly the same; it is quick fix.
The body has no independent existence. You are a squatter there.
God and sex go together. If God goes sex goes, too.
All experiences however extraordinary they may be are in the area of sensuality.
Man cannot be anything other than what he is. Whatever he is, he will create a society that mirrors him.
Love and hate are not opposite ends of the same spectrum; they are one and the same thing. They are much closer than kissing cousins.
Gurus play a social role, so do prostitutes.
By using the models of Jesus, Buddha, or Krishna we have destroyed the possibility of nature throwing up unique individuals.
It would be more interesting to learn from children, than try to teach them how to behave, how to live and how to function.
All I can guarantee you is that as long as you are searching for happiness, you will remain unhappy.
You eat not food but ideas. What you wear are not clothes, but labels and names.
The plain fact is that if you don't have a problem, you create one. If you don't have a problem you don't feel that you are living.
That messy thing called 'mind' has created many destructive things. By far the most destructive of them all is God.
Atmospheric pollution is most harmless when compared to the spiritual and religious pollution that have plagued the world.
Nature is busy creating absolutely unique individuals, where as culture has invented a single mold to which all must conform. It is grotesque.


text:
Suspense / Thriller
26 October, 2001
13 Ghosts is a state-of-the-art remake of the classic William Castle horror film about a family that inherits a spectacular old house from an eccentric uncle. There's just one problem: the house seems to have a dangerous agenda all its own. Trapped in their new home by strangely shifting walls, the family encounters powerful and vengeful entities that threaten to annihilate anyone in their path. Soon the family is joined by an offbeat ghost hunter who is determined to free the spirits imprisoned in the house. Caught in a frantic race to save themselves before it is too late, the human inhabitants realize the house is a riddle, which contains the key to their imminent salvation - or destruction.


text:
Roxanne Glue-Baste-It - 2-Way Applicator
This 1.5oz Roxanne Glue-Baste-It 2-Way Applicator features both a small tip for thin lines and little dots, as well as a wide tip for larger applications and covering bigger areas! Use this glue for precise application in your applique projects!
Reg. $13.63 Sale
You Save
To order 1/2 yard, enter 0.5
Add to Wish List Adding, please wait...


text:
Parisian artist and writer Jean-Louis Janssens studied Decorative Arts as well as Graphic Arts, and started out working in the communication field. He became one of the main writers of humorous comics for Spirou during the 1990s and 2000s. He began with several short stories for artists like Olis, David Deth, Bercovici and Gazzotti from 1993. He later created several (short-lived) series, such as the superhero parody 'Cosmic Patrouille' with artist Mauricet, 'Les Maîtres du Monde' with Olivier Saive, 'Nationale Zéro' for Éric Maltaite and 'Télé-Emplettes' for Fabrizio Borrini.
Between 2000 and 2007, he helped Serge Ernst with the scenario-writing of the series 'Les Zappeurs', and he wrote the final books in the series 'Billy the Cat' for Péral between 2005 and 2007. Spirou also ran his series 'Karma' (created with Fabrizio Borrini) between 2006 and 2008, and 'Zarla' (with Guilhem) since 2007. Both have been published in book format by Dupuis. In 2001 and 2002, he created the gag strip 'Charlotte', for which he also did the artwork.
From 2009, Janssens has also been writing for other publishers, creating 'Beauté Fatale' with Benoît Ers for Vents d'Ouest and 'Planet Ranger' with Julien/CDM for Lombard. He is also present at Bamboo with the series 'Livraison Express' (with Jean-Marc Krings), 'Les Scientiflics' (with Serge Carrère) and 'Le P'tit Coach' (with Curd Ridel). In addition, Janssens does illustration work for Bayard Presse and Le Journal de Mickey.


text:
July 17, 2013
Interestingly, many of the ancient European samples that appeared over the last couple of years turn out to be male, and so do some Neandertals; the latter might be especially important, because the available high-coverage Neandertal genome appears to be a female; while we do know about the divergence of modern human and Neandertal autosomal DNA and mtDNA, we have no clue, at the moment about the Y-chromosome MRCA of modern humans and Neandertals; it's not clear to me how good the DNA from the Neandertal males.
A version of the paper has been posted here.
Journal of Archaeological Science Available online 14 July 2013
Accurate sex identification of ancient human remains using DNA shotgun sequencing
Pontus Skoglund et al.
Accurate identification of the biological sex of ancient remains is vital for critically testing hypotheses about social structure in prehistoric societies. However, morphological methods are imprecise for juvenile individuals and fragmentary remains, and molecular methods that rely on particular sex-specific marker loci such as the amelogenin gene suffer from allelic dropout and sensitivity to modern contamination. Analyzing shotgun sequencing data from 14 present-day humans of known biological sex and 16 ancient individuals from a time span of 100 to ~70,000 years ago, we show that even relatively sparse shotgun sequencing (about 100,000 human sequences) can be used to reliably identify chromosomal sex simply by considering the ratio of sequences aligning to the X and Y chromosomes, and highlight two examples where the genetic assignments indicate morphological misassignment. Furthermore, we show that accurate sex identification of highly degraded remains can be performed in the presence of substantial amounts of present-day contamination by utilizing the signature of cytosine deamination, a characteristic feature of ancient DNA.
2 comments:
- Fiend of 9 worlds said...
I was just thinking about bias when you posted this. This shows how little we can count on the randomness of samples we get, especially based on just a few skeletons. It's easy to assume they are reprensentative as the article seems to, but I highly doubt that neanderthals were 90% male for example.
- Wednesday, July 17, 2013 9:47:00 pm
- Albert Barkley said...
The question is that from where you will get the DNA samples for ancient people? Will this really works for getting assignment help?
- Wednesday, May 13, 2015 2:51:00 pm
Subscribe to: Post Comments (Atom)


text:
About this Song
This composition is very uplifting and energetic. This epic royalty free orchestral track is the perfect cue to enhance your video games, trailers, or any projects. This cinematic symphony with, modern drums, strings, powerfull brass and supported by choir and lyrical woman voice is perfect to create Hollywood atmosphere.
If you like, take a moment to rate this song. Thank you !


text:
(HealthDay News) – Patients undergoing screening for colorectal cancer tend to prefer colonoscopy versus computed tomography colonography (CTC); and for those undergoing colonoscopy, the tolerability of bowel preparation is associated with improved polyp and adenoma detection, according to two studies presented at the annual Digestive Disease Week, held from May 19 to 22 in San Diego.
George Ou, MD, of the University of British Columbia in Vancouver, Canada, and colleagues investigated patient satisfaction following tandem CTC and colonoscopy among a cohort of 90 individuals with a mean age of 55 years. The researchers found that a significantly larger proportion of patients felt less anxious and experienced less pain and discomfort during colonoscopy. Overall, colonoscopy was considered more satisfactory by 30% of patients, compared with the 4% who considered CTC more satisfactory. Seventy-seven percent of patients preferred colonoscopy as a repeat screening test.
Edward W. Holt, MD, of the California Pacific Medical Center in San Francisco, and colleagues conducted a prospective study of 430 patients (mean age, 60.4 years) presenting for colonoscopy to investigate the correlation between patient perception of bowel preparation and the quality of preparation and yield of colonoscopy. The researchers found that there were significant correlations between the quality of bowel preparation and the self-reported percent of preparation completed, clarity of bowel movements, and tolerability of bowel preparation. Tolerability of bowel preparation correlated significantly with the detection of polyps and adenomas.
Continue Reading
"Patients who self-reported a better experience with bowel preparation had significantly greater rates of both adenoma and polyp detection. Efforts to make bowel preparation more tolerable for patients may lead to improvements in the quality of bowel preparation and in adenoma yield," Holt and colleagues conclude.
Several authors of the Ou study disclosed financial ties to the pharmaceutical industry. One author of the Holt study disclosed financial ties to the San Francisco Endoscopy Center.


text:
Tag 'Depression'
556 293
Confessions of a depressed comic
Kevin Breel didn't look like a depressed kid: team captain, at every party, funny and confident. But he tells the story of the night he realized that -- to save his own life -- he needed to say four simple words.
161 580
Break the silence for suicide attempt survivors
Even when our lives appear fine from the outside, locked within can be a world of quiet suffering, leading some to the decision to end their life. At TEDYou, JD Schramm asks us to break the silence surrounding suicide and suicide attempts, and to create much-needed resources to help people who reclaim their life after escaping death. Resources: http://t.co/wsNrY9C
104 347
Our lonely society makes it hard to come home from war
Sebastian Junger has seen war up close, and he knows the impact that battlefield trauma has on soldiers. But he suggests there's another major cause of pain for veterans when they come home: the experience of leaving the tribal closeness of the military and returning to an alienating and bitterly divided modern society. "Sometimes, we ask ourselves if we can save the
[ . . . ]
42 766
Art can heal PTSD's invisible wounds
Trauma silences its victims, says creative arts therapist Melissa Walker, but art can help those suffering from the psychological wounds of war begin to open up and heal. In this inspiring talk, Walker describes how mask-making, in particular, allows afflicted servicemen and women reveal what haunts them — and, finally, start to let it go.
3 865
Could a drug prevent depression and PTSD?
The path to better medicine is paved with accidental yet revolutionary discoveries. In this well-told tale of how science happens, neuroscientist Rebecca Brachman shares news of a serendipitous breakthrough treatment that may prevent mental disorders like depression and PTSD from ever developing. And listen for an unexpected — and controversial — twist.
What really happens when you mix medications?
If you take two different medications for two different reasons, here's a sobering thought: your doctor may not fully understand what happens when they're combined, because drug interactions are incredibly hard to study. In this fascinating and accessible talk, Russ Altman shows how doctors are studying unexpected drug interactions using a surprising resource: search
[ . . . ]
We train soldiers for war. Let's train them to come home, too
Before soldiers are sent into combat, they're trained on how to function in an immensely dangerous environment. But they also need training on how to return from the battlefield to civilian life, says psychologist Hector Garcia. Applying the same principles used to prepare soldiers for war, Garcia is helping veterans suffering from PTSD get their lives back.
A better way to talk about love
In love, we fall. We're struck, we're crushed, we swoon. We burn with passion. Love makes us crazy and makes us sick. Our hearts ache, and then they break. Talking about love in this way fundamentally shapes how we experience it, says writer Mandy Len Catron. In this talk for anyone who's ever felt crazy in love, Catron highlights a different metaphor for love that
[ . . . ]
There's no shame in taking care of your mental health
When stress got to be too much for TED Fellow Sangu Delle, he had to confront his own deep prejudice: that men shouldn't take care of their mental health. In a personal talk, Delle shares how he learned to handle anxiety in a society that's uncomfortable with emotions. As he says: "Being honest about how we feel doesn't make us weak — it makes us human."


text:
- select product
- Checkout
- Submit artwork & Instructions
Personalized Red and White Mini 42 inch Arc Logo Umbrellas
|as low as:
|$7.73 for 1200+ Qty
|Model Number:
|Imprint Color:
You now qualify for $45.00 OFF on your order! Your discount is applied for this product.
shipping cost estimation
- Fedex Ground (2-4 Business Days)
- $0.00
- Fedex 2 Day
- $0.00
- Standard Overnight
- $0.00
Personalized red & white mini 42" arc logo umbrellas are always in demand because red and white combination is simply enriching. Marketers who are wary of making big budget splashes can invest in this umbrella because it is going to work for them. Promotional red & white mini 42" arc logo umbrellas can be favored for business gifting in all seasons because human affiliation with red and white combination never ends! Custom red & white mini 42" arc logo umbrellas can be gifted as a regular sales hand out or it can make a very thoughtful gift in the beginning of a rainy season. Features - auto open function, wind reflex frame, red & white nylon canopy & rubberized handle.
Dimensions - 15 3/4" L x 2" W x 2" H.
Imprint area - 7" W x 5" H. Folds to just 15.5".
Art Requirements
Available Colors : Black/White, Hunter/White, Kelly/White, Navy/White, Orange/White, Purple/White, Red/White, Royal/White, Wine/White, Red/White/Navy, Black/Red, Black/Khaki, Navy/Khaki, Burgundy/Navy and Red/Navy
Imprint Area : 7"W x 5"H
Product Size : 15 3/4" L x 2" W x 2" H
Carton Weight : 42.00 lbs
Material : Nylon Fabric
Packaging : 50
Delivery time is based on the shipping method selected
- Great Deals
- New Arrivals
- Auto Open/Close Umbrellas
- Folding Umbrellas
- Standard Umbrellas
- Golf Umbrellas
- Patio Umbrellas
- Beach Umbrellas
- Market Umbrellas
- Wedding Umbrellas
- Totes Umbrellas
- Inverted Umbrellas
- Shedrain Umbrellas
- Windjammer Umbrellas
- Mini Umbrellas
- Kids Umbrellas
- Personal Umbrellas
- Anti Wind Umbrellas
- Oversized Umbrellas
- Fashion Umbrellas
- Full Color Umbrellas
- Rain Gear
- Blank Umbrellas
Whoa! This is really amazing. I fell in love with the product, the very moment I glanced on it. The purchase process was very smooth as compared to many of my earlier experiences. Three cheers to you guys, keep it up with good work.
Umbrellas were never cheaper than this! I am happier to have ordered it from you. Thanks guys for your quick response and service. My friend Ethan, who runs a cosmetic parlor is planning to order it from you.
Yes, you can see it. We will send you free online design proof to your email id within 24 hours of ordering.


text:
Joseph Tainter and Tadeusz Patzek are authors of a soon-to-be-released book called Drilling Down: The Gulf Oil Debacle and Our Energy Dilemma. This book is part of Charles Hall's Briefs in Energy series with the publisher Springer. An earlier book in this series was The Limits to Growth Revisited, by Ugo Bardi.
The new book, Drilling Down, is not simply the story of the Gulf oil spill (although it does tell this story, quite well). Tainter and Patzek use the story of the Gulf oil spill as the background for discussing the energy-complexity spiral, and its relationship to this accident.
The energy-complexity spiral occurs because the availability of abundant, inexpensive energy permits increased complexity. Complexity has the advantage of allowing society to solve more problems, but it has the disadvantage of being more costly–that is requiring more energy for its creation. The need for more energy (and the fact that Energy Return on Energy Investment (EROEI) is declining) leads to a need for more complexity to obtain this additional energy, assuring that the cycle continues. With growing complexity, there is an increased risk of accidents that can be expected because of the complex nature of the system, but which are hard for participants to foresee.
Tainter and Patzek add new perspectives to what has been reported elsewhere, such as at The Oil Drum. Joe Tainter is an anthropologist and historian who teaches in the department of Environment and Society at Utah State University. His best-known work is The Collapse of Complex Societies. Tad Patzek has a Ph.D. in Chemical Engineering and teaches at the University of Texas in the Department of Petroleum and Geosystems Engineering. He has testified at congressional hearings on the oil spill.
The book has nine chapters:
- Introduction
- The Significance of Oil in the Gulf of Mexico
- The Energy that Runs the World
- Offshore Drilling and Production: A Short History
- The Energy Complexity Spiral
- The Benefits and Costs of Complexity
- What Happened at the Macondo Well
- Why the Gulf Disaster Happened
- Our Energy and Complexity Dilemma: Prospects for the Future
We have already extracted quite a bit of the easy-to-extract oil. As we move on to more difficult to extract oil, we find it necessary to use ever more complex, costly and risky technologies, driven by falling EROEI, in an energy-complexity spiral. The energy-complexity spiral in oil production mirrors the larger energy complexity spiral in society as a whole. The introduction describes the purpose of the book as two-fold:
. . . firstly to explain the Gulf disaster, the energy-complexity spiral, and how they are necessarily connected; and secondly to encourage all consumers of energy to consider whether this spiral is sustainable, and what it will mean for us if it is not.
The two authors bring their perspectives to the situation. Patzek tells the technical story of oil extraction, why we need oil from the Gulf of Mexico, and how oil from the Gulf is found in ever-smaller and deeper reservoirs. He also tells some of the details about the complexity of extraction as more people and companies are involved in the process and as more complex extraction equipment is needed. Tainter brings the overview of how the energy-complexity spiral works. He also provides background on how previous civilizations handled growing complexity, and the difficulty of maintaining adequate energy supply, as marginal returns decline. Together, they tell the specific story of the Deepwater Horizon accident, but also the more general story of our search for greater energy supplies, and the problems involved.
The book describes the Deepwater Horizon as a "normal accident":
Perrow uses the term "normal accidents" partly as a synonym for "inevitable" accidents, accidents whose likelihood is inherent in a complex technological system. In a highly complex piece of technology with many parts, accidents happen from unpredictable interactions among some of those parts. Complexity makes failures nearly inevitable. Engineers try to avoid failure by adding more complexity, all of which makes the operation of technological systems difficult for human operators to understand.
. . .
Normal accidents appear as if they are Black Swans, something that cannot happen. In fact, the very nature of complex technologies makes accidents probable. They are a normal byproduct of the operation of systems whose complexity is beyond human understanding.
Part of the reason that accidents are prone to happen is because various tasks are divided among various companies, each trying to earn a profit. Within each company, tasks are further divided among many workers.
The chance of "normal accidents" can be expected to increase as drilling is started in ever-riskier places, such as off the coast of Greenland and north of the Arctic Circle.
Drilling Down touches on many interesting topics, from details about how extraction is done, to details about what happened at the time of the accident, to overviews of how various civilizations have dealt with rising complexity and reduced energy flows. Tainter brings up the issue of declining marginal return on investment in complexity–and how this seems to be born out, for example, by fewer new patents, even in energy sectors. The book also mentions that more complex solutions–from hybrid gas-electric cars to fancier military airplanes–tend to be more expensive per unit built, and this higher cost limits how many are actually sold.
The book talks about how energy slaves in the form of fossil fuels are a way of paying for increased complexity, at least until they start running short. The book also talks about how things that should be obvious–like our dependence on fossil fuels–are masked by the fact that they are so much a part of our everyday life, and for many years were not a problem. In explaining this, the point is made that a fish wouldn't know that its nose is wet–water is such a part of its everyday environment as not to be noticed.
This is not a book that gives a formula for solving our energy problems. The following is part of the final remarks of the book (actual wording may vary–the manuscript I am working from is not final).
It is fashionable to think that we will be able to produce renewable energy with gentler technologies, with simpler machines that produce less damage to the earth, the atmosphere, and people. We all hope so, but we must approach such technologies with a dose of realism and a long-term perspective. A geothermal project in Basel, Switzerland, begun in December 2006, had been underway only a few days when there was a small earthquake of magnitude 3.4, frightening people and damaging buildings. More than 100 aftershocks continued into 2007, and the project was abandoned, because people were too scared. Solar and wind power, at a scale great enough to be meaningful, would consume large amounts of land . . . Renewable energy that gives the same power per person as we enjoy today would not be free of environmental damage. . . Indeed, in the large land areas that it would require, renewable energy could cause more environmental damage than that caused by our use of fossil fuels. We know that this is not a pleasant observation, but throughout the book we have emphasized the need for realism.
It is always important to keep long-term processes in mind, as well as the regularities in how humans behave. As with fossil fuels, we will first exploit sources of renewable energy with the steepest energy gradients, the highest EROEI. Once those no longer satisfy our needs, we will do what we are now doing with petroleum: We will produce renewable energy in places that are more and more unfavorable, and to this we will develop technologies that are complex, costly, and risky. Perhaps in the end the consequences will not be as great as the Gulf spill, although we will not presume to guess how people might weigh the economic and emotional costs of an earthquake against those of an oil spill, or the difference between opening up the Arctic National Wildlife Refuge to oil drilling and taking over a vast desert ecosystem to capture its solar energy. We hope that renewable energy will be more environmentally benign than fossil fuels have been, but we will know only when we push into renewable energy sources that yield declining marginal returns.
What are the alternatives? The fiscal crises currently experienced by many governments give us a taste of what would likely be in store for us should our energy sources ever prove inadequate. . . Teachers are being laid off, programs canceled, and school years shortened. Britain is eliminating whole agencies of government, and planning to implement the most drastic curtailment of public services since World War II. All this is happening at a time when energy is still abundant and relatively inexpensive.
Our societies cannot postpone a public discussion about future energy. As we stated earlier, this must be an adult discussion, a discussion that is honest, serious, and realistic. It cannot be grounded in punditry, or faith-based economics, or unlimited technological optimism. . . We can anticipate and plan for our future, or we can simply allow the future to happen. This is our choice.
The era of plentiful petroleum will someday end, hopefully without any more accidents of the magnitude of the Deepwater Horizon blowout. We don't know when this will happen, nor does anyone else. Surely it will happen sooner than we want. Yet we are not without some ability to understand how the future will unfold. We can project the future based on past experience, for we are not the first people to encounter challenges of energy. Always in our discussions it is worthwhile to keep in mind the restatement of Stein's Law: A trend that can't continue, won't.
Drilling Down is now available for pre-order. I am told the book will be ready the first week in October. The book is well worth its modest price of $13.23, in my opinion. With one detail-oriented author, and one "big picture" author, the book includes something for everyone. No background in oil terminology is required; a glossary is provided.


text:
The School Board – University Research Exchange (SURE) is a collaborative initiative designed to bridge research and practice in the London region of the Ontario Ministry of Education.
SURE is funded through the London Region Managing Information for Student Achievement (MISA) Professional Network Centre (PNC) and is led by a Steering Committee made up of representatives from the sixteen district school boards and five provincially-funded universities with faculties of education. Brock University Faculty of Education is proud to participate in this dynamic collaboration. SURE leadership is shared by a steering committee that is comprised of Deans/Associate Deans of Education and Research Officers within London region district school boards. The SURE Steering Committee continues to work towards building relationships across universities and school boards in our region.


text:
Old-World kitchen garden
If you want to get the most out of your garden with a soupçon of style, consider copying the French. That's what Linda and Steven Brombal did at their home in Newport Beach, California, and the whole family is delighted with the results. Their kitchen garden, inspired by the classic French potager, feeds the family and provides an outdoor room that looks très joli.
The Brombals chose this type of garden because they wanted to experiment with growing vegetables and herbs at their Provençal-style tract home. Since this space would also be their primary outdoor-living area, they planned out a yard that would be attractive and easy to maintain.
As in a classic potager, the Brombals' crops grow in small rectangular, square, and circular beds separated by walkways. The little plots and generous paths make weeding, watering, harvesting, and other chores accessible. And the geometric patterns add order to the garden.
Early in the season, when crops are young and a lot of bare earth is still visible, the layout and brickwork become the focal points of the garden. When the growing season is going strong and plants are lush and full, the potager's arrangement keeps the herbs' and vegetables' growth in check, with charming spillover onto the pathways. "Either way," Linda says, "it's pretty."
Crops for freshness and flavor
In their garden, the Brombals have had great luck with different kinds of lettuce, turning 11-year-old daughter Sydney, who didn't eat salads before, into a greens lover.
Linda didn't alter her salad-dressing recipe ― it's still olive oil, champagne vinegar, and freshly grated Parmesan."But now the chives or scallions I add are right out of the garden," she says of the dressing she pours over just-picked lettuce.
"And fresh greens taste absolutely amazing," she says, adding that now "Sydney requests salads and loves to harvest the lettuce."
The Brombals have also grown artichokes, arugula, chard, and lots of herbs, including basil, chives, and lemon verbena.
There are also some permanent plants in the beds ― mostly aromatics like lavender and salvia. Linda has always used herbs in her cooking, but now that they're growing right outside her kitchen door, she uses them more spontaneously.
"If I want to add rosemary to roast potatoes, sage to roast chicken, or arugula to the salad, or sprinkle basil on sliced tomatoes, it's right there," she says. "No need to drive to the supermarket."
Having plenty of parsley and opal basil to garnish plates and fragrant herbs like lavender and lemon verbena to create casual centerpieces is nice too, she adds. "There's always something in the garden I can use to make meals a little special."
No wonder the Brombals don't have a problem getting Sydney and 12-year-old son Morgan to settle down for family dinners.
When the family moves a meal outdoors, dining together gets even easier ― and cozier. "We light the fireplace and bring out candles," Linda explains.
That creates an atmosphere so mellow that everyone slows down and enjoys the food and each other's company more, she says. "In the garden, even an ordinary meal is a special occasion."


text:
235 North Northwest Highway
Palatine, IL 60067
Michael Roessler, D.D.S.
444 N Prospect Ave
Mundelein, IL, 60060-1963
(847) 566-9330
Markiewicz, Anthony R D.D.S.
852 N Il Route 83
Mundelein, IL, 60060-9159
Collins Pogue Collins-Noetzel
287 N Lake St
Mundelein, IL, 60060-2252
Lake, Jacob S D.D.S.
3074 W Il Route 60
Mundelein, IL, 60060-4270
In spite of the tremendous reduction in dental cavities in the past 20 years, a missing tooth or teeth remain a problem in the adult population. The sheer numbers of tooth loss in people over 35 indicate many of us could benefit from dental implants.
Tooth implants have been part of many dentist practices for over 20 years. The success rate has been, and continues to be, over 95 percent.
Many people are now considering using implants to replace one tooth, or all their missing teeth. Many adults with missing teeth have partial or complete dentures and bridges, and they work fine.
However, conventional prostheses may not do for everyone - the patient may have trouble with a removable denture or is otherwise unable to chew. These are the very people who could stand to benefit most from as a few as two teeth implants.
A root-form tooth implant is inserted into the upper or lower jawbone. After a healing period of a few months, posts are attached to each implant. Then a fixed bridge or overdenture is placed - the business end of the implant. Only the tooth part is visible.
For certain people, a single tooth replacement to bridge a gap is called for. Another patient might want to stabilize a lower denture.
The procedure is no more uncomfortable to the patient than a simple tooth extraction.
The success of the new dental implants is due to osseointegration, the meshing of implant and bone. The properties of the implant are such that a chemical and mechanical bond is formed. The jawbone actually grows into the implant. This contributes to the stability and comfort of the implant - and a patient rediscovering the joys of steak and fresh apples.
Give your dental implant dentist a call. Or find one using our search form above. Tooth implants might work for you.
When the concept of dental implants and the mechanisms in which they work were introduced to mainstream dentistry during the late 1970's, the advent of dental implants opened up an excitingly new chapter in dentistry.
Through the 1980's, the news of the successful procedure of dental implant surgery spread at an explosive rate. It took approximately ten years of repeated long-term success for the procedure to gain validity.
By the early 1990's dentists readily accepted implant dentistry as an adequate and routine substitute for missing teeth in all areas of the mouth.
Restoring dental implants has undergone a paradigm shift from simply validating that dental implants work to recreating missing teeth with a chameleon-like effect. Even though implants can be restored with a very high degree of success, one of the most difficult and critical areas in the mouth to achieve great esthetic results is in the upper front jaw -- specifically when replacing a single upper central incisor tooth.
Single-tooth implant dentistry present dentists with unique challenges. When a single central incisor tooth is removed due to periodontal disease, tooth decay, trauma, or nerve failure, the body responds by shrinking the bone and gum tissue in place of the missing tooth. The body no longer needs the supporting bone structure; therefore, the bone is decreased and the gum tissue shrinks because of bone resorption.
In order to achieve a natural appearance to the final restoration, restorative dentists must attempt to replace what nature he as taken away. An unnatural appearance will be the result if the tooth is replaced without considering augmenting or "plumping up" the support structures. It would be like placing a great painting in the wrong frame, thus having a diminished outcome.
Certain steps are necessary to achieve a successful outcome, especially in the most demanding implant cases, like replacing a single upper front tooth. Before the decision to place an implant is made, patients should know the sequential steps.
The process starts with a thorough exam. Clinically, dentists should examine the affected area and the entire mouth. A comprehensive exam of the bone and soft tissues must be performed along with taking specific X-rays and possibly detailed bone scans to identify any potential complications.
An analysis of your smile should also be performed. Do your teeth and gums show when you smile? Does your upper lip drape over your teeth? If the patient has a high lip line that shows teeth and gums, the need for bone and soft tissue grafting may be necessary.
By discussing several of the aspects necessary for implant treatment, you can be more aware of the possibilities, as well as the limitations, associated with implant dentistry. Armed with various soft and hard tissue grafting techniques, ceramic material advancements, and better dental implant components, dentists are able to satisfy even the most esthetically-minded patients.
By Benjamin O. Watkins, III, DDS


text:
(visited by Mushtaq Mahmood)
19-Nov-2006 -- This confluence lies near my ancestral home in Borlai Panchaitan, which lies at the edge of the western ghats in the district of Raigad (Mahārāshtra).
During a business visit to Pune, I managed to squeeze in a visit to Borlai Panchaitan to visit members of my family tree, it was an emotional comeback, because this was only my 3rd visit to the place.
The confluence actually lies in the sea about 2 km from the nearest shore or 6 km from the fishing village of Srīvardhan.
It was crisp Sunday morning with a slight breeze. The village was still asleep. The sights, sounds and smells of the dawn is always a special treat.
I arrived at the Jivna Bandar, a small fishing jetty in Srīvardhan at around 7:15 a.m. and already there was a buzz around the place with fishing boats arriving every minute and the fish unloaded and brought to the square in front of the jetty ready for the auction.
In all this organized chaos, I had to find a boat!
After several attempts, a very friendly coast guard patrol officer who had just come onshore from his duty, helped me get the boat, it was the boat that is used to ferry people between their anchored offshore coast guard patrol boats and Jivna Bandar.
The skipper of the boat was a young local by the name of Ajeeb with the deck helper,called Prakash from Karnaka. Prakash was due to leave for his home village that evening, and he already was dressed to kill.
We pulled off from the jetty and headed towards our confluence.
The 20-footer boat was powered by a 25cc diesel engine and it chugged away at leisurely speed of 7 km/h, drowning any possibilities of conversations and choking fumes on the lee side.
The sea was calm and serene, the fjords we passed were stunningly beautiful.
The time quickly passed by, and we suddenly arrived at the confluence.
Getting the exact zero readings was impossible because of a slight drift, and there were no oars to steady the boat.
I managed to get the GPS reading within the tolerance. From the point of confluence the land was clearly visible in the easterly and northernly directions.
The return journey was uneventful, and after picking and dropping off people on to various crafts, we managed to get back on the jetty at Jivna Bandar.
This confluence visit is a personal achievement of connecting my past with the present.


text:
Karl Marx. Capital Volume One
The circulation of commodities is the starting-point of capital. The production of commodities, their circulation, and that more developed form of their circulation called commerce, these form the historical ground-work from which it rises. The modern history of capital dates from the creation in the 16th century of a world-embracing commerce and a world-embracing market.
If we abstract from the material substance of the circulation of commodities, that is, from the exchange of the various use-values, and consider only the economic forms produced by this process of circulation, we find its final result to be money: this final product of the circulation of commodities is the first form in which capital appears.
As a matter of history, capital, as opposed to landed property, invariably takes the form at first of money; it appears as moneyed wealth, as the capital of the merchant and of the usurer. [1] But we have no need to refer to the origin of capital in order to discover that the first form of appearance of capital is money. We can see it daily under our very eyes. All new capital, to commence with, comes on the stage, that is, on the market, whether of commodities, labour, or money, even in our days, in the shape of money that by a definite process has to be transformed into capital.
The first distinction we notice between money that is money only, and money that is capital, is nothing more than a difference in their form of circulation.
The simplest form of the circulation of commodities is C—M—C, the transformation of commodities into money, and the change of the money back again into commodities; or selling in order to buy. But alongside of this form we find another specifically different form: M—C—M, the transformation of money into commodities, and the change of commodities back again into money; or buying in order to sell. Money that circulates in the latter manner is thereby transformed into, becomes capital, and is already potentially capital.
Now let us examine the circuit M—C—M a little closer. It consists, like the other, of two antithetical phases. In the first phase, M—C, or the purchase, the money is changed into a commodity. In the second phase, C—M, or the sale, the commodity is changed back again into money. The combination of these two phases constitutes the single movement whereby money is exchanged for a commodity, and the same commodity is again exchanged for money; whereby a commodity is bought in order to be sold, or, neglecting the distinction in form between buying and selling, whereby a commodity is bought with money, and then money is bought with a commodity. [2] The result, in which the phases of the process vanish, is the exchange of money for money, M—M. If I purchase 2,000 lbs. of cotton for £100, and resell the 2,000 lbs. of cotton for £110, I have, in fact, exchanged £100 for £110, money for money.
Now it is evident that the circuit M—C—M would be absurd and without meaning if the intention were to exchange by this means two equal sums of money, £100 for £100. The miser's plan would be far simpler and surer; he sticks to his £100 instead of exposing it to the dangers of circulation. And yet, whether the merchant who has paid £100 for his cotton sells it for £110, or lets it go for £100, or even £50, his money has, at all events, gone through a characteristic and original movement, quite different in kind from that which it goes through in the hands of the peasant who sells corn, and with the money thus set free buys clothes. We have therefore to examine first the distinguishing characteristics of the forms of the circuits M—C—M and C—M—C, and in doing this the real difference that underlies the mere difference of form will reveal itself.
Let us see, in the first place, what the two forms have in common.
Both circuits are resolvable into the same two antithetical phases, C—M, a sale, and M—C, a purchase. In each of these phases the same material elements - a commodity, and money, and the same economic dramatis personae, a buyer and a seller - confront one another. Each circuit is the unity of the same two antithetical phases, and in each case this unity is brought about by the intervention of three contracting parties, of whom one only sells, another only buys, while the third both buys and sells.
What, however, first and foremost distinguishes the circuit C—M—C from the circuit M—C—M, is the inverted order of succession of the two phases. The simple circulation of commodities begins with a sale and ends with a purchase, while the circulation of money as capital begins with a purchase and ends with a sale. In the one case both the starting-point and the goal are commodities, in the other they are money. In the first form the movement is brought about by the intervention of money, in the second by that of a commodity.
In the circulation C—M—C, the money is in the end converted into a commodity, that serves as a use-value; it is spent once for all. In the inverted form, M—C—M, on the contrary, the buyer lays out money in order that, as a seller, he may recover money. By the purchase of his commodity he throws money into circulation, in order to withdraw it again by the sale of the same commodity. He lets the money go, but only with the sly intention of getting it back again. The money, therefore, is not spent, it is merely advanced. [3]
In the circuit C—M—C, the same piece of money changes its place twice. The seller gets it from the buyer and pays it away to another seller. The complete circulation, which begins with the receipt, concludes with the payment, of money for commodities. It is the very contrary in the circuit M—C—M. Here it is not the piece of money that changes its place twice, but the commodity. The buyer takes it from the hands of the seller and passes it into the hands of another buyer. Just as in the simple circulation of commodities the double change of place of the same piece of money effects its passage from one hand into another, so here the double change of place of the same commodity brings about the reflux of the money to its point of departure.
Such reflux is not dependent on the commodity being sold for more than was paid for it. This circumstance influences only the amount of the money that comes back. The reflux itself takes place, so soon as the purchased commodity is resold, in other words, so soon as the circuit M—C—M is completed. We have here, therefore, a palpable difference between the circulation of money as capital, and its circulation as mere money.
The circuit C—M—C comes completely to an end, so soon as the money brought in by the sale of one commodity is abstracted again by the purchase of another.
If, nevertheless, there follows a reflux of money to its starting-point, this can only happen through a renewal or repetition of the operation. If I sell a quarter of corn for £3, and with this £3 buy clothes, the money, so far as I am concerned, is spent and done with. It belongs to the clothes merchant. If I now sell a second quarter of corn, money indeed flows back to me, not however as a sequel to the first transaction, but in consequence of its repetition. The money again leaves me, so soon as I complete this second transaction by a fresh purchase. Therefore, in the circuit C—M—C, the expenditure of money has nothing to do with its reflux. On the other hand, in M—C—M, the reflux of the money is conditioned by the very mode of its expenditure. Without this reflux, the operation fails, or the process is interrupted and incomplete, owing to the absence of its complementary and final phase, the sale.
The circuit C—M—C starts with one commodity, and finishes with another, which falls out of circulation and into consumption. Consumption, the satisfaction of wants, in one word, use-value, is its end and aim. The circuit M—C—M, on the contrary, commences with money and ends with money. Its leading motive, and the goal that attracts it, is therefore mere exchange-value.
In the simple circulation of commodities, the two extremes of the circuit have the same economic form. They are both commodities, and commodities of equal value. But they are also use-values differing in their qualities, as, for example, corn and clothes. The exchange of products, of the different materials in which the labour of society is embodied, forms here the basis of the movement. It is otherwise in the circulation M—C—M, which at first sight appears purposeless, because tautological. Both extremes have the same economic form. They are both money, and therefore are not qualitatively different use-values; for money is but the converted form of commodities, in which their particular use-values vanish. To exchange £100 for cotton, and then this same cotton again for £100, is merely a roundabout way of exchanging money for money, the same for the same, and appears to be an operation just as purposeless as it is absurd. [4] One sum of money is distinguishable from another only by its amount. The character and tendency of the process M—C—M, is therefore not due to any qualitative difference between its extremes, both being money, but solely to their quantitative difference. More money is withdrawn from circulation at the finish than was thrown into it at the start. The cotton that was bought for £100 is perhaps resold for £100 + £10 or £110. The exact form of this process is therefore M—C—M′, where M′ = M + ∆ M = the original sum advanced, plus an increment. This increment or excess over the original value I call "surplus-value." The value originally advanced, therefore, not only remains intact while in circulation, but adds to itself a surplus-value or expands itself. It is this movement that converts it into capital.
Of course, it is also possible, that in C—M—C, the two extremes C—C, say corn and clothes, may represent different quantities of value. The farmer may sell his corn above its value, or may buy the clothes at less than their value. He may, on the other hand, "be done" by the clothes merchant. Yet, in the form of circulation now under consideration, such differences in value are purely accidental. The fact that the corn and the clothes are equivalents, does not deprive the process of all meaning, as it does in M—C—M. The equivalence of their values is rather a necessary condition to its normal course.
The repetition or renewal of the act of selling in order to buy, is kept within bounds by the very object it aims at, namely, consumption or the satisfaction of definite wants, an aim that lies altogether outside the sphere of circulation. But when we buy in order to sell, we, on the contrary, begin and end with the same thing, money, exchange-value; and thereby the movement becomes interminable. No doubt, M becomes M + ∆ M, £100 become £110. But when viewed in their qualitative aspect alone, £110 are the same as £100, namely money; and considered quantitatively, £110 is, like £100, a sum of definite and limited value. If now, the £110 be spent as money, they cease to play their part. They are no longer capital. Withdrawn from circulation, they become petrified into a hoard, and though they remained in that state till doomsday, not a single farthing would accrue to them. If, then, the expansion of value is once aimed at, there is just the same inducement to augment the value of the £110 as that of the £100; for both are but limited expressions for exchange-value, and therefore both have the same vocation to approach, by quantitative increase, as near as possible to absolute wealth. Momentarily, indeed, the value originally advanced, the £100 is distinguishable from the surplus-value of £10 that is annexed to it during circulation; but the distinction vanishes immediately. At the end of the process, we do not receive with one hand the original £100, and with the other, the surplus-value of £10. We simply get a value of £110, which is in exactly the same condition and fitness for commencing the expanding process, as the original £100 was. Money ends the movement only to begin it again. [5] Therefore, the final result of every separate circuit, in which a purchase and consequent sale are completed, forms of itself the starting-point of a new circuit. The simple circulation of commodities - selling in order to buy - is a means of carrying out a purpose unconnected with circulation, namely, the appropriation of use-values, the satisfaction of wants. The circulation of money as capital is, on the contrary, an end in itself, for the expansion of value takes place only within this constantly renewed movement. The circulation of capital has therefore no limits. [6]
As the conscious representative of this movement, the possessor of money becomes a capitalist. His person, or rather his pocket, is the point from which the money starts and to which it returns. The expansion of value, which is the objective basis or main-spring of the circulation M—C—M, becomes his subjective aim, and it is only in so far as the appropriation of ever more and more wealth in the abstract becomes the sole motive of his operations, that he functions as a capitalist, that is, as capital personified and endowed with consciousness and a will. Use-values must therefore never be looked upon as the real aim of the capitalist; [7] neither must the profit on any single transaction. The restless never-ending process of profit-making alone is what he aims at. [8] This boundless greed after riches, this passionate chase after exchange-value [9], is common to the capitalist and the miser; but while the miser is merely a capitalist gone mad, the capitalist is a rational miser. The never-ending augmentation of exchange-value, which the miser strives after, by seeking to save [10] his money from circulation, is attained by the more acute capitalist, by constantly throwing it afresh into circulation. [11]
The independent form, i.e., the money-form, which the value of commodities assumes in the case of simple circulation, serves only one purpose, namely, their exchange, and vanishes in the final result of the movement. On the other hand, in the circulation M—C—M, both the money and the commodity represent only different modes of existence of value itself, the money its general mode, and the commodity its particular, or, so to say, disguised mode. [12] It is constantly changing from one form to the other without thereby becoming lost, and thus assumes an automatically active character. If now we take in turn each of the two different forms which self-expanding value successively assumes in the course of its life, we then arrive at these two propositions: Capital is money: Capital is commodities. [13] In truth, however, value is here the active factor in a process, in which, while constantly assuming the form in turn of money and commodities, it at the same time changes in magnitude, differentiates itself by throwing off surplus-value from itself; the original value, in other words, expands spontaneously. For the movement, in the course of which it adds surplus-value, is its own movement, its expansion, therefore, is automatic expansion. Because it is value, it has acquired the occult quality of being able to add value to itself. It brings forth living offspring, or, at the least, lays golden eggs.
Value, therefore, being the active factor in such a process, and assuming at one time the form of money, at another that of commodities, but through all these changes preserving itself and expanding, it requires some independent form, by means of which its identity may at any time be established. And this form it possesses only in the shape of money. It is under the form of money that value begins and ends, and begins again, every act of its own spontaneous generation. It began by being £100, it is now £110, and so on. But the money itself is only one of the two forms of value. Unless it takes the form of some commodity, it does not become capital. There is here no antagonism, as in the case of hoarding, between the money and commodities. The capitalist knows that all commodities, however scurvy they may look, or however badly they may smell, are in faith and in truth money, inwardly circumcised Jews, and what is more, a wonderful means whereby out of money to make more money.
In simple circulation, C—M—C, the value of commodities attained at the most a form independent of their use-values, i.e., the form of money; but that same value now in the circulation M—C—M, or the circulation of capital, suddenly presents itself as an independent substance, endowed with a motion of its own, passing through a life-process of its own, in which money and commodities are mere forms which it assumes and casts off in turn. Nay, more: instead of simply representing the relations of commodities, it enters now, so to say, into private relations with itself. It differentiates itself as original value from itself as surplus-value; as the father differentiates himself from himself qua the son, yet both are one and of one age: for only by the surplus-value of £10 does the £100 originally advanced become capital, and so soon as this takes place, so soon as the son, and by the son, the father, is begotten, so soon does their difference vanish, and they again become one, £110.
Value therefore now becomes value in process, money in process, and, as such, capital. It comes out of circulation, enters into it again, preserves and multiplies itself within its circuit, comes back out of it with expanded bulk, and begins the same round ever afresh. [14] M—M′, money which begets money, such is the description of Capital from the mouths of its first interpreters, the Mercantilists.
Buying in order to sell, or, more accurately, buying in order to sell dearer, M—C—M′, appears certainly to be a form peculiar to one kind of capital alone, namely, merchants' capital. But industrial capital too is money, that is changed into commodities, and by the sale of these commodities, is re-converted into more money. The events that take place outside the sphere of circulation, in the interval between the buying and selling, do not affect the form of this movement. Lastly, in the case of interest-bearing capital, the circulation M—C—M′ appears abridged. We have its result without the intermediate stage, in the form M—M′, "en style lapidaire" so to say, money that is worth more money, value that is greater than itself.
M—C—M′ is therefore in reality the general formula of capital as it appears prima facie within the sphere of circulation.
1. The contrast between the power, based on the personal relations of dominion and servitude, that is conferred by landed property, and the impersonal power that is given by money, is well expressed by the two French proverbs, "Nulle terre sans seigneur," and "L'argent n'a pas de maître," – "No land without its lord," and "Money has no master."
2. "Avec de l'argent on achète des marchandises et avec des marchandises on achète de l'argent." ["With money one buys commodities, and with commodities one buys money"] (Mercier de la Rivière: "L'ordre naturel et essentiel des sociétés politiques," p. 543.)
3. "When a thing is bought in order to be sold again, the sum employed is called money advanced; when it is bought not to be sold, it may be said to be expended." — (James Steuart: "Works," &c. Edited by Gen. Sir James Steuart, his son. Lond., 1805, V. I., p. 274.)
4. "On n'échange pas de l'argent contre de l'argent," ["One does not exchange money for money,"] says Mercier de la Rivière to the Mercantilists (l.c., p. 486.) In a work, which, ex professo treats of "trade" and "speculation," occurs the following: "All trade consists in the exchange of things of different kinds; and the advantage" (to the merchant?) "arises out of this difference. To exchange a pound of bread against a pound of bread ... would be attended with no advantage; ... Hence trade is advantageously contrasted with gambling, which consists in a mere exchange of money for money." (Th. Corbet, "An Inquiry into the Causes and Modes of the Wealth of Individuals; or the Principles of Trade and Speculation Explained." London, 1841, p. 5.) Although Corbet does not see that M—M, the exchange of money for money, is the characteristic form of circulation, not only of merchants' capital but of all capital, yet at least he acknowledges that this form is common to gambling and to one species of trade, viz., speculation: but then comes MacCulloch and makes out, that to buy in order to sell, is to speculate, and thus the difference between Speculation and Trade vanishes. "Every transaction in which an individual buys produce in order to sell it again, is, in fact, a speculation." (MacCulloch: "A Dictionary Practical, &c., of Commerce." Lond., 1847, p. 1009.) With much more naiveté, Pinto, the Pindar of the Amsterdam Stock Exchange, remarks, "Le commerce est un jeu: (taken from Locke) et ce n'est pas avec des gueux qu'on peut gagner. Si l'on gagnait longtemps en tout avec tous, il faudrait rendre de bon accord les plus grandes parties du profit pour recommencer le jeu." ["Trade is a game, and nothing can be won from beggars. If one won everything from everybody all the time, it would be necessary to give back the greater part of the profit voluntarily, in order to begin the game again"] (Pinto: "Traité de la Circulation et du Crédit." Amsterdam, 1771. p. 231.)
5. "Capital is divisible ... into the original capital and the profit, the increment to the capital ... although in practice this profit is immediately turned into capital, and set in motion with the original." (F. Engels, "Umrisse zu einer Kritik der Nationalökonomie, in: Deutsch-Französische Jahrbücher, herausgegeben von Arnold Ruge und Karl Marx." Paris, 1844, p. 99.)
6. Aristotle opposes Œconomic to Chrematistic. He starts from the former. So far as it is the art of gaining a livelihood, it is limited to procuring those articles that are necessary to existence, and useful either to a household or the state. "True wealth (ὁ ἀληθινὸς πλοῦτος) consists of such values in use; for the quantity of possessions of this kind, capable of making life pleasant, is not unlimited. There is, however, a second mode of acquiring things, to which we may by preference and with correctness give the name of Chrematistic, and in this case there appear to be no limits to riches and possessions. Trade (ἡ καπηλικὴ is literally retail trade, and Aristotle takes this kind because in it values in use predominate) does not in its nature belong to Chrematistic, for here the exchange has reference only to what is necessary to themselves (the buyer or seller)." Therefore, as he goes on to show, the original form of trade was barter, but with the extension of the latter, there arose the necessity for money. On the discovery of money, barter of necessity developed into καπηλικὴ, into trading in commodities, and this again, in opposition to its original tendency, grew into Chrematistic, into the art of making money. Now Chrematistic is distinguishable from Œconomic in this way, that "in the case of Chrematistic circulation is the source of riches (ποιητικὴ χρημάτων ... διὰ χρημάτων μεταβολῆς). And it appears to revolve about money, for money is the beginning and end of this kind of exchange (τὸ γὰρ νόμισμα στοιχεῖον καὶ πέρας τῆς ἀλλαγῆς ἐστίν). Therefore also riches, such as Chrematistic strives for, are unlimited. Just as every art that is not a means to an end, but an end in itself, has no limit to its aims, because it seeks constantly to approach nearer and nearer to that end, while those arts that pursue means to an end, are not boundless, since the goal itself imposes a limit upon them, so with Chrematistic, there are no bounds to its aims, these aims being absolute wealth. Œconomic not Chrematistic has a limit ... the object of the former is something different from money, of the latter the augmentation of money. ... By confounding these two forms, which overlap each other, some people have been led to look upon the preservation and increase of money ad infinitum as the end and aim of Œconomic." (Aristoteles, De Rep. edit. Bekker, lib. I, c. 8, 9. passim.)
7. "Commodities (here used in the sense of use-values) are not the terminating object of the trading capitalist, money is his terminating object." (Th. Chalmers, On Pol. Econ. &c., 2nd Ed., Glasgow, 1832, pp. 165, 166.)
8. "Il mercante non conta quasi per niente il lucro fatto, ma mira sempre al futuro." ["The merchant counts the money he has made as almost nothing; he always looks to the future."] (A. Genovesi, Lezioni di Economia Civile (1765), Custodi's edit. of Italian Economists. Parte Moderna t. viii, p. 139.)
9. "The inextinguishable passion for gain, the auri sacra fames, will always lead capitalists." (MacCulloch: "The Principles of Polit. Econ." London, 1830, p. 179.) This view, of course, does not prevent the same MacCulloch and others of his kidney, when in theoretical difficulties, such, for example, as the question of over-production, from transforming the same capitalist into a moral citizen, whose sole concern is for use-values, and who even develops an insatiable hunger for boots, hats, eggs, calico, and other extremely familiar sorts of use-values.
10. Σὠξειν is a characteristic Greek expression for hoarding. So in English to save has the same two meanings: sauver and épargner.
11. "Questo infinito che le cose non hanno in progresso, hanno in giro." ["That infinity which things do not possess, they possess in circulation."] (Galiani.)
12. "Ce n'est pas la matière qui fait le capital, mais la valeur de ces matières." ["It is not matter which makes capital, but the value of that matter."] (J. B. Say: "Traité d'Econ. Polit." 3ème éd. Paris, 1817, t. II., p. 429.)
13. "Currency (!) employed in producing articles ... is capital." (Macleod: "The Theory and Practice of Banking." London, 1855, v. 1, ch. i, p. 55.) "Capital is commodities." (James Mill: "Elements of Pol. Econ." Lond., 1821, p. 74.)
14. Capital: "portion fructifiante de la richesse accumulée ... valeur permanente, multipliante." (Sismondi: "Nouveaux Principes d'Econ. Polit.," t. i., p. 88, 89.)
Transcribed by Martha Giminez and Hinrich Kuhls
Html Markup by Stephen Baird (1999)


text:
Day Trips
-- Lu yan
-- Rosmina
We booked a 5 day trip with Morocco Safari Tours this August. Younes was our guide, he is full of patience, his passion and knowledge of his country is a great asset for anyone looking to discover Morocco. With him we visited places and met people, which we probably would not have otherwise experienced. An excellent person full of patience and knowledge.There are lots of tour operations out here (as I experienced when I was planing our trip), however, I am truly happy that I selected Morocco Safari tour. If you really want to experience and absorb what Morocco has to offer (and that is a lot), I would recommend nothing short of a 5 day tour.
Thank you very much Younes for a great experience
-- Lauren
We had an eight days trip, which starts at Fes and ends at Marrakech. We are accompanied by our beloved driver, Ilyas, which is an amiable guy and fluent English spoken. The highlight of the trip was the trip to Merzouga desert. The trip was terrific, and we'll organise. The riad and the camp provided by the tour was convenient for a family trip. All the breakfast and dinner provide are genuinely Morrocan food which is tasty. Overall, Younes as the tour agency is very reliable, very flexible and can be easily contacted. If we go back to Morroco, we will definitely use Morroco Safari Tours. Thank you for the excellent hospitality Younes and Ilyas
-- Irfan