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We had so much fun at Gardner Village with Darci and Devin. We were on the hunt for little elves, little did we know we had a few mischievous little elvish little people with us already. I only got to have Fisher with me, Maggie and Cole were hunting some sort of bird all day with Nate. Don't tell them but i think hunting for elves may have been a bit more enchanting. Can I just say how awesome my family is; my own little family and my extended family, I love you guys!!
Tuesday, December 4, 2012
Elf-ing around
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True Wild Life | Komodo Dragon | The komodo dragon, also known as the giant monitor lizard, is the largest species of lizard in the world.The komodo dragon inhabits the rainforests of Southeast Asia, and the komodo dragon is native to just a few islands in Indonesia that are part of the Komodo Island National Park. Fossil evidence however, suggests that the komodo dragon once had a much larger habitat but this has been severely decreased due to deforestation. Komodo dragons are completely dominant predators in their environment, and are named by the locals as the land crocodile due to their large size and habit of eating seemingly anything that the komodo dragons can find.
The komodo dragon has an exceptional sense of smell meaning that the komodo dragon is able to hunt out its prey up to 8 km away, when aided by the wind blowing in the right direction. Recent discoveries have revealed that the komodo dragon is indeed venomous, and does not kill its prey through lethal bacteria, as previously thought. However, once the damage the komodo dragon can do coupled with the fact that the saliva of the komodo dragon is known to carry more than 50 different strains of bacteria, means that any animal that manages to survive the attack of a komodo dragon, is extremely likely to die of infection.
The komodo dragon hunts anything that comes into contact with the komodo dragon, including its own eggs! Generally komodo dragons are not known to actively hunt humans, but the komodo dragon is known to be one of the man-eating animals in the world, as it is not uncommon for the komodo dragon to attack and eat humans that get in its way. To hunt their prey, komodo dragons rely heavily on their camouflage in the long grass and great patience as the komodo dragons sit and wait for prospective prey to pass. When a meal ambles past the komodo dragon, the komodo dragon uses its thick, powerful legs to spring out of its hiding place. The komodo dragon then uses its sharp claws and serrated teeth to capture its meal before then eating it.
Due to the fact that the komodo dragon is an apex predator in its limited environment, the komodo dragon will often live to more than 30 years of age. The main exception to this is the side effects that occur due to deforestation and areas where there is a lack of food for the komodo dragon to hunt. Today there are thought to be around 3,000 komodo dragon individuals left in the wild with less than a third of them being female komodo dragons that are of the age to breed. The komodo dragon has always been under threat from humans that destroy the habitat of the komodo dragon or quickly kill the komodo dragon when they come into contact with them.

subset: commoncrawl


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"There is a new element of rivalry in the picture: the son against the father for the mastery of the universe, and the daughter against the mother to be the mastered world."
- Joseph Campbell, The Hero With A Thousand Faces
Of all the posts in this series, this one has the shakiest theoretical foundation. I'm going to take an idea from Campbell that I'm not 100% convinced of and use it to declare an entire genre of games feminine. This is less of a theory and more of a hypothesis. So consider your disclaimers disclaimed.
The Background
In The Hero With a Thousand Faces, Campbell takes the Hero/Anima pattern a step further than (rather, lateral to) Jung. Instead of presenting the Anima as the Unconscious of the male and the Animus as the Unconscious of the female, he associates the Hero with the Consciousness and the Princess with the Unconscious:
"The hegemony wrested from the enemy, the freedom won from the malice of the monster, the life energy released from the toils of the tyrant Holdfast—is symbolized as a woman. She is the maiden of the innumerable dragon slayings, the bride abducted from the jealous father, the virgin rescued from the unholy lover. She is the "other portion" of the hero himself—for "each is both": if his stature is that of world monarch she is the world, and if he is a warrior she is fame. She is the image of his destiny which he is to release from the prison of enveloping circumstance."
Campbell phrases this same basic idea in a few different ways, but the theme is the same: the male always represents the active principle (the Hero) and the female always represents the passive principle (the Prize):
"The mystical marriage with the queen goddess of the world represents the hero's total mastery of life; for the woman is life, the hero its knower and master. And the testings of the hero, which were preliminary to his ultimate experience and deed, were symbolical of those crises of realization by means of which his consciousness came to be amplified and made capable of enduring the full possession of the mother-destroyer, his inevitable bride. With that he knows that he and the father are one: he is in the father's place."
"According to one of the traditional ways of looking at these supports of meditation, the female form (Tibetan: yum) is to be regarded as time and the male {yab) as eternity. The union of the two is productive of the world, in which all things are at once temporal and eternal, created in the image of this self-knowing male-female God. "
"God, however, is but a convenient means to wake the sleeping princess, the soul. Life is her sleep, death the awakening. The hero, the waker of his own soul, is himself but the convenient means of his own dissolution. God, the waker of the soul, is therewith his own immediate death."Now, there are many bones one could pick with this framework. In Campbell's defense, many religions and magical traditions associate the male with the active principle and the female with the passive principle. Certainly, we see many more stories in which the male Hero is the active agent and the female is the passive prize than the other way around. But that doesn't mean that this paradigm is the only psychologically satisfying route.
We've already looked at a few examples where a female protagonist is the active agent and a male character is the passive prize – Inanna, Paghat, and Psyche are all active agents in their own quest to liberate the Unconscious from its bonds. Jung would perhaps be the first to object to over-identifying male with active and female with passive, as his accounts of female patients' encounters with the Animus would attest.
But our goal is not to pit Patriarchy against Feminism in this series. So instead of picking apart the shortcomings of Campbell's interpretation, let's see where it leads us. After all, even if male=active / female=passive is an oversimplification, it is a common oversimplification. Let's pull a little more on this thread. How could we make a game from the point of view of the Mastered World – of the Anima?
The Story in a Nutshell
Since Campbell's assertion is that the woman represents "the mastered world," we're going to look at Semiramis. As a builder of walls, Semiramis is in many ways a representative of civilization itself, of the ordered and safe life. Without the protective embrace of the walls of Semiramis, the fledgling cities of Near East civilization would have fallen to wild animals, bandits, and enemy armies.
Semiramis is more of a legendary figure than a historical one, but there is evidence that her legend had its start in the historical Queen of Assyria, Shammuramat. Shammuramat was the wife of Shmshi-Adad V, and ruled his kingdom as regent after his death.
As always, the legend is more than the facts.
Semiramis was the daughter of a goddess and a mortal. After her birth, the goddess abandoned her and committed suicide. But the animals (in particular, doves) cared for the child, bringing her food until she was rescued by a "royal shepherd."
She grew and was married to a general, Onnes. Semirami followed her husband into battle and displayed such bravery that the King Ninnus demanded her hand in marriage. Heartbroken, her first husband committed suicide.
Semiramis bore a son and Ninnus conquered the neighboring kingdoms, only to die of an arrow wound. In order to preserve the kingdom for her son, Semiramis dressed as a man and led her latest late husband's armies on further campaigns of conquest, eventually ruling most of the Near East and Iran. She was also famous for restoring the glories of ancient Babylon, raising walls all around it. She was also credited with building palaces in Iran. Basically, if there's an impressive structure in the Near East, someone has probably credited Semiramis with its construction.
The name of Semiramis is associated with the building of walls, but in time it also took on less savory connotations. Later writers described her first as a seductress and a harlot, and later as a full-fledged prostitute. Dante includes her in the Second Circle of Hell, reserved for the 'Lustful,' and some Protestant sects still identify her as the creator of polytheism (and thus, the rejection of the One True God).
If the name of Semiramis has taken on some negative connotations over time, her fame as a builder, conqueror, and protector cannot be denied. While this very active woman may at first seem inappropriate for "the mastered world," her status as a patron of walls and construction make her something of a symbol for civilization – the world which has been mastered.
Like Psyche, Semiramis has a character arc. She does not start out as an active agent, but as a passive figure passed from parent to protector to husband to another husband. She starts out as a Prize, but grows into the role of conquering heroine when her husband dies and the kingdom threatens to collapse. It is her feminine attributes that allow her step up as protector of the kingdom, not mere imitation of men.
The Archetypes
If the Archetypal Hero's Journey is the quest to become the Master of the ruled world, what is the Archetypal Heroine's Journey? If we believe Campbell, it is to overthrow the Mother and become the world. But how do we build a game around being a passive object?
I'm going to argue that this genre already exists – the Tower Defense game.
In Tower Defense games, the agency of the player is limited to building up defenses and perhaps directing which direction to fire. One plays essentially as an avatar of the "ruled world," of the civilized sphere which must be defended against invasion from the outside. In this sense, Tower Defense is eminently in line with Campbell's concept of the feminine.
But as Semiramis herself did not conform to Campbell's concept (in history or in legend), neither must our feminine Tower Defense game be limited to passivity. Semiramis was a wall-builder, but also a border-expander. For a Tower Defense game to truly be in line with her legend, the player needs to be able to push the borders of civilization (the area under rule) outward in addition to protecting and nurturing the area already under control.
While this concept would work with the traditional Tower Defense set-up, we also might use this idea to reinvent the Dating Sim genre. What if we did an inversion of Huniepop? Instead of using skillful manipulation to seduce, the play could use skillful defense to ward off unwanted attention.
Capitulating to the attentions of the seducer too quickly could lead to the "pump and dump" bad ending, warding off all attention could lead to the "crazy cat lady" ending, and skillfully employing a tension between defense and encouragement leads to counter-seduction and success. Instead of choosing who to pursue, the player would choose who to allow to pursue.
While Campbell's view of the role of women in stories is perhaps overly limited and psychologically incorrect, it is not entirely without basis. It reflects the traditional roles of women in society, both for good and for bad. Demonizing traditional femininity wholesale also demonizes positive feminine attributes and roles – nurturing, protecting, motherhood, and so on. Traditional does not automatically equal oppressive.
Some of the most committed feminists find strength in frilly dresses and bodices. In Semiramis, I hope we can find a positive figure for some of the more passive elements of the feminine – as a protector of civilization instead of a footstool.
[AVW012] Doing Better - The Missing Half (Part One)


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On Thursday's "Late Show," Stephen Colbert addressed the House fear vote led by the Republicans, which could leave thousands of Syrian refugees stuck in a hellish war zone. He also addressed the current climate of fear and Islamophobia being promoted by GOP presidential candidates. Colbert said:
"Whether or not to let Syrian refugees into this country has become the new political issue, completely overshadowing the old political issue, whether to let Mexicans into this country."
He played a clip of Donald Trump explaining why Syrian refugees wouldn't want to come here anyway. Trump said the refugees would be miserable coming from a high-temperature climate and ending up in a place like Minnesota where it's below 40 degrees. Colbert replied:
"It's a tough call for refugees," Colbert said. "Do I want to stay in a war zone where my family faces almost certain death or do I want to go somewhere where I have to put on a jacket before I go to the mall? I mean you're walkin' around, you're carrying your coat. You get all sweaty. You go outside and forget to put it on and then you get a cold. I'll take my chances with ISIS."
Colbert then played the clip of President Obama blasting the Republicans when he was in the Philippines. Colbert said the president made a good point, but "why shouldn't we be scared of three-year-olds? You think you can't negotiate with terrorists? Try negotiating with a three-year-old."
Colbert addressed the fact that Ted Cruz and Jeb Bush believe it's okay to only let in "Christian Syrian Refugees." Cruz said:
"There is no meaningful risk of Christians committing acts of terror."
To which Colbert showed a picture of KKK member burning a cross. And said:
"I'm sure these guys right here are just campers roasting marshmallows. You can tell because they're each wearing one-man tents."
Colbert then said:
"This kind of selective immigration is nothing new. Like the plaque on the statue of liberty says, 'Give us your tired, your poor, mostly Christians, and maybe one or two Indian guys with engineering degrees.'"
Colbert then went on to help Jeb Bush out after showing a clip of Jeb failing to answer how his Christian litmus test would work. Colbert had a very easy test. He said:
"If you want to know if somebody's a Christian just ask them to complete this sentence," Colbert said pulling out his Catechism card. "'Jesus said I was hungry and you gave me something to eat. I was thirsty and you gave me something to drink. I was a stranger and you….' And if they don't say 'welcomed me in' then they are either a terrorist or they're running for president."
Matthew 25:35 would be a tough one for Republicans to cartier replica spin, but I'm sure they'll give it their best shot.


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The Drama Behind The Scenes Of The Marvin Gaye Movie
So when I first I heard that there was a Marvin Gaye biopic in the works, Jesse L. Martin was the name that was attached to the starring role. This was years ago. Then I heard that it was not going to happen because of issues getting music rights approvals from Barry Gordy. Then recently I heard that the film was back in production with Lenny Kravitz in the lead role. Then I heard that Marvin's son had a problem with both the film and Lenny starring in it. Now it appears that this project has come full circle, with Jesse L. Martin back in the lead role.


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Healthcare in Australia is administered by both private and government institutions. The federal Minister for Health, currently Greg Hunt, determines national health policy, and state and territory governments administer elements of healthcare within their domains, such as the development of hospitals. Medicare, governed by the federal government, is the publicly funded universal health care system in Australia which was organized in 1984. It synchronizes with a private health system. Medicare is subsidized partly by a 2% Medicare levy[1] (with exceptions for low-income earners), with the surplus being provided by the government from general revenue. An additional levy of 1% is inflicted on high-income earners without private health insurance. As well as Medicare, there is a distribute Pharmaceutical Benefits Scheme also subsidized by the federal government which considerably promotes a range of prescription medications.
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As new medical facilities and hospitals open up in the Australia,nurses are high in demand in the country.
In fact, the demand for medical professionals, which includes nurses, has been consistently going up over the past years and authorities are developing strategies to generate manpower to keep with the growing needs of this sector. Registered Nurses (RN) in Australia earn an average salary of $61,000 per year. Nurse wages vary based on location, qualifications, experience and seniority. A range of resources are provided below to assist in determining the pay for nurses and midwives in Australia. Of course, this range and average very much depend on experience, career level, and the nature of the nursing jobs. Different nursing roles have different salary scales.
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Physiotherapist in Australia Salary, A Physiotherapist earns an average salary of AU$64,216 per year
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Sometimes we all want to hide from the world. Do you ever have don't-talk-to-me mood? Probably yes:) From time to time I just want to take some book or a magazine, go to the cafe, order coffee and sit there alone. And from time to time I do that. It really helps to clarify your thoughts and head.
But even when you feel like hiding from the world you should look stylish:) Big scarf, hat and glasses - and you have everyting you need not to be noticed. Perfect.
Thanks for the photos to my dear Dasha<3
coat - second hand
sweater - second hand
hat - stradivarius
scarf - topshop
bag - new look
jeans - new look
boots - house
Thanks for reading!
Love, Nastia<3


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Welcome to Dr Lilla Cooper's Acupuncture and Chinese Herbal Medicine practice, based at her busy clinic, The Little Green Clinic, in the beautiful Lake District.
You're in Safe Hands
Lead practitioner Dr Lilla Cooper PhD has over 20 years of experience, working as a fully qualified and licensed acupuncturist, and over 7 years of training in Chinese Medicine.
Lilla is a member of the British Acupuncture Council, the UK's main regulatory body for acupuncture. Lilla is also an affiliated member of the Zita West fertility clinic, which has an astounding 69% success rate!
By choosing a Zita West affiliated acupuncturist you will not only get the benefit of your practitioner's individual expertise, and the experience of other network members, but the training and support of Zita and her colleagues too. The Zita West Clinic helps thousands of women and men each year, at every stage of the reproductive cycle.
"Thank you for all your care, support, advice, and expertise which brought our baby George safely to us" – M
You're in Good Company
Lilla has experience in treating almost every type of condition imaginable. From IVF and fertility issues to frozen shoulders, stiff necks and chronic back pain, and from anxiety and poor sleep to digestive disorders. Whatever problem you have, Lilla has almost certainly treated many people with the same condition before.
I'm often asked what conditions I treat and the answer often comes as a surprise – it's just about everything! I see couples struggling to conceive, farmers falling from quad bikes, and children with anxiety. My waiting room sees the widest range of people, just just about every type of condition imaginable – Dr Lilla Cooper
Not sure? Just ask!
If you're unsure whether acupuncture can be helpful for you we are happy to answer any questions you may have. Please email Lilla at firstname.lastname@example.com with your name and your contact details, or telephone us on 07717223911.
The World Health Organisation lists a wide variety of diseases or disorders for which acupuncture therapy has been tested in controlled clinical trials – British Acupuncture Council


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Here is how to understand the Old Testament according to Jesus.
"Jesus replied: 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments" (Matthew 22:37-40).
Simple, isn't it.
"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven" (Matthew 5:17-20).
"Christ is the culmination of the law so that there may be righteousness for everyone who believes" (Romans 10:4).
The apostle Paul in Romans 13:8-10 wrote: "Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law. The commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not covet," and whatever other command there may be, are summed up in this one command: "Love your neighbor as yourself." Love does no harm to a neighbor. Therefore love is the fulfillment of the law" (Romans 13:8-10).
The verses Jesus quoted in Matthew 22 are from Deuteronomy 6:4,5 and Leviticus 19:18.


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Inspirations for Youth and Families is a proud sponsor and supporter of the Broward County Police Benevolent Association.
The Broward County Police Benevolent Association (BCPBA) is an association to promote professionalism among law enforcement. They strive to also protect the rights and privileges of individual employees, deputies, sworn law enforcement officers or civilian employees.
BCPBA is a proactive law enforcement association that seeks to protect the rights of its fellow employees. They are an active association within the state of Florida that is approximately 26,000 strong.
The Marchman Act
Together with the BCPBA, Inspirations for Youth and Families supports the Marchman Act more commonly known as court ordered rehab especially among our youth. At the discretion of a judge this bill allows a teen or adult charged with a non-violent drug or alcohol related crime instead with court ordered rehab treatment instead of going to prison.
This legislation was passed to help tackle the core drug and alcohol problems through various forms of therapy instead of using jail time as a form of punishment.
Why do we support this act?
This act serves to help our youth before they continue down a dangerous path that could potentially disrupt their future. We strive to give back to the community by helping those who offered the chance to change.


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Rachel Brown's 'Four Leaf Clovers', A Song From Her Debut Album 'Building Castles'
This new song 'Four Leaf Clovers' by Rachel Brown is a bouncy folky tune with her clear and youthful voice hip hoping over percussion and world music fusion that made a stop in Caribbean islands. It is as sun-kissed as a Jack Johnson melody although it is done with less guitar but more rhythmic voices and syncopated African pulse, that could have come from the deepest rainforest.
Rachel Brown must have absorbed all these influences from her multi-origins – Ethiopian, Bermudian, Southern American – and she is released her debut EP 'Building Castles' on September 18, without any previous musical training. Call this talent, because she said these songs came to her in the most organic way possible :
'I would pick up my guitar and teach myself how to play by writing songs, I just played until it sounded right.'
And it paid, as she received the 2010 ASCAP Foundation Robert Allen Award for songwriting, the 2011 Songwriter's Hall of Fame Abe Olman Award for Excellence in Songwriting, and a slot at the National Association for Campus Activities' national convention, leading to a 40-date college tour. She has already opened for the likes of Mary J. Blige, Robin Thicke at Bermuda's National Stadium, John Legend and Quincy Jones at the Bermuda Music Festival, and was brought on stage by Wyclef Jean to perform Bob Marley's 'Redemption Song' with him. She also does an amazing cover of 'Without you' by David Guetta featuring Usher – yes you read it correctly – and as much as I hate that song, she manages to do something beautiful and soulful from all these non-sense beats.
'Building Castles' Tracklist:
Four Leaf Clovers
Your Little Act
Falling In Love Backwards
On Your Side


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Jewish World Review Nov. 14, 2000 / 16 Mar-Cheshvan, 5761
Roger Simon
When Adlai Stevenson expressed that sentiment decades ago, he was being sardonic. Today, that comment looks like popular wisdom.
Why was this the closest election in American history?
Not because Americans are so deeply divided, but because similar candidates with similar goals market themselves to the American people in similar ways.
Close elections usually signify a great divide over a key issue or crisis. Not this one. "If anything, this is a testament to the social stability of the United States as in enters the 21st century; I don't see a great social divide ripping this country apart," says presidential historian Gil Troy. "It also signifies the growing irrelevance of politics to the lives of many people."
But even if politics is irrelevant, people still expect the political system to work. In other words they expect presidential elections to produce presidents. So far, this one hasn't. The two sides very much anticipated a split decision between the popular vote and the Electoral College vote, though neither anticipated no decision at all.
In the waning days of he campaign, the Gore forces received information that the Bush campaign was expecting an Electoral College loss and was campaigning in such "hopeless" states as New Jersey (where Gore would win by 14 percentage points) and California (where Gore would win by 13 percentage points) in order to gather popular votes for Bush.
That way Bush could claim the will of the people had been expressed in the popular vote and could urge electors to the Electoral College to vote for him regardless of how their states voted.
This would be extremely rare in U.S. history, where only nine times have electors voted for someone other than who won their state.
But only 24 states have laws requiring such loyalty and only four of those states impose any kind of penalty for not doing so.
Now, however, Gore must face the same choice Bush faced. Having apparently won the popular vote, does Gore encourage electors to be "faithless" and gain the presidency that way?
Such a strategy might create a real constitutional crisis, and if Gore loses the battle, it might sour the public on him for good. Others in the Gore campaign argue that if Gore loses Florida, it would be better for him to concede and run again in 2004.
They believe that no candidate who actually won the popular vote and narrowly lost the electoral vote could possibly be denied the nomination of his party. True, it would mean Gore would have to find something to do for four years, but in an age when presidential campaigns are virtually never-ending, he would not be twiddling his thumbs much.
"Everyone is aware that twice in history a candidate has won the popular vote, failed to win in the Electoral College, but then came back four years later to win the presidency overwhelmingly," a Gore aide said. "But we are still seeing how this plays out. We know we won the popular vote, we think we won Florida and the electoral vote, but, somehow people say we still didn't win!"
Americans can be forgiven, however, if they appeared to apportion their votes by a coin flip.
When you can turn on your TV set and see the two candidates being warm, fuzzy and winsome with Oprah or Letterman or Leno, it's hard to see much difference between them or draw any political lessons from their performances.
It's not that George W. Bush and Al Gore are identical or without ideologies or have the same view of government. But as they ran for president they relentlessly downplayed their ideologies in a mad dash to the center of the American political spectrum.
And they did it for the same reason that Willie Sutton robbed banks: that's where the payoff is.
As much as they could, Gore and Bush avoided hot-button issues like abortion and gun control for fear of scaring off middle-of-the-road voters. So each campaign played it very carefully, reducing their messages to a few, nonideological words.
Bush wanted to be "a uniter, not a divider."
Gore was "fighting for you."
And if those slogans summoned up no sharp policy differences, that's because it was intended that way.
Gore is a "new" Democrat, which means, among other things, he supports such formerly conservative causes as the death penalty.
Bush is a "compassionate" conservative, which means, among other things, that he has moderate views on issues like immigration, was careful not to be seen with such divisive figures as Pat Robertson and downplayed the role at the Republican Convention of party conservatives who were out front in the impeachment of Bill Clinton.
That the two major parties have produced similar candidates is hardly a surprise. To get a major party nomination, Republican or Democrat, the same qualities are necessary: a certain amount of name recognition, which gives you the ability to raise vast sums of money, which allows you to go on TV, increase your name recognition and raise even vaster sums of money. That George Bush, with a much thinner political resume than Al Gore, was able to fight him to what appears to be a draw demonstrates how little Americans care about political service.
Bush understood (as Clinton did) that campaigns are not about service, but seduction.
Al Gore viewed the presidential campaign as a job interview; George Bush viewed it as a date. It is easier to avoid extremes and follow a safe path down the middle of the road in good times, but the good economic times in America actually proved to be a challenge for both candidates.
Critic after critic attacked Gore for not being able to obtain credit for the good economy, without ever explaining how he was supposed to do it.
Vice presidents rarely get credit for anything, which may be why only four sitting vice presidents have been voted into office, only one in modern times.
Voters did not find one man much more compelling than the other. That could be because the two men lacked compelling differences, but it could also be because the media is so relentless in pursuit of any flaws, no matter how old or how silly -- a 24-year-old drunk-driving arrest for Bush vs. the fact that Gore sighed during a debate -- that candidates are never put on a pedestal but always are in danger of being buried under one.
Why should the public become passionate about a candidate when people know that person will soon be shredded?
Roger Ailes, George Bush's media wizard in 1988, once said: "A presidential campaign is about cartoons. The media insists on them. They want every candidate's image summed up in a few words."
In 1988, that meant Bush was "The Wimp" and Dukakis was "The Cold Guy." In 2000, the cartoons were not only clear but could have been drawn by Walt Disney: It was Pinocchio vs. Dumbo.
The debates, which were supposed to allow each candidate to break out of his cartoon image, changed few minds. They did, however, teach Al Gore something. He really did imagine that voters would compare one candidate to the other, examining their wisdom, judgment, abilities and experience, and choose that candidate who was the best and the brightest.
To his horror he discovered that voters had a much different view, a view the Bush campaign identified early on as the "bar of competence" view.
Once a candidate met or exceeded the bar of competence, the Bush staff argued, voters were satisfied that candidate could do the job of president and they began looking at other qualities, like likeability.
So who "won" the debate was not the point. Voters looked at the debates not as intellectual competitions as much as coming out parties (or cattle shows), where they could take a look at the candidates and see how they felt about them.
Few minds were changed. Gore supporters found Bush hopelessly inadequate -- he did not even know how many people he was looking forward to executing in Texas -- and Bush supporters found Gore unable to avoid lies and exaggerations, even when they were gratuitous, as when he claimed to have taken a trip with a federal official that never took place.
Gore trailed in the polls, sometimes in double digits, throughout most of the campaign. Instructively, the exceptions came when Gore managed to break out of the cartoon. By boldly picking Joe Lieberman as his vice president, by humanizing himself with a warm kiss and a passionate speech on the evening of his nomination, he was able to make voters think about him in a new way.
What caused the polls (assuming they were really measuring anything, which is a big assumption) to change? The Pinocchio image reasserted itself when Gore attacked the movie industry for marketing sex and violence to young children and then went to Hollywood to scoop up more money from the movie industry.
What caused Gore to gain ground at the end? The public learned Bush might be a be a Pinocchio, too, by being far less than candid about an old drunk-driving conviction.
For such a hard-fought campaign, however, there was little exuberance and, until election night, little excitement. Gore's desire to win was abundant, but he usually looked like he was doing homework. And Bush constantly looked as if running for president was something to be endured, not enjoyed.
Watching the two campaign was like watching O.J. Simpson's low-speed car chase: It was an interesting diversion, but it seemed to lack relevancy.
What could each candidate have done to boost its totals, to win more states? No one will ever know, but two theories will have people talking for years:
First, did Gore use Clinton wisely? Instead of keeping him at arm's length, should Gore have embraced him, campaigned with him or at least unleashed him to win his home state of Arkansas?
The Gore campaign says no, citing poll numbers and focus groups showing that voters wanted to hear from Gore, not Clinton. And if Clinton was such a hot commodity, the Gore campaign says, how come Democrats in contested congressional races didn't want anything to do with him?
Second, should Bush have picked Tom Ridge, governor of Pennsylvania, as his running mate instead of Dick Cheney? This not only would have assured Bush that state (which he lost), but -- the theory goes -- neighboring states as well, plus freeing up Bush to campaign elsewhere.
No, the Bush campaign responds, Ridge's pro-choice stance would have raised the abortion issue and divided Republicans.
While most Americans are watching the eventual outcome with more than a little curiosity, it is important to remember that some Americans are watching events with outrage.
Some minority voters clearly feel their votes and voices have been ignored once again: According to a national exit poll by the Los Angeles Times, blacks voted for Gore over Bush 90 percent to 9, Latinos 61 to 38 and Asians 62 to 37.
"Many Gore voters already feel disenfranchised," historian Troy says. "You had Jesse Jackson immediately going down to Florida to say just that. That's why a Bush victory might be more divisive than a Gore victory."
Today, the votes are still being recounted. But no matter who emerges the winner, in an
election where turnout was less than 51 percent of the electorate, another quotation by Adlai
Stevenson apt: "Your public servants serve you right. Indeed, often they serve you better than
your apathy and indifference


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From Guild Wars 2 Wiki
(Redirected from Blind)
Blinded gives a character's next attack a 100% chance to miss. Blindness is removed after the condition's time runs out, or after an outgoing attack that would have been successful if not for the blind. Blinded characters appear with a dark purple cloud and white cross mark surrounding their heads. An affected character's screen will also dim. Blind deals defiance bar damage at a rate of 20 per second."
Next outgoing attack misses; stacks duration.
— In-game description
Related skills[edit]
- See also: Condition#Related skills
Skills that apply blind[edit]
Weapon skills that blind[edit]
- Symbol of Blades
- Leap of Faith
- Smoldering Arrow
- Static Shot
- Black Powder
- Infiltrator's Arrow
- Shadow Shot
- Dust Strike
- Blinding Flash
- Lightning Surge
- Dust Devil
- Dust Storm
- Counterspell
- Magic Bullet
- The Prestige
- Deathly Swarm
- Nightfall
- Warding Rift
Underwater weapon skills that blind[edit]
Utility skills that blind[edit]
- Echo of Truth
- Voice of Truth
- Slick Shoes (while underwater)
- Blinding Powder
- Signet of Shadows
- Smoke Screen
- Signet of Air
- Signet of Midnight
- Mirage Advance
- Signet of Spite
- Well of Darkness
- Gaze of Darkness (chain from Facet of Darkness)
Elite skills that blind[edit]
Pet skills that blind[edit]
- Blinding Slash (Juvenile Raven unique skill)
- Blinding Roar (Juvenile Sand Lion unique skill)
- Dark Water (Jellyfish family common skill)
- Blinding Tuft ( foraged)
- Throw Feathers ( foraged)
- Throw Gunk ( foraged; random)
Skills with special conditions that blind[edit]
- Flash Grenade (with Grenade Kit)
- Flash Shell (with Elite Mortar Kit)
- Smoke Bomb (with Bomb Kit)
- Smoke Screen (with Flame Turret)
- Smoke Vent (with Flamethrower)
- Flash Spark (toolbelt skill of Spectrum Shield)
- Solar Flare (with Sun Spirit)
- Seed of Life (while in Celestial Avatar)
- Blinding Tuft (stolen)
- Tactical Strike (Stealth Attack)
- Throw Feathers (stolen)
- Dust Tornado (with Tornado)
- Glyph of Storms (in Earth Attunement)
- Steam Vent (drowning skill)
- Ashen Blast (when attuned to Fire Attunement & Earth Attunement while wielding a Dagger)
- Pressure Blast (when attuned to Fire Attunement & Water Attunement while wielding a Staff)
- Counterspell (with Illusionary Counter)
- Dark Water (with Death Shroud, underwater only)
- Haunt (with Shadow Fiend)
- Dark Pact (when removing fury)
- Unholy Feast (when removing fury)
- Feast of Corruption (when removing fury)
- Enfeebling Blood (when removing fury)
- Corrupt Boon (when removing fury)
- Well of Corruption (when removing fury)
- Nightfall (when removing fury)
- Death's Charge (when in Reaper's Shroud)
- Blinding Tuft ( foraged)
- Throw Feathers ( foraged)
- Centaur Dash (with Centaur Banner)
- Kick Dust (during Outrun a Centaur with Centaur Banner)
Combos that apply blind[edit]
- Combo Field: Dark × Combo Finisher: Blast
- Combo Field: Dark × Combo Finisher: Leap
- Combo Field: Smoke × Combo Finisher: Physical Projectile
- Combo Field: Smoke × Combo Finisher: Whirl
Skills that remove blind[edit]
Utility skills that remove blinded[edit]
Utility skills that grant immunity to being blinded[edit]
Related traits[edit]
- See also: Condition#Related traits
Traits that blind[edit]
- Justice is Blind — Gain a light aura and blind nearby foes when you activate Virtue of Justice.
- Autodefense Bomb Dispenser — Drop a smoke bomb when you are disabled. Disables include stun, daze, knockback, pull, knockdown, sink, float, launch, taunt, and fear.
- Go for the Eyes — Nearby foes are blinded by Beast abilities.
- Verdant Etching - Glyphs gain reduced recharge and cast Lesser Seed of Life.
- Last Refuge — Use Lesser Blinding Powder when your health reaches a certain threshold or when you take falling damage. You take less falling damage.
- Cloaked in Shadow — Gaining stealth blinds nearby foes. You cannot be critically hit while stealthed.
- Blinding Ashes — Blind foes that you burn.
- Evasive Arcana — Create an attunement-based spell after dodging.
- Elemental Surge — Based on your attunement, arcane skills inflict a condition on foes. Gain more ferocity when you use an arcane skill. Arcane skills recharge faster.
- Blinding Dissipation — Blind foes around you whenever you use a shatter skill.
- Ineptitude — Interrupting a foe inflicts blind, and blinding a foe inflicts confusion. This trait can only activate on enemies with defiance bars once per interval.
- Master of Corruption — Reduces recharge on corruption skills. Corruption skills inflict additional conditions on you.
Traits that improve blinding[edit]
- Binding Jeopardy — Immobilizing or blinding a foe also applies vulnerability to them.
- Chilling Darkness — Blinding a target will also apply chill.
Traits that remove blind[edit]
- Evasive Purity — Dodging removes a damaging condition and a non-damaging condition from you.
Related equipment[edit]
- See also: Condition#Related equipment
Upgrade components that apply blinded[edit]
- Superior Rune of the Nightmare (rank 6)
Player Chatter[edit]
- When blind is applied to a character they will occasionally shout out one of the following lines, depending on their race and gender.
|I've lost visual acuity!
|Vision impaired!
|I can't see anything!
|I'm blind!
|Can't see anything!
|I can't see!
|Ugh... blind!
|I can't see!
|I can't see!
|I'm blinded!
Version history[edit]
|June 23, 2015
| Specialization update:
|October 15, 2013
|June 25, 2013
|August 28, 2012
| Game release:
|The Guild Wars Wiki has an article on Blinded.


text:
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text:
Just when I thought the birthday excitement had subsided (I still haven't posted my wonderful gift to myself) I got a package in the mail yesterday from Karen! She sent me a beautiful soft border print that is totally my colors *and* some antique buttons. Antique buttons? Karen, you know me too well. It will be hard to snip them off that package but Karen has been trying to teach me not to get trapped in Too Good to Use.
I love both of them! A big thank you to Karen! I'm going to need to find some patterns for border prints, as I have several. I wonder how this fabric would look as a shirtdress? Hmmmm.....
A little news
9 hours ago


text:
Saturday, January 19, 2013
Pink Rooms
12 comments:
- Dru said...
Such a fun post ~ thank you sharing all these lovely and unique rooms with us. Happy Pink Saturday to you, Dru
- January 19, 2013 at 5:33 AM
- Lara Kearns said...
What a lovely post. Happy Pink Saturday, Please feel free to visit my Pink Saturday Post http://laraslovelycreations.blogspot.com/2013/01/happy-pink-saturday.html
- January 19, 2013 at 7:04 AM
- Dewena Callis said...
I'm feeling in the pink of health after seeing these rooms and I'm looking around, wondering how I could use that. The one room with the pagoda print used everywhere is risky maybe but I love it. It's always a surprise to me that orange or red looks so nice with pink.
Just when I'm tempted by the lovely white rooms on blogs along comes pictures like this and I know that I have to have color!
- January 19, 2013 at 8:30 AM
- "Create Beauty" said...
Oh those are pretty rooms! Makes me want to paint a wall...... and I would love one of those huge mirrors over my mantle.... there is always some inspiration to be found here Nita!!! Blessings on you, your mom, and your sweet doggies!!!
~ Violet
- January 19, 2013 at 9:03 AM
- xinex said...
Beautiful rooms! Thanks for the inspiration....Christine
- January 19, 2013 at 10:24 AM
- Cynthia Myers said...
I love every photo except the pagoda one. I can't breathe just looking at it. (but that's MY issue! LOL!)
I adore that Hot Pink room.
So Happy!
- January 19, 2013 at 12:32 PM
- Magnolia Cottage said...
Beautiful pink rooms. Happy Pink Saturday!
- January 19, 2013 at 3:02 PM
- Melissa Bishop said...
I do like the more pale pinks.
- January 19, 2013 at 3:25 PM
- The Fab Spot said...
Beautiful pink rooms! I especially love vintage pink!
Have a great Saturday!
- January 19, 2013 at 5:08 PM
- Chubskulit Rose said...
Lovely rooms!
Hopping from Pink Saturday.
Here's MINE, your comment is always appreciated.
- January 19, 2013 at 8:18 PM
- Olivia said...
Beautiful pink rooms!!! Happy Pink Saturday!!! xoxo
- January 19, 2013 at 8:18 PM
- bj said...
Great, GREAT pink rooms..
see ya in a bit for MMM.
- January 21, 2013 at 6:23 AM


text:
"How beautiful then is modesty and what a gem among virtues it is." - St. Bernard of Clairvaux
A. The Concept of Modesty:
There are two connotations associated with the word modesty: the first (i) is that humility and undervaluation of oneself which pertains to ones abstract self-consciousness and the second (ii) is that restriction upon the exhibitions of natural features which pertains to the innate eroticism of the sexes. Julia Driver explains: "there is the sexual sense of modesty (ii), usually considered a womanly virtue, which primarily consists in a chaste and unassertive countenance. There is also the more usual sense (i) that is associated with self-deprecation, or an underestimation of one's self-worth."[1] These two connotations of 'modesty' are conceptually related, and must therefore be treated together: the second meaning (ii) which is actually manifested within social relations will be shown to be derived from the first meaning (i) which pertains to the abstract self-consciousness. The first meaning of 'modest' is the virtue of practical wisdom which Aristotle implicitly describes in the Nicomachean Ethics as the habit of choosing the mean between excessive and deficient public expression of one's self-worth. This 'modesty' of honoring oneself according to ones worth may be understood as the virtue of accurately appraising and expressing the worth of ones abstract self-consciousness. Aristotle writes:
"The man who judges himself worthy of great honors and is in fact unworthy is conceited... On the other hand, the man who thinks he deserves lesser honors than he deserves - whether the honors be great, ordinary, or little - is pusillanimous. This will be especially evident in one capable of splendid achievements... However, the magnanimous man holds an extreme in extension but a mean in appropriateness, for he thinks himself deserving in accord with his worth. Others exceed or fall short of this mean."[2]
Thus, according to Aristotle, a man practices the mean of modesty when he neither judges himself too highly (conceited) nor too meekly (pusillanimous), but moderates his practices between between excess and deficiency, always appraising himself according to what he truly deserves. The private judgment of a man whether he be conceited or pusillanimous may be visibly manifested whenever a man acts upon the world under the determination of this judgment: as the intellect is constituted by prior judgments, and actions are determined by the intellect, so the actions which manifest these judgments of our self-worth must be determined by the private judgments of the value of oneself. Thus this self-evaluation of the honors one deserves is expressed in a social setting, and is there elevated from the subjective appraisal of abstract self-consciousness to the public acclamation of ones value within an inter-subjective community. While this public acclamation of ones self-worth may be expressed through an inestimable variety of mediums, from propertied possessions to political positions, it ascends to a hazardous extremity in the exhibition of those natural features of the body which elicit the innate eroticism of the sexes.
The hazardousness of exhibiting these erotic natural features of our bodies is associated with the second sense (ii) of 'modesty' which is the moderation upon excessive public self-displays. This second sense (ii) manifests (i) the private valuation of abstract self-consciousness within an actual, public and social setting. This manifestation is likewise the actualization of the former abstract concept (i) in (ii) the social realm of inter-subjective experience (i => ii). Following the form of syllogistic deduction, (ii) the social manifestation of 'modesty' may be understood to be conceptually deduced from (i) the private evaluation of abstract self-consciousness, just as particular terms are deduced from universal terms.[3] For the syllogism, the concept of (i) abstract modesty is the universal term which is instantiated in the particular term, which is (ii) the actual realm of our social experience. Following this description, (ii) 'modesty' within a social setting is inexplicable outside of its deductive relation to (i) the abstract concept of modesty for self-consciousness. Due to the inexplicability of outside of its deductive relation to (i), 'modesty' will here refer to both senses of the word, (i) and (ii), as they are understood within the syllogism of related concepts.
B. Response to Conundrums with the Virtue of Modesty:
Modesty is generally conceived of as a particularly womanly virtue. Under this conception, women are held to be, far more than men, imminently and ubiquitously concerned with the flamboyant exhibition of their bodies for others. Yet this syllogism, from (i) the universal concept of self-evaluation to (ii) the social expression of this evaluation, pertains not merely to women but to all reflective self-consciousness beings, i.e. for all mankind. Thus regardless of the distinctive social exhibitionism of the sexes, modesty must be acknowledged to be a universal concern of applied ethics; which Aristotle terms practical wisdom. Aristotle defines a virtue as the habit of action according to right reason. But the concept of modesty presents three prominent rational conundrums (a,b, & c), and these conundrums threaten to eject modesty from the canon of virtues.
(a) First, modesty is socially exhibited with signs and markers which may be comprehensible to observers familiar with these variegated customs, yet customs can in no way be deduced a priori. There can be no a priori deduction of these because what is a priori must be known prior to experience, yet both customs and signs are apprehensible only through experience, or a posteriori: customs are the result of practical action and signs which are received through our senses. And as the mean of modesty cannot be formally deduced or strictly determined, it may perhaps be alleged that modesty is no genuine virtue but merely a shadowy phantasm of naïve moralizers.
This criticism supposes that virtues must be established by pure reason, which is that reason which is both purely formal and a priori. The belief that virtues and prescriptions must be so established is termed ethical formalism, and for which Kant gave brief expression to in the Groundwork of the Metaphysics of Morals. As Kant later realized,[4] because ethical formalism constructs a priori concepts which our beyond all possible experience, such constructions can provide no sound basis for ethical prescriptions a posteriori, or within the world of our sensory experience. Thus if ethical inquiry be fruitful, it must inquir into prescriptions for action within the world, for which many practices are found to be generally beneficent and ennobling without allowing for the possibility either a formal deduction or a strict determination. Now custom is the result of strong habits and practices within a society. The strength of these habits and practices cannot be deduced but must be observed and judged. Observation and judgment of these habits and practices requires a patient and dedicated observer within this society: hence he who wishes to ascertain these practices and the mean of modesty most become intimately familiar with the society in which modesty is expressed. Thus modesty is neither, as with truthfulness, a virtue which can be understood according to the subjects' intentions, nor is it, as with reciprocity, a virtue which may obtain merely among individuals. Rather, modesty is a virtue, the meaning of whose signs and markers, are apprehensible only within a social context and for a dedicated observer of society.
(b) Secondly, it will be denied that the virtue modesty will fall within Aristotle's definition of virtue as an action according to right reason as modesty requires, not merely that one's self-expression be accurate to one's relative social-worth, but a self-conscious undervaluing of one's self-worth. Modesty does not require an evaluation of oneself which is equivalent to one's true worth relative to others, but a self-conscious undervaluing of this worth as it is expressed in society. For Aristotle, this would require modesty to be a virtue which aims below and not equal to the mean of self- depreciation and self-aggrandizement. If virtue is acting according to the mean of right reason, then it would seem that because modesty aims below the mean it cannot be a virtue.
For modesty to be retained in the canon of virtues it must find some additional reason, apart from the Aristotelian mean, to motivate a self-conscious under-evaluation. Julia Driver attempts to give such a reason in her essay Modesty and Ignorance:[5] "I have argued that the best account of modesty is anunderestimation account. On this view, modesty involves—or at least can involve—an agent underestimating self-worth in some respect, to some limited degree. The degree of underestimation must be limited in order to differentiate modesty from a vice such as self-deprecation." Thus modesty is not a mean between self-aggrandizement and self- depreciation, but a further mean between this first mean and self-depreciation. The additional reason why the self-depreciation of modesty is valued is not disclosed through considerations of subjective intentionality, such as with lying, or through interpersonal relationships, such as with reciprocity. Modesty is rather a higher-order virtue which only becomes meaningful within and in reference to the general customs of society. Because modesty is a mean within and in reference to the customs of a society it cannot be independently derived but must be judged in accordance with the customs of a society.
(c) Thirdly, the cultivation of modesty may be said to itself become an expression of immodesty, in which case modesty may be made to be the vehicle of exhibitionism. Because immodesty has been described as an excess of public self-acclamation, and this acclamation may be expressed through many mediums and exhibit any good attribute, even the virtue or modesty which is ostensibly opposed to immodesty may become the medium through which immodesty is expressed. To phrase this another way; because modesty is considered a virtue, virtues are actions directed by practical reason towards that which is good, and immodesty is the exhibition of what is good pertaining to self-consciousness, the good of modesty may presumably be exhibited in an immodest manner.
However this criticism fails to notice that when the virtue of modesty is exhibited immodestly, it has at that same moment become immodesty. This criticism presumes that the expression of modesty may both become immodesty and continue to be modesty; or, that it may both be and not be that which it is. To say that a thing both possesses a property and does not possess a property in the same manner and in the same way is the description which Aristotle gives of a substantial contradiction. Because a substantial contradiction can neither be nor be conceived, it is both impossible and inconceivable.
C. The Public expression of Modesty and Immodesty:
Though it may first ascend to prominence in the soundless depths of (i) self-consciousness, self-evaluation is afterwards visibly manifested in (ii) public self-expressions. The manifestation of the value of the self, from ideal self-consciousness to real externality, follows the form of a syllogistic deduction from (S) universal, to (M) mediation, to (P) particular: the ideal self-consciousness is the (S) universal term of self-evaluation, the practical expressions through speech, movement and bodily adornment are altogether the (M) mediating term, and the real externality is the (P) particular term (S-M-P; Some S is M, All M is P, .: Some S is P). This is the syllogism of self-expression whereby private evaluations for the self are externalized for others and become apprehensible to and efficacious upon public spectators. The evaluative concepts, which had hitherto been closeted within the bastion of self-consciousness, are then wildly jettisoned from these ramparts as projectiles upon other minds. The darts and arrows of self-consciousness differ in violence and volatility: among the most hazardous is undoubtedly the exhibition of the body for others through speech, dress and manners.
Two social phenomena commonly result from the hazardous exhibition of the body: (m) the competitiveness of public displays, and (n) the innate eroticism of the sexes. The first (m) arises from the perennial contest for dominance within the inter-subjective public domain of social self-consciousness. G.W.F. Hegel describes the origin of this contest in his celebrated parable of Lordship and Bondsman: "Self-consciousness has before it another self-consciousness; it has come outside itself. This has a double significance. First it has lost its own self, since it finds itself as an other being; secondly, it has thereby sublated that other, for it does not regard the other as essentially real, but sees its own self in the other. It must cancel this, its other."[6] Hegel illustrates how the contest for dominance in public settings arises from the desire among many self-conscious beings to mutually cancel the free externalization of concepts by their neighbors. In public exhibitions of the body, this contest for the dominance is transfigured into an unspoken contest for the public exhibition of the body for the adoration of public spectators.
The innate eroticism of the sexes (n) is a consequence of the primordial division of the sexes, and the consequent innate striving towards their subsequent conjugation and sexual reproduction. While asexual reproduction is the function of a single organism, sexual reproduction requires the conjugation of the opposed male and female sexes, or two organisms; a requirement which allows for selectivity among many mating partners. Male and female organisms to seek that mate whose traits are most advantageous because the selection of sexual mates determines the hereditary traits of their progeny. Seeking the most advantageous mate requires an assessment of the mates fitness for reproduction; a fitness which is physiologically express through features of sexual dimorphism, or the innate sexed differentiation of organisms. Sexual dimorphism takes different forms in different animal species. While all animals have sexed reproductive organs, or primary sexual features, some animal species possess more or less prominent secondary features of sexual dimorphism. Human males are principally dimorphized by their broad shoulders, greater muscle to body fat ratio, oily skin, height, sharp features, androgen hair and beards. Human females are principally dimorphized by their broad pelvis, protruding breasts, curvilinear features and predominance of vellus hair (which his most salient in beardlessness). The prominence of these traits in the physiological composition of an organism can, apart from the reproductive organs, present a reliable picture of that organism's relative sexual dimorphism, and hence also of their relative fitness for sexual reproduction. The dimorphized features of the sexes (n), which display an organism's fitness for reproduction, may be modestly or immodesty exhibited within a public social setting of competitive displays (ii). This exhibition follows the general syllogism of modesty (S-M-P) in which an (i) evaluation for self-consciousness is (ii) externalized in a real social setting.
D. The Social Virtue of Modesty:
The evaluation of oneself, which finds its nascent beginning under the cloak of self-consciousness, is afterwards revealed, in the manner of a syllogism, through the medium of artifice and action in the world. Neither artifice nor action are the fruits of nature. Rather, these are freely manifested from the intrinsic and ineliminable power of self-conscious reason, or the power of the human spirit. This is why St. Thomas writes in the Summa Theologiae: "Although outward attire does not come from nature, it belongs to natural reason to moderate it; so that we are naturally inclined to be the recipients of the virtue that moderates outward raiment." Although modesty may be manifested through an uncounted variety of mediums, in clothing it finds the most enduring and visible expression. The selection and adoption of clothing is the work of man's reason and artifice through which he gives to himself a second form to envelop and re-represent his natural form.
As clothing re-represents the body to the spectator, it is formally composed as a second-skin to mimic and highlights the sexual dimorphism of male and female bodies. As the most express and enduring visual indicator of the self, clothing is the principle artificial means through which men and women modestly indicate and excessively highlight their respective sexual features. Clothing may indicate and highlight sexual features through clothing which (p) overlaps and mimics the form of sexual features, or (q) selectively reveal sexual features which are customarily covered. For example, ties and dresses (p) mimic the sexual features of men and women, while (q) exposed arms and bosoms may selectively reveal these features. Some clothing, such as tight-fitting corsets for women, may both (p) mimic and (q) selectively reveal sexual features. Because sight is the most immediate means by which the fitness of a potential mate may be assessed, the exhibition of sexual features through the medium of clothing (p & q) is among the most express means of inducing the concupiscent desire of the opposite sex.
Clothing is a form manifested man's self-conscious reason upon the world; thus this determination proceeds from the very same locus of self-consciousness. Sharing the same origin in self-consciousness, the particular expression of clothing may be conceived as subsumed under the more general syllogism of modesty (S-M-P). An outward determination of clothing ought to be selected according to the mean between under-evaluation and over-evaluation, or modesty and immodesty. Modest exhibitions may be said to be those which result from (b) an under-evaluation of self-worth and may indicate features of sexual dimorphism without excessively highlighting them. Immodest exhibitions arise from an excessive evaluation of self-worth which may be expressed through the highlighting features of sexual dimorphism.
For self-consciousness the virtue of modesty may merely be the virtue of moderation between the extremes self-debasement and self-aggrandizement, yet within a social setting this virtue serves the further and more prominent end of pacifying the endemic contest of wills amongst self-conscious beings in their immediate apprehension of one another. This contest of wills, which Hegel has illustrated in the parable of Lordship and Bondage, finds its most express and salient vehicle in the plums, cuts and billows of fashionability. And this competitiveness of public exhibition is moreover intensified as a consequence of the innate eroticism of the sexes, through which the visual exhibition of the body assumes a psychic intensity and moral gravity altogether disproportionate to their cause. Clothing may indicated, emphasize, and highlight those features of sexual dimorphism which induce the sexes towards their conjugal union. Thus does the immodest exhibition and re-representation of the body through clothing invite the extremest hazards which follow upon the intercourse of the sexes; such as coquetry, bastardry and adultery. Thus Augustine writes: "Whoever uses outward things in such a way as to exceed the bounds observed by the good people among whom he dwells, either signifies something by so doing, or is guilty of sin, inasmuch as he uses these things for sensual pleasure or ostentation." (St. Augustine, De Doctre. Christ. Iii,12)
[1] The Virtue of Ignorance, Julia Driver
[2] Aristotle Nicomachean Ethics 1123b8-15, 739-741
[3] A syllogism is an Aristotelian deductive formula which contains a major premise and a minor premise, the deduction of which, results in a concluding premise
[4] Kant abandoned the method of ethical formalism in his later ethical works, the Critique of Practical Reason and the Metaphysics of Morals.
[5] Julia Driver, Modesty and Ignorance
[6] Hegel, G.W.F. the Phenomenology of Spirit, Miller translation par.178


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A 26-year-old was found dead on August 28, after he was allegedly beaten by several individuals. The murder took place in a village from Telenesti writes protv.md.
According to the police, that on the young man's body were discovered traces of violent death and the officials say that he would have been beaten by 10 individuals, after an altercation
Relatives of the victim said that everything would have happened after the man had passed a lake, where many people were fishing and a conflict arised from which the fight would have started.
The case is under investigation by police and the men risks life imprisonment. The exact number of suspects is to be determined by the police.
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15 Pictures That Are Going To Restore Your Faith In Humanity
Published: Jul 21, 2016
Its a bad bad world and everyday our news feed is full of bad incidents happening around us, or criminals and we think that this world is going to end. We think what is wrong with this world? What is up with these people?
But the world stays, its keeps moving forward, and why? because there are many helpful people around us, we just probably don't notice them.
These 15 pictures are going to restore your faith in humanity.
1. A Pakistani waiter feeding a homeless man who can not eat by himself
2. This man takes his sick dog to a lake every evening because the water helps him feel better and subsides his pain
3. Workers of a cleaning company dressed up as superheroes to cheer the patients at a children Hospital in Le Bonheur
4. A young passerby rescued a total stranger who was hurled into the rough water by strong wind
5. Jacqueline Kiplimo helps a disbaled runner finish a marathon in Taiwan, costing her a first place finish
6. An Afghan man offers tea to a thirsty fighting American soldier
7. This New York hairstylist gives free haircuts to the homeless every Sunday
8. This man saved a kitten from drowning with his umbrella
9. Turkish Bride & Groom send their wedding day Feeding 4,000 refugees
10. This young boy risked his life to save a drowning baby Deer from floodwaters in Bangladesh
11. This amazing crowd raised a man in a wheel chair so that he can see his favourite band perform clearer
12. People working together to help a person who got stuck between the platform and a train
13. Volunteers are gathered to organize a distribution of water purifying kits after the Nepal earthquakes
14. Two Norwegian guys rescuing a baby lamb drowning in the ocean
15. This Norwegian guy plunges into frozen lake to rescue drowning duck


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For Presenters
Booking Info
Musica Pacifica has, since its founding in 1990, become widely recognized as one of America's premier baroque ensembles, lauded for both the dazzling virtuosity and the warm expressiveness of its performances. They have been described by the press as "some of the finest baroque musicians in America" (American Record Guide) and "among the best in the world" (Alte Musik Aktuell). At home in the San Francisco Bay area, the artists perform with Philharmonia Baroque and American Bach Soloists, and appear with many other prominent early music ensembles nationally and abroad.
They have performed on some of the most prestigious concert series in the U.S., including Music Before 1800 and the Frick Collection (NY), the Getty Museum (Los Angeles), the Cleveland Art Museum, the Pittsburgh Renaissance and Baroque Society, the Seattle Early Music Guild, the Houston Early Music Society, and the Los Angeles County Museum, among many others. The ensemble has been featured at the Berkeley Early Music Festival three times, and their first appearance there was cited in Early Music (UK) as "perhaps the standout of the entire festival." They have performed at festivals in Germany and Austria and have been heard on German National radio as well as on National Public Radio's "Performance Today" and "Harmonia" and on Minnesota Public Radio.
Musica Pacifica's eight CD releases on the Virgin Classics, Dorian and Solimar labels have won national and international awards, including the highest ratings in several CD magazines and being chosen as "CD of the Month" by the early music journal Alte Musik Aktuell (Regensburg). The prestigious Gramophone Magazine (UK), called Dancing in the Isles "one of the zestiest recordings of recent vintage." Fire Beneath My Fingers, was touted as "one of the most exciting Baroque recordings I've heard" on Audiophile Audition. Their Telemann CD won Chamber Music America and WQXR's 2003 Record Award honoring the best chamber music recordings of the year, and their Mancini recording was cited as a "Noteworthy Disc" in the 2000 International Antonio Vivaldi Awards for Italian Early Music in Venice.
Online, Musica Pacifica may be heard on radio station 1.fm, Last.fm, Celtic Radio, and Recorder-radio.com; and seen at youtube.com/MusicaPacificaSF.
Download Musica Pacifica full bio (pdf) (word); medium bio 375 (pdf) (word);
medium bio 450 (pdf) (word)


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program notes > H > Holiday Piece (Ukranian Bell Carol)
Search the program notes for entries containing:
Holiday Piece (Ukranian Bell Carol)
David Foster/arr. Jay Dawson
Holiday Piece is an energetic setting of the familiar Ukrainian Bell Carol.
Composer David Foster is a Canadian musician, record producer, composer, singer, songwriter and arranger. Jay Dawson is a widely known arranger and publisher from Nashville, Tennessee.
Last updated on July 6, 2013 by Palatine Concert Band


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Give us a call to get our secret deals 1-800-293-2602
Property Location
When you stay at Hotel Ristorante L'Aragosta in Siniscola, you'll be by the sea, within a 5-minute drive of La Calletta Beach and La Calletta Marina. This hotel is 17.7 mi (28.5 km) from San Teodoro Beach and 17.7 mi (28.6 km) from La Cinta Beach.
Make yourself at home in one of the 24 air-conditioned rooms featuring LCD televisions. Complimentary wireless Internet access is available to keep you connected. Bathrooms have showers and hair dryers. Conveniences include safes and desks, and housekeeping is provided daily.
Take advantage of recreation opportunities such as an outdoor pool or take in the view from a rooftop terrace and a garden. Additional amenities at this hotel include complimentary wireless Internet access, concierge services, and wedding services.
Enjoy a meal at the restaurant or snacks in the hotel's coffee shop/café. Quench your thirst with your favorite drink at the bar/lounge. Breakfast is available daily for a fee.
Business, Other Amenities
Featured amenities include dry cleaning/laundry services, a 24-hour front desk, and luggage storage.


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Guy Lombardo
From Classic Boat Library
History Needed. Please contact us to edit or contribute to this section.
Guy Lombardo Boats
United States Boat Corp., Division of U.S. Pool Corp.
27 Haynes Ave.
Newark, New Jersey
The designs of Guy Lombardo Boats were licensed from Skagit Boats of Washington state.
One of Guy Lombardo's earlier forays into the recreational boating industry included a 1958 endorsement of Mercury Outboards which appeared in national advertising by the outboard motor manufacturer.
1960 Information


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To the USA!! The University of San Agustin (USA) in Iloilo City shall be the venue for the 53rd BIOTA Convention on April 5 to 7, 2018
Convention Theme: Biology-Based Innovation and Transformation for Sustainability and Resiliency
April 25 to 27, 2019
De La Salle University
Taft Avenue, Manila
** ABSTRACT SUBMISSION OPEN UNTIL MARCH 15, 2019, Friday **
For invitations please email:
Dr. Benilda "Beng" Narcelles,
With its commitment to excellence in biology teaching, research, and community service, BIOTA Philippines, Inc. invites all interested stakeholders to this annual gathering of biology educators, researchers, practitioners, and enthusiasts.
There will be simultaneous sessions during the convention. You may choose from the following sub-themes when you submit your abstract:
The editorial staff of The Philippine BIOTA invites the submission of electronic copies of articles. Articles submitted for consideration are PRIMARY and ORIGINAL papers. Review articles may occasionally be accepted.
To receive announcements on BIOTA national or chapter activities, and on other organizational conferences or seminar-workshops join the BIOTA e–group by sending an email message to:
BIOTA_Philippines -email@example.com
Accomplishments and projects of BIOTA Chapters and individual BIOTAns, as well as requests for assistance to organize a local chapter, may be submitted to:
MICHAEL A. CLORES, Ph.D.
BIOTA Philippines Secretary
email: mikeclores.biota@ gmail.com
About membership applications….


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