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Print June 21, 2016
Nietzsche's On the Genealogy of Morals
This is the transcript by V. S. of Richard Spencer's Vanguard Podcast interview of Jonathan Bowden about Nietzche's On the Genealogy of Morals. You can listen to the podcast here.
Richard Spencer: Hello, everyone! Welcome again to Vanguard and welcome as well, Jonathan Bowden! Thanks for being back on the program.
Jonathan Bowden: Yes, hello! Nice to be back.
RS: Well, today we're going to try something a little bit different. In previous podcasts, we've taken on big philosophical issues such as democracy, feminism, Nietzsche, and so on and so forth. Today, we're going to try to get a little closer to the text and focus in a little bit more.
So, today, we're going to record a broadcast on Nietzsche's On the Genealogy of Morals, which was published in 1887.
I'm sure there are a couple of different ways our listeners could use this podcast. If you've never encountered Nietzsche before I think you could still profit from it as a taste of his thought, and also if you are interested in studying Nietzsche I'm sure you could either read the text before or perhaps after the podcast and use the podcast as a reader's guide or an interpretation.
So, Jonathan, let's dive right into the text. This is one of my favorite of Nietzsche's works. It's actually the first Nietzsche work that I read and it's probably the best of his works that serves as an introduction in the sense that so much of the rest of his oeuvre is aphoristic, it's poetic, and in the case of Zarathustra it's quite bombastic and maybe ironically so. But On the Genealogy of Morals seems more like philosophy. It deals with moral questions and historical questions and it's written in a more straightforward style. At least straightforward for Nietzsche.
But, Jonathan, why don't you give us a background of this text and some of your more general thoughts on it. I mentioned that it is a moral inquiry, but it doesn't really look at morals in themselves. Indeed, it might treat morality an sich, in itself, as somewhat of an illusion. It doesn't try to find the origin of good and evil behind the world in a nether region, in a heaven, in a godly realm. It actually tried to find the origins of good and evil in the world and also it's a question of values. Not only morality, but it's also a question of the value of values.
That is, what does it mean that we treat un-egoistic, in Nietzsche's words, or selfless actions as good and we treat actions that might express a superior, domineering manner as evil? What is the value of that value and where does that value come from? When did this arise in the history of not just the West but the history of the world?
So, Jonathan, maybe pick up on a few of those ideas and give us your general thoughts on what the Genealogy of Morals is and its background and what Nietzsche is trying to achieve.
JB: Yes, I think he's trying to achieve an ethical superstructure for a radically aristocratic way of thinking on which he is to return that to modernity insofar as it existed in the past. I also think he wants to get away from what is recorded as dualism. The idea that you have good and you have its counterpart, evil, and that these are metaphysical certainties or metaphysical statements of intent and belief that are very ancient and that are Manichaean in the Persian sense, which Paul took in early Christianity and grafted into the heart of the Christian religion. All three of the Hebraic faiths are very dualist in relation to morality and have a large pre-codified codex about what is moral and what is immoral.
His belief is that morality is in part socially derived, and it's culturally expressed, and in an aristocratic society that which is good, beautiful, true, and so on will be regarded as exulted and moral as a self-evident prerequisite and that which is low or mean or ugly or debased will be regarded as evil or, at the very least, bad, as the opposite of good. He thinks that is an axiomatic and understandable way of looking at it.
What he thinks has happened is that morality has become inverted by virtue of the morality of those who suffered or were enslaved in the ancient world. This is what he called slave morality, and he associates slave morality and the desire to eradicate it by in turn professing its nature to be part and parcel of the ethical substructure of Christianity and of the Judeo-Christian religion in particular and he regards Christianity, ethically speaking, as a revenge of the low upon the high and of a revenge of the lowborn on the highborn and as a revenge almost against the ancient world itself ushering in the Middle Ages where everything is valorized or everything is moralized. Everything is divided into a good act or a good thought or an evil act or an evil thought and that if mankind is to progress on from this stupor then it has to return to more ancient verities and more ancient feelings and areas of psychic force whereby actions are described as good and bad depending upon whether they impinge upon something that is high or low.
This also leads to a hierarchical view in terms of morality where actions are viewed as cascading from on high, like a sort of devouring fountain or something, rather than being alternative or alternate. He's also very much opposed to the idea of instantaneous valorization. This idea that you have a binumerality. You put forward a statement and there's a click click response: moral/immoral, good/bad, good/evil. Although he's more keen on the good/bad disjunction than the good/evil disjunction, he always wants to get away from the idea that you can just valorize everything with an appropriate click of the dial. He's very opposed to televisual morality in a strange sort of way, whereby everything is determined in accordance with a prior indicator as to whether it's good or evil and that all of one's judgments are then colored by that particular alternation.
He sees Christianity over 2,000 years as the main vehicle for this valorization and this sort of ethical charging and super-sweeping of everything so that all higher standards are traduced and brought down to the instincts and unfettered pleasures and life chances of those who are ill-born and ill-conceived.
RS: Jonathan, let's put some pressure on this because the distinction between good and bad and good and evil is simple in a way, but as revealed by your last talk it branches out into all of these interesting directions.
One way that Nietzsche talks about this is purely in terms of linguistics. A good example that works well with English is the history of the word virtue. It's obviously connected with words like virile and things like this. It originates in the original Latin virtus, which of course connotes manliness, being a man, and connotes all of those things around it like courage in battle, steadfastness, and so on and so forth.
In some ways, a word doesn't hold its meaning throughout time. It can shift subtly. What you have over the course of centuries with the word virtue is that it becomes Christianized and it kind of ironically feminized to the point that virtue now means female chastity. Not quite the opposite of its original meaning, but certainly one that is quite alien.
This linguistic aspect of this is something that is very important to Nietzsche. He thinks the origin of the word good is something connected with the word God. I think he connects bonus with bellum, but he does a lot of things connecting the word good with the warrior.
So, Jonathan, let's put a little pressure on this before we talk about the revaluation of values and so forth. Just that original formation of the notion of good and bad. In particular, how Nietzsche's view is different from say a utilitarian view the likes of Herbert Spencer's, who thought that good and evil were simply connoting something that's useful or not. It's something very different in Nietzsche's aristocratic morality.
JB: Yes. Well, language is extraordinarily important to Nietzsche not just because he was a master of the German of his day but also because he was a trained philologist. So, he would look at the ancient origins of words and trace through over centuries their change over time and their differentiated usage.
So, much of The Genealogy is actually concerned with the origin of words where many words meant masculine beauty or warlike ardor or chivalry or courage under stress and bravery under pressure and these words will have themselves changed over time as in the case of virtue to mean something that was approximately its opposite or near its opposite over time. This is part of the way in which words are wrenched out of their context and reused for all sorts of purposes, partly just a sort of natural selection and wordplay but also much more subtle ideological repositionings in order to deflate one sense of meaning and enhance another at a later date. So, he basically considers the good and the good life to be that which tends towards aristocratic virtue in its prior definitional structure. One carries oneself well, one has an integration of body and spirit, one looks well and looks good, that which manifests greater manliness and greater courage and greater dexterity in the use of these things on the battlefield and the senatorial structure or political structures of a particular time.
These are naturally good in and of themselves, but they're not universally good. They're good for a particular class of persons. They're good for a particular sensibility that goes with that aristocratic class of persons. They're not necessarily good for others and therefore, in fact, they're reverse utilitarian. They're sort of negative utilitarian and "futilitarian," in utilitarian terms, to develop a neologism. They don't really go with the flow of majority desires at all. Indeed, they're militant minority desires.
I've just seen the British film of Shakespeare's Coriolanus with the actor Ralph Fiennes in it, and Coriolanus always strikes me as a particular text that's very emblematic of the sort of genealogy of the morals of which Nietzsche approved where you have this extraordinary arrogance towards the Roman plebs, you have this refusal to obey the diktats of the tribunite structure in ancient Rome, you have the consul which is in a sense set above the people if not even the senate itself, and you have an aristocratic morality to court which is not just conceptual but rooted in the words that it chooses to use, rooted in a detestation of the majority even, and rooted in a maximization of particularism and of the pathos of difference and of minority and of individualized sentiment as long as that individualism is highborn.
RS: Well, also, in many ways, Nietzsche personifies good and evil and good and bad in the text in quite dramatic fashion.
I want to talk about the Jewish issue, which is a very complex one, a little bit later.
But first I just want to talk about his idea of the originators of good. As you were saying, it certainly had little to do with what it means to be good now like you might hear in church or something like that. It was an aristocratic leader's expression of their own joy in themselves and things like this.
Let me just read a little bit from Nietzsche's text to give you a taste of this, because he had a very distinct idea of the originators of the word good. To the point that he thought of them really as a people.
There they savor the freedom from all social constraints. They compensate themselves in the wilderness for the tension engendered by protracted confinement and enclosure within the peace of society. They go back to the innocent conscience of the beasts of prey, as triumphant monsters who perhaps emerged from the disgusting process of murder, arson, rape, and torture, exhilarated and undisturbed of soul as if it were no more than a student's prank convinced that they have provided the poets with a lot more material for song and praise.
One cannot fail to see the bottom of all these noble races, the beast of prey, besplended blond beast, prowling about avidly in search of spoil and victory. This hidden core needs to erupt from time to time. The animal has to get out again and go back to the wilderness. The Roman, Arabian, Germanic, Japanese nobility, the Homeric heroes, the Scandinavian Vikings, they all shared this need. It is the noble races that have left behind them the concept of barbarian wherever they have gone. Even their highest culture betrays a consciousness of it and even a pride in it.
For example, when Pericles says to his Athenians in his famous funeral oration, "Our boldness has gained access to every land and sea. Everywhere raising imperishable monuments to its goodness and wickedness."
You can pick up on this. Just to make everything clear, passages like that certainly disturb Nietzsche's liberal defenders like Walter Kaufmann, who, to give him credit, certainly did a lot of good in bringing Nietzsche to the wider public. But it's not a metaphor. Nietzsche did have a concept of . . . Let's call it Aryanism as the origin of master morality and the older concept of goodness.
JB: Yes. Kaufmann is a liberal revisionist, really, in terms of Nietzsche studies. I suppose he had to emerge at a particular time in order to safeguard Nietzsche's reputation after the Second World War. It's plausible that without people like Kaufmann . . . I doubt he would have gone down the memory hole, but he might not have the presence of talented notoriety which he presently enjoys.
But yes, one sees in examples like that there's a definite attempt to make these things non-literal as well. For example, the blond beast is meant to be a lion rather than anything else and, of course, that's just one of many meanings that you can have of it.
Yes, this creation is the codex of master morality, the morality of Greek tragedy in a way as being the inner morality of the Grecian aristocracy and of other aristocracies as well such as the Persians, Scandinavians, Japanese, and so forth. Maybe the British imperial aristocracy in its heyday, which could be analogous to the Elizabethan period rather than later periods. Nietzsche probably would have found the 19th century too stultifying and too moralistic. But the Elizabethan swagger was something that was very close to his heart and was very close to the Renaissance sensibility which he prized in amoral rulers like the Borgia house and so on who he regarded as untainted by Christian morality and existing in a pagan sort of residue and wherewithal whereby they cast aside traditional notions of good and evil in order to embrace what was customarily known as the aristocratic good or the master as against the slave morality.
RS: Right. And then also he personifies the creation of evil, the earlier transvaluation of all values, and he does it in a way that is equally disturbing and offensive for someone like Walter Kaufmann. And I don't mean to beat up on Walter Kaufmann. He is a good translator, but he did certainly try to turn Nietzsche into some kind of enlightened liberal or something like this.
He personifies the creation of the notion of evil and the turning on its head of the earlier good and bad with the Jews. He says in section 7 of the first book: "With the Jews there begins the slave revolt in morality, that revolt which has a history of 2,000 years behind it and which we no longer see it because it has been victorious."
So, Jonathan, talk a little bit about the Jews. Nietzsche is, of course, talking about the Jews in the Roman Empire and pre-Jesus Jews, but he sees in many ways the domination of Christianity as a kind of culmination of their mission to destroy the Roman Empire even if they rejected the actual religion. So, talk a little about how the Jews function in Nietzsche's work.
JB: Yes, this is the idea that they carry to the strongest degree the sort of anti- or transverse moralism which is opposed to what he considers to be these verities of the ancient world. They invert the master morality and make it of a slave or beholden morality, a master morality of a different sort. The masterful morality, one might say. This is the idea that those who suffer and those who undergo the agonies of privation and those who are in a weaker position are automatically in a morally enhanced state and are indeed superior by virtue of their suffering, and the more suffering that they have, the more ennobled they are by it.
Obliviousness to the suffering of another is itself a sign of moral inadequacy, so that those who sympathize with the suffering of others and those who undergo suffering themselves are on their way to a superior lexicon in relation to what it is to be moral.
The concept of pity — pity for one's self and pity for another — becomes the elixir of moral goodness or becomes part and parcel of such an elixir when Nietzsche himself, of course, loathes and reviles pity for one's self and for others and regards it as the epitome of what he calls slave morality.
The reason all of this was done was to upend the fact that Jews were victims of Romanism and of Roman imperialism as it existed in the Middle East, and they wished to slip the yoke of Rome and assert their own tribal and cultural independence as they had done before. They took away from the masters the weapons of the masters, subtly and religiously and linguistically and in a code-like way in order to give themselves the weapons to store their own armory.
Nietzsche sees ideas very much as the pursuit of warfare by other means, particularly when groups and peoples become involved in their adoption or their non-adoption. So, he considers this taking of the idea of the beauty of pitilessness when perceived in an aristocratic vein and inverting it so that beauty is sympathy for the weak and those who suffer to be one of the great blasphemies of human history and to be one of the great utilitarian/non-utilitarian devices via means of which the weak can humiliate and humble the strong.
He considers that the Jews were cardinal in developing this semiotext, if you like, this textuality of what it was to be moral in the future.
RS: Yes, and he sees this on world historical terms.
In Chaper 16 of the first book he says:
The symbol of this struggle, inscribed in letters legible across all human history is Rome against Judea and Judea against Rome. There has hitherto been no greater event than this struggle, this question, this deadly contradiction. Rome felt the Jews to be something like anti-nature itself. It's antipodal monstrosity as it were. In Rome, the Jews stood convicted of hatred for the whole human race. And rightly, provided one has a right to link the salvation and future of the human race with the unconditional dominance of the aristocratic values, Roman values.
So, he obviously sees this original transvaluation of values in the figure of the Jews. But obviously it goes beyond them to Christianity itself. So, what was first a kind of subterfuge warfare where the Jews were able to, through means of values, turn Rome against itself, but then you have a new situation where Jesus is worshipped in Rome, in what used to be the center of the Roman Empire and aristocratic values of the Old World.
I guess maybe one way to think about this is that what first was subversion on the part of the Jewish system of values almost became a general decadence of Western culture as a whole and it spread, obviously, far beyond the Jews.
But talk a little bit, Jonathan, about this original subversive activity of ancient Jews and that spilling out into all sorts of things, which I am sure Nietzsche would associate with egalitarianism, with democracy, with the destruction of the old ways of life and so on.
JB: Yes, Christianity becomes a generalized ethical Judaism for gentiles and is perceived as such by Nietzsche. I think his version of the Passion, which is a unique reading in modern Western civics and in modern Western literature . . .
If one thinks of the very notorious and controversial film, The Passion of the Christ by Mel Gibson, there's the famous moment where the Jewish Pharisees are screaming on behalf of their mob for the crucifixion of this religious apostate to take place, somebody who claims to be in some respects the "King of the Jews" and yet has nothing but a discrete and rather minor religious following and a minor Jewish fringe political millenarian leader, on the one hand.
On the other hand, you have Pilate's natural distaste for these intra-Jewish disputes, and you have this moment where he washes his hands in front of all of them to tell them, "A plague on both your houses! I refuse to take part in any of this." And in the end he just allows the majority of the Jewish subjects of Rome's imperial subjects in Palestine to have their way in relation to what he perceives to be a relatively innocent and harmless man. But by virtue of washing his hands, Nietzsche describes him as the most moral character in the whole story, which of course is a blasphemous usage because to all Christians the most moral person in the whole story is Christ himself of course, and Pilate is condemned because although he carries out his necessary function he doesn't side with the cause that is morally better. But his attitude to the thing is one of a divine shrug and a divine indifference which has about it the welter of an aristocratic fervor, the welter of an aristocratic disdain for these popular excitations and amusements.
The morality that was put forward by ancient Hebraic faith as an inversion of classical and aristocratic values to be used by a people that wish to claim its own destiny is then wrenched from their hands and sublimated into the big ethical structures of the enormous religions of the Middle East which are for gentile consumption, principally Christianity and Islam.
Nietzsche has very little to say about Islam and probably, taking from certain axioms from Schopenhauer, would be more favorable towards Islam than towards Christianity. Partly because of Islam's patriarchy, partly because of its attitude towards women, partly because Islam is a third pagan in terms of the Arab structures and religious faith that pre-existed it in the Middle East unlike Christianity, which seeks to be a complete repudiation of the pagan past ethically and in other ways.
That's one of the important elements here, that Nietzsche doesn't just preach a return to aristocratic radicalism. He preaches a return to the paganism that preceded Christianity for the whole of society. Whether it's a literal worship of ancient gods or not doesn't concern him, but morally he wishes to see a return to paganism, a return to its offices and its hierarchy of deities, household and social. He also wishes to see that each layer of the society has a role in such a pagan context, but its role is defined from the top downwards, not from the bottom upwards.
RS: Well, let's focus just a little more on the Jewish Question. When I was reading this . . . Again, I hadn't read it in a number of years. It was a great pleasure to read it again. Nietzsche talks about, "The Jews on the contrary were the priestly nation of ressentiment par excellence in whom there dwelt an unequaled popular moral genius."
Do you think there's something to be said that a book like Kevin MacDonald's Culture of Critique is in some ways this Jewish revolution in a nutshell, spoken of in terms of intellectual history in the 20th century, in the sense that MacDonald talks about Jews entering American society under the guise of universalism or something that promotes freedom and tolerance, and they actually bring in a poisonous doctrine, whether it be Cultural Marxism, pro-immigration views, Freudianism, etcetera, that is later taken up by, it's sort of swallowed whole by the gentile host community and it leads to their decadence and maybe even their death?
Obviously, many would consider that anti-Semitic, but do you think that Nietzsche sees that there is something peculiar about the Jews — maybe it's related to their ethnicity or maybe it's related to their monotheistic faith — that leads them to seek to revalue the values of their neighbors and their host communities. Do you think Nietzsche saw it like that or am I maybe reading a little too much into it with MacDonald, or is there a basis for this in monotheism or their general religion?
JB: Yes, I think that's largely true what you said. Whether Nietzsche would have, had he lived, subscribed to the sort of MacDonald axioms one can never say, but he certainly believes in this monotheistic identitarianism, this sort of belief that a unique people is set on one side to reevaluate the world morally but also sees the valuation and transvaluation of morals from its own perspective to be part of a group analogy of hostility and defense towards others so that ideas tend to be dual track.
On the one hand, you have them because they are your ideas, but on the other hand they serve a destiny greater than themselves and can be particularly for a community that isn't militarily defended and can only defend itself in exile through the notion of what it says and how it can get others to behave in relation to what it is or is felt to be . . .
So, I think that the uniqueness of this monotheistic cult and the uniqueness of monotheism as a doctrine totally contrary to the plurality of gods and goddesses that is part and parcel of the pagan pantheon and worldview in all pre-existing societies is cardinal for understanding the way in which modern morality works, particularly in universal faiths unlike Judaism which are monotheistic. The difference between Christianity and Islam and Judaism, of course, is that Jews don't really seek — apart from the odd individual – converts, and even that's plausibly deniable and is on the liberal end of their faith, whereas Judeo-Christianity and Islam rely on conversion as the very bone marrow of their dispensation.
So, this conversion of the rest of the world or large stretches of it, certainly of the Western and Near Eastern world, to enormous stand-alone monotheistic structures, the morality of which favors the morality of suffering, the efficacy of pity, the sanctimony of, in some respects, the feminine over the masculine, the adoption of pacifism as a moral standard even though pacifism itself may be eschewed as an overall morality, and the belief that the last shall be first and the first shall be last in almost all areas whether before or after death and however otherwise put is part and parcel of these faiths and he considers this to be uniquely Jewish in origin.
The notion of anti-Semitism in relation to Nietzsche, which is nearly always non-existent or extremely dormant in comparison to much more traditional Germanic discourses of the time in which he wrote, all resurfaces in relation to The Genealogy of Morals, but it's basically because he holds this particular group responsible for an original transvaluation of values. But the ultimate recrudescence of spiritual Judaism is in Christianity.
RS: Right. Also, it's worth pointing out that Nietzsche was no mere "might makes right" philosopher. He wasn't just going to unequivocally endorse the Vikings as the ultimate expression of values. He says in other places that, yes, it's true that the Judeo-Christian revolution knocked the legs out from under aristocratic values, but at the same time it offered Western man depth and it changed him in a way that in some ways are productive. It at least gave him a sense that he should begin examining himself. It gave him a conscience, which of course led to a whole host of different philosophies and so forth.
So, in many ways, Nietzsche was never a philosopher who is a kind of reactionary or someone who thinks, "Well, Jews were bad. Let's just go back." I think Nietzsche thinks that we need to, in some ways, the whole West and all of Europe needed to have actually experienced the Judeo-Christian revolution in order to move on to something higher.
Do you agree with my dialectical reading of Nietzsche?
JB: Yes. Nietzsche is deeply dialectical and also always draws a positive from a negative, so that he doesn't end up with a pessimistic position, because Nietzsche is, contrary to many people who are metapolitically of the Right insofar as Nietzsche can be described as on it, Nietzsche is non-pessimistic and is a fabulous optimist in his way even when there seems to be no real grounds for it. His bias is optimism and heroic optimism, so he will take from Christianity all sorts of positive things, particularly the depth of its psychologism.
This is part and parcel of his fascination with Pascal, who is the originator of Jansenism, the small P protestant discourse within French Catholicism. He was one of the most extraordinary psychologists there has been in the Western historical and philosophical tradition, and yet like a lot of Puritans of various sorts he tormented himself in relation to his faith, but he achieved a greatness as of that sort of ascetic struggle. Of course, Nietzschean morality is about the struggle that one has with one's self in order less to be human than to possibly rise above that.
So, one is one's own anvil and one hammers down upon it in order to raise a man from what he might have been to what he could be. So, Nietzsche will almost always see in almost everything that occurs a positive or positive splinter that might fire off to create a fire that can warm the hands of the children of tomorrow.
RS: To bring the conversation to a close, I want to ask you two questions that are speculative in nature. Again, I've focused on Book One. I think that's really the keystone. There are a lot of, certainly, treasures to be found in the second and third books of Genealogy of Morals.
But in Book One he mentions that everything is visibly becoming Judaized, Christianized, mobized and then he goes on to say — and this is a very ironic passage and I think it's worth speculating on this passage — "to this end, does the Church today still have any necessary role to play. Does it still have the right to exist or could one do without it? It seems to hinder rather than hasten this progress, but perhaps that is its usefulness."
This is Nietzschean in the sense that it's very playful and it looks at an idea from all these different angles, but if I were to sum up what he said in that passage I would say that we live in a world in which Judeo-Christian egalitarianism dominates even, or perhaps even especially, amongst those people who have gone beyond the faith.
Just to choose an example for the sake of usefulness, someone like Christopher Hitchens, who of course thinks God is the worst thing that ever happened, hates all religion, so on and so forth, but at the end of the day, fundamentally reaffirms universalism, egalitarianism, human rights, "the last shall be first, the first shall be last," and so on and so forth. Christopher Hitchens is deeply Judeo-Christian from a Nietzschean point of view. I think Nietzsche is kind of asking in some ways, "What usefulness does the Church play?"
One could actually say, as Nietzsche does, that the Church is actually holding back Judeo-Christianity from dominating, and some of the truly devotional and ceremonial acts of, say, Catholicism or Episcopalianism or some of the quite serious and almost monkish aspects of the Lutheran faith, that these are almost reactionary throwbacks to an era when one lived in a world like the Borgias' Rome or something like this or one went to a cathedral and set about hours upon hours of study. In some ways, those aspects are holding back the ultimate triumph of the Judeo-Christian message.
Jonathan, what I want to ask is maybe if you can take that idea and speculate about the future of Christianity. I'm thinking here that I recently saw a YouTube video, which I can link to on the website, and this YouTube video had millions of hits, it went viral, it became popular really quickly, and what this person was saying is essentially, "I hate religion, I hate the Church, but I love Jesus." And his message was, essentially, that "the Church is corrupt, it's hierarchical, it has all these funny things from the European past, it's connected with old costumes and old paintings and so on, but I truly love the message of Jesus," which of course is the Leftist message that everyone seems to agree with which is that we should tolerate everyone, everyone's wonderful, we're all the same and interchangeable and so on and so forth.
In many ways, when I look at this I thought it was rather tragic in a way in the sense that this person is deeply Christian yet he's imagining a world, perhaps prophesying a world, where there's really no need for any Christian church or structure in this way.
So, Jonathan, taking all of these things that I've just mentioned, what do you speculate on the future of Christianity or does it have a future?
JB: Yes, I think it does have a future. It's probably along slightly different lines than those of Hitchens and this viral YouTube person profess. Indeed, its history over the last century has been the gradual deflation of the importance in Christian structures. The Catholic Church less so than some of the others and the Orthodox churches slightly less so than their Protestant equivalents, but certainly you've seen a collapse in the importance socially that Protestantism had, maybe outside of the United States, but you have seen a collapse in the importance of the Church of England in a society like Britain or England, and yet Christian values and post-Christian values are more entrenched than ever before.
Iris Murdoch, the English novelist, was a Quaker, which is a particular type of edgy sort of Christian adherence, and she once said that she would like to forego the religious trappings of Christianity and keep its ethics. Certainly its ethics are as strong now as they ever have been, and the conservatism that was part of those ethics has largely been eschewed or done away with. So, you now have a large liberal secular humanism feeding upon Christian ethics without the Christian faith, and yet you still have the trappings of the Christian faith coexisting with this widespread secularization.
I think that Christianity has a long way to go, particularly in the Third World and the Second World and the Fourth World, and however one chooses to divide those up. I think that Christianity still will be the dominant religion, not Islam, 100 to 200 years from now, because it has so much fodder, so much to feed on in the Third World. It is a religion for all who suffer. It is a religion for all who know outsider status no matter however defined. It is a religion for all those who feel they're not in the inner circle. It's a religion for all those who are not necessarily the top or would perceive themselves to be near the top of their own group or their own society or have a reason for looking at those things in a way which would lead them not to identify with the bottom even if they were not technically at the top.
It, in some ways, spreads that part of Islam which is itself Christian, that preaches love, peace, and tolerance which nestles up uneasily with the militarized, masculine, heroic, more pagan elements that coexist in Islam at this particular time. But Islam without Wahhabism, without Sadrism, and without that which springs forth into terrorist outrage as perceived from a Western point of view would be very close to Christianity. Sufi Islam would be very close, ethically, to Christianity. Indeed, would be an extension of the same thing by other means essentially, and is a religiosity of brotherhood and love and without strict adherence to form as well, because you make up the form as you go along.
Indeed, Christianity might have a future that's rather like Islam, because there is no Islamic pope. Although there is Mecca and Medina as a center to turn to, there's no clerisy for the whole of Islam. There's just localized priesthoods and semi-priesthoods and holy men who go about preaching who know something about what they're talking about. Sheikhs, those who are moved upon to speak. So, Islam has always had this devolved and rather libertarian structure. It's a very authoritarian religion, but it's very non-authoritarian in the way in which it operates. Any house can be turned into a mosque just by doing a few simple things and putting down a few carpets and segregating believers when they pray along gender lines and so on. It's very homely in that sense.
Many of the values of Christianity can and are being spread by Islam, paradoxically, and vice versa if you see these things on a universal level rather than on a parochial one. So, I think Christianity's got quite a lively future, but it's not necessarily in the West where it's been overtaken by the secular humanism that's been eating it alive and yet, in terms of values, to which it has given rise.
I think that Nietzsche was not entirely right about the fact that if Christianity disappears in its observational form and in its churches and its structures and its civic adornments that it's really achieving a triumph at another remove. Theoretically, you could say that, but I think once it goes, it goes and the number of people who live in the West now without any fixed adherence to Christianity at all is quite startling from a Christian point of view.
You also have the paradox of mass immigration into the Western world that consists of people from much more conservative and religious societies and you have the replenishing of Christianity in its observing manner by manner of these immigrants who wish to cling to the prior adherence of faith, partly in relation to the alienation they feel from societies that are not their own. Christianity is a great source of comfort to many immigrants in the West and that's why many of them adopt a quite conservative type of Christianity, either Catholic or Evangelical.
So, I feel that Christianity has still got quite a lot of kick in it, but it will be Third World immigration into Western societies, it will be the extension of Christianity's strength outside the West, and it will be the growing totalizing of liberal humanist values within the West as a surrogate for Christian norms, at least in the area of ethics. I think these three areas are the areas where the egalitarian impulses of Christianity will continue to grow even as the religion faces near collapse in countries like Norway and Sweden and Finland and England.
RS: In closing, let me ask you about the possibilities of something one might call anti-Christianity and that is the possibility for the revival of the aristocratic ideals which Nietzsche admired in the Europe that he envisioned.
Let me read just one more passage and that is, "With the French Revolution, Judea once again triumphed over the classical ideal. This time in an even more profound and decisive sense." And he goes on and he again, dialectically, talks about how this triumph of the French Revolution kind of turned into its opposite and did it rather quickly:
Like a last signpost to the other path, Napoleon appeared. The most isolated and lateborn man there has ever been and in him the problem of the noble ideal as such made flesh. One might well ponder what kind of problem it is. Napoleon: this synthesis of the inhuman and the superhuman.
So, obviously, it's a mesmerizing passage. It's one that I find inspiring.
What do you think, Jonathan. Let's say you're now allowed to let your hair down a little bit. What do you think of the possibilities of this new world historical anti-Christ like Nietzsche viewed Napoleon as arising in the ruins of the old Christian world.
JB: Yes. There's a similar spirit at the end of Spengler's The Decline of the West when in 1918 he preaches the fact that there will be a new Caesarism abroad in Europe. Something that was well underway and discernible at the margins even when he was speaking at that time.
It's difficult to see it now at the moment, but whatever chaos and radical revolutionary change comes abroad these ideas inevitably return. The Left-wing version of dictatorial tyranny, the Red Czars that were thrown up by certain social and political revolutions on the European continent, themselves increasingly came to resemble, often in a sort of macabrely comic way, the aristocratic noblesse of the past, and it was even more pronounced in authoritarian structures which were on the other side.
Yet, as of this moment in time, it's difficult to see where the Napoleons of this world will come from. Yet Napoleon, of course, conquered most of Europe and on the flags of his armies was the slogan "Liberty, Equality, Fraternity," and yet conquest was what was happening and they were flying a revolutionary flag, the Tricolour, which consists of three colors. The blue and the red of Paris and the white of Versailles. The red and the blue having captured the old monarchical dispensation at Versailles when the monarch was forcibly dragged back from Versailles to the capital, Paris, where traditionally the Bourbons had never felt particularly comfortable.
I don't know if you've ever seen Gance's enormous 5 to 7 hour film Napoléon, a silent film from the 1920s where Napoleon is depicted as a sort of superman. The film's been restored several times. Gance was an admirer of Mussolini, and there's a strong element of restorationalist, imperial aristocracy about the nature of the film.
It's quite funny in some ways, because Napoleon is depicted as very thin and ascetic. He's not the sort of portly dictator that the later portraits by David and that sort of thing, and in Napoleon's most remembered image.
But Napoleons will always emerge in a period of radical and absolute change, and that can only occur if there is an economic breakdown of a sort threatened by the implosion of the European Union over its economic difficulties.
However, I personally believe that the very fact that Nietzsche remains so important intellectually and theoretically is a harbinger of the fact that such ideas are not dead. The fact that you can go into the philosophy section of any bookshop in the Western world, and Nietzsche will be there, and all sorts of other philosophers will not be there. Indeed, even Marx will not be there. His children may be there, theoretically speaking, but he may not be. And the very fact that The Genealogy of Morals and similar texts are widely on sale — you don't have to go very far to get them if you're interested — indicates to me that there's part of the spectrum, part of the human brain scan that is still out there and still open towards these sorts of opinions, opinions which are elitist and which are inegalitarian and which have a streak of hubris about them, in the ancient sense, and which are aristo-oriented and are morally aristocratic without necessarily being sociologically so. The very fact that these ideas are still there despite the fact that the valency is against them in every other respect, in every other respect they're crowded from the spectrum or shouted down.
And yet Nietzsche is complicated enough, virile enough, epigrammatic enough not really to have escaped the censor's mark and to still be there arguing for views which at one level of reckoning are 2,000 years old.
RS: Jonathan, I think we just scratched the surface of The Genealogy of Morals and Nietzsche's thought in general, but thank you for being with us once again on Vanguard.
JB: Thanks for having me!
The Time of Lackeys, the Time of Kings, & the Time of the Republic
What Liberals Mean When They Say "Hate"
aristocracyChristianityFriedrich NietzscheinterviewsIslamJonathan Bowdenmoralityneo-paganismpaganismphilosophyRichard Spencerthe Jewish questionwarrior ethics
Bear	Is America a More "Christian Nation" than Ever Before? "the spirit of the Beatitudes" I believe was meant for initiates. For those who understood some of...


Companies can become truly digital with the right mix of people and automation, giving employees digital tools to deepen customer relationships.
Companies are recognizing the need to design for experiences that are resilient in the space between physical and digital channels and across devices.
Singularly focused companies will use data aggregation comprehensively to provide consumers with more value-added experiences.
To address "digital fatigue," digital services and users are mindfully compartmentalizing connectivity to live beyond the screen.
Advances in the digital space have created a world where brands are focusing on digital personality as well as functionality.
With the help of sensors and software, more physical actions and items are expected to become data-driven services.
Brands are adopting a more visually rich, mobile-first strategy on platforms with established audiences.
Companies will create a symbiotic relationship between mobile and technologies such as wearables and 'nearables' for a stronger device ecosystem.
Using smart design and data mining, services are starting to anticipate what a customer wants before the user even clicks a button.


Doi Mae Salong is one of the most prominent mountains in Thailand, and constitutes the extensive Daen Lao Range in the northern part of Thailand.
It is located right near the Thai/Burmese border and is within close proximity of the famous Golden Triangle of Thailand, Myanmar and Laos.
Part of the region's popularity can be attributed to its proximity to the Kuomintang settlement. This settlement was made up of immigrants who escaped Burma, consequently integrating the Burmese influence into local Thai traditions. One of the most famous places for tourists visiting the mountain peak is a tour of Santikhiri Village, a quaint settlement where visitors can immerse themselves in traditional Thailand.
A trek up Doi Mae Salong leads up to panoramic views of the surrounding area. Depending on the weather, you may be welcomed by a stunning sea of fog that lifts to make way for the sun's rays. You will also see the rolling slopes of nothing but green carpet-like tea plantations. It is common to spot tourists wandering across the vast plantations.
Away from the plantations on the mountain, you could also proceed to the tea factories where you will get to see live demonstration of tea processing. Grab a cup of hot tea and simply soak in the beauty of this amazing destination at sunset.
Other attractions on the mountain include the General Tuan Cemetery, the Martyrs' Memorial Museum as well as the majestic statue of the Princess Mother. The best time to visit is during December through to February when the hills are covered with white plum blossoms and pink sakura cherry blossoms. It can be cool in the mornings and evenings, so make sure to bring a jacket. Nature lovers will fall in love with the diverse fauna on Doi Mae Salong.


text:
select CONCEPT_ID, CONCEPT_NAME, ISNULL(STANDARD_CONCEPT,'N') STANDARD_CONCEPT, ISNULL(INVALID_REASON,'V') INVALID_REASON, CONCEPT_CODE, CONCEPT_CLASS_ID, DOMAIN_ID, VOCABULARY_ID, VALID_START_DATE, VALID_END_DATE
from vocab_schema.CONCEPT
where CONCEPT_CODE in (?,?,?,?,?)
order by CONCEPT_NAME ASC

redpajama_set_name: RedPajamaGithub


text:
Detroit Tigers: Is Alex Wilson's Shoulder a Cause for Concern?
By Kristen Bentley
Feb 19, 2016; Lakeland, FL, USA; Detroit Tigers relief pitcher Alex Wilson (30) prepares to pitch during practice at Joker Marchant Stadium. Mandatory Credit: Butch Dill-USA TODAY Sports /
As the Detroit Tigers rotate through pitcher after pitcher, one has been noticeably absent: Alex Wilson.
Aug 16, 2015; Houston, TX, USA; Detroit Tigers pitcher Alex Wilson against the Houston Astros at Minute Maid Park. Mandatory Credit: Mark J. Rebilas-USA TODAY Sports /
Of course two other important Detroit Tigers pitchers, Anibal Sanchez and Fernando Rodriguez also have yet to pitch in a game, but this is expected. Sanchez has been battling triceps discomfort, but Rodriguez hasn't pitched because he has his own unique methods of training. Wilson, who could be fighting for a middle-reliever spot in the bullpen, has a shoulder injury that is preventing him from participating in baseball activities.
With his blue-collar work ethic, the 29-year-old Wilson quickly became a fan favorite and a go-to reliever for Brad Ausmus. In 2015, Wilson started in 1 game, finished 16 games, and pitched in every inning in between – even the bonus innings throughout the season. He became the Justin Verlander-like workhorse of the bullpen, but without the durability of the Tigers' ace.
Unfortunately, the bullpen workhorse may have gotten a little over-worked. As a relief pitcher with the Boston Red Sox in 2013 and 2014, Wilson pitched in a total of 56 innings. But, with the Tigers in 2015, he pitched in 70 innings, facing 40 additional batters, too. Add to this the 20 batters he faced with the Triple-A Toledo Mud Hens. All of this work has taken a toll on his arm. According to Jason Beck with MLB, "Wilson has spent the offseason rebuilding his tired arm from a fitness standpoint."
Wilson started complaining of shoulder soreness on February 29. At the end of the 2015 season, Wilson's bicep tendon was sore. This new issue is in the back of the shoulder. According to Ausmus, Wilson was told to rest for a few days before resuming any pitching.
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A week later, Wilson's shoulder is still bothering him. George Sipple with the Detroit Free Press reported that Wilson's shoulder pain is not related to the bicep tendon soreness from 2015. He reported that Ausmus said: "It's a little concerning, although it's in a different area (than where) the shoulder bothered him at the end of last year."
Despite the fact that Wilson has been ordered to rest, he wanted to participate in baseball drills. Ausmus told Sipple: "When I told him he wasn't going to throw for a few days, he wanted to continue to take part in drills. I guess, in that sense, he's antsy."
Wilson defines the Detroit spirit of perseverance to succeed despite hardships. He stepped in to pitch any time that he was needed, which was too frequently. With the lack of support in the pen, Wilson was one of the only consistent arms that Ausmus could rely on. Fortunately, Ausmus and the other decision makers recognize Wilson's importance to the team. Of the shoulder injury, Ausmus said: "We'd rather it be gone and start from square one, as long as he's healthy."
In 2015, Wilson pitched a reliable 2.19 ERA with a 1.029 WHIP. He pitched more innings than any other relief pitchers (Blaine Hardy and Al Alburquerque pitched in more games) in 2015. His ERA was the second lowest on the team – Drew VerHagen had a 2.05 in 26 innings.
Next: Detroit Tigers Week One: Relying on the Home Run
While his role has yet to be defined in 2016, it is likely that he will be a middle reliever or a long reliever. Hopefully, Wilson will be back to throwing soon – but not until he fully healed.

redpajama_set_name: RedPajamaCommonCrawl


text:
Revealed: what happened to Ambassador Stevens' body
29 April, 2013 By Karen Ejecutiva Magazine
BY: FRANK VERNUCCIO
NATIONAL COMMENTATOR
It was revealed for the first time today that the body of murdered Ambassador J. Christopher Stevens was recovered by a secret two man Special "Ops" team that was not affiliated with any of the other security entities involved in the Benghazi attack.
This team, acting under their own initiative and armed with their own weapons, undertook this mission despite very little intelligence available for this exceedingly hostile and volatile environment. The information came to light this morning on WVOX'sVernuccio/Allison radio show.
The previously undisclosed information was provided by former Army Ranger Jack Murphy who is the co-author along with Brandon Webb of Benghazi: The Definitive Report.
Murphy described in vivid detail the events of the attack including the fact that the hired gate security unit who came from a local militia brigade were armed only with cricket bats and fled the scene when the first RPG hit the front gate of the Temporary Mission Facility (TMF) around 9:40 PM Benghazi time.
He went on to describe the rescue of the TMF personnel by members of the nearby CIA Annex led by former Navy Seal Tyrone Woods. The rescue unit operated under an informal security agreement with the State Department but the effort was initially resisted by the Chief of Base at the annex. Within ten minutes of their arrival at the TMF, Woods and his team secured the survivors of the attack and the body of Sean Smith, a State Department Communications specialist and returned to the annex without being able to locate and recover Ambassador Stevens due to the intensity of the fire in the building where he was last located and the presence of both attackers and looters who were swarming through the compound.
At approximately 1:00 AM on 09/12/2012 Benghazi time a seven man rescue unit arrived from Tripoli, led by former Navy Seal Glen Doherty, who was a friend and colleague of both Woods and the authors. They used $30,000 in cash to commandeer a private plane to fly them to Benghazi where they arrived at approximately 1:00 AM. They were detained by Libyan customs for a variety of reasons that demand further investigation and subsequently did not arrive at the annex until approximately 5:00 AM where a second intensive firefight began. Doherty linked up with Woods on the roof of one of the Annex buildings where both were killed by motor shells within ten minutes of Doherty's arrival.
With the death of the team leader Doherty, the decision was made to evacuated everyone living, wounded and dead from the annex to the Benghazi airport for ex filtration to Tripoli. Murphy disclosed that one defender of the Annex was so severely wounded that he had to be carried on the back of one of his fellow survivors.
When asked by Allison & Vernuccio why military assistance was not more available and forth coming during this nine hour fire fight, Murphy stated that the military rescue forces were not well positioned and that there was no proper planning for this kind of military eventuality. He further criticized what he characterized an attitude about appropriate security in Libya as being incompetent with a "flippant attitude" and pointedly cited Patrick F. Kennedy, Under Secretary for Management at the State Department as a major obstacle to providing levels of security commensurate with the "high risk" and "high threat" designations that the same State Department and others had bestowed on both Benghazi and Tripoli.
The U.S. House of Representatives is continuing to investigate numerous facets of the Benghazi attack, including why the U.S. military was not instructed to intervene and provide assistance to the beleaguered Americans at the compound, and why survivors of the attack have not been allowed to testify before Congress or speak to the press. (Article prepared by Allison & Vernuccio)
army rangerBenghazicricket batsJ. Christopher Stevensnavy sealops teamPatrick F. Kennedyranger jackspecial opsState DepartmentTripoliTyrone WoodsUnited States Department of StateWVOX
Plastic surgery in Latin America and the Caribbean has another face
National Immigration Forum Action Fund's "Bibles, Badges and Business"
Obama's duplicity addiction
17 May, 2013 By Karen Ejecutiva Magazine
Plastic surgery in Latin America and the Caribbean has another face, "Rebuilding Souls with Bodies" for underprivileged children...


text:
package petablox.analyses.alloc;

import java.util.List;
import java.util.Iterator;

import soot.RefLikeType;
import soot.SootMethod;
import soot.Unit;
import soot.Type;
import soot.Value;
import soot.jimple.internal.JNewArrayExpr;
import soot.jimple.internal.JNewExpr;
import soot.jimple.internal.JNewMultiArrayExpr;
import soot.jimple.internal.JAssignStmt;
import soot.tagkit.LineNumberTag;
import soot.tagkit.SourceFileTag;
import soot.tagkit.Tag;
import soot.toolkits.graph.Block;
import petablox.analyses.method.DomM;
import petablox.program.PhantomClsVal;
import petablox.program.Program;
import petablox.program.Reflect;
import petablox.project.Petablox;
import petablox.project.ClassicProject;
import petablox.project.Config;
import petablox.project.analyses.ProgramDom;
import petablox.util.Utils;
import petablox.util.soot.ICFG;
import petablox.util.soot.SootUtilities;
import petablox.util.tuple.object.Pair;

/**
 * Domain of object allocation quads.
 * <p>
 * The 0th element of this domain is null and denotes a distinguished hypothetical
 * object allocation quad that may be used for various purposes.
 *
 * @author Mayur Naik (mhn@cs.stanford.edu)
 */
@Petablox(name = "H", consumes = { "M" })
public class DomH extends ProgramDom<Object> {
    protected DomM domM;
    protected int lastA;
    protected int lastI;
    private static boolean PHANTOM_CLASSES = true;

    public int getLastA() {
        return lastA;
    }

    public int getLastI() {
        return lastI;
    }

    public void setLastA(int lastA) {
        this.lastA = lastA;
    }

    public void setLastI(int lastI) {
        this.lastI = lastI;
    }

    @Override
    public void init() {
        domM = (DomM) (Config.classic ? ClassicProject.g().getTrgt("M") : consumes[0]);
        PHANTOM_CLASSES = Utils.buildBoolProperty("petablox.add.phantom.classes", false);
    }

    @Override
    public void fill() {
        int numM = domM.size();
        add(null);
        for (int mIdx = 0; mIdx < numM; mIdx++) {
            SootMethod m = domM.get(mIdx);
            if (m == null || !m.isConcrete())
                continue;
            ICFG cfg = SootUtilities.getCFG(m);
            for (Block bb : cfg.reversePostOrder()) {
            	Iterator<Unit> uit = bb.iterator();
            	while(uit.hasNext()){
            		Unit u = uit.next();
            		if(u instanceof JAssignStmt){
                    	JAssignStmt as = (JAssignStmt) u;
                    	if (SootUtilities.isNewStmt(as) || SootUtilities.isNewArrayStmt(as) || SootUtilities.isNewMultiArrayStmt(as))
                            add(u);
            		}
            	}
            }
        }

        lastA = size() - 1;
        Reflect reflect = Program.g().getReflect();
        processResolvedNewInstSites(reflect.getResolvedObjNewInstSites());
        processResolvedNewInstSites(reflect.getResolvedConNewInstSites());
        processResolvedNewInstSites(reflect.getResolvedAryNewInstSites());
        lastI = size() - 1;
        if (PHANTOM_CLASSES) {
            for (RefLikeType r : Program.g().getClasses()) {
                add(new PhantomClsVal(r));
            }
        }
    }

    private void processResolvedNewInstSites(List<Pair<Unit, List<RefLikeType>>> l) {
        for (Pair<Unit, List<RefLikeType>> p : l)
            add(p.val0);
    }

    public static Type getType(Unit u) {
        Type t=null;
        if(u instanceof JAssignStmt){
        	JAssignStmt as = (JAssignStmt) u;
        	Value right=as.rightBox.getValue();
        	if (SootUtilities.isNewStmt(as))
                t = ((JNewExpr)right).getType();
            else if (SootUtilities.isNewArrayStmt(as))
            	t = ((JNewArrayExpr)right).getType();
            else if (SootUtilities.isNewMultiArrayStmt(as))
            	t = ((JNewMultiArrayExpr)right).getType();
        }
        else {
            assert (SootUtilities.isInvoke(u));
            t = null;
        }
        return t;
    }

    @Override
    public String toUniqueString(Object o) {
        if (o instanceof Unit) {
            Unit u = (Unit) o;
            return SootUtilities.toByteLocStr(u);
        }
        if (o instanceof PhantomClsVal) {
            RefLikeType r = ((PhantomClsVal) o).r;
            return r.toString() + "@phantom_cls";
        }
        assert (o == null);
        return "null";
    }

    @Override
    public String toFIString(Object o) {
    	StringBuilder sb = new StringBuilder();
    	Unit u = (Unit)o;
    	boolean printId = Utils.buildBoolProperty("petablox.printrel.printID", false);
    	if (printId) sb.append("(" + indexOf(u) + ")");
    	Type t = getType(u);
    	if (t == null)
    		sb.append("null");
    	else if (t instanceof RefLikeType)
    		sb.append(t.toString());
    	else
    		sb.append("primitive");
    	sb.append(":" + SootUtilities.getMethod(u).getName() + "@" + SootUtilities.toJavaLocStr(u));
    	return sb.toString();
    }

    @Override
    public String toXMLAttrsString(Object o) {
        if (o instanceof Unit) {
            Unit u = (Unit) o;
            Type t = getType(u);
            String type = (t != null) ? t.toString() : "null";
            SootMethod m = SootUtilities.getMethod(u);
            //String file = ((SourceFileTag)m.getDeclaringClass().getTags().get(0)).getSourceFile();
            List<Tag> tags = m.getDeclaringClass().getTags();
            String file = null;
            for(Tag x : tags) {
            	if( x instanceof SourceFileTag) {
            		file = ((SourceFileTag)x).getSourceFile();
            		break;
            	}
            }
            int line = -1; // ((LineNumberTag)u.getTag("LineNumberTag")).getLineNumber();
            Tag tg = u.getTag("LineNumberTag");
            if(tg != null && tg instanceof LineNumberTag) {
            	line = ((LineNumberTag) tg).getLineNumber();
            }
            int mIdx = domM.indexOf(m);
            return "file=\"" + file + "\" " + "line=\"" + line + "\" " +
            "Mid=\"M" + mIdx + "\"" + " type=\"" + type + "\"";
        }
        return "";
    }
}


I am going to lock this. We've decided to wait until S&Box comes around until we bring in a new Manager instead. Keep your personal feuds to PMs.
go http://store.cloudsixteen.com , Log in and select "Support" at the top.
I agree aswell, I will sort this out once kurozael removes my website restrictions.


text:
Arlette Vincent, née le  et morte le , est une animatrice belge de la RTBF.

Biographie
Arlette Vincent, née en Belgique le , commence sa carrière en 1954 comme speakerine à l'INR : à la suite d'un pari, elle passe et réussit l'examen d'entrée à la télévision. Un an après, elle passe à Radio Luxembourg, dont les studios se trouvent à l'époque rue de la Limite à Bruxelles. C'est là qu'elle apprend à mener une interview avec notamment la présentation d'une émission intitulée Une cigarette avec…. Elle revient à l'INR quelque temps avant le lancement de l'Exposition universelle de 1958, où elle devient vite une présentatrice populaire .

À la RTB, elle participe à de nombreuses émissions comme Contraste, Magazine F, La Preuve par Quatre ou Cinéscope.

En parallèle avec son métier de speakerine, après avoir présenté quelques numéros d'Histoires naturelles, elle présente, à partir d', la célèbre émission de la télévision belge Le Jardin extraordinaire, une émission de Raymond Dastra avec le concours d'Edgar Kesteloot, conseiller scientifique.

Ayant, à diverses reprises, commenté le Concours Eurovision de la chanson pour l'INR et la RTB, elle présente, le , à l'occasion de la  édition du concours qui se déroule à La Haye, le groupe Telex qui représente la Belgique.

En 1981, elle quitte la présentation du Jardin extraordinaire afin d'animer en avant-soirée l'émission Plein Jeu, accompagnée de la marionnette « Chandel ».

Elle revient à la présentation de l'émission animalière à l'automne 1985 et ce, jusqu'à son départ de la télévision fin décembre 1991 afin de s'adonner à la vie de famille et à l'aquarelle. Elle continue à s'investir dans les causes qui lui sont chères. Ainsi, en 2006, elle est apparue dans un spot télévisé d'Amnesty International pour la sensibilisation à la violence conjugale.

Arlette Vincent est morte le  à l'âge de .

Notes et références

Annexes

Articles et interview
 Gilles Toussaint, Arlette Vincent, un cœur à l'ouvrage, La Libre Belgique en ligne, 8 août 2003.
 Christophe Schoune, Paul Joachim, Arlette Vincent, le terreau fertile d'un contrat naturel, Le Soir, , .

Liens externes

Animatrice belge de télévision
Speakerine belge de télévision
Naissance en janvier 1932
Lieu de naissance inconnu
Lieu de décès inconnu
Décès à 89 ans
Décès en octobre 2021

redpajama_set_name: RedPajamaWikipedia


text:
Statcoulombs
Statcoulombs to Microcoulombs
Statcoulombs to Microcoulombs Conversion
Enter the electric charge in statcoulombs below to get the value converted to microcoulombs.
Statcoulomb Value:
Results in Microcoulombs:
1 stC = 0.000334 μC
Do you want to convert microcoulombs to statcoulombs?
How to Convert Statcoulombs to Microcoulombs
To convert a statcoulomb measurement to a microcoulomb measurement, multiply the electric charge by the conversion ratio.
Since one statcoulomb is equal to 0.000334 microcoulombs, you can use this simple formula to convert:
microcoulombs = statcoulombs × 0.000334
The electric charge in microcoulombs is equal to the statcoulombs multiplied by 0.000334.
For example, here's how to convert 5,000 statcoulombs to microcoulombs using the formula above.
5,000 stC = (5,000 × 0.000334) = 1.667823 μC
Statcoulombs and microcoulombs are both units used to measure electric charge. Keep reading to learn more about each unit of measure.
One statcoulomb is the electric charge equal to one statampere of current over one second. One statcoulomb is the amount of electrical charge, that if two like objects carrying a charge of of one statcoulomb each are placed with the center of charge one centimeter apart, the objects repel each other with a force of one dyne.
The statcoulomb is a centimeter-gram-second (CGS) electrostatic unit of electric charge. A statcoulomb is sometimes also referred to as a franklin or ESU. Statcoulombs can be abbreviated as stC, and are also sometimes abbreviated as statC. For example, 1 statcoulomb can be written as 1 stC or 1 statC.
Microcoulombs
The microcoulomb is 1/1,000,000 of a coulomb, which is the electric charge equal to one ampere of current over one second.
The microcoulomb is a multiple of the coulomb, which is the SI derived unit for electric charge. In the metric system, "micro" is the prefix for 10-6. Microcoulombs can be abbreviated as μC; for example, 1 microcoulomb can be written as 1 μC.
Statcoulomb to Microcoulomb Conversion Table
Statcoulomb measurements converted to microcoulombs
1 stC 0.000334 μC
10 stC 0.003336 μC
70 stC 0.02335 μC
100 stC 0.033356 μC
1,000 stC 0.333565 μC
3,000 stC 1.0007 μC
7,000 stC 2.335 μC
10,000 stC 3.3356 μC
More Statcoulomb & Microcoulomb Conversions
statcoulombs to coulombs
statcoulombs to millicoulombs
statcoulombs to nanocoulombs
statcoulombs to picocoulombs
statcoulombs to abcoulombs
statcoulombs to electron charge
statcoulombs to ampere-hours
statcoulombs to milliampere-hours
coulombs to microcoulombs
millicoulombs to microcoulombs
nanocoulombs to microcoulombs
picocoulombs to microcoulombs
abcoulombs to microcoulombs
electron charge to microcoulombs
ampere-hours to microcoulombs
milliampere-hours to microcoulombs


text:
FTC clears Facebook's proposed acquisition of Instagram
The US Federal Trade Commission has closed its investigation into Facebook's proposed $1 billion acquisition of popular smartphone photo sharing application 'Instagram', without taking any action.
Aug 23, 2012,
Updated Aug 23, 2012, 3:43 PM IST
The US Federal Trade Commission has closed its investigation into Facebook's proposed $1 billion acquisition of popular smartphone photo sharing application 'Instagram' , without taking any action.
The US regulator, in a statement late on Wednesday night, said Facebook's bid to buy Instagram "may now proceed as proposed".
In the closing letter to the counsel for Facebook and Instagram, FTC said: "It now appears that no further action is warranted by the Commission at this time. Accordingly, the investigation has been closed".
As per the letters published on FTC website: "This action is not to be construed as a determination that a violation may not have occurred, just as the pendency of an investigation should not be construed as a determination that a violation has occurred".
The Commission reserves the right to take such further action as the public interest may require, it added.
While announcing the deal, Facebook founder and CEO Mark Zuckerberg had called the proposed acquisition "an important milestone for Facebook because it's the first time we've ever acquired a product and company with so many users. We don't plan on doing many more of these, if any at all".
"But providing the best photo sharing experience is one reason why so many people love Facebook and we knew it would be worth bringing these two companies together," Zuckerberg had said.
An Instagram application tuned to Apple?s iPhones, iPads, and iPod touch devices has been downloaded more than 27 mt since the first version was released in late 2010 by the San Francisco startup.


Please visit "Past & Present" for more information about the Ariel's history, and "Directors" for biographies of our directors. Call Lora Lynn Snow, Exec. Director & Founder at 740-446-ARTS (2787) for press information.


Geraniol oil is a major active in your Area Skin Repellent acting as a natural pest control repelling mozzies, midgies and small irritating flying insects. Geraniol can be diffused in vaporisers inside homes to repel mosquitoes. Geraniol is used in many household products and cosmetic skin care and has been known to have anti-fungal agents. Much research is taking place on this amazing plant molecule with studies continuing on its anti-microbial, anti-inflammatory and anti-oxidant effects.
Geraniol Oil is made up of molecules extracted from the essential oils of a combination of plants mainly those of the Rose, Geranium and Palmarosa species. It is also a component of other plant oils like lemon.
Geraniol Oil is a terpene alcohol, containing specific natural plant compounds which elude a vapour acting as an effective insect repellent. The aroma is not unlike that of pelargonium oil.
Heritage Oils uses Geraniol oil as a major active in your Mozz Away Skin Spray acting as a natural pest control repelling mozzies, midgies, sand flies and small irritating flying insects.
Geraniol Oil can be diffused in vaporisers inside homes to repel mosquitoes, especially when blended with either Lemon grass or Palmarosa.
This oil must be kept below 30°, kept out of the reach of children and not to be taken. If applied with a carrier oil to the skin, always try a skin test first to avoid any reactions you may have.
Geraniol is safe to use as an additive to aromatherapy products and in perfumes although must not be used directly on the skin unless tested.


SMi reports: Sponsor interview released and available to download on the download centre of the conference website.
London, United Kingdom, September 05, 2018 --(PR.com)-- Ahead of this year's 3rd annual Air Missile Defence Technology conference, taking place on the 23rd and 24th October in Prague, SMi group caught up with Mr Israel Oznovich, Air Surveillance and Defence, IAI ELTA Systems to discuss current developments, priorities and the upcoming event.
"What is Elta systems/IAI doing to enhance Air Missile Defence Technology?"
"ELTA Systems is Israel's radar house, meaning it develops and manufactures, as well as support deployment, operation and maintenance of all radars types for Israel – airborne, naval, and land-based. As such, its radars and sensors permeate the entire backbone of the Israeli Defence Forces (IDF) sensor suites."
"ELTA's radars are operational in IDF's active missile protection systems – Multi Mission Radar (MMR) for the Iron Dome system, MMR for David's Sling, Green Pine for Arrow 2 and Green Pine for Arrow 3. The capabilities and operation of these radars change and develop according to the type and intensify of threats and give us the opportunity to offer the most advanced technology, proven in battle. The roles of these radars in active protection systems is detection, tracking, classification, fire control, interceptor tracking and damage assessment. The main role of these radars in passive protection is alert."
Mr Israel Oznovich will be providing an exclusive look into "Similarities and Differences in Air Surveillance and GBAD Radars" when he presents at the conference this October.
Sponsors Moog & ThalesRaytheon Systems will also be presenting at the event.
For sponsorship and exhibition queries please contact Justin Predescu at jpredescu@smi-online.co.uk . For delegate queries please contact James Hitchen at jhitchen@smi-online.co.uk . For media queries please contact Natasha Boumediene at nboumediene@smi-online.co.uk.


text:
const test = require('ava')
const { createConfig } = require('@webpack-blocks/core')
const devServer = require('@webpack-blocks/dev-server')
const { entryPoint } = require('../index')

const webpack = {
  HotModuleReplacementPlugin: class HotModuleReplacementPlugin {},
  NamedModulesPlugin: class NamedModulesPlugin {}
}

const commonConfig = {
  stats: {
    children: false,
    chunks: false,
    modules: false,
    reasons: false
  },
  module: {
    rules: []
  },
  plugins: [new webpack.HotModuleReplacementPlugin()],
  resolve: {
    extensions: ['.js', '.json']
  }
}

test('devServer() without options provides expected defaults', t => {
  const config = createConfig({ webpack }, [
    entryPoint({
      main: ['./test.js']
    }),
    devServer()
  ])

  t.deepEqual(
    config,
    Object.assign(commonConfig, {
      entry: {
        main: ['./test.js']
      },
      devServer: {
        hot: true,
        hotOnly: true,
        historyApiFallback: true,
        inline: true,
        clientLogLevel: 'error',
        stats: 'errors-only'
      }
    })
  )
  t.true(config.plugins[0] instanceof webpack.HotModuleReplacementPlugin)
})

test('devServer() uses custom options and can be composed', t => {
  const config = createConfig({ webpack }, [
    entryPoint({
      main: ['./test.js'],
      second: ['./second.js']
    }),
    devServer({
      inline: false
    }),
    devServer('some-entry-point')
  ])

  t.deepEqual(
    config,
    Object.assign(commonConfig, {
      entry: {
        main: ['./test.js', 'some-entry-point'],
        second: ['./second.js', 'some-entry-point']
      },
      devServer: {
        hot: true,
        hotOnly: true,
        historyApiFallback: true,
        inline: false,
        clientLogLevel: 'error',
        stats: 'errors-only'
      }
    })
  )
  t.true(config.plugins[0] instanceof webpack.HotModuleReplacementPlugin)
})

// Regression test for https://github.com/andywer/webpack-blocks/issues/76
test('devServer block extends multiple entry points correctly', t => {
  const config = createConfig({ webpack }, [
    entryPoint({
      a: './a',
      b: ['./b']
    }),
    devServer()
  ])

  t.deepEqual(config.entry, {
    a: ['./a'],
    b: ['./b']
  })
})


Did new wishes and / or requirements come up during the realisation of the project?
Are adjustments needed due to modifications on your property?
Window or door openings are no problem for us. We are happy to provide this service for you as well.


If any of you frowned when they read about my dinner at Le Buffet, don't be disappointed. That was more out of convenience rather than looking for some gastronomic delight. It worked as we were tired and really didn't want to venture far. However, that would all change the next day as one of my uncle's friends picked us up and helped show us around. In fact, he took us directly to a popular Portuguese eatery far off the beaten path - Miramar Restaurant right on the water.
For our first dish, we went straight for one of their most popular in the Chef Style Clams prepared in a creamy white wine sauce. As simple as this may have appeared, this was addictive. The buttery and plump clams were briny and sweet on their own, but the silky and thick cream sauce added a certain mild flavour without hindering the natural flavour of the clams. Equally delicious, the Octopus Salad featured tender octopus that still retained an appealing chewiness. There was a natural sweetness and taste of the sea that was accented by a balanced sweetness and acidity. The olives provided a layer of saltiness as well as some brininess.
We then moved onto a traditional Portuguese soup in the Caldo Verde consisting of cabbage (looked like kale) and sausage. Due to the large amount of dissolved potato, the soup was starchy and somewhat thick. There was the brightness of the greens while there was some smokiness, tartness and spiciness from the sausage. Next, we had the Fueoada a Transmontana (Portuguese Bean Stew) with red beans and pork ham. This was hearty due to the tender beans and generous amount of sausage and pork. There was a light smokiness to go with considerable meatiness of the stewing liquid.
Onto another "appetizer" as it seemed like we were eating non-stop, we had the Croquettes. These were made with beef, but the texture wasn't very beefy, rather it was pasty and rather salty. With that being said, it wasn't dense though. Outside, the breading was rather light and stay crispy throughout. It was also easy on the grease. Sliced, but served on the bone, the Costoletao de Vaca Grelhado (Grilled Beef Rib) was done medium and that allowed the meat to remain tender and succulent. In classic rib meat fashion, there was a nice rebound texture as well. I found the briny seasoning offered up a certain umaminess which was rather appealing.
We weren't done with the stews as we had 2 more including the Carne de Porco a Alentenjana com ameijoas e batatas frita aos quadrados (Pork with Clams). This was definitely interesting as the combination of briny clam juice met the meatiness of pork (also the tangy veggies). I was on the fence whether it was an impactful dish or not. But whatever the case, I liked the buttery clams, yet the pork was a bit chewy. I enjoyed the next stew very much as it was Tripe with White Beans (Dobrada com Feijao Branco). The tripe was appealingly gamy and tender with a chew while the beans were nicely textured being just soft enough. There was definitely depth-of-flavour with a umami savouriness.
Our last item was the Bacalhau a Bras or scrambled eggs, salt cod and potatoes. As expected, the dish was salty, yet not in a bad way. The textures were soft and in addition to the saltiness, there was some sweetness from the onions. As you can see, there was more than enough food for 10 people, let alone 6 with 2 kids. However, this was a good sampling of the enormous menu at Miramar. Something definitely different for us and away from the touristy areas.


Recently I have been writing columns on holidays such as Father's Day, Mother's Day, Memorial Day, and even Flag Day.
Since we will celebrate 4th of July this coming Friday, it is only fitting I continue the trend one more time.
The 4th of July is obviously a special day to the American people to say the least. It certainly has been significant to me. In my lifetime I was literally out of the country parts of six different years when our country celebrated our freedom.
We now celebrate 4th of July by remembering those words and never forget how we started and how we honor our country.
The first time I was away was in 1970 when I spent 4th of July in Phu Bai Vietnam. We even had fireworks, although our type of fireworks were of the literal bombs bursting in air as we took incoming rounds that particular day. Memorable to say the least.
The following year in 1971, I spent time that particular day with my fellow soldiers who were stationed with me in Augsburg, Germany assigned to the 1st AG Admin Company with the Big Red One. That one was more pleasurable since we took the train that evening to the historical Hofbrauhaus in Munich where soldiers on their off time hung out to celebrate all kinds of festivities.
In 1973 while backpacking Europe with some fellow international backpackers I found myself on the road 4th of July but ended up in Pamplona, Spain in time for the running of the Bulls a week later. Their 10 day celebration made up for the missed holiday. While in the town square the night before the official running I was standing with my friends while a band was playing in the large gazebo directly in front of us.
They were playing and singing "Black Magic Woman," and "Oye Como Va!" To my surprise it was Carlos Santana and his band playing. I freaked as my friends asked me who he was since they hadn't heard of him. Joyfully I informed them.
Fast forward to 1980 when I was backpacking Europe and Israel and Egypt once again for a couple of months. As luck would have it, I was literally floating down the Nile in Egypt on the 4th of July. That was a unique way to celebrate the 4th.
In 1984 I was also in Paris for six weeks trying to learn French which overlapped the 4th. That one turned out to be very quiet and shared with a couple of fellow American students as we toasted our country's birthday.
The last time I was not in the United States for the 4th of July was when I was on an Evangelical Missionary trip to Central America to include Honduras, Costa Rica and Nicaragua. I celebrated with American Missionaries in San Jose, Costa Rica that year in 1987.
With the 4th imminent, let us not forget how far we have come and hopefully know where we are going. Have a safe and Happy 4th of July.


Victoria, BC, May 2, 2018--(T-Net)--Vecima announced today that Laguna™ Cache developed by Concurrent Technology Inc. (a Vecima Company (TSX: VCM)), is the recipient of NewBay's Best of Show Award, presented at the 2018 NAB Show by Video Edge.
NewBay's Best of Show Awards are evaluated by a panel of engineers and industry experts and are selected based on criteria for innovation, feature set, cost efficiency and performance in serving the industry.
With more than 1,700+ exhibitors, Laguna™ Cache beat out the competition because of its ability to help to reduce the cost of OTT service delivery and improve the end consumer experience.
As Concurrent looks to reduce bandwidth cost for OTT providers, its latest innovations in Laguna™ Cache, a comprehensive multi-tiered caching solution for video providers, is helping solve the answer for over-the-top (OTT) operators looking to deliver content to an increasing universe of customers without drowning in bandwidth charges.
Laguna™ Cache offers content providers the world's highest density caching solution, which reduces latency and network utilization to maximize the delivery of OTT and TV Everywhere (TVE) video services to their customers.
"As you grow your OTT services with more video traffic to larger audiences, your success comes with an increasing CDN cost that many OTT service providers and content providers need to manage. Deploying edge cache solutions can dramatically reduce this cost of CDN distribution" says Clay McCreery, Chief Revenue Officer at Concurrent.
Caching is a critical component of any robust content delivery solution. Concurrent's Laguna™ Cache is a software-based, high density streaming server with integrated intelligent caching features. With support for a wide variety of content formats and streaming protocols, it supports delivery to mobile devices, smart TVs, as well as classic set-top boxes simultaneously.
In Concurrent's highly innovative 1 rack unit (RU) configuration, which leverages the latest generation processors and high reliability 3D V-NAND flash memory, the Laguna™ Cache can ingress up to 50 Gbps, egress 100 Gbps, and cache 50 TB of content. The new 2RU configuration boasts ingress capacity up to 200 Gbps while egress increases to 400 Gbps, and cache triples to 150 TB. In either configuration, this level of capacity per rack unit is unparalleled. For Content Providers requiring massive scale, a single 2RU cache can now deliver tens of thousands of video streams to client devices in a fault tolerant, redundant configuration.
"The NewBay Best of Show Awards at NAB are now in their fifth year," said Paul McLane, NewBay Managing Director of Content. "The program seeks to shine a spotlight on relevant innovations in technology as seen around the million-square-foot exhibit floor of the industry's top trade show. The list of 2018 winners gives real insight into where and how rapidly our media tech businesses are evolving."
Concurrent Technology Inc., a Vecima Company (TSX: VCM), is a global company that develops software solutions focused on storing, protecting, transforming, and delivering visual media assets. We enable the world's leading innovators in visual media to entertain, inform, and communicate, by providing the tools to help them unlock their creativity and share it with the world. We accomplish this by developing open software solutions that make the world's visual media available online, when and where it is needed around the world. Concurrent has offices located in North America, Europe and Asia. Visit www.concurrent.com for further information and follow us on Twitter: www.twitter.com/Concurrent_CCUR and LinkedIn at www.linkedin.com/company/ccur.
Vecima Networks Inc. (TSX:VCM) is a globally recognized leader in creating breakthrough technology solutions that empower network service providers to connect people and enterprises to information and entertainment worldwide. For more information, visit www.vecima.com.


text:
XtremeMac shows off iPod speaker dock, FM transmitter
By Geoff Duncan
Macworld	 Jan 17, 2008 8:41 am PST
XtremeMac has taken the wraps off the Tango X2, a new black-and-chrome speaker system for the Apple iPod. The accessory maker also unveiled a transmitter and car charger for the iPod during this week's Macworld Expo.
Like XtremeMac's earlier Tango speaker system, the X2 features two custom full-range speakers and a subwoofer. But the X2 adds an AM/FM tuner supporting six user presets, and a hidden blue LED display tucked behind the its front grille.
XtremeMac's Tango X2 speaker system
The new unit is also about 30 percent smaller than the original Tango speaker system, will charge any iPod with a dock connector, and features a line in jack for connecting other audio devices.
The Tango X2 costs $149.99; it is currently available for pre-order via XtremeMac's Web site, and should be available at retailers in a few weeks.
XtremeMac also announced its InCharge FM transmitter for the Apple iPod, enabling drivers to charge their digital media player while transmitting audio to their in-vehicle sound system. The unit features mono and stereo modes to improve reception even when finding an open FM band is difficult.
Expect to see the InCharge FM transmitter for $69.95; XtremeMac is taking pre-orders now, although it should be available from retailers in a few weeks.


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Should the Buyer wish to return goods bought from the Resound, they must contact the Seller by telephone or in writing in the first instance within 14 calendar days. Should the Seller agree to accept the return, then a Job Number will be issued which the Buyer should use to identify the returned goods, suitably packaged. The Seller reserves the right to charge a refurbishment/restocking fee.


What Are Some Diagnoses for Different Wrist Pain Symptoms?
Some of the diagnoses of different wrist pain symptoms include injuries, arthritis and conditions such as Kienbock's disease, ganglion cysts and carpel tunnel syndrome, explains Mayo Clinic. Gout may also be a diagnosis of wrist pain, states Healthline.
Wrist pain can be due to injuries such as sudden impacts or repetitive stress, explains Mayo Clinic. It can also be due to osteoarthritis, where the cartilage that helps cushion the bone ends deteriorates, or rheumatoid arthritis, a disorder in which the immune system attacks its own tissues. Gout occurs when the body under excretes or overproduces uric acid, which is deposited in the joints causing wrist pain, states Healthline.


text:
La saison 1958-1959 est la quatorzième saison de la ligue internationale de hockey.

Les Rebels de Louisville remportent la Coupe Turner en battant les Komets de Fort Wayne en série éliminatoire.

Saison régulière
Les Mohawks de Cincinnati cessent leurs activités avant le début de la saison.

Classement de la saison régulière
Pour les significations des abréviations, voir statistiques du hockey sur glace.

Meilleurs pointeurs

Séries éliminatoires
Les séries éliminatoires se déroule du  au . Les vainqueurs des demi-finales s'affrontent pour l'obtention de la Coupe Turner.

Tableau

Demi-finales
Pour les demi-finales, l'équipe ayant terminé au premier rang lors de la saison régulière, les Rebels de Louisville, affrontent l'équipe ayant terminé troisième, les Bruins de Troy, puis celle ayant fini deuxième, les Komets de Fort Wayne, font face à l'équipe ayant pris la quatrième place, les Chiefs d'Indianapolis. Pour remporter les demi-finales, les équipes doivent obtenir quatre victoires.

Les Rebels de Louisville remportent la série 4 victoires à 1.

Les Komets de Fort Wayne remportent la série 4 victoires à 1.

Finale
La finale oppose les vainqueurs de leur série respectives, les Komets de Fort Wayne et les Rebels de Louisville. Pour remporter la finale les équipes doivent obtenir quatre victoires.

Les Rebels de Louisville remportent la série 4 victoires à 2.

Effectifs de l'équipe championne
Voici l'effectif des Rebels de Louisville, champion de la Coupe Turner 1959:
 Entraineur : Leo Gasparini
 Joueurs : Guy James, André Martin, Grant Morton, Warren Back, Joe Kastelic, Eddie Dudych, Ronnie Spong, Chick Chalmers, George Ranieri, Ron Quenville, Jacques Gagné, Lou Crowdis, Don Rigazio, Moe Bartoli.

Trophées remis

Notes et références

Voir aussi
Saison 1958-1959 de la LAH
Saison 1958-1959 de la LNH

Saison de la LIH
LIH
LIH


text:
CGS to build ag tire plant in Czech Republic
PRAGUE, Czech Republic (Sept. 14, 2010)—Czech tire and rubber products maker CGS A.S. Holding has picked a site in eastern Czech Republic for a $52 million agricultural tire plant it expects to have on stream by 2014, according to Czechinvest, the country's Investment and Industrial Development Agency.
The disclosure is CGS's second new plant announcement in the past several weeks. The tire maker signed documents Sept. 2 covering a $66.5 million investment in Charles City, Iowa, to convert an existing industrial site that was formerly a Winnebago Inc. plant to farm tire production.
The new plant, which should create 550 jobs, will be located on a 14-acre site in an industrial zone near Holesov, a community located near the firm's existing factories in Zlin and Otrokovice, Czechinvest said. Construction on the 226,000-sq-ft. plant is expected to start next year, the company said, with full production reached by 2014.
The plant also eventually will include warehouses and administrative offices, Czechinvest said.
CGS makes and distributes Mitas-, Cultor- and Continental-brand farm tires and Mitas-brand industrial, OTR and motorcycle tires.


text:
package cz.kadledav.am.client;

import java.util.Set;

import org.reflections.Reflections;

public class StateInformatorFactory {

	private static StateInformator instance;

	static {
		Reflections reflections = new Reflections("cz.kadledav.am");
		Set<Class<? extends StateInformator>> informatorClazzSet = reflections.getSubTypesOf(StateInformator.class);
		if (informatorClazzSet.isEmpty()) {
			throw new IllegalStateException("There must be at least one implementation of StateInformator interface on the class path");
		}
		Class<? extends StateInformator> informatorClazz = informatorClazzSet.iterator().next();
		try {
			instance = informatorClazz.newInstance();
		} catch (InstantiationException | IllegalAccessException e) {
			throw new IllegalStateException("Implementations of StateInformator are allowed only with primitive public constructor");
		}
	}

	public static StateInformator getInformator() {
		return instance;
	}
}


text:
View Te Ara in
Stories A-Z
Browse the Encyclopedia
Stories A-Z Te Reo Māori Biographies Sections Keywords Your stories
Offshore Islands
Kermadec Islands
Story: Kermadec Islands
Story summary
Geology and climate
Raoul Island
Southern Kermadec Islands
External links and sources
Page 6. External links and sources
More links and websites
Crusoes of Sunday Island
Elsie Morton's 1957 book about life on Raoul Island, on the Electronic Text Centre website.
The geology of the Kermadec Islands
A historic account of the geology of the Kermadec Islands by W. R. B. Oliver, who led the first scientific expedition to the islands in 1910 (PDF, 3.4 MB).
Kermadec Expedition – Auckland Museum
A website and blog about the 2011 'biodiscovery' expedition to the Kermadec Islands led by Auckland Museum.
Information on the Kermadecs from the Department of Conservation, which manages the islands.
Symposium proceedings – the Kermadecs
Papers from a 2010 symposium about the Kermadec Islands, held at the Museum of New Zealand Te Papa Tongarewa in Wellington.
Volcanic history of Macauley Island, Kermadec ridge, New Zealand
A 1996 article from the New Zealand Journal of Geology and Geophysics.
More suggestions and sources
Doyle, A. C, and others. 'Volcanic activity and recent uplift on Curtis and Cheeseman Islands, Kermadec Group, Southwest Pacific.' Journal of the Royal Society of New Zealand 9, no. 1 (1979): 123–140.
Haigh, J. B. 'Raoul (Sunday) Island, Kermadec Group: a brief history.' Whakatane Historical Society Bulletin 16 (1968): 66–80
Lloyd, E. F., and Simon Nathan. 'Geology and tephrochronology of Raoul Island, Kermadec Group, New Zealand.' New Zealand Geological Survey bulletin 95, no. 104. Wellington: Department of Scientific and Industrial Research, 1981.
Sykes, W. R., and others. Kermadec Islands flora: a compilation of modern materials about the flora of the Kermadec Islands. Lincoln: Manaaki Whenua, 2000.
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How to cite this page:
Simon Nathan, 'External links and sources', Te Ara - the Encyclopedia of New Zealand, http://www.TeAra.govt.nz/en/kermadec-islands/sources (accessed 18 July 2019)
Story by Simon Nathan, published 12 Sep 2012
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text:
Judicial system depends upon public confidence: Chief Justice
By The New Lawyer|04 March 2013
The judicial system depends upon public confidence in what it does to effectively function, the Chief Justice said yesterday.
A new exhibition highlighting the function of the High Court would reignite public faith in the justice system, he said.
In a speech at the relaunch of the National Archives Exhibition on the High Court, Chief Justice Robert French said the exhibition redirects attention to four prominent decisions among the many that have been made since federation.
Chief Justice French said those decisions have identified the content and delineated the limits of governmental power as well as dealing with matters arising under the common law of Australia and the statutes of the Commonwealth and the states.
The four decisions in the exhibition include the Engineers Case, the Communist Party Case, the Tasmanian Dams Case and, in the updated exhibition, the Workchoices Case, the Chief Justice said.
But in highlighting the various cases, he said, "this exhibition, as part of the Gallery, contributes to a sense of national self-awareness and identity".
"People may derive from the exhibition and similar displays an understanding of the origins of our judicial system and of the way in which it helps both to define the limits of public power, and to maintain the rule of law.
"To that extent the vital infrastructure of our representative democracy is strengthened," he said.
The Chief Justice noted that the judicial system has been called the weakest branch of government. "It depends very much for its effective functioning upon public confidence in what it does."
Public confidence requires public understanding; and public understanding is achieved by education of the kind that this exhibition provides.
The New Lawyer
Last Updated: 20 July 2016 Published: 10 July 2009