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Q: Configure Netgear FVS318v3 for VPN Pass Through I've replaced a Linksys Router for my home network with a Netgear FVS318v3 VPN Firewall.  The laptop I'm bringing home from work could connect with VPN over the router but cannot connect with the new Netgear firewall.  It spits out:
Error 5 no hostname exists for this connection entry.  Unable to make VPN connection.
What do I need to configure on the Netgear firewall to enable VPN pass through from the laptop out through the firewall?  The reference manual isn't much help and a Google search doesn't retrieve much besides general information that the firewall does support a VPN pass through connection.
In Response:  I believe it's Cisco IpSec but it's pre-installed on the Laptop.  I'm not familiar with configuring the client and would prefer to stay away from messing around with it.  That error is being spit out by the Cisco client in a Windows dialog box.  The Netgear firewall has had no configuration besides plugging it in - everything is defaults.

A: We just got rid of three of those.. (finally upgraded some remote sites) and you know, I don't think they have any option for that (not that version even with up to date firmware).. however, we never had trouble connecting PPTP through them..
What sort of VPN are you attempting? (Cisco IPSec?)
Where does it spit that out? (In the Netgear logs?)
Have you got any SiteToSite VPN's configured on your Netgear device?, if so, and you are attempting an IPSec VPN, it may be incompatible.. (which is probably why my predecessor configured our clients to use PPTP).
Is your work VPN configured with NAT-T? (ask) If not, you will find that it will not work.

A: The config file for the Cisco VPN was corrupted/blown away.  After getting the file replaced I port forwarded ports 500, 4500 and 10000 to allow the VPN passthrough.

redpajama_set_name: RedPajamaStackExchange


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History of the Christian Church
« Prev The Rule of St. Benedict Next »
§ 44. The Rule of St. Benedict.
The Regula Benedicti has been frequently edited and annotated, best by Holstenius: Codex reg. Monast. tom. i. p. 111–135; by Dom Marténe: Commentarius in regulam S. Benedicti literalis, moralis, historicus, Par. 1690, in 4to.; by Dom Calmet, Par. 1734, 2 vols.; and by Dom Charles Brandes (Benedictine of Einsiedeln), in 3 vols., Einsiedeln and New York, 1857. Gieseler gives the most important articles in his Ch. H. Bd. i. AbtheiI. 2, § 119. Comp. also Montalembert, l.c. ii. 39 sqq.
The rule of St. Benedict, on which his fame rests, forms an epoch in the history of monasticism. In a short time it superseded all contemporary and older rules of the kind, and became the immortal code of the most illustrious branch of the monastic army, and the basis of the whole Roman Catholic cloister life.379379 The Catholic church has recognized three other rules besides that of St. Benedict, viz.: 1. That of St. Basil, which is still retained by the Oriental monks; 2. That of St. Augustine, which is adopted by the regular canons, the order of the preaching brothers or Dominicans, and several military orders; 3. The rule of St. Francis of Assisi, and his mendicant order, in the thirteenth century. It consists of a preface or prologue, and a series of moral, social, liturgical, and penal ordinances, in seventy-three chapters. It shows a true knowledge of human nature, the practical wisdom of Rome, and adaptation to Western customs; it combines simplicity with completeness, strictness with gentleness, humility with courage, and gives the whole cloister life a fixed unity and compact organization, which, like the episcopate, possessed an unlimited versatility and power of expansion. It made every cloister an ecclesiola in ecclesia, reflecting the relation of the bishop to his charge, the monarchical principle of authority on the democratic basis of the equality of the brethren, though claiming a higher degree of perfection than could be realized in the great secular church. For the rude and undisciplined world of the middle age, the Benedictine rule furnished a wholesome course of training and a constant stimulus to the obedience, self-control, order, and industry which were indispensable to the regeneration and healthy growth of social life.380380 Pope Gregory believed the rule of St. Benedicteven to be directly inspired, and Bossuet (Panégyric de Saint Benoit), in evident exaggeration, calls it "an epitome of Christianity, a learned and mysterious abridgment of all doctrines of the gospel, all the institutions of the holy fathers, and all the counsels of perfection." Montalembert speaks in a similar strain of French declamatory eloquence. Monasticism knows very little of the gospel of freedom, and resolves Christianity into a new law of obedience.
The spirit of the rule may be judged from the following sentences of the prologus, which contains pious exhortations: "Having thus," he says, "my brethren, asked of the Lord who shall dwell in his tabernacle, we have heard the precepts prescribed to such a one. If we fulfil these conditions, we shall be heirs of the kingdom of heaven. Let us then prepare our hearts and bodies to fight under a holy obedience to these precepts; and if it is not always possible for nature to obey, let us ask the Lord that he would deign to give us the succor of his grace. Would we avoid the pains of hell and attain eternal life, while there is still time, while we are still in this mortal body, and while the light of this life is bestowed upon us for that purpose, let us run and strive so as to reap an eternal reward. We must then form a school of divine servitude, in which, we trust, nothing too heavy or rigorous will be established. But if, in conformity with right and justice, we should exercise a little severity for the amendment of vices or the preservation of charity, beware of fleeing under the impulse of terror from the way of salvation, which cannot but have a hard beginning. When a man has walked for some time in obedience and faith, his heart will expand, and he will run with the unspeakable sweetness of love in the way of God's commandments. May he grant that, never straying from the instruction of the Master, and persevering in his doctrine in the monastery until death, we may share by patience in the sufferings of Christ, and be worthy to share together his kingdom."381381 We have availed ourselves, in this extract from the preface, of the translation of Montalembert, ii. 44 sq. The leading provisions of this rule are as follows:
At the head of each society stands an abbot, who is elected by the monks, and, with their consent, appoints a provost (praepositus), and, when the number of the brethren requires, deans over the several divisions (decaniae), as assistants. He governs, in Christ's stead, by authority and example, and is to his cloister, what the bishop is to his diocese. In the more weighty matters he takes the congregation of the brethren into consultation; in ordinary affairs only the older members. The formal entrance into the cloister must be preceded by a probation of novitiate of one year (subsequently it was made three years), that no one might prematurely or rashly take the solemn step. If the novice repented his resolution, he could leave the cloister without hindrance; if he adhered to it, he was, at the close of his probation, subjected to an examination in presence of the abbot and the monks, and then, appealing to the saints, whose relics were in the cloister, he laid upon the altar of the chapel the irrevocable vow, written or at least subscribed by his own hand, and therewith cut off from himself forever all return to the world.
From this important arrangement the cloister received its stability and the whole monastic institution derived additional earnestness, solidity, and permanence.
The vow was threefold, comprising stabilitas, perpetual adherence to the monastic order; conversio morum, especially voluntary poverty and chastity, which were always regarded as the very essence of monastic piety under all its forms; and obedientia coram Deo et sanctis ejus, absolute obedience to the abbot, as the representative of God and Christ. This obedience is the cardinal virtue of a monk.382382 Cap. 5: "Primus humilitatis gradus est obedientia sine mora. Haec convenit iis, qui nihil sibi Christo carius aliquid existimant; propter servitium sanctum, quod professi sunt, seu propter metum gehennae, vel gloriam vitae aeternae, mox ut aliquid imperatum a majore fuerit, ac si divinitus imperetur, moram pati nesciunt in faciendo."
The life of the cloister consisted of a judicious alternation of spiritual and bodily exercises. This is the great excellence of the rule of Benedict, who proceeded here upon the true principle, that idleness is the mortal enemy of the soul and the workshop of the devil.383383 Cap. 48: "Otiositas inimica est animae; et ideo certis temporibus occupari debent fratres in labore manuum, certis iterum horis in lectione divina." Seven hours were to be devoted to prayer, singing of psalms, and meditation;384384 The horaecanonicae are the Nocturnae vigiliae, Matutinae, Prima, Tertia, Sexta, Nona, Vespera, and Completorium, and are taken (c. 16) from a literal interpretation of Ps. cxix. 164: "Seven times a day do I praise thee," and v. 62: "At midnight I will rise to give thanks unto thee." The Psalter was the liturgy and hymn book of the convent. It was so divided among the seven services of the day, that the whole psalter should be chanted once a week. from two to three hours, especially on Sunday, to religious reading; and from six to seven hours to manual labor in doors or in the field, or, instead of this, to the training of children, who were committed to the cloister by their parents (oblati).385385 Cap. 59: "Si quis forte de nobilibus offert filium suum Deo in monasterio, si ipse puer minori aetate est, parentes ejus faciant petitionem," etc.
Here was a starting point for the afterward celebrated cloister schools, and for that attention to literary pursuits, which, though entirely foreign to the uneducated Benedict and his immediate successors, afterward became one of the chief ornaments of his order, and in many cloisters took the place of manual labor.
In other respects the mode of life was to be simple, without extreme rigor, and confined to strictly necessary things. Clothing consisted of a tunic with a black cowl (whence the name: Black Friars); the material to be determined by the climate and season. On the two weekly fast days, and from the middle of September to Easter, one meal was to suffice for the day. Each monk is allowed daily a pound of bread and pulse, and, according to the Italian custom, half a flagon (hemina) of wine; though he is advised to abstain from the wine, if he can do so without injury to his health. Flesh is permitted only to the weak and sick,386386 Cap. 40: "Carnium quadrupedum ab omnibus abstinetur comestio, praeter omnino debiles et aegrotos." Even birds are excluded, which were at that time only delicacies for princes and nobles, as Mabillon shows from the contemporary testimony of Gregory of Tours. who were to be treated with special care. During the meal some edifying piece was read, and silence enjoined. The individual monk knows no personal property, not even his simple dress as such; and the fruits of his labor go into the common treasury. He should avoid all contact with the world, as dangerous to the soul, and therefore every cloister should be so arranged, as to be able to carry on even the arts and trades necessary for supplying its wants.387387 Cap. 66: "Monasterium, si possit fieri, ita debet construi, ut omnia necessaria, id est, aqua, molendinum, hortus, pistrinum, vel artes diversae intra monasterium exerceantur, ut non sit necessitas monachis vagandi foras, quia omnino non expedit animabus eorum." Hospitality and other works of love are especially commended.
The penalties for transgression of the rule are, first, private admonition, then exclusion from the fellowship of prayer, next exclusion from fraternal intercourse, and finally expulsion from the cloister, after which, however, restoration is possible, even to the third time.
379 The Catholic church has recognized three other rules besides that of St. Benedict, viz.: 1. That of St. Basil, which is still retained by the Oriental monks; 2. That of St. Augustine, which is adopted by the regular canons, the order of the preaching brothers or Dominicans, and several military orders; 3. The rule of St. Francis of Assisi, and his mendicant order, in the thirteenth century.
380 Pope Gregory believed the rule of St. Benedicteven to be directly inspired, and Bossuet (Panégyric de Saint Benoit), in evident exaggeration, calls it "an epitome of Christianity, a learned and mysterious abridgment of all doctrines of the gospel, all the institutions of the holy fathers, and all the counsels of perfection." Montalembert speaks in a similar strain of French declamatory eloquence. Monasticism knows very little of the gospel of freedom, and resolves Christianity into a new law of obedience.
381 We have availed ourselves, in this extract from the preface, of the translation of Montalembert, ii. 44 sq.
382 Cap. 5: "Primus humilitatis gradus est obedientia sine mora. Haec convenit iis, qui nihil sibi Christo carius aliquid existimant; propter servitium sanctum, quod professi sunt, seu propter metum gehennae, vel gloriam vitae aeternae, mox ut aliquid imperatum a majore fuerit, ac si divinitus imperetur, moram pati nesciunt in faciendo."
383 Cap. 48: "Otiositas inimica est animae; et ideo certis temporibus occupari debent fratres in labore manuum, certis iterum horis in lectione divina."
384 The horaecanonicae are the Nocturnae vigiliae, Matutinae, Prima, Tertia, Sexta, Nona, Vespera, and Completorium, and are taken (c. 16) from a literal interpretation of Ps. cxix. 164: "Seven times a day do I praise thee," and v. 62: "At midnight I will rise to give thanks unto thee." The Psalter was the liturgy and hymn book of the convent. It was so divided among the seven services of the day, that the whole psalter should be chanted once a week.
385 Cap. 59: "Si quis forte de nobilibus offert filium suum Deo in monasterio, si ipse puer minori aetate est, parentes ejus faciant petitionem," etc.
386 Cap. 40: "Carnium quadrupedum ab omnibus abstinetur comestio, praeter omnino debiles et aegrotos." Even birds are excluded, which were at that time only delicacies for princes and nobles, as Mabillon shows from the contemporary testimony of Gregory of Tours.
387 Cap. 66: "Monasterium, si possit fieri, ita debet construi, ut omnia necessaria, id est, aqua, molendinum, hortus, pistrinum, vel artes diversae intra monasterium exerceantur, ut non sit necessitas monachis vagandi foras, quia omnino non expedit animabus eorum."

redpajama_set_name: RedPajamaCommonCrawl


With its summit just a short distance from the Southern Upland Way, Minch Moor makes for a popular short hillwalk from Traquair, with great views. The alternative return route described is rougher underfoot and requires more careful navigation.
Southern Upland Way provides excellent walking conditions up to near the summit, from where a good path leads to the cairn. Alternative descent route is rougher, unmarked and can be wet in places.
None to start; nearest bus at Innerleithen, 3km away.
Community hall car park, Traquair. Open start point in Google Maps for directions.
Park in the community hall car park in Traquair (turning off at the war memorial). The walk begins by continuing along the lane, following the route of the Southern Upland Way. Further up the lane, keep on the unsurfaced lane ahead (Minch Moor sign) when the tarmac goes right into a driveway, and keep ahead again onto a rougher track at the last house. The track leads though a gate and eventually curves left.
After passing through another gate the Southern Upland Way track reaches an old stone gateway decorated with many slate plaques commemorating horses, some with poems. Continue ahead, going straight on when the Way reaches a large track running across the route. The route then meets a second track, with two paths continuing opposite; take the right hand path, still signed as the Southern Upland Way.
Further up the path joins a larger track and reaches a seat at 'Resolution Point' - an art installation consisting of shapes cut in the heather. Continuing ahead, the path next reaches the Cheese Well - a natural spring which has long been a water source for travellers on this old drove route - it was marked on Timothy Pont's map of 1600. Wayfarers often left offerings here - including cheese - to thank the faeries for their safe passage.
At the next junction, at the corner of forestry (and also with a seat) turn right onto a path signed for Minch Moor. Ignore the mountain bike path heading off to the right and continue to reach the summit - marked with a trig point and a small stone cairn. On a good day this is a fine viewpoint.
The quickest and much the easiest return route is to retrace your steps. Another option is to head down the mountain bike route to the right (bikers ascent via this route and so are easy to let pass) - but this route is very winding. A third option is to continue ahead in the original direction on a much narrower path. This descends into a wide gap between blocks of forestry, soon accompanied by a stone wall. Ignore the first trace of a path to the right (which almost immediately joins the MTB route), continuing ahead until there is a narrow ride heading into the trees on the right, with occasional wooden posts - this is an old route known as the 'Clattering Path'. The narrow path gives muddy going; when it forks ignore the uphill branch to the right, bearing slightly left and reaching a felled area. The path continues across this and re-enters forestry, soon joining a clearer path coming down from the right. Further on the MTB track is met at a bend - keep ahead, slightly downhill. Eventually this emerges onto a track. Turn right and then left to stay on the MTB route.
After some zig-zags this reaches a track - go straight across to rejoin the Southern Upland Way opposite. From here simply retrace your steps downhill to eventually return to the start.


» Setting up rim and trimmer joists, to that your floor joists are nailed, surface finishes the perimeter. Bracing, usually by means of bridging, but often installed as strapping, stops the joists from turning in place. An added method used to avoid this type of turning is to glue the sub-flooring to the joists, as the sub-floor is positioned. All joists must lengthen at least 1-1/2″ to a bearing assembly, of either a beam or full elevation wall, unless steel hangers are installed to provide proper bearing support against other structural components. Beams, which support the floor joists over greater spans, are constructed by means of laminated joists also known as built up beams, or one part solid load bearing beams, slice from logs or built.
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downside is that kind of floor requires special hanger systems suitable for the joists, to enable these to be hung from the other person or against beams/bearing walls. Manufactured joists are becoming a popular floor system, for they are relatively cheap, reduce labour time and offer sufficient support.
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» You can find three main types of sub-flooring installed for and course the floor framework. It really is over this that the completed floor will be set. The sub-flooring types include fresh sheathing, interlocking and remove. It is applied not and then give a surface for the inside finishes to be located on, but also to prevent twisting or torque forces located on the building. The sub-floor also allows load showing within the joist framing system. Often the sub-flooring is glued to the joist work to eliminate creaking floors and also to prevent the floor joists from turning.


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Affion Crockett: Wiki, Bio, Age, Height, Wife, Parents, Career, Net worth
Affion Crockett: Wiki (Actor), Bio, Age, Height, Weight, Education, Nationality, Gender, Wife, Children, Family, Career, Age, Net worth, Birthday, Height, Nationality, and other details: Affion Crockett is an American performer, writer, dancer, rapper as well as a famous comedian alongside playing music. As a media celebrity, Crockett has played in many movies as well as TV programs that date even back to 2000 and before. Besides acting, Affion is also famously known for his stand-up dramas. He has been doing it for a pretty long time as well. The man came to the attention newly after he appeared on season 2 of Celebrity Game Face with Yvette Nicole, which was hosted by Kevin Hart. Yvette and Crockett looked to have quite an amusement in the show as they competed against other celebrities. The actor continues to dazzle his fans with his performances. People are wondering if the man has a wife.
Affion Crockett Life and Education
Affion Crockett's prevailing age is 47 years old. He was brought to his world on August 12, 1974, in North Carolina, United States. Growing up in his hometown, Crockett passed with Bachelor in Business from Fayetteville State University. It was only about the age of 22 that the now media personality first began appearing in comedy shows.
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As per Celebrity Net Worth, Affion Crockett is stated to have an approximated total worth of $6 million. Details about his wealth, the major source of income of the actor is obviously his job in the entertainment industry.
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While it is known that he grew up in an army house, the information concerning Affion Crockett progenitors is yet to be revealed. Moreover, his mother is Trinidadian as stated in his Wikipedia. Notwithstanding, any further professional or any kind of data on his parents are unknown. Apparently, Essence Atkins is not the biological sibling of Affion Crockett. The talks look to have started after the actress shared a photo together with Crockett stating him as her brother. This actually appears to be all the ground for all the rumors. Furthermore, neither Crockett nor Essence's Wikipedia bio states having a sibling. Therefore, it can be said that the fellow actors are self-made brothers and sisters due to their close connection. As things stand, Affion Crockett doesn't seem to have a spouse as he is yet to get wedded. This can be said as many other references have reported him to be single and not wedded. Moreover, the man himself has neither disclosed about his love life nor stated any images of him alongside his supposed partner. Therefore, it looks like the veteran actor is yet to find a spouse for himself as he is probably single at the present.
Here is the full bio of Affion Crockett, his family, mother, father, brother, sister, name, age, height in feet, wife, real name, body measurement, interest, high school, college, nationality, University, spouse, Twitter, income network, birthday, zodiac, sign, education, religion, date of birth.
Affion Crockett Bio, Height, Weight, Profile, Net Worth
Real name Affion Crockett
Birthplace North Carolina, United States
Hometown Not known
Profession Comedian, writer, producer, actor, dancer, rapper
Height Not known
Weight Not known
Interest Not known
Zodiac sign Leo
University Fayetteville State University
Parents Not known
Wife None
Some lesser-known facts about Affion Crockett
His prevailing age is 47 years.
His birthday is August 12, 1974.
He graduated from Fayetteville State University.
He began appearing in comedy shows at the age of 22.
His mother is Trinidadian.
Affion Crockett has a net worth of $6 million.
Affion Crockett Social media Accounts:
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Because you brake with your heel, use a heel with more friction (a lower number) than the sole. Otherwise, you won't have adequate slide-brake action. An exception would be if you bowl best with a heel that has the same number as the sole. Using a higher heel number than sole number is possible but not recommended for general approach conditions.
Break-In your Soles and Heels.
When changing either the soles or heels of your SST shoes Dexter recommends that you use caution when trying the new combination for the first time. Taking several practice slides on the approach without holding a ball will allow the bowler to predict how the reconfigured shoes will slide on the current approach conditions before throwing the next ball.


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Laval Academy offers an alternative route for individuals interested in continuing their education or pursuing a career.The Academy's complete solution encompasses education, hands-on training, and job recruitment support, which makes it an ideal environment for those looking to launch their career. Most importantly, the curriculum is designed to meet the needs, interests, and demands of both the individual and the market. Our instructors are internationally experienced and certified, and all course materials have been supplied by our international partners.


I am wife, boy mom and a lover of (natural light) photography, a good cup of coffee (or glass of wine) and a good book. I was born and raised in Houston, Texas, a graduate of Texas A&M. Along with my husband and two boys, we have lived in Greenville, South Carolina and St. Paul, Minnesota, but now call the beautiful Dallas/Fort Worth area home.
Photography became a hobby of mine years ago as a way to put original art on my apartment walls. After having children, I fell in love with capturing them and the moments that become memories way too fast. My style of photography evolved from having two very active boys who not only do not want to smile at the camera, but don't even want to stand still! I love laughter, candid moments, movement, the tiny details and capturing the love between people!


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The number of governors' offices receiving letters containing suspicious powder has topped 30.
The letters, all postmarked in Texas, began arriving at governors' offices across the country on Monday. So far field tests have indicated the powders to be harmless, though further testing is under way, the FBI said Friday.
"It's likely there will be more" letters, FBI special agent Richard Kolko said in a statement.
The Postal Inspection Service, which is working with the FBI, noted that sending hoax letters can result in up to five years in prison.
Some of the states where the letters have been received, according to information provided by the FBI, include Alabama, Alaska, Arizona, Colorado, Connecticut, Delaware, Florida, Georgia, Hawaii, Idaho, Indiana, Iowa, Kansas, Maine, Michigan, Minnesota, Mississippi, Missouri, Montana, Nebraska, Nevada, New Hampshire, New Jersey and New Mexico.


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Q: JSONP To Acquire JSON From HTTPS Protocol with JQuery I'm trying to acquire a JSON which is being sent from an https secure site,
The client was hoping not to use any Server-side languages (the whole thing in Javascript)
I've read that I must use JSONP in order to load a JSON from a secure site, when using the .ajax function from Jquery.
My first question would be what format do I need to set this JSONP as? Right now my code looks like this:
html =new Object();
    html = $.ajax({
      url: "https://my-secure.net",
      async: false,
      dataType: 'jsonp'
     }).responseText;

//alert(html);
  alert("myObject is " + html.toSource());
     console.log(html);

However, nothing is being alerted, nor is anything being logged in Firebug. Basically I want to be able to manipulate the JSON data. I see the data in the Response under Firebug, but there's an error which says "invalid label." I've read that in order to fix this you encase it in the eval function with extra parantheses but this is not working.
http://b.lesseverything.com/2007/10/25/invalid-label-error-when-eval-json
I also get an error which says my $.ajax request is "undefined" but I can see the data in the response. I suspect this has something to do with how I am grabbing the initial data. Any advice would be appreciated. Thank you!

A: you can use getJSON for example
$.getJSON('ajax/test.json', function(data) {
  $('.result').html('
' + data.foo + '
'
    + '
' + data.baz[1] + '
');
});

check complete getJSON documentation http://api.jquery.com/jQuery.getJSON/
EDIT
I was wrong... using Jquery.ajax will cause cross-browser issue but not with Jquery.getJSON
http://docs.jquery.com/Release:jQuery_1.2/Ajax#Cross-Domain_getJSON_.28using_JSONP.29
Here is an example of cross-domain get JSON
EDIT
Firefox has a problem with HTTPS, as i know it will be fixed if you send your request like this
$.getJSON('ajax/test.json',{}, function(data) {
  $('.result').html('
' + data.foo + '
'
    + '
' + data.baz[1] + '
');
});

Source: AJAX https POST requests using jquery fail in Firefox
Hope this helps


11.06 Very chocolatey & rich.
2.08 Really great dessert cake. Used raw sugar I/s of brown and only had 2 pears - mine sunk a bit but still tasted great.
Husband made this for Xmas day 2016. He made a big effort cooking from some of Donna Hays books. Preparing several meals to cater for peoples dietary needs. This he adapted slightly by the addition of some fresh peas to the broad beans as we happened to have some.
On the recommendation of a friend I made the sweet potato salad. When the kumara (sweet potato) was about half cooked I added some red onion wedges to the baking sheet. I served it with a lamb rack and green beans. It was excellent.
10.10 Dressing divine! Would need to at least double for 4. I needed to roast veges for longer than 35 mins.
For all you onion fans... This is easy to make. Delivers an acidic punch but a sweetness too. So simple my 12 yrs old son made this! Served alongside beef for Xmas day 2016.
Made this for Xmas Eve this year.(2016) Well, actually my husband made it. If you like these ingredients then I suggest you make this. It was absolutely delicious and even my 12yr old son who is not altogether embracing of food with chilli , gave this the thumbs up! Donna Hay never fails to deliver great recipes with taste without spending hours in the kitchen.
I prefer rice wine or sherry to the vinegar.
This is absolutely delicious. It always seems to be just bubbling along and then at the end of the timing it suddenly goes sticky and syrupy. You must watch it closely at this stage or you could be ordering take out because the sticky chilli chicken got too stuck! The coriander is fantastic with it and you just need steamed rice and greens for a fabulous meal. I wish I had a dollar for every time I've made it for friends.
Delicious way to use fresh plums. I prefer less sugar.
3.12 Could use halved wild plums - yum dessert.


text:
That space in-between
By victoriagracewalden
July 7, 2014 //
by Victoria Grace Walden
Embodiment and actuality sites of a traumatic past
I am standing in the Podgórze district of Kraków, Poland. In 1941, this region, which was designed to house 3,000 residents, was transformed into a Jewish Ghetto which imprisoned 15,000 Polish Jews. Two segments of the Ghetto wall remind today's visitors of this district's traumatic past. One of these segments overlooks a children's playground. How do I relate to the tragic past of this site as I stand here?
Phenomenologists from Maurice Merleau-Ponty and Vivian Sobchack to Jenny Chamarette, all consider subjectivity to arise from the space in-between the different bodies of experience. The space in-between suggests that meaning arises from the intertwining of the different bodies, rather than belonging to one particular subject. Usually phenomenology focuses on the embodied (sometimes human) subject and their relationship with objects or other people. However, at this particular site, I feel like an intruder -a tourist- observing an interaction between two inanimate objects which seem to be communicating with each other. Here, I begin to realise the significance of the space in-between. In front of me stands a grey wall, its three-foot panels designed to represent Jewish gravestones. These are fragments of the remaining Ghetto wall. I reach out to touch this wall, but I feel uncomfortable doing so. It's darkness, size and shape seems to cast a shadow over the space where I stand. I am saddened by the past that once inhabited the other side of this wall.
However, in front of this wall I see children's play equipment. It is brightly coloured and on springs – there is a vibrancy and vitality to its presence. The equipment reminds me of being young and the joy and freedom of the imagination of play.
What is most striking for me, though, is the space in-between these two objects. Both the wall and the equipment conjure strong, but contrasting emotions. The space between them expresses an absence and a distance. It is here that I fix my gaze – are people that come here to enjoy the present use of this site aware of its tragic past? Could the inhabitants once trapped behind this wall ever have imagined a time when vitality and freedom might return to this site? This space in-between signifies the distance between then and now, and the absence of those who were once imprisoned here and yet who, in the majority, never returned.
My attention, or my intentionality, is drawn to the absence- the space in-between the two objects and I feel an uncanny relationship to the different temporal dimensions I encounter here – it is neither the past nor the present which becomes the subject of my attention. Rather, it is the space in-between these different eras – for a moment, I feel as if I am embodied in an ahistoric moment – one where my intentionality is drawn to the relationality between temporal dimensions, rather than directed towards any one time. Is it possible to consider experiences as moments outside history? I am now historicising my experience at the site by recording it for the future in this blog. It is now part of my history. Perhaps, it is not that the experience is ahistoric, but rather that this site has drawn my attention to the fact meaning can arises from spatial and temporal relationships. It is here, that I realise turning to the embodied moment allows me to identify embodiment not only as an experience of the now, but as a relationship with different temporal dimensions.
Tags ghetto, Holocaust, inbetweenness, intentionality, Jenny Chamarette, Krakow, Merleau-Ponty, phenomenology, Vivian Sobchack
Whole Body Interaction at the V&A
The V&A Museum has an exciting exhibit currently open in the Sackler Centre. 'Digital Dragons' makes two Chinese paintings 'come alive' through digital projection and a whole body interface supported by Kinect devices. Stepping on the floor influences the projection of the painting: depending on where you step, the landscape painting gains colour and human activity and in the other painting, dragons begin to chase coloured pearls.
At MODE we've been observing children as they interact with the exhibit. In a series of naturalistic observations, we videoed 1-4 year olds interacting with the exhibit with their parents. In the next phase of research, we observed 7-8 year olds from the same school interacting with the exhibit, and then interviewed them afterwards to see how they had made sense of the experience.
Our questions in conducting these observations have been broad. We're interested in how children make sense of their movements in relation to the projected visual activity; how the involvement of the whole body in this experience might influence the children's interpretations of the paintings involved in the exhibit; and how social interactions are configured and coordinated in this type of interactive museum space.
In-depth analysis will begin soon. Our preliminary thoughts and ideas have centred on where the students focused their attention. For the first cycle of the interaction with the paintings, many of the children seemed to focus exclusively on the colour and movement they saw on the floor. Over the course of their interaction however, they became increasingly aware that their movements were having an impact on the projected image and began to make sense of exactly what this relationship was. This might suggest that exhibits that make use of two separately located sites of activity (here the floor and the wall) may require sustained interaction if students are to understand how activity in these spaces is connected.
Tags bodily interaction, body position, digital environments, movement, whole body interaction
Categories events, research projects
10 Thoughts on Affect and Film
December 31, 2013 //
Film Studies, Affect and Ethics
Victoria Grace Walden
In-keeping with Mona's recent '10 things I know about…' blogs, I have accepted the challenge of attempting to summarise my own research in such a way. Here are 10 thoughts about affect and film scribed without reference to notes or quotation:
Film phenomenologists such as Vivian Sobchack consider 'affect' to be the corporeal relationship between spectator and film;
Laura Marks focuses specifically on the notion of haptic visuality (and briefly haptic aurality) considering the ability of the camera to 'graze' rather than gaze over surfaces, textures and spaces –to bring us closer to things which provoke sensuous memories of touch or movement;
Psychologist Tomkin considers 'affect' to refer to intensity changes rooted inside the body;
While, phenomenologists consider affect in relation to bodily reactions, it has often been used as an umbrella term of emotions, feelings and mood;
Cognitive film theory, in its thinking about emotions, might be considered to identify 'affect' as related to character- or narrative-identification. Such thinking reinforces Christian Metz's notions that the cinema screen is an illusionary, post-Lacanian mirror where we identify with a fantastical Other;
This approach would suggest we respond to the diegesis as 'that world over there' –a hermeneutically closed space;
If we are positioned outside the space of meaning-making during the film experience, it could be suggested that it is the film, not us, that is the ethical subject because the audience is considered a passive consumer of the film's message. In this sense, Catherine Wheatley suggests that Hollywood-style narrative films encourage the spectator to only consider ethical questions after the film has finished and such questions tend to relate to the final consequences of narrative actions;
However, sometimes films are playful with style, montage and reflexive in such ways that they slip between emotionally and critically engaging the spectator, and in doing so, turn the spectator's attention towards their own body as well as the film's. Thus, according to Wheatley, such films encourage spectators to confront their position as a participant during the experience. These films might be considered to be 'morally consequent' (to use Wheatley's term);
Ergo we might consider affect and ethics as intertwining concepts: when we watch a film we are an ethically inscribed body; we are embodied in the film experience as an ethical being. Ethics is after all, always inscribed in the actions we perform in our life;
By turning our attention to the film experience rather than the film text we are turning towards a study of the ethical relationship between film and spectator.
Tags affect, affect theory, Catherine Wheatley, Christian Metz, film ethics, film philosophy, Film Studies, Laura Marks, phenomenology, Silvan Tomkin, Vivian Sobchack
The MIDAS Project: Method-ological Innovation in Digital Arts and Social Sciences
By Anna Xambó, Carey Jewitt, and Sara Price
Scanning a shoe at the Fashion Digital Studio, London College of Fashion (UAL).
MIDAS involves collaborators from different disciplines and backgrounds connected to Digital Arts and/or Social Sciences. It addresses a pressing problem for contemporary research: how to synthesise approaches from the Arts and Social Sciences to develop innovative methods of research on digital technology and embodiment. It addresses this problem in the context of digital technology and the issues the digital raises for interacting with the body and the different methodological demands this places on disciplines where the body is a primary object of study, particularly in the Arts and the Social Sciences. The key objectives of MIDAS are to:
1) Describe the concepts, practices and processes used to research embodiment in digitally assisted arts (performance, fashion, design), and social sciences (medical simulation, technologies for education, online games);
2) Identify points of methodological connection and synergy across this multidisciplinary terrain;
3) Experiment how to integrate and exploit the methodological synergies and approaches to evaluate their applicability to embodiment research across the Digital Arts and Social Sciences;
4) Design training and capacity-building resources to support methodological innovation across the boundaries of the Digital Arts and Social Sciences.
MIDAS is currently investigating methods used to research notions of embodiment in different disciplinary contexts, through an exploration of six ethnographic case studies. Each site is a hub of methodological innovation, engaging in research on the body/physical interaction, and advanced digital technologies (e.g. body scanners; motion capture; or virtual environments). We are particularly interested in understanding what and how: methods are used at an institutional and individual level; body/physical interaction and digital technology are used; and methods are used for methodological innovation.
Through ethnographic observation, we try to get a sense of the methods and practices used in each site. This is complemented by informal conversations, and literature review packages suggested by each site. We are focusing on understanding how the different sites look into embodiment. As each site thinks differently about embodiment, we listen to the way they talk and observe their practices focusing on body, technology, and methods in order to get a sense of the assumptions and principles used in each site when thinking about the body. We use field-notes, photographs, and video recordings to document these ideas and routine methodological practices. This data will be analyzed to understand the different 'methods world' of each site. We plan to conduct a series of workshops in 2014 with the attendance of experts to explore themes, perspectives, experiences, and contribute to the development of future methods.
The MIDAS blog aims at providing a shared space for researchers and practitioners connected to the project to express their voices about research methods on digital technology and embodiment, and also finding out methodological synergies between Digital Arts and Social Sciences via documenting, reflecting, and sharing practices, processes, and ideas about digital technology and embodiment.
Project website: http://MIDAS.ioe.ac.uk
You can follow us on Twitter: @MIDAS_LKL
Tags digital arts, digital technologies, embodiment, interdisciplinary research methods, multimodality
Categories research projects
What is Somaesthetics?
I found jotting down 10 things I know about phenomenology a helpful exercise for consolidating and summarizing knowledge of a central approach in embodiment research. Over the last few weeks, I have repeatedly come across the term 'Somaesthetics' in relation to embodiment and have done some preliminary reading on the term. In an effort to make sense of the fledgling understanding I've gained, I decided to try the '10 things I know' approach again. Without looking at books, notes or papers, I scribbled down the following:
1. Somaesthetics is an emerging discipline primarily proposed by Richard Shusterman, who argues for it to sit within Philosophy, and more specifically the philosophical sub-discipline of Aesthetics.
2. Somaesthetics as a discipline foregrounds the role of bodily experience in aesthetic appreciation. Shusterman argues that it will offer a more substantial and systematic framework for research on the body.
3. Somaesthetics comprises three branches: Analytic somaesthetics; Pragmatic somaesthetics; Practical somaesthetics
4. Analytic somaesthetics comprises interpretive studies of bodily practice. These occur on a theoretical level and would include research linking the body and bodily practices with the organization of society and the individual psyche. Shusterman argues that the work of Foucault, Bourdieu and Merleau-Ponty would all constitute analytic somaesthetics.
5. Pragmatic somaesthetics comprises bodies of thought that suggest ways of training or harnessing bodily experience. Practices such as Tai Chi and the Alexander Technique are accompanied by ideas and theories of the body and these would belong to this branch of pragmatic somaesthetics.
6. Practical somaesthetics consists of the practice itself – the Tai Chi, or the yoga, or the Alexander Technique. It is not entirely clear which bodily practices Shusterman chooses to accept within practical somaesthetics. He seems to place less value on athletics or football, and much more on solitary practices that reference bodily understanding more explicitly.
7. In foregrounding the body in aesthetic experience, Shusterman argues that a distinction needs to be drawn between representational foregrounding and experiential foregrounding. In the former, the body is seen and treated as an external object. In the latter, the body is a fundamental part or vehicle of lived experience.
8. Critiques of somaesthetics include the linking of the discipline to normative approaches to the body. Somaesthetics places a value on the physical cultivation of the body and this is reminiscent of doctrines that treat the body as an object to be molded into a form that conforms to the social ideal.
9. Shusterman's response to this critique rests on the distinction he makes between representational and experiential foregrounding of the body. Thus, he argues that cultivating the body as it is experienced (rather than as it is represented) does not relate to social norms, but rather to the improvement of individual perception and action.
10. Shusterman advocates that there is a role for somaesthetics in education since it enables us to 'feel better' in both senses of the phrase. Cultivating bodily practices heightens our sensations and perceptions of the world around us; they also encourage us to be more in control and more caring of the self.
The combination of theoretical and practical approaches to the body certainly makes the discipline of somaesthetics an interesting prospect, but I am left with questions about the possibility and worth of trying to merge these perspectives. Shusterman's framework makes such a sharp and convincing distinction between analytic, pragmatic and practical somaesthetics, that it isn't clear how it draws these together at all. How are Foucault's theories of the body related to the theory or practice of yoga? How can somaesthetics help us to access this relationship? Is this a relationship that should exist given how different the objectives related to each project are? Certainly, I believe that theorists of the body can learn much from bodily practices and practitioners who work with the body, but what is the benefit of binding them together in a single discipline?
Shusterman, R. (2008) Body consciousness: A philosophy of mindfulness and somaesthetics. Cambridge: Cambridge University Press.
Shusterman, R. (2006) Thinking through the body, educating for the humanities: A plea for somaesthetics. The journal of aesthetic education, 40(1), 1-21.
Tags 'reading' the body, bodily interaction, body position, embodiment, movement, performance, phenomenology, sensual experience, somaesthetics, subjectivity
Categories books, papers
Taking photographs at Auschwitz: Were we really there at all?
November 3, 2013 //
Embodiment, digital technology and site visits
New twentieth century technologies of representation and narration… have increasingly collapsed the temporal distance between present, past, and future that structured our previously conceived notion of the temporal dimensions of what we call history (as the latter is differentiated from experience). That is, event and its representation, immediacy and its mediation, have moved increasingly towards simultaneity.
(Sobchack, 1996:4-5)
Having had the pleasure of being involved in one of the Holocaust Education Trust's recent Lessons from Auschwitz projects, this quote made me think about how the project's young participants engage with memory and history during their visit to the Nazi concentration-death camp.
The project involves 16-18 year old students from the UK attending an orientation seminar in London, a day trip to Oświęcim and Auschwitz-Birkenau, followed by a second reflective seminar in London. The students then return to their school and translate their experience into some form of educational or commemorative outcome.
As part of the orientation seminar, students are encouraged to discuss a quote from Janina Struk's Photographing the Holocaust (2003). Struck suggests that "a camera puts a distance between the person taking the photographs and an otherwise distressing experience."
In On Photography, Susan Sontag states, "Most tourists feel compelled to put the camera between themselves and whatever is remarkable that they encounter. Unsure of other responses, they take a picture" (quotes take from the Holocaust Education Trust handout).
Both of these stances are critical of taking photographs and suggest they diminish our experience of place, offering instead a safe barrier between us and the traumatic aura of the site we encounter. Previously I have agreed with this position. When I first started taking photographs of atrocity sites for my research, I felt awkward -as if I was intruding on someone else's history; as if I was being disrespectful.
However, the students I spoke to were rather vehement about the importance of taking photographs. One said "it proves you were there", another "they are memories". Does taking photographs or video footage augment or diminish our embodied experience?
To return to the Sobchack quote, modern technology has the capability to collapse the temporal dimensions of history. It can diminish the sense of a narrative where the past is behind us, the present is what is being experienced and the future something yet to come. The individual frames of photograph or film can bring to our attention the significance of the experienced event and raise questions about the notion of history as 'story'. Each click of the camera or press of the record button signifies an embodied moment or event detached from a wider narrative – a moment of action dictated by the body and one where choices are made by the photographer. What is it from this moment that they wish to capture? What, in the perceptual horizon in front of them, is their intentionality drawn to? What are they specifically conscious of at this moment? How does their choice of framing and positioning emphasise their corporeal experience of the site? Sobchack reminds us that consciousness is always consciousness of something and the camera can often be a tool that augments our experience of a place by allowing us to capture the specific objects of our intentionality at any given moment and return to it repeatedly. Sometimes, upon re-viewing the image we can see shapes or objects we didn't notice with the naked eye.
The action of the click collapses the temporal dimensions of time because it highlights its subjective nature. Time is not necessarily experienced as a mythical, objective narrative that joins individual moments together. Instead, here the photographer has a relationship with the past, present and future simultaneously. This is not to say they live the time we refer to as the past, the now and a futuristic moment at once, but rather that in the moment when they click the button on their camera they instantly collapse their embodied relationship with these three temporal dimensions. That is to say, their pressing of the button identifies that they are making a conscious choice not only to look at the traces of the past in front of them, but to reflect on this past in the present moment, by taking an image that will continue to commemorate both this present and the past being reflected on, in the future.
The representation and remembering of history thus becomes an event which will eventually be sutured into the participant's story of the Holocaust (for it is in our nature as human beings to make stories of everything even if we do not experience life as such). In the embodied action of the click of the camera they say: "Here I was, looking at the traces of what happened here. I ask you to also see. Look and remember."
But there is always the problem of iconoclasm. At an site such as Auschwitz, which has come to stand as a symbol of the Holocaust and a symbol of evil in the public consciousness, do we take photographs of things which affect us personally or take photographs of those objects which we recognise as iconic? Are we in danger of repeating the same images and reducing the Holocaust to a set of trope photographs which could be misinterpreted as the sum of the entire event?
Sobchack, Vivian (1996) The Persistence of History: Cinema, Television and the Modern Event, London, UK: Routledge.
Sontag, Susan (1979) On Photography, London, UK & New York, USA: Penguin.
Struck, Janina (2004) Photographing the Holocaust: Interpretations of the Evidence, London, UK & New York, USA: I.B. Tauris.
Tags Auschwitz, Auschwitz-Birkenau, dark tourism, digital technology, embodiment, Holocaust, Holocaust representation, Janina Struck, photography, representing history, Susan Sontag, temporal experience, Vivian Sobchack
Making Strange: Experiments in Bodily Awareness
An overview Loke and Robertson's 'Making Strange' methodology and a discussion of its relevance to embodiment
In Loke and Robertson's (2008) 'making strange' methodology, the way we perceive and feel the moving body is actively unsettled in order to find new perspectives on the body and bodily interaction. The practice of 'making strange' builds on the work of dancer Maxine Sheets-Johnstone who explored the phenomenological consequences when individuals disrupted their familiar or habitual movements. In 'making strange', our assumptions and habitual understandings about the body are unsettled through explicit inquiries into movement. Loke and Robertson argue that de-familiarising the movements of the body can open up new spaces in the design of artefacts and technologies. It can help us to invent or devise new types of movement; it enables an investigation into the experience of movement; and it encourages us to find new methods for re-enacting or recording movement.
So how does 'making strange' work? Loke and Robertson suggest a range of techniques that can facilitate innovative thinking about the body and movement:
Scoring – a simple score might consist of three movements e.g. walking, standing and crouching, but by improvising in terms of the speed, duration, order, focus, or use of space, these movements can be radically altered.
Falling – unorthodox movements, like falling, can help us to re-feel and re-negotiate our relationship with the moving body.
Somatics – certain practices, like Qi Gong, can help us to become more aware of our felt sensations and to prioritise these over the external perception of movement.
Finding Pathways – what part of the body do you lead with when you move, and what would happen if this were changed? Try walking left shoulder-first, or leading with your elbow when you lift your arm.
Imagery – the language we use to talk about the body and movement can help us to enact movements differently. Think of the 'light as a feather, stiff as a board' game that you may have played when you were younger. Chanting these words as a group while lifting one of your peers changes the experience.
For dancers, these techniques are a way of accessing, inventing and designing new forms of movement. For researchers of the body though, we also need methods for capturing responses to these movement techniques. And as designers, we need to link these responses to, or 'write' them into, systems that depend on movement.
Some ideas for recording responses might include:
Video to capture the movement
Transcriptions of the movement through visual plots e.g. plotting the motion of particular points on the body
Photography to capture the moments that define the essential points of the movement e.g. when we raise our hands, the essence of the movement is in the fingers raised towards the sky
In situ comments on the phenomenological consequences of the movement
Oral or written reflective commentaries
'Making strange' is an exciting starting point in the design of embodied interaction. Beyond the techniques it suggests though, we need robust methods for capturing the outcomes of practising these techniques, along with guidelines for implementing them in the design of systems that depend on whole-body interaction. For me, the next step in understanding the 'making strange' methodology will be to try the techniques suggested by Loke and Robertson and to capture my responses in the ways I've suggested. Will the outcomes be useful in thinking about and designing for whole-body interaction?
Loke, L. & Robertson, T. (2008) Inventing and devising movement in the design of movement-based interactive systems. OZCHI'08 (81-88).
Tags 'making strange', bodily interaction, body position, embodiment, movement, performance, phenomenology, representations of the body, sensual experience
Categories papers, random
Gaze as a thinking tool
Some thoughts about the role of gaze in students' historical inquiry a digitally augmented local site of interest
I'm currently analyzing data from a project looking at students' exploration of a digitally augmented local site of interest. The students used iPads to engage with the WW2 history of the local common and the experiences of people in the area during the war. One of our research focuses is how being in situ can facilitate students' inquiry about the past. How do students use both the physical and the digital environments to support their learning and interactions?
In coming to a multimodal analysis of students' embodied experiences of time and place, I suspected that movement would be important to students' inquiry. I had hypothesized that movement would enable them to make links between different areas on the common. However, what I hadn't previously thought much about was the way that gaze would also be an essential tool in enabling inquiry about the past.
Research on gaze has tended to position it as either an indicator of attention (as in psychological research) or as a key instrument in social interaction (as in sociology and conversation analysis). But in our project on students' inquiry on the Common, gaze acted as a thinking tool. In particular, the movement of their gaze back and forth between the digital environment of the iPad and the physical environment of the local common enabled them to engage simultaneously with the past and the present, comparing these points in time.
In an illustrative clip (picture above), two students are discussing how they think they would have felt if they had had to live in a deep shelter under the common during WW2. They talk about what they would have missed and constantly their gaze moves between the image of the shelter on the iPad screen and the physical environment that surrounds them – an environment that they describe as 'free'. Gaze enables them to regularly re-engage with the present day environment so that they can work through abstract ideas or associations they have about the space.
To see more about this project, watch our video about embodied experiences of Clapham Common and students' historical inquiry.
Tags 'reading' the body, bodily interaction, body position, digital environments, gaze, gesture, multimodal analysis, multimodality
10 things I know about pheno-menology
Getting to grips with the philosophical approach of phenomenology
When you work with/in embodiment, you come across so many concepts that feel almost impossible to get a true grip on. Beautiful ideas, like phenomenology, roam free and can be intimidating as a result. In my role at MODE, I am currently contributing towards a glossary of terms that are used in embodiment research. It's a fantastic way of working out what's really important when you're first engaging with a new concept or approach. After writing the first draft of the glossary entry for 'Phenomenology', I decided to test myself. Without looking at a single book, paper or webpage, what could I say that I knew about phenomenology? The result was the following:
10 things I know about phenomenology
Phenomenology is the study of lived experience.
The founder of phenomenology was the German philosopher Husserl, who lived and wrote at the turn of the twentieth century.
Heidegger, Husserl's student, was fundamental in developing the field of existential phenomenology.
In 1927, Heidegger wrote Being and Time, a central text in phenomenology.
In Being and Time Heidegger made the distinction between tools that are 'present-at-hand' and 'ready-to-hand'. Tools that are 'ready-to-hand' can be used without thinking, without awareness. Although familiarity usually leads to tools becoming 'ready-to-hand', our awareness of them may be drawn back to them if they suddenly stop working (Heidegger uses the example of the pen that breaks while you are writing).
In 1945, Merleau-Ponty wrote a book called Phenomenology of Perception. It is another central text in phenomenology.
In Phenomenology of Perception, Merleau-Ponty presents the body as the hub of all meaning-making. Physical touch represents a 'chiasm' (a crossing-over) between subjectivity and objectivity. Bodies are both capable of touching and are tangible.
Dreyfus (1992) built on Heidegger's ideas towards technology use in his critiques of artificial intelligence. He has argued that AI algorithms and devices only make sense through the implicit and tacit knowledge that a user brings to them. Studying interactions with technology are therefore as much about studying the user as they are about studying the object.
How do you collect data as a phenomenologist? Phenomenologists typically access lived experience through interviews and participant reflections (either written or oral). An interview approach called Interpretive Phenomenological Analysis (IPA) is one example of a methodological framework that uses phenomenology as its starting point.
Phenomenological enquiries are likely to foreground the lived experience through four 'lifeworld existentials' (Veletsianos and Miller, 2008): body, time, space, relations with others.
At the end of this exercise, the questions I'm left asking are:
What are the glaring gaps in my breakdown of phenomenology?
Is this a positive exercise or does it lead to the reduction of ideas?
What concepts/approaches in embodiment would I struggle to do this exercise for?
Tags 'present-at-hand', 'ready-to-hand', artificial intelligence, body, Dreyfus, Heidegger, Husserl, Merleau-Ponty, phenomenology, relations with others, space, technology, time
Categories glossary, random
Inter-corporeality
A discussion of the term 'intercorporeality' and its relevance to embodiment in digital environments.
The term 'intercorporeality' simultaneously foregrounds the social nature of the body and the bodily nature of social relationships. As a concept, it emphasizes the role of social interactions in the construction and behaviours of the body: 'the experience of being embodied is never a private affair, but is always mediated by our continual interactions with other human and nonhuman bodies' (Weiss, 1999, p. 5). At the same time, it suggests that our existence in relation to others – our intersubjectivity – is something tangible and bodily (Csordas, 2008).
Intercorporeality is a relevant concept for understanding embodied experiences in digital environments because as Kim (2001) suggests, digital environments open up new opportunities for intercorporeal practices. Through bodies, we can share and extend our 'bodily experiences' (Merleau-Ponty, 1962).
Consider the following examples:
Through a webcam, I can see into locations that go beyond those that immediately surround me in physical space,
Through social media, I can extend my grip on others and touch the lives of others though they are not physically close to me (see Springgay, 2005),
Through my phone, I can audio record others' voices and hear again the past and the interactions it comprised.
The words 'see', 'touch' and 'hear' demonstrate the extent to which social interactions are bodily. The examples above suggest that digital environments can impact on the body's perceptions and sensations and this will, in turn, affect the way we interact with others – our intercorporeal practices.
Csordas, T. J. (2008) Intersubjectivity and intercorporeality. Subjectivity, 22(1), 110-121.
Kim, J. (2001) Phenomenology of digital-being. Human studies, 24(1-2), 87-111.
Merleau-Ponty, M. (1962) Phenomenology of Perception. London: Routledge & Kegan Paul.
Springgay, S. (2005) Thinking through bodies: Bodied encounters and the process of meaning making in an e-mail generated art project. Studies in Art Education, 47 (1), 34-50.
Weiss, G. (1999) Body images: Embodiment as intercorporeality. New York: Routledge.
Tags cyberbodies, digital environments, digital-beings, identity, intercorporeality, intersubjectivity, Merleau-Ponty, subjectivity, technological embodiment


German cruise line TUI Cruises takes of New Mein Schiff 2, the company's next-generation cruise ship.
A worker died in an accident at Finnish Meyer Turku shipyard on Thursday afternoon.
A month after the delivery of New Mein Schiff 1, the next ship in line has been floated out at Meyer Turku.
Finland-based shipbuilder Meyer Turku reported its third profitable year in a row.
The New Mein Schiff 1 delivered to TUI Cruises.
TUI Cruises' New Mein Schiff 1 put to the test before delivery.


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text:
EGORMIN
Find out the mistery of the surname EGORMIN looking at the calculation results in numerological magic of numbers. You will know hidden talents and desires. Perhaps you don't understand it, but you feel that you need to know more about yourself and your loved ones.
First letter E of the surname EGORMIN can tell about its owner's character
There are many chances that your love can slowly disappear in everyday's rountine. You are a romantic, and love in half with hopes and disappointments can give dangerous results. The solution is in constant communication with the subject of your dreams. You are very reliable in love, and in sex you are an entertainer. But you don't like to admit your mistakes, so you usually dumping it on a partner and circumstances.
Main features of the surname EGORMIN
mysteriousness
concealment of the inner world
pithiness
impressionability
subtle spirituality
pedantry
dogmatism
constant pressure
uncompromising
developed sense of humor
EGORMIN: Expression number «9»
Vibrations of the number "Nine" make people strive for excellence and work on themselves throughout life. "Nines" are very strong and multifaceted people, sometimes not very pleasant in communication: they are as demanding of others as they are of themselves, they say all the truth in a face and do not always know the measure of criticism. Words are the best weapons of these people, but they are not always used in the best way; often anger or resentment makes the "Nine" say something he didn't mean to, and this causes serious problems, sometimes dragging on for a long time. The shortcomings of the "Nine-peoople" are numerous and varied, but they are certainly overcomeable. "Nine" can change his character, habits and manners, but will be severely punished if he does this not for himself, but only in order to please someone else.
For people of the "Nine", it is very important not to lock themselves in: to see the world, to be interested in the affairs of others, to comprehend science, they need for self-development and emotional comfort. No matter how difficult the "Nines" may seem to be - sometimes they are carried away, changeable, sometimes forgetting about compromises and a sense of tact, anyway a positive beginning prevails in their character, and it quickly becomes obvious to everyone. However, the "man of the nine" does not need the company too much and, left alone, does not lament his fate. He always has a lot of things to do, interests and reasons to think, and around him there are people who need help, support and love.
"Nine" is able to dissolve in love entirely and enjoys it, even if it does not receive reciprocity. He needs little and gives a lot; neither his own strengths, nor material factors are of great value in his eyes, and therefore "Nines" do not particularly strive for comfort or wealth. For people of "Nine", it is much more important to ensure that their life is emotionally rich and interesting. That is why they usually prefer a city to a village and do not receive joy from a passive, inactive rest.
It must also be remembered that the character of the "Nine" is influenced by the vibration of all numbers, so for many the behavior of such a person may seem unpredictable. Logic and rational judgments are not the best helpers in a case called "understand the man of nine." The intuition will more likely to be useful here, and trust will not be superfluous - it must be recognized that in most cases the "nine" acts correctly and, if you do not interfere, solves problems in the best way.
EGORMIN: Soul Urge number «7»
People who belong to the category of those whose number of spiritual aspirations is the "seven" are true life-lovers. From childhood to old age, they are full of energy to comprehend the processes, patterns and secrets that cause them incredible interest. Using all possible methods, learning from their own mistakes, but still acquiring important and desirable knowledge for them, they strive to share it with absolutely everyone.
Often their main occupation is mentoring, to which they devote maximum time. Such people are endowed with an extraordinary sense of tact, which allows them to transfer their knowledge and experience, while not imposing on others their own position and view of things as the only correct one.
In life, "Sevens" rely solely on themselves, willingly offer help to others, but almost never take it from the outside, which is why they often suffer. At the same time, problems for them are not a reason for despair. Thanks to internal energy, they are able to cope with any problem on their own, without exposing their own weaknesses. Often unfamiliar people consider the "Seven" to be a closed, gloomy, and even swaggering persone, while for close people "Sevens" are always open, sincere and sociable.
"Sevens" often do not like excessive attention to their person. They never openly brag about their own achievements, but they also do not hide their success. A disharmony is often brought into their lives by a desire for change: such people, although they seek to find sources of new impressions, are at the same time very afraid to take a decisive step, finding themselves faced with the need for choice. They can doubt and hesitate for a long time, trying to predict the likely "dangers". As a result, after long deliberation, they often remain in their usual comfort zone.
Despite the fact that the "Sevens" are quite sociable, they prefer to spend time with like-minded people - there are almost no random people in their environment. Developed intuition and insight allows them to instantly form an opinion about a person and attract to their circle precisely those who are similar to the "seven-man": proud, intelligent, purposeful people with self-esteem.
"Sevens" never lose self-esteem, despite the success they have achieved in life. Often their material condition and career growth are very solid, but even if everything is not as chic as they would like, the "Seven" will never sink to the bottom because of this. Nevertheless, such people do not consist entirely of virtues: under certain life circumstances, they turn into real arrogant egoists, neglecting the interests and problems of even the closest people.
The "sevens" are very scrupulous and meticulous in choosing a life partner and often trying to re-educating their partner. Disputes in their family are common and frequent, and the decisive word is the prerogative of the "Seven".
EGORMIN: Personality number «4»
People born under the influence of the four are smart, reasonable, practical, do not like to indulge in empty dreams and stand firmly on their feets. Their life is not idleness and not battle, but daily labor, sometimes hard, but always very exciting. To achieve any goal, they have to put a lot of effort.
These people are more often than others forced to turn off the chosen path, but they quickly learn from their own mistakes and do not focus on failures. They rarely accept the help of others, preferring to achieve everything alone, which often serves as a serious barrier to well-being.
In the family, it is the "fours" who have to solve most of the pressing problems. They are prone to loneliness and sometimes suffer from a lack of friends and the opportunity to share their thoughts, but they rarely try to make a contact. Even if a hurricane rages in the soul of this person, outwardly he looks calm.
Strong love affection can be a serious problem for these people, especially if the chosen one is unworthy or just too windy. Having survived unhappy love "fours" will forever lose their former cheerfulness and self-confidence.
Endowed with extraordinary intelligence, "fours" does not disdain physical work, achieving success in mastering crafts and sports. Stability is extremely important for them: they always draw up a daily routine, plans vacations in advance, trying to take into account all the nuances and taking into account the interests of loved ones. This person readily helps friends, however, sometimes he can not resist to give some unnecessary advices.
People under the influence of the four blindly trust their loved ones, which is why they sometimes become victims of their intrigues. Many cunning businessmen openly use the capabilities of the fours, being well aware of their zeal and hard work.
However, most of the harm, the "four" people get from themselves, for example, when they chase after big money, not allowing themselves to rest, until they completely fall from fatigue. It is important for them to learn how to properly distribute their own forces and notice more joyful moments in life.
MCVICKAR
TARLEY
AYTEGOV
NAYDECKAYA
PALLOG
FONDA
MAGLYUY
DERSHENG
HETTERICH
SLIVKINA
UDOVYDCHENKOVA
TASOEV
MARGARYAN
REICHEN
PANTILINA
SHELYAEVA
MIKIFOROVA
HOROSHIH
ZHENECKIY
DAMCHINA
DYRON
KOREPINA
LAVRYSHEV
ELESOVA
EZEROVA
KAZMA
LEWERS
RYDAEVA
GOGOLEVSKAYA
SAVGIRA
MAIHINA
YULIDIYA
JERYL
SCHAUGAARD
DERNODIL
BAHTOV
AVRUSHKINA
ELDOKIYA
SANTALOVA
EROSHEVSKAYA
FARTAUL
BRELAND
TAYYA
POGRANICKIY
MORARU


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text:
Yevgeniy Nikulin Writes The Donald
July 19, 2017 /15 Comments/in 2016 Presidential Election, emptywheel, Russian hacks /by emptywheel
Back in July, I noted that Vladimir Putin started waxing about independent hackers' "art" as it looked more and more likely that Yevgeniy Nikulin, the guy DOJ has accused of hacking Linked In and MySpace, among others, would be extradited to the US. Nikulin also made some news by alleging that back in February, the FBI Agent who had interrogated him in Prague had asked him about the election hack.
Now Nikulin has gone one better, writing to President Trump with his claim that he was asked to perjure himself by claiming credit for the DNC hack. (h/t ME)
Obviously, this might just be a ploy to garner attention and give Russia some ammunition to bolster their (thus far reportedly losing) claim that they should get custody of Nikulin for a minor hack rather than the US for a number of very major ones. It is a good way to get attention, especially given the way Trump keeps raising doubts about who hacked the DNC.
But it is actually not crazy to think Nikulin had a role in the DNC hack. One fairly credible alternative theory for the source of the DNC emails dealt to WikiLeaks is that someone used easily cracked credentials from Nikulin's alleged breaches to obtain the email boxes of about 9 people at the DNC. If that were the case, it would raise the stakes for the logic behind the hacks Nikulin is alleged to have committed and the timing of the more public release of the stolen credentials.
In which case Nikulin's appeal to Trump (who of course has shown zero interest in the plight of unjust DOJ claims for anyone else, even American citizens, since being elected) would be far more interesting — a way for Trump to personally intervene to prevent potentially damning information from landing in the hands of American prosecutors.
It's the kind of thing that might come up in hour long conversations on the sidelines of meetings between Putin and Trump.
Tags: Yevgeniy Nikulin
https://www.emptywheel.net/wp-content/uploads/2016/10/Putin.jpg 427 640 emptywheel https://www.emptywheel.net/wp-content/uploads/2016/07/Logo-Web.png emptywheel2017-07-19 13:57:502017-07-19 13:59:55Yevgeniy Nikulin Writes The Donald
John Casper says:
Riveted by the narrative, the last sentence blindsided me.
SpaceLifeForm says:
Apparently, Putin and Trump had an hour long meeting in private later that day.
I bet they really only discussed borscht recipes.
OT?: U.S. Military's Space in Trump Tower Costs $130,000 a Month
[Trump change. May find in a passageway]
https://www.wsj.com/articles/u-s-militarys-space-in-trump-tower-costs-130-000-a-month-1500428508
The U.S. government is paying more than $130,000 a month to lease space in Trump Tower for the military office that supports the White House, even though Donald Trump hasn't spent a night at the New York skyscraper since becoming president.
[But daytime may be a different story]
https://www.slate.com/blogs/the_slatest/2017/07/18/dod_s_paying_2_4_million_to_lease_space_in_trump_tower.html
earlofhuntingdon says:
An hour is a helluva long time. Bismarck could have overthrown France, toppled Napoleon III, and unified Germany in an hour.
Evangelista says:
Marcy: "[I]t is actually not crazy to think Nikulin had a role in the DNC hack."
If it is not 'crazy' it is ridiculous, and given the amount of real, actual and legitimately proofed evidence and testimony already of record in the DNC _leak_ matter, it is tenaciously desperate, desperately disingenuous or disingenuously naïve to assign Nikulin a "role" in the "DNC hack". Holding with desperate tenacity to the fatuous narrative of "DNC hacked" in the face of flat and fundamental, not even tech-tangle-able basic evidences is growing more and more toward indicative of collusion with the 'wanna-make-it-real' narrators, for return value received, that must exceed, in the minds of the narrative supporting, the value resort to reason carries.
In fact, and in reality, Nikulin's assertion of being pressured by FBI (if not, and in addition to, other U.S. "justice" employee "professionals") is able to stand on its own, by itself, without immediately accompanying supporting evidences. It is able to do so because what Niklnin asserts is not only common practice, but standard practice and standard operating procedure in United States "justice" practice. The FBI, the DOJ and all DAs and prosecuting attorneys, and even investigators asserting their offers "on the authorities of…" (which includes the FBI, which, legitimately, Comey's "adjudicating" on behalf of Hillary for election purposes aside) all make exactly such offers to just about every class and level of arrestee, on regular and continual basis. In fact, all of the current "justice" systems in the current United States foundation on practices of, one, maximizing of charging, by exaggerating and by 'stacking', building "books" of multiple chargings all for and based upon the same allegation of offense, and, two, then, with these and threatenings of consecutive sentencing impositions, undertaking to coerce by intimidation the victims of these Constitutionally illegal intimidation and coercion practices to "bargain" for "reductions", to give them sure wins and, ostensibly, "save money"..
In nations with principle-based and reasonable and rational, civilized and civilly controlled legal systems these common-place United States practices are barred, banned or prohibited, and, therefore, are surprising to persons accused.
It is therefore not surprising that someone like Nikulin would notice and be taken aback by such, to him and those unused to the American predatory prosecutor and 'score-at-any-price' prosecution environment, outageous, unethical, unreasonable, unprincipled and unlawful, and therefore incredible, practices. And, for this, not surprising that ones of them, like Nikulin, might assume that the executive at the top might not know of these pactices by the apparachik underlings below him, and might be interested to know, if not outraged, upon being informed these activities have gone on.
Yes, Nikulin is naïve. As naíve as Warmbier was, who apparently thought swiping political posters would be as much a college-prank in North Korea as in Minneapolis or St. Paul.
bmaz says:
Again, Evangelista, you have put forth nearly 500 words when you could have made the point and question in 75-100 or less. Why? Do you hate and disrespect us this much? What did we do to you?
greengiant says:
Thinking everyone already pointed out Nikulin was signaling to Putin that he was not a snitch. Also thinking Bmaz will confirm that it is standard operating procedure for law enforcement to lie to everyone, at the border, at a traffic stop, in Prague … Once the perp or victim agrees with the lie, then they have cause. Best joke is when the cop says we are investigating X,Y,Z when they are investigating you. Some claim if you say anything you have given up your 5th amendment privilege. And your mother taught you to trust the police. Prosecutorial abuse? tell it to the whistleblowers and the unwanted like Jeffrey Sterling.
greengiant,
I think you are essentially right, at least in saying that just about everyone has speculated Nikulin was "signaling to Putin that he was not a snitch". It fits the narrative, that every seeming freelance hacker in or around Russia is really a Russian Gov't Operative.
That's why I thought it appropriate to point out that most places around the world Do Not have medieval Malleus Maleficarum based law systems, as the current Commercial Law Based United States has, and that for that it is more likely that Nikulin imagines that Trump does not know his country's "justice" department has run to Torquemadan tortures (except for having, in a forelock-tug to the 20th century and the Amereican Psychiatric Association Torture Approval Board, advanced from physical to psychological torturing [tazers, waterboarding, attack-dog attacking, et al having been classified as "not torture¨ by the American Psychopath Associates.]), wherefore he most likely naïvely wrote to the "U.S. Boss" to advise him of what he imagined a sadistic subordinates' departure from world recognized civilized norms.
It is almost a dead certainty that it never for a moment occurred to the poor devil that his writing to Trump constituted, in Commercial United States Law, the heinous offense of "Whistleblowing", casting him into the same mold (equivalent to the Spanish Inquisition Thumbscrew, but large enough to screw the whole "perpetrator" now, instead of "accused" as in the old days) as Jeffrey Sterling, where he will be similarly crushed in similar pattern (or into similar pattern).
P.S. Missing from your admirably full listing of current U.S. "justice" system practices is the time-honored judiciary practice of maximizing sentence-penalty for "wasting the court's time" by pleading not guilty, and "failing to show remorse" when told by the court that one is, whether he committed the alleged acts or was only fingered by for-benefits-received jailhouse-snitching 'prosecutor-partners'.
We definitely need to hang the whole lot who have been participating in and perpetuating the current corruption of justice practices, from congress persons violating the Constitution by passing laws not "reasonable and proper" to the supreme court justices finessing arbitrary "interpretations" based on imagined "intents" and often only Hamiltonian arguments and advocacies. Then start over, holding the new lot to the intents and provisions of the Real United States Constitution (the Constitution as written, based on Presumption of Innocence, purposed to guarantee republican form government, for "We the People", administered by servants of We the People mindful of being servants, owing, and not being owed, respect and obedience.
bmaz: "Evangelista, you have put forth nearly 500 words…"
Under 500 words! YEE-HAHH!! I made it! I MADE IT!!
Thanks for counting, bmaz! You've said I could do it; I doubted. So much explanation is so needed by so many… So many have been so confused by so much "succinct" bullshitting… I didn't think I could… But I did! And you were right! I finally managed a succinct explanation!!
I'm so excited I can't think of any more to add to this right now…
It's like being speechless right to the tips of my fingers!
Progress! And I am honest when I say that.
lefty665 says:
Maybe it is a ploy, but maybe it is true. They're into "he said, she said" territory now. Every now and then the FBI's refusal to record interrogations comes back to bite them. If it happens often enough maybe they'll move into this millennium. Or maybe there is too much utility in having interrogations usually be anything the FBI wants them to be.
Nice letter link Marcy:) Anybody around here read Cyrillic? Is this a test to see if anyone follows the links?
Avattoir says:
Use your search engine's translation function, like everyone else has.
David @PwrChip says:
In case you missed this interview.
LETTERMAN: "HAVE YOU HAD ANY DEALINGS WITH THE RUSSIANS?"
TRUMP: "I'VE DONE A LOT OF BUSINESS WITH THE RUSSIANS."
Oct 17, 2013: Trump interviewed by David Letterman.
https://www.youtube.com/watch?v=PR_SoJpWzOA
This is very telling.
Just watching CNN 360
What they are reporting about Mueller's investigation on Trump's financials is probably going to eat at Trump so much that I bet Trump will fire Mueller tomorrow Friday July 21st! This report is tightening the noose and that's the way Trump will see it thus pushing him over the edge to do something stupid out of desperation.
I hope otherwise but who really knows about Trump.
WaPo:
https://www.washingtonpost.com/world/national-security/sessions-discussed-trump-campaign-related-matters-with-russian-ambassador-us-intelligence-intercepts-show/2017/07/21/3e704692-6e44-11e7-9c15-177740635e83_story.html?hpid=hp_hp-top-table-high_sessions-7pm%3Ahomepage%2Fstory&utm_term=.7e6da5b28544
"Ambassador Sergey Kislyak's accounts of two conversations with Sessions — then a top foreign policy adviser to Republican candidate Donald Trump — were intercepted by U.S. spy agencies"
My take on this is Trump's way to bypass Sessions' Russian recusal by putting Sessions in jeopardy forcing him to step down then Trump's replacement fires Mueller.
I bet Putin and Trump came up with this conspiracy at that hour meeting they had at the G8 or G20 whatever that meeting was.
Beware the Deep State Bearing Granola Bars: George Papadopoulos' 302s
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bmaz@bmazRT @NBCNewsTHINK: Bill Barr wants Apple to break their encryption, even if it risks every American being hacked, writes @dangillmor. Law e…1 hour ago18 January 2020
emptywheel@emptywheelRT @JulieZebrak: This Barr explanation doesn't quite add up. AG doesn't just "drop in" like it's down the hall. AG works on a different flo…2 hours ago18 January 2020
bmaz@bmazRT @GeneHealy: There's a simple explanation for the Trump Team's shifting #Soleimani explanations: they're lying. @CatoFP https://t.co/…2 hours ago18 January 2020
emptywheel@emptywheelThe Connecticut Landscaper in King Donald's Court." twitter.com/eliehonig/stat…3 hours ago18 January 2020
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'Look, You Can Live on Minimum Wage!' Say Modern Slavers Corporate Biopower as an Instrument of US Oligarchy


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