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Luc de La Corne, né en 1711, décédé le  aussi connu sur le nom de Saint-Luc, était le fils de Jean-Louis de la Corne de Chaptes et le frère de Louis de la Corne. Officier dans les troupes coloniales de la Nouvelle-France, il a eu une carrière militaire variée et courageuse qui lui a voulu l'Ordre de Saint-Louis en 1759. Présent pendant la bataille du fort William Henry pendant la guerre de Sept Ans et celle de Saratoga lors de la Révolution américaine, Saint-Luc est un personnage qui joua un rôle majeur dans l'histoire canadienne et américaine. Il est devenu célèbre pour son exploit d'être retourné à Québec dans un hiver glacial lors du naufrage de son vaisseau le long de la côte du Cap-Breton. Un voyage long de sept cents miles ().

Il fut également un marchand couronné de succès qui était très impliqué dans le commerce de fourrure à Montréal. Son frère, Jean-Louis, était aussi très impliqué dans le commerce de fourrure et l'exploration. Luc contrôlait les activités de l'est, et son autre frère, François-Josué de la Corne Dubreuil était commandant du fort Kaministiquia pendant un certain temps alors que d'importants profits furent réalisés. Il était en association avec Louis-Joseph Gaultier de La Vérendrye pendant trois ans au lac Supérieur. Durant la même période, son frère Louis de la Corne était commandant des forts de l'ouest construits principalement par La Vérendrye. La plupart de ses projets firent beaucoup de profits, et au moment où il mourut, il était un des hommes les plus riches au Canada.

Biographie avant 1754
Luc de La Corne, né en 1711, était le  des 12 enfants de Jean-Louis de la Corne de Chaptes, originaire de Chaptes en Auvergne, et de Marie Pécaudy de Contrecœur, fille d'Antoine Pécaudy de Contrecœur. Par ce mariage, Jean-Louis de la Corne prit ainsi racine au Canada et son épouse lui apporta une partie de la seigneurie Contrecœur qu'elle reçut en héritage. C'est dans ce fief des La Corne que Saint-Luc est né.

Étant un noble de la Nouvelle-France, Luc de La Corne choisit le métier des armes comme son père et ses quatre frères ainés. Se distinguant au courant de ses premières années de service, ses supérieurs, comme le marquis de Beauharnois, le proposaient régulièrement pour un avancement dans les grades et il fut promu enseigne en 1735. Durant la guerre de Succession d'Autriche, Saint-Luc servit avec ses frères, notamment dans les environs du lac Champlain, mais aussi dans les Pays-d'en-Haut où il aida à recruter les nations amérindiennes. C'est ainsi qu'il participa à de nombreuses opérations avec des guerriers autochtones sous le commandement Rigaud de Vaudreuil et devint finalement lieutenant à la fin de cette guerre.

Afin d'augmenter ses revenus, Luc de la Corne pratiquait également le commerce des fourrures en devenant marchand-équipeur. Il a signé plus de 85 contrats de traite et a fait affaires à de nombreux postes, donc Michillimakinac et Chagouamigon. Saint-Luc a non seulement financé des expéditions de traite, mais en a personnellement dirigé quelques-unes. Dès l'âge de 18 ans, il s'était déjà associé à ses frères pour faire le commerce, mais ces derniers ne participaient jamais directement. Il s'associa également avec Louis-Joseph Gaultier de la Vérendrye, commandant de Chagouamigon, en 1752.

Il faisait également des affaires en France grâce à son cadet Joseph-Marie de la Corne, chanoine en France. Ce dernier faisait des achats de produits français pour sa famille et autres connaissances demeurées en Nouvelle-France. Ce commerce lucratif concernait principalement des biens de luxe tels que des dentelles, soieries ou broderies. Ces achats se poursuivirent même durant la guerre de Sept Ans.

Sa solde militaire et ces activités marchandes permirent à Saint-Luc d'amasser une richesse importante et il put acheter, en 1744, une maison sur la rue Saint-Paul à Montréal devant le vieux-marché (l'actuelle Place-Royale). Cette maison de pierre de trois étages servait autant de résidence que de point de rencontre pour Luc et ses partenaires amérindiens. Il y avait également une écurie pour les chevaux et un hangar pour les carrioles. Autre signe de la prospérité de Saint-Luc, il dernier était parmi les plus importants propriétaires d'esclave au Canada. Il en possédait presque une trentaine, de Noirs et des Amérindiens.

En 1742, Saint-Luc de La Corne se marie avec Marianne Hervieux, issue d'une des plus riches familles de Montréal. De cette union, ils eurent neuf enfants: 6 garçons et 3 filles. Marianne étant morte en couches en 1753, Luc attendit quatre ans avant de se remarier avec Marie-Josèphe, veuve sans enfant d'un de ses camarades. Celle-ci, contrairement à la pratique de l'époque, n'était pas une jeunesse et avait environ le même âge que La Corne. Encore une fois, il prenait épouse parmi une importante et riche famille de la colonie.

Guerre de Sept Ans
Étant militaire de carrière, Saint-Luc prit également part à la Guerre de Sept Ans. Il connaissait par ailleurs Jumonville dont la mort en 1754 est à l'origine de ce conflit mondial. Promu capitaine de compagnie en 1755, La Corne servit au combat, mais aussi en tant qu'intermédiaire entre le haut commandement français et les différentes nations amérindiennes alliées. Ses nombreuses amitiés auprès des autochtones, ainsi que sa connaissance de quelques-unes de leur langues fit qu'il était parfait pour ce rôle, octroyé par le général Louis-Joseph de Montcalm.

La première bataille de cette guerre à laquelle il prit part fut celle de du fort Oswego en 1756. Il y combattit aux côtés des Amérindiens et autres troupes canadiennes qui préféraient les missions d'éclaireurs et de guérilla dans les bois, contrairement aux troupes régulières françaises. Saint-Luc joua un rôle de premier plan afin de convaincre les nations autochtones de participer à la prise de ce fort anglais. Il participa ensuite à la bataille du Fort William Henry en tant qu'officier responsable des forces amérindiennes. À la suite de la reddition anglaise, Luc de La Corne, comme les autres officiers français, ne parvint pas à empêcher les forces autochtones de massacrer ou faire prisonniers les troupes britanniques qui s'étaient rendues.

Cette même année, le capitaine de La Corne perdait ses deux fils ainés lorsque le navire sur lequel ils voyageaient vers la France fut attaqué par un navire anglais. Après un échange de tirs, le Diamant prit feu et explosa, tuant la plupart des passagers ou les blessant mortellement malgré les secours du navire anglais. Cette tragédie familiale a été relatée dans une lettre de leur oncle, le chanoine Joseph-Marie, qui les attendait en France.

L'année suivante, Saint-Luc était toujours à la tête des alliés amérindiens lors de la bataille du fort Carillon, mais les renforts qu'il dirigeait arrivèrent plus d'une semaine après la victoire du général Montcalm et il ne participa donc pas à ce combat. Ce fut la première victoire française en sol américain et où les forces amérindiennes n'avaient pas contribué. Lors des semaines suivant la bataille, la troupe franco-amérindienne de La Corne fit des missions d'embuscades et de reconnaissance dans les environs du lac Saint-Sacrement et du fleuve Hudson.

La Corne Saint-Luc et sa compagnie continuèrent ces missions de reconnaissance pendant le reste la guerre, d'abord près du Lac Champlain puis aux abords du lac Ontario, en renfort à son frère Louis-Luc. Pour le reste de la guerre, Saint-Luc et les autres troupes françaises étaient sur la défensive, se voyant encerclés par les armées anglaises qui prenaient l'un après l'autre les forts français d'Amérique. Il n'était donc pas présent lors de la prise de Québec à la suite de la bataille des Plaines d'Abraham. Il prit toutefois part à la dernière victoire française en Amérique lors de la bataille de Sainte-Foy en  où il fut blessé. Toutefois, les troupes anglaises s'étant retranchées dans la ville de Québec, il se replia avec le reste des troupes françaises vers Montréal lorsque les renforts anglais arrivèrent sur le fleuve. Sa troupe continua en vain d'effectuer des missions d'escarmouche contre l'armée anglaise qui progressait vers la dernière ville française. À ce moment, les alliés amérindiens que La Corne connaissait si bien devenaient de plus en plus neutres dans le conflit, sachant que les Britanniques risquaient d'en être les gagnants. La Corne avait donc de plus en plus de difficulté à les recruter. Saint-Luc était ainsi présent à Montréal lors de la capitulation face à l'armée d'Amherst.

Naufrage de l'Auguste et voyage de retour
À la suite de la prise de Montréal, La Corne Saint-Luc, décoré de l'Ordre de Saint-Louis, décida de quitter l'Amérique pour se rendre en France comme bon nombre d'officiers et de nobles canadiens. En octobre 1761, il quitta Québec à bord d'un navire vétuste, l'Auguste, affrété par les Anglais afin de permettre à l'élite de la Nouvelle-France de retourner en Europe ou pour plusieurs, de s'y rendre pour la première fois. Le navire contenait plus d'une centaine de passagers dont les deux derniers fils de Saint-Luc, son frère Louis-Luc, ainsi que deux neveux. Il devait également connaitre de nombreux autres passagers nobles qui comptaient de nombreuses femmes et enfants.

Saint-Luc, étant habitué comme de nombreux autres nobles de la colonie à entretenir une correspondance, tint un journal relatant en détail le désastreux voyage de l'Auguste. Dès le départ, le navire fit face à plusieurs embuches, comme des vents contraires ou des tempêtes, retardant de plus en plus le voyage et le rendant d'autant plus périlleux. Lorsqu'il fut au large du Cap Breton, l'Auguste fit face à une violente tempête persistant plusieurs jours. Saint-Luc décrit comment l'équipage, complètement épuisé et désespéré, fut forcé de faire échouer le navire dans la baie Aspy. Il n'y eut que sept survivants, dont Luc de La Corne, qui perdit ses fils, neveux, frère et amis.

Le , avec les autres rescapés, La Corne entreprit à pied un long voyage de retour depuis l'actuelle Nouvelle-Écosse. Il traversa d'abord le Cap Breton, récemment dépeuplé des Acadiens, avec l'aide de Micmacs qui le connaissaient et arriva à portée de Louisbourg. Saint-Luc décida toutefois de ne pas se rendre à la forteresse contrôlée par les Anglais, de crainte d'être déporté en France ou en Angleterre, et préféra entreprendre le long voyage en raquettes, en plein hiver, vers Québec. Pierre Dupensier, un domestique ayant survécu au naufrage, accepta de faire le voyage avec de La Corne, tandis que trois autres rescapés, dont le capitaine de l'Auguste, optèrent pour Louisbourg. Les deux derniers rescapés avaient dû être laissés derrière à Ingonish quelques jours auparavant.

C'est donc avec l'aide de quelques rares Acadiens restés sur place et de Micmacs rencontrés en chemin que Saint-Luc et son domestique entreprirent ce périple volontaire le . Le voyage en raquettes étant trop éprouvant, Pierre décida d'abandonner le périple à Pomquet et La Corne continua seul avec ses guides (mais le domestique parvint néanmoins à revenir à Montréal par d'autres moyens). Le , Saint-Luc arrivait au fort de Beauséjour où il fut reçu cordialement et dormit dans un véritable lit pour la première fois depuis le naufrage. Il entreprit ensuite la remontée de la rivière Saint-Jean et arriva le  à Kamouraska chez les seigneurs de Port-Joly qu'il connaissait. Cheminant désormais en carriole, il atteint finalement Québec le , où il rendit compte de la tragédie de l'Auguste au gouverneur Murray. Sa prouesse le rendit célèbre à Québec.

Sous le régime anglais
À la suite de son long périple, La Corne Saint-Luc décida de rester au Canada et s'occupa de sa famille restante et de la gestion de l'héritage de son frère Louis-Luc, mort dans le naufrage de l'Auguste. La même année, l'aîné Louis, seigneur de Terrebonne, décédait à son tour et Saint-Luc était le dernier des La Corne encore au Canada. À la suite de la signature du traité de Paris mettant fin à la guerre en 1763, de nombreux nobles canadiens revinrent de France, insatisfaits de leur accueil dans la métropole. Ils préféraient donc, comme La Corne, regagner la terre qu'ils avaient toujours connue, même sous contrôle britannique.

Saint-Luc, ne pouvant poursuivre sa carrière militaire, se concentra donc sur ses activités commerciales, dont l'importation de vêtements de luxe en provenance de France ou d'Angleterre. Même s'il était désormais un citoyen de deuxième rang sous le nouveau régime, il s'en accommoda et il ne s'opposa aucunement au mariage de sa fille aînée avec un soldat écossais, John Campbell, contrairement à celui de sa cadette qui mariait pourtant un canadien. Lors de la révolte de Pontiac, Saint-Luc, pourtant très proche des autochtones, ne prit aucunement part au soulèvement contre les Britanniques. Il avait accepté les nouveaux dirigeants du Canada et tentait d'y faire sa place.

En 1768, la seconde épouse de La Corne décédait et il ne se remaria que six ans plus tard (à 63 ans) avec une autre noble canadienne, de 35 ans cette fois. Marie-Marguerite était la fille de l'ancien seigneur de Boucherville, François-Pierre Boucher. L'année suivante, naissait Marie-Marguerite de La Corne, dernier enfant de Saint-Luc. Cette benjamine devait se marier à deux reprises: la première fois avec un lieutenant anglais, puis, en 1808, avec Jacques Viger, premier maire de Montréal. Comme pour ses sœurs, Marie-Marguerite n'eut aucun enfant qui survécut jusqu'à l'âge adulte et la lignée de La Corne Saint-Luc n'eut aucune postérité au-delà de deux générations.

À la suite de l'Acte de Québec en 1774, La Corne Saint-Luc fut choisi, avec d'autres nobles canadiens, pour siéger sur le nouveau conseil des affaires de la province formé pour assister le gouverneur anglais. Il regagnait ainsi un rôle de première place au sein de la colonie en se rapprochant du pouvoir. Les sessions du conseil furent toutefois interrompues par l'invasion du Canada par les troupes des Treize colonies américaines révoltées.

Révolution américaine
L'Acte de Québec fut l'un des événements déclencheurs de la Révolution américaine, notamment par la création de la Province of Quebec qui privait les futurs américains des terres au-delà des Appalaches. Cependant, l'acte de 1774, en rétablissant le droit civil français et le droit de culte catholique au Canada, réussit à empêcher les Canadiens, dont La Corne Saint-Luc, de se joindre au mouvement insurrectionnel américain. Les révoltés décidèrent donc d'envahir la province convoitée en 1775 et qui était alors la dernière colonie britannique en Amérique du Nord.

Deux armées continentales montèrent alors vers Montréal qui fut prise sans combattre le . Les sources ne sont pas claires sur l'emplacement de Luc de La Corne lors de la prise de Montréal par le général Montgomery. Certaines sources indiquent qu'il avait participé aux négociations de redditions de la ville, tandis que selon d'autres, il était aux côtés du gouverneur britannique Carleton qui tentait de rejoindre Québec par bateau et que les Américains l'auraient capturé. Dans tous les cas, il était considéré comme un ennemi par les envahisseurs et devint leur prisonnier. Par ailleurs, les officiers rebelles se méfiaient de Saint-Luc qui avait été un adversaire redoutable durant la Guerre de Sept ans, notamment à la tête de troupes amérindiennes.

Emprisonné à Boucherville, La Corne fut transféré en 1776 à Albany, puis à New-York et enfin à Philadelphie. Les Américains voulaient l'éloigner du Canada parce qu'ils craignaient ses relations auprès des Amérindiens qu'il pouvait potentiellement encore mener au combat, même à 65 ans. Thomas Jefferson lui-même le tenait encore responsable du massacre de la garnison de Fort William Henry par ses troupes autochtones. Le vétéran canadien ne fut libéré qu'après quinze mois de détention en début 1777.Tout le long de sa captivité, il avait été avec son gendre John Campbell.

Saint-Luc n'avait pas apprécié son emprisonnement et il était pressé de revenir à l'assaut contre les insurgés. Comme le craignait ses geôliers, il prévoyait de soulever ses amis amérindiens afin de les mener au combat contre les américains. À son retour au Canada, il découvrait que l'armée d'invasion avait échoué devant Québec et que les Américains avaient évacué Montréal en . Une offensive britannique devenait possible et La Corne souhaitait y participer. Carleton l'envoya donc chez les nations amérindiennes afin de les rallier.

Ayant recruté un corps d'Outaouais, Saint-Luc rejoignit le général anglais John Burgoyne qui n'appréciait pas les Amérindiens et n'était habitué qu'à la guerre de campagne européenne. Durant cette campagne, deux Amérindiens du détachement de Luc de La Corne furent tenus responsables pour la mort de Jane McCrea. Les conditions que le général imposa aux alliés amérindiens (ne pas verser de sang en dehors des combats) et les pertes qu'ils subirent durant la campagne firent en sorte qu'ils désertèrent rapidement et Saint-Luc, qui servait d'interprète, retourna à Montréal. Il n'était donc pas présent lors de la défaite britannique de Saratoga que subit Burgoyne. Celui-ci, une fois de retour à Londres, jeta le blâme sur la désertion des Amérindiens et sur La Corne qui en était responsable. Ce dernier répondit à ces propos diffamatoires au moyen d'une lettre envoyée aux journaux de Londres le  relatant sa version des faits. En réaction à Burgoyne, il publia également, chez l'imprimeur Fleury Mesplet, son journal de voyage relatant le naufrage de l'Auguste afin de rappeler le courage dont il avait fait preuve lors de cette odyssée. Ceci en fait le premier livre imprimé au Québec rédigé par un Canadien.

Dernières années
En 1779, Luc de La Corne, à 68 ans, revendiquait le titre de «colonel des Indiens», notamment pour y toucher la pension associée. Malgré son âge, le chevalier de Saint-Louis suscitait encore la méfiance chez les Britanniques et le gouverneur Haldimand refusait de lui accorder ce titre, même si Saint-Luc était son aide de camp. Il était également de nouveau sur le conseil législatif du gouverneur. Il conserva son rôle de conseiller jusqu'à sa mort en 1784 et y œuvra notamment pour le maintien des clauses de l'acte de Québec de 1774 face aux conseillers britanniques qui souhaitaient l'application des lois civiles anglaises et non françaises. La Corne craignait notamment la fin du régime seigneurial. Ce fut un succès et le régime fut maintenu comme l'espérait Saint-Luc.

Lorsqu'il meurt, en , à 73 ans, Luc de La Corne laisse derrière lui une veuve et trois filles qui se partageront son immense fortune. Il fut inhumé avec tous les honneurs militaires dans la chapelle Sainte-Anne de l'ancienne église Notre-Dame. Depuis la démolition du bâtiment en 1843, personne ne sait ce qu'il advint de la tombe de Saint-Luc. Sa veuve eut finalement droit, en 1809, à la pension que réclamait son défunt époux en tant que « colonel des indiens », accordé à titre posthume.

Notes et références

Liens externes

 Biographie dans le Dictionnaire biographique du Canada en ligne
 The Wreck of the Auguste, 1761

Naissance en 1711
Décès en octobre 1784
Personnalité de la Nouvelle-France
Chevalier de l'ordre royal et militaire de Saint-Louis


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Displaying: 21-40 of 327 documents
21. Phenomenology 2005: Volume > 3 > Issue: Part 1
Joan González Fenomenología Estática de los Actos de Compra
In this paper we intend to lay the grounds for a Phenomenology of money. We start from the pre-theoretical comprehension of money as an "entity for", that is to say, as a tool. Within this pre-theoretical comprehension, money is always understood according to its teleology (money is always "something to buy with"). Also, in this pre-theoretical framework money is hardly ever defined as "something to sell with", or as "something being the result of my work". Thus, in our daily experience the being of money becomes undistinguishable with the act of purchasing, which in turn underlines the deeply projective nature of money's essence. In order to grasp this projective quality, we will have to develop a phenomenlogy of the purchasing act. "To purchase" is "to get something by means of money". But, what is this thing that we get anyway? Whatever it is, it has a distinctive character: it is a merchandise. Through the appropiate phenomenologial descriptions, we will try to show how the description of the spatiality of the merchandise is essential to understand the effects of money upon the spatiality of the surrounding world.
Anibal Fornari Narracion (Ricoeur) e Interpelacion (Levinas): la identidad personal como acontecimiento generador de historia
Th is paper deals with the ontological-critical question about identity as posed in the productive confrontation between "narrative identity" (Ricoeur) and "prescriptive identity" (Levinas). It examines the structural character of the human disproportion disclosed in action as an ontic relationship invested with the totalizing and at once alterative dynamism of desire. The analysis of desire, in which both authors converge, dismisses, on the one hand, the projective modes of identifi cation and, on the other hand, stresses a mode of identity conceived as a selfhood that emerges as an ontic-alterative traumatization of desire-ofbeing and of being-in-time. An ontic and experiential event, as a historical possibility that unexpectedly corresponds to human disproportion, makes the selfhood of the ego come to pass through the revelation of the Other/other as an untimely presence that takes over and surmounts narrative mediation and ethical interpellation by introducing hope.
23. Phenomenology 2010: Volume > 2
Alexis Gros La antinomia husserliana ontología social-historicidad según Merleau-Ponty: Reflexiones en torno al vínculo entre fenomenología y ciencias sociales: The Husserlian Antinomy between Social Ontology and Historicity according to Merleau-Ponty: Reflections on the Connection between Phenomenology and the Social Sciences
This work is part of a wider research project on the contributions that the analysis of the antinomy between social ontology and historicity in Edmund Husserl's thought can bring to epistemological reflection in the social sciences. In Les sciences de l'homme et la phénoménologie, Merleau-Ponty takes as starting point Husserl's diagnosis of the critical situation in which both philosophy and the human sciences are submerged since the beginnings of the 20th century. This is the crisis of rationality as basis of every possibility of knowledge, due, among other factors, to the developments of Lebensphilosophie and the dyad historicismsociologism. The urgent situation produced by the breakdown of the basis of reason locks epistemological thought in a difficulty of deciding whether a) to succumb to absolute relativism of historicism, or b) to take refuge in a non-historical rationalism, without paying attention to its critics. In the same way Merleau-Ponty affirms the currency of Husserl's diagnosis in the France of his time, we reaffirm its actuality for the epistemological reflection on social sciences, in view of the advance of the so-called Post-metaphysical era, which could be seen as a re-edition of a sociologist-historicism. According to Husserl, empirical sciences must be based on eidetical sciences. This is to say, on researches that could discover the essence of the studied object—by means of the Wesensschau—founding regional ontologies. In the case of sociology, empirical research should be supported by a social ontology—which states clearly the essential social categories for all times and places that researchers use without any thoroughness. This ontology should ask itself, for example, about the essence of religion or art. However, how is the Wesensschau possible, if reason is nothing else than a mere historic-contingent product? Social sciences face, still nowadays, the paradox of being forced to base their rigor on the same Lebenswelt that they expect to know. The aim of this article is to present Merleau-Ponty's analysis of the course of this antinomy in Husserl. Our hypothesis is the following: according to the French phenomenologist, Husserl's thought on the relation between essences and historicity develops this way. a) The first Husserl, who still thinks as a Cartesian, conceives the sphere of essences as absolutely divorced from the contingency of history. b) The Husserl "of the later years"—as Merleau-Ponty refers to him—, that is, the Husserl from the Cartesian Meditations to the Crisis, faces the hard task of basing the essences on the Lebenswelt, and conceives an intrinsic bond between both spheres.
Mariana Chu Husserl y Scheler: una fenomenología del amor: Husserl and Scheler: A Phenomenology of Love
As for Brentano, also for Husserl and Scheler love has a main ethical role, but with a wider reach, since the ethical meaning that phenomenologists see in love is founded in its ontological meaning. With the purpose of contributing some leads to the ontological sense of love, this paper approaches Scheler's determination of the essential structure of love. Thereupon, it shows how it is possible to identify those features in Husserl's reflection on the implications of loving. This will enable the author to show in which sense Husserl and Scheler coincide in the ethical meaning of love.
Luis Álvarez Falcón Merleau-Ponty: Lo humano y lo adverso: Merleau-Ponty: The Human and the Adverse
On September 10th 1951, in the context of the Rencontres internationales of Geneva, Maurice Merleau-Ponty gave his lecture L'homme et l'adversité ("Man and Adversity"). In an accurate diagnosis of European culture, his analysis sprang from the phenomenological premises defined by Edmund Husserl in Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie, Einleitung in die phänomenologische Philosophie that the post-World War II context modified in its epistemological, moral and political conceptions. !e urgency for an answer to the new situation of mankind's condition will entail a transfor mation of human knowledge as well as of the sensitive areas of our experience. Consequently, a new experience of our condition will call into question the concept of "humanism" itself, demanding a profound revision of the regression of the dynamisms of experience that have ended up in a loss—or failure—of Western culture's conceptions. This essay will try to reactivate and upgrade the serene testimony of a thought whose premises lie in the inconclusive origin of a radical crisis: the experience of contingency and adversity.
Natalia Petrillo Expresión lingüística y expresión corporal: Linguistic Expression and Corporal Expression
In the Logical Investigations, Husserl demonstrates the need to distinguish between the meaning of a linguistic expression and its relationship to an extralinguistic object in reality. Husserl distinguishes two kinds of signs: the "indicative sign" (Anzeichen) and the "expressive sign", which he also calls "expression" (Ausdruck). He draws the distinction with the claim that an indicative sign "indicates" something but does not express a "meaning" (Bedeutung). In other words, he disentangles the expression, as the sign which expresses a meaning, from its usual entanglement with the indicative sign. In the First Investigation of the Logical Investigations, Husserl dwells on intersubjective discourse only long enough to isolate the expressive sign and attempts to capture the way contents and acts become thematic in communication by contrasting the expressive and the indicative function of the signs. In order to study the logical meaning of a sign, Husserl excludes as irrelevant the indicative sign and devotes his analysis to the logical expressions. The article first clarifies the basic concepts of Husserl's theory of meaning. To appreciate his observations, we might recall how the process of communication comes up in Husserl (I). Furthermore, an attempt is made in this paper to show that meaning is not restricted to linguistic expressions (II). Since communication is contaminated by indications, it can no longer be totally expressive. As a consequence, it is only when communication is suspended that pure expressivity is regained. In order to restore pure expression, the relation with the other has to be suspended. This means that the process of expression does not owe anything to the empirical world, including the empirically spoken world. It also means that the solitary subject does not need indications in order to have a relation with itself. The reason is the immediate presence of conscious life to itself. According to this, there arises the problem of whether the corporal movements are expressions, too. In response to this difficulty, I will take up Husserl's considerations of the constitution of intersubjectivity through corporal movements. The main purpose of this article consists in showing a possible way to answer this question. The conclusion summarizes the main points and recalls that there is also another kind of expressions that Husserl did not consider in the Logical Investigations.
Luis Román Rabanaque Cuerpo, cinestesia, nóema: Body, Kinaesthesis, Noema
This paper aims to present some aspects of the noematical connections between kinaesthesis and the own Body that can be drawn following Husserl's static and genetic analyses. These aspects concern: 1) the introduction of the concept of kinaesthesis as the phenomenological residuum of the "muscle sensations", and in reference to the own Body as the bearer of all sensations; 2) the noematic constitution of the own Body both as a physical thing and as the "organ" of the I, the latter being constituted in turn in a sensing and a moving stratum; 3) the reference of the "I move" as a mode of the "I can (move)" to the I as subject of a system of practical capacities; 4) this system's genetic structure in the living present as an habitual one whose noematic correlate can be described as a "schema" of possible orientations and typical presentations of things within the world; 5) the difference between kinaesthetical systems in plural and Kinaesthesis in singular as all-compassing unity.
María-Luz Pintos Aron Gurwitsch: un modelo de cómo servirse de Husserl como modelo para movernos hacia una actitud ecologista
The current ecological crisis should be confronted by phenomenology. In accordance with this conviction, this essay pursues a threefold aim: 1) To recapture Husserl´s attitude and methodology with regard to the crisis of his time as a model for us to face our current crisis. In this essay, we try to pick up Husserl´s attitude as a very valid model for us today when seeking to found the need for an environmentalist reason. 2) We analize the way as Aron Gurwitsch assumes and reproduces in himself this Husserlian attitude when he decides to unmask the causes of the Nazism, which he interprets as another consequence from the objetivism denounced by Husserl and from a nihilism grafted on to the Western thought. The Husserlian attitude and methodology were as well a model for Gurwitsch to face in a direct way the grave ideological-historical circumstances of his time. 3) Both examples of Husserl and Gurwitsch can be good for us to dare to confront the current ecological crisis from phenomenology and to found the necessity that we humans accept the great moral responsibility that is implicit in being rational.
José Ruiz Fernández La crítica de Natorp a Husserl y la asunción de un uso conceptual fenomenológico indicativo en las primeras lecciones de Heidegger
This paper begins by summarizing the critique that Natorp directed towards Husserl's conception of phenomenology. It can be considered that this critique has two major moments. First, it is a critique against the assumption that immediate life can be treated as an immanent "fi eld" or "region" that can be known in reflection. Second, it is a critique against the assumption that the logos that gives an accurate account of immediate life, that is, the original phenomenological logos, has to take the form of a conceptual description: since every concept seems to operates an abstraction of concrete life, it seems problematic how an eidetic categorical analysis could safeguard the original reality of immediate life; in other words, it seems problematic that such an operative logos could be considered the original accomplishment of phenomenology. Heidegger acknowledged the depth of Natorp's critical remarks and understood that they involved a real methodological problem for an accurate understanding of the phenomenological endeavour. This paper tries to clarify how the assumption of an indicative character of meaningful distinctions can overcome Natorp's critique. To assume the indicative character of a meaningful distinction means, here, to operate with distinctions in such a way that their original dependence on concrete factual life is acknowledged, in other words, to use distinctions assuming that they are carried out for the sake of that which does not involve the categorical form of the meaningful distinction and, therefore, to use distinctions, not for their own sake, but in order to remit or indicate that concrete reality which precedes them. This paper defends also that the consequent assumption of the indicative character of meaningful distinctions is to lead to a new and more genuine understanding of phenomenology and how the phenomenological endeavour is to be carried out. Finally, this paper tries to show that this important motive is really present in Heidegger's first lessons in Freiburg. Nevertheless, the paper also points out that the original understanding of phenomenology that this motive had to open, was soon miscarried. In Heidegger's thought, the indicative character of philosophical concepts is not fully assumed. That motive is entangled with other irreconcilable elements that end up ruining the original possibilities that it should have contributed to unveil. These distorting elements, which ultimately prevail in Heidegger's philosophy, are what make up for Heidegger's theory of formal indications and for his hermeneutical transformation of phenomenology.
Xavier Escribano El cuerpo como simbólica general del mundo en el pensamiento de Maurice Merleau-Ponty
Th e aim of this paper is to provide an interpretation of the statement of Merleau-Ponty that holds that the human body is "a general symbolism of the world". Through the author's text, it will be shown that this formula can refer to at least three complementary meanings: the body as a synergic system; the body as a capacity of sympathy or identification with the perceived world and, finally, the body as an endless capacity of meaning.
John David Barrientos Rodríguez Pasividad y sustancia en Filosofía y fenomenología del cuerpo de Michel Henry
Michel Henry's Philosophy and Phenomenology of the Body shows some primal and the most important resolutions which are the parting points for his thought and phenomenology. Philosophy and Phenomenology of the Body was written from 1948 to 1949 as a chapter for The Essence of Manifestation, focusing on the ego and the subjectivity. In these works, Maine de Biran is Henry's traveling companion. Henry tries to respond to an intuition about the problem of the knowledge through the body and the subjectivity shared with Maine de Biran. Henry's interpretation of Maine de Biran in Philosophy and Phenomenology of the Body mainly affirms that the achievement of Maine de Biran is to locate phenomenology as the foundation of ontology. It is clear that Henry tries to revise an ontological base supported by phenomenology of the body which has been showed by Maine de Biran. Henry aims to exclude himself and Maine de Biran from dualism, monism, idealism and empiricism. In this sense Henry improves two theses, and these are the base of his phenomenology: the ontological unity manifests itself and is anticipated by the subjectivity, and the originary passivity shows the basis of ontology. By improving these two points, it is possible to see a clue to phenomenology of the body which indicates the basis of ontology. This article deals with the passivity in Philosophy and Phenomenology of the Body concerning its relation with the category (faculty) of substance. It indicates one possible substantialization of the body and that of the world.
Miguel García-Baró Las palabras de Cristo que dijo Michel Henry
Michel Henry's philosophical, literary, theological, and aesthetical proposal is a rare event which clearly marks the difficult time from the late 20th century to the early 21st century. It may be said that he went against the tide with all his efforts, to the point of death to remember the tradition which he really valued. It is obvious from the title of his apocalyptic story about the end of the world written in 1976, La Barbarie. I totally agree with the essential part of Henry's thesis which evoked the reality and truth of many things in me from the start. However, it lacks something decisive to follow his teaching without any doubt. There are many things to learn from the discussion of Henry's thought. Therefore, in this article I would like to discuss my identifying points and my disagreements with him. It seems to be contrary to the usual method, but, instead of starting with his first work, I prefer to take up his last one, Paroles du Christ. This is an exceptional book in terms of its rare beauty and extraordinary depth.
Francisco Conde Soto Fenomenología del deseo y de la mirada en el psicoanálisis de Jacques Lacan: una aproximación diferente a la de la intencionalidad husserliana
Without developing Husserl's notion of intentionality, this paper tries to explain Jacques Lacan's analysis of anguish (Séminaire X, L'angoisse, 1962-63) and regard (Séminaire, XI, Les quatre concepts fondamentaux de la psychanalyse, 1964), which is based on his notion of a peculiar object (object-cause of desire, object small a), that lies always outside the field of representation. We find it is interesting for phenomenology to pay attention to a different possible approach to consciousness, even if psychoanalysis follows a slightly different orientation.
34. The Proceedings of the Twentieth World Congress of Philosophy: Volume > 10
Manuel Comesaña ¿Tiene Derecho a Existir la Filosofía de la Ciencia?
En este trabajo se suscribe la tesis de que la filosofía de la ciencia—al igual que las demás ramas de la filosofía—consiste en discusiones interminables sobre problemas que no se pueden resolver, pero se sostiene también que, a pesar (o a causa) de eso, tiene derecho a existir debido a que cumple funciones importantes, entre ellas precisamente la de dar lugar a discusiones interminables sobre problemas que no se pueden resolver, actividad que a las personas con genuina vocación filosófica les produce una satisfacción intelectual difícil de entender para quienes no comparten esa vocación.
35. Studi Internazionali di Filosofia: Volume > 4
Roberto Torretti La filosofía de la aritmética de Husserl
36. The Proceedings of the Twentieth World Congress of Philosophy: Volume > 1
Ricardo Maliandi Principios de Equidad Discursiva
This paper relates the concept of "discourse" (in the discourse-ethics' meaning) with the concept of "social justice." I maintain that the social nature of reason is a condition of possibility of such justice. According to the Alexy-Habermas system, the rules for the practical discourse mean in their third level the conditions of symmetry, that is, the absence of privileges among the participants. My paper introduces the concept of discursive fairness, referred to the requirements for maintaining the discursive symmetry, even under circumstances of non-discursive, but real asymmetry. Two principles of discursive fairness are offered (by analogy to Rawls' "principles of justice"): 1. equality of rights among the participants in the practical discourse, and 2. possibility of reviewing all arguments used in the discourse, together with guarantees of benefits for the unsuccessful participants.
37. Essays in Philosophy: Volume > 19 > Issue: 1
Amy Reed-Sandoval, Fanny del Rio Filosofía feminista latinoamericana: Encuentro de teoría y praxis
Ángeles Eraña Una Subversión en Femenino
El amanecer del año 1994 nos sorprendió con la aparición pública del Ejército Zapatista de Liberación Nacional. Más de dos décadas después empezamos a percibir la fuerza, dimensión e importancia que han tenido las mujeres -su voz, su lucha- no sólo en la organización del movimiento armado y civil que desde entonces sigue sin cesar; sino también en la articulación del pensamiento y la teoria en que sustentan y que sostiene su actuar. La política que se articula en las comunidades zapatistas, en este sentido (y otros aún por descubrir), ha reafirmado y cuestionado las luchas feministas del mundo y de América Latina. En particular, ha hecho visible lo prescindible que es la idea de las oposiciones, de las disyuntivas excluyentes. En vez de ello, ellas proponen pensar en dos nociones básicas: "todo está en par" y "el mundo parejo". Como haré ver en este texto, estas dos cosas están a la base de su creación de una vida colectiva, de una política de lo común. Si esto es así y si pensamos que lo común es "la posibilidad de una política en femenino" entonces veremos que la zapatista es una subversión en femenino.The uprising of the Ejército Zapatista de Liberación Nacional surprised us all in the dawn of 1994. More than two decades later, we are starting to fully appreciate the force, dimension, and importance that women —their voices, their struggle—has had not only in the organization of the social and armed movement that is still very vigorous in Chiapas, but also in the theoretical and practical articulation of their thinking and acting. The politics that are currently in play in the Zapatista communities has reinforced and questioned the feminist struggles all over the world and in Latin America. In particular, it has made visible how thinking in terms of oppositions or exclusive dilemmas is and should be dispensable. We should rather start thinking in terms of "everything being in pair" and "an even world". I will contend that these two notions support their construction of a collective life, of a politics of what is common. If this is true and if we think that what is common opens the possibility of politics in feminine, then it makes sense to think of the Zapatistassubversion as feminine.
39. Proceedings of the XXIII World Congress of Philosophy: Volume > 1
Carlos Alberto García Camacho La utopía del arte. Un acercamiento al cine desde W. Benjamin
In The work of art in the age of mechanical reproduction Benjamin explores how modernity impacts the relationship between changes in social lifestyles and changes in the ways that human perception is organized. In the early twentieth century, both the notion and the way of making art were shaken in its foundations; it went from a time when art was subordinated to the "ritual praxis" - a fact that is reflected in his being (magical or religious) cult value - to a situation in which art is determined by a profane praxis - which is manifested in its exhibition value. The film, as the most complex expression of this trend in the development of art, shows the critical potential of the emergence of art in everyday life. This paper explores the specificity of these "potentialities" as Benjamin's arguments.
Manuel Oswaldo Ávila Vásquez Guernica o del dolor y la guerra
El texto busca reflexionar, a partir de la obra de Picasso: Guernica, en torno al carácter que han adquirido los conflictos humanos en el último siglo. Es decir, acerca del modo como el hombre ha terminado siendo substancialmente vulnerable, hoy más que nunca, gracias a que aún asistimos a una época caracterizada por el nihilismo, el desarrollo técnico-científico y lo que el filósofo Sloterdijk ha denominado el atmoterrorismo. Todo esto al servicio de ese siniestro personaje que aún habita en nosotros.

redpajama_set_name: RedPajamaCommonCrawl


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Overall, the Silk White OnePlus 6 is crafted to impart the "Feel You Need" along with the "Speed You Need" mantra of the typical OnePlus 6. As the device is now oozed out in the U.S. and Europe, you need to wait until 12th June for the next sale to happen if you intend to take home one. Be quick to purchase, since the demand for the device shall be intact even in next sale.
Well, on the other hand, if you're a resident of India, no need to wait as you can get the device right now. As the device is still on-stock in the sub-continent. That said, are you interested in the Silk White or among those vast majority of people who prefer the evergreen black color. Whatever may be your preference, pen-down your views on the comment section below.


text:
package com.tp.ems.modules.limitwarn.web;

import com.google.common.collect.Lists;
import com.tp.ems.common.utils.StringUtils;
import com.tp.ems.common.web.BaseController;
import com.tp.ems.modules.devices.service.MonitordevicesService;
import com.tp.ems.modules.limitwarn.entity.OverLimit;
import com.tp.ems.modules.limitwarn.service.OverLimitService;
import com.tp.ems.modules.monitoritem.entity.MonitorType;
import com.tp.ems.modules.monitoritem.service.MonitorTypeService;
import org.springframework.beans.factory.annotation.Autowired;
import org.springframework.stereotype.Controller;
import org.springframework.ui.Model;
import org.springframework.web.bind.annotation.ModelAttribute;
import org.springframework.web.bind.annotation.RequestMapping;
import org.springframework.web.bind.annotation.RequestParam;

import javax.servlet.http.HttpServletRequest;
import javax.servlet.http.HttpServletResponse;
import java.text.SimpleDateFormat;
import java.util.ArrayList;
import java.util.List;

/**
 * 监测预警Controller
 * @author 张丽
 * @version 2016-11-11
 */
@Controller
@RequestMapping(value = "${adminPath}/limitwarn/overLimit")
public class OverLimitController extends BaseController {

	@Autowired
	private OverLimitService overLimitService;
	@Autowired
	private MonitorTypeService typeService;
	@Autowired
	private MonitordevicesService deviceSevice;

	@ModelAttribute
	public OverLimit get(@RequestParam(required=false) String id) {
		OverLimit entity = null;
		if (StringUtils.isNotBlank(id)){
			entity = overLimitService.get(id);
		}
		if (entity == null){
			entity = new OverLimit();
		}
		return entity;
	}

//监测预警首页
	@RequestMapping(value = {"list", ""})
	public String list(OverLimit overLimit, HttpServletRequest request, HttpServletResponse response, Model model) {
		//Page<OverLimit> page = overLimitService.findPage(new Page<OverLimit>(request, response), overLimit);
		List<MonitorType> typeList = new ArrayList();
		typeList = typeList(overLimit.getMenu());
		model.addAttribute("typeList", typeList);
		List<OverLimit> limitList = Lists.newArrayList();
		limitList = getAllOverLimit(overLimit);
		model.addAttribute("limitList", limitList);
		model.addAttribute("menu",overLimit.getMenu());
		return "modules/limitwarn/overLimitList";
	}

	public List<MonitorType> typeList(String menu) {
		List<MonitorType> typeList = new ArrayList();
		MonitorType monitorType = new MonitorType();
		monitorType.setMenu(menu);
		typeList= typeService.findList(monitorType);
		return typeList;
	}

	public List<OverLimit> getAllOverLimit(OverLimit overLimit){
		List<OverLimit> limitList = Lists.newArrayList();
		limitList = overLimitService.getAllOverLimits(overLimit);
		return limitList;
	}

	//监测预警条件查询
	@RequestMapping(value = {"limitList"})
	public String limitList(OverLimit overLimit, HttpServletRequest request, HttpServletResponse response, Model model) {
		List<MonitorType> typeList = new ArrayList();
		typeList = typeList(overLimit.getMenu());
		model.addAttribute("typeList", typeList);

		List<OverLimit> limitList = new ArrayList<>();
		limitList = overLimitService.getLimitRecords(overLimit);
		model.addAttribute("selectedType",overLimit.getMonitorType());
		model.addAttribute("limitList",limitList);

		SimpleDateFormat sdf = new SimpleDateFormat("yyyy-MM-dd");
		String startDate = sdf.format(overLimit.getStartTime());
		String endDate = sdf.format(overLimit.getEndTime());
		model.addAttribute("startDate",startDate);
		model.addAttribute("endDate",endDate);
		model.addAttribute("menu",overLimit.getMenu());
		return "modules/limitwarn/overLimitList";
	}

	//单项节点监测预警首页
	@RequestMapping(value = {"oneDeviceList", ""})
	public String oneDeviceList(OverLimit overLimit, HttpServletRequest request, HttpServletResponse response, Model model) {
		//Page<OverLimit> page = overLimitService.findPage(new Page<OverLimit>(request, response), overLimit);
		List<MonitorType> typeList = new ArrayList();
		typeList = typeList(overLimit.getMenu());
		model.addAttribute("typeList", typeList);

		List<OverLimit> limitList = Lists.newArrayList();
		limitList = overLimitService.getOneDeviceAllOverLimit(overLimit);
		model.addAttribute("limitList", limitList);
		model.addAttribute("menu",overLimit.getMenu());
		return "modules/limitwarn/onedeviceoverLimitList";
	}

	/**
	 * 单项节点越限记录条件查询
	 * @param overLimit
	 * @return
	 */
	@RequestMapping(value = {"getOneDeviceOverLimitByCondition",""})
	public String getOneDeviceOverLimitByCondition(OverLimit overLimit,Model model){
		List<MonitorType> typeList = new ArrayList();
		typeList = typeList(overLimit.getMenu());
		model.addAttribute("typeList", typeList);
		List<OverLimit> overLimits = Lists.newArrayList();
		overLimits = overLimitService.getOneDeviceOverLimit(overLimit);
		model.addAttribute("limitList",overLimits);

		String deviceName = deviceSevice.get(overLimit.getDeviceId()).getName();
		model.addAttribute("deviceName",deviceName);
		SimpleDateFormat sdf = new SimpleDateFormat("yyyy-MM-dd");
		if(overLimit.getStartTime()==null){
		}else{
			String startDate = sdf.format(overLimit.getStartTime());
			model.addAttribute("startDate",startDate);
		}

		if(overLimit.getEndTime()==null){
		}else{
			String endDate = sdf.format(overLimit.getEndTime());
			model.addAttribute("endDate",endDate);
		}
		model.addAttribute("menu",overLimit.getMenu());
		return "modules/limitwarn/onedeviceoverLimitList";
	}

}

redpajama_set_name: RedPajamaGithub


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text:
'''
CIS excited state density with TDA amplitudes
'''

import numpy as np
from pyscf import gto, dft, tdscf

mol = gto.M(
    atom = 'H 0 0 0; F 0 0 1.1',
    basis = '631g',
)

mf = dft.RKS(mol)
mf.xc = 'b3lyp'
mf.kernel()

mytd = tdscf.TDA(mf).run(nstates=3)
#mytd.analyze()

def tda_denisty_matrix(td, state_id):
    '''
    Taking the TDA amplitudes as the CIS coefficients, calculate the density
    matrix (in AO basis) of the excited states
    '''
    cis_t1 = td.xy[state_id][0]
    dm_oo =-np.einsum('ia,ka->ik', cis_t1.conj(), cis_t1)
    dm_vv = np.einsum('ia,ic->ac', cis_t1, cis_t1.conj())

    # The ground state density matrix in mo_basis
    mf = td._scf
    dm = np.diag(mf.mo_occ)

    # Add CIS contribution
    nocc = cis_t1.shape[0]
    dm[:nocc,:nocc] += dm_oo * 2
    dm[nocc:,nocc:] += dm_vv * 2

    # Transform density matrix to AO basis
    mo = mf.mo_coeff
    dm = np.einsum('pi,ij,qj->pq', mo, dm, mo.conj())
    return dm

# Density matrix for the 3rd excited state
dm = tda_denisty_matrix(mytd, 2)

# Write to cube format
from pyscf.tools import cubegen
cubegen.density(mol, 'tda_density.cube', dm)

# Write the difference between excited state and ground state
cubegen.density(mol, 'density_diff.cube', dm-mf.make_rdm1())

# The positive and negative parts can be overlayed in Jmol
# isosurface ID "surf1" cutoff  0.02 density_diff.cube
# isosurface ID "surf2" cutoff -0.02 density_diff.cube


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RHUDE's Rhuigi Villaseñor Is Appointed as Bally's Creative Director
Phillip Schofield makes savage dig at Boris Johnson as This Morning turns tense
Home » Celebrities » Jordan Fisher Expecting First Baby With Wife Ellie After First Year Of Marriage — Congrats
Jordan Fisher Expecting First Baby With Wife Ellie After First Year Of Marriage — Congrats
Spread the good news all over Broadway because Jordan Fisher – currently starring in "Dear Evan Hansen' – is about to become a daddy. He and his wife, Ellie, just announced that they are expecting!
Get ready to cry because Jordan Fisher certainly wasn't at the start of the video he posted on Tuesday (Dec. 14). Under the instructions of his wife, Ellie Fisher (née Woods), Jordan, 27, closed his eyes while she put a jacket over him. "Now, do me a favor and put your hands in your pockets," said Ellie. When the former Liv & Maddie star did, his face turned to an expression of pure shock as he recognized what he felt. As Jordan opened his eyes, the tears began to flow when he pulled out a positive pregnancy test. Yes, Jordan and Ellie are going to have a baby!
A post shared by Jordan Fisher (@jordanfisher)
"Really?" a crying Jordan asked before Ellie showed the camera that their pregnancy test confirmed that there's a bun in her oven. From there, the video showed Ellie and Jordan sharing the news with their family. With some help from some blue food coloring and some tasty cupcakes, Jordan and Ellie revealed that they're expecting a boy (or, at least, the child will be assigned male at birth.) "And the journey begins," Jordan captioned the video. "Can't wait to meet you [blue heart]."
The happy announcement was greeted with joy from their fans. "OMG OMG OMG OMG OMG OMG OMG OMG ITS A BOY OMG!!!!" wrote singer JoJo. "Maaaaaaaan congrats, player. Stoked for you and your ohana," added Nico Hiraga. "NO WAY!!!! CONGRATS, YOU TWO!!! Literally going to be the greatest parents!" wrote Joshua Colley. "well, I'm crying forever now congratulations!!!!!!!!!!!!" wrote Sam Tutty, while J. Cyrus added, "Congrats, my guy."
Celebrity Dads With Their Kids: Photos Of Scott Disick, Chris Brown & More
Ellie's pregnancy comes one year after she – a clinical nutritionist – tied the knot with the Dancing with the Stars champion. The couple wed in an intimate ceremony at the Magic Kingdom at Walt Disney World Resort on Nov. 21, 2020. The wedding came months after they were forced to postpone their nuptials due to the COVID-19 pandemic, but they were adamant about ending the year with a ring around their fingers.
"Ultimately, we both just want to get married," Jordan told HollywoodLife in Oct. 2020. "I don't really care where or when or how — we're looking forward to stepping into that new phase of our lives," Jordan said. "I'm just really just excited. At this point, we just want it done. We're just over it. We're like, let's just freakin' do it!"
Phillip Schofield couldn't help but make a cheeky dig at Boris Johnson when the Prime Minister was mentioned during the...


***HAPPY BIRTHDAY TO ME*** Some people dread their birthdays, but anyone who knows me well knows how much I love my birthday!! #happybirthdaytome I used to say I got a birthday week, which turned to a birthday month! Today, I am 34 years old, and I am so happy to celebrate another year! I am also celebrating something else today....I am officially -20lbs! (-20 on 420🙊). My birthday gift to myself! This was a goal that I set for myself several weeks ago! While I didn't share it on here, I did share it out loud with friends and family, and I can't stress enough the importance of having goals, and saying them out loud! Having this goal, gave me such a great feeling and purpose to keep fighting towards!! So right now, to celebrate me and my future, I am sharing with all of you that my BIG goal is to be -100lbs by this day next year! (Can't believe I'm sharing this! Gives me butterflies 🦋 in my tummy) of course I will focus on smaller goals one at a time to get to this goal! But it's out there now, and I am so excited!!! Anyone want to set some goals to crush with me???


I met Cathal outside Hassett's Pub in Barefield on 20th July,2017. Nothing nefarious or criminal but to collect,hot off the presses , his new cd with brother, Stephen(the quiet one) and Niall Murphy from Breaking Trad.
As we parted, I eagerly inserted the cd into the car stereo and the first bar blew me away in anticipation what was to follow.
I never doubt any project that Cathal Hayden is involved in and this new release is no exception. Mind - blowing!


A right-wing Israeli activist group is waging a multi-pronged public campaign to discredit the New Israel Fund (NIF), which supports human-rights groups in Israel.
The activist group, Im Tirtzu ("If you will it" — from Theodor Herzl's epigram "If you will it, it is no dream"), made the Friday (January 29) front page of Maariv, Israel's second-largest daily. In a three-page article in its tabloid weekend supplement, Maariv reports on the group's new 112-page study claiming that NIF-funded organizations were a major source of damaging information in the Goldstone Report, the United Nations fact-finding mission on last year's Gaza conflict. The study focuses on footnotes in the Goldstone Report, calculating the percentage of negative testimony on Israel that is sourced to NIF grantees.
According to the Maariv story (Hebrew only), touted with a blaring front-page headline reading "The 'New Fund' and the Lie Industry," Im Tirtzu — which describes itself as "centrist" — is planning an ongoing campaign that will include outdoor signs depicting NIF president Naomi Chazan, a political scientist and former Knesset deputy speaker, with a horn protruding from her forehead (a play on the Hebrew word keren, which means both "horn" and "fund").
The group kicked off its public campaign Saturday night with a demonstration outside Chazan's home by protesters reportedly dressed as Hamas members carrying signs "thanking" Chazan and the NIF. An announcement on its Hebrew Web site calls for a demonstration against the New Israel Fund on Monday morning February 1 outside the Herzliya Conference, an annual conference of world leaders on Middle East security.
The English Web site makes no mention at all of the NIF or the Im Tirtzu campaign against it.
This story "Rightists Target New Israel Fund Over Grantees' Goldstone Testimony" was written by J.J. Goldberg.
The Im Tirtzu study combed through the 1,223 footnotes in the Goldstone Report — the United Nations fact-finding mission on last year's Gaza conflict — and found that 191 footnotes referred to publications or testimony by 16 NIF-funded organizations. In all, the study calculates that 92% of footnotes sourcing negative information to Israeli sources come from the 16 NIF grantees, although the Maariv story noted several errors in the report, including one organization on the Im Tirtzu list that is not an NIF grantee.
The report also details the affiliations of Judge Richard Goldstone, the head of the U.N. fact-finding commission, "with organizations that have spoken out in the past against the policies of the state of Israel." They include Human Rights Watch, Physicians for Human Rights and the International Center for Transitional Justice. Not mentioned: Goldstone's honorary life membership on the board of governors of Hebrew University and his seven-year term, ending in 2004, as president of World ORT.
Im Tirtzu describes itself on its English-language Web site as "a centrist extra-parliamentary movement that strives to strengthen the values of Zionism in Israel and to renew and reinstate Zionist discourse," and is "committed to leading and advancing a second Zionist revolution on all levels of the Israeli public discourse." It claims it is "the only movement that engages in public advocacy on behalf of the State of Israel and of Zionism on Israeli campuses," with a reported two to four key activists and a few dozen supporters on each of nine campuses.
In addition to lectures and workshops, it describes its activities as including on-campus protest demonstrations against on-campus lectures by critics of Israel and several rallies to support Israeli troops at Na'alin, a West Bank village where weekly protests against the security fence have led to the deaths of four Palestinian youths and a British activist from troops' bullets and tear-gas canisters.
A "Help Us" page on its Web site directs would-be contributors to make earmarked tax-free American charitable donations through the veteran New York-based Central Fund of Israel, whose activity consists mainly of channeling funds to West Bank settlements and settler groups for various purposes, including security.


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Ever wondered what age is best to learn a new language? Or whether bilinguals "think" in both languages simultaneously? Discover how bilingualism improves executive function, what the latest research is on the critical period for language learning, and whether learning a new language raises IQ.
Bilingual children may have an academic edge over their monolingual peers, but if you think that makes them smarter, think again. Claims that bilingualism indicate intellectual superiority may be exaggerated, says Ellen Bialystok, a cognitive neuroscientist and distinguished professor of psychology at York University in Toronto, Canada. Bialystok has been studying how bilingualism sharpens the mind for nearly 40 years.
Bilinguals aren't necessarily smarter, she told Scienceline, a publication of New York University's Science, Health and Environmental program. "I think it's a real problem that (my work) may be interpreted that way," she said. But, bilingualism is good for us because it improves executive function of the brain.
Executive function acts like a brain manager. It helps us manage time, pay attention, switch focus, plan and organize, remember details, draw on our experience and avoid bad behavior and speech. It's a control system of the mind that allows us to focus on what's relevant and to ignore distractions. Intelligence helps with these tasks too. But executive function and intelligence are not the same things, Bialystok says, even though media tend to use the terms interchangeably. From a scientific perspective, the idea of intelligence is still too vague. "That's one of the reasons you can't say that bilingualism (or increased executive function) gives you more of it," she said.
Bilingualism does however, create changes in brain wiring that researchers tracking brain activity can actually see. Using neuroimaging, scientists over the last decade have been able to trace oxygenated blood flow, a marker for neuronal activity, as it travels through the brain. They found that bilinguals show more activity in the pre-frontal cortex that controls executive function than monolinguals do. Scientists think bilinguals have increased neuroplasticity, or neural pathways that change more readily, probably because they make more micro-decisions. "Their whole brain appears to rewire because of the bilingualism," Bialystok explained.
Regular use is the key. For example, if you took French in high school and never used the language again, you lost out on the brain benefit of being bilingual. "You have to use both languages all the time," Bialystok explained.
That doesn't mean that studying a foreign language is without benefit and it may never be too early to begin learning. Some say the benefits associated with bilingualism start quite early, perhaps as early as seven months. Indeed, conventional wisdom calls for increasing bilingual instruction in public schools for children of very young age, even though, in the United States, most second language instruction starts in middle and high school. Young children are less likely to be inhibited in learning a second language. They may develop stronger problem-solving skills, have more empathy, and be more sociable. They may perform better on non-language skills tests, such as math, have better sustained attention and be able to switch between tasks more readily. Early exposure to a second language may also hold hope for delayed students, those with autism, learning disabilities and attention deficit disorders. After all, executive function is a higher level thinking and planning skill that is often delayed in students with processing deficits.
And educators and parents increasingly want early second language in public schools. "What we are seeing is that parents are really demanding it from their schools," Marty Abbott, executive director of the American Council on the Teaching of Foreign Languages told the Washington Post last year. "I am calling them language moms instead of soccer moms." However, budget cuts across the nation have left public school educators struggling to find funding for second language instruction and many parents have turned to private schools, which are three times more likely to offer foreign language programming to elementary children. Meanwhile, public schools that can afford the programs are shifting toward dual-immersion models that integrate academic courses with language acquisition.


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Q: I have tried to write a snippet given in the ontology tutorial api in Jena The Snippet is as follows:
static String personURI    = "http://somewhere/JohnSmith";
static String fullName     = "John Smith";

Model model = ModelFactory.createDefaultModel();
Resource johnSmith = model.createResource(personURI);
johnSmith.addProperty(VCARD.FN, fullName);

When the code is run, it gives the following errors:
SLF4J: Class path contains multiple SLF4J bindings.
SLF4J: Found binding in [jar:file:/home/sabarish/workspace/apache-jena-2.7.2/lib/slf4j-log4j12-1.6.4.jar!/org/slf4j/impl/StaticLoggerBinder.class]
SLF4J: Found binding in [jar:file:/home/sabarish/Jena-2.6.4/lib/slf4j-log4j12-1.5.8.jar!/org/slf4j/impl/StaticLoggerBinder.class]
SLF4J: See http://www.slf4j.org/codes.html#multiple_bindings for an explanation.

Any ideas on how to solve this?

A: It seems that the error you're getting is not related to your code, apparently you have more than one logging framework included in your classpath. Check which libraries you're importing.
In the StackTrace you posted, you seem to have imported the log4j jars twice.
This is NOT related to yout question but...
I used Jena for a really cool project in my university as RDF/OWL API, If you plan to do serious reasoning over an OWL ontology, I would recommend you to use Pellet :).
I have some basic examples here if you want to check them out, I don't know if it will help you but it took me a couple of days to put everything together properly.
https://github.com/iferminm/ReasoningAndPersisting

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Afghans to face food crisis in Winter
Millions of Afghans will face starvation this winter unless urgent action is taken, the UN World Food Programme (WFP) has warned.
More than half the population - about 22.8 million people - face acute food insecurity, while 3.2 million children under five could suffer acute malnutrition, the WFP said.
"Afghanistan is now among the world's worst humanitarian crises, if not the worst," said David Beasley, the executive director of the WFP.
"We are on a countdown to catastrophe."
Afghanistan fell to the Taliban in August after the US pulled out the last of its remaining troops and the militants swept across the country retaking ground.
The takeover weakened an already fragile economy that was heavily dependent on foreign aid. Western powers suspended aid and the World Bank and International Monetary Fund also halted payments.
A nation is considered aid-dependent when 10% or more of its gross domestic product comes from foreign aid; in Afghanistan's case, about 40% of GDP was international aid, according to the World Bank.
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Louis-Alphonse de Valbelle-Monfuron, né à Marseille le  et mort à Saint-Omer le , est un homme d'Église français des . Il est évêque d'Alet du  à , date à laquelle il est nommé évêque de Saint-Omer, jusqu'à sa mort.

Biographie

Origines et famille
Issue d'apothicaires de Marseille, la famille de Valbelle est anoblie au  et va devenir une des plus importantes de Provence. Elle compte des officiers, des présidents et des conseillers au parlement d'Aix, trois évêques de Saint-Omer.

Louis-Alphonse de Valbelle est le quatrième fils d'Antoine de Valbelle, seigneur de Montfuron, Conseiller du Roi en ses conseils et lieutenant de l'amirauté de Marseille et de Françoise de Félix, dame de Valfère, fille de Lazarin de Félix, seigneur de  et de Beaulieu, issue d'une famille notable de Marseille. Son parrain est le cardinal de Lyon Alphonse-Louis du Plessis de Richelieu et sa marraine la comtesse d'Alais.

Carrière ecclésiastique
Il commence ses études à Paris au collège d'Harcourt puis à la Sorbonne où il obtient sa licence en théologie en 1666 et son doctorat en 1668. La même année il est ordonné prêtre et pourvu comme Prévôt de Sisteron. il devient Aumônier ordinaire du roi en 1669. Il participe à l'Assemblée du clergé de 1665 et à celle 1670 et il est nommé Agent général du clergé de France en 1675. À la fin de son mandat d'Agent du clergé et après la mort de Nicolas Pavillon, évêque d'Alet en Languedoc, survenue le , Louis-Alphonse de Valbelle est nommé pour lui succéder le . Il est confirmé le  et ordonné évêque le . Dans son diocèse ses positions pro janséniste sont systématiquement rejetées.En 1682 il acquiert la charge de Maître de l'Oratoire de Sa Majesté Très-Chrétienne après la disgrace de Louis Fouquet l'évêque d'Agde. Il participe aux Assemblées du clergé de 1680 et 1682 où il soutient les thèses gallicanes. Il participe aussi aux États du Languedoc en 1684.

Il est transféré de son siège épiscopal à celui de Saint-Omer au mois de , et il occupe ce dernier pendant quatorze ans.En 1690, Louis XIV, par reconnaissance vis-à-vis de Louis-Alphonse de Valbelle, aumônier ordinaire du Roi et Maître de l'oratoire de sa Majesté, érige la terre de Montfuron en marquisat au profit de Léon de Valbelle, son frère aîné, et de ses descendants.

À Saint-Omer, il fait tout pour rétablir la discipline ecclésiastique. En 1699, il rachète les bâtiments de l'ancien collège des Bons Enfants dont la fondation remontait au  et, sur le terrain de ce collège, il ordonne la fondation, en 1702, de l'hôpital général en face de l'église Saint-Sépulcre pour accueillir 150 enfants (pauvres ou orphelins). Il restaure les revenus et les bâtiments du Jardin Notre-Dame, une école pour jeunes filles pauvres. Il installa les Sœurs du Bouillon dans une maison dite du Tambour : ces sœurs s'occupaient des malades à domicile. Il reconstitue le séminaire, où il a voulu que soient entretenus gratuitement soixante jeunes théologiens, et il en a enrichi considérablement la bibliothèque.

II meurt à Saint-Omer le , à l'âge de 67 ans.

Son corps repose dans une chapelle de la Cathédrale, dite la Chapelle des Évêques, où figure l'épitaphe suivant:
Sta Viator ad nobilem tumulum. Sub co jacet magni viri exiguus cinis. Hic est Illustr. ac Rever. D D. Ludovicus Alphonsus de Valbelle, Vice-Comitum Massiliensium virtutis hares ac sanguinis, qui dum Majorum decora aemulari studuit, Majoribus non minor, fecit sua. Gravibus Cleri Gallicani negotiis prapofitus, idem Regii Oratorii Prefectus fuit; magnis hinc apud Clerum, apud que Regem, muneribus feliciter perfunctus, primum ad Electenfes, dein ad Audomarenfes insulas merito provectus, tulit utrasque disciplina Ecclesiasticœ restaurator ac vindex acerrìmus. Quos tunc Pastor egenos vivens adoptavit ut suos, eofdem hic moriens designavit haeredes. Obiit anno 1708. anno. 68 nec tamen totus interiit. Vivit in suis indoles Nobilis, apud Regem fidelitas inconcusa, apud Clerum incorrupta morum integritas, apud omnes fama. Abi, Viator, & luge jachiram publicam. Mors nec ovibus pareil nec Pastori.

Altercation avec Fénelon
En 1682, Valbelle est resté célèbre pour son attitude intransigeante envers Fénelon, évêque de Cambrai, lors de l'assemblée du clergé. Non content que ce dernier ait accepté la condamnation de son livre Maximes des Saints, Valbelle demande que l'ensemble des ouvrages de Fénelon soient condamnés.

« Valbelle, dit Saint-Simon, Provençal, ardent à la fortune, n'eut pas honte, comptant plaire, d'ajouter douleur à la douleur. Il proposa dans l'assemblée qu'il n'y suffisait pas de condamner le livre des Maximes des saints, si on n'y condamnait pas en même temps tous les ouvrages que M. de Cambrai avait faits pour le soutenir. L'archevêque répondit modestement qu'il adhérait de tout son cœur, etc. Il n'y avait rien de si sage, de si modéré, ni de plus conforme à la raison, à la justice et à la vérité que cette réponse. Elle ne satisfit point M. de Saint-Omer, qui voulut se distinguer et faire parler de lui. Il prit feu et insista par de longs et violents raisonnements que M. de Cambrai écouta paisiblement sans rien dire. Quand le Provençal fut épuisé, M. de Cambrai dit qu'il n'avait rien à ajouter à la première réponse qu'il avait faite à la proposition de M. de Saint-Omer; ainsi, que c'était aux deux autres prélats à décider, à l'avis desquels il déclarait par avance qu'il s'en rapporterait sans répliquer. MM. d'Arras et de Tournai se hâtèrent d'opiner pour l'avis de M. de Cambrai, et imposèrent avec indignation à M. de Saint-Omer, qui ne cessa de murmurer et de menacer entre ses dents. »

Honneurs et postérité
Une plaque, apposée sur la façade de l'hôpital-général de Saint-Omer, honore la mémoire et les actions de ce prélat, ainsi que celle de ces deux parents, évêques de Saint-Omer après lui :
A LA MÉMOIRE
DE
LOUIS-ALPHONSE DE VALBELLE,
FRANÇOIS DE VALBELLE
ET JOSEPH-ALPHONSE DE VALBELLE,
ÉVÊQUES DE SAINT-OMER.
FONDATEURS DE L'HOPITAL-GÉNÉRAL DES ORPHELINS.
Trois vertueux prélats protecteurs de l'enfance
Ont offert cet asile à la simple innocence;
L'indigence y trouva la fin de ses malheurs;
La faiblesse un soutien et l'orphelin un père;
Le travail en écarte à jamais la misère.
Jeunes enfants, séchez vos pleurs;
En célébrant de Dieu la bonté paternelle.
En élevant vers lui vos timides accents;
Rappelez-lui dans vos chants innocents
Et les vertus et le nom de Valbelle.
MM.
LA CHAISE, GÉNÉRAL, PRÊFET,
DUBOIS, SOUS-PRÉFET,
WATRINGUE, MAIRE,
GAILLARD, VASSEDR, BACHELET, DESSAUX-LEBRETHON
ET LEROI, ADMINISTRATEURS,

Notes et références

Sources et bibliographie
 Jean-Noël Paquot, , de l'Imprimerie académique, 1765
 Saint-Simon, , L. Hachette et cie, 1856,

Liens externes

 Son portrait sur le site du Ministère de la Culture.
 Les Valbelle : une famille de bienfaiteurs (site personnel)
 Louis-Alphonse de Valbelle sur Catholic-hierarchy.org

Naissance en 1642
Naissance à Marseille
Décès en octobre 1708
Agent général du clergé de France
Évêque de Saint-Omer
Évêque d'Alet
Évêque catholique français du XVIIe siècle
Décès à Saint-Omer (Pas-de-Calais)

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Casimir Pulaski Day is a local holiday officially observed in Chicago, Illinois on the first Monday of every March in memory of Casimir Pulaski (March 6, 1745 – October 11, 1779), a Revolutionary War cavalry officer born in Poland as Kazimierz Pułaski. He is praised for his contributions to the U.S. military in the American Revolution and known as "the father of the American cavalry".
The day is celebrated mainly in areas that have large Polish populations, such as Chicago and Bloomington and DuBois. The focus of official commemorations of Casimir Pulaski Day in Chicago is at the Polish Museum of America where various city and state officials congregate to pay tribute to Chicago's Polish Community.
Illinois enacted a law on September 13, 1977, to celebrate the birthday of Casimir Pulaski and held the first official Pulaski Day celebrations in 1978. The bill was introduced by State Senator Norbert A. Kosinski, a Democrat from Chicago, and signed by Thomas Hynes, President of the Senate, on June 26, 1977. Cook County government offices, the Chicago Public Library, and statewide public and private schools are closed on this holiday.
In "Gilmore Girls", season 3, episode 14 entitled, "Swan Song" and season 4, episode 16 entitled, "The Reigning Lorelai", there is a statue of Casimir Pulaski in the town square. In the middle of the season 4 episode, Nicole and Luke are seen fighting outside right in front of the statue.
In the Season 3 episode of The West Wing entitled "Stirred", Pulaski is mentioned, and US President Jed Bartlett describes him as "a Polish Brigadier General who vanquished the Russian and Prussian military, then came to the colonies and commanded our cavalry during the American Revolution".
↑ "Wisconsin Legislature: 118.02". docs.legis.wisconsin.gov. Retrieved 2015-08-05.
↑ "Archived copy". Archived from the original on November 8, 2009. Retrieved 2009-11-07.
↑ "Archived copy". Archived from the original on October 16, 2011. Retrieved 2011-11-01.


We are very glad and honoured for having received the SACCNY-Deloitte Green Award for our work of reducing food waste. The price ceremony took place at the Swedish-American Chamber of Commerce's yearly Sustainology Summit, in Citigroup's headquarters in New York Tuesday November 7.
We applaud the decision, by SACCNY and partners, to focus this years summit on the tackling of global environmental problems associated with the food industry. SACCNY fills an important role when it comes to building relationships, as well as enable knowledge sharing between Swedish and American companies and organisations. In the daily stream of gloomy environmental news, the Sustainology summit sparked hope and inspiration for how we can achieve positive change together. We would like to thank SACC New York and Deloitte for a well organised summit, as well as the speakers and participants who contributed to making this a great day.
Special thanks to the moderator Nina Ekelund from the Haga Initiative and the organisers at SACC New York Anna Throne-Holst, Jennie Purushothaman, Julia Grönstedt and Yasmina Backström.


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Broomall, PA 19008 • View Phone NumberTel. (610) 356-4200
National Obituary Search
Obituary for Joseph J. Carfagno
December 22, 1924 - November 13, 2017
Drexel Hill, Pennsylvania | Age 92
Beloved Husband, Father, Grandfather and Great-Grandfather
Print | Email
Joseph J. Carfagno age 92 passed peacefully in the early morning Monday November 13, 2017 at Riddle Hospital in Media, PA. He was born December 22, 1924 in Philadelphia to Jerry and Connie (nee Pero).
Beloved husband of the late Josephine (nee Masciantonio) for 60 years (2008), and loving father of John J. (Pat) and the late Michael Carfagno, Sr.; adoring grandfather of Desiree Forcillo (Chris), Michael Jr. (Audrey), Stephen, Lauren (Laura) and Samantha Carfagno; great-grandfather of Christian and Cooper Forcillo, Josephine and Giavanna Carfagno, and brother of Jerry, Ken and the late Ron Carfagno and the late Rose McWilliams.
Joe was a 1942 graduate of North Catholic High School. Joining the Navy out of high school he served on the LST 34 in the Asiatic-Pacific Theater during World War II, achieving the rank of Petty Officer First Class. In 1947, he married the love of his life Josephine and in 1950 moved to Drexel Hill, PA where they lived happily for nearly 60 years. Joe worked for the Federal government until his retirement in 1980. Then he began working as a school bus driver for the Haverford School District a job he truly loved and was recognized consistently by his peers, school officials and families for his exceptional performance. While he took great pride in his work he took even greater pride in his family, especially his sons, John and Michael, his grandchildren, Michael Jr., Stephen, Desiree, Lauren and Samantha; his beautiful great-grandchildren, Christian, Josephine, Giavanna and Cooper. The love he gave them was unconditional. Joe was a natural storyteller, with an ability to encapsulate you in the moment he was sharing. Joe absolutely loved spending time with family/friends, telling stories of times that passed and he was always curious and excited of the things to come.
Relatives and friends are invited to his Viewing on Friday, 9-10:15 AM followed by his Funeral Mass at 10:30 AM at St. Bernadette Church, 1035 Turner Ave., Drexel Hill, PA 19026. Interment Ss. Peter and Paul Cemetery.
In lieu of flowers, contributions in his memory to Michael J. Fox Foundation for Parkinsons Research, Grand Central Station, P.O. Box 4777, New York, NY 10163 would be appreciated.
Add your thoughts, prayers or a condolence to Joseph's guestbook.
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D'Anjolell Memorial Home of Broomall
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Richard Witham (4 May 1913 – 1999) was a professional footballer who played in the Football League for Huddersfield Town, Blackpool and Oldham Athletic. He was born in Bowburn, County Durham.

References

1913 births
1999 deaths
English footballers
Footballers from County Durham
Association football defenders
English Football League players
Durham City A.F.C. players
Huddersfield Town A.F.C. players
Blackpool F.C. players
Oldham Athletic A.F.C. players
People from County Durham (district)


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For many years, the Wabash Theater Department has brought innovative, creative, and daring scripts to life. Three mainstage productions are produced each season in the months of October, February, and April, with student-directed Studio One-Acts produced in November. Whether you're a first-time performer or are already on your way to an EGOT, the Wabash Theater invites everyone to participate in its upcoming productions. These public performances are not for Theater majors only; auditions are open to all students and members of the Wabash community, including faculty, staff, spouses, and partners. No experience required! Visit the Box Office page for free tickets to these and other events.
Wabash Theater Season: 2022-2023
As You Like It by William Shakespeare
Directed by Heidi Winters-Vogel
Wednesday-Saturday, Oct. 5-8, 2022
Ball Theater, 8:00 p.m.
What happens when the person you love tries to "cure" you of your love for them while in disguise as someone else? Is love the cure or the curse? Lovesickness reigns supreme in this classic Shakespearean comedy.
The Studio One-Acts
Presented by Wabash students in the acting and directing classes.
Tuesday-Wednesday, Nov. 15-16, 2022
Experimental Theater, 8:00 p.m.
Stage Kiss by Sarah Ruhl
Directed by Michael Abbott
Wednesday-Saturday, Feb. 22-25, 2023
Art imitates Life. Life imitates Art. When two actors with a history are thrown together as romantic leads in a forgotten 1930s melodrama, they quickly lose touch with reality as the story onstage follows them offstage. A charming tale about what happens when lovers share a stage kiss – or when actors share a real one.
Hand to God by Robert Askins
Directed by James Cherry
Wednesday-Saturday, Apr. 19-22, 2023
Jason finds an outlet for his anxiety at the Christian Puppet Ministry in the devout religious small town of Cypress, Texas. Jason's complicated relationships with his mother and friends are thrown into upheaval when Jason's puppet, Tyrone, takes on a shocking and dangerously irreverent personality all its own. Hand to God explores the startlingly fragile nature of faith, morality, and the ties that bind us.