text:
WHAT THE "MARCH FOR OUR LIVES" WAS REALLY ABOUT
What was the so-called "March For Our Lives" really about?
From Edward-Isaac Dovere and Elana Schor's article at politico.com, we have this revealing excerpt:
"March for Our Lives" volunteers circulated with voter registration clipboards and flyers for anyone who signed up with instructions to text "FIGHT" to a number to get more information and get in their database. The Democratic National Committee dispatched organizers all over the country with "commit to vote" cards. The Brady Campaign Against Gun Violence passed out circular stickers reading "227 Days Until Midterm Elections." Individual candidates worked local events.
The rally's constant chant was, "Vote Them Out!" The biggest boo was during a brief video clip of President Donald Trump. The march was explicitly nonpartisan, but no prominent Republicans were visible, and many prominent Republicans were bashed. There were almost as many signs as people: "Change the Ref," "This Congress Does Not Speak For Me," "Prayers Aren't Bulletproof," "Grab Them By the Midterms," and "Beware: We are coming for your seats!," among others.
Don't you love that toss-in about the march being "explicitly nonpartisan. This "march" was about as nonpartisan as a DNC fund solicitation.
What really happened yesterday was a prime example of Rahm Emanuel's exhortation that a crisis should never be wasted.
Votes, votes, votes. Period, the end.
The fact that this non-waste of a crisis was on the corpses of 17 children and hospitalization of 16 others? Irrelevant'n'immaterial.
How proud the organizers – the real organizers, not the "high school kids" our complicit media are pretending put this extravaganza together – must be.
THE LATEST POLL ON GUN LAWS
THE QUOTE OF THE DAY
Those of us who are pro 2A have a lot to worry about with President Trump.
Very disturbing comments made by the President.
https://youtu.be/yViqkZFCj4U


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In Florist, Emily Sprague and fellow Catskills friends sing quiet, delicate songs filled with vivid memories. "Vacation" is about growing up and learning about love.
"Cool And Refreshing" finds Sprague singing about the childhood memories that we lose one by one.
Tiny Desk Concert with Florist.
These two songs are from Florist's 2015 EP, Holdly, while the band closes its Tiny Desk concert with "1914," a track from its new debut full-length, The Birds Outside Sang. On drums, you'll find a Tiny Desk alum in Felix Walworth, who was first here with Bellows, then Eskimeaux; all of these musicians are connected in some way to the Epoch, a collective from New York City. It's a creative friendship with stories to share, and its members' songs feel best in intimate settings, like a desk surrounded by old and new friends.


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Last Updated: Monday, 31 January 2005, 18:07 GMT
'What will relieve my pain now?'
Finding a compatible mix of drugs can be difficult
The government's decision to withdraw a common analgesic will be a pain for many patients, such as Jennifer McGowan.
Without co-proxamol, Jennifer, 38, says she would be kept awake each night by unbearable pain.
She takes it along with a number of drugs for an inherited condition called Ehlers Danlos syndrome (EDS).
EDS causes the joints to be unusually unstable and bendy, which means they can become damaged and cause pain.
Without it I won't be able to sleep.
Jennifer is concerned how the government's decision will impact on her life
"I started taking co-proxamol in the late 80s, mainly at night so I can sleep.
"I essentially have arthritis in every joint in my body, from my ribs to my hips, jaw, toes, fingers and knees.
"I tried taking paracetamol, but that only took the edge off. It didn't relieve it like co-proxamol does."
Jennifer is worried that when co-proxamol is removed from the market she will go back to having uncontrollable pain and sleepless nights.
"I'm concerned because when you are on as many medications as I am, it can be quite difficult to get a good balance between them.
"I know co-proxamol works with the balance that I am on.
"Without it I won't be able to sleep. How can you function on two hours sleep each day?
"If it's removed from the market I will have to spend time finding either more potent or similar painkillers that do not react badly with my health and the other medications that I am on.
"That could take months.
"There have been medications that have been taken off the market that have caused me no end of trouble.
"I'm going to consult my GP and see whether we can start trying other things now rather than waiting until it runs out and panicking."
Jennifer did not think she was at risk of overdosing accidentally on co-proxamol - one of the government's primary reasons for withdrawing the drug, along with the risk of deliberate suicide attempts with co-proxamol.
"When you get a prescription of co-proxamol it says take no more than so many a day in big letters on the box.
"The only risk I could see is if someone was decanting it into a non-labelled bottle or giving it to someone else, which you shouldn't be doing with prescription medications anyway."
Painkiller scrapped over suicides
31 Jan 05 | Health
Painkiller safety is investigated
02 Jul 04 | Health
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Ehlers Danlos Support Group
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redpajama_set_name: RedPajamaCommonCrawl


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The Transportation Association of Canada Foundation's scholarship program awards over $110,000 annually to deserving college or university undergraduates and graduates. This is made possible by industry donor's, such as Morrison Hershfield, who annually sponsor a scholarship category.
Morrison Hershfield's sponsored scholarship category focuses on Structural Engineering with a special interest in bridges and transportation-related structures. It was announced in July that Hosam Sennah was the winner and consequently, he was invited to the Morrison Hershfield head office "We were so pleased to meet Hosam and show him around the office." Jim Weir, Senior Vice President, Transportation and Structures, and Loui Pappas, Vice President, Business Development greeted him and conducted an office tour, where Hosam met with many of our colleagues in the transportation and structures department. He also had the opportunity to meet and chat with our CEO Anthony Karakatsanis.
Hosam is in his fourth year at Ryerson University in the Bachelor of Civil Engineering Program. He has made the Dean's list for three consecutive years in recognition of high academic achievement. He also volunteers on the Canadian Society for Civil Engineering (CSCE) Ryerson Chapter as the Vice President of Strategic Development. Hosam is a worthy award recipient, as these are only two of the many accolades on his impressive resume.
Recently, Hosam was part of a team that completed a geotechnical research project on the failure of pile foundations, where they used MTO pile load test data to predict pile failure. The team developed their own Excel program to analyse the data.
The sponsorship winner is selected by the TAC Foundation who evaluates and scores all qualifying applications. To learn more about all the available scholarships, and apply for next year, visit the TAC Foundation's Scholarship page.
We wish Hosam Sennah the best of luck in the last year of his program and with the upcoming Capstone semesters, his final project in the Civil Engineering Program.


text:
Chargers confident in Tyrod Taylor as their Philip Rivers insurance plan
Chargers quarterback Tyrod Taylor runs with the ball during a preseason game against the Arizona Cardinals Aug. 8 at State Farm Stadium.
(Christian Petersen/Getty Images)
By Jeff MillerStaff Writer
The performance was so staggeringly dreadful that it lives on today with its own proper name: "The Nathan Peterman Game."
As bad as Peterman's five-interception first half was against the Chargers in November 2017 — and it set records for awful — the afternoon wasn't exactly great for Tyrod Taylor, either.
"There were a lot of emotions that day, a lot of different feelings," Taylor said. "I can't necessarily explain all that right now."
Benched in favor of Peterman in a decision that instantly became part of Buffalo Bills lunatic lore, Taylor maintained his professionalism, gathered his wits and his teammates, and led the whole bunch into the playoffs anyway.
Reinstated as the starter, he guided the Bills to a 4-2 finish and the franchise's only postseason berth over the last 19 seasons.
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He never complained publicly. He never pouted. He never went the slightest bit diva.
All he did was come in and finish, closing with authority, like any good reliever.
That's the guy the Chargers now have warming up in the bullpen if anything were to happen to Philip Rivers.
"He's a pro's pro," quarterback coach Shane Steichen said. "If you can get a lot of players like that on a team, you're probably going to have success in this league. He's one of those guys that just takes care of his business."
The Chargers hope Taylor never receives a meaningful snap this season, which would mean another healthy year for Rivers, who has started 219 consecutive games — including the playoffs — since he took over in 2006.
But if the backup is needed, the Chargers believe they have in Taylor one of the NFL's most reliable insurance policies at the position.
To understand how important that is for a team with Super Bowl aspirations, just consider what Nick Foles meant to the title-winning 2017 Philadelphia Eagles.
"I'm confident," Taylor said. "I know my teammates are confident in my ability. I just gotta keep doing whatever it takes each day to help this team. You can't compare situations.
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"It's different years, different players, different teams. You never know what might happen. I know I'll be ready to do anything I can to help this organization if the opportunity presents itself. If it doesn't, I'll just be the best teammate I can be."
Taylor, entering his ninth season, was taken in the sixth round by Baltimore in 2011. He was the 11th of 12 quarterbacks drafted that year. Those selected before him include Ryan Mallett, Ricky Stanzi and Nathan Enderle.
He spent four years with the Ravens behind Joe Flacco, won a Super Bowl in 2012 and attempted only 35 regular-season passes.
Because of those largely inactive years, Taylor, now 30, is one of the NFL's least appreciated, most forgotten longtime veterans.
Chargers coach Anthony Lynn was shocked in June to learn that Taylor had enough tenure to skip the team's final day of minicamp under the very guidelines Lynn had established.
"It slips my mind sometimes too," Taylor said, laughing. "I don't feel old by any means. It's been a journey, but it's also been a blessing."
Still, he already has watched two of his former Baltimore teammates — Ray Lewis and Ed Reed — enter the Pro Football Hall of Fame.
Then again, Taylor shared the field in his first Chargers game — in the preseason in Arizona — with ex-Raven Terrell Suggs, who now plays for the Cardinals.
"When I got drafted in '11, I thought he was a super veteran back then," Taylor said. "He's definitely a super, super veteran now."
After three years as the starter in Buffalo, Taylor was traded to Cleveland for a third-round pick in March 2018.
The next month, the Browns drafted Baker Mayfield.
Taylor started the first three weeks of the regular season, was sidelined because of a concussion and then was buried with the rest of Cleveland by Baker-palooza.
"You can't let anything in this NFL surprise you," Taylor said. "I have great faith in my ability, and I'll stand on whatever's meant for me. God will make everything work out."
After opening four consecutive seasons as his team's starter, Taylor signed with the Chargers in March knowing, barring calamity, he has zero chance of starting.
He received a two-year deal worth up to $11 million, with $6 million guaranteed, and — as has been the case everywhere he has been — showed up for his first day of work at 5 a.m. to work out.
Taylor could have delayed signing, waiting to see if an opportunity to compete for a starting job arrived, but that possibility seemed slight.
As it turned out, Miami was the only team in training camp with an unsettled quarterback situation that didn't involve a highly touted rookie looking to break through.
"I'm a competitor," Taylor said. "Of course, I want to play. But those opportunities don't always open up.
"You can't turn down something like I had on the table. I'm comfortable with the decision that I made. I think it was the right fit."
Just as importantly, so do the Chargers.
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The Chargers said they won't make any decision on a coaching change until the season is over, meaning Anthony Lynn will remain in his post.
Column: Packers' Aaron Rodgers getting better bounces in latest Super Bowl quest
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Jared Goff will start at quarterback for the Rams in the NFC divisional-round playoff game Saturday against the Green Bay Packers, coach Sean McVay announced.
Column: Packers, Chiefs see playoff odds improve, thanks to first-round upsets by Rams, Browns
Super Bowl tournament begins this week for teams that got bye; as '09 Bolts showed, "favorable" games can go sour
Dinelson Lamet's salary more than triples as Padres avoid arbitration
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For any Western politician who is still confused, Russia clarifies the stakes in war with Ukraine: 'Loss of conventional war could provoke nuclear war' January 30, 2023
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Remember the Forgotten 400: They are Americans and they have been denied due process of law
As we sit down to enjoy our Thanksgiving feasts and share time with friends and family over this holiday weekend, please take a moment to remember those who will spend these days alone, wasting away as political dissidents in solitary confinement.
They are being held under some of the most horrendous conditions present in the entire Western world.
Most of the approximately 400 Americans still languishing in jail are there under scurrilous accusations of "insurrection," a false narrative drummed into the heads of Americans by a dishonest media and corrupt politicians.
The truth is that no one has been charged with insurrection to date and the majority are being held on misdemeanor charges like trespassing, vandalism and disturbing the peace. Yet, they are left to rot in jail, many in solitary confinement, without bail. Their constitutional rights to due process, a speedy trial, and being able to face their accusers before a jury of their peers have been completely violated and you don't hear anyone in Congress or even President Trump talking about it.
We've seen how eager the system is to free hardened criminals who pose an actual danger to society. If you need a reminder, just look at one Darrell Brooks, who was let out of prison more than once after committing violent felonies, only to mow down throngs of children and senior citizens dancing in a Christmas Parade in Waukesha, Wisconsin, this past Sunday. He was a child rapist and a violent criminal but the justice system just couldn't seem to keep him behind bars.
But the forgotten 400 are treated like terrorists. The worse of them are guilty of damage to public property and they should be charged, convicted and punished accordingly. But others were simply guilty of being in the wrong place at the wrong time, inside the U.S. Capitol Building, after being waved in by the Capitol police. We also know that the FBI had assets on the ground inciting the crowd to enter the Capitol on that fateful day. It was all a set up.
The federal government incited the worst behavior that day and now the federal government is holding those who fell into the government's entrapment as political prisoners.
How can Biden, Pelosi and other U.S. leaders say anything about how China, Russia, North Korea or Cuba treat political dissidents as long as the Jan. 6 protesters remain locked up in appalling conditions?
The United States Marshals Service issued a statement on Nov. 2 on their surprise visit to the D.C. jail where the Jan. 6 prisoners are being held.
The marshals inspected two D.C. Department of Correction facilities (the Central Treatment Facility (CTF) and the Central Detention Facility (CDF).
"The USMS inspection was prompted by recent and historical concerns raised regarding conditions at the DOC facilities, including those recently raised by various members of the judiciary," the statement said.
They said they conducted more than 300 voluntary interviews with detainees.
Interestingly, the marshals found conditions at the CTF to be well within the bounds of what is acceptable. But at the CDF, which is where the 400 Jan. 6 prisoners are being indefinitely detained, the marshals said conditions were found to be "severely lacking" and not up to even the most minimal standards of an American prison.
"The U.S. Marshal's inspection of CDF revealed that conditions there do not meet the minimum standards of confinement as prescribed by the Federal Performance-Based-Detention-Standards," the statement said.
This included mistreatment of prisoners and holding them under "egregious" conditions.
All 400 people housed at CDF were slated for removal under the Marshal's authority and transferred to a U.S. Penitentiary in Lewisburg, Pennsylvania.
Reportedly, the D.C. jail ordered the marshals to leave the facilities during their inspection held from Oct. 18-23.
Acting U.S. Marshal Lamont J. Ruffin said, "For the first time in history, they were ordered to leave the jail…It is beyond belief, some of the reports of the marshal here to the court."
According to a report by the Washington Post, "In parts of the jail, water 'had been shut off for days' as punishment, creating an 'overpowering' stench from 'standing human sewage' in the toilets of many cells, Ruffin wrote. 'Hot meals' were 'served cold and congealed'; some inmates had 'observable injuries' for which no documentation was available.
Meanwhile, a legal battle is brewing over former President Donald Trump's role in the Jan. 6 protest. The congressional committee investigating the incident has subpoenaed Trump's emails, memos and other records related to the events that went down that day. Trump's lawyers have invoked presidential privilege, saying any forced disclosure of the records would cause "permanent damage to the institution of the presidency."
Lawyers for the bipartisan Jan. 6 committee urged the U.S. Circuit Court of Appeals for Washington, D.C., this week to quickly release Trump White House records. The court is scheduled to hear arguments Tuesday.
Trump is appealing a ruling by U.S. District Judge Tanya Chutkan, who said the House committee's pursuit of his records was valid.
Biden has refused to grant Trump presidential privilege over the documents.
The House committee has also issued subpoenas to dozens of Trump administration officials and conservative media backers of the former president such as Alex Jones and Roger Stone. Jones issued a rebuttal this week saying he will likely plead the Fifth Amendment rather than risk being grilled by lawyers who will twist his testimony and accuse him of lying. See clip below.
As you pray for America this holiday season, pray for those souls locked up and seemingly forgotten by our elected leaders in Congress. Call or write your member of Congress and ask them to speak out on this issue. This is America, not Cuba or North Korea or China, where people can disappear into a gulag and be forgotten.
Leohohmann.com is 100 percent reader supported and does not accept any corporate ads or sponsorships. This is why we are able to report truths you don't see in the corporate media. You may send donations c/o Leo Hohmann, PO Box 291, Newnan, GA 30264, or via credit card below.
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Posted on November 26, 2021 November 26, 2021 Author leohohmannCategories 2020 Election, Deep State, Media bias
22 thoughts on "Remember the Forgotten 400: They are Americans and they have been denied due process of law"
Elder Son says:
Maybe we should be peacefully protesting and voting? After all, it's "A Pretty Strong History Of Getting Things Done."
https://magaville.wordpress.com/2021/12/06/a-pretty-strong-history-of-getting-things-done/
Stan Sylvester says:
Donald Trump does not pass the 9/11 smell test. On 9/11 he was in NYC. He was interviewed by a reporter. Donald said that a plane alone could not have brought down the towers. He said that explosives had to be involved. Wait, what? He showed everyone how much he knew that day. However, as President with the world as his audience, he never mentioned it once. That alone could have started the draining of the swamp.
During his run for President, he said that on 9/11 he saw dancing Muslims, not dancing Israelis who were arrested. This helped solidify the crazy Muslim terrorist story and cover for the Isreali involvement in 9/11.
As President he hires Rudy Gulianni as his lawyer of all people. Rudy was a former federal prosecutor who on 9/11 was the mayor of NYC. It was Rudy that had the steel cut up and hauled away starting the next day. This was a crime scene. At least some steel needed to be tested for forensic evidence before being hauled away. As it turned out, dust tested by Steve Jones t revealed thermite, an explosive element signaling more than a plane bringing the towers down. Good choice for lawyer, Donald.
Donald does not pass the 9/11 smell test. This should have alerted folks long ago that he was not going to drain the swamp.
veritas2 says:
Leo I hope you watch this eye-opening documentary by G. Edward Griffin, "The Subversion Factor." He chronicles the infiltration into our government. It's a time I lived through but had no knowledge of the secret subversion happening behind the scenes.
qbert998 says:
You don't hear any politicians commenting or doing anything about this because red or blue they are the same. We are being RULED over by a one party system. It's called the Elitist party.
Pingback: Remember the Forgotten 400: They are Americans and They Have Been Denied Due Process of Law - American Freedom News
Patrick Muneio says:
Hey Leo, this is Pat Muneio. Would like to meet with you next time you are back in Michigan. Maybe a over a cup of coffee or something. Thanks much for what you do. Keep up the GREAT work. I do find it hard to find those with the faith assisted, courageous spine to stand for all that is righteous against the darkness.
Leo, thank you for the reminder of these "forgotten" souls. I agree w/ almost everyone above. This entire thing is a hoax and the "D's" do NOT want one of these people to testify. I must ask" W here were DT's advisors?" In advance, they had to know something like this was going to be instigated!!!
EJ says:
Thank you, Leo, for sharing information about these 400 who are jailed. I did not know it was 400, as others here also say. I join my Prayers with all the other commenters here. Prayer, from Believers, move mountains.
Pingback: The Smug Party
freedom4captives says:
Leo, I keep asking myself (and for the last year have done) "how can this be —in the United States of America— how can this possibly be?!" At first I thought it was about 20 who are held and that was bad enough, then I heard it was 100, and now you're saying they've got 400 in the DC prison under these conditions? Oh my goodness! Its not right if one person is being held like that, but 400?!
The only way it can be possible is because of "the patriot act" (ha!) constitution- trampling edicts!
john shaphat says:
This is America, the great Neo-Babylonian Whore (Revelation 18:4), where the digitally-marked souls of her dependent-wards within the Marxist Beast's Social Security System may one day escape up the smokestacks of the Fourth Reich's gulag and be forgotten.
onestep49 says:
Our criminal, communist government is sending a message (one of many, e.g. via the FBI) to patriots. Shut up and obey, or this or worse will happen to you.
Not meaning to pass the buck here but I will tell like it is. While Trump was still president. He had at least 14 days to give presidential pardons to the 400 alleged insurrectionists. He pardoned everyone he pleased. Trump had insurrection powers as POTUS and didn't use those either. Per my understanding, some folks showed up in DC to protest the rigged 11/20 election. No doubt in my mind that folks were set up for arrest and imprisonment and should never have trespassed any building or property. Just goes to show how easy it is for criminals to roam the streets while good people rot away in jails. Looks like it's highly unlikely that the 400 alleged insurrectionists souls in jail in DC will ever even get a word of encouragement from Donald Trump. Donald could have spoken a word and pardoned those people before 1/20/21. He also had the authority to put down the out-of-control, so-called peaceful protesting and sat on that option too. Some of us can only pray and no one should expect us to solve the world's issues or move mountains they themselves can't solve or move.
William Flyer says:
I bet the one-third contingency lawyers are lining up to sue the Feds class action when those poor souls are released.
Victor B Anderson says:
https://www.dropbox.com/s/zmyip676g72oeyg/VicDNCLogo.pdf?dl=0&fbclid=IwAR1bE1znfBSMh-ml8JP5AeNqXP-69ru5AElZC3UOekg3JY1-1ggUIr_ewuI
Rae Sharfman says:
Thank you so much If you have any ideas how to pressure to achieve their release please make your ideas public! Please keep writing about this issue !!! I sent this out to quite a few people! Be Well-
I pray that America's harlot Laodicean nation will justly reap what she has deceitfully sown and thereby glorify God's righteous judgement against her. I also pray for those foolish souls who are locked up in her filthy jail cells, that they will gain godly wisdom and repent of their lawless intercourse within the sacred chambers of the great American Whore.
natlmktggtenet says:
I regret that I can't do more than write for NWVs as a disabled 87 year old.Go with God
Mary J Barbian says:
Thank you Leo, for reminding us to keep them in our thoughts and prayers.
boudicaus says:
Reblogged this on boudica.us.
Rachel Nichols says:
I suspect part of the reason they are being held is if they were given trials, more would realize that they were guilty of trespassing and vandalism at worst. This would destroy the narrative (lies) the MSM has been spoon feeding their remaining viewers.
You right Rachel. Seems to me any lawyer worth two cents could get any or everyone released from the 1/6/21 alleged insurrection. But then again. The fox is in guarding and in charge of the hen house (been so for at least 30 years),
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Update: 2018 tryout dates, times and locations have now been posted on our Tryouts page.
As the youth soccer landscape continues to change locally, regionally and nationally, a new tryout window is being put in place for clubs in our area starting for 2018. U8-U14 players will try out between May 12 and June 22. U15-U19 players will try out between May 21 and June 22. Eclipse will hold tryouts during these tryout windows and not in January-March as was the previous standard. Exact dates, times and locations will be announced as soon as we have final field permits for that time period. We understand that this new tryout schedule will be standard for all clubs in the area.
Those interested in trying out in 2018 can enter your information in the form on our Tryouts Page to ensure you receive updates as tryout dates, times and locations are finalized.


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Info Technological innovation Management, A Brief
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The IT Infrastructure
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The management technology details managers have a good deal in typical when it comes to task administrators. There is one principal concentrate that differentiates the two. When it arrives to venture manager, the accountability and accountability aspects are both confined to a specified undertaking that has a commencing and ending date. The instructions for the entire undertaking completion and beginning are fairly clear and limited. IT Support San Francisco Whereas management technological innovation information is liable and accountable for any plan that is ongoing involving IT services. A big quantity of programs related to IT are developed in a way to educate administrators and produce them in a way in buy to make them successful ample so they can easily control the layout, planning, variety, use, implementation, and administration of any converging and rising information and interaction systems.
There is a listing of items an IT manager must be in a position to do after the completion of these packages this kind of as explaining all important details, terminologies, concepts, concepts and so forth. that are employed in IT administration. Implementing these principles, information, terminologies and many others. while analyzing factual scenarios and to combine them while creating remedies.


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Philosophical Frontiers of Ancient Science
Brooke A. Holmesis a comparatist who has thought about the body as a conceptual object, the concept of the symptom, about ancient Greek medicine, about links between ethics and the rise of interest in natural science and medicine, about how new medical understanding changed meanings, about Nietzsche and Freud and fetishising modernity, about Galen and philosophical problems thrown up by the new medical understandings, about gender in antiquity, about what Laqueur fails to see, about Foucault and sexuality, about Epicureanism and Lucretius in particular and Deleuze's reading. This one is bringing it all back home again...
3:AM:What made you become a philosopher? You're very interdisciplinary aren't you – do you think of yourself as a philosopher or are you a classicist - or doesn't the distinction matter much to you?
Brooke A. Holmes:I've been interested in ideas for as long as I can remember. I was exposed to feminism, eco-philosophy, and political theory through high school debate. But I've also always loved literature as a site for thinking. After my junior year of high school I spent six weeks at Williams College as part of a Telluride Association Summer Program for a seminar on "Gender and Desire"—the first thing we read was David Halperin's classic essay "Why is Diotima a Woman?"—and I felt immediately at home. At Columbia, I decided pretty quickly that I wanted to major in Comparative Literature, because it seemed like that would let me combine my interests in literature and theory. The entry requirements were pretty strict and I needed a second language quickly (I was already doing Russian) and so I took up Ancient Greek: there was an intensive yearlong course that would let me complete two years in one. I ended up loving the architecture of Greek, and in part because of the Core at Columbia, in part because of the importance of "the Greeks" in poststructuralist theory (and maybe in part because of that early encounter with Halperin), I became more and more fascinated by ancient Greek literature and philosophy. So that's how I made the decision to focus on classics once I got to graduate school after a year of living mostly in the former Soviet Union (Tallinn, St. Petersburg, Tbilisi), reading Homer, and teaching myself Latin. Early on, I became very interested in the idea of the symptom from all possible angles, and so that led me to tragedy, philosophy, and medicine.
The second question is a bit harder for me to answer. The short answer would be that the distinction between philosophy and classics matters to me in that I'm interested in the different modes of knowing produced by different disciplines; but in terms of how I identify myself, neither of those labels feels entirely adequate. I draw on a range of disciplinary, methodological, and epistemic strategies to take on problems that feel compelling to me, largely problems that arise from the challenge posed by the concepts of body, nature, matter, the daemonic, and the non-human to theories of the human and accounts of subjectivity. Because I work with ancient texts as a way into these problems, I'm also always reflecting on the relationship between classical antiquity and the present, how that relationship is informed by the longue durée reception of antiquity but also what it needs to be in this historical, cultural, and conceptual moment in order to be productive and powerful. So, yes, I'm very interdisciplinary. I would probably call myself a comparatist, someone who by definition moves between different traditions, ways of knowing, languages, and disciplines: philosophy, yes, and classics, but also the history of ideas, comparative literature, the history of science, poetics, the history of medicine, anthropology. And of course the movement across time, what I would call transhistoricism, is also important to me.
It's probably clear that I'm quite fascinated by the nature of disciplines: what they enable, what they block, as well as the forms of paradisciplinarity they produce. They're not only a collection of historically contingent strategies for approaching strange texts, artifacts, and problems. They're forms of constraint that enable us to get outside ourselves and think differently: otherwise, we can't really get any traction on the present. That said, the kinds of questions that interest me, in particular, ask for methodological pluralism and suppleness. To get somewhere with them you have to be able to navigate between disciplines, to work with them, to reach beyond them, to make your own connections. In a way this is just to say that intellectual work is informed, on the one hand, by method—transindividual, reproducible practices—and on the other hand by the singularity that comes from there being an infinite number of possible connections out of which any individual builds a case of persuasive sensemaking.
3:AM:You've thought about the way the bodyhas been developed into a conceptual object. You say this started a long time ago beginning perhaps with Homer don't you? What do you mean by 'conceptual object' here, and what was the body before such conceptualization? Was there no real sense of a self related to the body before then?
BH:I'll start with the idea of a conceptual object. I adopted this term as a way of talking about how the body can be something that's simultaneously tangibly present and real and inferred and imagined. This doubleness is why I talk about the physical body, and not the body in general (if there even is such a thing): I'm interested in the history of the body as a real object that's organized by a nature (physis in Greek) that has to be read through signs. Of course, I argue that the body understood in these terms—we could call it not only a physical body but a biological body—becomes such a powerful conceptual object in the Western tradition that it comes to be conflated with "the body."
The doubleness captured by the term "conceptual object" is also why the concept of the symptom is so important to me. A symptom is an event that erupts into experience as incontrovertibly real and other to the functional norm of the self; at the same time, the reality it makes manifest is hidden. It's hidden not just in the sense that it resides in an unseen place, but also in the sense that we can see forces only through their effects. The physical or biological body, I argue, is seen primarily through symptoms in the classical period, which is to say it's seen inferentially, through a conceptual leap from phenomena to hidden places and causes.
Part of the reason the symptom is so powerful in the fifth and fourth centuries BCE is because there's no systematic dissection of the human body. You can't open things up and see what's inside. So the corporeal interior is an especially mysterious space, as I discuss further below. But that's not the whole story. Even after human dissection (and probably even vivisection) is taken up, for a short period, in Hellenistic Alexandria, the structure of the symptom remains important because it's impossible to see the forces animating the body except with the mind. The physical body is necessarily a conceptual object (and it still is: an MRI, even an fMRI, images the effects of brain activity).
Under what conditions does the physical body appear? I argue that the concept of the physical body doesn't exist before the rise of what's called the inquiry into nature (what we know as Presocratic natural philosophy) and before the translation of its major conceptual innovations to the domain of human nature, primarily within the early medical tradition (preserved in the writings of the Hippocratic Corpus). These developments occur largely in the sixth and fifth centuries BCE. Before these intellectual revolutions, symptoms were interpreted differently, which is to say they made real and present other kinds of unseen spaces and forces—namely, an unseen plane of gods and demons. (The past tense is a bit confusing here: the physical body doesn't displace other explanatory models but it does arrogate considerable explanatory power, at least among urban elites in the Greco-Roman period.)
For a long time, pre-Hippocratic interpretations of symptoms in terms of gods and demons were seen by scholars as mere superstition. Once "rational" medicine comes along, so the story went, these superstitions are rightly displaced by insight into the real basis of disease and, indeed, reality. There were always dissenters from this "Whiggish" history but it's not until the 1970s that this conventional story is disrupted, largely through the anthropologically informed work of G. E. R. Lloyd. Lloyd didn't dispute that something radically different happens with the rise of naturalizing medicine. But he did object to calling that progress, science, or a discovery of something real. Lloyd's emphasis on culture as an important mediator of what the Presocratics and medical writers "saw," as well as on continuities between old and new ways of seeing the world, had a powerful impact on historians of ancient medicine, in particular. It had the effect of focusing attention on the medical writers as products of their culture, rather than as contributing to genuinely new concepts with powerful and escalating consequences for ideas not just about bodies but about humans and human nature and subjectivity and ethics.
To grasp what's new it's important to recognize that earlier modes of interpretation weren't just superstitions but robust explanatory narratives about harm and suffering. At the center of these narratives are social agents unlike humans in some respects but like them in that they're motivated by beliefs, emotions, intentions, desires, etc. These kinds of agents offer a clear social and ethical context for making sense of symptoms. At the same time, because these agents are super-efficacious—their intentions essentially bring about effects—the skin isn't really a relevant boundary. Rather, divine and daemonic agents act directly on the person (in the book, I use a distinction between "the seen" and "the felt" to capture these two ways of imagining a human being).
By contrast, the medical writers reimagine the unseen place and unseen forces behind the symptom. The symptom is now understood to arise from an unseen and importantly unfelt part of the self: the interior of the body. I argue that prior to this, there is no sense of unfelt space within the self: symptoms arrive from a daemonic space exterior to the self. With the idea of unfelt (but potentially seen) space within the self, the daemonic is in an important sense internalized. At the same time, the forces behind the symptom are now impersonal powers (dynameis) with typed ways of behaving according to their natures. Lacking emotion, intention, consciousness, they are decidedly not social agents. Taken together, the imagination of unfelt, hidden space within and the power invested in impersonal forces create the concept of the physical body. This body is "seen" most powerfully in disease but it becomes the explanation for human nature more generally. The shift from an interpretive framework organized around persons to one organized around impersonal forces has crucial consequences for the meaning of symptoms.
I'll just say one more thing about the implications of the account I've just sketched. The story of dualism in the West is usually told from the perspective of soul: the body is always there, until people stumble across the incorporeal soul. (Bruno Snell, in his classic Discovery of the Mind, gives an influential version of this story: although he denies that Homer has a notion of the body, what he really means is that Homer lacks the concept of the unified body, as distinct from soul.) You could say the body is the paradigmatic historical given. What I argue is that this story gets things backwards. It's in large part through the elaboration of a thoroughly physicalized account of human nature, especially in medical writing, that philosophers—notably Democritus, Plato, and Aristotle—seek to recuperate concepts like intention and mind that had been explained through reference to the dynamics of the body by developing the idea of soul, as I discuss a bit more below.
I think this process repeats itself cyclically and dynamically in Western thought: materialist, sometimes aggressively reductive concepts of human nature energize the theorization of mind as somehow autonomous or discontinuous with physical forces, as in Freud's development of the unconscious. So in short, the physical body qua conceptual object is a product of particular historical and intellectual conditions, which is not to deny its power in structuring experience and observation for us. At the same time, its explanatory power is always in flux because of the threats it poses to our sense of ourselves as human, as subjects and not simply objects.
3:AM:So what happened with Homer and those Greeks? What made them start asking about nature?
BH:That's a tough question. Lots of people have offered hypotheses about why the first Presocratic philosopher, Thales, started asking the kinds of questions he did (influence from the Near East, the rise of money, political changes). But I don't think it's a question easily answered with the evidence we have. I don't want to simply point to what's long been referred to as the "Greek miracle." In my work, though, I'm interested in what happens after the inquiry into nature gets going. I recognize that there are no doubt sociopolitical reasons why it does, and that those factors continue to have a role to play on why people develop the ideas they do, but I focus on how a way of thinking about nature and the body gains a momentum in the fifth century that produces very long-lived problems in the West and has all kinds of consequences for broader questions about subjectivity and ethics.
3:AM:Was ethics being developed at the same time separately or were the early ethical theories and Euripides reacting to the medics and this new idea about the body and how it relates to ourselves.
BH:There are no doubt all kinds of factors that contribute to the rise of ethical theory in the late fifth century and fourth century. But the story of how it comes about has to include the intellectual ferment that had been stirred up by the inquiry into nature and the success of the sophists in the second half of the fifth century. On the classic account, it's Socrates, who marks the decisive break with his predecessors in setting aside questions about physics and biology in order to focus on the soul and virtue, which should be understood as what constitutes the flourishing of human nature. There's a famous passage from Plato's Phaedowhere Socrates talks about hearing someone reading from a book of Anaxagoras where cosmic organization is assigned to mind (nous). But when Socrates goes to read Anaxagoras himself, he discovers that he doesn't really assign sufficient power to mind and, Socrates alleges, falls back on physical causes. Socrates wants an explanatory system where the good comes first, not things like necessity, chance, and nature (to adopt the axis of evil from Plato's anti-materialist Laws X). And he thinks that not just the intellectuals but the Athenians in general need to prioritize the care of their souls.
Now people have long been aware of the importance of the medical analogy to Plato's development of this presumably Socratic idea of the care of the soul. In its simplest form, the analogy likens the body to the soul and postulates the need for a practice of taking care of it that is like medicine. It shows up frequently in the early "Socratic" dialogues and it also plays a significant role in the Republicand the Philebus. It's not just in Plato you find the medical analogy—also, in the fragments of Democritus, the speeches of Isocrates, and Aristotle, and it grows even more prevalent in Hellenistic ethics.
It may be precisely because the medical analogy becomes so familiar that it hasn't been fully appreciated within the story about the rise of philosophical ethics. The importance of medicine is attributed to its status as a master techne, an art or science; or to its vision of health as a balance between the humors. In a way, I think it's because philosophers and historians of philosophy so readily assume the higher status of philosophy vis-à-vis medicine that they don't fully gauge the ambitions and the success of medicine and physiological accounts of human nature in this period (although perhaps the clout of neuroscience these days make it easier to take medicine seriously).
What we see in the medical texts are what we might call translations of the inquiry into nature at the cosmological level into the terms of human nature. In other words, it's in and around medicine that we see people starting to rethink what it means to be human in terms of the reimagined cosmos of the physicists, sometimes through the work of trying to understand disease as a perversion of human nature (rather than a daemonic, external incursion), sometimes through more systematic accounts of how human nature comes into being. On these models, every aspect of our nature, including our mental states, our beliefs about what is good and bad, and our dispositions, is grounded in the mixtures and behaviors of the constituent, fluid, physical stuffs of our natures and their qualities (hot, wet, cold, dry). That means that our well being in every sense of the word is affected by the state of those stuffs.
From one perspective, a view of human nature in these terms is very satisfying. For it's conducive to control over our well being, at least in theory: understand the material causes of a hyperactive mind, say (as in the treatise On Regimen), and you can intervene to adjust the material conditions so that they support mental focus. The seduction here isn't just technological but also intellectual. Many of the theories of human nature we see in medical texts are, like Presocratic theories more generally, reductive or elegant, depending on your perspective. These descriptors will be of course familiar to anyone grappling with accounts of the mind being generated by cognitive science.
From another perspective, this materialist or physiological view feels inadequate. What the medical writers leave out, I've argued, isn't so much soul or mind but rather an account of mental states as causes, rather than simply as effects. One conspicuous gap in their accounts of human nature has to do with beliefs, motivations, intentions, and other mental states. This is precisely where the medical analogy steps in. By using the analogy, philosophers trade on the cultural authority and explanatory success of medical models of human nature. They develop ideas about the diseases of the soul that borrow much from medicine: the soul of early philosophical ethics is not only organized by norms of nature; it's also susceptible to the volatility and disruption associated with the humors in medical pathologies. There's therefore a great need for us to take control of the care of our souls. Yet at the same time, the philosophers work hard to show that the soul is an independent object of care requiring a particular set of techniques for its care that only philosophy can provide. The care of the body isn't enough. Indeed, sometimes they argue (as Socrates does in Plato's Republic) that the proper care of the soul will enable the soul to take care of the body on its own. Just as often in Plato we find the claim that the soul is the true person and so its care is more important than the care of the body.
So I would argue that early philosophical ethics is very much responding to and building on medicine, not just pathological models but models of human nature as subject to techniques of care. The figure of analogy is important here, since it asks us to hold together both the convergence of body and soul as objects of care and the break created by the structure of an analogy between body and soul as separate objects requiring separate forms of expertise and management. It's worth adding that the work of hiving off the soul from the body is never complete. Galen, for example, wrote a treatise in the second century CE in which he argues that all the faculties of the soul, including intellectual capacities, are dependent on the mixtures of the body. The debates we see now about whether mental illness should be treated entirely physiologically or through, say talk therapy is in this sense very old. Once the physical body comes on the scene, there's pressure to carve out a space of the human that cannot be simply reduced to corporeal dynamics. Yet at the same time, protecting that space from what happens to the body is never easy, even for someone like Plato (who offers, for example, a pretty "medical" explanation of pathological sexual desire in the Timaeus).
3:AM:How did this change the meaning of suffering, human nature and subjectivity?
BH:First, the daemonic comes inside: no longer external or contiguous with a conscious self, the space where disease takes hold is incorporated into the subject as the unfelt cavity of the physical body; the causes of disease are pinned down as environmental and dietary triggers and the fluid, often unruly stuffs ("humors") within the cavity. Indeed, not just the experience of pain and disease, but the very workings of what is now called, in the wake of the "inquiry into nature," "human nature," are located, at least within medical writing, in the behavior of physical stuffs in non-conscious space beneath the skin.
Second, the forces and stuffs that populate this space are unresponsive to intentions. The only means of affecting what happens in the cavity is through technological means, which requires expert advice. For knowledge about this new object, the physical body, doesn't come from having a body, but from studying causes and observing symptoms in other people's bodies. The subject who wants to take control of the volatile body is obliged to become a subject of medical knowledge, to occupy the epistemological position of the physician and adopt practices that instrumentalize that knowledge. In a way, he must become "disembodied" in order to exert mastery over the body; the (feared) alternative is to be nothing but a symptom or effect of the forces at work beneath the surface.
Third, for elite male subjects, there's an ethical obligation to take responsibility for the volatile body in order to qualify as a proper subject, to be active rather than passive (the disruptive, daemonic body is, unsurprisingly, feminizing).
To understand this ethical obligation it's important to understand changes in how the causality of disease is understood. In magico-religious explanations of disease, harm typically originates with a social agent, a god or daemon, whose intentions are unusually efficacious: if they want to cause harm, they succeed. The "instruments" of this harm—Apollo's arrows in cases of plague, for example—are, I would argue, symbols of agency rather than actual instruments. By contrast, when cause is transferred onto impersonal stuffs both outside and inside the body, what matters is a causal chain. The south wind (which triggers an epileptic fit in On the Sacred Disease) doesn't want to make you suffer. Rather, it's in its nature to change the phlegm within the body so that it sets off a chain reaction resulting in the symptoms of the epileptic fit: as one medical writer puts it, one bad thing adds to another. The "macro" cause—god or daemon—is atomized into a series of micro-causes, which together, cumulatively, produce the symptom.
The fragmentation of the causal chain would seem to neutralize the question of who's responsible for the disease. In place of intentionality and efficacious causality, there's only a causal series. What we see actually happen is some blame get attached to the body itself. But the body, precisely because it's impersonal, doesn't absorb blame well. The responsibility for the disease is therefore shifted onto the nearest plausible agent, namely, the embodied person, who is now charged with managing the body. The management of the body is in fact enabled by the fragmentation of the causal chain. For with the shift to the causal series or chain, spaces open up for the knowing subject, the subject acquainted with medicine and allied with the physician, to intervene and ward off or reverse the damage occurring. Things might have been otherwise had the person taken care. That possibility is a condition of praise and blame, the basis of Greek ethics. In short, then, the physical body changes the ethics of suffering by making a theoretically intelligible—and so manageable—human nature the responsibility of (primarily) male subjects.
Finally, the situation is complicated by the crystallization of the soul as an object of care. As I discussed above, the soul comes into focus in part under the pressures of a biological or physiological view of the human. It is defined as different from the body. At the same time, through the medical analogy and the strong therapeutic streak in Greek ethics, the soul qua object of care borrows the fundamental paradox of the physical body. On the one hand, it's not only subject to techniques of control but is understood as the rationality behind those technique. On the other hand, there's a need for control precisely because, like the body, the soul has a daemonic side, a volatility and a capacity to misfire that is entirely interior to its nature, even as it perverts it. The emergence of the physical body, then, restructures the self not only at the physiological level. It also contributes to a broader, long-lasting revolution in how subjectivity is imagined around blind spots and across a divide between material being and something in us we believe isn't exhausted by that being or techniques for mastering it.
3:AM:It seems that the body as something both an object of scientific knowledge and investigation, on the one hand, and an unruly, threatening, inhuman thing on the other is terrifically modern. It sounds like Nietzsche or Freud. Is it?
BH:I think that both Nietzsche and Freud are reworking the problem I've been sketching in ways that are profoundly original and deeply rooted in a long tradition of trying to make sense of the human as an object of systematic knowledge. Each of them, I would say, tarries with the body while at the same time radicalizing and elaborating the terms of materialism in a way that evades both scientism and transcendence. In this respect, Nietzsche, in particular, extends a long Epicurean tradition (and of course both Nietzsche and Freud self-consciously engaged in complex and multifaceted ways with ancient Greco-Roman writers). I would say, too, that as someone working in a post-Nietzschean, post-Freudian world, I can hardly get back to "the Greeks" without Nietzsche and Freud shaping the terms that I use even as I seek to displace myself from modern and postmodern frameworks.
Still, I think that we often fetishize modernity—and by extension our own postmodern condition. Its disenchantment, insofar as it subtly reads as sophistication, allows a progressivism or Whiggism in through the back door. Greco-Roman antiquity is utterly strange and unfamiliar. But it's also uncannily familiar, and there's a long and complex, wild and brilliant philosophical tradition trying to work through problems we're still grapping with—indeed, problems that may morph but that we'll never "solve" because it falls to each generation, each age to work them through on their own terms. These problems have to be understood, I would insist, as growing out of the emergence of our most familiar terms in ancient Greece: body, and also nature. There are continuities that get lost when modernity is used to name everything that we think of as conceptually interesting or powerful in the present. The great challenge is to read ancient texts in a way that allows them to decenter us, that respects their strangeness while at the same time opening ourselves to the deep resonances they can create with our attempts to think through contemporary problems. It's always a question of living up to the imperative of what Nietzsche called "untimeliness."
3:AM:Cartesian mind/body dualism from this perspective looks like it's going to the position before the Gods were replaced by powers and symptoms. The mind in Dualism is as mysteriously not-the-body as the Gods once were. Do you think your historical perspective can help sort out some of the contemporary approaches to investigating the nature of consciousness by reminding us of previous, perhaps overlooked, insights from these ancient guys?
BH:That's an interesting claim! I guess I would say that once you've made the body central to an account of the human subject, there's no going back. But what you see after the first wave of physiological accounts of human nature and then the push to isolate out something called soul or mind that's not just causally determined by the state of the body is a long and fascinating tradition of trying to suture these two halves of the person back together. The book I'm working now takes up the concept of sympathy as it develops in the postclassical period (basically from later fourth century BCE to late antiquity), and one of the main reasons why sympathy is important, I would argue, is that it's a way of describing the interdependence and mutual affectability of body and soul while respecting a boundary between them. We see sympathy start to play this role a little bit in Aristotle and esp. later Peripatetics, but it comes into its own in the Stoics and Epicureans, who both use sympathy to capture the corporeality of the soul but also its difference from the body.
Once you're in this kind of conceptual world, different and often fascinating kinds of approaches to the relationship of body/soul or body/mind become possible. Galen is especially interesting on these questions, sometimes pointing to the dependence of mental states on the "mixtures" of the body, sometimes recommending the psychic management of emotions along the lines of most ethical philosophy in the second century CE (the techniques of the self studied by Hadot and Foucault). He's ultimately agnostic about the nature of the soul, saying it's not a question that medicine's empirical method can answer. The sophistication of someone like Galen, together with the strangeness of his models, make him and other ancient sources incredibly important, I find, for getting a fresh angle on contemporary problems raised by the irreducibility of consciousness, the persistence of a tension between first-personal and third-personal perspectives, the epistemic limits of medicine and science, the split of any biological subject, etc. I've just starting taking classes in the bioethics program at NYU as part of a Mellon New Directions fellowship, and it's been amazing to see the persistence of the problems around embodiment you already see in the Greek sources.
These questions also come back in relationship to current thinking about the non-human and the extension of "mind" beyond the human, into the animal and even plants and beyond. My current book project follows the concept of sympathy (sympatheia) as the basis of what I call an untimely ecology, an attempt to follow the emergence not so much of a concept of nature—the "inquiry into nature" gets going in the sixth century—but a concept of "capital-N" Nature: Nature as a transindividual mind or agent who is also immanent in individual natures. I'm interested in the problem that Nature emerges to "solve," which I would sum up as the problem of the relation between natures after Aristotle: how might we imagine a community of natures that neither reduces those natures to material bodies exchanging constituent elements nor projects them as social agents, as in traditional Greek religion, but recognizes the integrity of individual, usually organismic, natures. I suggest that sympathy and sometimes antipathy are important strategies for thinking about relationality within this non-human community. But the very difficulty of ascribing "loves" and "hates" to ostensibly non-rational natures (animals, plants) means that the apparent sociality between these natures is read in terms of an overarching agent: Nature, capital N. By looking at why and how Nature gains traction in this period as way of dealing with the quasi-mindfulness and sociality of non-human natures, we can better reflect on our own investments in the concept. For if there's one thing that a lot of people are thinking about—Bruno Latour, Philippe Descola, Tim Morton, to name some of the most important—it's whether "nature" is something we need to throw out in the name of ecology.
3:AM:In your next bookyou looked specifically at how modern gender studies has been shaped through encounters with Greco-Roman antiquity. You wanted to put ancient ideas about gender in their historical context because you felt they were not being understood properly didn't you? What kinds of things were happening in gender studies that you wanted to change, or at least, add to? Were there particular positions that you noticed would benefit from historical contextualization?
BH:I wanted to return to antiquity for two reasons. First, it's true I felt there were positions that were being based on ancient sources that were not just limited as historical accounts but as contributions to the theorization of sex and gender. One of the most important for me was the claim made by Laqueur and regularly repeated in handbooks on gender that the Greeks didn't locate sex in the body: the body, on this reading, is too fluid to ground sex, so that what we think of as "gender"—the social, the cultural, the metaphysical—is actually the stable term and bodies are fluid and malleable. Now there are important historical changes, clustered in the eighteenth and nineteenth centuries, that seem to result in an investment in nature and the body as the bedrock of sexual identity. But the real problem with Laqueur, I think, is that he takes the very opposition of sex (nature)/gender (culture) as a transhistorical tool that then gets applied to antiquity so that the ancient become the inversion of modernity.
In doing this, Laqueur fails to see that the very opposition of sex/gender along these lines is the product of the twentieth-century history of feminism and gender studies. So he ends up straitjacketing the ancient sources in ways that block us from seeing their complexity while at the same time not recognizing that his own analytical tools are a product of recent history. There are sexed bodies in antiquity—you can't just slide back and forth between being a man and a woman, for example; sex is the result of a relative fixing of matter in utero. But at the same time, bodies are malleable especially in response to practices; and in fact the inherent malleability of the body means that to be a free male subject you have to manage the body in such a way as to secure masculinity. To be passive vis-à-vis the body is to be feminized (though not to become a woman). So if you look more closely, you find an entwinement of bodies and practices, informed by a notion of matter as unpredictably fixed and fluid, that resonates powerfully with, say, new materialist work to get past the rigid opposition between sex/gender and nature/culture. Taking the complexity of the ancient sources seriously directly supports the work of better theorizing what Donna Haraway calls naturecultures. That's just one example from the book's first chapter. I also look at the debates in the history of sexuality about the absence of homosexuality in Greece and Rome and, in the third chapter, at the almost talismanic power of Antigone in political theory, psychoanalysis, feminism and gender studies, etc.
That points to my second aim: I wanted to show just how important claims about antiquity had been to the formation of gender studies as a field. At a moment when gender studies is in a kind of crisis about its object—is gender still a useful category of analysis?—it seemed important to get clearer about how certain patterns of thinking were indebted to readings of ancient sources that could be disrupted. The very hold of the ancient material is what makes it such an important site of disruption, as the political theorist Bonnie Honig has claimed in her recent book Antigone, Interrupted. It's not just contemporary theorists and feminist philosophers who need to recognize this, but classicists, who are too often ensconced within the parameters of their own field and passive with respect to contemporary theory.
3:AM:Some will be surprised that Plato and Aristotle are helpful to gender studies. Didn't they have pretty fixed gender positions that were anti-women?
BH:It depends on who you ask but I would say that on balance, there's not much to be gained by trying to revive Plato and Aristotle as proto-feminists. Nor do I think it's worth hiving off the problematic things they say about women or the female—Plato's idea in the Timaeus, say, that men who fail ethically in one life are reborn as a woman in the next, or Aristotle's infamous remarks about women as crippled men—to try to find what's useful in their philosophies. The feminization of matter, together with the devaluation of matter, are at the core of both Plato and Aristotle's philosophies. That's pretty well-established, and for Aristotle, there's now an excellent new book by Emanuela Bianchi, The Feminine Symptom, that gets us so much further in thinking about matter and the feminine in Aristotle. But I also think there's important work to be done with and through Plato and Aristotle to understand concepts that are potential resources for gender theory and all kinds of theoretical work being done under the banner of new materialism, the history of biology and vitalism, etc.—not just the concept of the body but also of nature.
3:AM:Is Foucault guilty of decontextualising the ancients in his approach to gender?
BH:Foucault doesn't care much that the ancient subject of the souci de soi is male. He's been taken to task for this, and rightly. The account he gives in the second and third volumes of the History of Sexualityis, as many people have noted, hampered by its dependence on moralizing and largely normative discourses, and a sort of optimism that doesn't do justice to all the complexities of the care of the self, which I tried to sketch out above. That said, I think that Foucault's analysis in those two volumes was brilliant and in many ways I would consider myself a Foucauldian. It's true he built on Dover and Hadot but he crystallized a critical angle on understanding what was going on in these periods to constitute new forms of subjectivity. My first book was in some sense inspired by Foucault's genealogical work, extended to the very category of "the body," which Foucault, in going back to the Greeks as origin point, just takes for granted. By interrogating the concept of the "body" I think you get a much more interesting and powerful story of the formation of the ethical subject in antiquity.
3:AM:You co-edited a collection of essays on Epicureanismwhich you describe not as a philosophical system but a dynamic text. So what's interesting about Epicureanism for the contemporary reader – and again, are current discussions historical enough to be interesting?
BH:I have always been fascinated by Epicureanism, and Lucretius in particular; and of course in the last few years, there's been a bit of a Lucretius revival. There's so much that is interesting about Epicureanism! But I think I would boil it down to the rigorous thinking of a world in which there is no providence, no teleology, no special care for the human. But the Epicurean challenge is not just to dethrone the human. It's to work out an ethics, a strategy for human flourishing, given an atomist physics: for Epicurus, as for all ancient philosophies, physics exists only as part of an ethical story. It's not that everything reduces to the third-personal perspective. It's the instability between third-personal and first-personal perspective that makes Lucretius and Epicureanism so rich.
The very necessity of thinking ethics and physics together is itself one of the provocations of Lucretius—you can see this taken up in a serious way in Michel Serres' Birth of Physics. What Serres wants to do there is not just give an account of Lucretius though, but to use Lucretius to think about what he calls "liquid history," a non-linear understanding of time whereby the De rerum natura can appear on the threshold of the postmodern world as a fresh provocation. Serres gives a famous example of a handkerchief on which two points are marked. If you crumple the handkerchief, the two points can become proximate. For him, Epicurean physics (which he understands, pretty unpersuasively I will admit, as informed by Archimedean mathematics) stand next to chaos theory as a physics of flow. I find this a fascinating provocation to our linear notions of historical reception.
In fact, one of the things that my co-editor Will Shearin and I were trying to think about in that volume was how Epicureanism produces theories that become available to understanding its own historical reception, as well as its power to provoke in the present. Serres is one example that we don't actually engage that much with in the volume. Another would be to imagine Epicureanism as a text with virtual powers that are realized differently depending on when and where and by whom it is received: there are commonalities here, a series, that can encompass what might be called "misreadings" of Epicureanism (e.g., its equation with simple hedonism, though what Epicurus advocates for is ataraxia, the absence of disturbance, also called katastematic pleasure), but also variations across time. The text is like a body that produces a range of reactions in the bodies it encounters. This was one way of trying to give a more materialist account of reception, which has been overly invested in epistemology, what a given "recipient" can know of the text she encounters. I was also very interested in that project in Deleuze's reading of Lucretius in an appendix to The Logic of Sense. There again, you can see in the reading of Lucretius a model through which we understand why reading Lucretius is a productive practice in the ongoing project of naturalism (continued, for Deleuze, via Spinoza, Nietzsche, and his own philosophy), that is, why each generation may need to read Lucretius in order to further the philosophical and ethical work of naturalism.
3:AM:And finally, for the readers here at 3:AM, are there five books (other than your own which we'll be dashing away to read straight after this) that you could recommend for us to think further about these issues?
B. Snell, The Discovery of the Mind
M. Foucault, The History of Sexuality, vol. 2: The Use of Pleasure
M. Serres and B. Latour, Conversations on Science, Culture, and Time.
C. Bynum, Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion.
G. Deleuze, Nietzsche and Philosophy.
Buy his book hereto keep him biding!


Autumn leaves crumble and fall, their colors disappearing for another year. The sun rises later and sets earlier, its rays weaker and temperatures lower.
The Earth is simultaneously ending one season and beginning another one.
These tips are guaranteed, if acted upon, to elevate your winter experience. One tip suggests attending a book signing, a lecture, or a poetry reading. Buy tickets for a comedy show. Try cross-country skiing or ice-skating.
For skiing and snowboarding, we've got you covered with event schedules for North Idaho's best resorts: Lookout, Silver, and Schweitzer.
Defy your expectations this winter, reach out of the status quo of winters past, and make this one your best.
This entry was tagged best resorts, climate, cross country skiing, nature, winter experience. Bookmark the permalink.


text:
package org.apache.hadoop.chukwa.hicc.bean;

public class LineOptions extends SeriesOptions {
  public boolean zero;
  public boolean steps;

  public boolean getZero() {
    return zero;
  }

  public void setZero(boolean zero) {
    this.zero = zero;
  }

  public boolean getSteps() {
    return steps;
  }

  public void setSteps(boolean steps) {
    this.steps = steps;
  }

}

redpajama_set_name: RedPajamaGithub


text:
← Amending the Scotland bill: the Scotland Office announces its plans
A belated weekly round-up, 21 June 2011 →
17 June 2011 · 1:30 pm
Amendments to the Scotland bill
A swathe of amendments have been introduced to the Scotland bill, which gets its third reading next week. They can all be found here.
The SNP's MPs have introduced ones to devolve broadcasting (outright), create a legal right for Scottish Ministers to take part in EU Council of Ministers meetings, extend borrowing powers and create a framework for devolving corporation tax. (This would be accomplished by order, which in legal terms isn't very satisfactory, though as I pointed out HERE the Scotland bill isn't a very suitable vehicle for devolving that in any case.) It's hard to see that these have any chance of being adopted, though they raise issues for debate. Equally unlikely to succeed is Labour MP Brian Donohoe's amendment to reduce the size of the Scottish Parliament to 99 MSPs, using the current Parliamentary boundaries (and so restore contiguity of Westminster and Holyrood boundaries, which was broken by the Scottish Parliament (Constituencies) Act 2004.
The amendments proposed by Labour more officially may stand a better chance, given the de facto unionist coalition in favour of the bill. Three MPs (including Ann McKechin, shadow Secretary of State, and Ed Miliband) have introduced an amendment that would add the Equality Act 2010 to the list of statutes which are reserved matters. That official imprimatur may give these greater authority, though as the Conservatives nurse a dislike of the 2010 Act there's a bit of needle there.
The Secretary of State has yet to produce most of his proposed amendments on borrowing powers and related matters, but has introduced ones on the now-controversial question of criminal appeals to the UK Supreme Court on human rights grounds, and to devolve control of disqualifications for being an MSP (an issue that has caused many problems recently in Wales, of course).
The most startling one is that proposed by the Conservative MP Jacob Rees-Mogg (and available here). This calls for a referendum to be held within four months of the Scotland bill receiving Royal assent on whether Scotland should have 'full independence'. If there were a Yes vote, the bill would not be brought into effect, though it's not clear what else would happen. A No vote would bring the Act into effect. That amendment is of course intended to flush out the positions of all parties on a referendum, both as regards the proposition in a referendum (clearly Calman v. independence, rather than some other form of 'Devolution Plus' or Devolution Max'), and its timing. It's a fair assumption that the Government will not support it, and it will therefore fall – but whether that is actually so will be interesting to see. In any event, the proposing of such an amendment suggests a degree of disquiet among Conservative MPs about the UK Government's present strategy.
Most of these amendments – including those proposed by the Secretary of State and the SNP – would require the legislative consent of the Scottish Parliament under the Sewel convention, so they might be called 're-Sewelising' amendments. Ironically, Jacob Rees-Mogg's wouldn't – while it may affect the place of Scotland in the Union, if approved, it wouldn't affect the current powers of the Scottish Parliament or Government in ways that the Sewel convention contemplates.
Filed under Calman Commission/Scotland bill, Conservatives, Labour, Lib Dems, Scotland, SNP, Westminster
3 responses to "Amendments to the Scotland bill"
Alex Buchan
"That amendment is of course intended to flush out the positions of all parties on a referendum, both as regards the proposition in a referendum (clearly Calman v. independence, rather than some other form of 'Devolution Plus' or Devolution Max'), and its timing."
Are you suggesting that part of what he hopes to flush out is whether any of the parties intends to fight the referendum campaign on a 'Devolution Plus' or 'Devo Max' platform? The impression I had was that there was going to be a widely based cross-party 'No campaign', so I am unsure how any Devo-Max position by any of the parties would dovetail with this cross-party campaign. Is his intention to see whether Alex Salmond would have any basis for including a third option, as he has hinted he would if there was a political party which wanted to campaign for this position.
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2014-15 (DREXEL): Made four appearances for the Dragons as a freshman...Posted steals in back-to-back games against Princeton (11/19) and Quinnipiac (12/17)...Picked up a rebound against Miami (Ohio) on Dec. 28...Played two minutes against James Madison on Feb. 8.
2013-14 (DREXEL): Played at NCAA Division I Drexel, making four appearances as a freshman...Made collegiate debut against William & Mary (1/16), posting two free throws...Hauled in a rebound against William & Mary on Jan. 30...Also made appearances against N. Carolina-Wilmington (2/9) and Towson (3/5).
PRIOR TO WELLS: 2013 graduate of Bensalem HS...Played basketball and ran track/field for the Owls...Earned Second Team All-League honors as a junior and a senior...Was a two-time winner of the Over-the-Ridge Tournament Most Valuable Player award...Competed as a member of the 4x100 relay team and threw javelin...Was the Suburban One Javelin Champion in 2013.
PERSONAL: Daughter of Nathan and Manah...Business Management major.


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Are Sites Outranking You With Your Own Content?
If you answer yes to this question, then you have a potential search engine ranking problem on your hands. But the good news is that it can be fixed. If you are seeing other websites outrank (or show up higher in the search results than your site) and they appear to have copied your website content, there definitely is a problem. Here is what you need to do in order to fix this situation.
Google has released a new form that allows sites to report scrapers.
To make sure that you're really experiencing someone who is copying your content and using it without your permission, we first need to check.
1. First, you need to see if someone has truly copied your content. Take one of the URLs that you suspect it's happening to (a page on your site) and run it through CopyScape.com. This will show you if any of the pages they find on the web are copying your content. If the site outranking your content shows up in this list, then there's a good chance you have an issue.
"Link Removals: Sometimes Websites Get Taken Down"
The phrase in quotes you searched for might not be unique enough. Try a sentence from your page.
You might have shared the post on social media sites like Google+, Twitter, or your Facebook page. That's okay.
Your site is not as trusted as the other site. Unfortunately, sometimes if you have a fairly new site or a site with Google Penguin issues then the other site (the site scraping/copying/stealing your content) is going to rank better.
The other site has higher PageRank than your site, and has more links or more trusted links than your site.
This last issue can be a problem. Because the other site has higher PageRank, it gets crawled and its content gets indexed faster than your site's content get crawled and indexed. Therefore, the way Google's duplicate content filter works is that whatever page or site gets crawled first, that's the originator of the content. Then, if Google finds other copies, then those won't rank as well as your site's content.
One good way to deal with a situation like this is to get more trust and authority for your website. I know that can take time, and it involves getting new trusted and authoritative links to your website. It's not an easy fix.
Another way to deal with this, though, is something that you can do RIGHT NOW. Whenever you add new content to your site, like a new page or a new blog post, you must immediately go over to Twitter and/or Google+ and post something about it. Include the original URL of the page, and not just a "tiny url". It needs to be the full URL if possible. Twitter will change it to a tiny URL, and that's okay. Google Plus is also important, as well. When you post, Google finds the new URL and will crawl it. This will minimize the chances that the other site will get your content posted and crawled.
If you are using WordPress, and you make a blog post, there are settings in WordPress that will cause your site to send a "ping" to Google (and other search engines and sites) to notify them of an update. It will send them the new URL. This also will help cause Google to crawl your new page.
Another way to deal with copied content that's outranking you is to file a DMCA takedown request. Find out more about the Digital Millennium Copyright Act, which, when filed properly with Google and the site's web host, will cause that content to be taken down. Google will remove the page for their search results and the site's web host usually complies by removing the content, as well. They might even remove the entire website.
Google may use the data to program a new part of their algorithm. Very likely.
Google may use the data to remove the other site from their search results. Highly unlikely.
Whatever the situation, Google will use the information you give them somehow. I would first deal with the situation by doing several or all of the tasks I mentioned above. But then you might want to report it. That might, at a minimum, just give you a "warm and fuzzy feeling" that you reported it to Google.
Bill Hartzer is Globe Runner's Senior SEO Strategist. Connect with him on Google+ or on Twitter as Bhartzer.


While trials and tribulations are, let's face it, HELL to go through, science agrees with the Bible in that struggles help us grow stronger and be more self-assured. If we're determined to survive, we eventually learn to THRIVE, despite the circumstances.
In other words, you can achieve great, personal development during trials and tribulations.
I would assert that, through suffering, we slowly grow wings, and I don't know about you, but I find flying much more fun than crawling.
I found this interesting, because their research shows seeking out good, positive experiences will eventually begin to drive the damaging feelings from our spirit.
I've had several traumatic experiences in my life, including molestation as a child, depression, chronic pain and a suicide attempt. Now, if I was lonely and alone, with no joy or hope in life, desperation might have crushed me.
Thankfully, I have an AMAZING family, both by blood and at church, with whom I've shared a bright landscape of positive experiences. Thus, according to this study, the good not only helps to balance out the bad, but the sheer amount of love and happiness in my life has helped to push back the darkness which sought to overtake my soul.
So continue to seek happiness, chase after love and joy, and pursue good, positive experiences.
The outweighs the bad, so to speak.
If your buddy invites you for fish'n'chips, go with him, even if you don't feel like it.
If your "bestie" wants to take you out for frosted coffee (I'm not a coffee connoisseur, so I'm not sure of the 97 different types), let her, even though you might be down in the dumps.
For example, today I got out of my rut and ate lunch with my wife and son. For my lunch break, I normally close my office door, turn the lights out, put my headphones on, put my feet up and relax/meditate. It's almost become a positive "addiction," you might say, but I promised my family that I'd try and start getting out of my office once a week, and I really enjoy it.
To keep the darkness at bay, you have to seek out the light. For Christians, this may mean going to single socials when you wanna just curl up and take a nap. It might mean going to church, even when the depression is overwhelming. It could even mean sticking around for the church dinner when all you REALLY wanna do is sneak out the back door before the altar call.
When you feel as if life is swallowing you whole, do something about it! Call a friend, see a movie, read a book, take a walk in the park, SOMETHING, just don't surrender to hopelessness.
No amount of good, positive experiences can make you forget the bad ones, but chasing after the sun can sustain you when the storm clouds move in.
Bad times not only help you to develop strength you would never have otherwise, but also help to push back the gloom. And remember, always be on the hunt for bliss. Chase after it, thus overcoming despair.
I really hope this has helped!
← Suffering — Blessing or Curse?