text:
Back to Issue 8
A Thread of Knots: Jacques Derrida's Homage to Emmanuel Levinas' Ethical Reminder
by Miriam Bankovsky
He will have obligated (il aura obligé) 1
The metaphor of the knotted thread is not a mere metaphor in Derrida's homage to the work of Emmanuel Levinas. His own essay, "At this very moment in this work here I am," is itself structured as a thread of textual knots. 2 In this paper, I will ask three questions of this work in order to understand how Derrida's work works to theorize "the loop," the circle that loses its way, and why looping is, for Derrida, an ethical practice. First of all, what is Derrida's aim, in threading this work of knots, or, in other words, what is the intended end of his work? How does Derrida work to achieve this aim, or, in other words, how does he tie his knots? Finally, to what extent is Derrida's intended and final end achieved in this work of knots, or, in other words, why is it that Derrida's work succeeds only inasmuch as he fails to fulfill his intention of paying homage?
In exploring these questions, I will reveal how, in effect, Derrida's work functions as a theorization, in practice, of the deconstructive way of loop-ular working; namely, the attempt to elude the eternal return of the same, or, in this work, the valiant attempt not to give to Levinas a work which simply repeats that which Levinas has already given to us in his own work. The re-tied thread functions along similar lines to that of a loop: the doubling of a portion of string so as to leave an aperture between the parts through which another line can be passed thus allowing a loop-link functioning. 3 The thread of knots and the loop-link chain — as models of "working" — may be contrasted, respectively, with the pure, un-knotted thread or the logo-centric movement of the circle whose end is also its starting point. Derrida wants to say that, inasmuch as both the thread of knots and the loop-link chain reconfigure themselves as they progress temporally, each provide an access to difference. For Derrida, the temporal emergence of difference within the work is, in effect, the trace of a more primordial and forgotten phenomenological experience — the experience of pure difference — that Levinas wants to say "doesn't enter into that common time of clocks that makes the rendezvous possible." 4To open onto the experience of pure difference is, for Derrida, to approach the ethical. We will see that, in order to approach ethical, the work will need to continually re-work the configuration of its boundaries, and, consequently, its signification, as time progresses. 5
We find an answer to the question of the aim or intended end of Derrida's work both in the more general motivation of the collection for which Derrida's article was originally written, and, more specifically, in the question that haunts Derrida's essay. In its French original, Derrida's work comprises part of an edited collection of essays, Textes pour Emmanuel Levinas, or, in other words, texts written for Emmanuel Levinas, devoted to him by those who knew and loved Levinas and his work.6 Moreover, throughout the work, Derrida continually reflects on the daunting obligation to respond both gratefully and adequately to the pervasive ethical imperative of Levinas's oeuvre, namely, to open the door of the ego to the Other. In fact, Derrida's entire essay constitutes a reflection on the phrase "He will have obligated" (il aura obligé), a phrase taken from one of Levinas's own works in reference to the primordial obligation of the self to respond to the Other.7 In Derrida's work, the Other who will have obligated Derrida's response, the "He" to whom Derrida is responding is, in fact, Emmanuel Levinas.
It appears, then, that Derrida intends to celebrate, in a spirit of gratefulness, the work of Levinas. In other words, Derrida's work has a precise and determined end, namely, to give thanks to Levinas for the ethical reminder explicit in his work: to open one's door to the Other. The difficulty of this task, however, engenders a certain way of working: the loop-ular form of the thread of knots.
In responding to the question of how Derrida goes about giving his thanks to Levinas in the work, we need to reflect, first of all, on the nature of the particular difficulty Derrida faces, and secondly, how he attempts to overcome this difficulty by choosing a particular method of threading his work and of tying his knots.
In line with many of Derrida's other works, the difficulty emerges in the form of a paradox which, in this case, is specific to his task of thanking Levinas. Derrida wishes to gratefully celebrate two aspects of Levinas's work. He prizes Levinas's reminder that the ethical work is that of the Saying rather than the Said. By the Saying, Levinas means that when one finds oneself face to face with another (the primordial phenomenological "experience"), the encounter is not captured in that which can be Said of it using the language of ontology and of constative description.8 Rather, the encounter is experienced as a strange and traumatic exposure of oneself to the unknown Other, a Saying or giving of oneself to the Other, without the possibility of the Other being simply returned to something able to be Said.9 On the front cover of a eulogy written by Derrida for Levinas on the event of Levinas's death, there appears a picture of a white room whose door is opened outwards.10 Significantly, the picture is taken from inside the white room, from a point where one can glimpse "something" through the open door. Similarly, the ethical relation of the self to the other is that of an opening of oneself (a Saying of oneself) to the Other in a gesture that welcomes the unknown Other's absolute alterity. The ethical relation is not a relation of knowledge whereby the Other can be reduced to something known and Said. The latter kind of relation might have been represented, say, by a picture of the other person standing inside the white room of myself, a room which has no door at all and in which I would discover the Other as identical with myself. In this last image, Levinas and Derrida would say that this other is not the Other of which they are speaking, because this other is nothing Other than me. The room is white, because, for Levinas, Greek philosophy is a philosophy of white light, where light illumines the visible, and where the visible is thought in terms of Being to be grasped, comprehended, and thematized as the object of knowledge.11 Or, to use another metaphor used in Greek philosophy in conjunction with that of white light, knowledge of the Other (which, I repeat, is not the ethical relation) might be represented by the economy of the circle whose circle is also conceived as a spot-light, in which I can be taught nothing more than what I can already see, within this spot, within my gaze. 12Derrida particularly enjoys the Levinasian reminder that the ethical work, the Saying or giving of oneself to the Other, is something that "escapes from the circle of restitution of the rendezvous." 13 In other words, the meeting — the primordial experience in which the self encounters the other — cannot be returned (restituted) to the self, as if to a rightful owner, for comprehension.
Moreover, Derrida appreciates Levinas's privileged mode of working: the continual interruption of the "finitude" of his own work.14 At first, it appears that even Levinas, despite his intentions, will not be able to avoid describing the elusive ethical relation in terms of the Said, as an object of knowledge. As such, it appears that Levinas himself cannot avoid failing in the ethical task. However, Derrida points out that the very way in which Levinas writes disrupts the inevitability of his own textual Said with a Saying via the use of ambiguity and ambivalence. In other words, Levinas's description of the encounter (the Said) twists away from what it earlier appeared to say such that the Said appears inadequate to the strange experience of the Other. This irreducible inadequacy, for Derrida, constitutes an openness (the Saying) or, put differently, a gesture towards that which cannot be Said. Consequently, Derrida thinks that, in Levinas's work, the Saying is "knotted" into the pure thread of the Said. Comprehension is no longer assured because the text is both Said and Saying: the text appears neither frank nor transparent but rather, suggestive. Thus, it is also Levinas's method of working that Derrida wants to gratefully celebrate, a method whereby the text is not easily reduced to comprehension as if to a rightful owner. 15
It is here that the paradox emerges. If Derrida was to give thanks to Levinas by commemorating his work and re-affirming its value, then he would no longer celebrate the ethical structure that Levinas sets to work. Imagine that, instead of writing his thread of knots, Derrida had simply said, "Levinas's work comprises an account of the eternal obligation of the ethical imperative, namely, be open to the Other. For this valuable account, I return to Levinas my thanks." First of all, Derrida would be assuming that he had understood Levinas's account completely and correctly, thereby betraying the idea that any text (Levinas's included) is inadequate to the phenomenal experience of the Other. Moreover, simple celebration simply repeats, returning (restituting) to Levinas that which is his, no longer being open to the Other of Levinas's own text. In other words, Derrida would be betraying the Levinasian idea that every text must fail in some way inasmuch as its Said betrays the Saying. Additionally, in returning thanks to Levinas in exchange for the account of the imperative, Derrida would have, in effect, remained within the economic circle of giving and returning, thereby annulling any further obligation on his part. The scores would have been leveled. However, such reciprocity would betray the idea that the Levinasian imperative requires an eternal obligation outside of the economic circle. Thus, if Derrida's homage to Levinas is to be ethical, he must somehow create a work of thanks which celebrates the value of Levinas's ethical imperative without at the same time betraying it, in the aforementioned ways, by this thanks. To return to the contrast made at the start of the paper between the loop and the circle, simple celebration would work according to the logic of the circle: an eternal return of the Same whose starting point is also its end which, following Levinas's account, would not be ethical. Clearly, this is not what Derrida wants to do.
Given this difficulty, Derrida undertakes to write a "faulty" text: he repeats his "thanks" in various ways which, on each repetition, fail in some way. Using again my earlier metaphor, the circle that loses its way is, for Derrida, an ethical practice. He shows, first, that it is only if the giving of thanks is faulty, if there remains ingratitude on his part, that the ethical Saying can be maintained. Without ingratitude, if the giving of thanks were "faultless", it would simply celebrate the Said of Levinas's text, affronting Levinas's idea that the ethical relation is "beyond" knowledge by claiming, in fact, to know and like Levinas's work. Thus, Derrida works to "give wrongly" his thanks to Levinas so as to avoid betraying the ethical structure of Levinas's work. In the paragraphs that follow, we will see that the faulty work is structured as a thread, severed by its faults and re-tied such that its line becomes a chain of knots.
If we consider the temporal moment of this event obliging Derrida's giving of thanks (that is, if we ask the question when is it, in fact, that this event "will have" occurred?), we can see why Derrida names this event of obligation (the event in which "He will have obligated") a "strange event": in fact, at the moment of its being Said, the event of the encounter with the Other who obligates me (that which Levinas would call the Saying) will have already passed.16 This "strange event" underwrites Derrida's entire attempt to thank. On one hand, that "he will have obligated" is the condition for the possibility of giving at all, inasmuch as thanking is positioned as a response: Derrida is obligated by the strange event. As we will see, however, the inability to place this event in which "he will have obligated" makes the giving always faulty inasmuch as Derrida's thanks appears continually misdirected.
Derrida's failure to give to Levinas his thanks (which emerge as knots in the pure thread, and loop-linkings in a movement beyond the circle) takes at least three forms: misdirection of thanks, ungrateful giving of thanks, and the returning of "thanks" in the form of return of property, neither of which can be said to properly constitute a pure giving of "thanks" to Levinas. First, the work misdirects thanks, it fails "write straight," no longer delivering thanks straight to Levinas. 17Misdirection occurs because the event that obligates the response is no longer present at the moment in which thanks is given. A question arises (with implications for the work's place within time): when, exactly, is this moment in which the obligation "will have" been located? This strange "future anterior" — the "will have" — cannot be easily reduced to a clearly designated moment. In fact, this is why Derrida wants to say that the inability to reduce the future anterior to a designated event indicates a problem of language more generally. Where we commonly conceive language to capture something (Being) in the word, we see that the future anterior remains irreducible to this economy. That the future anterior does not capture a designated event is expressed by Derrida's comments that it designates " "within" language that which remains most irreducible to the economy of… the dominant interpretation of language."18 In this sense, Derrida's thanks are misdirected because the moment of obligation in which he owes his thanks cannot be clearly located.
A further and most interesting misdirection occurs: if we are loyal to Levinas's work, we can no longer be sure whom this "He" is who will have obligated. In this context, the "He" in "He will have obligated" seems to refer clearly to Levinas, the one to whom Derrida renders his thanks. However, within Derrida's context, that of Levinas's work and the precise end of giving thanks, grateful celebration of Levinas's own work engenders a strange effect: given what Levinas's work says of the ethical work (or, as Derrida calls it, the Work), the "He," by implication, no longer clearly refers to Levinas. Derrida needs only to cite Levinas to produce this slippage, recalling that Levinas tells us that the referent of the pronoun "He"—or "Il" in French—remains obscured, the "Other" of Being.19 However, although concealed, the enigma is not a general neutrality. Capitalizing his "Il" Levinas elevates this "unknown" to the level of a proper name; a name naming something specific, by which he means a non-neutral, unique, singular, anonymity. In standing in for the name, the pronoun recalls this elusive anonymity (he, she, it), and yet, as capitalized, it recalls a unique, specific difference. In Levinas's language, "Il" refers to the specific and enigmatic Other who founds the ethical relation, constituting the first act of obligation: to respond. So when Derrida celebrates and copies Levinas's work faithfully, we cannot be sure that his gift of thanks, delivered to the "Il" or "He" in the "He will have obligated," is actually Levinas. This is why Derrida writes that "the event 'he will have obligated' will have precisely defied within language this power of formalization." 20 The problem: the target cannot be formalized within language, and thus, in directing the gift to an "Il," always already past, the gift is misdirected if intended for Levinas.
By way of reminder at this point, Derrida wants to produce the faulty gift in order respond ethically to what Levinas has said about ethics. If Derrida's work of thanks is to approach and welcome the Other (the ethical relation), he must be very careful neither to repeat what Levinas has already said of the ethical relation (for this would be to stay within the circle of the Same), nor to render simple thanks to Levinas (for this would be to remain within the reciprocal economy of gift-return). Rather, in order that the thanks be ethical, Derrida must show both how Levinas's text fails, and how Derrida's own text fails to return thanks. By committing the above faults, Derrida hopes to offer a work of thanks which remains ethical inasmuch as it moves beyond the circle of simple thanking.
Derrida's second "faulty" thanks is the failure to give thanks at all. In a sense, he says "Thanks, but…" which is more like a polite kind of refusal. Ungratefully, Derrida finds fault, pointing out that even Levinas cannot avoid his own Said whose nature, moreover, must be considered unethical. When read by Derrida, the fecund exposure of self to other in the Saying is consistently presented by Levinas as analogous to the relation of a father (as self), with his son (as Other), inasmuch as the relation is one of proximity and difference. Ungraciously, Derrida wonders, "how can one mark as masculine the very thing said to be anterior or even foreign to sexual difference?" 21He draws out another Other of Levinas's work, that of "she," "elle" inasmuch as the enigma who "will have obligated" might well have been a woman. In doing so, he quotes the discourse of Catherine Chalier, critical of the place of "woman" and "the feminine" in Levinas's work who notices that "the difficulty confronting him [Levinas]… of using the Greek site in order to make a thought which comes from elsewhere be understood, is not perhaps foreign to a certain mutism of the feminine." 22 If Derrida were to offer simple thanks, the Said of Levinas's own text would be reiterated again. Through careful criticism Derrida hopes to open Levinas's text to its own Other. In this sense, Derrida's gift, his work, is ungratefully critical of Levinas's work for the sake of Levinasian ethics.23
Curiously, the final fault is that which Derrida hoped to avoid by writing the faulty text: in returning "thanks," he, in effect, returns property to Levinas and no longer gives a "gift" of thanks. This point is fairly complex. In committing fault, Derrida wants to avoid returning to Levinas that which is already his because this would constitute the "return of the Same" represented by the circle whose line ends where it begins. Instead, Derrida hoped that, in knotting the thread or, in creating a chain of loops to inscribe the "new" into the work, he could work ethically, like Levinas, and thereby avoid remaining within the circle of the Same. However, the problem is that this very mode of writing is already Levinas': when Levinas writes, he wants to disrupt his Said by exposure to the Other in the Saying. Thus, in Derrida's writing of the faulty text—the text by which Derrida hoped to sever himself from the Said of Levinas's work, to avoid returning property—Derrida, despite his good intentions, fails to be ethical by writing in full accord with that which Levinas says of the ethical Work. For it is the fault which is ethical for Levinas, the fault as the severing of the work's coherency by exposure to the Other. Derrida sees this problem as a "trap." "Beyond any possible restitution, there would be need for my gesture to operate without debt, in absolute ingratitude. The trap is that I then pay homage, the only possible homage, to his work, to what his work says of the Work." 24In other words, at the very moment when we think that Derrida might, finally, have succeeded in writing as Levinas thinks ethical writing should write (which is to say, ensuring that each repetition of "thanks" fails to conform to the "normal" model of thanking), Derrida in fact fails again by copying Levinas's own method of faulting.
We find ourselves approaching the final question that I wanted to ask of Derrida's thread of knots. To what extent, then, does Derrida actually achieve his end? Is Derrida's work, in fact, a gift of thanks to Levinas? The answer is both yes and no. Derrida is aware that, in spite of his good intentions and conscientious work, his work cannot achieve its determined end of giving thanks in any simple manner. The point to be emphasized is, however, that the different modes of failure are not equivalent. In other words, certain ways of failing are better than others.
We find an explanation, of sorts, in the phrase most recently quoted. It is worth repeating again. "Beyond any possible restitution," says Derrida, " there would be need for my gesture to operate without debt, in absolute ingratitude. The trap is that I then pay homage, the only possible homage, to his work, to what his work says of the Work." 25 The first thing to notice is that Derrida's various failures in giving thanks in fact constitute, together, the successful giving of thanks. This is because absolute ingratitude prevents the possibility of mere restitution within the economic circle of exchange. In so doing, Derrida gives to Levinas the only kind of work that Levinas thinks is ethical: the work with faults, the thread of knots. This success, however, is a trap because, despite all his effort not to do so, Derrida ends up simply repeating Levinas's own ethical method of working which, as simple restitution, is no longer ethical, nor indeed a "gift." Thus, the second thing to note is that, although whatever method Derrida chooses will fail to attain his end, the more complex manner of failing (his thread of knots) is the only possible homage. In other words, although the ethical work also fails to give thanks, it remains the best of the unsuccessful alternatives. Speaking in metaphors again, the thread of knots is better than the pure thread and the circle that loses its way (the loop-link chain) is better than the circle.
First of all, the most obvious manner of thanking, giving thanks by simply and obviously praising Levinas's work, assumes a fully determined context and instantiates what Derrida calls "a dominant interpretation." 26 Within a determined context, the giving of thanks might easily be Said and clearly understood as such, for example, "I, Derrida, deliver thanks to "He" Levinas for his work". However, the inevitability of fault resides in acknowledging the indeterminacy of "context" in a given temporal moment. 27On Levinas's account, the dominant interpretation is more faulty because it forgets the very forgotten experience that underwrites it (the face-to-face) by forcibly closing its context and by dogmatically claiming utter success in the moment of thanking.
Moreover, although more sensitive to the indeterminacy of context, it would be naïve to think, with conviction, that consciously faulting in order to give thanks, in a roundabout way, constitutes successful thanks, for such a strategy copies, in practice, that which Levinas work says of the work.
Finally, Derrida prefers the admission that he cannot but fail, but that, in committing the fault, the Said does not simply remain the same. The faulty text complicates our understanding of the work, severing, momentarily, the dominant interpretation, and remembering momentarily the forgotten Other. The important point to draw from all this is that this admission of failure does not engender resignation to failure but rather, incentive to undertake the ethical Work. For Levinas, as for Derrida, the forgotten ground—namely, the phenomenological encounter with the other in the face-to-face, an encounter irreducible to the Said which uses the language of ontology, Being, finitude, closure—is that which drives all ethical work, be it the work of Derrida's in giving thanks to Levinas, art as art-work and a working, culture as a work progressing in time, and politics as a work which more or less works but can never fully work for all and their others.
In the space that remains, I would like to draw out, more explicitly, the theoretical implications of Derrida's ethics of working—of knotting the thread and of looping a chain—for the configuration of the boundaries of the work in time. It has already emerged that such implications are inseparable from ethical considerations because the ethical work is driven to seek the forgotten primordial phenomenological experience of the Other's irreducible singularity. As Levinas explains, this experience is lost in the temporal moment of comprehension, knowledge, thematization and judgment. The strange Relation to the Other that the ethical Work seeks "doesn't enter into that common time of clocks that makes the rendezvous possible. It is derangement." 28The ethical work (the thread of knots) seems, for Derrida, more capable of leaving a trace of this forgotten experience within the work itself. All this has already been explored.
As concerns the implication of looping for the configuration of the work's limits in time, as opposed to the work where the gift of thanks is simply Said ("Thanks"), we find some clues in that which Derrida says of the work in its three senses. 29First, we have "work" correlating with the French word ouvrage: a construct or product of work such as a book, a painting, a gift of thanks or even, a decision. One could say that ouvrage names the final result (completed at a moment in time) of the activity of a writer, artist, or politician, for example. We have, also, "work," as œuvre: both, work as creation (création)—in similarity to ouvrage—and work as "activity" (travail). As activity, the work takes time. Finally, we have the ethical Work (Œuvre, capitalized) of which we have been speaking: the work of looping and of knotting. The ethical Work is work in both senses: as activity and product. As travail (the activity of working in time) the ethical Work seeks to "re-discover," as if one could, the always already lost primordial phenomenological experience of the face-to-face (an encounter which is not within our time, but, strangely, "will have" been). The ethical Work as création (created construct) takes form as a "trace" of the lost encounter. Using Levinas's vocabulary, we would say that Œuvre is the trace of the Saying in the Said. Using Derrida's vocabulary, we would say that Œuvre is "knotted" into the thread of the work. The emergence of the trace, then, is an emergence of difference in time. We can see, then, that the implications of the ethical Work (as Œuvre) involves a morphing of the work as it progresses temporally inasmuch as it accepts within itself the trace of the Other such that it no longer remains the Same. 30Quoting Derrida, at this point, will give us a feel of how he refers to the Work in his work. "The Work, such as it is at work, wrought, in the work of Emmanuel Levinas…does not return—from the origin—to the Same." Elsewhere he writes: "That is its dislocation: the work… re-marks in each atom of the Said, a marking effraction of the Saying, a Saying no longer a present infinitive, but already a past of the trace, a performance (of the) wholly other."31
Morphing and dislocation, then, are the key words that might be said to describe the effects, in time, of the loop-ular ethical Work in the work. The configuration of boundaries of the work, then, must themselves morph, as time progresses, to accept, somehow, within itself the trace of the Other. "By playing the game of essence, that beyond [the beyond of verbalization] leaves a chain of traces… yet without allowing itself to be included, rather deforming the curvature of its natural edges [bords]." 32In other words, as each new Work (or knot, or link) is added, the work's structure morphs, the curvature of its edges or boundaries are deformed: it no longer returns, simply, to the Same.
Moreover, though boundaries will be modified in this way, morphing cannot be so disruptive as to constitute something utterly different because then it would no longer comprise part of the Work. Even the moment of revolution must retain a line of continuity with its people's particular history in order to count as a "change" within history. The chain of loop-links is, after all, one chain. We are reminded, here, of a recurring idea present in Derrida's earlier work: the idea of iterability where iteration names the recognition that every repetition is an alteration, where alteration is differing without changing into something else. The Work could not succeed (and I quote this earlier work) "if its formulation did not repeat a "coded" or iterable utterance, or in other words, if the formula I pronounce in order to open a meeting, launch a ship or a marriage were not identifiable as conforming with an iterable model, if it were not then identifiable in some way as a "citation." 33 In other words, if Derrida's work of giving thanks is to constitute some kind of successful giving of thanks, it must, nevertheless conform to a certain model of thanking, whilst remaining (for the sake of ethics) irreducible to this model. Again, difference requires temporal progression for its emergence because a "citation" is only a citation inasmuch as it cites an existing model, a model that already exists in time. Although Derrida would say that every usage of a sign, word, image or work etc. are themselves repetitions and alterations to the extent that they conform to an iterable model and are comprehended in new and future contexts, the limitations of what we have heard him call "the dominant interpretation" are the very boundaries that he hopes the Work will morph, in time. 34
In completing this paper, I will return to the metaphor of the knotted thread referred to at the outset. Quoting Derrida, "The metaphor of the retied thread (fil renoué)…belongs to a very singular fabric, a relation (this time in the sense of a récit, a narrative, a relation of the same which resumes [reprend] the interruption of the Relation to the Other within its knots) by which the philosophical logos reappropriates itself, resumes into its web the history of all its ruptures." 35 The morphing occurs as the emergence, in time, of a trace of pure difference—a trace of the extra-temporal relation—within the work. The circle, whose starting point is also its end, cannot include within itself this encounter. On the other hand, the thread of knots or the chain of loops has the capacity, in Derrida's view, to contain within itself the trace, at least, of the Other, by opening itself, via repetition as alteration (or by thanking and failing), onto this strange encounter, this beyond of Being, engendering a reconfiguration, in time, of the dimensions of the work. No one can doubt that Derrida's own work has continually reconfigured itself in the attempt to give "thanks" to Levinas.
Miriam Bankovsky is a PhD candidate in Philosophy at University of New South Wales in Sydney, Australia. Her doctoral thesis puts the work of Jacques Derrida and Emmanuel Levinas into dialogue with that of John Rawls on the subject of justice. She can be reached at miriam.bankovsky@unsw.edu.au.
Jacques Derrida, "At This Very Moment In This Work Here I Am," trans. Ruben Berezdivin in Re-reading Levinas, ed. Robert Bernasconi, 11 (London: Athlone, 1991).
Derrida, "At This Very Moment In This Work Here I Am," 11-48. This work is the second of four major works in which Derrida's deals with the work of Emmanuel Levinas. Notably, "At This Very Moment" is one of the forgotten works of Derrida's oeuvre with next to no secondary commentary on the text. To the best of my knowledge, the only such commentary currently in existence is the reading of Simon Critchley. See Simon Critchley " Bois — Derrida's Final word on Levinas" in Re-reading Levinas, ed. Robert Bernasconi, 162-189 (London: Athlone, 1991).
Oxford English Dictionary, ed. John A. Simpson (Oxford: Oxford University Press, 2004).
Levinas in Derrida, "At This Very Moment In This Work Here I Am," 13.
In Critchley's aforementioned reading, the central focus is on the ethical implications of Derrida's work. Drawing on Levinas role within the phenomenological tradition, my reading will differ in attempting to draw out the theoretical implications of Derrida's way of working (his thread of knots or loop-linking) for the configuration, in time, of the boundaries of loop-ular works more generally, although the inseparability of such implications from ethical considerations will also emerge.
Derrida, "En ce moment même dans cet ouvrage me voici," in Textes pour Emmanuel Lévinas, ed. François Laruelle, 21-60 (Paris: Jean-Michel Place Éditeur, 1980).
Derrida, "At This Very Moment In This Work Here I Am," 11.
Levinas presents himself as the first phenomenologist for whom the primordial phenomenological "experience" — the face-to-face — is not presented in ontological terms. In other words, though the face-to-face cannot be described in terms of a thought of Being (ontology), it nonetheless remains a phenomenological experience. In his idea that ontology is a dogmatism, he opposes Martin Heidegger. See Levinas, "Metaphysics precedes Ontology," in Totality and Infinity, trans. Alphonso Lingis, 42-48 (Pittsbugh : Duquesne University Press, 1969).
Although present in the preface of Totality and Infinity, (the book which made Levinas most recognised in the English speaking world), the distinction between the Saying as the ethical relation with the Other before and beyond ontology, and the Said as the ontological thematization of the relation, thought in terms of "being," gains its most clear rendition in a follow-up book, Otherwise than Being or Beyond Essence, trans. Alphonso Lingis, (Pittsbugh : Duquesne University Press, 1998). See particularly "The Said and the Saying," 5-8.
Jacques Derrida, Adieu to Emmanuel Levinas, trans. Pascale-Anne Brault and Michael Naas, (California: Stanford University Press, 1997). Cover illustration: Jean-Daniel Bouvard, Door-frame.
In opposing his primordial phenomenological event to that of phenomenology traditionally conceived, Levinas writes, "[traditional] phenomenology — the comprehension effected through a bringing to light — does not constitute the ultimate event of being itself," Totality and Infinity, 28. For a discussion of Levinas's views on Greek philosophy as problematically founded on the metaphor of light, see Derrida's first major reading of Levinas. Jacques Derrida, "Violence and Metaphysics," in Writing and Difference, trans. Alan Bass, (Chicago: University of Chicago Press, 1980) 79-154.
This resistance to the circle — such that I am no longer at home in myself — is why Levinas is against both the Socratic idea of maieutics where attaining knowledge is via becoming conscious of ideas previously latent in the mind, and, moreover, the Kantian Enlightenment idea of the subject endowed with a priori faculties to which knowledge is subject if it is to claim objective reality.
Derrida, "At This Very Moment In This Work Here I Am," 13, my emphasis.
Levinas wants to contrast "finitude" (Being, ontology, the Said) with the primordial experience that cannot be contained by thought (the thought of infinity, transcendence, absolute alterity, the Saying, metaphysics as ethics). The contrast is not between one and its opposite, as one might oppose Being with non-Being. Rather, he recalls an experience beyond the opposition itself, which exists without being subject to Being. This idea is captured in the title of his book Otherwise than Being or Beyond Essence.
In "Violence and Metaphysics" Derrida reads Levinas's reminder as "Jewish" and messianic, one that interrupts the pure, self-referential logos of Greek philosophy. Such a reading finds support in Levinas's Jewish writings where he links the ethical self-Other relation to the relation with the Jew. He points to a similar reminder in the writings of the Talmud and the Torah and in the practice of Judaism as a religion rather than a nationalism. For example, see Emmanuel Levinas, "Zionisms," trans. Roland Lack, in The Levinas Reader, ed. Seán Hand, (Oxford: Blackwell Publishers 1989) 267-289, or Emmanuel Levinas, Difficult Freedom: Essays on Judaism, trans. Seán Hand, (Baltimore: The John Hopkins University Press, 1990).
The "He will have obligated" translates the French phrase "Il aura obligé" where the "il" is not merely "he" but the more neutral "it." For example, "Illeity lies outside… the thematization of objects. A neologism formed with il (he)… it indicates a way of concerning me without entering into conjunction with me." Levinas, Otherwise than Being or Beyond Essence, 12.
Catherine Chalier, L'alliance avec Nature (La nuit surveillée), (Paris: Le Cerf, 1989) 97. The translation of Chalier's sentences in Derrida's work is provided by Ruben Berezdivin.
It is beyond the scope of this essay to assess the validity or utility of this criticism. However, those who are interested in the issue of the problematic status of the "feminine" in Levinas's work could begin with the collection entitled Feminist Interpretations of Emmanuel Levinas (Re-reading the Canon) ed. Tina Chanter, (Pennsylvania: Pennsylvania State University Press, 2001). For more of Derrida's thoughts on the status of the feminine in Levinas's work see Jacques Derrida, Adieu to Emmanuel Levinas, 21-45.
For more on Derrida's account of the irreducibility of "context" see Jacques Derrida "Signature, Event, Context" in Margins of Philosophy trans. Alan Bass, (New York: University of Chicago Press, 1982) 207-330.
The three senses of work are not so clearly rendered in the English translation of the text. It is necessary to consult the French original.
The French presentation of this phrase might assist in making sense of my description of the differences between ouvrage, œuvre, and Œuvre. " L' Œuvre, telle qu'elle est à l'œuvre, œuvrée, dans l' œuvre d'E.L… ne revient pas — à l'origine — au Même." Jacques Derrida "En ce moment même dans cet ouvrage me voici" 50.
Derrida, "Signature, Event, Context," 326.
See Derrida, "Afterward: Towards an Ethics of Discussion," in Limited Inc. trans. Samuel Weber and J. Mehlman, 111-160, (Evanston, Illinois: Northwestern University Press, 1988). Where John Austin describes performative utterances as "parasitic," Derrida wants to generalize this "parasitism" to meaningful utterances in general.
Notice that the French for "retied thread" is "fil renoué" where the verb renouer captures more clearly the sense of being "renewed," "revived," brought back to life, so to speak — re-animated by the trace of the Other in the work. Derrida, "At This Very Moment In This Work Here I Am," 2.1


text:
Elections & Politics
A Conversation With
The Sag Harbor Express
Home Community New Children's Librarian Joins JJML; Teen Librarian Steps Up to Help Out
New Children's Librarian Joins JJML; Teen Librarian Steps Up to Help Out
Christine Sampson
Jaime Mott, left, and Diana Carillo, right, have recently been appointed the teen services librarian and children's librarian, respectively, at the John Jermain Memorial Library. Jason Nower photo
As a young child, Diana Carillo found a lot of comfort in books, and in libraries in particular. They were welcoming places that helped her cope with anxiety. Now, Ms. Carillo, 26, has been hired as the new children's librarian at the John Jermain Memorial Library in Sag Harbor, and she says she wants the library to be the same kind of place for other kids.
"Just because of the experiences I went through as a kid, I found the library to be a safe haven, and I always wanted to be able to give that feeling back to someone around that age," she said in an interview. "Kids are fun and you can do so many creative programs with them, and I hope to instill good experiences in them so they will want to come back to the library as they get older."
Ms. Carillo has a degree in library science from St. John's University. She studied history in college, and she said she was immediately drawn to the rich history of the John Jermain Memorial Library (JJML) as soon as she walked into the building.
"I think the library and the community as a whole are so proud of where they come from. They want to preserve the beauty of where this community started, and I think that's pretty unique," said Ms. Carillo, who is from East Setauket, where the Emma S. Clark Memorial Library opened in 1892, about 18 years before JJML was built. "This building is beautiful on the inside and outside. You almost feel like you're walking through a different time period."
She succeeds Jaime Mott as JJML's children's librarian. Ms. Mott, who joined the JJML staff Memorial Day weekend in 2017, hasn't left – she has been appointed the library's new teen services librarian. Ms. Mott got her feet wet working with teens at JJML on "bridge programming" – meaning activities geared toward older children and younger teens – alongside the library's previous teen librarian, Mireille Sturmann. With a certificate in creative writing, she is also running JJML's teen writing program.
Ms. Mott also loves reading teen literature, commonly known as "YA" for "young adult" literature," so she says the transition was a natural one for her.
"The stories really speak to the human experience," she said. "They seem to dig deeper and explore characters further. You really feel something. Really good YA is well written. Adults can appreciate that, as do teens. Teens are the first ones to call out if something is not passing the sniff test. It appeals to a diverse group of people – everyone can find themselves in the pages of a YA book."
Ms. Mott, a Pierson Middle-High School graduate who lives in Sag Harbor, said she loves being the teen services librarian because she's "placing books directly into the hand of a reader."
"The difference between children and teens is that children come to the library with their parents, but teens are coming themselves," she said. "They want to be here and that is amazing because you're speaking directly to the reader."
Ms. Carillo's favorite children's book is "The Giving Tree" by Shel Silverstein, about a tree that gives unconditionally to its friend, almost to a fault. "It's a simple book but it conveys some powerful messages," she said. "There's a lesson to be learned through both of the characters in the book and I believe it's a lesson that I took with me through the rest of my life. You don't forget a book like that."
Ms. Mott's favorite YA book is "I'll Give You the Sun" by Jandy Nelson, about a set of fraternal twins who, once inseparable, later grow apart but find themselves coming back together again. "I loved her writing style. It has won tons of awards," Ms. Mott said. "It's got twin protagonists, fraternal twins, and I have fraternal twins myself. The author's writing style is beautiful. Lyrical, but fast paced, with a well-thought-out plot."
The two librarians said they are enjoying working together. Ms. Carillo said she has felt very welcome, and Ms. Mott said she feels they are collaborating well.
"I think the ultimate goal is to make long-lasting library users," Ms. Carillo said. "No matter what phase of life they enter, you want them to look at the library and see it as a place they can always come back to. There are programs and services for all age groups, so there's always going to be something for you here."
JJML
John Jermain Memorial Library
teen services librarian
Previous articleJunior Lifeguards Flex Their Muscles at Ponquogue Beach
Next articleEditorial: Paranoia
Christine Sampson is a full-time news reporter at The Sag Harbor Express.
SANS Communities Added to National Register of Historic Places
Sag Harbor Interdependence Walk Takes Place Sunday
Old Meets New with Sag Harbor House Tour
OLA Hosts Gathering in Sag Harbor in Support of Immigrants
Sag Harbor Historical Society To Host Gala Event on Friday
Independence Day Means Fireworks Abound
Subscribe to the Express Newsletter
I also want to receive the:
The Weekly Survey
The Express Magazine
News, Arts, Sports, Events, Tickets and Special Offerings!
North Haven Homeowners Seek Help Controlling Noisy Renters
Government Peter Boody - July 17, 2019
Short-term rentals, at least some without village permits, are causing problems for residents of North Haven Manor and Actors Colony Road in North Haven, according to Susan Reed, president of the North Haven Manor Association.
Stop Work Orders Issued at 2 Historic District Properties
Environment Peter Boody - July 17, 2019
The all-too-familiar tale in Sag Harbor of property owners or their contractors violating their permits and the village code was told again last week when the Historic Preservation and Architectural Review Board took up the cases of 140 Bay Street and 17 Milton Avenue.
Applicants Reject Historic Consultant's Report on Burke Street House
The two partners of F&M Star Inc. who need a "certificate of appropriateness" from the Sag Harbor Historic Preservation and Architectural Review Board (HPARB) to renovate a 19th-century house at 11 Burke Street sparred again with the board at its July 11 meeting. Instead of the quick decision they wanted, their case was tabled once again, this time to July 25.
THE WILD BUNCH: Featuring BILLY SCHENCK, GREG MILLER, + AMERICA MARTIN
aquaculture conferences
#paid
Food Technology Conferences
The Express Newsletter
Your local guide for News, Arts, Sports, Events, Tickets and Special Offerings!
View sagharborexpress's profile on Facebook
View sagharboronline's profile on Twitter
© Sag Harbor Express 2019
@media only screen and (max-width: 769px) { .fa { display: none !important; }}

redpajama_set_name: RedPajamaCommonCrawl


The Olympic stadium may have been built only in the early 1970s but it was clear for a long time it had no future. For many reasons it is not good enough for modern football and today's fans.
Rugby is a different game. There is an interruption every two minutes also in American football. Our soccer is a moving game: play, play, play, move, move - you don't interrupt.


Have you heard of Craft Cult?
This site offers so much for those who have Etsy shops. You can view other Etsy stores many of which have been featured in Treasuries or who have signed up for advertising.
My favorite section is the "Heart-O-Matic" where just by typing in your Etsy store name you can see everyone who has "hearted" your store, your items and so much more!


Mr Fly's gorgeous rattle collection are the perfect pal for your little one. Soft and squishy it's perfect to hold, chew and rattle about.
Featuring gorgeous embroidered faces, and made from the softest jersey, our new rattle balls feature a bell for shaking, crinkly ears for grabbing and come with a clever press stud and loop so your bub won't loose their new bestie.
With so many cute designs - collect the whole Mister Fly gang.


2 How can the Vuze client allow me to upload and download large files so quickly?
3 Is there a cost associated with using the Vuze Platform?
4 Is this open source software?
5 What operating systems does Vuze support?
7 What is a torrent?
8 Vuze respects the privacy of its users. What does this mean?
Vuze is a software application enabling you to find, download, play and share all kinds of content. It is a full-featured bittorrent application, plus a network of high-quality undiscovered torrents and a media player. The Vuze application is built on the original code of the Azureus Bittorrent client.
How can the Vuze client allow me to upload and download large files so quickly?
The Vuze client uses a special peer-to-peer based content distribution system that breaks up large files into small pieces and distributes them in parallel across the network, allowing these pieces to be downloaded from many computers simultaneously. Each person who downloads the file gets some pieces of the content from the original server, and other pieces from anyone else who is also downloading that file, thereby increasing download speeds significantly.
Is there a cost associated with using the Vuze Platform?
Is this open source software?
Vuze is based on the Azureus bittorrent application, which is open source software.
What operating systems does Vuze support?
Vuze supports PC, Mac OSX and Linux users, however, some content is only available for users that meet the Minimum System Requirements in our Terms of Sale.
Azureus is the name of the original Bittorrent application, on which Vuze is built. Azureus was developed as an open source project in 2003 and one of the original developers named the project, as he did all of his projects, after a species of frog. Azureus is a type of poison dart frog found in South America, specifically in the Sipaliwini District in Suriname. Dendrobates azureus (its Latin name) is widely known as the Blue Poison Dart Frog or by its Tirio Indian name, Okopipi.
A torrent is the most effective way to quickly and reliably download large files, such as HD and DVD quality videos. Instead of transferring a file from a single, central machine to all of the computers that are trying to download that file, torrenting allows all of the machines that have parts of that file to send parts to other computers looking for parts of the file. The more computers that are participating in getting the files, the more effective and efficient downloading is for each of them. This is "the power of the swarm"!
Vuze respects the privacy of its users. What does this mean?
For non-Vuze content, we have no knowledge regarding what specific content you share, with whom you share it, or what you or your Friends may download. This information resides only on your computer and never touches our servers, or in some cases is protected with encryption. Instant message chats between users are encrypted in such a way that we are unable to know anything about the content of chats. Your User Name and Full (Display) Name are both public, meaning they are publicly accessible on the site in various places. For example, if you have published content, left a comment, sent a Friend invitation, or shared content, your User Name would be visible. Other users can also search for you using either your User Name or Display Name. You can change your Full Name but you cannot change your User Name after initial registration. Your email address is kept private and is not searchable by other users.
This page was last modified on 14 September 2014, at 11:31.
This page has been accessed 81,397 times.


Be the center of attention in this red hot dress! Figure hugging red matte jersey clings to every curve while an off the shoulder design truly steals the show. Flirty open back compliments the flirtatious keyhole front. Fully lined. Back Zipper. Colors: Red. Fabric: Ponte. Fabric Contents: 65% Rayon 23% Polyester 12% Spandex. Made in the USA.


Mark is an inspiring person with roots in LA graffiti he is now a high school art teacher,still connected to the scene, many famous local and international artists from around the world have painted at the school making it a a rare and unique gallery of its own kind that inspires the kids daily.
Velokhaya is a cycling academy in Khayelitsha. Safmarine asked Marc and Lyall from Thinking to provide a few basic facilities while brightening things up. Seeing as Velokhaya is increasingly becoming a community centre, every change was made with the aim of forming a space that makes people want to spend time there. It was also important to create greater presence around the academy and in this sense Boamistura /Writeonafrica painted a brilliant Mural that also communicates the centres purpose. Other interventions include seating with storage, braais, misting systems, benches and a wall of wind mobiles scratched with wishes.
I met Mandy Allen (freelance writer/blogger) at the Design Indaba and she was kind enough to do a feature on our work for the newly launched Freeworld Design Centre blog.
JR speaking at TED talks, inspiring stuff.


Reservations are welcome for two versions of Japanese Pokemon XY 3DS LL handhelds which ship in October 2013. A blue-shell version featuring Xerneas and Yveltal on the front will sell through normal distribution channels at JPY22,800 or US$309 from NCS and a Pokemon Center exclusive gold-shell variant featuring Xerneas and the three starter Pokemon Fennekin, Froakie and Chespin on the cover which is on offer for US$399.90. Each handheld includes a 4GB game card which contains either Pokemon X or Pokemon Y (your choice).


text:
Kuromukuro – 04
Posted by Jig on April 30, 2016	 April 30, 2016 First Impressions / Kuromukuro
Home First Impressions Kuromukuro – 04
Shounen Maid – 02, 03
Magi: Sinbad no Bouken – 01
「異国の味に己が境遇を知る」 (Ikoku no Aji ni Ono ga Kyooguu o Shiru)
"The Foreign Taste Tells All"
An immensely promising entry of things to come.
This week, Kuromukuro skillfully managed both to develop its characters as well as set up a larger plot for the series to work towards.
The episode started off with its lead samurai once again adjusting to facets of modern life. He yells at the people inside the television, guffaws at the concept of contemporary foods, dismisses modern undergarments, and so on. What's more, it's all genuinely funny, despite having been done countless times before. The conflict between Kennosuke's refusal to toss aside his traditional Japanese ways and his honest willingness to adapt and change to this new world makes for some great humor. All the gags and jokes made these characters all the more likable.
Where this week's installment really shined, however, was its organic development not only of its characters, but of the plot going forward. Little hints and bits of exposition concerning the invading mechs were sprinkled about the episode. We were informed how incredibly tough and powerful they were (enough to survive a motherf*ckin' nuke), establishing the physical obstacles and goals our heroes will eventually come up against. We also learned that only the artifact could effectively take out these threats, and that only Yukina and Kennosuke can pilot it. This gave us a sense of the challenges that lay ahead, and the likely pertinence that Kennosuke and Yukina set aside their squabbles to combat these foes. A subtle yet memorable way to set up the ensuing narrative. More importantly, though, was how the exposition established personal motivations and objectives of our protagonists.
Yukina finally received some substantial development this week. Towards the beginning of the episode, she quickly dismissed the importance of a father figure in her life. This planted a seed of intrigue that paid off during the episode's concluding act, as we finally found out what happened to her father and what sort of psychological trauma that inflicted on her. Since her father seems to have nonsensically pursued research on fantasy and fairy tales right before mysteriously disappearing, Yukina is frustratingly left in the dark at both the loss of her father. She's never received any closure on the matter, and thus, is mentally tortured at the mere mention of him. The fact that he's an object of mockery to everyone around her doesn't help either. This really opened up her character, and fleshed her out with insecurity, worry, doubt—essentially, true weakness. I feel way more familiar with who she is now, and what's important to her.
This makes her relationship with Kennosuke all the more profound. As she realizes, Kennosuke has finally opened the door not only to the credence of her father's work (and thus his reputation), but potentially the location of her father—or at least just finding out what happened to him. His insistence on seemingly ridiculous talks of demons and folklore are the key to closure and knowledge which has emotionally crippled her for so many years.
At the same time, Yukina could potentially provide the knowledge to solve Kennosuke's own conflictions. He's still visibly torn not only at the death of his most beloved (whether romantically or not, we've yet to see), but also by a lack of closure. He can't find any information anywhere he looks at the fate of his cherished family and friends. You can imagine the shock and agony at having everything you love instantly ripped away from you, and being completely left in the dark as to why. What fate befell the people most important to him? Why is he here now? The research of Yukina's father seems to hold at least some inkling of answer. Thus, Yukina forces herself to address old wounds by investigating his private study—she's almost literally prying pen old wounds—in order to help out her new comrade.
This makes their relationship thematically rife, both with the significance of their friendship and the personal goals which will catalyze the plot going forward. These are two individuals merely out for some closure about the fate of their loved ones. Their dynamic is founded upon two-way emotional support—despite their gap in time, they're more alike than they think. I finally feel that our two main characters have been fleshed out enough for the show to place them in foreign territory. The fact that their personal goals will be fulfilled by discovering more about the lore is a clever and meaningful way to keep us interested in the same. Overall an incredibly strong episode, and one which bodes well for things to come.
Author's Note: By the way, does anyone know the show is receiving such little love with subs? I don't know what it is, but a subbed version of this episode wasn't even uploaded until this morning, despite the fact that Kuromukuro airs on Thursdays. If this keeps occurring, I apologize for the inconsistent times at which my posts will go up as the weeks go on—I'm completely at the beck and call of the sub overlord.
Update: Got my question answered, thanks!
The problem with subs is that normally for most shows, a group by the HorribleSubs rips the videos from official stream sites (CrunchyRoll, Funimation and the like). However, Kuromukuro got licensed by Netflix, which doesn't upload the episodes until it's over (and thus, they can upload them all at once subbed and dubbed), like Ajin, Sidonia and Nanatsu no Taizai/7 Deadly Sins.
Thus, the subs are made entirely from scratch by a group named gg that was supposed to be dead, but came back this season to sub Macross Delta (Because that wasn't getting in a legal stream site for HS to rip anytime soon, because of Harmony Gold and their hold on the Macrooss franchise) and later decided to also pick up Kuromukuro
They're normally timely enough to release the episodes of both shows within 24h of their airing in Japan, but they aren't professionals. They're just a bunch of anime fans subbing the episodes in their spare time. So, RL issues with any of gg's members can delay the subs
bassgs435
April 30, 2016 at 3:02 pm	6 years ago
*by the name of
oh gotcha, thanks! 🙂
We're lucky enough to get [gg] to subtitle/simulcast it at all, due to Netflix having the rights (simulcast) to the anime. Though, I'm not entirely sure if they are also aired on the Japanese TV networks. These rights include Japan (available Monday if I recall correctly) and the rest of the world, it is still unclear when they will release it worldwide.
got it thanks!
It was aired on BB11 (whatever that channel is), since that's where the raw is apparently from…
info600
BS11; that's one of the Japanese TV stations. Other terrestrial channels airing Kuromukuro include Tokyo MX, AT-X, and Kyoto Broadcasting System. I think Netflix Japan is airing it too.
zztop
We seem to be getting right back to the same distribution issues that created fansubbing in the first place. It seems especially true for Universal properties.
Smokex365
The dynamic between Kennosuke and Yukina is pretty interesting. Since Kennosuke is continuing to mistake Yukina for the princess he was protecting ~450 years ago; and Yukina is finding confirmation of her father's work via Kennosuke's survival, and trying to serve as a host to her same-aged house guest.
Why did I say 'trying'? This:
https://randomc.net/image/Kuromukuro/Kuromukuro%20-%2004%20-%20Large%2015.jpg
Show Spoiler ▼
That's her towel being used as a fundoshi…
What a great start to their friendship…/sarcasm
-Fundoshi were mainstream in Japan right up to the 1950s, until they were replaced with Western style briefs and boxers. They are still worn at certain temple festivals in Japan, and you can still buy some modern ones as variety underwear.
No amount of washing will change where that towel's been though!!!
– Under the ancient age system, you're 1 year old at the moment of birth. This makes Kennosuke 17 in modern age (although he does look and act older than his age).
Of course Russia would use a nuke first… =_=
http://s2.quickmeme.com/img/43/434398d1501e171c27b14dfa4b14c6f409ec0af99d7d04b9015cb563225ecf16.jpg
Everytime an oni defeated by kuromukuro, there's this corrupted part on their frame spreading around from the initial "wound". It seems they're quite immune to normal physical attack such as nuclear and ABC weapons but the kuromukuro technology is bypassing that. It's either that or the swords they wield are special.
cryarc
Am thinking it's more of their Shield deflecting attacks at a certain speed and at a certain distance. (IE similar to Guald Shields in stargate) as the GAUS in episode one manage to bypass a red Oni's shield by firing his gun at point blank range
Devastator001
While there wasn't any robot action this week, I appreciate that the staff acknowledged a 300 ton robot would collapse under its own weight without some sort of technology to support it.
Longhaul
Decided to check the show out and ended up watching all 4 episodes. I gotta say, I really dig this. It's way better than I think anyone expected.
Diyedas
A translation of the relationship chart, future episode titles and Ep 5 preview pics put up by Stilts.
https://forums.animesuki.com/showpost.php?p=5842168&postcount=117
OMG sakamoto desu ga and kuromukuro set in the same universe!
Kidding of course
paulrenzo
May 1, 2016 at 2:04 pm	6 years ago
Yukina is clearly the magical key girl that activate the robot in this one, which precludes her from having MC status and confirms his heroine status. Girl keys have been a standard trope in mecha cartoons at least since Nadia while I really can't recall even a single instance of a boy being the key for a girl pilot on the fly.
bastek66
May 25, 2016 at 2:34 pm	6 years ago
I think MC might be one of the best "Fish out of water" characters I've seen. He's not just scared, interested, and fascinated by the modern world, but he actively challenges it. I don't think watching him interact with modern technology and traditions will ever get old.
Also, Koharu is just amazing. In any given scene, just keep looking at her. She's so damn animated, expressive and all around funny.
MaxXZoe
April 30, 2016 at 10:15 pm	6 years ago
That's really what I've liked about the show so far. MC's a remarkably active participant compared to a lot of fish-out-of-water protagonists (Ledo, Sousuke, etc).
Reverberate__
I know Sousuke is full metal panic, but who is Ledo? O.o
Ah silly me, Ledo from Gargantia, I remember his design but forgot his name…
All two are "child soldiers"/kuudere stereotype.
Both are robotic and static characters.
May 1, 2016 at 1:54 am	6 years ago
I really like the MC XD
memorable moents of episode:
-Japan used LOLI GLOMP it was super effective! (on Kennosuke)
-Russia used TACTICAL NUKE it was useless (on enemy mech)
-most obvious agents ever (standing out with their MIB attire and white Hummer marked with big UN mark…)
-the power of the shopping mall – they even got fundoshi in the pantsu shop :p
I like the slowly, but not TOO slowly spreading web of connections Kennosuke makes – to the empathic monk Uncle , to the kid who isn't afraid of him, and to the girl who has lost a dear person and still can't cope with it 100%.
ewok40k
May 1, 2016 at 12:24 am	6 years ago
I'm mainly watching for the Samurai MC, but I hate the main heroine. She has only complained about everything (which is understandable but she doesn't do anything either) also she's pretty fucking stupid, even for a high schooler. They keep trying to make her look cute even when is a moment killer at times.
I heard this has one of the Darker than Black writers, which kind of explains why the opening has a DtB vibe to it. I'll keep watching but the ugly mecha and stupid main heroine are making it difficult.
Choostopher
Ok, I have to admit, im not a fan of boxers too (prefer briefs to be honest)


DV Free Wichita is a program of the Wichita Metro Crime Commission that aggregates all domestic violence prevention and help resources in and around Wichita into one online location, DVFreeWichita.org. Before DV Free Wichita, victims of domestic violence had to know where to look to find the resources they needed. Now, those resources, including emergency crisis counseling, short-term and medium term housing, counseling, and court orders from protection or stalking, are located in one central, easy-to-find location.
In October, 2012 Crime Stoppers of Wichita Sedgwick County became a division of the Wichita Metro Crime Commission. Started in 1980, Crime Stoppers locally provides a safe and anonymous way for citizens to report criminals and crime. Never in its three decades of operation has Crime Stoppers ever revealed the identity of a tipster. Since it began locally, Crime Stoppers has received more than 35,000 tips, approved more than $413,000 in rewards to citizens, and helped recover more than $5.2 million in property, weapons and drugs.
On May 2, 2014 the Wichita Metro Crime Commission held its third annual Guns 'n Hoses Wichita Amateur Boxing Tournament, a fundraising event that supports charities identified by law enforcement officers and firefighters. The tournament features law enforcement officers and firefighters from Sedgwick and Butler counties competing against one another in the boxing. Nearly 3,000 fans attended G&H 2014 and were entertained by 14 bouts between cops, firefighters and Silver Gloves youth boxers.
Each July, deputies from the Sedgwick County Sheriff's Office serve as camp counselors and mentors for 150 at-risk youth over a four-day camp out at Lake Afton. During the campout, which is the first for many of the young people, they learn to camp, fish, hike and enjoy the great outdoors.
Each month during the school year, Wichita Police School Resource Officers take between 25 & 30 at-risk high school students to state prisons where they confront the reality of those who have made bad life choices. These outings have turned around the lives of many youth. To see comments from two students who recently visited a nearby prison, please click here.
The Gang Free Wichita project is the Crime Commission's newest initiative. It is designed to raise community awareness about the problems caused by these criminal enterprises. The project is a web-based resource that provides young people, their families and the community with valuable information about gangs. The initiative, found at www.GangFreeWichita.org is a page on the Wichita Metro Crime Commission website. On the page, visitors will find printable information about gangs, warning signs parents should look for that their child might be getting involved in a gang, how to keep young people out of gangs, information on gang signs, tattoos and graffiti, and a wealth of other information about criminal organizations. The gang hotlines of both the Wichita Police Department and Sedgwick County Sheriff's Office are also on the website. Thanks to Clear Channel Outdoor Advertising, which donated space on all 11 of its digital billboard in and around Wichita, the Gang Free Wichita Project has immediately been a big success, raising the visibility in the community of the gang issue as well as that of the Wichita Metro Crime Commission.
This event, which is held in early June, was established many years ago to help law enforcement members in the Midwest keep abreast of the latest developments in gangs and drug trafficking. Commission members are invited to observe during these sessions.
The annual golf tournament is held in late summer or early fall and is a fun event for members and their guests. Revenue from the tournament provides funding for the Make Good Choices program.
These general membership meetings are held at the Scotch and Sirloin on the 4th Thursday of every month and include the latest information about a variety of topics from law enforcement professionals in our area.
Make Good Choices, conceived and developed by commission past president Jerry Hoggatt as an awareness program utilizing posters in schools, billboards and media public service messages, has expanded considerably.
The Sedgwick County Sheriff's Law Camp, begun in 1994, has established itself as one of the most successful young people related programs initiated in the area.
The Commission's 53rd Annual Awards Dinner was held on September 28th, 2006 at the Hilton Wichita Airport Hilton Hotel.
Membership is the lifeblood of the Crime Commission. Membership contributions allow the organization to maintain total autonomy.


text:
Causes and Risk Factors of Stomach Flu (Viral Gastroenteritis)
More in Cold & Flu
Stomach Flu
Related Illnesses
Viruses can spread quickly and may cause diarrhea and vomiting
By Amber J. Tresca
Lifestyle Risk Factors
Viral gastroenteritis, commonly called the stomach flu, can be caused by several different types of viruses. It is also sometimes caused by bacteria or parasites. In many cases, viral diseases are highly contagious and are spread through the fecal-oral route. This is when the virus is shed in the stool of an infected person and then gets on hands or other surfaces. When an uninfected person touches those surfaces and then touches their nose, eyes, or mouth, they can then become infected also. Good handwashing practices and other precautions may help stop the spread of viruses.
Illustration by Cindy Chung, Verywell
Viral gastroenteritis is caused by one of several different types of viruses. Gastroenteritis can also be caused by bacteria (which is usually called food poisoning) or parasites (parasitic infection).
It's not usually known which type of virus is causing the symptoms without testing and testing isn't usually done unless there are severe symptoms.
Because having loose stools and vomiting from infectious diarrhea can come on suddenly and usually only lasts for a few days before going away on its own, most people don't go to a doctor or get treated for gastroenteritis. For that reason, it's usually not known what type of virus or bacteria caused the illness, although sometimes it's known where the infection came from because another person was sick first.
There are several different viruses that are most often the cause of viral gastroenteritis.
Norovirus (sometimes known as the Norwalk virus) is the virus most often responsible for the big outbreaks of diarrhea and vomiting that get passed around places where people are in close contact like schools and, infamously, cruise ships. Noroviruses are spread through food and drink and are highly contagious. People can become ill after eating or drinking something that is contaminated by a norovirus. Even though they are spread in the food supply, the noroviruses are not considered a type of food poisoning.
Gastroenteritis that's caused by the norovirus is usually an illness that is more common during the winter months. Norovirus causes vomiting, diarrhea, and stomach cramps that can last anywhere between one and three days. It can take several more days after diarrhea and vomiting stop to feel better.
Once a person is infected, they can shed the norovirus and spread it to others through physical contact like shaking hands or on utensils or in food. A person who is infected with norovirus can spread it before they become sick with symptoms, as well as for up to 8 weeks after, which makes outbreaks spread quickly and difficult to contain.
Worldwide, rotavirus is the most common cause of diarrhea in infants and children. In developing countries, it is a serious concern because it can lead to rapid dehydration in babies and young children. People who have suppressed immune systems because of illness or medications are also at higher risk of becoming infected. Symptoms of rotavirus tend to be less severe in adults.
There is a vaccine for rotavirus, which has had the effect of lowering the number of cases of rotavirus that occur in the United States.
Vaccination does not provide full immunity from rotavirus. However, after being vaccinated children are less likely to become sick from rotavirus and if they do become ill, the symptoms are usually less severe. Becoming exposed to rotavirus and sick from it may not protect against getting the virus again in the future.
Rotavirus causes symptoms about two days after being exposed to it. Rotavirus is shed from an infected person through their stool. Young children tend to touch their diaper area and then their faces or other areas and that spreads the virus.
People who are infected with rotavirus can spread it before they start to have symptoms. Rotavirus can be spread at any time of year but is more common in the winter and the spring.
Astrovirus
Infection with an astrovirus can start to cause signs and symptoms between three and five days after being exposed. The symptoms can include diarrhea, headache, and abdominal pain. Illness caused by an astrovirus is usually milder in nature than the symptoms caused by infection with norovirus or rotavirus.
Infections with an astrovirus tend to happen more often in the winter months and are more common in children and infants than in adults. People who have compromised immune systems or the elderly whose immunity to the virus has decreased over time are also at increased risk of infection.
After being infected with an astrovirus, most people tend to feel sick for anywhere between one and four days. Even after feeling better, an infected person can still shed the virus in their stool and pass it on to others.
Adenoviruses can cause many different types of illnesses, including viral gastroenteritis. Infection with adenovirus is more common in children under the age of 2 years but can also occur in older children and adults.
The symptoms of an infection with an adenovirus are usually milder than they are with other viruses. Signs and symptoms can start anywhere between three and 10 days after becoming infected. Adenoviruses can make a person feel ill for a little longer than other viruses, usually between 1 and 2 weeks.
Infections with adenovirus can occur at any time of year but tend to be slightly more common in the summer. These viruses spread from person to person, usually through the stool from an infected person that's on hands or on other surfaces. The virus can continue to be shed in the stool for several weeks after the illness is over. Children and people who have compromised immune systems because of medication or illness are more likely to become sick with an adenovirus.
For How Long Is the Stomach Flu Contagious?
Viral gastroenteritis tends to be more common in babies and children. It spreads by the fecal-oral route.
The virus leaves the body through the stool of an infected person (who may or may not currently have symptoms). After going to the bathroom or changing a diaper, the virus may be on a person's hands. If hands are not washed thoroughly the virus can pass from hands onto foods or other surfaces. An uninfected person might touch a surface or eat food that has the virus on it, or touch their nose or face, and become infected.
One of the keys to stopping the spread of infections is the consistent use of good hygiene. Alcohol-based hand sanitizers may be helpful in certain situations when soap and water are not available but they are not as effective at eliminating viruses as good hand washing. It's important to wash hands well even when no one appears ill because a virus can be spreading even before symptoms start.
Keys to Preventing Spread of Viral Gastroenteritis
Washing hands for 20 seconds with soap and water, especially: after changing a diaper, after going to the bathroom, before preparing food, and before eating.
Avoiding touching the face with unwashed hands.
Don't share food or utensils with other people.
Dispose of dirty diapers or other items with stool on them with care.
Avoid close contact with people who are already ill.
After an illness, clean surfaces that may have the virus on them with detergent and chlorine bleach.
Don't prepare any food for other people until at least 2 or 3 days after diarrhea/vomiting stops.
Don't eat food that is prepared by someone who is ill with diarrhea/vomiting.
Stay home and away from other people when ill.
The fecal-oral route tends to make most people cringe because it implies close contact between stool or feces and the face. Not washing hands well is usually how the viruses that cause illnesses are spread.
However, it's important to remember that the viruses that cause illness are spread quite easily, especially in daycare centers, schools, or adult care facilities. Those who care for children and adults who wear diapers, especially, need to take care to wash hands carefully with soap and water. Babies and children should have their hands washed often, especially if they are touching their diaper area.
Many of the viruses that cause viral gastroenteritis can be shed before a person becomes sick and then for a long time after recovery. This is why it's important to stick with hand washing and good disinfecting methods to keep bathrooms and diaper changing areas clean even when no one is currently ill or having diarrhea.
In the case of rotavirus, it is important for children to receive the two vaccinations for this virus. It is the childhood vaccinations that have dramatically lowered the number of cases of gastroenteritis from rotavirus since 2006.
What You Should Do When You Get the Stomach Flu
Looking to avoid getting the flu? Our free guide has everything you need to stay healthy this season. Sign up and get yours today.
Article Sources
Parashar UD, Nelson EA, Kang G. Diagnosis, management, and prevention of rotavirus gastroenteritis in children. BMJ. 2013;347:f7204. doi:10.1136/bmj.f7204
Updated norovirus outbreak management and disease prevention guidelines. MMWR Recomm Rep. 2011;60(RR-3):1-18.
Robilotti E, Deresinski S, Pinsky BA. Norovirus. Clin Microbiol Rev. 2015;28(1):134-64. doi:10.1128/CMR.00075-14
Centers for Disease Control and Prevention. Rotavirus | Symptoms.
Vesikari T. Rotavirus vaccination: a concise review. Clin Microbiol Infect. 2012;18 Suppl 5:57-63. doi:10.1111/j.1469-0691.2012.03981.x
Lee RM, Lessler J, Lee RA, et al. Incubation periods of viral gastroenteritis: a systematic review. BMC Infect Dis. 2013;13:446. doi:10.1186/1471-2334-13-446
Centers for Disease Control and Prevention. Rotavirus | Clinical Disease Information.
Jeong HS, Jeong A, Cheon DS. Epidemiology of astrovirus infection in children. Korean J Pediatr. 2012;55(3):77-82. doi:10.3345/kjp.2012.55.3.77
Percival SL, Yates MV, Chalmers R et al. Microbiology of Waterborne Diseases, Microbiological Aspects and Risks. Academic Press; 2013.
Lynch JP, Fishbein M, Echavarria M. Adenovirus. Semin Respir Crit Care Med. 2011;32(4):494-511. doi:10.1055/s-0031-1283287
Xie L, Zhang B, Xiao N, et al. Epidemiology of human adenovirus infection in children hospitalized with lower respiratory tract infections in Hunan, China. J Med Virol. 2019;91(3):392-400. doi:10.1002/jmv.25333
Ejemot-nwadiaro RI, Ehiri JE, Arikpo D, Meremikwu MM, Critchley JA. Hand washing promotion for preventing diarrhoea. Cochrane Database Syst Rev. 2015;(9):CD004265. doi:10.1002/14651858.CD004265.pub3
Jonesteller CL, Burnett E, Yen C, Tate JE, Parashar UD. Effectiveness of Rotavirus Vaccination: A Systematic Review of the First Decade of Global Postlicensure Data, 2006-2016. Clin Infect Dis. 2017;65(5):840-850. doi:10.1093/cid/cix369
Boyce TG. Overview of gastroenteritis. Merck Manual: Professional Version website. May 2017.
Esona MD, Gautam R. Rotavirus. Clin Lab Med. 2015 Jun;35(2):363-91. DOI: 10.1016/j.cll.2015.02.012.
National Center for Immunization and Respiratory Diseases, Division of Viral Diseases. Rotavirus. Centers for Disease Control and Prevention. 23 April 2018.
Robilotti E, Deresinski S, Pinsky BA. Norovirus. Clin Microbiol Rev. 2015 Jan;28(1):134-64. DOI: 10.1128/CMR.00075-14.
The National Institute of Diabetes and Digestive and Kidney Diseases Health Information Center. Viral Gastroenteritis ("Stomach Flu"). National Institute of Diabetes and Digestive and Kidney Diseases (NIDDK). May 2018.
How the 24-Hour Stomach Flu or Gastroenteritis Is Treated
What is Astrovirus?
How Long Is the Stomach Flu Contagious For?
Everything you need to know about the very contagious Norovirus
Rotavirus Overview in Adults
7 Remarkably Common Viral Infections Explained
An Overview of the Stomach Flu
Symptoms of the Stomach Flu
What to Expect From a Stomach Virus
Overview of Norovirus or the Cruise Ship Virus
When Am I No Longer Contagious to Others When I Have Stomach Flu?
The Difference Between Seasonal Flu and Stomach Flu
Can the Flu Shot Prevent Stomach Flu?
How Long Is the Flu Contagious?
The ABCs of Influenza
How Long Is a Cold Contagious?


text:
The Not-So-Subtle Way Wall Street Firms Fire You Without You Even Knowing It
Courtney Comstock
You might expect that if your firm wants to fire you, you'll know about it immediately. You won't be working there anymore.
But on Wall Street, firms sometimes use a not-so-subtle gesture to tell their employees, get lost. And they'll keep you around until you finally get the hint.
It might be courtesy, but it's more likely an attempt to avoid any legal matters that might arise in the event that for example, you're a female or a male who might file a case against the firm for sexual discrimination or unfair dismissal.
The gesture: Zero bonus.
A former banker wrote into eFinancialCareers to warn others not to make the mistake of sticking around after receiving a zero bonus.
Word might spread that you don't require a bonus, he says, making it hard to get a job elsewhere. So get out immediately, he recommends.
Here's what he says-
A zero bonus is a form of constructive dismissal. It's also a favoured option for banks because it's a hell of a lot cheaper than actually sacking you.
The problem is that some mindless dingbats just don't get the message. These losers hang around the office like lepers despite having been a given the banking equivalent of a 'Dear John' letter. They shuffle around like the walking dead, seemingly unaware of the snide comments whispered behind their backs and the deathly silence that descends on noisy bars as soon as they enter.
How much cheaper? Take a look at the following lawsuit to get an idea and click here to see the 15 crazy ways women say they were sexually discriminated against at Goldman Sachs >
More: Culture Hires And Fires Bonus


Service: Sunday Morning (50), Sunday Evening (50), Good Friday (1), Carols to midnight (1), Christmas Day (1).
Luke 1:44-55 (Series: Christmas Services).
Preached by Dr. Gary Benfold on 18/12/2011 (Sunday Evening).
Preached by Dr. Gary Benfold on 18/12/2011 (Sunday Morning).
Luke 1:46-55 (Series: Christmas Services).
Preached by Dr. Gary Benfold on 11/12/2011 (Sunday Evening).
Luke 1:34-46 (Series: Christmas Services).
Preached by Dr. Gary Benfold on 11/12/2011 (Sunday Morning).
Psalm 118:1-29 (Series: Reading the Bible Together).
Preached by Rev. Jon Pearse on 04/12/2011 (Sunday Evening).
Preached by Rev. Jon Pearse on 04/12/2011 (Sunday Morning).
1 Thessalonians 5:12-24 (Series: Not part of a series).
Preached by Rev. Jon Pearse on 27/11/2011 (Sunday Evening).
Genesis 1:1-3:24 (Series: Not part of a series).
Preached by Rev. Jon Pearse on 27/11/2011 (Sunday Morning).


Area football teams, cheerleaders, and band members will be recognized at the First Friday Celebration Friday, August 5th at the courthouse in downtown Statesboro. SHS will be honored at 7:30. Please join us for this pre-season pep rally!
Statesboro High School's Volleyball Team hosted its largest camp ever last week. Almost 100 elementary, middle, and high schoolers participated under the instruction of Coach Bob Massee and many of the SHS Volleyball players.
Over 40 Pre-K to 6th graders participated in the annual SHS Kids' Cheer Camp this week, led by Coach Amy Altman, JV Coach Laura Herman, and the SHS Cheerleaders. The week culminated with a performance for family and friends. You can see pictures from the week by clicking here.
Calling all future Blue Devils! SHS will be hosting a Kids' Cheer Camp on June 27th-30th from 9:00-11:45 each day. Sign up now by clicking here.
Attention Blue Devils! Statesboro High School is hosting volleyball camps for students in grades 2nd-12th on July 11th-14th. Registration and information can be found by clicking here.
Statesboro High School is excited to host #SHSAlumni Justin Houston's Celebrity Basketball Game and Football Camp to support the Boys and Girls Club of Statesboro on June 24th and 25th. Make sure to visit http://justinhoustonevents.com/ to sign up!


text:
Indigofera silvestrii är en ärtväxtart som beskrevs av Renato Pampanini. Indigofera silvestrii ingår i släktet indigosläktet, och familjen ärtväxter.

Underarter

Arten delas in i följande underarter:

 I. s. alii
 I. s. silvestrii

Källor

Indigosläktet
silvestrii

redpajama_set_name: RedPajamaWikipedia


If you're seeking a Colorado getaway surrounded by pure natural beauty, then a stay in our Granby vacation rentals might be just the thing for you. With outdoor recreation galore and a homey, small-town vibe, this charming Northern Colorado destination is sure to please the poetic thinkers and the adventure seekers alike.
Located in Middle Park, a high basin of the Rocky Mountains, Granby is on the southwest slopes of Rocky Mountain National Park, and surrounded by the Arapaho National Forest, creating a varied landscape of staggering majesty. It's just north of Colorado hotspots like Winter Park (20 miles), and Frisco (70 miles).
Our Granby vacation rentals are an excellent location to visit year-round, snow or sunshine. Head 13 miles northeast to the Continental Divide Scenic Trail for hiking, backpacking, wildlife viewing, and photography opportunities.
Outdoorsman will enjoy the varied game in Arapaho National Forest, as well as Nordic skiing and camping. Rocky Mountain National Park boasts wildlife that will leave you awestruck, including the elusive Colorado Moose, and technical climbing for the daring. Both natural areas are year-round destinations for hiking, biking, snowshoeing, and snowmobiling.
Middle Park is a renowned fishing destination, with access to several bodies of water, including the formidable Colorado River Headwaters. Head to Granby Lake for salmon, Williams Fork River for trout, or ice fishing on Grand Lake!
If skiing and riding is on your agenda, you'll want to make the drive to Winter Park Resort, or visit the local Granby Ranch for gentle, family-friendly ski and ride terrain.
And if you're wanting something more low-key? There's plenty of photography and wildlife viewing opportunities. Find a nice bench, or a good spot in the grass, and admire the wildflowers and gorgeous views.
Our Granby vacation rentals are year-round getaways that offer guests an up-close look at life in the Rockies!


Tradepoint Atlantic has submitted a public infrastructure agreement that is supposed to create thousands of jobs and billions in economic impact, Baltimore County Executive Don Mohler announced Wednesday.
The plan is for developing a vacant 3,200 acre industrial site that was a former steel mill into a "global logistics hub," Mohler's announcement said. The agreement would require the county to reimburse Tradepoint Atlantic for $34 million in road construction and $44 million in water and sewer infrastructure, Mohler's release said. The road cost would be paid through funds given to the county by the state for new projects within designated Enterprise Zones . The water and sewer infrastructure would be paid through the Metropolitan District Fund, which is designed to fund public water and sewer projects.
The project could generate $294 million in county tax revenues through 2048, according to an analysis from RKG Associates. More than 17,000 jobs and $3 billion in economic impact may be supported through public roads, water and sewer infrastructure.
The agreement must be approved by the Baltimore County Council, who are scheduled to discuss the infrastructure plan at a Dec. 11 public work session.


text:
EEAS homepage > Regional policies > The first official visit of European Commission President H.E. Ursula von der Leyen to Addis Ababa
The first official visit of European Commission President H.E. Ursula von der Leyen to Addis Ababa
The first official visit of European Commission President H.E. Ursula von der Leyen outside the EU goes to Addis Ababa for bilateral meetings with the Ethiopian government as well as the African Union. Strong signal of the close partnership between the EU and Ethiopia on the very first day of the new Commission! President von der Leyen will lead the European Commission 2019 - 2024. In the period 2014 - 2020 the EU's support to Ethiopia exceeded 60 billion birr (1.8 billion euro).
"Study in Europe Fair" held in Addis Ababa, Ethiopia
60 Ethiopian students awarded EU Erasmus Mundus Masters scholarship
MAISHA – An Afro-European Music Experiment
Visioonist tegudeni: kolm aastat Euroopa Liidu üldise välis- ja julgeolekupoliitika strateegia rakendamist – pilk tulevikku
Fourth Road Sector Policy Support Program (SPSP) in Ethiopia The general objective of the Sector Reform Contract, Fourth Road Sector Policy Support Program (SPSP) in Ethiopia is to contribute to sustainable and inclusive growth, eradicate poverty and improve sector governance through the implementation of the Road Sector Development Program (RSDP) IV (2010
Enhancing older people and their institutions' capacity for improved governance and sustainable development in EthiopiaEnhancing older people and their institutions' capacity for improved governance and sustainable development in Ethiopia (EEPNA), in partnership with Help Age International, was one of the beneficiaries of the EU CSF II programme launched to support Ethiopian CSOs to engage in the development and
Ensuring realization of socio-economic rights of women through enhancing capacity of women's associations and promoting dialogue in good governance and women's rights protectionThe project aimed to facilitate the creation of a strong women's movement and activism, enhance the participation of women and women's groups and to bring women's socio-economic issues and especially Violence Against Women (VAW) to the attention of decision-makers at the national and regional levels
EU+ Joint Nutrition Strategy 2016-2020Ethiopia is the second-most populous country in Africa with a population of 87 million. In just over 20 years Ethiopia has reduced the prevalence of stunting (chronic under nutrition) in children less than five years of age from 67% to 40%. This has been a major contributing factor to Ethiopia's


text:
Katz, Marshall & Banks Welcomes Jolena Jeffrey, Antuan Johnson and Marilyn Gabriela Robb
Talk of the Town Washington D.C.
WASHINGTON, DC—The civil rights, employment, and whistleblower law firm Katz, Marshall & Banks, LLP today announced that Jolena Jeffrey and Antuan M. Johnson have joined the firm's Washington office as associates and Marilyn Gabriela Robb has joined as a law clerk.
Prior to joining the firm, Ms. Jeffrey was an assistant district attorney at the Queens County District Attorney's Office in New York City. Mr. Johnson was most recently an associate at Debevoise & Plimpto LLP, where he focused his practice on complex commercial litigation matters. Ms. Robb previously clerked for Judge Duane Benton of the U.S. Court of Appeals for the Eighth Circuit.


Anaplstic astrocytoma is a rare type of malignant brain tumor classified under WHO grade III in pathological classification system for tumors. Astrocytomas are tumors that develop from certain star-shaped brain cells called astrocytes which are present in human brain. Astrocytes along with other similar cells are involved in forming tissues that surrounds and protects other nerve cells found within the brain and spinal cord system which are collectively called glial cells and tissues formed by them is known as glial tissue. According to world health organization these astrocytoma tumors are classified into I to IV grades based on how fast the cells are reproducing and that likelihood that they will spread (infiltrate) nearby tissue. The signs and symptoms of these anaplastic astrocytoma vary depending upon the location and size of the tumor but most symptoms result from increased pressure within the brain. Other symptoms of these tumors include severe headache, focal neurological deficits, depression and sometimes seizures. Global increase in the reported instances of anaplastic astrocytoma is driving the demand and huge investment by major drug manufacturers in R&D activities to develop new molecules to cure this rare brain tumors.
This report identifies the global anaplastic astrocytoma market size in for the year 2014-2016, and forecast of the same for year 2021. It also highlights the potential growth opportunities in the coming years, while also reviewing the market drivers, restraints, growth indicators, challenges, market dynamics, competitive landscape, and other key aspects with respect to global anaplastic astrocytoma market.
Globally North America contributed highest revenues in anaplastic astrocytoma market due to deep reach of the treatments to the large number of population followed by Europe and Asia-Pacific regions as the second and third largest markets for Anaplastic astrocytoma.


This is a multi-centre, randomized, investigator blinded, vehicle controlled trial using intra-individual comparison (right half-face versus left half-face).
Adapalene 0.3% - BPO 2.5% gel (TactuPump® Forte).
The main objective of this trial is to evaluate the effect of Adapalene 0.3% - benzoyl peroxide (BPO) 2.5% gel versus vehicle gel on the risk of formation of atrophic acne scars in moderate to severe acne subjects.
A minimum of 10 atrophic acne scars in total (upper than 2 mm) (excluding the nose).
Subject with acne conglobata, acne fulminans, secondary acne (chloracne, drug-induced acne, etc.), nodulo cystic acne, acne requiring systemic treatment.
Prior failure to treatment with TactuPump® Forte (Adapalene 0.3% - BPO 2.5%).
Subject with more than 3 excoriated acne lesions.
Subject with skin abraded on the treated area or affected by eczema, seborrhoeic dermatitis, cuts or sunburn.
Dréno B, Bissonnette R, Gagné-Henley A, Barankin B, Lynde C, Kerrouche N, Tan J. Prevention and Reduction of Atrophic Acne Scars with Adapalene 0.3%/Benzoyl Peroxide 2.5% Gel in Subjects with Moderate or Severe Facial Acne: Results of a 6-Month Randomized, Vehicle-Controlled Trial Using Intra-Individual Comparison. Am J Clin Dermatol. 2018 Apr;19(2):275-286. doi: 10.1007/s40257-018-0352-y.


Chicago State University is a fully accredited, public, urban commuter and residence institution. Originally founded in 1867 as an experimental teacher training school, the institution has evolved into a multipurpose university committed to meeting the needs of the urban community.
National Council for the Accreditation of Teacher Education (NCATE: Continuously accredited since 1954).
Higher Learning Commission (HLC)/North Central Association of Colleges and Schools (NCA).
Illinois State Board of Education (ISBE).
Accreditation includes full recognition of Bilingual Programs by Association of Childhood Education International (ACEI) for the Bilingual Program and full recognition of Early Childhood-Primary Programs by the National Association for the Education of Young Children (NAEYC).


Compeer Financial is hosting a Women's Seminar "Becoming your BEST SELF at home and on the farm".
The brochure link (below) has more information and registration details. There are several dates to choose from, in Illinois, Minnesota and Wisconsin.


text:
Q: Get the code of the project depending on the select name in the dropdown The data in my table looks like this
Name    |   Code        |   Quantity    |
Prod1   |   PR.01.14    |   100         |
Prod1   |   PR.01.13    |   1000        |
Prod2   |   PR.02.14    |   200         |
Prod2   |   PR.02.13    |   2000        |

What I would like to happen is when the user selects Prod1 on the dropdown that I have it will show the code for that Name.
Name    |   Code        |   Quantity    |
Prod1   |   PR.01.14    |   100         |
Prod1   |   PR.01.13    |   1000        |

Its all on the same table. How can I do this?

A: You need to fetch all column from your table and filter (using WHERE clause) by the name selected from dropdown
select Name,
Code,
Quantity
from my_code_table
where Name = 'Prod1'

redpajama_set_name: RedPajamaStackExchange