text:
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An introduction to the alternative perspective of Tomas Ljungberg – part 2 →
An introduction to the alternative perspective of Tomas Ljungberg – part 1
A few months ago I wrote a blog-post that compared and contrasted integral theory according to Ken Wilber (i.e. AQAL) with an energy perspective of the development of our civilization, called The limitations of the evolutionary meaning-making. The main argument and point I made was that an integral view on the human development was limited and that it at least should be broadened. It should be noted that this argument was made against my interpretation of Ken Wilber's view on human development rather than seeing integral as a tradition. Nevertheless, I believe that it can be taken as quite representative as I haven't encountered more than a few other analyses from that perspective. There is, however, a trend of developing the integral discourse with cross-fertilization with theories of e.g. Roy Bhaskar and Edgar Morin. The alternative perspective that is introduced here could be seen as a move further in this direction, although I think it may even challenge some of the core assumptions of the integral and adult development view on psychological and cultural development.
When dealing with adult development theories, as well as integral theory according to Ken Wilber, human development is typically viewed as something normal and often even desirable. The relation and interaction between the individual and the collective or cultural aspect of the development is mainly seen as something constructive, the culture gives the individual support, at least up to the developmental level of the culture's center of gravity. After that the individual can exert a pull on the culture and possibly contribute to develop and transform it to the next stage. In a previous post I introduced the two perspectives of conflict and integration or functionalist and I would argue that the integral view can be characterized as an integration or functionalist view of the psychological development. The individual and the culture are working together, so to speak.
A conflict perspective on the psyche
But what would a theory or meta-theory of the psyche look like that takes a conflict perspective as a starting point? One where the individual in essence is in conflict with culture, with the modern society and with him- or herself.
One example of such theory is Sigmund Freud's psychoanalytic theory. Freud's classic model of the human psyche was composed of three parts: id, ego and super-ego. Id represented the primordial instinctive drives such as sexual drives and aggression, super-ego represented the internalization of the cultural rules and norms that are supposed to keep us civilized and under control, and ego could be seen as the mediating instance that try to find a balance between the primitive drives and desires of the id, the condemnation of the super-ego and coping with the actual situation in the real world. In this conflict between the different parts of the psyche the ego, which is what we identify with, employs a number of defense mechanisms (that we don't need to describe in detail here).
The suggestion that the civilized society and culture could be a burden and exert a pressure on the individual was at the time very challenging and criticized, and still is. Since then psychoanalysis has developed into more elaborate forms and the critique against civilization has been downplayed, with some exceptions. One such exception of departing from a conflict perspective on psychological development was when the Swedish MD and pharmacologist Tomas Ljungberg wrote his book Människan, kulturen och evolutionen – Ett alternativt perspektiv (1991), or in English Humanity, culture and evolution – An alternative perspective. The book hasn't yet been translated into any other language, so here follows a brief introduction to Ljungberg's alternative perspective.
Ljungberg, who has a trans-disciplinary background with studies in e.g. ethology, evolutionary biology, psychiatry and anthropology, asked a similar question that e.g. Clare Graves and Ken Wilber did: How come there are so many psychological schools and theories that seems to contradict each other? Answering this question is like laying a puzzle in order to find a bigger picture, which made Graves construct his developmental model today known as Spiral dynamics and Wilber develop his view on the human development. The move through these stages of development is often viewed as something normal and even desirable.
But the puzzle can be laid in more than one way and Ljungberg's approach was more problematizing and focused on our background as hunter gatherers, and even further back – as animals. According to evolutionary biology the behavior and psychology of animals has developed in a slow and gradual process in relation to their environment. The human development can be described as a biological evolution until a certain point in time where it is more meaningful to talk about a second evolutionary system, the cultural evolution where the information is transmitted by learning and traditions, by memes or vMemes as Graves would call it. Any evolution that has taken place, from the Neolithic revolution about 10 000 years ago until now, can be regarded as predominantly a cultural one. Since we in biological terms of still can be regarded as hunter gatherers and thus are born as hunter gatherers, before we start socializing our children, it is of interest to examine what the psychology of this stage in our history looks like.
The psyche of the hunter gatherer
From ethological and anthropological studies Ljungberg describes the primordial psychological functioning. The hunter gatherer's psyche is basically dealing with and integrating information from two sources or realms of reality, from the outer realm that is captured and transmitted by sensory data and the from the inner realm that is transmitted by affects, instincts and emotional states or dream-like symbolic awareness. This means that they are thinking and reacting partly to what they experience in the outer world and partly to what they feel from their inside, and they aim to integrate this into a coherent whole, which Ljungberg refers to as functioning according to the primordial order. This attunement with the inner and existential realm is reflected with and supported by the primordial myths, the ritual life and social functioning of the hunter-gatherer.
The myths and rituals have evolved as a consequence of the life conditions the past millions of years since the human being started to live in close bands of 25-50 individuals and hunting and gathering on the plains (men did most of the hunting and women most of the gathering). According to the myths the best way of functioning was in this attunement, which meant that the individual follows the inner impulses and images that is presented to him or her, rather than acting on some rational choice of free will. The myths also reflected a close relation to the underlying and invisible forces of nature and to a dreamlike primal past when man and animal were equal and could communicate as equals. One of the most important tasks of the shaman was to gain knowledge from this mythic past by means of inner journeys and transmit this to the tribe. By means of these rituals and ceremonies the connection and continuity with this primal past was being upheld.
In comparison with the slow biological evolution the significantly more rapid cultural evolution can be said to have started off with the Neolithic revolution, which was probably or at least partly initiated by a climate change with food-shortages that caused a pressure on the hunter gatherer lifestyle. The domesticating of first crops and then animals lead to some psychological dilemmas of the previous hunter gatherers and caused a change in the behavior and the myths in order to adapt to this new and more successful strategy. This was later improved with the technological development of the plow, wheel, irrigation, written language, but also of weapon and war technology which made it possible to build up armies in order to conquer and subdue the neighboring people or remaining hunter gatherer societies. The change in technology, behavior and life conditions resulted in a corresponding change on the cultural plane as well as on the psychological.
The cultural transformation
The myths of the cultures goes through the transformation as well. At first they gradually change to better fit the farming procedures, a contemporary example are the Hopi Indians in North America. But when the mining and manufacturing of weapons and technology was developed, the myths transformed as the female gods was defeated and replaced by conquering male gods. This shift to a new and more violent time was marked by classic myths such as humans being thrown out of the garden of Eden (the paradisiac life in attunement with nature in the hunter gatherer society) after having eaten from the apple of knowledge (being corrupted by technology). Or the myth about Prometheus stealing fire from the gods and giving it to the humanity (technology again), which was punished by Pandora being sent down to earth to open her box or jar of evil. Some myths stated that there was a taboo against digging after metal from beneath the earth's surface, but for those who broke this taboo there was a clear technological advantage.
(Wilber would disagree here and claim that we weren't thrown out but developed Up from Eden, but I will return to that later.)
The psychological transformation
When it comes to the transformation in the psychological dimension, which is the central aspect of the analysis, Ljungberg describes an entity or mechanism referred to as the buffer memory. The buffer memory is where affects are being stored that are not appropriate or functional for the individual to have at the present situation. They are being down-prioritized and stored or repressed until there is time to process them, at which they are released and made available for conscious processing. There are several examples and observations of this from ethological studies, where an animal is engaged in a certain activity, e.g. tracking, and is forced into a new action, e.g. responding to a threat, with the corresponding affective complex, during which the original affective complex is buffered. After the threat is averted the affections from the first activity, the tracking, can be retrieved and the animal can act on this and revert to this behavior. It's important to note that this process is not a conscious one in the sense that the individual by means of his or her free will can choose to engage in.
Examples from the human world are grief that the individual can't find time to feel until after all practical details are taken care of, or the affects such as fear that are associated with a terminal illness that the patient is in denial of. The buffer memory could also be described as the place where we hide all shadow material that for some reason isn't allowed to see the light of day. When it is convenient the person can assimilate or integrate the buffered memory, or shadow material, into the personality.
Less pleasant examples of the functioning of the buffer memory are more severe traumas such as war, torture or hostage situations where it can be rational to hide the natural reactions of wanting to flee or fighting back and instead allowing oneself to be subdued or even joining and affiliating with the oppressor, which is commonly referred to as the Stockholm syndrome. The life situation is so traumatic and unbearable that the person in order to cope creates a new persona or role that is on the same side as the oppressor, who is idealized in the eyes of the oppressed. This newly assumed role is denoted the capitulation or submission role.
Thus, a typical choice that a hunter gatherer was faced with at the confrontation with the technologically more advanced attacker was to either remain the integrity and connection with the primordial order and go under, or to capitulate and join the oppressor. And assuming a capitulation role means that the connection to the inner existential realm and the primordial affections is being cut off. The logic of the mind is from now on solely an external logic where one's actions is governed by the external gains or by a culturally approved and internalized logic. From this perspective culturally transmitted strategies replaces biologically natural ones, even when the latter is more preferable.
If we compare this new functioning with Freud's psychoanalytic theory there is a consistency in that the capitulation role could correspond to ego, the connection to the inner world and the stream of affections corresponds to id, and the idealized image of the oppressor, as well as an idealized image of oneself if one can live up to the demands of the oppressor, corresponds to super-ego.
It should be mentioned that Ljungberg in his comprehensive analysis in great detail demonstrates that the alternative perspective that he presents is consistent with psychoanalytic theories in its original form as well as the further developments of object relation theory. It is also shown that it is consistent with the more recently developed cognitive psychotherapy and social learning theory, and so forth. This alternative perspective certainly presents a conflict view on the psychological development of the modern human being that gives more emphasis on ethology and anthropology and shows that the human development and evolution the past 10 000 years should be considered as neither natural nor desirable. From this perspective we are today equipped with a psychological functioning that is a consequence of us living in a world and society that we are not originally fit for and that is fundamentally unnatural and conflictual to us, although we have lots of advances in the psychiatric and medical sciences that can compensate for this.
But one could ask what relevance events thousands of years ago have on our psychological functioning of today. And if this should be of relevance, what consequences can we see today of us having lost at least most of the contact with our inner realm and with our affections and instincts. This brings us to another area where Ljungberg have been active – how we treat and raise our children. Anthropological studies shows that hunter gatherer mothers carry and breastfeed their babies until the age of 3-4 years. During the first year there is almost a constant bodily contact between the baby and the mother (or other caregiver). Not many modern societies (post hunter gatherer societies) allow the mother this time alone, although things seem to move in that direction during the recent decades. In Sweden, that has a pretty generous maternity leave of over a year, there was a trend of attachment parenting that started in the 90s and Ljungberg wrote a script called What is natural for my child with instructions on how to raise and take care of a baby according to the same principles that is practiced in indigenous cultures. Before that it was common that babies were separated from their mothers from birth, breastfed according to a schedule of 4-hour intervals and placed in their own rooms from start, although there are large cultural variations.
Ljungberg argues from ethological studies that the consequence of not giving the babies enough contact and correct attention from start will cause a survival anxiety and thus traumatize them. In the long process of growing up, rather than seeing the world as a fundamentally hostile and loveless place, since the parents are unable to respond to the baby's needs in an ethologically correct manner, it is easier for the baby to see itself as someone who can strive for the love of the idealized parents, and thus the capitulation role is transmitted to the next generation. As a parent it is very easy, and has so been for last thousands of years, to see nurture and upbringing of a child as a process of civilizing and socializing it according to the predominant view of the culture. The ego, in this sense, is the mask we as children create in order to respond to and to please a society that we desperately try to find acceptance in.
Throughout history one can say that the greatest threat to the ego has been the impulses from id, and people that has responded to these inner impulses have accordingly been considered a threat to society, not only by means of allowing the aggressive or sexual impulses to be manifested but also anything from mysticism such as the early Christian martyrs, the women who was burned at the stake as witches. All these have been persecuted by the regime.
Thus, according to Ljungberg's alternative theory, being normal in any civilized society means that you successfully have assumed a capitulation or submission role, an ego. Or in the classic words of Jiddu Krishnamurti:
It may sound dark and depressing to encounter a view on humanity, society and oneself that is in its foundation conflictual and even dysfunctional. However, it is important to remember that the capitulation or submission role can be cancelled or annihilated according to the theory, descriptions and observations of the functioning of the buffer memory. Not by means of integrating the shadow of the id with the ego but rather by allowing the identification to be in tuned with the inner primordial impulses, which in itself a challenge in this modern society.
After this long (but still very limited) introduction, I will explore how Ljungberg's theory can be illustrated in popular culture and give some examples of what light it can shed on some light (or darkness?) on some cultural phenomena. Then I plan to discuss and contrast Ljungberg's theory with the integral theory according to Wilber.
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To which question is Integral the answer? A report from the IEC.
Achiever ackomodering AQAL assimilering Autonomous Bill Torbert Clare Graves Conformist Conscientious Dag Hammarskjöld dialektiskt tänkande differentiering Diplomat ego-utveckling Expert Individualist Integral Integralteori integrering Jane Loevinger Jean Piaget Ken Wilber kognitiv utveckling komplexitet konventionell Lawrence Kohlberg LDP ledarskap Mening Meningen med livet meningsskapande MHC Michael Commons moralisk utveckling postkonventionell Robert Kegan självkänsla Spiral dynamics stadier subjekt-objektteori Susanne Cook-Greuter Tomas Ljungberg transition Vuxenutveckling WUSCT


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Report Card: Illinois vs. Minnesota
An Offensive Explosion leads to high marks for the Illini
By Raul Rodriguez Nov 4, 2018, 9:17am CST
Share All sharing options for: Report Card: Illinois vs. Minnesota
Mike Granse-USA TODAY Sports
The Illini took three years worth of frustration out on PJ Fleck and Minnesota, and in the process, gave Lovie what is arguably his biggest win as Illini head coach. All this AND giving PJ Fleck his worst loss as Minnesota's head coach.
So let's hand out some grades to the good eggs for Saturday's win.
Offense: A
After flashing glimpses of explosiveness throughout the season, the Illini offense took the top off the Gophers' defense on numerous occasions on Saturday. The fun started with a 72-yard run from Reggie Corbin on the second play from scrimmage. On the Illini's next drive, they scored on the second play — this time a 72-yard touchdown run from Dre Brown.
The big plays continued as the Illini had scoring plays of 67, 30 and 77 yards.
All in all, the Illini amassed 646 yards of offense — 430 rushing, 216 passing — and averaged 10.8 yards per play as they overwhelmed the Gophers' defense. The three turnovers on Saturday kept the Illini from having an A+ performance
Defense: B+
Offense and defense do not exists in separate vacuums, and this was perfectly illustrated on Saturday. Illinois' defense has been porous to say the least and was dealt a great deal of turmoil this week when defensive coordinator Hardy Nickerson resigned, but Saturday showed some improvement as they held the Gophers offense to 6.25 years per play.
Let's not kid ourselves: 6.25 yards per play is not typically ideal, but it's perfectly fine when the other side of the ball averages 10.8 yards per play. The key is too outpace your opponent. The Illini did just that on Saturday and the defense did its part to ensure a comfortable victory over the Gophers.
Lovie Smith: A +
PJ Fleck: F
Fleck has been loud, brash, and boisterous since he took over Minnesota. He was really loud when he landed commitments from three of the top players in Illinois this spring. Lovie, on the hand, is quiet and reserved, but Saturday spoke volumes as he got a signature win over Fleck. For all his talk, Fleck has nothing to show for his time in Minneapolis. His Gopher teams are a combined 3-12 in Big Ten play and rarely look like they belong on the same field against their Big Ten opponents. Don't get me wrong. There is still time for Fleck to turn Minnesota into a winner, but this win shows that progress is not being made as quickly as Fleck's demeanor would have you believe.
This win was good for Lovie as it provides proof-of-concept of what he wants to build at Illinois, while looking extremely bad for Fleck as it shows how far his Gophers are from being competitive in the Big Ten West — much less the Big Ten, in general.
For vintage inspired, high quality, and well-designed University of Illinois apparel, check out Fourth and Kirby, and look for the TCR Collection while you're at it!
Illinois (3-5) vs. Minnesota (4-4) Game Center
Reggie Corbin named Big Ten Player of the Week
Corbin explodes for career game — and is still humble as ever

redpajama_set_name: RedPajamaCommonCrawl


While "Shazam!'s" domestic opening weekend is on the lower side for a traditional comic-book movie, it was significantly less expensive to make compared to other films in the genre that are heavy on special effects.
That means "Shazam!" doesn't have to reach the same box office heights as other DC Comic entries like "Aquaman" and "Wonder Woman" to turn a profit.
Warner Bros. and New Line spent $98 million to produce "Shazam!," proving that studios can crank out a solid superhero installment without breaking the bank.
"'Wonder Woman and 'Aquaman' were very dark and dramatic and different," Goldstein added.
"It shows we're making a variety of different movies that can all live in the same space." "Shazam!" — described as "Big" meets "Superman" — centers on Billy Baston (Asher Angel), a teenager who transforms into a superhero (Zachary Levi) when someone says the magic word. Both critics and fans praised the movie for its lighter take on the genre, compared to the apocalyptic storylines in comic-book adaptations.
Moviegoers awarded with an A CinemaScore. Males accounted for 57 percent of opening weekend audiences, while 45 percent of crowds were under the age of 25.


I used to practice poetry every morning, early, dark, before dogs or husband woke up. Before day woke up.
I chose a book, a collection of a single poet's work, and I started at the beginning. I read each poem out loud, softly. Often twice. Often three times. After a few poems I'd stop on one, and copy it on a piece of paper, with a sharp pencil.
I looked at the lines. I observed the meter. Considered nouns, or adjectives.
Then I would choose a prompt for myself -- the opening phrase, the form, or the meter. Sometimes an image. And I would free-write, in a paragraph, scrawling down the blank paper, wandering through my own phrases and images.
Sometimes I ran out of words and then I started over, with my paragraph, tinkering with line breaks or sounds.
The dogs would come downstairs, or I would hear the husband wake up, his footsteps on the old floors overhead. I'd fold the piece of paper into the book. Usually the next morning I'd come back to the next poem in the collection.
I went through whole collections that way. Some were big. The collected poems of Jack Gilbert. Most were smaller. James Tate's Memoir of the Hawk. A book called Chicken Farmer I Still Love You, by Lana Hechtman Ayers. Many of my poetry books are delicate paperbacks with beautiful covers, and sometimes I chose a book just for its cover art.
I didn't always finish a collection. I started Sylvia Plath but became anxious and unhappy and I put it away. Sometimes I didn't like the poems, as with Galway Kinnell's When One Has Lived A Very Long Time Alone. That was unsettling to me, to discover I didn't like that book. I started Wallace Stevens and ended up not writing that day, just reading and reading. Yeats was like that. I stopped writing poems and prose completely for a while when I read Yeats.
Some poets make me want to write poems. Some poets make me want to read poems. I don't know if it's the poet, or the extent of my education, or the moment of my life.
When I was practicing poetry like this, I'd go about my day, and my thinking seemed scattered, but brightly focused, in small surprising ways. I could see pieces of life in their particularity. I felt bemused. I came to understand this: I don't think in sentences. I think in poem. Flash of image, whole thoughts falling on my head and settling in pieces around my feet. It takes sustained effort to gather the pieces, and that is a different kind of cognition.
Maybe everybody does this, or all poets, or some other people anyway.
Spending time with poetry makes me happy.
I might go back to those pieces I wrote, later in the day, or even days later. Some became poems in their own right. Some I didn't get back to, leaving a morning's writing folded in the pages, where I stopped. I might move on in that collection, or on to another book.
This practice wasn't only about my own writing. I learned how to read a poet, how to observe a collection, how to hear a voice.
I did this for many months, until the summer light came too early, and I started going out running instead of sitting at my kitchen table.
Now I am long out of the practice of poetry, and I am not as happy as I was then. I feel like I am missing parts of my life. I don't see the small shining bits that make up the whole. I don't think that way as often, or as intensely, or as regularly. I want to get back to it. It is late September, and the days are noticeably shorter, the dark mornings longer, and yesterday it was raining when I woke up. I prowled around my downstairs restlessly, and finally went to my poetry bookshelves and chose Mary Oliver. I didn't write though. I read. Maybe that's just Mary Oliver. (Like Wallace Stevens and Yeats.) Or maybe it is my own awkward step toward getting back into the practice of poetry.
When I look at the books on my poetry shelves I see the folded pieces of white paper sticking out. Tomorrow I might choose one of those books with a folded paper in it, and begin again there. Or I'll choose someone else, and begin again that way. Poetry is always beginning again.


text:
Liparis punctulatus is een straalvinnige vissensoort uit de familie van snotolven (Cyclopteridae). De wetenschappelijke naam van de soort is voor het eerst geldig gepubliceerd in 1916 door Tanaka.

Snotolven

redpajama_set_name: RedPajamaWikipedia


So, Moseley (a small district of South Birmingham) has been voted one of the top places to live in Britain due to its trendy and cultural allure. If I could afford it, I would live there too, but alas I can't so I just have to be thankful I live close enough to visit the cool bars and hipster coffee shops that keep popping up in the village.
One place I had been wanting to visit for a while was the One Trick Pony Club purely due to the fact the Burger selection looked epic. You can have Monster Munch on a burger! So when my birthday came around and our friends wanted to do something, I gathered them all up and took them here. On a Tuesday, because it's 2-4-1 on burgers on a Tuesday (and even though we all have full time jobs, we still love a good deal).
The decor was pretty cool, think 50s American Diner crossed with a slightly hipster bar. Dim, low lighting, (Making picture taking hard, come on everyone knows 'hipsters' like to Instagram there food!) and long booths. Service was with a smile, although it's not 100% clear you have to order at the bar.
Now on to the food. (Also a quick side note on drink, I was told they had a good selection of beers, I stuck to my standard white wine spritz) We all had burgers, obviously, and as you can see below they were epic. A few of our friends had the spicy chicken wings to start (I didn't snap a photo, sorry) but heard they were good.
I just had to go for the Pickled onion Monster Munch, emmental & thousand island beef burger. I mean it's Monster Munch! The taste of said Monster Munch in burger was SO GOOD. The crunch (and yes it still had the crunch) and that pickled onion taste added something to the burger which was yummy. Not the best patty I have ever had but it was nice and the whole sha-bang made it mouth watering good, and I was actually sad when it finished. I wouldn't complain if they added a touch more Thousand Island dressing though.
On the side we each had fries (standard, not the best I've had but certainly not the worst), onion rings (which needed more onion and less batter) and fried pickles (I actually really liked these, although they were huge and two was more than enough).
When it's 2-4-1 on Burgers on a Tuesday this place is great value for money.
The 'Waffkin' - chicken and bacon sandwiched between waffles, and drenched in maple syrup. YEP WAFFLES.
Have you tried The One Trick Pony Club? What did you think?
Note: We paid in full for our meals and they did not know I would be writing a review for my blog. All opinions are my own.


These sturdy bases elevate your appliances off of the floor by more than a foot for more comfortable loading and unloading. Plenty of storage space will help minimize laundry room clutter.
Dimensions (WxHxD) 27" x 13 3/5" x 28 2/5"
The added heighth it gives is excellent and the storage of it helps alot.
There is a lot of storage space the divider is nice to organize and separate items.


On May 28th 2016, Huronia Ride For Dad put on their special fundraiser to help fight prostate cancer! This year, they raised over $100,000 and had a blast doing their poker run route between Orillia, Barrie, Creemore, Collingwood and Penetanguishene.
Orillia and District Veterinary Services was proud to be able to help sponsor this amazing cause for the second year in a row!


text:
est un film japonais de type tokusatsu V-Cinema de Kamen Rider Zi-O, centré sur le personnage de Geiz.

Un teaser a annoncé sa sortie le  avant la sortie de l'épisode final de Zi-O.

Le film rendra hommage aux 19 Kamen Riders secondaires de l'ère Heisei (G3 de Kamen Rider Agito, Knight de Kamen Rider Ryuki, Kaixa de Kamen Rider 555, Garren de Kamen Rider Blade, Ibuki de Kamen Rider Hibiki, Gatack de Kamen Rider Kabuto, Zeronos de Kamen Rider Den-O, Ixa de Kamen Rider Kiva, Diend de Kamen Rider Decade, Accel de Kamen Rider W, Birth de Kamen Rider OOO, Meteor de Kamen Rider Fourze, Beast de Kamen Rider Wizard, Baron de Kamen Rider Gaim, Mach de Kamen Rider Drive, Specter de Kamen Rider Ghost, Brave de Kamen Rider Ex-Aid, Cross-Z de Kamen Rider Build et Geiz de Kamen Rider Zi-O).

Sypnosis
Septembre 2018 : Parmi tous ces lycéens normaux qui choisissent leur avenir, il y a Geiz (également appelé Keito) qui rêve de remporter une médaille de judo tout en impressionnant Tsukuyomi, que Geiz aime secrètement et Sougo qui dit des choses étranges comme «Je vais devenir roi».

Cependant, lorsque Geiz subit une blessure irréversible lors d'un match et décède, un mystérieux jeune homme se présente devant Geiz, lui tendant une montre et une ceinture, en disant: «Je suis Woz. Je suis là pour faire de toi un sauveur. Si je ne le fais pas, alors Tokiwa Sougo deviendra le pire, le plus mauvais roi démoniaque de l'histoire ». De plus, un mystérieux étudiant transferé nommé Kaido Takumi semble causer des ennuis au lycée.

Quel avenir attend les lycéens ?

Fiche technique

 Titre : Kamen Rider Zi-O NEXT TIME: Geiz, Majesty
 Titre original :
 Titre alternatif : Masked Rider  Zi-O NEXT TIME: Geiz, Majesty
 Réalisateur : Satoshi Morota
 Créateur : Shōtarō Ishinomori
 Scénario : Nobuhiro Mouri
 Musique : TRIPLANE
 Société production : Toei
 Société distribution : Toei
 Pays :
 Langue : japonais
 Genre : Tokusatsu
 Format image :
 Dates de sortie :  :  (projection spéciale au cinéma),  (DVD/Blu-Ray)

Distribution

Distribution de Kamen Rider Zi-O

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Acteurs Vedettes
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Continuité

 Le producteur Shinichiro Shirakura a confirmé que les évènements du film se passent après Kamen Rider: Reiwa The First Generation.

Notes
 Il s'agit du premier film V-Cinema depuis Kamen Rider Drive Saga: Kamen Rider Chaser à présenter des Legend Riders, ou dans ce cas, les précédents Riders secondaires.
 C'est la deuxième fois que Ryu Terui revient dans un V-Cinema, le premier étant également Kamen Rider Drive Saga: Kamen Rider Chaser.
Le film marque le retour de:
 Masato Kusaka en tant que Kamen Rider Kaixa depuis Heisei Rider contre Showa Rider: Kamen Rider Taisen feat. Super Sentai. Bien qu'il soit revenu dans les épisodes 5 et 6 de Kamen Rider Zi-O, il ne pouvait pas transformer à ce moment-là.
 Akira Date en tant que Kamen Rider Birth depuis qu'il a transmis le rôle à Shintaro Goto et qu'il utilisait le costume prototype de Birth.
Le film sera spécialement projeté en Thaïlande, au Scala Movie Theater le 28 mars 2020 à 9h30 en japonais avec des sous-titres thaïs de Dream Express [DEX] et de Japan Anime Movie Thailand [JAM].

Références

Liens externes

Film japonais sorti en 2020
Film d'action japonais
Film de science-fiction japonais
Paradoxe temporel au cinéma
Voyageur dans le temps
Film Kamen Rider
Film de Tōei tokusatsu


text:
Hudson Community Remembering Couple Killed In Crash
By Susan-Elizabeth Littlefield October 30, 2018 at 6:42 pm
Filed Under:Don Kelley, Fatal Crash, Highway 8, Hudson, Local TV, Polk County Sheriff's Office, Robin Kelley, Susan-Elizabeth Littlefield, Wisconsin
HUDSON, Wis. (WCCO) — The town of Hudson is remembering two of their own Tuesday night.
The well-known couple was killed in a car crash over the weekend. It happened around 10:45 p.m. Saturday about 12 miles east of Taylors Falls. It was in Polk County, Wis., on Highway 8 near Highway 46.
Deputies are trying to figure out a cause. They say the couple's car crossed the road and hit several trees.
The loss of Don and Robin Kelley leaves a hole in a tight-knit family, and a tight-knit town.
It's business as usual at Kelley Gallery in Hudson. But nothing there will ever be the same. After 33 years of curating local art, the man at the helm is gone. And so is his beloved wife.
"It's just too much, two great people, Don and Robin, it's just heartbreaking," Friend and fellow business owner Sarah Bruch said.
Don Kelly was known as a mentor to many in downtown Hudson, including Sarah Bruch from the Purple Tree Shop.
"Leader in the arts, really worked to bring awareness to local artists and was super passionate about what he did," Bruch said.
And he was super passionate about the woman he loved. The 60-year-old Don and 54-year-old Robin married less than two years ago. It was a late in life love story from the beginning.
"You could just see the romance blooming and the absolute happiness and joy they got to enjoy with each other," Bruch said.
Five kids between them, and endless love. Just last week, Don had started a holiday spa experience at his neighboring business.
"We didn't even get to Halloween yet and he was already starting to plan some Christmas gifts. Just shows how thoughtful Don was," friend and fellow business owner Nick Raehsler said.
A man known for installing art in the Xcel Energy Center, and running two galleries and frame shop, Don knew how to spot art that was valuable and a love that was priceless.
"I guess that's the comfort that we can look at for the moment. They died in complete love with each other," Bruch said.
A visitation is planned for the couple on Thursday. It will be from 4 p.m. to 7 p.m. at the O'Connell Family Funeral Home in Hudson.
One of Don's close friends, Pete Foster, who owns San Pedro Café, shared these words with WCCO about his friend:
"I have known Don and his family since the late 1980's — working and living in the Hudson Area. He was a very positive, creative, well respected business owner, a huge part of our local downtown community and a good friend to many. He was instrumental in helping me with many projects and renovations of three local restaurants. We always enjoyed working with him and trusted his creative eye on many occasions. He and Robin were always so supportive and kind to our family- that is something I will be forever grateful for. They truly cared for others and wished success for the small independent businesses in our community. I think the entire Hudson Community is grieving with the Kelley Family. It is such a shock to have a tragic and sudden loss in our tight knit Community. Don's talent and genuine caring for his customers, neighbors and friends will be greatly missed. Don and Robin will be remembered fondly and missed by all of us.
Don's sister, Barb, who also works at the gallery says the family is deeply saddened and also deeply proud of the lives so well lived.
"He was, is larger than life," Barb said.
Susan-Elizabeth Littlefield
Susan-Elizabeth Littlefield never imagined she'd be in the Twin Cities, but this is exactly where she says she wants to be. She says in her travels as...More from Susan-Elizabeth Littlefield


One of the wasteland worse nightmare… This huge, bone-plated mutant roams the world of Eden killing any creature passing by. The Bamakas call him "The Bayakoyé", which means the Demon of Destruction.
Horde profile created by Olivier "Vigoli" Vigouroux, winner of the Summer 2016 profile creation contest!
"For me the Bayakoyé is a dreadful beast. Everybody fears it and neither the allied nor the enemies want to get too close from it. So on its way, it kills everything, and some kind of scavenger pack follows it to eat what remains… So it is, without really willing it, the Bayakoyé is the origin of small pack of fierce beasts.


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Toto je vývod z předků italsko-českého šlechtického rodu Morzinů.

Vývod z předků
Anselm rytíř z Mohru (od 1532 z Morzinu)
 Matyáš
 Kašpar ∞ Eleonora z Malacrida
 Blažej ∞ Jeronýma Altana ze Salwarolu
 Rudolf Jan († 1646) ∞ Sabina Žofie z Vřesovic (ovdovělá Hrzánová z Harasova)
 Pavel († 1688) ∞ (I) Marie Alžběta Hrzánová z Harasova; ∞ (II) Sidonie Zádubská ze Šontálu (1643—1709)
 Jan Rudolf (1641—1702) ∞ (I) Eva Konstantina Vratislavová z Mitrovic († 1700); ∞ (II) Kateřina Rosa Vratislavová z Mitrovic († 1725)
 Maxmilián († 1706) ∞ Kateřina Klaudie z Althannu (1674—1725)
 Václav (1676—1737) ∞ Marie Kateřina z Erdődy (1679—1750)
 Karel Josef ∞ Marie Renata z Trauttmansdorffu (1707—1777)
 František Xaver (1735—1791) ∞ Filipína z Weissenwolfu
 Ferdinand Matyáš (1642—1725) ∞ Kateřina z Pfürdtu (ovdovělá ze Schaumburku) (1654—1736)
 Ferdinand II. Maxmilián (1693—1763) ∞ (I) Anna Kateřina Novohradská z Kolovrat (1697—1736); ∞ (II) Ludovika Lažanská z Bukové († 1778)
 Karel Josef František (1717—1783) ∞ Vilemína Rajská z Dubnice (1730—1774)
 Rudolf Ferdinand Desider (1752—1817) ∞ Josefa Terezie Hohenwartová (1772—1846)
 Rudolf (1801—1881) ∞ Filipína Swéerts-Šporková (1808—1834)
 Aloisie (1832—1853) ∞ Heřman Černín z Chudenic († 1892)
 František Mikuláš (1645—1709) ∞ Marie Eleonora z Trauttmansdorffu (1657—1714)
 Pavel Tomáš († 1697)

Literatura

 Constantin von Wurzbach. Zur Genealogie der Grafen Morzin in Biographisches Lexikon des Kaiserthums Oesterreich, díl 19, s. 109 a vložené genealogické tabulky.

Morzinové
Morzinové


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2Distribution
3Feeding
4Predators
5Behavior
6Reproduction
Cinereus shrew
Cinereous shrew[1]
Least Concern (IUCN 3.1)[2]
Order: Eulipotyphla
Family: Soricidae
Genus: Sorex
S. cinereus
Binomial name
Sorex cinereus
Kerr, 1792
Cinereus shrew range
The cinereous shrew (Sorex cinereus) is a type of shrew. It is found in Alaska, Canada, and the northern United States. It is also called the masked shrew or the common shrew.[3]
Description[change | change source]
It is grey-brown in colour. It light grey belly and a pointed snout. It has a long tail. Its body is about 9 cm in length including a 4 cm long tail. It weighs about 5 g. They can live up to two years.[4]
Distribution[change | change source]
It lives in most of northern and southern North America to the Rocky Mountains in the west, and to the Appalachians in the east. This species was introduced into Newfoundland in the late 1950s. It can be found in many types of habitats like arid grasslands, places with lots of water, woodlands, and tundra. It mostly lives in humid places and with lots of plants to hide in.
Feeding[change | change source]
Cinereus shrews eat insects, worms, snails, small rodents, salamanders, and seeds. They can only live for a few hours without food because of their high metabolism.
Predators[change | change source]
Predators include larger shrews, hawks, owls, shrikes, snakes, herons, foxes, leopard frogs, bluebirds, brown trouts, and weasels.
Behavior[change | change source]
The cinereus shrew can be diurnal or nocturnal depending on the weather. It digs tunnels but also uses tunnels made by other small mammals. It uses dry grass to make nests in these tunnels. It does not like other shrews to come into its territory.
Reproduction[change | change source]
Cinereus shrews breed from May to September. Females give birth to 6 to 7 young ones. The young ones are born hairless and do not have claws. They become sexually mature at two months. But they wait until their first spring to breed.
↑ Hutterer, Rainer (2005). Don E. Wilson; DeeAnn M. Reeder (eds.). Mammal Species of the World (3rd ed.). Johns Hopkins University Press. p. 286. ISBN 978-0-8018-8221-0.
↑ NatureServe (2008). "Sorex cinereus". IUCN Red List of Threatened Species. 2008. Retrieved 8 February 2010. old-form url
↑ Assessment), Francesca Cassola (Global Mammal (2016-08-18). "IUCN Red List of Threatened Species: Sorex cinereus". IUCN Red List of Threatened Species. Retrieved 2020-09-15.
↑ Yom-Tov, Yoram; Yom-Tov, Jonathan (2005). "Global warming, Bergmann's rule and body size in the masked shrew Sorex cinereus Kerr in Alaska". Journal of Animal Ecology. 74 (5): 803–808. doi:10.1111/j.1365-2656.2005.00976.x. ISSN 0021-8790. [permanent dead link]
Retrieved from "https://simple.wikipedia.org/w/index.php?title=Cinereus_shrew&oldid=8071266"
IUCN Red List least concern species
Mammals of North America
Cite iucn maint
Articles with permanently dead external links


Today, Work on Monday looks at piece by well-known and loved Hamptons painter and Dan's Papers cover artist Grant Haffner. His mixed media painting "Virgil Is Still the Frogboy" marks a slight deviation from the work for which he's best known, yet it perfectly reflects the artist's local cred.
Work on Monday is a weekly look at one piece of art related to the East End, usually by a Hamptons or North Fork artist, living or dead, created in any kind of media. Join the conversation by posting your thoughts in the comments below and email suggestions for a future Work on Monday here.
This small painting by North Haven painter and Springs native Grant Haffner isn't the quintessential example of his propulsive and colorful road paintings (typically featuring the region's many looming utility poles and power lines), yet it speaks strongly about the artist's standing as a true local boy. In "Virgil Is Still the Frogboy," Haffner uses his recognizable style to recreate an East Hampton overpass that is well known to most longtime residents.
The graffiti scrawled on the railroad trestle has come and gone over decades, but always seems to return, a bastion of East Hampton's local color and "townie" culture. Here, Haffner captures the famous words for posterity, perhaps knowing one day the bridge will be taken down and rebuilt anew—like so many things in his hometown—forever erasing its message.
Placing further importance on this bridge, he removes any background clutter of trees and brush, leaving only the man-made bridge and road, an empty pinkish sky and those black words, "Virgil Is Still the Frogboy." With his bright colors and zooming lines, Haffner gives viewers a sense of unstoppable forward motion—of speeding ahead while the world passes by—and the bridge comes ever closer, as we anticipate that moment when it finally disappears and we continue down the road.
The metaphor is not lost on many of us.
Check out Grant Haffner's work at Vered Gallery in East Hampton, veredart.com, or at granthaffner.com.


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Paranormality and Skepticism in Harry Potter
The subject of this essay may seem a bit peculiar. Paranormality? In a series about magic? How can the determination even be made as to what is paranormal when people are busy turning teapots into tortoises right and left? The matter is complicated further when one is forced to acknowledge that, even in our familiar mundane world, there is no clear explanation of just how "paranormal" really should be defined. Does it mean occurrences that cannot be explained by science, currently are not explained by science, are not explained by a certain kind of science, or what exactly? The word "skeptic" is even more contentious, with one side of the debate insisting that it has come to mean little more than "knee-jerk debunker" and "disciple of materialism," and the other saying that they have no prejudicial ideology. One must arrive at an understanding of just what is being talked about in an essay such as this one.
I'm going to decline the invitation to assign dictionary definitions to "paranormal" and "skeptic" that cross-reference our world and the Potterverse. Instead I am going to take the "I'll know it when I see it" defense. I'm going to look at the Potterverse phenomena whose analogs, in our world, are generally regarded as being paranormal. This includes purported contact with discarnate spirits, the various forms of psychic divination, and ESP (including remote viewing and telepathy). One will note that I have excluded telekinesis from this survey, because in Harry Potter, telekinesis is clearly explainable by the known and understood working of magic. It is not paranormal there. It is simply wandless magic.
The most prominent person acting as a skeptic in the books is, obviously, Hermione Granger. For the most part, her reaction to paranormal phenomena is what I am going to take as the skeptical reaction to it, and I suspect that this reaction does not necessarily mirror Rowling's own opinion. (Rather, I think Harry's reaction mirrors Rowling's own beliefs.) However, in the case of divination, I rather believe that Rowling's own beliefs are indeed expressed through Hermione. I will get to that later.
In HP, discarnate spirit communication takes a variety of forms, some of which are very objective. Ghosts are visible to every wizard, and a poltergeist—an entity that, in our world, has (to my knowledge) never actually been reported as a visible being, but rather is only observed by its destructive activity—is of course observable as a formed entity. Another objective type of "spirit" communication is that of portraits, which do not hold the actual soul of a person, but merely an imprint of their personality. In our world would be roughly analogous to the alternative theory of ghosts (those that are not explainable by magnetic resonance, infrasound, and other scientific theories) that they are nonliving impressions of a deceased person, but not the actual spirit of that person. Hermione Granger does not display any disbelief or skepticism toward this type of spirit communication. It is wholly objective. Everyone who is a wizard sees these things. I would bet that to Hermione, ghostly contact is not remotely paranormal. (I would also bet that before she became aware that she was a witch, she would have disbelieved in it.)
However, there are also some far more subjective forms of spirit communication. The most obvious is the manner in which certain people are able to hear the voices of the departed through the Veil in the Ministry of Magic. There doesn't seem to be any correlation between having experienced death and hearing the voices, because Ginny Weasley is also able to hear them. In fact, of the kids who go into the Department of Mysteries, Hermione is the only one who definitely can't hear these voices. (It is unclear whether Ron Weasley can or cannot.) "There's nothing there!" she says sharply, expressing clear fear of the Veil, when there very clearly is something there. It is difficult not to conclude that Rowling is, through this little portrait, expressing her opinion of closed-minded disbelief and taking the side of paranormal investigators who maintain that closed-minded disbelievers usually can't experience paranormal, spiritual, or religious things because of their own bias. It is interesting to note, though, that there is never any objective answer given as to just what the Veil is, even though it seems obvious to readers. How do we know that it isn't just a magic hallucination that Hermione is somehow immune to? We don't. Like some paranormal activity in the real world, the Veil remains a bit ambiguous. It's probably a doorway to the afterlife, and the voices are probably the departed, but we don't know with absolute certainty.
The Resurrection Stone is an example of a paranormal artifact that starts off as absurd legend and ends up being objectively true. We're told "no spell can reawaken the dead." Apparently, all this means is that no spell can reawaken the dead in their physical bodies, because it is blindingly obvious that the spirits that accompany Harry are indeed the real McCoy. But Hermione, in her initial skepticism, uses a misapplication of this theory to "prove" that the Stone cannot be real. She is forced to recant when it becomes clear that it is real.
It is curious that there is no apparent analog of mediumistic communication with spirits of the dead in HP, a type of paranormal phenomenon that was very popular in the late Victorian and early Edwardian era and persists today. The closest the books come to this is with the description of bodily possession (by Voldemort), the odd mental phenomena that Harry experiences (which I will discuss as a form of ESP), and the entranced channeling of prophetic forces by Seers. The Seers, at least, are certainly acting as mediums for whatever is responsible for creating prophecies, and Rowling's description of how they go into trance is at least in keeping with how the Victorian-era mediums would go into trancelike states when they were allegedly channeling spirits. Hermione, our resident skeptic, does not seem to have an objection to the idea of possession, but it's hard not to conclude that this is because Dumbledore believes that Voldemort has done it. Hermione, bless her, is sadly prone to the appeal to authority. She also doesn't seem to object to prophetic channeling, though again, this is because there is objective evidence that this occurs: namely, a room full of the records!
ESP is a different kettle of fish, and it is with this that we get the closest to spirit mediumship in Harry Potter. The types of ESP that turn up in Harry Potter are telepathy, remote viewing, and prophetic dreams, and they are all exclusively reported by Harry Potter himself and no one else. For "telepathy" I am specifically excluding Legilimency that was performed by the known, understood, eye-to-eye contact method. That is not paranormal; it is (probably) just Dark Magic. Harry's "alternative" form of telepathy is a different thing entirely. In fact, some of Harry's odd experiences are arguably a hybrid of ESP and spirit mediumship. Of course, the reason he has these dreams, remote viewing of Voldemort's activities, perception of himself as Voldemort (channeling), and telepathic knowledge of Voldemort's emotional state is because he is hosting a piece of Voldemort's soul. However, it is far too simple to say that this means it is pure mediumship. If that were so, then whenever Harry had an episode, he would only see from Voldemort's point of view. Sometimes he does perceive himself as Voldemort (or the snake). However, throughout the whole fourth book, he has experiences that are definitely remote viewing episodes keyed to Voldemort, rather than directly seeing from Voldemort's perspective. One remote viewing dream involves him flying in on the back of an owl. Another, the opening chapter for the book, involves him experiencing, from a third-party point of view, the last moments of the life of a Muggle who is in proximity to Voldemort. This kind of thing cannot be explained simply by mediumistic channeling. Remote viewing is involved as well. However, it does seem that remote viewing gave way to pure channeling after Voldemort resumed a physical form.
Hermione's reaction to Harry's experiences is, in this case, complex. She does not doubt that they are occurring, which is to her credit; however, she is bewildered and terrified of them. It is quite clear that she wishes he would not have them. This reaction may parallel the debunking skeptic's aversion to demonstrably "weird" and scientifically inexplicable accounts that can only be evaded by denying the data—by claiming the one reporting them is lying or deceived. Hermione doesn't think Harry is lying, but she is very discomposed by these experiences of his. Better for them just to go away! And, I should note, the mainstream media of Harry Potter—to the extent that it knows about any of his problems—does think he is either hallucinating or lying because, in the words of Fudge, "I've never heard of a curse scar acting as an alarm bell before." They've never heard of it happening, so it can't really be happening. Again, it is hard not to conclude that Rowling is drawing a parallel here and that she, personally, is firmly on the side of those who report paranormal or spiritual experiences instead of that of their critics who immediately dismiss them because they do not fit with some theory or other.
However, her treatment of Divination is a bit different, needless to say. I'm not sure that Hermione's assessment of Sybil Trelawney as a fraud is completely accurate; "fraud" implies deliberate deception, and I think that Trelawney is sincerely self-deluded. Rowling is not friendly to Trelawney's activities, though. They are either blatantly wrong (I'm reminded of her zodiac-based conclusion that Harry was born in winter) or are ridiculously general (such as the bit about "the thing you are dreading"). But it is important to note that the kinds of things that Trelawney does are not held in high esteem by serious paranormal investigators in the real world, either. Palmistry, reading the tea leaves, reading the tarot, astrology, crystal ball gazing, etc., are regarded in the light of illusionistic parlor tricks or generalizations for the suggestible. We are not actually given an example of Trelawney acting as a psychic reader, but were she to do so, it would probably be blatantly obvious that she was using the "cold reading" technique to give off the illusion of being an impressive psychic. Hermione's poor opinion of Trelawney ends up being shared by Ron and, most importantly, Harry. When the centaur Firenze ends up taking over some of the Divination classes and offers his own exceedingly general—so general as to be pretty much useless—method of "divining," Ron and Harry form low opinions of this as well. It is through Harry that we can usually get the best idea of what Rowling herself thinks. And it is clear that, while she may indeed accept some well-documented paranormal phenomena and regard closed-minded debunking of these reports negatively, she is not interested in cheap illusions, mind tricks, and "prophecies" or "psychic hits" so vague that they can apply to almost anyone.
On the whole, I can't really make any complaints with Rowling's treatment of paranormality and skepticism in Harry Potter. Although a scientist myself, I pride myself in being open-minded and putting the data before any scientific theory. That's how the scientific method works; a theory is never sacred and it is improper to toss out data for the sole reason that they do not fit with a theory. And yet it is important to maintain honest scientific skepticism and to not be credulous, because some things are not what they seem to be. A theory (such as generalization, cold reading, illusions, etc.) that truly does explain something and fits with the data deserves to be looked at.
Of course, that goes both ways.


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Safety of cellobiose as a novel food pursuant to regulation (EU) 2015/2283
EFSA J. 2022 Nov 9;20(11):e07596. doi: 10.2903/j.efsa.2022.7596. eCollection 2022 Nov.
EFSA Panel on Nutrition, Novel Foods and Food Allergens (NDA); Dominique Turck, Torsten Bohn, Jacqueline Castenmiller, Stefaan De Henauw, Karen Ildico Hirsch-Ernst, Alexandre Maciuk, Inge Mangelsdorf, Harry J McArdle, Androniki Naska, Carmen Pelaez, Kristina Pentieva, Alfonso Siani, Frank Thies, Sophia Tsabouri, Marco Vinceti, Francesco Cubadda, Thomas Frenzel, Marina Heinonen, Miguel Prieto Maradona, Rosangela Marchelli, Monika Neuhäuser-Berthold, Morten Poulsen, Josef Rudolf Schlatter, Henk van Loveren, Océane Albert, Helle Katrine Knutsen
DOI: 10.2903/j.efsa.2022.7596
Following a request from the European Commission, the EFSA Panel on Nutrition, Novel Foods and Food Allergens (NDA) was asked to deliver an opinion on cellobiose as a novel food (NF) pursuant to Regulation (EU) 2015/2283. The NF consists of two glucose monomers linked by a β-(1-4) glucosidic bond. The applicant intends to add the NF to a variety of foods, and to food supplements aimed at the general population 3 years and older. The information provided on the manufacturing process, composition and specifications of the NF is sufficient and does not raise safety concerns. The applicant provided a subchronic toxicological study which did not raise safety concerns. The applicant provided a human dose-escalation study from which the Panel concludes that the consumption of 20 g per day of cellobiose (equivalent to 290 mg/kg body weight (bw) per day in a 70-kg adult) does not raise concern regarding gastrointestinal tolerability. The maximum anticipated daily intake of cellobiose from the proposed uses is below 290 mg/kg bw per day in the target population. Considering the nature, source, compositional characterisation, and production process of the NF, as well as the toxicological data provided, the Panel considers that the NF does not raise safety concerns under the proposed conditions of use.
Keywords: cellobiose; food supplement; novel foods.
© 2022 Wiley‐VCH Verlag GmbH & Co. KgaA on behalf of the European Food Safety Authority.


Becoming the victim of medical malpractice can be a devastating experience. It is only made worse when your medical malpractice lawsuit is handled negligently by an attorney. At the Law Offices of Raymond J. Slomski, P.C., we handle legal malpractice claims that arise out of medical malpractice or other legal claims. From our office in Phoenix, we serve clients throughout Arizona.
Pursuing a legal malpractice claim is challenging. It involves proving your lawyer's negligence, but it also requires that your current attorney prove damages that you would have won if it were not for your lawyer's error.
Handling a legal malpractice case that arises out of a medical malpractice claim therefore requires a firm that understands the underlying medical negligence issues. At the Law Offices of Raymond J. Slomski, P.C., we conduct a thorough review of all the related records. Because we have handled numerous medical malpractice claims over decades of practice, we know exactly what to look for.
When a municipality is involved: When a municipality — like a city, a public school or a county hospital — is responsible for your personal injury, the case can become somewhat more complicated. Attorneys who handle medical malpractice cases against municipalities must pay close attention to the statutes of limitations involved. These statutes of limitations are usually shorter than others. Missing such deadlines is often clear evidence of legal malpractice.
You may not know why a lawyer did not take action on your case. If you believe that legal malpractice may be involved, it is a good idea to speak with another attorney about the matter. Contact the Law Offices of Raymond J. Slomski, P.C., by calling 602-635-7603 or by completing our online contact form.