text:
Will a robot take your job?
Review essay | Three new books challenge lazy thinking about job-stealing robots and infallible algorithms
Long march: women in the 1936 May Day Parade in New York's Union Square. Tom Watson/NY Daily News Archive
2062: The World that AI Made
By Toby Walsh | Black Inc. | $34.99 | 336 pages
Made by Humans: The AI Condition
By Ellen Broad | Melbourne University Press | $29.99 | 277 pages
The Future of Everything: Big, Audacious Ideas for a Better World
By Tim Dunlop | NewSouth | $29.99 | 272 pages
Thinking about the implications of artificial intelligence, or AI, can be disorienting. On the one hand, we are surrounded by technological marvels: robot vacuum cleaners, watches that call the nearest hospital when we have a heart attack, machines that can outplay humans at just about any game of skill. On the other hand, many parts of life seem to be going backwards. Things we once took for granted, from the ABC to the weekend, have become "luxuries we can no longer afford."
Seeming contradictions like these are not new. Technological change has always been uneven, making manufactured products cheaper, for instance, yet leaving many service activities largely unaffected. Increased productivity in the economy as a whole has pushed wages up, making labour-intensive services more expensive.
This divergence is much more marked with AI. Compared to earlier rounds of technological change, we are seeing a combination of incredibly rapid change and near stagnation. The acceleration of computing power has been so fast that a Series 1 Apple watch (itself a museum piece three years after its introduction) can perform calculations as fast as the Cray X-MP, the most powerful supercomputer in the world back in 1982. The amount of digital information generated every hour of every day exceeds all the digital data that was created up to and including the year 2000.
By contrast, many areas of daily life have changed little over the course of a generation. The most technologically advanced item in the average kitchen is the microwave oven, first marketed to households in the 1970s. Air travel reached its peak of speed with the introduction of the Concorde in 1973; it was withdrawn from service in 2003.
Every now and then, some new advance revolutionises a previously stagnant activity. The typical passenger car today is only marginally different from the models of twenty or even fifty years ago. It has smarter electronics and improved safety systems, but the experience of driving and the basic technology of the internal combustion engine are the same. Over the past decade, though, we have seen the arrival of electric cars and then of autonomous vehicles. While the future remains unclear, it seems certain that road transport will change radically over the next twenty years, and even more so over the next fifty.
Not all the new arrivals are beneficent. In 2062: The World that AI Made, Toby Walsh points to the alarming possibilities raised by autonomous weapons, of which armed drones like the Predator represent the first wave. The drone itself contains nothing fundamentally new — it's a pilotless aircraft, equipped with cameras and missiles, that can fly for hours. The big developments are in the telecommunications systems that allow controllers on the other side of the planet to view the camera output in real time and order the firing of the missiles at any target that they choose.
At present these controllers are human, error-prone but capable of making moral choices in real time. But the development of pattern-recognition technology is such that it is already feasible to replace the human controllers with an automated control system programmed to fire when preset criteria are identified. The point at which moral choices are made, explicitly or otherwise, is in the setting of the criteria and the programming of the control system.
Further off, but by no means inconceivable, are systems whose criteria for targeting (for example, "fire on vehicles containing armed men") are replaced by higher-level objectives. Such an objective might be "fire when the result will be a net saving of lives" or, more probably, "fire when the result will be a net saving of lives on our side." In this case, in effect, the machines are being give moral principles and ordered to follow them.
These possibilities are alarming enough that Walsh, a professor of artificial intelligence at the University of New South Wales, and some of his colleagues organised an open letter calling on the United Nations to ban offensive autonomous weapons. The letter rapidly attracted 2000 signatures and started a process that may ultimately lead to a new international convention. As the history of disarmament proposals has shown, though, the resistance to any restriction on lethal technology is always formidable and usually successful.
The theme of human choice is developed further in Ellen Broad's Made by Humans, an excellent analysis of the way the magical character of AI hides built-in human biases. Among Broad's central observations is the fact that the word "algorithm" is being used in a different way, something I hadn't noticed until she pointed it out.
For the last thousand years or so, an algorithm (derived from the name of an Arab mathematician, al-Khwarizmi) has had a pretty clear meaning — namely, it is a well-defined formal procedure for deriving a verifiable solution to a mathematical problem. The standard example, Euclid's algorithm for finding the greatest common divisor of two numbers, goes back to 300 BCE. There are algorithms for sorting lists, for maximising the value of a function, and so on.
As their long history indicates, algorithms can be applied by humans. But humans can only handle algorithmic processes up to a certain scale. The invention of computers made human limits irrelevant; indeed, the mechanical nature of the task made solving algorithms an ideal task for computers. On the other hand, the hope of many early AI researchers that computers would be able to develop and improve their own algorithms has so far proved almost entirely illusory.
Why, then, are we suddenly hearing so much about "AI algorithms"? The answer is that the meaning of the term "algorithm" has changed. A typical example, says Broad, is the use of an "algorithm" to predict the chance that someone convicted of a crime will reoffend, drawing on data about their characteristics and those of the previous crime. The "algorithm" turns out to over-predict reoffending by blacks relative to whites.
Social scientists have been working on problems like these for decades, with varying degrees of success. Until very recently, though, predictive systems of this kind would have been called "models." The archetypal examples — the first econometric models used in Keynesian macroeconomics in the 1960s, and "global systems" models like that of the Club of Rome in the 1970s — illustrate many of the pitfalls.
A vast body of statistical work has developed around models like these, probing the validity or otherwise of the predictions they yield, and a great many sources of error have been found. Model estimation can go wrong because causal relationships are misspecified (as every budding statistician learns, correlation does not imply causation), because crucial variables are omitted, or because models are "over-fitted" to a limited set of data.
Broad's book suggests that the developers of AI "algorithms" have made all of these errors anew. Asthmatic patients are classified as being at low risk for pneumonia when in fact their good outcomes on that measure are due to more intensive treatment. Models that are supposed to predict sexual orientation from a photograph work by finding non-causative correlations, such as the angle from which the shot is taken. Designers fail to consider elementary distinctions, such as those between "false positives" and "false negatives." As with autonomous weapons, moral choices are made in the design and use of computer models. The more these choices are hidden behind a veneer of objectivity, the more likely they are to reinforce existing social structures and inequalities.
The superstitious reverence with which computer "models" were regarded when they first appeared has been replaced by (sometimes excessive) scepticism. Practitioners now understand that models provide a useful way of clarifying our assumptions and deriving their implications, but not a guaranteed path to truth. These lessons will need to be relearned as we deal with AI.
Broad makes a compelling case that AI techniques can obscure human agency but not replace it. Decisions nominally made by AI algorithms inevitably reflect the choices made by their designers. Whether those choices are the result of careful reflection, or of unthinking prejudice, is up to us.
Beyond specific applications of AI, the technological progress it generates will have effects throughout the economy. Unfortunately — as happened during earlier rounds of concern about technology — the discussion has for the most part been reduced to the question, "Will a robot take my job?" Walsh and Broad both point to the simplistic nature of this reasoning.
A more comprehensive assessment of the economic and political implications of AI comes in Tim Dunlop's The Future of Everything. (Disclosure: I've long admired Dunlop's work, and I wrote an endorsement of this book.) Rather than focusing on AI, Dunlop is reacting to the intertwined effects of technological change and the dominant economic policies of the past few decades, commonly referred to as neoliberalism or, in Australia, economic rationalism.
The key problem is not that jobs will be automated out of existence. In a system dominated by the interests of capital, the real risk is that technological change will further concentrate wealth and power in the hands of the dominant elite often referred to as the 1 per cent. As Dunlop says, radical responses are needed.
The most obvious is a reduction in working hours. This has been one of the central demands of the working class since the nineteenth-century campaign for an eight-hour working day. After a century of steady progress, the trend towards shorter working hours halted, and even to some extent reversed, in the 1970s. The four decades of technological progress since then have produced no significant movement.
This is a striking illustration of the fallacy of technological determinism. Under different political and economic conditions, information and communications technology could already be providing us with the leisured life envisioned by futurists of the 1950s and 1960s. Instead, it has become a tool for keeping us tethered to the office on a 24/7/365 basis.
Closely related is the question of flexible working hours. As Dunlop observes, "flexibility" is an ambiguous term. Advocates of workplace reform praise flexibility, but what they mean is top-down flexibility, the ability of managers to control the lives of workers with as few constraints as possible. Bottom-up flexibility, the ability of workers to control their own lives, is directly opposed to this. To put it in the language of game theory, flexibility is (most of the time) a zero-sum commodity.
More radical ideas include treating data as labour and moving to collective ownership of technology. Some of the most valuable companies in the world today, including Facebook and Alphabet (owner of Google), rely almost entirely on data generated by users of the internet. "We are all working for these tech companies for free by providing our data to them in a way that allows them to hide our contribution while benefiting immensely from it," writes Dunlop. "It is way past time that we were paid for this hidden labour, potentially using that income to offset reductions in our formal working hours."
Dunlop suggests that taxes on the profits of tech companies could be used to finance a universal basic income, which would provide everyone with an income sufficient to live on, whether or not they were engaged in paid work.
The collective ownership of technology sounds radical, but it is, in many respects, an extension of that same argument. Increasingly, technology is embodied not in large pieces of equipment, like blast furnaces or car factories, but in information: computer code, data sets and the protocols that integrate the two. As Stewart Brand observed back in 1984, information wants to be free. In the absence of legal restrictions or secrecy, that is, a piece of information can be replicated indefinitely, without interfering with the access of those who already have it. As the cost of communications and storage drops, so does the cost of replicating and transmitting information.
Of course, there are many reasons, such as privacy, why we might want to restrict access to information. But concerns about privacy have been largely disregarded under neoliberal policies. On the other hand, strenuous efforts have been made to protect and extend "intellectual property," the right to own information and prevent others from using it without permission. These rights, supposedly given as a reward to inventors and creators, almost invariably end up in the hands of corporations.
From this perspective, longstanding demands for workplace democracy and worker control are merging with the critique of intellectual property largely driven by technical professionals. For these workers, the realities of the information age are incompatible with the thinking behind intellectual property. As Dunlop says, worker ownership is "another way of changing how we think about technology… not just a means to a fairer society, but a demand that fundamentally changes how we understand the creation and distribution of work and wealth."
There's a lot more in these books, and particularly Dunlop's, than can be covered in a brief review. Each provides useful correctives to the lazy thinking about job-stealing robots and infallible algorithms that dominates much of our public discussion. And all centre on the same basic point: while technology has its own logic, the way technology is used is a matter of choice.
The key question is: who gets to make those choices? Under current conditions, they will be made by and for a wealthy few. The only way to democratise choice about technology is to make society as a whole more democratic and equal. •
John Quiggin is Professor of Economics at the University of Queensland.
Topics: books | economics | internet | technology
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After Malcolm
With the risk of an independent taking a blue-ribbon seat, Wentworth has become an even more interesting contest
Bigger threat? Independent candidate for Wentworth, Kerryn Phelps, in Double Bay last Friday. Dan Himbrecht/AAP Image

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The original item was published from 2/5/2015 8:25:00 AM to 2/12/2015 8:28:40 AM.
[ARCHIVED] Traffic alerts and lane closures
West Loop 250 & Interstate 20 Service Roads:
TxDOT started a project to install traffic signals on West Loop 250 on the service roads of Interstate 20. During this project, both service roads of Interstate 20 will be four-way stops until the signals are in operation.
Loop 250 Overpass at Interstate 20:
An oversized load caused damage to the overpass on Loop 250 at Interstate 20 on Friday, December 5. Southbound and northbound traffic is down to one lane across the bridge.
Lamesa Road Overpass:
TxDOT has installed temporary signals to allow traffic to use the single lane in alternating fashion. It is extremely important that people obey the signal light to prevent crashes. Half of the bridge will be barricaded to prevent use of the section of the overpass that was severely damaged by an oversized load.
Utility Extension Program:
The City's Contractor is working at various locations:
• Mogford Street between Michigan Street and Louisiana Street: During the project, Mogford Street, Michigan Street, and Louisiana Street may be temporarily closed or reduced to a single lane of traffic.
Other News in City of Midland Traffic Alert
Intersection of Garfield St. & Louisiana Ave Closed


Watch Portugal Vs. France UEFA Euro 2016 Final Live Online: Streaming Links, Can Ronaldo's Portugal Finally End French Hoodoo?
Portugal will be looking to beat France for the first time in 41 years when they take on the host nation in the final of UEFA Euro 2016 at Stade de France on Sunday.
You can watch Portugal vs. France live online through the streaming links provided right here.
It took until the semi-final against Wales for Portugal to register their first win in regular time at Euro 2016, and yet, Fernando Santos' side have produced the goods when required throughout the course of the tournament. Having drawn all their games in the group stage, Portugal qualified for the knockout round in third place behind Hungary and Iceland. Since then, the Portuguese have needed an extra-time goal against Croatia and a penalty shootout win against Poland to pave their way to the semi-final, where talisman and team captain Cristiano Ronaldo rose highest to give Portugal a shot at winning a major tournament for the first time in their history.
In their only other appearance in a European Championship final, then-hosts Portugal lost to Greece at Euro 2004. Santos will hope his team can now inflict the pain of losing a final at home on France, who have a much better record when it comes to winning in the finals of major tournaments.
Portugal definitely enter the game as underdogs, not only because they play the hosts in the final, but because they have not managed to win against France in the last ten competitive games, dating back to March, 1975.
Speaking before the game, however, coach Fernando Santos maintained that his team abounds in match-winning characters, although he stopped short of putting too much burden on star man Cristiano Ronaldo, according to UEFA.com.
"I don't think there's any point discussing the France team. Everyone knows them very well. Right from the beginning I've always said there would be three favourites to win this competition: France, Spain and Germany. And then there were other contenders, including Portugal, who could perhaps also win it.
Portugal will be looking to keep up their defensive resilience against a technically-gifted French side, and with the counter-attacking potential they have at their disposal, Santos will be looking at his forward players to hurt the hosts with efficiency in front of goal.
In a huge defensive boost before the game, Ronaldo's Real Madrid team-mate, Pepe, has been passed fit to play in the final after missing the semi-final against Wales, according to Sky Sports. Midfielder William Carvalho is also set to make his return having served a one-match suspension.
You can watch Portugal vs. France live online through the streaming links provided at the end of this article.
Host nation France have a wonderful opportunity to emulate the heroics of the Euro winning squad of 1984, when Michel Platini scored a tournament record nine goals on route to lifting the trophy. This time they have a different star man in Atletico Madrid's Antoine Griezmann, who has notched up six goals of his own, including a brace in the semi-final against Germany, and is set to be crowned the Golden Boot winner at Euro 2016 barring a miracle.
But while Griezmann has deservedly received the accolades for his match-winning performances, he has been ably assisted by players like Dimitri Payet and Olivier Giroud, who have also racked up three goals each in the tournament so far. With the French side brimming with attacking potential, one would be hard pressed to imagine that this is a team which voluntarily left Real Madrid striker, Karim Benzema, out of the squad for Euro 2016.
Furthermore, France have a great record of winning major tournaments at home, having also won the World Cup in 1998 and the Euros in 1984 in their own backyard.
French coach Didier Deschamps, who captained France to a Euro win in 2000, expressed confidence in his team to rewrite history, but also cautioned his players of Portugal's strengths.
"We have this opportunity to become European champions. Whether you're 18, 20 or much older, there's a chance to win a title and we need to seize it without thinking about what might happen in the future. The players know they're privileged to be playing the UEFA EURO 2016 final at home in Paris.
"We haven't had a chance to work on tactics since the semi-final. It's all been about recovering from that match, but I'm confident my players will be ready for this huge game.
"[My win as a player in 2000] belongs to the past. This is their story. I'm a part of it, of course, because I'm the coach. I use it to my advantage, the fact I've won major competitions as a player; that helps me, but I never talk about the past. What matters now is the present and the future.
Didier Deschamps has no injury concerns before the game, and it is likely that he will select an unchanged squad from the semi-final for the match against Portugal.
Soccer fans in the United States can catch all the action live on ESPN (ESPN2, ESPN3 USA, ESPN Deportes TV), while fans hoping to catch the game live online can watch it by clicking on Watch ESPN.
If you live in the United Kingdom, you can catch the Portugal vs. France game live on ITV 1 and online on ITV Hub.
Fans in France can watch their team take on Portugal on beIN Sports and M6 France, with the live streaming option being available on beIN Sports and 6Play. In Portugal, fans can tune into RTP to watch their team take on France in the UEFA Euro 2016 final, with the live streaming option being available on RTP and RTP Play.
Fans in South East Asia, including India, can tune into Sony SIX to watch Portugal vs. France live on television, while the live streaming link for the game can be found on Sonyliv.
For a full list of the channels telecasting Euros 2016 around the world, and their complementing live streaming links, click here.
Alternate links to watch the Portugal vs. France game live online can be found by going to Live Soccer TV.


Make your house look (and smell!) amazing these year with these cleaning and decor hacks from HGTV Crafternoon.
Paper crafts are inexpensive and easy to make, not to mention prettier than the sum of their materials.
Take your gallery wall from ho-hum to "Holla!" with these simple tips.
Create a party's worth of decorations with one easy watercolor technique and your home printer.
Turn household items into simple stamps to create your own customized towels and napkins.
HGTV.com's in-house craft and entertaining expert, Marianne also serves as an executive producer, stylist and online personality. When not creating social videos for HGTV and Travel Channel, she's starring in them for HGTV's crafty YouTube channel, HGTV Handmade.
HGTV Crafternoon is a glittery HGTV.com Web series hosted by Marianne Farmer Canada in which she shares a new seasonal craft every week. The projects range from holiday decor to party favors and centerpieces. Close-ups of Marianne's hands-on demonstrations and her clear and easy-to-follow instructions ensure that crafters of all skill levels will be able to recreate these fun, handmade projects.


The Computer Centre on the main floor is also available for working and learning activities, suited for larger groups. Twelve computer workstations are available, each outfitted with Intel Duo Core CPU, 4GB memory computers that use Windows 7, 8.1, and 10 operating systems. High-speed ADSL connects users to the Internet. Three scanners, one laser colour printer, a web camera, headsets, and microphones are also available for use. For groups requiring a computer projector to show presentations or lessons, arrangements can be made. During regular library hours, the Computer Centre is reserved for public use but is available for workshops and rentals after library hours: Mondays and Wednesdays after 8 pm, Tuesdays, Thursdays, and Fridays after 6 pm. Please inquire about weekend availability.


text:
Teachings and Commentaries on the New Testament
by Ed J. Pinegar, Richard J. Allen
eBook SKU 5110236
eBook Free with Plus SKU 5110236 $27.99 $0.00
$15.39 to own
Instant digital delivery to Bookshelf
Draw closer to the Savior as you gain additional understanding of the writings in The New Testament. In this new volume, scholars Ed J. Pinegar and Richard J. Allen illuminate the meaning of these profound scriptures and show how to apply the doctrinal truths of these sacred books in our daily lives.
Teachings and Commentaries on the New Testament includes:
Inspiring commentary on key scriptural passages
In-depth understanding on Gospel Doctrine reading assignments
Hundreds of carefully selected quotes from modern apostles, prophets, and Church leaders
Insightful applications for our own lives and times
With its approachable writing style and wealth of usable information, Teachings and Commentaries on the New Testament is an invaluable resource for personal study, family instruction, speaking assignments, lesson preparation, missionary work, and more. An ideal companion to the authors' best-selling Latter-day Commentary on the Book of Mormon, this treasure trove of writings and teachings will change the way you read and study the New Testament.
Ed J. Pinegar
Ed Pinegar is a retired dentist and long-time teacher of early-morning seminary and religion classes at Brigham Young University. He currently teaches at the Joseph Smith Academy in Nauvoo and has served as a mission president in England and at the Missionary Training Center in Provo, Utah. He has been a bishop and a stake president and is a temple sealer. Ed and his wife, Patricia, have eight children, thirty-five grandchildren, and five great- grandchildren.
View more products by Ed J. Pinegar
Richard J. Allen
Richard J. Allen is a husband, father, teacher, and writer. He has served on several high councils, in several stake presidencies, and as a bishop. Richard's teaching assignments in the Church have included service as a full-time missionary, instructor in various priesthood quorums, Gospel Doctrine teacher, and stake institute director. He has served as a faculty member at both Brigham Young University and the Johns Hopkins University. Richard has coauthored many articles, manuals, and books and has served on a number of national educational boards. He and his wife, Carol Lynn Hansen Allen, have four children and five grandchildren.
View more products by Richard J. Allen
Unlocking the New Testament
New Testament Who's Who
A Companion to Your Study o...
Daniel H. Ludlow
Of Pigs, Pearls, and Prodig...
Teachings and Commentaries ...
Ed J. Pinegar, Richard J. Allen
Making Sense of the New Tes...
Richard Neitzel Holzapfel, Thomas A. Wayment
The Life and Teachings of t...
Thomas A. Wayment, Richard Neitzel Holzapfel
Scripture Study for Latter-...
Dennis Leavitt, Richard O. Christensen
Jesus Christ and the World ...
Eric D. Huntsman, Richard Neitzel Holzapfel, Thomas A. Wayment
The New Testament Made Harder
James E. Faulconer, The Neal A. Maxwell Institute at BYU


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William Aloysius O'Connor (* 27. Dezember 1903 in Chicago, USA; † 14. November 1983) war ein US-amerikanischer Geistlicher und römisch-katholischer Bischof von Springfield in Illinois.

Leben
William Aloysius O'Connor empfing am 24. September 1927 durch George Kardinal Mundelein das Sakrament der Priesterweihe für das Erzbistum Chicago.

Am 17. Dezember 1948 ernannte ihn Papst Pius XII. zum Bischof von Springfield in Illinois. Der Erzbischof von Chicago, Samuel Kardinal Stritch, spendete ihm am 7. März 1949 die Bischofsweihe; Mitkonsekratoren waren der Bischof von Rockford, John Joseph Boylan, und der Bischof von Belleville, Albert Rudolph Zuroweste.

Er nahm an allen vier Sitzungsperioden des Zweiten Vatikanischen Konzils als Konzilsvater teil.

Am 22. Juli 1975 trat William Aloysius O'Connor als Bischof von Springfield in Illinois zurück.

Weblinks

Römisch-katholischer Bischof (20. Jahrhundert)
Konzilsvater (Zweites Vatikanisches Konzil)
Person (Chicago)
Person (Springfield, Illinois)
US-Amerikaner
Geboren 1903
Gestorben 1983
Mann

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Lionsault release "In The Wild" which is goal song for hockey team Moncton Wildcats
Posted on October 15, 2016 by Olivier in Uncategorized // 0 Comments
Canadian Maritimer rockers Lionsault have released their new song "In The Wild" which serves as the official goal song for the hockey team Moncton Wildcats who play in the Quebec Major Junior Hockey League.
Lionsault's track "In The Wild" is featured in The East Mag, which states in part:
"It was recently announced that the Moncton Wildcats would be getting a new goal song courtesy of Miramichi rockers Lionsault. It debuted to a pre-game audience of 6000 people, but if you weren't actually in the crowd here's your first chance to give it listen.
Titled 'In The Wild', it's frankly a brutal and unsportsmanly intimidation song that details not only what the Moncton Wildcats think of their opponents, but moreover what they plan to do with them. It seems the team have no qualms about taking their rivalry well outside the confines of the rink. The song is rife with threats suggesting that their opponents keep their doors locked, lest the Wildcats come a'knocking.
The song was created as a part of a contest issued as a joint venture between the team and Music/Musique NB, open to members of the organization. The song in its full version is over four and a half minutes long, but gets trimmed down to a just forty second so as you don't get tired of hearing it every time the Wildcats score a goal."
You can read the rest of the article at The East Mag.
Lionsault's "In The Wild" song:
Lionsault – In the Wild
Lionsault's brand new single 'In the Wild', the new goal theme and written specially for the QMJHL team, the Moncton Wildcats.Available on iTunes now: https:…


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Q: How to build my own js library with webpack4? I use webpack4 to build my own js library, and add the build js to my page.
when I type window.wwsLogin(the libraryName) on the console, It turned out to be Module {default: {…}, __esModule: true, Symbol(Symbol.toStringTag): "Module"}
and window.wwsLogin.default is the right output, but i just want to use it with window.wwsLogin, how to fix it?
this is my webpack config:
entry: './lib/index.js',

output: {
    filename: 'index.js',
    libraryTarget: 'umd',
    library: 'wwsLogin',
    umdNamedDefine: true,
    globalObject: "typeof self !== 'undefined' ? self : this",
},

resolve: {
    extensions: ['.js'],
},

mode: 'production',

module: {
    rules: [
        {
            test: /\.js$/,
            exclude: /node_modules/,
            use: 'babel-loader',
        },
    ],
},

and this is my .babelrc:
{
"presets": ["@babel/env"],
"plugins": ["@babel/plugin-proposal-class-properties", "@babel/plugin-transform-runtime",  "add-module-exports"]}

and i use es6 to import and export.

A: It seems that your library is available as a module, so you can use import to use it in other code. If you want window.wwsLogin to be available in the global scope, you have to add it first, you could do that from the library code.
Add something like this to your library
   window.wwsLogin = this

(Depending on what your library looks like)

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text:
SEISMIK
Hit 'Enter' to see the full results.
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"Parkson At Pavilion Mall Prices A Woman's Modesty At Only RM1,000"
"On the 1st of May 2015, I, Amanda Sabri was humiliated in the Wallis changing rooms at Parkson, Pavilion."
By Sadho Ram — 01 Jul 2015, 05:45 PM
#parkson
#pavilionmall
#harassment
Cover image via Bloomberg TV
Earlier today, 1 July, Facebook user Amanda Sabri published a post referring to an incident that took place at Parkson, Pavilion Mall, exactly two months ago, on 1 May. In the post, Amanda details how she was humiliated while she was using the Wallis changing room.
A file photo of mini fitting stage at Parkson, Pavilion.
Image via Baby Esty
From Amanda Sabri's Facebook post:
"On the 1st of May 2015, I, Amanda Sabri was humiliated in the Wallis changing rooms at Parkson, Pavilion. As I was in the midst of trying on one of the items (note: at that moment still undressed), a male salesperson walks into the changing area and flips open the curtain that acts as a door to protect a woman's modesty."
Pointing out how it wasn't an accident, she mentions in her post, which has since gone viral among Malaysians, that these changing rooms are not only in an all female section of the department store, but it was also in a section which was sublet to Wallis. She writes:
"The male salesperson who flipped the curtain - he was from Hush Puppies. What was he doing there? Only god knows.
He had a good look at me.. that I'm sure. Because I too had a good look at him. After he left, I was in shock and a million thoughts went through my head."
In shock, Amanda thought to herself what she should do. Should she leave it behind and move on, considering that such things must happen to quite a few people? However, it was in that moment when the thought of this happening to her daughter hit her.
"One day, something like this could happen to my daughter too. Will I just stand aside, and tell her that its ok for the male salesperson to have a look at her body without clothes on?
Will I teach her that its not worth speaking up to a big retailer, because we are worthless? Will women always be victims, but never have the courage to speak up?"
Realising that she couldn't take such a chance, Amanda decided to speak up. She first spoke directly to the male salesperson himself, to the managers on duty, and even to few other male and female representatives at their head office. However, nothing happened.
"Other than a million "We are sorry" coming from their Management, there has been nothing else. Nothing else that I feel was enough to prove that they too felt that the act was not acceptable."
"They did however," wrote Amanda, "offer me a RM1,000 Parkson Giftcard," which she declined. In other words, Parkson at Pavilion prices a woman's modesty at only RM1,000, she wrote in the post.
She mentioned that the incident has scarred her.
"Since then, I have made an active effort to not purchase or try on clothes from stores which have male attendants."
Amanda hopes that her post gets more women to feel brave and gives them courage to speak up.
"It starts with a guy 'accidentally' opening a changing room door, then he will accidentally rape you too." Her post has so far been shared over 1,000 times.
We've reached out to Amanda for further details. At the time of writing this story, she had not yet gotten back to us. We'll update the story as and when we hear back from Amanda.
Meanwhile, in May, a 21-year-old was sexually assaulted in SS15:
21-Year-Old Girl Becomes Target Of Public Masturbator In SS15. This Is Her Story
"Whenever I closed my eyes I saw that perpetrator. I was suddenly afraid of darkness and I lost count on the number o...
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Students explore the unique bicultural nature of New Zealand society that derives from the Treaty of Waitangi. They learn about people, places, cultures, histories, and the economic world, within and beyond New Zealand. They develop understandings about how societies are organised and function and how the ways in which people and communities respond are shaped by different perspectives, values, and viewpoints. As they explore how others see themselves, students clarify their own identities in relation to their particular heritages and contexts.


text:
Hall Bros is a unique enterprise which has been based in the
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text:
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Рубрика: Journals
Special Issue in memory of Giovanni Piana
CfP Phenomenological Reviews Piana Special Issue
Опубликовано Четверг Июль 4th, 2019 Пятница Июль 5th, 2019 Автор Iulian ApostolescuРубрики JournalsМетки Giovanni Piana, Imagination, perception, Phenomenological Structuralism, Phenomenological-Structuralist Method, Theory of Science
Miles Groth: Translating Heidegger
Заголовок: Translating Heidegger
Серия: New Studies in Phenomenology and Hermeneutics
Автор: Miles Groth
Издатель: University of Toronto Press
Дата публикации: 2017. Reprint edition
Формат: Paperback $29.71
Reviewed by: Eric v.d. Luft (Gegensatz Press)
This book is a non-updated reissue of a book published by Humanity Press in 2004. Nevertheless, the University of Toronto Press did well to pick it up, because it is an important contribution to anglophone Heidegger studies. Markus Weidler's review of the 2004 publication in The Review of Metaphysics, 60, 2 (December 2006): 399-401, is both a straightforward summary and a clear appraisal of the main thrusts of its contents.
The book's title suggests that it might be a sort of manual for rendering Heidegger's difficult technical vocabulary into English. Some of this is indeed included, but it occupies only the first third of the book (15-112), which is mainly historical. The second third (113-198), which is mainly systematic, concerns Heidegger's own theory of translation, and the final third (199-304) is bibliography.
The Preface and Part One expose infelicities and errors in translating some of the key terms of Heidegger's technical vocabulary into English. In so doing, Groth suggests a few modifications, some of which seem more controversial than the questionable renderings which he is trying to improve or correct. For example, he translates das Seiende, which he considers «the pivotal term in Heidegger's way of thinking» (8), as «be-ing,» then gives an unconvincing explanation of how adding the hyphen emphasizes both the substantive and the participial or gerundive nature of this word and reveals how Heidegger used sein as a transitive verb. Since das Seiende «denotes the active ongoing manifesting of an effective actuality» (8), it leads him to rather farfetched renderings such as «seienden Menschen (actual human beings)» (8). The reader is left wondering not only how he would translate wirklichen Menschen, but also whether a clumsy circumlocution such as «human beings who actively are» would be more in keeping with his analysis of das Seiende.
One of the thorniest problems in translating Heidegger is to distinguish adequately between Dasein and Existenz. A common solution is to translate the latter as «existence» and the former as either «being-there» or «there-being» or just leave it in German. Groth suggests translating Dasein as «existence» and Existenz as «life» (9-10). Some of his reasons are cogent, but his flouting of the cognate is bound to cause confusion and his bending over backwards to avoid allusions to Dilthey is unnecessary.
Groth identifies six «fundamental words» (Grundworte) from Heidegger's technical vocabulary as indispensable in his thought, namely, Sein, Seiende, Dasein, Existenz, Nichts, and Ereignis (23). We might add a few more, such as Sorge, Gestell, Anwesen, Sprache, Alltäglichkeit, ontisch, das Man, eigentlich, Bestand, Zuhandenheit, Gelassenheit, and even the infinitive lassen. Translating these terms as accurately as possible is crucial toward developing any plausible understanding of Heidegger among anglophone thinkers. Accordingly — and wisely — Groth's focus in Chapter One (29-94) is on the earliest receptions of Heidegger in English, starting with Ryle's review of Sein und Zeit in 1929, in order to identify the roots of persistent misinterpretations of Heidegger among anglophone scholars. Groth apparently believes that Ryle got Heidegger completely wrong, and it would be difficult to disagree with Groth about this, especially since Groth cites to his advantage several of Ryle's most blatant mistranslations of Heidegger's terms, e.g., Sein as «timeless substance» (30) and besorgen as «being-about» (31). Nevertheless, despite his strong criticism of Ryle, Groth graciously gives Ryle the last word, citing to Ryle's advantage Ryle's 1969 partial recantation of his 1929 review (32-33).
Groth is less kind to Marjorie Grene. He is not the first to name her 1948 Dreadful Freedom (later retitled Introduction to Existentialism) as among the least helpful introductions to existentialism in general or to Heidegger in particular. Her book, which considers Kierkegaard, Sartre, Heidegger, Jaspers, and Marcel, is worthwhile only with regard to Kierkegaard, and is indeed quite pernicious with regard to Heidegger. In the preface to the 1959 edition, she not only admitted her own laziness in trying to interpret Heidegger for the first edition, but also, after claiming to have finally understood him, rejected him outright and withdrew from any serious consideration of Heidegger to wallow in her pessimistic existentialist morass. After duly citing this preface, Groth shows how Grene actually had little or no understanding of Heidegger (35-36), but obstinately tried to squeeze him into her Procrustean existentialist framework and called his thought and language «weird» or «nonsense» whenever she could not satisfactorily perform this squeeze.
Groth gives about two dozen more good examples in Chapter One of erroneous pre-1949 receptions of Heidegger. Many of these early interpreters, e.g., the theologian Julius Bixler (37), misunderstood Heidegger's idiosyncratic use of Existenz and thus threw him in among the existentialists. Others, e.g., Paul Tillich (47-49), Ralph Harper (49, 75-76), and Vincent Edward Smith (68-69) each erred in similar ways, trying to impose Thomistic or Scholastic categories of essence and existence upon Heidegger, who uses Wesen, Dasein, and Existenz in quite different senses from how medieval philosophiers used quid est, quod est, essentia, esse, or existentia. All that these theologically or existentially inclined interpreters really show is that, despite their interpretations, Heidegger's philosophy cannot easily be turned in a theological direction. Furthermore, Eric Unger, writing for the intelligent laity rather than just philosophers, presents Heidegger not as a serious thinker, but as a curiosity, almost a sideshow freak (57-60). Not surprisingly, he also lumps Heidegger in with the existentialists. Unger fails to recognize the ontological difference, believes that Heidegger contrasts reality and existence, and translates Seiende as «reality.» A frustrated Groth writes that «any possibility of understanding Heidegger's notion of existence is foreclosed by Unger's translation of Dasein as 'human life'» (59). Many such interpretations leave us «with an overwhelming sense of obscurity and incomprehensibility about Heidegger's so-called existential philosophy» (65). Others simply dismiss his vocabulary as impossible to fathom in English (41). For Groth, none of these writers misinterprets Heidegger more grotesquely than William Tudor Jones (70-71) and none of them comes closer to satisfying Groth's own understanding of Heidegger than William Barrett (72-74).
Regarding Heidegger's too often alleged connection to existentialism, Groth notes in several places (e.g., 37, 45-49, 66-67, 72, 74) that some interpreters, especially theologians, are too quick to consider Heidegger in conjunction with the radical Christian existentialist Kierkegaard, who, after all, has very little in common with Heidegger. Groth suggests that this tendency to lump the two together may arise from inadequate understanding of such terms as Sein, Dasein, Existenz, Leben, and Wesen. He complains that some translators render Dasein as «human existence» (42, 47), which he says is redundant, since Dasein only refers to specifically human existence. Even though his point is well taken, the redundancy might be necessary to convey the full Heideggerian sense of Dasein to anglophone readers.
Given her life story and especially her close association with Heidegger from 1924 to 1926, we would expect Hannah Arendt not to misunderstand him, even when she disagrees with him. Nevertheless, Groth identifies an «essential error» (51) in her reception of Heidegger, namely, that she confuses Dasein, Existenz, and Mensch. However, as a native speaker, she surely realized that what was perfectly clear to her about Heidegger's technical vocabulary in German could not be adequately expressed in English. Also, it is not unlikely that her view of Heidegger in the 1940s was influenced by her subsequent mentor, the avowed existentialist Jaspers, and was thus pushed toward existentialism. If we look at the German text of her «What is Existenz Philosophy?» (1946) or «What is Existential Philosophy?» (1994), i.e., «Was ist Existenz-Philosophie?» (1948), we see that among her purposes is to explain, in plain German, Heidegger's complicated German to a German audience. For example, she uses Essenz instead of Wesen. Such a purpose would naturally not translate well. But Groth considers only the first of these two English translations, does not mention her German version, and indeed seems to be misinterpreting her, alleging, for example, that she equates Existenz and Dasein when she certainly knows better than to do that. Hence we should give her the benefit of the doubt. Much of Groth's criticism of Arendt could more properly be applied to her translators, Barrett, Robert Kimber, and Rita Kimber (87 n. 48).
Chapter Two (95-112) gives an account of the earliest translation of Heidegger to be published in English: Existence and Being (London: Vision; Chicago: Regnery, 1949). It is important to realize that this book is not a translation of a book by Heidegger, but rather an English journalist's loosely interrelated compilation of four of Heidegger's essays (albeit with Heidegger's approval). In other words, there is no systematic unity to that book. Of the five who worked on it, Stefan Schimanski, Werner Brock, Douglas Scott, Alan Crick, and R.F.C. Hull, only Brock had solid philosophical credentials and none of them were qualified to interpret or translate Heidegger (109). The result was not only a misrepresentation of Heidegger, but also an internally inconsistent hodgepodge. Groth shows how these inconsistencies swirled around the usual key terms: Dasein, Seiende, Existenz, and Sein (104), as well as Befindlichkeit, Entfremdung, existenziell, etc.
The art of translation is to break a textual or literary artifact apart then reassemble it in the context of another culture. Good translating has many axioms, e.g., use a dictionary as contemporary as possible with the text to be translated; translate into, not out of, your native language; try to preserve etymological connections, puns, permutations, transpositions, rhymes, etc. Heidegger would not disagree with any of these; however, his project was different. Going back to original terms and texts was a key aspect of his deconstructive agenda, and thus of his entire philosophy. He did not trust translations, but always preferred to consult and analyze the originals, which in his case generally meant classical and scholastic Latin and especially ancient Greek. Groth notes that Heidegger believed that misunderstandings and corresponding mistranslations of five Greek terms, alêtheia, hen, logos, idea, and energeia, have largely «determined the course of Western philosophy» (19), for better or for worse.
Accordingly, Chapter Three (115-163) discusses Heidegger's theory of translation as it evolved from 1915 to 1969. Groth has painstakingly gleaned this theory from scattered remarks in Heidegger's vast corpus. These gleanings provide insight into not only Heidegger's theory of translation, but also his method and agenda of philosophizing in general. This feature alone would, for both Heidegger scholars and Heidegger disciples alike, make this the most interesting chapter in the book; but Groth makes it even more interesting with the extraordinary claim (116-117) that, contrary to common sense and to traditional hermeneutical principles, thinking is not dependent upon words. Rather, Groth holds that, for Heidegger, thinking is a kind of saying (Sagen), as if there were a real difference between the spoken word and any other kind of word. After all, common sense dictates that we cannot «say» anything unless we have words in which to say it. Without words, spoken or otherwise, actual thinking is not possible, but just a flow of inchoate emotions, disconnected perceptions, and vague notions of how to proceed and survive in the world on a purely animal level.
Groth notes that other commentators have missed this counterintuitive interpretation of Heidegger, as well they might, since it is spun out of thin air and couched in equivocation. Groth even presents evidence against it as evidence for it. He cites «language speaks» (die Sprache spricht) to support his argument that «thinking is not up to the thinker» and that we do not use language, but language uses us in the service of being (117). While it is certainly true that, for Heidegger, language reveals being to us if we listen carefully; it would still be a misinterpretation to take the individual or subjective human actor out of the process of creating or presenting language in the first place. Heidegger's optimal kind of thinking, meditative thinking (rechnendes Denken), although we may get lost in it and end up we know not where, is above all a deliberate, self-motivated, and self-motivating act, as we clearly infer from Heidegger's 1955 «Memorial Address.» His famous assertions that «language speaks» and «language is the house of being» mean, among other things, that thought hides in words, i.e., that thought remains concealed (verborgen) in words — whether written, spoken, read, heard, or even merely dreamed — until it is disclosed (entborgen) as being. If we conceive of language in the broadest possible way, then the existence and development of language is a necessary and sufficient condition for thinking.
Despite this major misstep by Groth, other aspects of Heidegger's theory of translation and Groth's interpretation of it are less problematic, and generally lead to the conclusion that translating is a kind of thinking (160 n. 69).
Chapter Four (165-193) provides a detailed example of Heidegger's «paratactic» method of translating. Parataxis means «arranging,» «arrangement,» or «array.» Groth shows how Heidegger breaks up, rearranges, and reassembles an eight-word fragment from Parmenides, using Parmenides to elucidate more precisely his own meaning of seiend-, seen in the Greek as various forms of einai. This is a reciprocal process (183); i.e., in order to bring (herüberbringen) into German the concepts that are hidden in Greek words, the German translator must first immerse himself in Greek thought and go over (hinübergehen) into the Greek so as to become capable of understanding these concepts in both Greek and German and thereby of eventually rendering them in German. Thus Heidegger reads himself into Parmenides and Parmenides into himself. Heidegger is not interested as much in the grammar or syntax of the Greek text (150) as in its particular words, syllables, and even letters, so as to disclose to himself and his readers the far-reaching allusions, etymological inferences, and deep truths that would otherwise remain hidden forever, and were perhaps even hidden from Parmenides. This method coheres well with the whole deconstructive enterprise. «For Heidegger, translating was not at all a matter of words, but of ways of thinking» (108), which suggests that Heidegger's translation of Parmenides may tell us more about Heidegger than about Parmenides.
Опубликовано Вторник Апрель 17th, 2018 Среда Апрель 18th, 2018 Автор Eric v.d. LuftРубрики Journals, PецензииМетки Hermeneutics, Martin Heidegger, Sein und Zeit, Theory of TranslationДобавить комментарий к записи Miles Groth: Translating Heidegger
DISPUTATIO. Philosophical Research Bulletin, Vol. 6, No. 7 (Dec. 2017)
Опубликовано Вторник Декабрь 12th, 2017 Вторник Декабрь 12th, 2017 Автор Phenomenological ReviewsРубрики NewsletterДобавить комментарий к записи DISPUTATIO. Philosophical Research Bulletin, Vol. 6, No. 7 (Dec. 2017)
Journal of Aesthetics and Phenomenology, Volume 4, 2017 — Issue 2: Special Issue: Thinking Contemporary Art with Heidegger
Опубликовано Вторник Декабрь 12th, 2017 Вторник Декабрь 12th, 2017 Автор Phenomenological ReviewsРубрики NewsletterДобавить комментарий к записи Journal of Aesthetics and Phenomenology, Volume 4, 2017 — Issue 2: Special Issue: Thinking Contemporary Art with Heidegger
HORIZON. Studies in Phenomenology, Volume 6, Number 2, 2017
Опубликовано Вторник Декабрь 12th, 2017 Вторник Декабрь 12th, 2017 Автор Phenomenological ReviewsРубрики NewsletterДобавить комментарий к записи HORIZON. Studies in Phenomenology, Volume 6, Number 2, 2017
Open Theology, Volume 3, Issue 1 (Dec 2017), Topical issue: Phenomenology of Religious Experience, edited by Olga Louchakova-Schwartz and Courtenay Crouch
Опубликовано Вторник Декабрь 12th, 2017 Вторник Декабрь 12th, 2017 Автор Phenomenological ReviewsРубрики Newsletter, UncategorizedДобавить комментарий к записи Open Theology, Volume 3, Issue 1 (Dec 2017), Topical issue: Phenomenology of Religious Experience, edited by Olga Louchakova-Schwartz and Courtenay Crouch
PHAINOMENA, XXVI/ 102-103, November 2017
Опубликовано Вторник Декабрь 12th, 2017 Вторник Декабрь 12th, 2017 Автор Phenomenological ReviewsРубрики NewsletterДобавить комментарий к записи PHAINOMENA, XXVI/ 102-103, November 2017
Revue internationale Michel Henry, n°8 – 2017
Опубликовано Вторник Декабрь 12th, 2017 Вторник Декабрь 12th, 2017 Автор Phenomenological ReviewsРубрики NewsletterДобавить комментарий к записи Revue internationale Michel Henry, n°8 – 2017
Metodo. International Studies in Phenomenology and Philosophy, Vol 5, No 1 (2017)
Опубликовано Понедельник Ноябрь 27th, 2017 Понедельник Ноябрь 27th, 2017 Автор Phenomenological ReviewsРубрики NewsletterДобавить комментарий к записи Metodo. International Studies in Phenomenology and Philosophy, Vol 5, No 1 (2017)
AORISTO — International Journal of Phenomenology, Hermeneutics and Metaphysics, N°1, V. 2, 2017
Опубликовано Воскресенье Ноябрь 19th, 2017 Воскресенье Ноябрь 19th, 2017 Автор Phenomenological ReviewsРубрики NewsletterДобавить комментарий к записи AORISTO — International Journal of Phenomenology, Hermeneutics and Metaphysics, N°1, V. 2, 2017


text:
Pathways to a Sustainable Future Project Held in Paraguay
Written by Rev. John W. Gehring
"How can I make a positive difference in the world?" is a question that many men and women ask in their heart and mind. It takes a special commitment to step up and work with others to help make positive changes in a community and beyond. A team of 27 volunteers from 12 nations took on such a challenge and journeyed to Paraguay to take part in the second "Pathways to a Sustainable Future Project."
"Pathways to a Sustainable Future Projects" are experiential service learning programs that are sponsored and supported by UPF, the Association for Sustainable Development in South and North America and the Family Federation for World Peace and Unification (FFWPU). These programs are designed to provide insights that enable a person to better understand the heart of God, our Creator, as well as the vision and efforts made by UPF Founder Rev. Sun Myung Moon to eradicate hunger and promote sustainable development. Participants in these programs have the opportunity to work in communities that have long been neglected and experience first-hand life in the pioneer settlement in Leda.
This summer's "Pathways to a Sustainable Future Project," held from July 3 to July 19, 2016, began with an orientation in Paraguay's capital of Asuncion. The orientation served to bring the international participants together and provide them with insights into the culture and lifestyles of Paraguay and its people as well as prepare them for the project. The program coordinators shared their hopes and expectations as well reviewed the norms and schedules and the activities, including the walk tours, that were planned. The excitement of meeting and making new friends was ever-present among the volunteers—11 of whom were from South and Central America, 11 from the U.S.A. and Canada, and 1 each from Japan, Korea, New Zealand and Denmark —in the opening days.
A Visit to a Mennonite Community
Orientation was followed by a long seven-hour bus journey to the Mennonite community of Loma Plata in the Chaco region of Paraguay. Mennonites hold Christian beliefs that include adherence to a strict code of non-violence. In 1927, a group of 1,300 left their homes in Canada to set up a community where they were guaranteed protection of their religious beliefs. The initial band that made the journey that year faced extreme difficulties in settling in this semi-arid area. Despite over 100 of the earliest pioneers perishing in the first year, the colony was planted and has, over time, become a thriving community. Faith, hard work and cooperation were important elements in turning the situation around for the Mennonites in Loma Plata.
Today, the community exports tons of meat, cheese and milk products daily to different regions around the world while maintaining a peaceful society built on strong religious principles. The example of good governance that the Loma Plata community has established has been researched by missionaries of the Unification Church who see its development as both an inspiration and a practical model for what can be accomplished in settling in a difficult area.
During their one-day visit, the volunteers took a guided tour, visited a museum that covers the history of the Mennonites and the Loma Plata Settlement and viewed a video, as well as visited a large milk processing plant and a slaughter house that takes in 1,300 head of cattle each day. The volunteers asked many questions about the settlement's history and current situation. After a long day, the group spent the night in Loma Plata and began the next, long leg of their journey in the early morning.
Our Journey Deeper into the Chaco
The volunteers were eager to start their service work in the community of Olimpo, but the most direct route from Loma Plata to Olimpo consists of long stretches of unpaved roads that can become too muddy to safely travel when it rains. Instead, the volunteers rode on a longer nine-hour drive on a paved road that runs through the quiet port village of Vallemi, a rustic settlement located along the Paraguay River four hours downstream from Olimpo. After an overnight stay in the village, the next morning, the volunteers bundled up in sweaters and coats and loaded six small speed boats headed upstream to Fuerte Olimpo. The cold morning air stung and reminded everyone that July is winter time in the Southern hemisphere.
Fuerte Olimpo: A Unique History
The quiet community of Fuerte Olimpo, Paraguay is the capital city of the sparsely populated state of Alto Paraguay. Larger than Massachusetts and Rhode Island combined, Alto Paraguay has a population of less than 15,000. You can travel up the Paraguay River by boat to Fuerte Olimpo from Asuncion in two and a half days and when you arrive, you will probably be met by villagers as well as horses, donkeys, goats and other animals. Fuerte Olimpo is home to 4,300 people who live in a variety of small communities, several of which are home for the regions' large indigenous population.
This rustic area of South America played an important role in the work of Rev. Moon, who spent much time here, in the last decades of his life.
In 1999, Rev. Moon utilized the Unification Church's center in Olimpo to initiate the launching of a pioneer settlement in Leda, Paraguay, a three-hour journey up the river. Japanese members of the church developed a deserted wilderness covering an area larger than New York city into the Leda Settlement, a remarkable community that in recent years has been garnering national as well as international recognition.
Service as a Path on a Road Called Friendship
The six small boats pulled up to the docking area in Olimpo and unloaded all the volunteers, who enthusiastically carried their bags and walked to the Family Federation Center. Within the first hour after arriving, everyone met with the city's officials and afterwards walked to the local high school. Awaiting their arrival was the headmaster and teachers as well as 70 of the school's older students. In an unrehearsed welcoming ceremony, everyone tried their best to communicate with each another (Guarani is the primary language spoken in the village, followed by Spanish, and English was the primary language of most of the volunteers).
When the students were matched to the volunteers and journeyed in small teams to the areas where they would be planting over 200 trees, they communicated both verbally and non-verbally. Organizing the work for such a large group was a challenge. In time, the challenge was met; every team received enough tools, water and soil to plant seedlings in the 200 pre-dug holes that covered a large stretch of the local roads. The cooperation between the students and volunteers was the beginning of a heart-warming relationship that would develop between the volunteers and the local community.
After the day's work was completed, many of the children walked with the volunteers to the local church center, where the volunteers were staying, and played football (soccer) with them. Some of those who came would continue to meet the volunteers at every chance they could for the duration of the project.
On the second day in Olimpo some of the volunteers went out early to water the newly-planted seedlings before everyone headed to the San Miguel School. The school had formally finished its academic year the day before but many students came back to the school grounds to greet the volunteers while others stayed throughout the day to help in whatever way they could. The service work at the school included painting the newly renovated playground equipment and the outside walls of the school, designing and painting a beautiful mural as well as planting 120 trees around the school grounds. Everyone worked with dedication and enjoyed having the younger children around and involved them in a variety of ways. After a long day, all the work was completed with the exception of the mural, which was completed the next morning.
We were not surprised when the work concluded that some of the older children of the community found their way over to the church center and joined in playing sports and games as well as sharing. A bond was developing between the volunteers and the older children.
On the third day in Olimpo, which was a Saturday, the volunteers visited an indigenous community located on the outskirts of the capital. The headmaster, teachers, parents along with 70 students met them as they approached the school. Many members of the community were ready to help the volunteers with their work and brought with them some of their own tools. From early morning until three in the afternoon everyone worked hard planting trees at the school, the soccer field and on neighboring roads. This indigenous community had often felt neglected by the municipality and so were especially vocal in expressing their gratitude towards the Leda Settlement and the volunteers that they had brought.
Many of the community's older teens worked with the volunteers during the day and also helped organize a football (soccer) match in their community after the service work was completed. Some community members wanted to know what our plans were on Sunday and so we explained we had a 10:00 a.m. Sunday service at the center, which would be followed by a seminar and then lunch. Afterwards, we were going to water the new seedlings and also take part in a cultural program that the City Council was convening. Some of the local youth casually suggested that they would join us. To our surprise, they did the next day.
A Memorable Closing
At Sunday service at the church center in Olimpo, Rev. John Gehring and Mr. Gustavo Giuliano gave a bi-lingual sermon on, "How to Discover the Greatest Joy." While the international volunteers added nearly 30 to the size of the congregation it was the addition of 40 local community residents that filled the newly renovated hall. Many of those who spent time with the participants over the past few days brought with them their parents or a friend or a relative. Everyone felt a spirit of great joy, which harmonized with theme of the sermon.
While Sunday morning provided time to gather as an extended community and appreciate God, the afternoon and evening provided the volunteers time to do some of the things they enjoy most: playing sports and music and dancing, as well as and having friendly exchanges.
The municipality of Olimpo organized a sendoff on Sunday at the civic center for the volunteers as a way to show their appreciation. We were aware three schools we had worked with had prepared songs and dances, an MC was appointed and a sound system was set up. We realized that our own presentations would in part show to the community our heart of appreciation towards them. We did not know that an audience of nearly 200 people would be waiting to hear and see us.
Early in the afternoon, the participants decided that one of their performances would be a dance to the uplifting song by singer Shakira called "Waka Waka." A large part pf the group spent much of the afternoon rehearsing. At the celebration, the joyful song provided a great opportunity to dance with a universal enthusiasm and this enthusiasm spread to the audience regardless of age or background. This celebration marked a new beginning for the community of Feurte Olimpo.
The experiences in Olimpo would not have happened if the pioneers from the Leda Settlement had not made special efforts in recent years to serve the people of Olimpo.
Our journey's next leg took us to the Leda Settlement, a place where we hoped to discover something precious about God; the Creation; Rev. Moon; and ourselves.
Arriving in Leda
Sunday evening's emotional sendoff by the community in Olimpo was followed by our quiet departure for Leda early the next morning. Our group split up, with some traveling by boat, while others made the three-hour journey on open trucks. By boat, the trip upstream presented passengers with a panorama of many square miles of undeveloped natural landscape, with only a rare sighting of buildings or people. As the boats rounded one of the countless bends of the river, the Leda Settlement suddenly became visible.
Observers from the boats could easily catch a sense of how different the well-kept settlement of Leda was from anything else in the area. While the Leda Settlement is huge and covers a landmass larger than Tokyo, most of the settlers' efforts have focused on about 5 percent of that area. The boats pulled up to shore where local residents greeted the volunteers, who then quickly loaded their luggage onto two pick-up trucks. The trucks drove past beautifully constructed buildings, including a special building that was made for Rev. Moon; two guest houses; and the lab facilities for developing aquaculture and for food processing. The ride continued to the large main building that houses two conference rooms, dining facilities, dorms and special guest rooms, all set next to an Olympic-size swimming pool (the only one in that area of the country). After settling in their rooms, the volunteers joined the Leda staff for a delicious lunch that included fish, meat, vegetables and fruits that were largely grown or caught on the settlement.
Practicing Principle as a Way of Life
Soon after arriving, everyone took a tour of the grounds and received presentations by members of the original pioneer team, Mr. Michihito Sano and Mr. Nakata, who shared firsthand accounts of the history, developments and current activities of the Leda Settlement. We were moved by the powerful testimony of the hardships faced by the pioneers as they made the foundation for the settlement in Leda.
In order to help us understand the Leda pioneer spirit, our hosts created a schedule of activities and reflection that enabled us to get a taste of what their life is like. We experienced a variety of ways in which Leda members strive to develop food resources and techniques that can help ease the suffering in the world.
Our daily schedule began with a time for prayer and spiritual sharing, and the day was usually filled with activities that provided unforgettable experiences. One morning the participants gathered by the vast rows of taro that occupied a substantial piece of land. Taro is the major crop planted on the grounds and the pioneers developed a unique technique of rooting these plants underwater to protect them from becoming "bird food." Everyone walked either barefoot or with high boots into the submerged muddy fields to harvest by hand the large taro plants thriving there. The taro that was harvested was then bagged and later presented to the Vice President of Paraguay who had personally requested it in order to research its commercial viability.
One of the more physically challenging days we faced happened when we were asked to clear uncultivated land in a way similar to that used by the original pioneers. Our goal was to prepare the land to receive seedlings of neem trees—a valuable plant that yields mahogany-like timber, oil, medicinal products and insecticide. To do this, we used axes, scythes and shovels, disturbing snakes, bugs and other creatures as we labored to clear the land. For the next several days, our sore muscles served to remind us of the work we did that morning.
Everybody likes to catch fish. When you work as a group to trawl a fishpond, then everyone can catch fish. One exciting afternoon we worked as one team and dragged a long net across a wide pond nearly 80 meters long. Pulling the net through a step-by-step advance in the mud gave every one the chance to be part of the harvest. When we finally closed the nets, hundreds of frantic pacu, weighing between 3 and 7 pounds, were hand-carried to nearby barrels. We then shifted to an area where we could cut and clean the fish and ready them for eating.
Near the dock stands a small but well-constructed police station. This station was created by the Leda Settlement and replaced the old shack that was the previous headquarters for the police. We saw that the station could use a "facelift," so we spent a day painting the two-story structure. Working in small teams, this effort went smoothly and much got accomplished in a short time. Some of the volunteers who are artists also worked on repainting the special shield that was the insignia for the police station. Later, several participants shared how they had a deep feeling of satisfaction in being able to make this kind of offering in Leda.
The period in Leda offered everyone the opportunity to fish, ride horses, take hikes and spend time in the pristine natural environment near the shores of the Paraguay River. For many, the environment gave them a chance to understand something about life, themselves, the creation and its wonderful Creator.
A Deeper Understanding of the Founders
As newcomers, we could understand more clearly through our activities at the Leda Settlement Rev. and Mrs. Moon's vision and concern for the development of this region and how that vision in part has been realized through the tireless efforts of the Japanese missionaries who have pioneered this project. The Leda Settlement is now becoming a cornerstone in a global effort to eradicate hunger and provide a model of peaceful community living.
We grew to understand that the heart invested in developing the Leda Settlement is embodied in the everyday sacrificial lifestyle of its residents. The experience of seeing, working with and sharing with the Japanese missionaries helped demonstrate the great power generated when a community practices a lifestyle dedicated to "living for the sake of others."
The Leda Settlement's spirit is rooted in Rev. and Mrs. Moon's teachings, which make it clear that when one is blessed, it is important to share that blessing with others. The Leda pioneers have intensively put this principle into practice, specifically exemplified in their concern for the neighboring indigenous villages that, when they arrived, had no functioning school. The Leda settlers deemed it essential that the village children receive a good education and so they invested, built and helped maintain schools in each of the three neighboring villages.
Restoring Relationships
An important aspect of the teachings of Rev. and Mrs. Moon concerns restoring damaged relationships. As we had discovered while in Olimpo, the relationship between the civic and religious leaders in Olimpo in the past had been very poor. The pioneers in Leda desired to see those relationships improve and they were willing to take the initiative to make sure that this would happen. As part of that effort, a team of young Japanese volunteers went to Olimpo and offered a variety of services to the community and local schools. Free martial arts classes were provided to local school children and the staff of Leda helped make clear plans with local community leaders for the coming of our international team.
Through such efforts at restoring trust and establishing cooperation, this service project could stimulate the development of many friendships. This is a natural result when one's actions are guided by principle.
Return to Asunción
Our rich experiences in Leda came to an end when the Aquaban, a large riverboat pulled close to shore at Puerto Leda late Friday afternoon. The Aquaban is a strong, stable boat that serves as the central transportation link for the region. The few roads that cut through the region are mostly unpaved and unreliable. Though speedy, transportation by plane is far too expensive for the regular citizens and rain can also close local airstrips. It is the slow-moving riverboat that serves as a steady and reliable friend to villagers up and down the long, winding Paraguay River.
Our team, one by one, climbed up the gangplank to the deck of the Aquaban and began the 21-hour boat ride from Leda down river to the town of Vallemi. Onboard the ship, we either slept in hammocks hung in the hallways or stayed in a small cabin with bunk beds. Card games and conversations went on long into the night. The boat was partitioned into little areas where vendors sold their goods because the vessel served as the local store for the many small settlements that nestled on the banks of the Paraguay River. If you looked down from the deck on arriving at one of those settlements, you could see villagers, animals and goods waiting by the shore in anticipation for the welcoming gangplank of the Aquaban.
The journey on the Aquaban provided a firsthand glimpse of the way life was lived in community after community along the Paraguay River. We disembarked at Vallemi and made our way to a local restaurant where we dined on pizza. A charter bus was patiently waiting for us to board and begin the nine-hour journey to Asunción. Fortunately, the roads in this area were paved, providing a relatively smooth ride and we reached our destination late Saturday night. While our boat and bus ride took 30 hours, those passengers who remained on the Aquaban would journey a full three days before arriving at the capital.
Fellowship and Fun in Asunción
Returning to the capital city with its nightlights, traffic and miles of streets lined with stores was a reminder that our Chaco adventure had come to an end. We pulled into our small, comfortable hotel, exhausted from the long journey, and quickly made it to our rooms. We were in our final stages of the project and in some ways it was the time for the deepest reflection and the most fun.
Sunday was a special day—we named it "The International Day of Friendship." It earned this name because the participants from 12 nations would be spending the day with the Paraguayan members of FFWPU. It is a common practice in the Family Federation to talk about being part of "one family under God," yet it is always inspiring when we actually have the chance to share together as a substantial expression of that family. This was a day when we would celebrate this fact through a variety of activities, including worship; singing; culture programs; sports and the fine art of eating traditional food.
The spacious church grounds in Asunción offered us plenty of room to enjoy cultural performances, a banquet and impromptu games and activities. Several participants remarked that the sharing they had with both their old and newly-made friends was something that made the day very special. The participants performed several songs and danced the "Waka Waka,"which everyone joined in by listening, smiling and clapping.
Football (soccer) is something that many young people enjoy watching and playing. After the cultural program, we walked to a local field that was reserved for matches for both women's and men's teams. Many of the international participants were also experienced and talented players. This combination made for some fun and exciting well-played games and helped reinforce what we called the International Day of Friendship.
Our last day in Asunción was filled with many experiences that included a courtesy call to Vice President Afara (report below), a tour and interview with Diario ABC Color, shopping and time for evaluations and reflection. ABC is the largest media outlet in the nation and the interview provided the participants an opportunity to share their story in the paper's widely circulated Sunday edition.
Our last meeting as a team was a time for reflection and stimulating conversations, as we touched on issues that spoke to our hearts. This was followed by the participants writing commitment letters to remind them of what they planned to do when they returned home. A short graduation ceremony offered the project organizers—Mr. Sano, Mr. Nakata, Mr. Giuliano, Rev. Carol Pobanz and Rev. Gehring—time to share their thoughts, hopes and inspiration prior to passing out the graduation certificates.
Perhaps the highlight of the day was an emotional flower ceremony, a time when each person shared a special message with every individual in the room while passing a flower. The bonds that we had all formed through our shared and rewarding experiences were written in our hearts. The meaning of our declaration that we were "one family under God" was now something we would never forget.
The following is a short account of the meeting of project participants with Paraguay's Vice President, Mr. Juan Afara.
Report on Special Meeting with Vice President Afara
Taking a picture with the Vice President of a nation, even one who is serving as the "Acting President," can be viewed as a simple public relations event. Over the past three decades, I have accompanied numerous teams of international volunteers in their meetings with high-ranking government officials. These meetings are often part of the daily protocol that such officials go through as they fulfill their public responsibilities. They serve as a good way for a leader to recognize a positive contribution made to their nation and are generally a means to promote goodwill. But our meeting with Vice President Afara was more meaningful since the Vice President had already built a working relationship with those at the Leda Settlement.
One distinct difference in our meeting is that we brought with us three huge bags of taro plants weighing nearly 300 pounds. We harvested these plants in the muddy fields of the Leda Settlement. The Vice President has a strong background in agriculture and is looking for ways to further develop the nation's economy, especially in the poorer regions. During his recent visits to the Leda Settlement, he became especially interested in the wide variety of taro species being grown there, as well as in the unique methods through which they are cultivated. The gift of taro was presented so that the agricultural department could research the qualities of the various taro species being raised in Leda.
When our group of mostly young representatives gathered in the Vice President's office, we were met by someone genuinely interested in why we had traveled from around the world to the distant Chaco region of his country. What was our motivation? What was it that we were able to do? Was our experience one that encouraged us to return to our countries and tell our friends and family about the good people and things we discovered in Paraguay? Vice President Afara sincerely appreciated a presentation of 40 representative pictures of the group's activities narrated by participant Mira Brown.
As the presentation continued, we enjoyed the tasty Paraguayan snacks that were distributed to everyone. Once the slides concluded, the Vice President offered his thanks, and posed a number of intelligent and friendly inquiries. After several personal introductions, he made himself available for both formal and informal pictures. The short meeting stretched to 30 minutes, during which his phone rang a number of times, but the Vice President chose instead to focus on the people in the room.
Vice President Afara's closing remarks made us all feel appreciated. We walked out of the room and into the corridors, sharing excitedly about our opportunity to meet the second highest political leader of the nation. It took a few moments to realize that important business was transpiring in the surrounding rooms before we settled down into quieter but upbeat exchanges.
After our meeting, we were told that on his last visit to the Leda Settlement he offered the community a much-needed grinding machine for the taro root. While this kind of support is welcomed, it also especially highlighted a new level of recognition by the government and the Leda Settlement.
Today, in greater numbers, people at all levels of society are coming to recognize the Leda Settlement's pioneering efforts as the realization of an important part of Rev. Sun Myung Moon and his wife, Dr. Hak Ja Han Moon's global vision and inspiration. Rev. and Mrs. Moon's insights in regard to fighting world hunger have often been overlooked by the media and other sources. Yet, in part, their vision and hopes are finding their fulfillment in the South American nation of Paraguay. It is also the growing hope of people such as Vice President Afara that Rev. and Mrs. Moon's vision will continue to be substantiated in Paraguay, as well as in many other areas of a world thirsting for peace.
To learn more about the Leda Project and to get involved, please visit the Leda Project's official website at ledaproject.com.
SLC2022: Session III - Opening Ceremony
Seoul, South Korea—The Summit's third session, the opening ceremony, featured keynote presentations and the presentation of the Resolution for a Universal Peace Charter.
Religious Youth Service Island Friendship Project Held in Sri Lanka
Abhayapura, Sri Lanka—The Island Friendship Project brought together 58 young people who helped build the supporting infrastructure for a water well for a community of over 200 families.


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China stocks fall after rating cut, other Asian markets gain
Originally published May 23, 2017 at 7:25 am Updated May 23, 2017 at 9:08 pm
JOE McDONALD
BEIJING (AP) — Chinese stocks sank Wednesday after Moody's cut the country's debt rating and other Asian markets rose following Wall Street's advance.
KEEPING SCORE: The Shanghai Composite Index lost 0.5 percent to 3,047.80 and Hong Kong's Hang Seng was unchanged at 25,410.81. Tokyo's Nikkei 225 index gained 0.5 percent to 19,707.87 and Sydney's S&P-ASX 200 added 0.2 percent to 5,774.40. Seoul's Kospi added 0.2 percent to 2,317.26 and benchmarks in Taiwan, New Zealand and Singapore gained. Jakarta declined.
CHINESE DEBT: Moody's Investors Service downgraded China's long-term local currency and foreign currency debt ratings, citing the country's rising debt. Moody's cut the rating to a still relatively robust A1 from Aa3 and changed its outlook to stable from negative. The change reflects an expectation "China's financial strength will erode somewhat" and economy-wide debt will rise, Moody's said. It said that while planned reforms will transform the economy and financial system, those will not prevent an increase in debt and potential government liabilities.
ANALYST'S TAKE: The China downgrade could "deal a blow to confidence in regional markets," said Jingyi Pan of IG in a report. "While the downgrade itself had not been regarded as a plunging drop in rating, the attention on China's worsening outlook could create jitters."
WALL STREET: U.S. stocks rose for a fourth day, with most gains going to banks. Scientific instrument companies and drug makers also rose. Auto parts companies were hammered after poor third-quarter results from AutoZone and home builders fell after sales of new homes sank in April. The Standard & Poor's 500 index added 0.2 percent to 2,398.42. The Dow Jones industrial average edged up 0.2 percent to 20,937.91. The Nasdaq composite rose 0.1 percent to 6,138.71.
ENERGY: Benchmark U.S. crude rose 13 cents to $51.60 per barrel in electronic trading on the New York Mercantile Exchange. The contract gained 34 cents on Tuesday to $51.47. Brent crude, used to price international oils, advanced 16 cents to $54.31 in London. It added 28 cents the previous session.
CURRENCY: The dollar gained to 111.90 yen from Tuesday's 111.77 yen. The euro edged down to $1.1181 from $1.1183.


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Celebz Gossips: Megan Fox, Fergie & Donatella Versace! Would You?
Let's pretend for the sake of this post that the scary woman is not in the picture. No, not Fergie, the other one. Alright, since this is a lesbian fantasy post don't for one second try to tell me you wouldn't bite the bullet and partake in a little Megan Fox, Fergie, and Donatella Versace ménage à quatre. C'mon, that's Megan Fox fellas! You'd be nuts to pass up an opportunity like that, right? Alright, I was just testing you. If you considered it for even one second, you need help! That's just sick!


text:
Evenin Fog With Water by Robert Holewinski
Artist Robert Holewinski
Collection University-of-Virginia
Robert Holewinski's Recent Work
Robert Holewinski, Charlottesville
Artist Statement After high school, Robert joined the army in 1967, sent to Korea where he started painting evenings and weekends. In 1970 he studied the work of Van Gogh, Monet, Cezanne, Matisse, Picasso, and Whistler. In Washington DC he spent weekends painting the countryside of Maryland and Virginia.
In 1974 Robert became a product package engineer for Johnson & Johnson, then creative design manager with Disney. He had always wanted to work for Disney and he worked on exciting projects, looking back fondly on his time with Disney.
Robert's paintings show a range of styles and techniques. Brush strokes are visible as an important element in his paintings. He uses varied painting styles rather than one technique. His artwork has been exhibited in Florida, Maryland, Virginia, and New Jersey, and he continues to do character paintings for Walt Disney World.
Robert's published book, 'One Year There' is a free verse epic poem of 1968 in South Korea, told as memories of the soldiers located in a small outpost, hidden in the mountains. The poems are snapshots of that nuclear missile base which was on the North Korean target list.
Although these poems can be read as a war story, there are no battles or military campaigns. Rather, these poems show life on a small army base during a very anxious and confusing time, filled with news about the USS Pueblo capture by the North Koreans her crew accused of being spies, the killings of Martin Luther King and Robert Kennedy, and a North Korean assassin team getting to within two blocks of the South Korean presidential palace.
He hopes the reader will gain a new understanding of what it was like on that base in South Korea. He also hoped to purge any phantoms still around since living "One Year There".
Robert's printed book version includes photographs, available through Amazon Books and Barnes & Noble online. The electronic book version does not have photographs and is available through Kindle.com and Nook.com.
HolewinskiRobert


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Donna Mowls, 84, of Strasburg passed away on Sunday, September 2, 2018 at New Dawn Health Care Center in New Philadelphia.
Born on October 21, 1933 in Dundee she was the daughter of the late Oswald and Awilda (Ray) Marchand. She was also preceded in death by her sister in-law, Bonnie Marchand.
Donna graduated from Strasburg High School with the class of 1951 and was the editor of the Tiger Roar school paper. She was a graduate of Canton Actual Business School and a worker in secretarial and bookkeeping all her life having over 25 years at Flurocarbon, formerly Sparta. Donna also helped Bonnie and Dave at Valley Tan & Fitness, and Delores at Frenzel's Driving School. She retired from the Courthouse under Green Thumb.
She was involved with the Woman of the Moose and was well known for her in-home party table, where she shared her famous homemade cookies with whomever visited. She will also be remembered for being a great listener.
Donna leaves behind her daughter and son in-law, Bonnie and David Jones of Strasburg; brother, Tom Marchand; two nephews, Thomas Marchand II, Tyler (Darla) Marchand; niece, Beth (Dan) Varner; life-long friends, Wanda Sanor, Donna Reiger, Patty and Tony Foster; along with her granddogs, Lady, Ginger, and Cooper.
In honoring Donna's wishes, cremation has been entrusted to the Toland-Herzig Funeral Home & Crematory in Dover. To sign an online guestbook for Donna, visit the obituary link on the funeral home's website.
Donna's family would like to thank the staff at New Dawn for the care she received in her final days.
Memorial contributions can be made to the Community Hospice Truman House, 716 Commercial Ave SW, New Philadelphia, Ohio 44663, or the Tuscarawas County Humane Society, 1433 Tall Timber Rd, NE, New Philadelphia, Ohio 44663.