Занятия в группах 2 — 11 уровней проводят американские преподаватели — носители языка, прошедшие соответствующую подготовку и имеющие сертификаты TEFL на право преподавания английского языка как иностранного. В группах первого уровня и в детской программе занятия проводит квалифицированные русские преподаватели, имеющие квалификацию «учитель иностранного языка» и международный сертификат TEFL/TESOL.
Hello! My name is Taylor Wilson. I am originally from Owensboro, Kentucky, but I also grew up in Canton, Georgia. I attended Vanderbilt University in Nashville, Tennessee where I majored in Russian and studied Spanish and Portuguese. I am a lover of literature and languages, and I am excited to share this passion with my students in Vladimir. My previous experiences in Russia include a week-long trip to Vladimir in 2014 and a semester in St. Petersburg in 2016. I am excited to return to Russia and to join the other English teachers!
Jillian was born in a suburb right outside of Chicago and moved into the city shortly after graduating high school. She recently graduated from the University of Illinois at Chicago with a Bachelor's degree in Russian studies. She studied Russian language, literature and philosophy. After this year abroad, she plans on pursuing a P.h.D. in Russian and hopes to someday work in academia.
Hey y'all! My name is Robert and I'm from Houston, the largest city in Texas. Although I was born and raised in Houston I attended boarding school in the New England state of Vermont. I discovered in high school that I had a passion for learning languages and decided to pursue this interest with a major in Russian at the University of Rochester. I've studied abroad in Russia twice, both times in St. Petersburg, and deeply enjoyed the time that I spent there. While in St. Petersburg I volunteered to teach at a local English school and realized that, despite having never thought about it before, I really liked teaching. When I'm not reading or studying a foreign language, I enjoy traveling, visiting museums, and embarking on adventures to learn more about other cultures. I love food, and I'm always trying to find good places to eat. One of my favorite things to do is simply relax at a cafe for an hour and chat about life with a friend. I'm very happy to have the opportunity to teach in Vladimir and to get acquainted with the city.
I grew up in Greenville, North Carolina with my mom, dad, and younger brother, but I went to school at the University of South Carolina, where I graduated with a double major in Political Science and Russian. For all four years at the University of South Carolina, I played trumpet in the marching band during the fall, and also cheered on the men and women's basketball teams while playing in a smaller basketball band in the spring. This past year, I was lucky enough to experience a National Championship win for our women's team in Dallas, TX. In my free time, I like to keep up with sports and enjoy being outdoors. I am excited to finally experience Russia, and be able to teach students about the English language and American culture while I am there!
My name is Kendall Gildersleeve. I grew up in Washington DC, and then went to school at University of Rochester, where I studied Russian language and literature, linguistics, and brain and cognitive sciences. In my free time I like reading, cooking, and going for walks.
Здравствуйте! My name is Tyson Trotz and I am proud to be an English teacher at the American Home. I grew up in Nashville, Tennessee, but both my parents come from Manitoba, Canada. As a child, my two greatest passions were history and nature and not much has changed since then. My interest in Russian was first sparked by my family's Slavic heritage, leading me to the beautiful rural campus of Sewanee, the University of the South where I double majored in History and Russian. In the summer of 2011 I did a summer study abroad in St. Petersburg and have returned several times since then. I moved to Vladimir and began teaching English at the American Home in August of 2015 and am now returning for my third year. I enjoy spending time with my friends, going to the dacha, reading, and physical activity.
Hello, my name is Luke! I am neither the son of Darth Vader nor an onion. I studied history and Russian language at the University of Florida. My childhood was spent in the blessedly warm, although eternally humid and sometimes oppressive, climate of South Florida. I enjoy running, swimming and biking – I did triathlon during my time in college. I moved to Russia to improve my Russian language skills and learn more about contemporary life in Russia. In the future, I will return to America to continue my studies of Russian history in graduate school. I am often known for my lively and naturally talkative personality.
Hello! My name is Scott Buchholtz. I was born and raised in Fullerton, California, where I still live with my parents and our two dogs. I attended the University of Richmond and double majored in Russian Studies and History. I participated in a semester abroad in St. Petersburg in the spring of 2014. I enjoy reading, playing sports, and spending time with my friends. Teaching English at the American Home has been a great experience, and I am excited to do it again this coming year!
Sierra grew up in Salt Lake City Utah, an area of America known for being the center of the Mormon religion and for its northern mountain ranges and southern desert landscapes. She attended Smith College in Northampton Massachusetts, where she studied Russian Literature and History. During the 2013-2014 academic year, she studied at the Faculty of Liberal Arts and Sciences of Saint Petersburg State University, where she taught conversational English to Russian adults and university students. Since graduating from Smith, she has worked with Russian language periodicals at the Library of Congress in the nation's capital of Washington DC. When not working you can usually find her reading with a large cup of coffee nearby. In addition to being a lover of coffee and books, she is also an avid collector of hats. Sierra enjoys both listening to and playing music; she has played jazz trumpet for 12 years and can play the French horn as well. She looks forward to returning to Russia and is excited to meet her fellow teachers and students!
Елена Белова. Учитель-методист. в 2001 г. окончила Владимирский государственный педагогический университет им. Лебедева-Полянского по специальности учитель английского и немецкого языков. В 2005 г. прошла курсы повышения квалификации и получила Сертификат международного образца на право преподавания английского языка ICAL TESL/TEFL Certificate. Работает в Американском Доме с 2001 г. Разрабатывает авторские образовательные программы для курсов английского языка Американского Дома, оказывает методическое сопровождение преподавателям английского языка, кроме того преподает английским начинающим на 1-ом подуровне наших курсов.
Ольга Соловкина. Учитель-методист. в 2000 г. окончила Рязанский государственный педагогический университет им. С.А. Есенина по специальности учитель информатики, ВТ и английского языка. В 2008 г. прошла курсы повышения квалификации и получила Сертификат международного образца на право преподавания английского языка ICAL TESL/TEFL Certificate. Работает в Американском Доме с 2003 г. Разрабатывает авторские образовательные программы для курсов английского языка Американского Дома, оказывает методическое сопровождение преподавателям английского языка, кроме того преподает английским начинающим на 1-ом подуровне наших курсов.
Галина Чибышева, педагог дополнительного образования по английскому языку. С сентября 2015 года работает с нашими младшими группами — детьми 7-11 лет. В 2001 году закончила Владимирский государственный педагогический университет и получила квалификацию учитель истории и английского языка. Прошла курсы повышения квалификации при МГПУ, курс обучения в EF International Language Centers (Лондон), имеет сертификат международного экзамена TKT (Teaching Knowledge Test) Кембриджского университета. Имеет большой опыт работы с детьми младшего школьного возраста.
Анна Полякова, педагог дополнительного образования. С августа 2016 г. работает со студентами нашими младшими студентами детской программы (7-11 лет). В 2016 году окончила Владимирский государственный университет по направлению подготовки «Педагогическое образование», направленность «Английский и немецкий языки». Имеет большой опыт работы в волонтерских программах за рубежом, работала в летних лагерях в Германии.


When I went public with revelations that Cambridge Analytica had harvested 87 million profiles using an app that Facebook had authorized, Facebook's first reaction was to immediately ban me — not only from Facebook but also from all the other companies that Facebook owns. That means I couldn't even go on Instagram. All the apps that used Facebook authentication just showed errors — so my Tinder, Uber and countless other apps stopped working.
Within a day of coming out as "the first Millennial whistleblower," I was deleted from the Internet.
As Tyler stood overlooking the heart of civilization he knew he saw a failing empire on the brink of destruction. So Tyler abandons the consumer nesting instinct, in favour of neo-luddite primal anarchy.
Whether or not time and this magical land called the future exists is something for another discussion – I'll just say that I'm not convinced. But for the purposes of this discussion it seems fair to say that we are three minutes from ground zero. The important thing to remember though is that we are not awaiting the arrival of a nuclear bomb, though Trump, Putin and North Korea appear to be directing us towards that situation. No, we are the embodiment of a thermonuclear cataclysm, a world-ruining piece of machinery, three minutes away from ground zero. So I'll say a few words to mark the occasion.
Tyler was wrong when he said that our fathers were our models for God; our fathers were merely meant to teach us how to navigate the body of God – the body of the metropolis, the state, the market, civilisation, the Leviathan. But Tyler was correct when he said that God hates us.
After all, what has God, civilisation, the state, the Leviathan, the stranglehold of capitalism brought us? The planet is in ecological ruins. We are plagued by droughts, hurricanes, wildfires intensified by arid conditions and desertification, brought on by agriculture and the deforestation it requires, oil spills, dehabitation, specicde, air unfit to breath and mass extinction. Television feeds us the daily horror of militarism, bombs and politics, along side (m)advertising, supposed reality shows and force-fed comedy spooned down our throats, as we sink deeper into the psychosis of this hyper-real Spectacle – the word of God, the great domesticator.
If this culture wants us to live lives of death, I propose we rebel, by seeking (near-)Life experiences; that we lose every-Thing to be free to do anything.
Well if this culture is hell bent on trying to domesticate us all, bringing some wildness to this culture seems the best routeless direction to go down.
With all their attempts to make living in this culture better, most activist projects have served only to make the planetary work machine more bearable for those closest to "radicals". The revolutionary project is now largely a t-shirt or film. Social anarchists fill potholes and keep this culture going – acts of service to God.
On the other hand, subversive art-focused and psychology-focused milieus, such as Situationists, Discordians, guerrilla ontologists and others which can generally be considered applicable to a post-anarchist practice, have succeeded in creating spaces to release the repressed flow of the wild, within the body of civilisation. This type of practice is that which Hakim Bey (Peter Lamborn Wilson) calls poetic terrorism, and appears to be a means of eco-radicals waging primal war against this world-ruining culture.
Situationists are focused on challenging the psycho-geography of this culture's everyday normal life, through mediums such as the situationist-prank, which involved turning aspects of capitalism's everyday-narratives against itself. Discordians and guerrilla ontologists, inspired by the philosophy of Robert Anton Wilson, have often embraced the campaign of Operation Mindfuck, which has focused on art based approaches like performance and guerrilla art, as well as vandalism, practical jokes, reality hacking and hoaxes.
Drawing from these both, in mapping out a loose route for our poetic terrorism, a campaign seems available to us, as agents against this culture, as a means of wild-attack.
Modelling glue in the locks of shops, banks and vehicles of world-ruiners. Going into computer shops with fishtank cleaner magnets and destroying the hard drives. Standing on streets with a free hugs sign and giving each person who hugs you a home-made pamphlet on the ecological crisis. Gluing folded up pieces of paper into the coin slots of parking machines and into the card slots of ATMs. Searching for unlocked cars and turning on their lights to drain the battery. Mixing whipped cream, corn flakes, grapes, maple syrup, dish washer fluid and warm water in large quantities in black bags and pouring home-made vomit along streets, in high-traffic pedestrian areas. Standing on the edge and peeing into swimming pools. Leaving kitchen knives in public places covered in fake blood. Graffiti apocalypse poems or surrealist slogans, like "I don't want to be a wall anymore" on walls, in chalk in public spaces, in sight of on-lookers. Putting itching powder on the toilet paper in public toilets and rolling it back up. Gluing public toilet seats down and putting glue on them. Wearing sandwich boards emblazoned with "the end was yesterday". Filling wet paper towels with flour, wrapping it up, tying up with a rubber band and throwing flour bombs. Reviving the Existential Negation Campaign. Destroying badger traps or committing other acts of ecotage/monkey-wrenching and turning them into works of art.
These are some of the directions for this project of wild mayhem. With every work of creative-destruction performed a communiqué should be left, as words to mark the occasion.
With this, eco-radical practice escapes the revolutionary model, which is tied to History (the narrative of this culture and its "progress"), without falling into renunciation and becomes an iconoclastic endeavour, full of wild potential. Eco-radicals can challenge believers in this culture's faith in its ability to maintain everyday normality in ways that are direct and signify a defiant rebellion, without appealing to ideologies and systems, which end up being incorporated and part of that which we hate.
As this operation is intentionally outside of History, there is no start or end date to it. This can be picked up by anyone and dropped as soon as they decide to stop. It has no governing body or even decentralised organisation behind it. It is a wild endeavour, anarchic, free.
William S. Burroughs and Brion Gysin, "Rub Out the Word," The Third Mind (Viking, 1978).
How can art and poetry encourage existential trajectories that move beyond the nihilism of late-modernity? American philosopher Iain Thomson turns towards the German philosopher Martin Heidegger, in order to illustrate nihilism as our deepest historical problem and art as our best response, while establishing Heidegger's insights into postmodernity and technology.
Yet, despite Heidegger's sustained critiques of modernity and late-modernity, he is not simply an anti-modernist (or even an anti-late-modernist). To try to think against something, he repeatedly teaches, is to remain trapped within its underlying logic. (The proud atheist often remains caught in the traditional logic of theism, for instance, insofar as both theist and atheist presume to know something outside the realm of possible knowledge. Like Hölderlin, Heidegger himself ended up as a romantic polytheist, open to the relevant phenomena and so capable of different kinds of religious experience.) I recognize, of course, that many people find it difficult to muster the hermeneutic charity and patience that one needs in order to even be able to understand Heidegger. But one of the deepest and most universal axioms of the hermeneutic tradition (and still shared from Gadamer to Davidson) is that the only way to understand another thinker is to presume that they make sense, that they are not just passing-off meaningless nonsense as profundity. (There is a detectably post-Christian wisdom in the hermeneutics tradition here. "Thinking…loves": Love even thy enemy, as it were, because hatred can never understand.) When Heidegger is read charitably (rather than dismissed polemically), it becomes clear that his overarching goal is not only to undermine but also to transcend modernity.
By working to think modernity from its deepest Cartesian presuppositions to its ultimate late-modern conclusions, I believe Heidegger helps open up some paths that lead beyond those problematically nihilistic modern axioms mentioned above, paths that also allow us to preserve and build upon the most crucial and irreplaceable advances achieved in the modern age. As that suggests, we need to acknowledge—much less grudgingly than Heidegger himself ever did—that humanity has made undeniable and precious progress in the domains of technology, science, medicine, art, language, and even (I try to show, thus going well beyond Heidegger) in politics. According to the perhaps heterodox, left-Heideggerian postmodernism I espouse (in the vicinity or aftermath of Dreyfus, Young, Rorty, Vattimo, Derrida, Agamben, and others), Heidegger's central postmodern insight into the inexhaustible plurality of being serves best to justify and promote a robust liberal tolerance, a tolerance intolerant only of intolerance itself. That may initially sound relativistic, but this is a tolerance with teeth, because ontological pluralism undermines all fundamentalist claims to have finally arrived at the one correct truth about how to live, let alone to seek to impose those final answers on others (as I have recently tried to show).
Questions concerning how best to understand the implications of Heidegger's central insights remain complex and controversial, of course. But I think it is clear—in light of Heidegger's distinctive attempts to combine philosophy and poetry into a thinking that "twists free" of and so leads beyond modernity—that Heidegger was the original postmodern thinker. Here I say "original" even while acknowledging that Heidegger's postmodern vision drew crucial inspiration from many others (including the Romantic tradition, especially Hölderlin, Van Gogh, and Nietzsche, as well as from his creative readings of Presocratic philosophy). For, as Heidegger, Art, and Postmodernity shows, Heideggerian "originality" (Ursprünglichkeit) is less concerned with being first than with remaining inspiring; that is, it is less about planting flags and more about continuing to provoke important insights in others.
Moreover, this view of Heidegger as the Ur-postmodernist gains a great deal of support from the fact that almost every single significant contemporary continental philosopher was profoundly influenced by Heidegger. The list is long, because it includes not just more recognizably "modern" philosophers like Arendt, Bultmann, Gadamer, Habermas, Kojève, Marcuse, Merleau-Ponty, Sartre, Taylor, and Tillich, but also such "postmodern" thinkers as Agamben, Badiou, Baudrillard, Blanchot, Butler, Cavell, Derrida, Dreyfus, Foucault, Irigaray, Lacan, Levinas, Rancière, Rorty, Vattimo, and Žižek—all of whom take Heideggerian insights as fundamental philosophical points of departure. Each of these thinkers seeks to move beyond these Heideggerian or post-Heideggerian starting points (more and less successfully, it must be said, but with lots of significant advances along the way).
Taken as a whole, one thing all of these major thinkers help confirm is that we think best with a hermeneutic phenomenologist like Heidegger only when we learn to read him "reticently"—that is, slowly, critically, carefully, thoughtfully, with reservations and alternatives left open rather than too quickly foreclosed. If we can adopt a critical yet charitable approach to Heidegger's views on the matters of deep concern that we continue to share with him, then we can find our own ways into "die Sache selbst," the matters themselves at stake in the discussion. Focusing on the issues that matter in this way can also help us avoid getting too bogged down in the interminable terminological disputes that too often turn out to be merely "semantic" misunderstandings or confusions of translation, noisy distortions in which those trained in different traditions and languages continue to unknowingly talk past one another. Our hermeneutic goal should instead be genuine understanding and so the possibility of positive disagreement, that is, disagreements that generate real alternatives and so do not remain merely criticisms (let alone pseudo-criticisms, confused epiphenomena of unrecognized misunderstandings, distortions passed down through generations or sent out across other networks). The modestly immodest goal of post-Heideggerian thinking, in sum, is to think the most important issues at issue in Heidegger's thinking further than he himself ever did. At the very least, such attempts can succeed in developing these enduringly-important issues somewhat differently, in our own directions and inflections, in light of our own contemporary concerns and particular ways of understanding what matters most to our time and generations.
Heidegger's provocative later suggestion about how best to develop the deepest matters at stake in the thinking of another can be helpful here: We need to learn "to think the unthought." Thinking the unthought of another thinker means creatively disclosing the deepest insights on the basis of which that thinker thought. When we think their unthought, we uncover some of the ontological "background" which rarely finds its way into the forefront of a thinker's thinking (as Dreyfus nicely put it, drawing on the Gestalt psychology Heidegger drew on himself). Thinking the unthought does mean seeing something otherwise unseen or hearing something otherwise unheard, but such hermeneutic "clairvoyance" (as Derrida provocatively dubbed it) should not presume that it has successfully isolated the one true core of another's thinking (a mistake Heidegger himself too often committed). But nor should we concede that "death of the author" thesis which presumes that there is no deep background even in the work of our greatest thinkers. We post-Heideggerian postmodernists should just presume, instead, that any such deep background will be plural rather than singular, and so irreducible to any one over-arching interpretive framework. In that humbler hermeneutic spirit of ontological pluralism, we can then set out to develop at least some of a thinker's best insights and deepest philosophical motivations beyond whatever points that thinker was able to take them.
Beneath or behind it all, I have also dedicated much of the last decade to working through some of the philosophical issues that arise, directly and indirectly, from the dramatic collision between Heidegger's life and thinking (as I have been working on a philosophical biography of Heidegger). I have thus taken up, for example, Heidegger's views on the nature and meaning of love (which prove surprisingly insightful, once again, when approached with critical charity), while also continuing to participate in that ongoing re-examination of the significance of Heidegger's early commitment to and subsequent break with Nazism, as well as the more recently revealed extent of his ignorant anti-Semitism (fraught and difficult topics).
To develop Heidegger's thinking on technological nihilism beyond the point he himself left it, we need both (1) to learn to recognize the undertow of technologization's drift toward nihilistic optimization and yet still (2) find ways to use particular technologies (including word processing software, synthesizers, Facebook, on-line philosophy 'zines, and all the other irreversibly-proliferating technological media of our world) in ways that help move us beyond that nihilistic technologization rather than merely reinforcing it. Heidegger, Art, and Postmodernity suggests that one of the best ways to do this is by cultivating a receptivity to that which overflows and so partly escapes all the willful projects in which the modern subject understands itself as the source of what matters most in the world (as the foundation of all "values," all "normativity," and other such widespread but deeply problematic, modern philosophical ideas). We think Heidegger's unthought when we disclose this postmodern understanding of being, learning to understand and so encounter being not as a modern domain of objects for subjects to master and control, nor as a late-modern "standing reserve" of resources to be efficiently optimized, but instead as that which continues to both inform and exceed our every way of making sense of ourselves and our worlds. By learning to cultivate a phenomenological receptivity to this postmodern understanding of being, we can address the nihilism of our technological understanding of being by responding directly to its ontotheological foundations.
One of the crucial points to grasp here is that Heidegger's critique of technology follows directly from his understanding of ontotheology. Indeed, the two are so intimately connected that his critique of technology cannot really be understood apart from his view of ontotheology, a fact even scholars were slow to recognize (reminding us that Heidegger still remains, in many ways, our contemporary). As Heidegger on Ontotheology shows, one of Heidegger's deepest but most often overlooked insights is that our late-modern, Nietzschean ontotheology generates the nihilistic technologization in whose currents we remain caught. The deepest problem with this "technologization" of reality is the nihilistic understanding of being that underlies and drives it: Nietzsche's ontotheological understanding of the being of entities as "eternally recurring will-to-power" dissolves being into nothing but "sovereign becoming," an endless circulation of forces, and in so doing, it denies that things have any inherent nature, any genuine meaning capable of resisting this slide into nihilism (any qualitative worth, for example, that cannot be quantified and represented in terms of mere "values," so that nothing is invaluable—in the full polysemy of that crucial phrase).
Heidegger, Art, and Postmodernity explains Heidegger's radical philosophical challenge to the deepest presuppositions of modernity and his attempt to articulate a genuinely meaningful post-modern alternative by drawing on key insights from art and poetry, especially insights into the polysemic nature of being and the consequent importance of creative world disclosure (as contrasted with the willful, subjective imposure of "value"). Heidegger's view is that even great late-modern philosophers like Nietzsche, Marx, and Freud remain trapped within unrecognized modern presuppositions, including the nihilistic view that all meaning is projected onto or infused into an inherently-meaningless world of objects through the subject's conceptual and material labors (both conscious and unconscious). These unnoticed metaphysical presuppositions undermine their otherwise important attempts to forge paths into a more meaningful future. Drawing on Kierkegaard, Hölderlin, Van Gogh, and others, Heidegger teaches that more genuinely enduring meaning cannot come from the subject imposing its values on the world but, instead, only from a poetic openness to those meanings that precede and exceed our own subjectivity. Such meaningful encounters (or "events") require us to creatively and responsibly disclose their significance, unfolding their meaning throughout the lives they can thus come to transform, guide, and confer meaning on.
One of the central theses of Heidegger, Art, and Postmodernity is that this crucial difference between imposing and disclosing—or between technological imposition and poetic disclosure—is the crucial distinction between the meaninglessness of our technological understanding of being and those meaning-full encounters that a postmodern understanding of ourselves and our worlds help give rise to, nurture, and encourage. Genuinely-enduring, meaningful events, the kinds around which we can build fulfilling lives, do not arise from imposing our wills on the world (as in the modern view which, as Kierkegaard already taught, turns us into sovereign rulers over a land of nothing, where all meaning is fragile because it comes from us, from the groundless voluntarism of our own wills, and so can be rescinded as easily as it was projected). Genuinely enduring meanings emerge, instead, from learning to creatively disclose those often inchoate glimmers of meaning that exist at least partly independently of our preexisting projects and designs, so that disclosing their significance creatively and responsibly helps teach us to partake in and serve something larger than ourselves (with all the risk and reward that inevitably entails).
In short, a truly postmodern understanding requires us to recognize that, when approached with a poetic openness and respect, things push back against us, resisting out wills and so making subtle but undeniable claims on us. We need to acknowledge and respond creatively and responsibly to these claims if we do not want to deny the source of genuine meaning in the world. For, only those meanings which are at least partly independent of us and so not entirely within our control—meanings not simply up to us human beings to bestow and rescind at will—can provide us with the kind of touchstones around which we can build enduringly meaningful lives (and loves). Heidegger sometimes describes our encounter with these more genuinely meaning-full meanings as an "event of enowning" (Ereignis), thus designating those profoundly significant events in which we come into our own as world-disclosers by creatively enabling things come into their own, just as Michelangelo came into his own as a sculptor by creatively responding to the veins and fissures in a particularly rich piece of marble so as to bring forth his "David," just as a woodworker comes into her own as a woodworker by learning to respond to the subtle weight and grain of each individual piece of wood, and just as teachers comes into their own as teachers by learning to recognize, cultivate, and so help develop the particular talents and capacities of individual students.
This poetic openness to that which pushes back against our preexisting plans and designs is what Heideger, Art, and Postmodernity calls a sensitivity to the texture of the text, that subtle but dynamic meaning-fullness which is "all around us" phenomenologically, as Heidegger writes. The current of technologization tend to sweep right passed the texture of the texts all around us, and can even threaten to render us oblivious to it (most plausibly, if our resurgent efforts at genetic enhancement inadvertently eliminate our defining capacity for creative world-disclosure). When we learn to recognize the ontohistorical current feeding technology, however, we can also learn to resist its nihilistic erosion of all inherent meaning, and so begin to develop a "free relation to technology" in which it becomes possible to thoughtfully use technologies against nihilistic technologization, as we do (for example) when we use a camera, microscope, telescope, or even glasses creatively to help bring out something there in the world that we might not otherwise have seen, a synthesizer or computer to make a new kind of music that helps us develop our sense of what genuinely matters to us, or when we use a word processor or even the Internet to help bring out our sense of what is really there in the issues and texts that most concern us.
In my view, the role human beings play in the disclosure and transformation of our basic sense of reality thus occupies a middle ground between the poles of voluntaristic constructivism and quietistic fatalism. Heidegger is primarily concerned to combat the former, "subjectivistic" error—that is, the error of thinking that human subjects are the sole source of meaning and so can reshape our understanding of being at will—because that is the dangerous error toward which our modern and late-modern ways of understanding being incline us. But this has led to some widespread misunderstandings of his view. Perhaps most importantly, Heidegger's oft-quoted line from his famous Der Spiegel interview, "Only another God can save us," is probably the most widely misunderstood sentence in his entire work. By another "God," Heidegger does not mean some otherworldly creator or transcendent agent but, instead, another understanding of being. He means, quite specifically, a post-metaphysical, post-epochal understanding of "the being of entities" in terms of "being as such," to use his philosophical terms of art. Heidegger himself equates his "last God" with a postmodern understanding of being, for example, when he poses the question "as to whether being will once more be capable of a God, [that is,] as to whether the essence of the truth of being will make a more primordial claim upon the essence of humanity." Here Heidegger asks whether our current understanding of being is capable of being led beyond itself, of giving rise to other world-disclosive events that would allow human beings to understand the being of entities neither as modern "objects" to be mastered and controlled, nor as late-modern, inherently-meaningless "resources" standing by for optimization, but instead as things that always mean more than we are capable of expressing conceptually (and so fixing once and for all in an ontotheology). That the "God" needed to "save us" is a postmodern understanding of being is one of the central theses of Heidegger, Art, and Postmodernity.
Rather than despairing of the possibility of such an inherently pluralistic, postmodern understanding of being ever arriving, moreover, Heidegger thought it was already here, embodied in the "futural" artwork of artists like Hölderlin and Van Gogh, simply needing to be cultivated and disseminated in myriad forms (clearly not limited to the domain of art, pace Badiou) in order to "save" the ontologically abundant "earth" (with its apparently inexhaustible plurality of inchoately meaningful possibilities) from the devastation of technological obliviousness. When Heidegger stresses that thinking is at best "preparatory" (vorbereitend), what he means is that great thinkers and poets "go ahead and make ready" (im voraus bereiten), that is, that they are ambassadors, emissaries, or envoys of the future, first postmodern arrivals who, like Van Gogh, disseminate and so prepare for this postmodern future with "the unobtrusive sowing of sowers" (as Heidegger nicely put it, drawing a deep and illuminating parallel between his teaching and Van Gogh's painting which I seek to explain in Heidegger, Art, and Postmodernity). As this suggests, new historical ages are not simply dispensed by some super-human agent to a passively awaiting humanity. Rather, actively vigilant artists and particularly receptive thinkers pick up on broader tendencies happening partly independently of their own wills (in the world around us or at the margins of our cultures, for example), then make these insights central through their artworks and philosophies.
 See Thomson, Heidegger on Ontotheology:Technology and the Politics of Education (Cambridge University Press, 2005), esp. chs. 3-4.
I discuss Heidegger's provocative views on polytheism, atheism, and on the phenomenological relation between humanity and "the divine" in Heidegger, Art, and Postmodernity (esp. chs. 1 and 6); and in Thomson, "The Nothing (das Nichts)," in Mark Wrathall, ed., The Heidegger Lexicon (Cambridge University Press, forthcoming).For more on the perhaps surprising appeal of Heidegger's romantic polytheism, see also Hubert Dreyfus and Sean Kelly, All Things Shining (New York:Free Press, 2011).
 This hermeneutics of philosophical "fulfillment" (Vollendung)—or what Heidegger, Art, and Postmodernity also calls the strategy of hypertrophic deconstruction—is premised on the insight that, where the deepest historical trends are concerned, the only way out is through.
 See Thomson, "Heideggerian Phenomenology and the Postmetaphysical Politics of Ontological Pluralism," in S. West Gurley and Geoffrey Pfeifer, eds, Phenomenology and the Political (Rowman & Littlefield, forthcoming October 2016).
 See Thomson, "In the Future Philosophy will be neither Continental nor Analytic but Synthetic:Toward a Promiscuous Miscegenation of (All) Philosophical Traditions and Styles," Southern Journal of Philosophy 50:2 (2012), pp. 191-205.
 On this still metaphysical mistake, see Heidegger, Art, and Postmodernity, ch. 3.
 Such limits inevitably follow from our universal condition of existential "finitude," and include personal limitations of time and perspective to which we can remain insensitive, whether out of ignorance or pride.Obviously, Heidegger's personal limitations have become increasingly glaring in the four decades since his death, with the ongoing publication of his thinking.However much distance we might like to put between Heidegger's perspective and our own, the fact that all of our perspectives remains limited (in ways more and less visible to us) may help to motivate the open-minded, hermeneutic humility that we still need (and need all the more) in order to approach Heidegger's work in ways that remain charitable as well as critical, so that we can both learn something and go further ourselves.
 For more on the way the great metaphysical ontotheologies temporarily dam the flow of historicity by grasping the innermost core of reality and its outermost expression and linking these dual perspectives together into a single "ontotheological" account, see Heidegger on Ontotheology, ch. 1.
 Heidegger on Ontotheology thus seeks to develop and defend the core of Heidegger's "reductive yet revealing" and so rightly controversial reading of Nietzsche as the unrecognized ontotheologist of our late-modern age of technologization.For a summation of that view, see ch. 1 of Heidegger, Art, and Postmodernity.On the crucial polysemy of the nothing, see Heidegger, Art, and Postmodernity, ch. 3.
 On the importance of this difference between imposing and disclosing, see also Thomson, "Rethinking Education after Heidegger:Teaching Learning as Ontological Response-Ability," Educational Philosophy and Theory, 48:8 (2016), pp. 846-861.
 See Heidegger, Off the Beaten Track, Julian Young and Kenneth Haynes, eds. and trans. (Cambridge:Cambridge University Press, 2002), p. 85 (Holzwege, Gesamtausgabe vol. 5 [Frankfurt:Klostermann, 1977], p. 112).Here the "truth of being" is shorthand for the way an understanding of "the being of entities" (that is, a metaphysical understanding of "the truth concerning entities as such and as a whole" or, in a word, an ontotheology) works to anchor and shape the unfolding of an historical constellation of intelligibility.Its "essence" is that apparently inexhaustible source of historical intelligibility the later Heidegger calls "being as such," an actively a-lêtheiac (that is, ontologically "dis-closive") Ur-phenomenon metaphysics eclipses with its ontotheological fixation on finally determining "the being of entities."(That "being as such" lends itself to a series of different historical understandings of "the being of entities" rightly suggests that it exceeds every ontotheological understanding of the being of entities.)The "essence of humanity" refers to Dasein's definitive world-disclosive ability to give being as such a place to "be" (i.e., to happen or take place); it refers, that is, to the poietic and maieutic activities by which human beings creatively disclose the inconspicuous and inchoate hints offered us by "the earth" and so help bring genuine meanings into the light of the world.
Iain D. Thomson is a Professor of Philosophy at the University of New Mexico, where he also serves as Director of Graduate Studies. He is the author of Heidegger, Art, and Postmodernity (CUP, 2011) and Heidegger on Ontotheology: Technology and the Politics of Education(CUP, 2005), and his articles have appeared in numerous scholarly journals, essay collections and reference works.
Is nihilism the most important philosophical problem of our present? Philosopher Raymond Geuss talks to four by three about our misconception of nihilism, outlining three ways of questioning it, while asking whether nihilism is a philosophical or a historical problem and whether we are truly nihilists or might simply be confused.
Raymond Geuss is Emeritus Professor in the Faculty of Philosophy at the University of Cambridge and works in the general areas of political philosophy and the history of Continental Philosophy. His most recent publications include, but are not limited to, Politics and the Imagination (2010) and A World Without Why (2014).
Pros: Signal is free, open source, easy to use, and features a desktop app, password protection for Android, secure group messages. It's also maintained by a politically-conscious nonprofit organization, and offers: original implementation of an encryption protocol used by several other tools,1ephemeral (disappearing) messages, control over notification content, sent/read receipts—plus it can encrypt calls and offers a call-and-response two-word authentication phrase so you can verify your call isn't being tampered with.


text:
Kevin Barker
ANOHNI – "It's All Over Now, Baby Blue" (Bob Dylan Cover)
ANOHNI hasn't released a full-length album since 2016's Hopelessness, but there's been other music since then: The 2017 EP Paradise, the odd one-off single. And today, ANOHNI has announced and released a new 7″ single, which features covers of two different legends' songs.
For more, go to: Stereogum.com (Source)
Dirty Projectors' Maia Friedman Announces Debut Solo LP, Shares Origins of Single "First to Love": Exclusive
New US prog outfit Vast Conduit announce debut album with new trailer
[email protected]ille.com

redpajama_set_name: RedPajamaCommonCrawl


A FAMOUS Glasgow pub is up for sale for less than most houses.
LUXURY perfume brand Jo Malone has added a tartan twist to a new boutique in Glasgow City Centre.
WHOLESALE giant Costco has halved its membership and is offering a host of free food and vouchers.
FINNIESTON favourite Alchemilla is looking to expand by adding an outdoor dining area.
A SOUTH Side community is to undergo a three-week deep clean with roads closed while the clean-up takes place.


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text:
London Metropolitan University students fear deportation
By Asia World Media	 August 30, 2012 No Comments
More than 2,000 students potentially face deportation after a London university had its licence to teach and recruit overseas students revoked.
London Metropolitan University has had its right to sponsor students from outside the EU revoked, and will no longer be allowed to authorize visas.
The UK Border Agency says student attendance is not being monitored and that many have no right to be here.
The university said it would be challenging UKBA's claims.
A task force has been set up to help students affected by the decision which means some 2,000 overseas, non-EU, students have 60 days to find an alternative institution to sponsor them or face deportation.
Announcing the move on Wednesday night, the UK Border Agency said London Metropolitan University had "failed to address serious and systemic failings" identified six months ago.
Analysis: Overseas students in the UK
With increased competition and pressure on funding, many UK universities have looked to the lucrative overseas student market.
This is because overseas, non-EU, students pay higher fees than home students.
In 2010-11, there were a total of 48,580 overseas undergraduates and 79,805 overseas postgraduates.
With regard to the key UK undergraduate population, it represents about 11% of the total.
But this translates to 32% of universities' fee income.
Overall they contribute an estimated £5bn a year to the economy in terms of fees and wider spending.
Universities UK says this could increase to £16.9bn by 2025.
But it has warned that moves to tighten visa rules will hit the ability of UK universities to recruit foreign students.
The NUS and academics union, UCU, also fear that taking such a tough stance with London Metropolitan will send a damaging message to bona fide potential students eyeing UK universities from abroad.
However, the UKBA says London Metropolitan has failed to carry out basic procedures tracking the status and activities of its overseas students.
The Higher Education Funding Council for England said it was an "unprecedented situation which relates only to London Metropolitan University" – which has a total of 30,000 students.
It added: "It will not affect existing or future international students at other universities. No other UK university has had its licence to sponsor international students revoked, and UKBA's decision does not in any way reflect concern about licensing arrangements at other universities in the UK."
Source: BBC News (http://www.bbc.co.uk)
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text:
\section{Physics Motivation}
Diffractive scattering processes attract a lot of interest due to a significant contribution
to the total $pp$ cross-section~[1].
A proper constraint on the diffractive component is thus essential
to improve our understanding of collision data and the pile-up as well as to tune
the existing Monte Carlo models of $pp$ interactions at the LHC.
In $pp$ collisions, a diffractive process is mainly a reaction $pp \rightarrow X Y$,
where $X$ and $Y$ can either be protons or low-mass systems which may be
a resonance or a continuum state. In all cases, the final states $X$ and $Y$
acquire the energy approximately equal to that of the incoming protons and
carry the quantum numbers of the proton as well as are separated by a Large Rapidity Gap~(LRG).
Diffraction in the presence of a hard scale can be described with perturbative QCD
by the exchange of a colorless state of quarks or gluons, whereas soft diffraction
at high energies is described in the Regge Theory~[2] as a colorless exchange mediated
by a specific trajectory, the Pomeron, having the quantum numbers of the vacuum.
Two main types of diffractive processes occurring in $pp$ collisions
are the single-diffractive dissociation~(SD) where one of the protons dissociates
and the double-diffractive dissociation~(DD) where both protons are scattered into a low-mass system.
\begin{figure}[h!]
\begin{center}
\resizebox{6.9in}{!}{
\rotatebox{0}{
\includegraphics{diff_diagram.png}}}
\caption{ \sl Diagram of the SD reaction $pp \rightarrow p X$~(left), the DD reaction $pp \rightarrow X Y$~(middle) and the CD reaction $pp \rightarrow p X p$~(right).}
\end{center}
\end{figure}
\begin{table}[hb!]
\caption{\sl The estimated cross-sections for different $pp$ interactions at the LHC for $\sqrt{s}=14$~TeV{\rm~[1]}.}
\begin{center}
\begin{tabular}{|c|c|}
\hline
Total $pp$ cross-section         &  $111.5\pm1.2^{+4.1}_{-2.1}$~mb \\  \hline \hline
Inelastic, non-diffractive interactions &  $\sim65$~mb \\  \hline \hline
Elastic scattering                      &  $\sim30$~mb \\  \hline \hline
SD dissociation ($pp \rightarrow p X$) &  $\sim10$~mb \\  \hline
DD dissociation ($pp \rightarrow X Y$) &  $\sim7$~mb  \\  \hline
CD dissociation ($pp \rightarrow p X p$) & $\sim1$~mb   \\  \hline
\end{tabular}
\end{center}
\end{table}
Another diffractive process that may occur in $pp$ collisions with relatively large cross-section
is the central-diffractive dissociation~(CD), also known as Double Pomeron Exchange, where the final state includes
two incoming protons and one low-mass system created as a result of the interaction
between two Pomeron-like objects emitted by the protons.
Figure~1 illustrates a sketch for each of these processes and Table~I gives
the corresponding cross-sections at the LHC for $\sqrt{s}=14$~TeV.

It is known that the cross-section of hard diffractive processes can be factorized into a hard scattering contribution
and a diffractive parton distribution function~(dPDF), which contains
valuable information about low-$x$ partons. However, the factorization is broken
when scattering between spectator partons of the beam particles takes place.
This effect is quantified by the so-called rapidity gap survival probability,
which can be probed by measuring the ratio of diffractive to inclusive processes with the same hard scale.
At the Tevatron, the ratio is found to be $O(1\%)$, whereas theoretical expectations
at the LHC vary from a fraction of a percent to up to $30\%$~[3].
A good way to measure this quantity at the LHC is provided by the SD production of $W$ and di-jets,
which are hard diffractive processes sensitive to the quark and gluon component of the proton dPDF, correspondingly.
A selection of such events at CMS can be performed using the multiplicity distributions of calorimeter towers or tracks
in the central region of CMS and calorimeter towers in the forward CMS calorimeters exploiting the fact that diffractive events
on average have lower multiplicity in the central region and in the $"$gap side$"$ than non-difractive ones.
Feasibility studies to detect the SD productions of $W$~[4] and di-jets~[5] at CMS
showed that the diffractive events peak in the regions of no activity
in the forward calorimeters, which is due to the LRG presence.

\section{Experimental instrumentation}

The Compact Muon Solenoid~(CMS) experiment built at the Large Hadron Collider
is one of the largest scientific instruments ever constructed.
The detector has a cylindrical structure with the overall diameter of $15$~m,
the overall length of $21$~m and the total weight of about $12.5$~thousands tons
and consists of about $76.5$ millions of readout channels in total.
Its detailed description can be found in [6].
The detector has been designed, constructed and currently operated by the collaboration consisting of more
than $3500$ scientists from $38$ countries.
To enhance the physics reach of the experiment the CMS detector includes
several calorimeters covering the very forward region of the experiment.
This significantly expands the CMS capability to investigate physics processes
occurring at very low polar angles and so, provides a valuable tool to study
diffractive scattering, low-$x$ QCD, multi-parton interactions and underlying event structure.
\begin{figure}[t!]
  \begin{center}
     \resizebox{0.85\textwidth}{!}{
    \includegraphics[width=0.68\textwidth]{hf1.jpg}
    \includegraphics[width=0.72\textwidth]{hf2.jpg}
   }
   \end{center}
  \caption{\sl One of the two HF calorimeters before the installation into the CMS interaction point IP5 ~(left) and HF wedges during assembly~(right).}
\end{figure}

One of the forward detectors, which was used in particular to observe
diffractive scattering in first minimum bias events, is the Hadronic Forward~(HF) detector~[7] shown in Figure~2.
It includes two calorimeters HF+ and HF-- which are located at a distance of $11.2$~m
on both sides from the IP5 and covering the pseudorapidity range $3<|\eta|<5$.
The HF is a Cerenkov sampling calorimeter which uses radiation hard
quartz fibers as the active material and steel plates as the absorber.
It is azimuthally subdivided into $20^{0}$ modular wedges,
each of which consists of two azimuthal sectors of $10^{0}$.
The detector fibers run parallel to the beamline and
are bundled to form $0.175 \times 1.175$ ($\Delta\eta \times \Delta\phi$) towers.
Half of the fibers run over the full depth of the absorber,
whereas the other half starts at a depth of $22$~cm from the front of the
detector. These two sets of fibers are read out separately.
Such a structure allows to distinguish showers
generated by electrons and photons, which deposit a large
fraction of their energy in the first $22$~cm, from those generated
by hadrons, which produce signals in both calorimeter
segments.  The detector extends over $10$ interaction lengths and includes
$1200$ towers in total. Its main physics objective is to measure
the forward energy flow and forward jets.

The other CMS subcomponents that have been used to observe
diffractive scattering in first minimum bias events
are the ECAL and HCAL calorimeters covering the central region of CMS $-3<\eta<3$.
These are the barrel and endcap detectors, which provide high-precision
measurements of the energy of collision-products.
The ECAL has an energy resolution of better than $0.5\%$ above $100$~GeV~[8],
while the HCAL, when combined with the ECAL, is able to measure
the energy of hadrons with resolution of better than $10\%$ above $300$~GeV~[9].
To trigger the CMS readout, two elements of the CMS detector monitoring system --
the Beam Scintillator Counters~(BSC) and the Beam Pick-up Timing for the eXperiments~(BPTX)
were used. The BSC devices are located at a distance of $10.86$~m on both sides
from the interaction point covering the pseudorapidity range
$3.23<|\eta|<4.65$ and providing hit and coincidence signals
with a time resolution of about $3$~ns. Each BSC comprises $16$ scintillator tiles.
Two BPTX elements are located around the beam pipe at a distance of $\pm175$~m from
the interaction point providing precise information on the bunch structure and timing
of the incoming beam with a time resolution better than $0.2$~ns.

\section{Event selection and acceptance}

A search for diffractive events has been made as soon as the CMS detector has started to take collision data.
In this paper, early observation of inclusive diffraction in minimum bias events
collected by the CMS detector at $\sqrt{s}=0.9$~TeV and $2.36$~TeV  in the fall of 2009~[10] is presented.
To select a sample with the largest possible acceptance for SD events while suppressing beam-related background
the following conditions were imposed. First, the presence of both beams was required
by requesting the coincidence between BPTX signals in conjunction with a signal in one of the BSCs
(the coincidence of the BSC signals was not required, since it would have obviously suppressed SD events).
Then, to ensure that the selected event is a collision candidate, the events were required to have at least one primary vertex reconstructed
from at least $3$ tracks with a $z$ distance to the interaction point below $15$~cm and
a transverse distance from the $z$-axis smaller than $2$~cm. Further cuts were applied to reject beam-scrapping and beam-halo events
as well as events with large signals consistent with noise in the HCAL.
Finally, the energy threshold in the calorimeters was set to $3$~GeV, except for the HF where the threshold of $4$~GeV was used.
After applying all the requirements the number of selected events are 207345 and 11848 at $\sqrt{s}=0.9$~TeV and $2.36$~TeV, correspondingly.

To understand the effect of the applied selection cuts, the acceptance for SD events
was studied as a function of the generated value of $\xi$ -- the fractional energy loss of the scattered proton,
which in turn is the fraction of the incoming proton energy carried by the Pomeron.
The corresponding distributions obtained with PYTHIA6 and PHOJET 1.12-35 generators
for both collision energies are shown in Figure~3. The figure also illustrates
the generator-level $\xi$ distributions of SD events, which peak at low $\xi$ values
following roughly the $1/\xi$ dependence.
\begin{figure}[b!]
  \begin{center}
     \resizebox{1.\textwidth}{!}{
       \rotatebox{90}{
    \includegraphics[width=1.\textwidth]{accept1.pdf}}
       \rotatebox{90}{
    \includegraphics[width=1.\textwidth]{accept2.pdf}}
   }
   \end{center}
  \caption{\sl Acceptance for SD events obtained with PYTHIA and PHOJET after applying the selection cuts at $\sqrt{s}=0.9$~TeV~(left) and $2.36$~TeV~(right)
              as a function of the generated value of $\xi$. The generator-level $\xi$ distributions are illustrated in the insert. The discrepancy between the generators is               described in text.}
\end{figure}
As can be seen, there is a large discrepancy between the PYTHIA and PHOJET distributions
which can be explained by the fact that the two generators model the diffractive contribution in a different way.
In particular, PHOJET uses the Dual Parton Model~[11] which describes diffractive processes by the interaction
of the Pomeron with hadrons or another Pomeron. In this generator, the Pomeron exchange is represented as a mixture
of soft and hard contributions, where the latter are described by perturbative QCD matrix elements.
In contrast, PYTHIA6  does not include hard diffractive contributions and
uses the Schuler-Sj\"{o}strand model to describe the diffractive cross-sections and event characteristics~[12].
Another explicit observation from the obtained distributions is a small acceptance for low-$\xi$ events at both energies.
To explain this feature one needs to take into account the fact that
$\xi \sim M_{X}^2$, where $M_{X}$ is the total mass of the diffractive system $X$.
Obviously, the lighter the system $X$ the harder to detect it experimentally.
The selection efficiency for SD events is found to be about $35\%$ according to PHOJET and about $20\%$ according to PYTHIA,
whereas for non-diffractive events it is approximately equal to $85\%$ for both generators.

\section{Observation of inclusive diffraction}
Due to the presence of a LRG in the final state, SD events can be identified
as those having no (or low) activity on one side of the forward region of CMS.
As a result, the diffractive signal can be observed when plotting the selected events
as a function of the energy deposition and tower multiplicity in the HF.
Another variable giving an obvious evidence of the diffractive contribution is $E \pm p_{\rm z} = \sum_{i} (E_{i} \pm p_{z,i})$,
where $E_{i}$ is the tower energy, $p_{z,i}$ is the longitudinal momentum and the sum runs over all calorimeter
towers reconstructed in an event. The plus~(minus) sign is assigned
when the proton emitting the Pomeron moves in the $+z$~($-z$) direction.
Using energy and longitudinal momentum conservation it can be shown that
this variable is roughly equal twice the Pomeron energy and therefore, is directly proportional to $\xi$.
Taking into account the fact that the diffractive cross-section peaks at small $\xi$, diffractive events should cluster at low values of $E \pm p_{\rm z}$.
Figures 4 and 5 illustrate the distributions of the selected events as a function of $E + p_{\rm z}$  and the energy deposition in the HF+, $E_{HF+}$,
at $\sqrt{s}=0.9$~TeV and $2.36$~TeV, respectively. The other variable, the multiplicity of towers above threshold in the HF is shown in Figure~6 for both energies.
\begin{figure}[t!]
  \begin{center}
     \resizebox{0.95\textwidth}{!}{
    \includegraphics[width=1.0\textwidth]{diff900_1.pdf}
    \includegraphics[width=1.0\textwidth]{diff900_2.pdf}
   }
   \end{center}
  \caption{\sl Distributions of the uncorrected variables $E+p_{\rm z}$~(right) and $E_{HF+}$~(left) at $\sqrt{s}=0.9$~TeV. See text for details.}
\end{figure}
\begin{figure}[h!]
  \begin{center}
     \resizebox{0.95\textwidth}{!}{
    \includegraphics[width=1.0\textwidth]{diff2360_1.pdf}
    \includegraphics[width=1.0\textwidth]{diff2360_2.pdf}
   }
   \end{center}
  \caption{\sl Distributions of the uncorrected variables $E+p_{\rm z}$~(right) and $E_{HF+}$~(left) at $\sqrt{s}=2.36$~TeV. See text for details.}
\end{figure}
As can clearly be seen, the diffractive signal peaks mainly in the first bin of the presented distributions.
The vertical bars illustrate the statistical uncertainty of the data, whereas
the bands demonstrate the main systematic uncertainty, which is due to the current imperfect calibration
of the detectors and is estimated by a $10\%$ variation of the energy scale. The corresponding PYTHIA and PHOJET predictions normalized to the data
are also shown in these figures. As can be observed, there is a reasonable agreement between the data and Monte Carlo simulated events.
In overall, PYTHIA describes the non-diffractive part of the spectra better than PHOJET.
The predictions given by the generators without diffractive contribution are demonstrated in addition to strengthen the evidence of diffractive dissociation.
\begin{figure}[t!]
  \begin{center}
     \resizebox{0.95\textwidth}{!}{
    \includegraphics[width=1.0\textwidth]{tower1.pdf}
    \includegraphics[width=1.0\textwidth]{tower2.pdf}
   }
   \end{center}
  \caption{\sl Distribution of the uncorrected tower multiplicity in the $HF+$ at $\sqrt{s}=0.9$~TeV~(left) and $2.36$~TeV~(right) .
               See text for details.}
\end{figure}

Figure~7 shows the distributions of $E - p_{\rm z}$ and $E_{HF-}$ at $\sqrt{s}=0.9$~TeV after applying the cut
to the energy sum in the HF+ to be below $8$~GeV to enhance diffractive component in the data.
This additional requirement allows to select mainly SD events with a LRG over HF+ boosting the system $X$ towards the $-z$ direction.
It can be seen that PHOJET agrees better with the data than PYTHIA after requiring $E_{HF+}<8$~GeV
particularly giving a better description of the high-mass diffractive systems.
To complement the study, the selected events were also compared to the Monte Carlo predictions provided
by three different PYTHIA6 tunes -- D6T, DW and CW, which model multiple parton interactions in a different way.
It was observed that the tunes give a similar overall description of the data.
However, due to the present systematic uncertainties it is impossible to discriminate between the tunes.
\begin{figure}[b!]
  \begin{center}
     \resizebox{0.95\textwidth}{!}{
    \includegraphics[width=1.0\textwidth]{diff900_3.pdf}
    \includegraphics[width=1.0\textwidth]{diff900_4.pdf}
   }
   \end{center}
  \caption{\sl Distributions of the uncorrected variables $E-p_{\rm z}$~(left) and $E_{HF-}$~(right) at $\sqrt{s}=0.9$~TeV after applying the additional
              cut $E_{HF+}<8$~GeV. See text for details.}
\end{figure}

\section{Observation of diffractive di-jets}
One of the hard diffractive processes that have been observed by the CMS detector
throughout 2010 in $pp$ collisions at $\sqrt{s}=7$~TeV is the SD production of di-jets,
whose diagram is shown in Figure~8. As described in Section~I, this is an interesting process
to study due to its sensitivity to the rapidity gap survival probability and the gluon component of the proton dPDF.
One of the first candidates of such a process recorded at $\sqrt{s}=7$~TeV~[13] is illustrated in Figure~9.
The displayed event includes two jets -- one with $p_{\rm T}$ of $43.5$~GeV and $\eta$ of $0.83$
and the other with $p_{\rm T}$ of $36.9$~GeV and $\eta$ of $2.55$, which both were reconstructed using the anti-$k_{t}$ algorithm~[14]
with the radius parameter of $0.5$. In this particular event, no energy deposition in the HF above $4$~GeV is present.
Moreover, it does not contain any activity in the region $\eta<0$, which is a direct evidence of a LRG that extends over the $-z$ side of the CMS detector.
This indicates the fact that the proton, which was traveling towards the $+z$ direction, dissociated into the two observed jets,
whereas the other incoming proton escaped through the beam-pipe towards the $-z$ direction.
\begin{figure}
\begin{center}
\resizebox{3.0in}{!}{
\rotatebox{0}{
\includegraphics{di-jets.png}}}
\caption{ \sl Sketch of the SD reaction $pp \rightarrow p X$, where $X$ represents a di-jet system.}
\end{center}
\end{figure}
\begin{figure}
\begin{center}
\resizebox{4.5in}{!}{
\rotatebox{0}{
\includegraphics{event_diffraction.jpg}}}
\caption{ \sl Display of an event with diffractive di-jet observed by the CMS detector at $\sqrt{s}=7$~TeV.}
\end{center}
\end{figure}

\section{Conclusions}

Inclusive diffraction has been observed by the CMS detector
in minimum bias events collected at $\sqrt{s}=0.9$~TeV and $2.36$~TeV.
At both energies a clear diffractive contribution is evident.
The data are compared to Monte Carlo predictions provided
by PYTHIA6 and PHOJET generators. It is observed that PHOJET
reproduces the diffractive contribution more accurately than PYTHIA6,
whereas the latter gives a better description of the non-diffractive component of the data.
In addition, first observation of di-jets created in consequence
of the single-diffractive reaction in $pp$ collisions at $\sqrt{s}=7$~TeV is presented.

\section{Acknowledgments}

I would like to express my gratitudes to all people
working in the CMS forward physics community.
Special thanks go to Hannes Jung and Kerstin Borras
for fruitful discussions, suggestions and encouragements.

redpajama_set_name: RedPajamaArXiv


If you are wondering if eco products are tax deductible, maybe this will help you.
There are plenty of things that can help you save money if you go green. In 2011 you could write off home energy efficiency improvements. The tax credit was for 10 percent of how much you paid for the equipment and it could be up to $500 for asphalt or new metal roofs, energy efficient doors, retrofits that seal home air leaks, and skylights. For those who purchase a plug in hybrid or electric vehicle you could get a tax break. Also in 2011, if you purchased a Chevy Volt or Nissan LEAF you could've gotten a $7,500 tax credit.
Even if you did not make any purchases that were eco-friendly last year, you could've received deductions for donations you made to company's like Goodwill or The Nature Conservancy. You can do this by keeping the donation receipt that the company gave to you. For instructions on filing for a tax credit or deduction you should look through the Internal Revenue Service's guide to charitable contributions.
As for some of the things not covered by federal tax credit are: ceiling fans, dehumidifiers, ovens and ranges, refrigerators, toilets, window treatments, whole house fans, compact fluorescent light bulbs, light fixtures, programmable thermostats, and clothes washers and dryers.
So if you are interested in saving money this next tax season on eco-friendly products that you purchased, check the guidelines on the IRS website.


text:
Home›Heroes›New Zealand announces ban on conversion therapy
New Zealand announces ban on conversion therapy
In a major step forward for the LGBTQ community in New Zealand, the government has introduced legislation that will ban conversion therapy.
As the government holds a majority in parliament, it's expected that the legislation will pass into law.
The bill includes penalties for attempting to change someone's sexuality – penalties include up to five years in prison.
Introducing the legislation, New Zealand's minister of justice outlined why conversion therapy "has no place in modern New Zealand."
What's life like for LGBTQ people in New Zealand?
What's life like for LGBTQ people in New Zealand? Let's take a look at some of the key equality indicators.
Is homosexuality legal in New Zealand?
Yes. Same-sex sexual activity was decriminalised in 1986.
The age of consent is 16, regardless of sexuality.
Are there anti-discrimination protections in place for LGBTQ people in New Zealand?
Yes. Comprehensive anti-discrimination protections have been in place since 1993.
Is there Marriage Equality in New Zealand?
Yes. Marriage Equality was enacted in 2013.
New Zealand is a socially liberal country. LGBTQ people are generally accepted and welcome.
What's the history of homosexuality in New Zealand?
Same-sex sexual activity and relationships were largely accepted amongst pre-colonial Māori society.
Male homosexual intercourse was criminalised when New Zealand became part of the British Empire in 1840 and adopted British law making "buggery" a crime with a maximum sentence of death.
Find Your Next Hot Date with an ...
Model Watch: Jamie Van Veen
LGBTQ Heroes: Alexander Wang
LGBTQ Heroes: André Baudry
Remembering the power of George Michael
ManCrush: Gus Kenworthy
What's life like for LGBTQ people in Somalia?
LGBTQ Heroes: Bruce Nugent
Dreaming of summer in London
How Picking the Right Sportswear Can Help With Your Fitness Goals
Tackle anxiety by setting yourself some personal goals


Even lucha libre masks won't prevent saliva from reaching the lips and damaging the tender skin there.
The skin on your lips is fairly unique. The rest of the skin across your body has about 16 layers. The outer layer is called the stratum corneum. It's a barrier that protects the other layers beneath made up of dead skin cells that have dried and hardened, or cornified. These cornified skin cells (called corneocytes) are eventually sloughed off and are replaced by newly dead cells from the layer beneath. If you're an average person, you shed about nine pounds (four kilograms) of dead skin cells each year [source: Reucroft, Swain].
On the other hand, your lips are thinner, with about three to five layers. In fact, the skin on your lips is so thin that it gets its color from the blood-filled capillaries in the mucous membrane beneath. This means that the skin on the lips has less protection from damage, and the lips also have the additional misfortune of being located around the mouth. Within the mouth, as we know, saliva is produced and saliva is laden with digestive enzymes designed to jumpstart the food digestion process. A pair of these enzymes, amylase and maltase, can deteriorate the thin skin of the lips every time we lick them with our tongues [source: Gardner].
Saliva is also introduced to the lips during kissing. We often prepare for a kiss by wetting our lips with our tongues. Even a brief peck moves saliva from within the mouth to the outer lips. And saliva is transferred more abundantly during what philematologists (scientists who study kissing) call passionate or open-mouthed kissing. Not only is the individual's own saliva smeared across his own lips, saliva is transferred from person to person. All of this can lead to damage to the thin skin of the lips from kissing.
While saliva can damage the lips, it also plays an important role in kissing. It contains several hormones that are transferred from kisser to kisser, one of which is testosterone. This hormone has been shown to increase sexual desire and physical sensitivity in both men and women [source: Blackwell Publishing]. If kissing can damage the lips, perhaps it's worth the risk.
Are tattoos bad for my skin?
How dangerous are tanning beds?
How does the sun affect healing scars?


The adventures continue in this mid-fall week in the life of Yotsuba Koiwai, with adventures to a restaurant, a shopping mall, and a hot-air balloon festival in Yotsuba&! Volume 9.
Note: Yotsuba&! Volume 9 is, of course, the sequel to Yotsuba&! Volume 8. The review of Yotsuba&! Volume 1 is here, and the review of Yotsuba&! Volume 8 is here. Otherwise, read on!
Being a flowershop worker certainly seems to have some perks for Jumbo. A regular customer lets him know that Yuu Yuu (10/10) Yakiniku restaurant is having a half price sale on October 10th, and Jumbo reserves a tea room for four. Of course Koiwai and Yotsuba are coming, but things get really interesting when Yotsuba's nemesis Yanda gets invited as well.
The drama gets turned up when Ena and Yotsuba disagree about what Ena's teddy bear is named. Juliet has been transformed to Jularlmin in Yotsuba's head, and unfortunately Ena isn't at all happy about the name change. Thankfully, an already planned trip to the shopping mall creates a happy solution to the situation.
There's also a hot air balloon festival in the neighboring countryside, and the Ayase girls are going. So, of course, Yotsuba and Koiwai tag along too. And after a very sleepy start, the fun really begins.
We get to see more of the side characters like Torako and Yanda, which is a nice addition to the standard folk. As always, this is a nice, gentle comedy that reminds the reader of being young.
Highs: Will Fuka ever get her cup of coffee?
Lows: Nothing in particular, actually.
Verdict: Better than average for the series.


text:
Renae Domaschenz (born 7 February 1979) is an Australian rowing coxswain and coach. She was the coxswain in the PR3 Mix 4+ at the 2020 Tokyo Paralympics.

Personal
Domaschenz was born on 7 February 1979. She grew up in Adelaide and studied at the University of Adelaide. She then completed a PhD at Cambridge University on molecular oncology. She was a Research Fellow for the Department of Genomes Sciences at the Australian National University. In 2021, she took up the position of Sports Director for Canberra Girls Grammar School.

Rowing
Domaschenz became a coxswain in 2002 whilst studying at Cambridge University and coxed for Cambridge University Boat Club in the famous Oxford v Cambridge Boat Race. She then joined the high performance squad at Molesey Boat Club in London.

She made her international para rowing debut at the 2018 World Rowing Championships as the coxswain of the PR3 Mixed Coxed Four that came fifth. She was coxswain of the PR3 Mixed Coxed Four that came fourth at the 2019 World Rowing Championships.

At the 2020 Summer Paralympics, Domaschenz was the cox of the PR3 Mix 4+ consisting of Tom Birtwhistle, James Talbot, Alexandra Viney and Nikki Ayers. The team qualified for the final after winning their Repechage with time of 7:06.98 but came fourth in the final and failed to win a medal.

Domaschenz has been Assistant Coach/Pathways Development Coordinator for the ACT Academy of Sport/ Rowing ACT High Performance Program. She is the current coach of Paralympic medallist Kathryn Ross.

In 2021, Domaschenz is a member of the ANU Boat Club.

References

External links

1979 births
Living people
Alumni of the University of Cambridge
Australian female rowers
Australian rowing coaches
Coxswains (rowing)
Paralympic rowers of Australia
Rowers at the 2020 Summer Paralympics
Rowers from Adelaide
University of Adelaide alumni
21st-century Australian women

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Download revele moi vol 7 9 french edition in pdf or read revele moi vol 7 9 french edition in pdf online books in PDF, EPUB and Mobi Format. Click Download or Read Online button to get revele moi vol 7 9 french edition in pdf book now. This site is like a library, Use search box in the widget to get ebook that you want.
By immersing you in French language and culture, the MOTIFS learning program will have you communicating in French with confidence! From the very first chapter, you will learn the structures, vocabulary, communication strategies, and cultural background that allow you to interact with your peers in the classroom and with French-speaking people in a wider context. And to ensure your success, MOTIFS is supported by helpful learning tools that allow you to see and hear French as it is spoken today. Important Notice: Media content referenced within the product description or the product text may not be available in the ebook version.
This series of bibliographical references is one of the most important tools for research in modern and contemporary French literature. No other bibliography represents the scholarly activities and publications of these fields as completely.
This 1991 book examines the relationship between psychoanalytic theory and the literature of the French Renaissance by exploring the issues of gender, the body, and repression in many of the key literary texts of the period, including Scève, Rabelais, Marguerite de Navarre, Ronsard, and Montaigne.
Allgemeinbildung mit Eselsbrücken: Wissen, das du nie vergisst!
Resumen De "Solo Una Cosa: Detras De Cualquier Exito Se Encuentra Una Sencilla Y Soprendente Verdad, Enfocate En Lo Unico - De Gary Keller"


January | 29, 2019 :: Former Union defence minister George Fernandes passed away at the age of 88 on Tuesday morning following a prolonged illness.
Fernandes was suffering from Alzheimer's disease.
George Mathew Fernandes (born 3 June 1930 – 29 Jan 2019) was a former Indian trade unionist, politician, journalist, agriculturist, and member of Rajya Sabha from Bihar.He was a key member of the Janata Dal and is the founder of the Samata Party. He has held several ministerial portfolios including communications, industry, railways, and defence.
George Fernandes was born on 3 June 1930 to John Joseph Fernandes and Alice Martha Fernandes, in Mangaluru then Mangalore to a Mangalorean Catholic family. The eldest of six children, his siblings are Lawrence, Michael, Paul, Aloysius, and Richard. His mother was a great admirer of King George V (who was also born on 3 June), hence she named her first son George. His father was employed by the Peerless Finance groupas an insurance executive, and headed their office of South India for several years. George was fondly called "Gerry" in close family circles. He attended his first few years of schooling at a government school near his house called "Board school", a municipal school and a church school.
Ranchi, Jharkhand | May | 23, 2017 :: Nobel peace Prize winner Kailash Satyarthi addressed the gathering during a lecture on 'Safe Childhood, Safe Nation' at Project building in Ranchi on Tuesday. Governor Droupadi Murmu, Chief Minister Raghubar Das, Food and Public Distribution Minister Saryu Roy were also present on this occassion.
रांची, 15 अगस्त 2013 :: श्री श्याम मण्डल, रांची का 46वा श्री श्याम महोत्सव 6, 7 और 8 सितम्बर 2013 को श्री श्याम मन्दिर, अग्रसेन मार्ग, रांची में मनाया जायेगा.
Indian Red Cross Society, Ranchi Branch : Election 2019 – 2022 :: Team Parivartan.


An apparent boom in housing construction in Enniscorthy shows no sign of abating, with yet another planning application for a major housing development being lodged for Shingaun.
The application was lodged by MosArt Architects on behalf of Enniscorthy firm Adamar Developments Ltd, headed up by Dan and Mary Morrissey and consists of a total of 96 dwellings, along with a new stretch of road that will link in at the new Centra petrol station on the Milehouse Road.
Contained within the application are plans for two, three and four bedroom houses along with two three-storey apartment blocks containing 18 and 15 apartments respectively. There are also plans for a three storey duplex block along with a crèche, a three-storey building containing 20 office units and 12 ground floor retail units. The application also allows for a new road and pedestrian access into the existing petrol station, connection with the local mains services and various other ancillary works.
A separate planning application had been lodged earlier this month by Adamar Developments seeking permission for the construction of a new 1.4km road from the Still connecting with the R701 at Shingaun and a landscaped park of approximately 2.1 hectares. Local councillor John O'Rourke welcomed the construction of housing for Enniscorthy, but expressed concerns for congestion in the area.


We make this easy for you, by alleviating the need to hire and manage energy efficiency contractors. We'll connect you with the right vendors for your situation and support you through the entire energy management cycle.
The Decision to go ahead with energy management belongs to you – our client.
We'll meet with you to discuss your business goals as they relate to energy management. Energy creates value for your business. We will help you produce the most out of it.
After the first round of implementation is completed, it's important to keep track of performance to ensure that achieved results stay. "Low hanging fruit tends to grow back." To prevent it from growing we recommend long-term monitoring of energy consumption. It provides a peace of mind and validates financial results.
If energy management is an important factor of your business success we will proceed to an energy audit. The report generated from the audit will provide you with a list of solutions, prioritized by the estimated long-term value they'll bring your company.
Audit results are rarely sufficient to make an investment decision. To secure investment for profitable energy efficiency projects we'll conduct an energy study. Studies are as detailed as needed to put your CFO at ease. We'll present the results in a format customary to your company.
We don't just compare bills or collect estimates from vendors. To provide you with an accurate plan we account for the many factors that drive your utility consumption, including production variations and weather.
Once you've settled on the specific projects, we'll setup a Measurement and Verification Plan to ensure that you know exactly how much value these projects will generate. We'll then help select the best vendors to complete your project.
We do not collect commissions from vendors, so you can trust that our decisions are based on who we think is the best job for you. If required, we coordinate the implementation process.
Once the project's completed, we'll calculate the actual savings achieved as a result of implementation, per the International Performance Measurement and Verification Protocol (IPMVP). We'll include both indirect and non-energy benefits in our assessment.
Energy management improves all aspects of industrial operation.
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Ben Brafman, CEO of Destination Hope, was recently published on Livestrong.com about the Benefits of Therapy for all.
From learning about organizing your thoughts to developing better mental health, therapy has helped countless people live more healthy lives. If you've ever thought about going to therapy or think that someone you know could benefit from seeing a therapist, take a moment to read Brafman's article on Livestrong.com to learn more.


text:
The Media Mirror – Today's Russian press review
22 Oct, 2007 03:35
The Russian press looks at the creation of the State Anti-narcotics Committee and the dismissal of Ali Larijani from the post of the Secretary of the National Security Council of Iran. Another topic is Putin and the Constitution: analysts continue the gue
IZVESTIA reports on the creation of the State Anti-Narcotics Committee. It is a coordination centre for all involved government bodies. Victor Cherkesov, the chief of the State Drugs Control Service – the Russian narcotics police – has been appointed Chairman.
NEZAVISIMAYA GAZETA says the Committee was created to raise the status of Victor Cherkesov in an effort to stop a war between the narcotics police and Federal Security. A general of the narco police was recently arrested by the FSB. In response Cherkesov published an article in KOMMERSANT saying his subordinate fell victim to infighting in the Russian security community.
KOMMERSANT says, the narco police spokesman denied any connection between the new Committee and the clash of the two services. He says the Presidential order was first drafted in June, long before the clash even started.
KOMSOMOLSKAYA PRAVDA: Mikhail Leontyev, the chief editor of the Profile magazine says – the President lifted the status of Cherkesov after his service was attacked by a bigger guy and stopped an unnecessary conflict.
KOMMERSANT comments on the dismissal of Ali Larijani from the post of the Secretary of the National Security Council of Iran. It followed Larijani's announcement that the Russian President made an undisclosed offer to the Iranian leadership. Mahmoud Ahmadinejad said there was no such offer. Meanwhile, Larijani is taking part in the next round of the negotiations on Iran's nuclear programme in the capacity of a personal representative of Ayatollah Khamenei.
KOMSOMOLSKAYA PRAVDA quotes Russian experts who say a strike on Iran may become the last "gift" from George Bush to the world before he steps down.
The former U.S. diplomat, John Bolton tells VREMYA NOVOSTEI: U.S. missile defence elements in Europe wouldn't stop a Russian retaliation strike. They are against North Korea and Iran. He adds that a nuclear-capable Iran is more dangerous for Russia than for the U.S.
In IZVESTIA Vitaly Ivanov writes, Vladimir Putin is going to stay as a national leader. Not as Prime Minister or Chairman of the Security Council. Putin is against any changes in the current Constitutional order. This leaves party leadership or some other public post outside the government. What will be the President's choice, writes the author, we may know by December.


text:
Q: Update pandas data into existing csv I have a csv which I'm creating from pandas data-frame.
But as soon as I append it, it throws: OSError: [Errno 95] Operation not supported
for single_date in [d for d in (start_date + timedelta(n) for n in range(day_count)) if d <= end_date]:
  currentDate = datetime.strftime(single_date,"%Y-%m-%d")
  #Send request for one day to the API and store it in a daily csv file
  response = requests.get(endpoint+f"?startDate={currentDate}&endDate={currentDate}",headers=headers)
  rawData = pd.read_csv(io.StringIO(response.content.decode('utf-8')))

  outFileName = 'test1.csv'
  outdir = '/dbfs/mnt/project/test2/'
  if not os.path.exists(outdir):
    os.mkdir(outdir)

  fullname = os.path.join(outdir, outFileName)

  pdf = pd.DataFrame(rawData)
  if not os.path.isfile(fullname):
    pdf.to_csv(fullname, header=True, index=False)
  else: # else it exists so append without writing the header
    with open(fullname, 'a') as f: #This part gives error... If i write 'w' as mode, its overwriting and working fine.
      pdf.to_csv(f, header=False, index=False, mode='a')

A: I am guessing it because you opened the file in an append mode and then you are passing mode = 'a' again in your call to to_csv. Can you try simply do that?
pdf = pd.DataFrame(rawData)
if not os.path.isfile(fullname):
    pdf.to_csv(fullname, header=True, index=False)
else: # else it exists so append without writing the header
    pdf.to_csv(fullname, header=False, index=False, mode='a')

A: It didn't work out, with appending. So I created parque files and then read them as data frame.

A: I was having a similar issue and the root cause was Databrick Runtime > 6 does not support append or random write operation on the files which exist in DBFS. It was working fine for me until I updated my runtime from 5.5 to 6 as they suggested to do this because they were no longer supporting Runtime < 6 at that time.
I followed this workaround, read the file in code, appended the data, and overwritten it.

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