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ADI LUKOVAC & ORNAMENTI - Explain
www.youtube.com/watch?v=Zjm16UaDKXk
"Do you know
what happenes inside of me?
Like: close the door!
It`s easy to say.
When I see you...
When I leave you...
I`m still trying to find the way.
Explain... Explain... Explain..."
Used Canon 17-85 f/4.0-5.6
Because there have been so many comments about DoF, I thought I'd explain. I shot this a 3 different DoF settings but liked this one the best because it added to the sense of height.
It was taking a while to load so I have removed some of the comments with just icons:
- Bliss or Miss - 5 bliss
- 3 Alarm Photo - 12
- Rated Pro - 5
- Flickr Smilies - just 1
- A+++ Photo - just 1
- Hit, Miss or Maybe - 1 hit, 2 maybes
- Flickr Hearts - 5
Highest on Explore - 356
"Explain your actions!...My actions? - For ordering your troops against one another!"
--Captain Rex to Krell
www.rspb.org.uk/reserves/guide/c/conwy/
www.rspb.org.uk/reserves/guide/c/conwy/about.aspx
Situated on the banks of the Conwy estuary, with magnificent views of Snowdonia and Conwy Castle, this reserve is delightful at any time of year.
Conwy's a great place to get close to wildlife, to spend time with family and friends, or just take time out in fantastic scenery that embraces 4,000 years of human history. There’s a network of pushchair-friendly trails with viewpoints and hides to make the most of your visit and plenty if information to explain what you're watching. Perhaps you’ll meet one of our friendly volunteer wildlife guides who can help you discover just a little bit more?
In our Visitor Centre, our warm welcome will ensure you have exactly what you need for your visit. We have events to suit everyone from keen birdwatchers to beginners or young families, whether your interest is wildlife, history, art or any number of other subjects.
We love our food at Conwy so why not visit our monthly Farmers' Market or call in at the Waterside Coffee Shop, overlooking the lagoon, and enjoy a drink, a snack or light lunch using delicious local produce. We have a well-stocked shop, too, with good advice on everything from feeding birds to new binoculars.
We welcome group visits, but please book these with us in advance so that we can give you the best possible service. Entry rates are listed below, but we can also organise guided walks for a flat-fee of £30 for a group of up to 15 people, £50 for a group of 15 to 30 people. Please ring the reserve at least six weeks before your proposed visit to arrange a group visit.
Opening times
The shop and visitor centre is open every day (except Christmas Day) from 9.30 am-5 pm. The coffee shop is open from 10 am-4.30 pm (to 4 pm from November to March).
Entrance charges
Members free. Non-members: adults £3, concessions £2, children £1.50. Family ticket £6.50.
If you are new to birdwatching...
Why not join a guided walk with our volunteers every Saturday at 11 am? They will help you spot and identify the birds. You can hire a pair of binoculars from us (£3 a visit). Just ask at reception.
Information for families
From our Visitor Centre, you can collect one of our Bingo cards, encouraging you all to take a closer look at the reserve. Bingo cards change according to season and are available in Welsh or English. There's a self-guided Discovery Trail, and all the tracks are pushchair-friendly. The Waterside Coffee Shop has a popular toybox to occupy little hands while you're enjoying a cuppa.
Information for dog owners
Sorry, we don't allow dogs, except registered assistance dogs, because there are breeding birds and, in winter, roosting birds on the reserve. There’s a popular dog walk along the estuary, running north from the reserve.
www.rspb.org.uk/reserves/guide/c/conwy/star_species.aspx
Star species
Our star species are some of the most interesting birds you may see on your visit to the reserve.
Black-tailed godwit
These elegant, long-billed waders can be seen on the estuary and lagoons here in autumn. Look out for their striking black and white wingbars as they take flight.
Lapwing
Look - and listen - for the acrobatic aerial displays of lapwings over the grassland in spring as they stake a claim to territories and try to attract a mate. These wonderful birds can be seen throughout the year.
Sedge warbler
Another warbler that returns from Africa in spring, the sedge warbler is easy to see because it 'pirouettes' up into the air from the tops of the bushes, singing its scratchy song as it goes.
Shelduck
Colourful shelducks are present in large numbers most of the year, with smaller numbers in summer. You can see them in flocks on the estuary and the lagoons.
Water rail
Water rails can be seen from the hides in winter. A bit of patience should reward you with a sighting of one of these skulking birds weaving in and out of the reeds.
www.rspb.org.uk/reserves/guide/c/conwy/seasonal_highlight...
Seasonal highlights
Each season brings a different experience at our nature reserves. In spring, the air is filled with birdsong as they compete to establish territories and attract a mate. In summer, look out for young birds making their first venture into the outside world. Autumn brings large movements of migrating birds - some heading south to a warmer climate, others seeking refuge in the UK from the cold Arctic winter. In winter, look out for large flocks of birds gathering to feed, or flying at dusk to form large roosts to keep warm.
Spring
Lapwings perform their tumbling display flights. Grey herons build their nests. Birdsong increases from April as migrants arrive from Africa. Cowslips burst into flower around the coffee shop. Orange-tip and peacock butterflies take nectar from early flowers.
Summer
Warblers sing from the reedbeds and scrub. Common blue butterflies and six-spotted burnet moths feed on the bright yellow bird's foot trefoil. Young ducks and waders hatch. A profusion of wild flowers, including delicate bee orchids. Stoats hunt on the estuary track. Little egret numbers build up following the breeding season.
Autumn
Waders pass through on migration. Ducks arrive for the winter. Grassland is rich in fungi. Dragonflies lay eggs on warm afternoons. Sea buckthorn and brambles are festooned with berries. Buzzards soar over the nearby woods.
Winter
Huge flocks of starlings settle down to roost at dusk. Water rails may be seen from the Coffee Shop. Close-up views of buntings and finches at the feeding station. Gorse bursts into flower from January. Look for tracks of birds and mammals in the snow.
www.rspb.org.uk/reserves/guide/c/conwy/facilities.aspx
Facilities
Facilities
•Visitor centre
•Car park : Ample parking with cycle racks.
•Toilets
•Disabled toilets
•Baby-changing facilities
•Picnic area
•Binocular hire
•Group bookings accepted
•Guided walks available
•Good for walking
•Pushchair friendly
Viewing points
Along the trails there are three hides and three viewing screens from which you get great views of wildlife and the scenery.
Nature trails
There are three nature trails that together create a circular loop of just under two miles. The Blue Tit and Redshank Trails are entirely accessible by wheelchairs and pushchairs; the Grey Heron trail is unpaved and can be bumpy.
Tearoom
Hot and cold drinks, lunches, cakes and snacks are available from the Waterside Coffee Shop, which stocks a range of Fairtrade and local produce.
Refreshments available
•Hot drinks
•Cold drinks
•Sandwiches
•Snacks
•Confectionery
Shop
Our friendly and knowledgeable team can help with advice on everything from a new pair of binoculars, the right book to go birdwatching or bird food and feeders that will suit your garden.
The shop stocks:
•Binoculars and telescopes
•Books
•Bird food
•Bird feeders
•Nestboxes
•Outdoor clothing
•Gifts
Educational facilities
Our friendly field teachers run a variety of activities and educational programmes for children. These fun and inspirational sessions are available for schools, youth groups and clubs. For more information contact Charlie Stretton on 01492 584091 or email conwy@rspb.org.uk. Educational facilities include an indoor activity room which is available for children's parties and community events. Please call for more information.
Group visits
We welcome group visits, but please book these with us in advance so that we can give you the best possible service. Entry rates are listed above, but we can also organise guided walks for a flat-fee of £30 for a group of up to 15 people, or £50 for a group of 15 to 30 people. Please ring the reserve at least six weeks before your proposed visit to arrange a group visit.
For more information
Contact us
Tel: 01492 584091
E-mail: conwy@rspb.org.uk
www.rspb.org.uk/reserves/guide/c/conwy/conwyconnections.aspx
Enhancing RSPB Conwy nature reserve for people and nature
Over the next few months, RSPB Conwy will be transformed with a fresh look and exciting new facilities. We've been dreaming of this for years! Find out more about Conwy Connections and what you can look forward to.
What we've got planned
In autumn 2012 we started a programme of work that we're calling Conwy Connections.
The brownfield land that connects the visitor centre and coffee shop will be transformed into what we're calling 'Y Maes' - the 'village square' of the reserve. It'll be a place for families and friends to meet, relax and explore.
Hillocks and hummocks will provide elevated views of the reserve and the Conwy valley. It includes a play area, tunnel, picnic area, wildlife meadow, events area and much more.
Landforms and natural features will introduce more children to nature, stimulating learning through play and their own imaginations. It's going to be a wonderful place for everyone, throughout the year.
We're also constructing a new building which we're calling the 'observatory.' It will be a fantastic indoor space, built into the bank with the lagoon right in front of it. It's going to be a great place to watch wildlife, and we'll use it for events throughout the year.
It's by no means a run-of-the mill design. This very special, green construction will be built out of straw bales, rendered with clay on the inside and lime on the outside.
Other elements of the project that are yet to happen include new artwork for Talyfan Hide, a new viewpoint to be built on Y Ganol footpath and a big art installation. Watch this space!
It's all thanks to our supporters
The Communities and Nature project is supporting the Conwy Connections with £179,000. The Crown Estate pledged a generous £55,000 to build the new observatory. Tesco plc decided to donate the money it collected in its stores in Wales from the Welsh Government's 5p single-use bag levy to RSPB Cymru and a portion of this goes towards our project.
The fantastic volunteers of the RSPB Conwy Support Group also raised an impressive £30,000 towards the match-funding in less than two years. This shows huge support for what was proposed, for which we're very grateful.
We've also been able to install solar panels in the coffee shop and improve the car park, thanks to Conwy Connections.
Roll on August!
The Conwy Connections launch will take place on Friday 30 and Saturday 31 August 2013. It'll be a fun-filled day for you and all the family to enjoy the new facilities first-hand.
Why not sign up to our mailing list to receive our regular bulletin? Email us, follow us on Twitter or read the latest news on our blog.
Conwy Connections is an initiative part-funded by the European Regional Development Fund through the Welsh Government and is a component element of the Countryside Council for Wales' Communities and Nature strategic project.
RSPB Cymru would also like to thank those whose donations support RSPB Conwy nature reserve and visitor facilities, including The Crown Estate, Cemlyn Jones Trust, Environment Wales, Tesco Plc, Conwy Town Council and the RSPB Conwy Support Group.
www.rspb.org.uk/reserves/guide/c/conwy/accessibility.aspx
Accessibility
9 July 2012
This is a Summary Access Statement. A full access statement is available to download from this page.
Before you visit
•Clear print site leaflet available from our reserve reception
•Free entry to members, Entrance fee for non members. Carer or essential companion admitted free with disabled visitor
•No dogs, except Registered Assistance Dogs. A water bowl is at the visitor centre
•Pushed wheelchairs for hire, free of charge, bookable in advance
•Visitor Centre open 9.30 am to 5 pm. Cafe open 10 am to 4 pm (4.30 pm in summer). Closed Christmas Day. Trails open outside visitor centre opening hours
•Check accessibility for events and activities
•RSPB Conwy is featured in A Rough Guide to Accessible Britain.
How to get here
•Llandudno Junction Railway Station less than a mile away
•Bus stop at Tesco or Llandudno Junction.
Car parking
•Eight Blue Badge spaces at visitor centre
•Large car park
•Gates locked at 5 pm
•Drop off outside the visitor centre
•Rolled stone surface
•No lighting
•No height restrictions
•Estuary viewed from parking outside entry gate.
Visitor centre and shop
Entry by three steps or a ramp with handrails on both sides. Heavy manual doors open outward. All one level with step-free entry and non-slip vinyl surface. Lowered counter. Two seats in reception. Good lighting. Clear print materials. Most text in English and Welsh. Binoculars hire. Some goods may be difficult to reach. Staff available to assist.
Nature trails
Three signposted trails, mainly flat; a mixture of surfaces including rolled slate and boardwalk. Benches provided. Information boards in large print.
Viewing facilities
Three viewing hides with adjacent viewing screens. Three stand-alone viewing screens with variable height viewing slots. Occasional weekend staffing at hides.
Toilets and baby changing facilities
A unisex accessible toilet with baby changing facility is in the coffee shop. Visitor toilets are behind the coffee shop.
Catering
Coffee shop 30 m past the visitor centre along a tarmac path. Panoramic windows on a single level with vinyl flooring. Self-service with staff available. Colour-contrasted crockery. Large-handled cutlery.
Picnic area
10 tables with wheelchair spaces between the visitor centre and the coffee shop. Visitors are welcome to consume their own food and drink here.
Education facilities
Step-free, level access throughout. Flexible layout. Non-slip vinyl flooring. Good lighting.
Help us improve accessibility by sending feedback to the Site Manager.
www.rspb.org.uk/reserves/guide/c/conwy/optics.aspx
Thinking of buying binoculars or a telescope? Interested in using a digital camera with a telescope, but don't know where to start?
Book an appointment with an expert. Our one-hour field demonstrations will help you choose the best equipment for you – in the sort of conditions that you'll be using them, not just looking down the high street.
Telephone us on 01492 584091 to arrange your time with our advisers.
We also hold monthly demonstration weekends – check out our events page for details.
Chris Lusted, one of our optics team, says: 'Whether it's your first pair of binoculars, or you're thinking of upgrading your telescope, I love helping people to discover the world outside the window. I spend my spare time testing out new gear so that I can give customers the best advice.
'Everyone's different – your eyes, your hands, the places you go – so what's right for one person will be different from the next. I want people to appreciate birds well, so we can secure their future.'
www.rspb.org.uk/reserves/guide/c/conwy/directions.aspx
How to get here
By train
The nearest train station is Llandudno Junction, less than a mile from the reserve. The quickest route is to turn left out of the station and take the first left down Ferndale Road. Follow the footpath to the right and turn left over the road bridge (Ffordd 6G). The road goes past Tesco and a cinema complex to the large A55 roundabout. The reserve is on the south side of the roundabout and is signposted.
A more enjoyable, but slightly longer walk, is just over a mile. Turn left out of the station and take the first left down Ferndale Road. Go under the bridge and after 200 m, go under another bridge and immediately up steps to join Conwy Road. Walk towards Conwy and at the start of the gardens, drop to your right and loop beneath Conwy Road through an underpass. Then it’s over the footbridge and follow the estuary track for half a mile until you get to the reserve car park.
A map to the reserve is on posters at Llandudno Junction railway station. If you’re travelling here by train, take advantage of our offer of a free drink. Present a valid rail ticket for arrival at Llandudno Junction in the Waterside Coffee Shop on the day of travel, and we’ll give you a free cup of tea or filter coffee.
By bus
The nearest bus stop is the number 27 at Tesco, follow directions as above. Many other buses stop nearby in Llandudno Junction (number 5, 9, 14, 15, 19 and 84), directions are as from the train station.
By road
From the A55, take junction 18 (signposted Conwy and Deganwy) and follow the brown RSPB signs. The reserve is on the south side of the roundabout. From Conwy, Deganwy and Llandudno, take the A546/A547 to the Weekly News roundabout, drive south past Tesco and the Cinema complex (Ffordd 6G) and cross the roundabout over the A55. The entrance to the reserve is on the south side.
www.rspb.org.uk/reserves/guide/c/conwy/history/index.aspx
Conwy is an upside-down nature reserve. Until the late 1980s, it was a river. Twice a day the tide went out and revealed huge mudbanks. Waders fed on the mud, and at high tide roosted along the railway embankment.
And then their world changed. What happened could have been disastrous for wildlife, but thanks to some inspired thinking and hard work, new habitats and a popular reserve were created. We also highlight some of the historic features to look out for when you visit.
This is where we came from
We're an upside-down nature reserve because the earth you walk over sat at the bottom of the Conwy estuary for thousands of years. In the 1980s, the government decided to build a road tunnel through the estuary to relieve traffic congestion in the old walled town of Conwy.
The design was revolutionary - it was the first immersed tube tunnel in the world. But it came at a price: the final outside bend of the river would be 'reclaimed' and covered with the silt from the riverbed. After the tunnel was built, this land might have been grassed over and grazed, but for a moment of wisdom from a town planner from Aberconwy Borough Council, Dave Phillips.
Over a pint with countryside ranger John Davies, they wondered whether the lagoons could become the centre of a new wetland. A phone call to the RSPB, and several years of meetings and negotiations later, after the tunnel was opened by HM The Queen in October 1991, work began to create the neighbouring reserve.
www.rspb.org.uk/reserves/guide/c/conwy/history/4000years....
Stand on the reserve and you can see 4,000 years of human history that stems from the Conwy valley's importance as a 'highway', first by boat, later by train and more recently by road.
Most of the west bank of the Conwy is in the Snowdonia National Park. The land here has been worked for more than 4,000 years: Stone Age quarries produced axes for export, early Celts lived in roundhouses and grew crops and livestock in field systems with terraced cultivation, burying their dead in cromlech chambers that remain in today's landscape.
After the Roman invasion of modern-day England, the Celtic tribes kept the Romans at bay for several years, using their knowledge of the hills to sabotage the Roman forces and undertake guerrilla warfare. The Romans' superior technology and organisation eventually won through and they took over the Celtic forts, such as Pen-y-gaer, which guard the Roman road through the hills to Anglesey.
After the Romans left, the land returned to the local tribes until after the Normans conquered England. Then this area became the Checkpoint Charlie of Wales – Celtic Wales on the west bank and lands ruled by English lords on the east. There were plenty of skirmishes, with castles built, occupied and knocked down, and battles fought on the shoreline that reputedly made the River Conwy run red with blood.
A tale of two castles
From the reserve, you can look north to two castles: on the east bank is the Vardre, fortified from Roman times until its abandonment and destruction by Llywelyn ap Gruffydd, Prince of Wales, in 1263. On the west bank is the impressive Conwy Castle, one of eight huge fortresses built by English king, Edward I when he conquered Wales. Built between 1283 and 1289, the castle and the town were built with 6-foot thick town walls to keep the Welsh out. At £15,000 (about £9 million today), it was the most expensive of the 'iron ring' of castles built by Edward.
The village to the south, Glan Conwy, has been a settlement for at least 1500 years. Llansanffraid Glan Conwy means 'Church of St Ffraid on the bank of the River Conwy'. The parish was founded, according to legend, when St. Bridget (Ffraid in Welsh) sailed from Ireland on a green turf and landed here - a tale which probably stems from the arrival of Irish Christians in the 5th century.
Glan Conwy was a busy port in the Georgian era with ships commuting to Chester and Bristol, carrying flour from the mill, fruit from the farms, timber and slates from the upper Valley and iron from the furnace at Bodnant. Until the railway line was built, Glan Conwy was a shipbuilding village, with ships that went as far as Australia, and a row of warehouses along the wharf where the A470 now lies.
This part of the estuary was notoriously hazardous for ships, with fast tidal races and frequent winter storms. Several boats sank here, the remains of one being obvious in the muddy saltmarsh just off the reserve.
The fast-flowing tidal river below the castle kept out invaders and was dangerous for early ferries. Many people drowned trying to cross it, including passengers aboard the Irish mailcoach. Engineer Thomas Telford designed the causeway (known as The Cob) and suspension bridge as part of the first North Wales coast road, which with the Castle and estuary provides a scenic backdrop to the reserve.
The railway from Llandudno Junction to Blaenau Ffestiniog Railway, that runs alongside the reserve, was opened in 1863 to carry slate to a purpose built dock at Deganwy. Building the Cob altered the flow of the main channel in the estuary, reducing Glan Conwy's role as a port and the railway finished the boat traffic almost overnight, and with it a way of life, with its own language, was gone.
As it was explained to me this was a ceremony to help keep severe winters at bay, and I believe it was around Thanksgiving Time when we were there.
Being Grateful
Peter Prehn
Thanks for eyes,
Taking in the splendid tapestry,
Of our visual world.
For ears which resonate,
The endless reverie of sounds.
Thanks for earth, air, fire and water:
Their harmonizing, intermingling,
Sculpting, washing, blowing, burning.
Weaving our ever regenerating, living geode.
Thanks for the spirit of sacredness,
For entering my heart,
That I may behold life as a mystery,
I wish to enjoin.
Thanks for life itself,
Fragile, powerful surge of energy,
Material made spirit born to consciousness,
Brief soul light burning a maker's candles, organizing chaos.
Thanks for the feeling of Gratitude,
Reflection focused on the span
between suffering and joy,
Tribute to our vitality.
Thanks for listening ears,
Receptive to words of comfort and encouragement.
Thanks for the hugs of friends,
Who hold me close,
When feelings overwhelm me.
Thanks for the calmness in some people's hearts
even as we contemplate our vulnerability
on the brink of oblivion.
Thanks for the courage of some people,
Not to lose hope,
when reason is abandoned
in the world of nations.
Thanks for the feeling of hope.
November 21, 1983
Perhaps I should explain this one! It was taken last night at Castlebar Cemetary. The cemetary happens to be beside a lakeside walk I sometimes take. Last night I was out and about and there was a full moon so I could hardly resist taking this.
Of course, at another level given the significance of the day that's in it - Good Friday - perhaps it is a reminder to us too that we should perhaps occasionally think also of things other than pretty pictures!
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
~~~Janet Murphy Photography ©2009~~~
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Spirals
For how long have people depicted spiral designs in their art and architecture, and why does the image have such a provocative effect?
From magnetic fields to vast galaxies swirling in space, spirals can be seen in every aspect in nature. We see them in the physical forces which shape the Earth - the tides of the ocean, the winds in the atmosphere - and within life itself. Plants and the horns and shells of animals grow in spiral formations and some animals, especially aquatic species, possess a twisting locomotion.
The spiral phenomenon within natural forms can be explained through mathematics - the pattern is a result of complex sequences, equations and algorithms which nature utilises in her designs of the Universe. But mathematics alone cannot justify the lure of the spiral to the human mind.
Some of the oldest examples of human art are depictions of spirals, painted or carved into rock, often found in burial sites. Later, the Romans and Greeks used spirals as designs for vases and the columns in temples. The Celtic and Norse people were well known for the mysterious and repetitive designs found on their jewellery, clothing, weapons, objects of worship and everyday items. The Celts even painted spirals on their bodies with blue dye to intimidate enemies during battle. They also created forms of animals and plants twisting into impossible spirals, sometimes interlocking with other elements of the picture.
The spiral has left no human culture untouched. It is an important feature in some Australian Aboriginal works, where it is often drawn as a coiled snake. The Islamic tradition prohibits depictions of people or animals, so spirals feature as an important element in the mathematically-governed Islamic designs. Spirals also feature in oriental and Indian clothing and pottery.
Today, the spiral still runs deep within our culture. It forms the logos of a large number of companies, and has come to symbolise magic, dreams, desires and, most importantly, eternity.
It is perhaps this never-ending quality of the spiral which intrigues and draws us so greatly. When a spiral is drawn or made using paper and then turned, it creates the illusion that it is twisting forever away or towards us. The repetitive animation of a twisting spiral also evokes deep relaxation and calm, which accounts for the spiral's close association with the art of hypnotism. In some cases, people even create spirals themselves in order to ease the constantly active mind. If a person is left to "doodle" on a piece of paper in a relaxed state, it is very likely that they will draw spirals and swirls as their subconscious mind controls the pen.
As a representative of the eternal forces of nature, or simply as an attractive and interesting pattern, spirals shall always remain within the cultures of man. For as long as they surround us in every aspect of nature, the spiral will imprint itself within our unconscious psyche, and shall be reflected in our arts for all time.
Written by Megan Balanck
www.ancientspiral.com/spirals.htm
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
This reenactor explains to the small crowd in words close to what the city website says about the skirmish. This is what the website says:
"On September 27, 1862, Colonel Basil Duke led seven companies of Confederate soldiers to Cemetery Hill, above the small town of Augusta. With two pieces of artillery and 350 of [Confederate general John Hunt Morgan] Morgan's finest Raiders, Duke hoped to disperse the Union militia of 125 men stationed there (led by Colonel Joshua T. Bradford and known as the "Home Guard") before crossing the Ohio River and moving on Cincinnati.
…Duke's horsemen rode into town, expecting a quick surrender. Instead, the residents of Augusta met the Rebs with a hail of gunfire, mounting a stiff defense that ultimately resulted in hand-to-hand fighting. Duke later reported, 'The hand-to-hand fighting in the houses...was the fiercest and hottest I ever saw. I witnessed in some of them the floors piled with corpses and blood trickling down the stairways.'
About fifteen Union soldiers were killed or wounded in the battle. Duke's losses were considerably more severe, with seventy-five to one hundred of his soldiers wounded or killed. Although the Confederates eventually forced the militia to surrender, the battle caused Duke to abandon his plans of taking the war onto Northern soil."
just to explain this photo a little.
I have spent the day with two T girls who look great and are more than passable both girls are having or had laser hair removal. I haven't undergone any treatments of any kind mother nature did her work on me as can be seen in this photo.
I was wondering how far you would go as a part time T girl to achieve a look and how you would hide the results of the more invasive procedures?
I have had/have friends who take hormones and start to develop noticeably they also have very feminine eyebrows one has even started to have his hair in a very feminine style. Both of these girls are in relationships. If I have noticed others must have including the partners who apparently don't know about these girls dressing.
For me it doesn't matter everyone has grown up with my attributes although at times they do cause a fuss when a new face appears in my life.
A compact experiment aimed at enhancing cybersecurity for future space missions is operational in Europe’s Columbus module of the International Space Station, running in part on a Raspberry Pi Zero computer costing just a few euros.
“Our CryptIC experiment is testing technological solutions to make encryption-based secure communication feasible for even the smallest of space missions,” explains ESA software product assurance engineer Emmanuel Lesser. “This is commonplace on Earth, using for example symmetric encryption where both sides of the communication link share the same encryption key.
“In orbit the problem has been that space radiation effects can compromise the key within computer memory causing ‘bit-flips’. This disrupts the communication, as the key on ground and the one in space no longer match. Up to now this had been a problem that requires dedicated – and expensive – rad-hardened devices to overcome.”
Satellites in Earth orbit might be physically remote, but still potentially vulnerable to hacking. Up until recently most satellite signals went unencrypted, and this remains true for many of the smallest, cheapest mission types, such as miniature CubeSats
But as services delivered by satellites of all sizes form an increasing element of everyday life, interest in assured satellite cybersecurity is growing, and a focus of ESA’s new Technology Strategy for this November’s Space19+ Ministerial Council
.
CryptIC, or Cryptography ICE Cube, - the beige box towards the top of the image, has been a low-cost development, developed in-house by ESA’s Software Product Assurance section and flown on the ISS as part of the International Commercial Experiments service – ICE Cubes for short. ICE Cubes offer fast, simple and affordable access for research and technology experiments in microgravity using compact cubes. CryptIC measures just 10x10x10 cm.
“A major part of the experiment relies on a standard Raspberry Pi Zero computer,” adds Emmanuel. “This cheap hardware is more or less flying exactly as we bought it; the only difference is it has had to be covered with a plastic ‘conformal’ coating, to fulfil standard ISS safety requirements.”
The orbital experiment is operated simply via a laptop at ESA’s ESTEC
technical centre in the Netherlands, routed via the ICE Cubes operator, Space Applications Services in Brussels.
“We’re testing two related approaches to the encryption problem for non rad-hardened systems,” explains ESA Young Graduate Trainee Lukas Armborst. “The first is a method of re-exchanging the encryption key if it gets corrupted. This needs to be done in a secure and reliable way, to restore the secure link very quickly. This relies on a secondary fall-back base key, which is wired into the hardware so it cannot be compromised. However, this hardware solution can only be done for a limited number of keys, reducing flexibility.
“The second is an experimental hardware reconfiguration approach which can recover rapidly if the encryption key is compromised by radiation-triggered memory ‘bit flips’. A number of microprocessor cores are inside CryptIC as customisable, field-programmable gate arrays (FPGAs), rather than fixed computer chips. These cores are redundant copies of the same functionality. Accordingly, if one core fails then another can step in, while the faulty core reloads its configuration, thereby repairing itself.”
In addition the payload carries a compact ‘floating gate’ dosimeter to measure radiation levels co-developed by CERN, the European Organisation for Nuclear Research, as part of a broader cooperation agreement
.
And as a guest payload, a number of computer flash memories are being evaluated for their orbital performance, a follow-on version of ESA’s ‘Chimera’ experiment which flew on last year’s GomX-4B CubeSat
.
The experiment had its ISS-mandated electromagnetic compatibility testing carried out in ESTEC’s EMC Laboratory
.
“CryptIC has now completed commissioning and is already returning radiation data, being shared with our CERN colleagues,” adds Emmanuel. “Our encryption testing is set to begin in a few weeks, once we’ve automated the operating process, and is expected to run continuously for at least a year.”
Credits: ESA; CC BY-SA 3.0 IGO
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Beach holidays were born in the 1700s in Great Britain, this social phenomenon was born in which bathers for the first time go to the beaches, certainly not as sunny as those bathed by the Mediterranean Sea, they are fully dressed; this "new fashion" is also encouraged by the belief of English doctors since the beginning of the eighteenth century (starting around 1720), that breathing the brackish sea air and bathing in cold sea water is healthy, invigorates the body and cure lung diseases (conviction even more strengthened by the discovery of oxygen by Antoine Lavoisier in 1778, which led to the greater diffusion and conviction of the theories on the health benefits of sea air, which was thought to be more oxygenated and pure), these theories push many people from Northern Europe suffering from severe lung diseases to spend long periods in southern Europe, often in the south of Italy, this explains why characters with extraordinary qualities come to Taormina to cure their tuberculosis. The photographer baron Wilhelm von Gloeden and the English lady Florence Trevelyan Trevelyan had the seawater brought with their mules from Isola Bella, but while W. Von Gloeden heated the sea water, the English noblewoman Lady Trevelian did not heat it, mindful of the teachings of the English medical school, this will cause her death from bronchopneumonia on 4 October 1907 (see my previous "photographic stories" about Taormina). In fact, "thalassotherapy" was born in Great Britain, together with the social and cultural phenomenon of frequenting bathing beaches (before the beginning of the 18th century, the sea and its beaches were lived, except for reasons of trade and fishing, in a dark and negative way, from the sea often came very serious dangers such as the sudden landings of ferocious pirates, or foreigners carrying very serious diseases could land). Thus the fashion of spending holidays by the sea was born in the English aristocracy and high bourgeoisie of the time, subsequently the habit of going to the sea spread to all levels of society, the railways that were built throughout Great Britain to 'beginning of the nineteenth century, made travel to the ocean accessible even to the lower classes, they too will frequent the seaside resorts, Blackpool becomes the first seaside resort in Great Britain completely frequented by the working classes thanks to the presence of low-cost bathing establishments; the great and definitive boom in seaside tourism will then take place in the 1950s and 1960s. This being the case, it should not be surprising to know that in Great Britain the beaches are more frequented than one might instinctively think due to a climate very different from the Mediterranean one, and that this socio-cultural phenomenon has been investigated at the photographic by photographers of the same Great Britain, of these I mention four names. An important photographer, who probably inspired subsequent photographers, was Tony Ray-Jones, who died prematurely in 1972, at the young age of 30, who was trying to create a “photographic memory” of the stereotypes of the English people; the famous photojournalist Martin Parr, who, although inspired by the previous one, differs from it for his way of doing “social satire” with his goal; finally, I would like to mention David Hurn and Simon Roberts, the latter with wider-ranging photographs, with photographs more detached from the individual. In Italy there are numerous photographers (I will mention only a few) who have made in their long career images captured in seaside resorts (generally we speaking of "beach photography" similar to "street photography"), photographs that are often unique in their style, such as that adopted by Franco Fontana, I mention Mimmo Jodice, Ferdinando Scianna (of whom I am honored to have known him personally), and Massimo Vitali, famous photographer (understood by some as "the photographer of the beaches"), especially for his beautiful photographs taken on the beaches (but not only), thanks to the presence of elevated fixed structures as a kind of mezzanine, built specifically in the bathing beaches for the realization of his photographs. This is my incipit, to introduce the theme I tackled, that of "beach photography", with a series of photographs taken on the beaches of Eastern Sicily, most of which are located near Taormina.
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Le vacanze al mare nascono nel ‘700 in Gran Bretagna, nasce questo fenomeno sociale nel quale i bagnanti per la prima volta si recano sulle spiagge, non certo assolate come quelle bagnate dal mar Mediterraneo, sono completamente vestiti; questa “nuova moda” è anche incoraggiata dalla convinzione dei medici inglesi fin dall’inizio del ‘700 (a partire dal 1720 circa), che respirare l’aria salmastra del mare e fare il bagno nell’acqua marina fredda sia salutare, rinvigorisca il corpo e curi le malattie polmonari (convinzione ancor più rafforzata dalla scoperta dell’ossigeno da parte di Antoine Lavoisier nel 1778, che portò alla maggiore diffusione e convinzione delle teorie sui benefici per la salute dell’aria di mare, che si pensava essere più ossigenata e pura), queste teorie spingono molte persone del Nord Europa affette da gravi malattie polmonari a trascorrere dei lunghi periodi nel sud Europa, spesso nel meridione d’Italia, questo spiega perché a Taormina giungono personaggi dalle qualità straordinarie per curare il proprio “mal sottile”, il barone fotografo Wilhelm von Gloeden e la lady inglese Florence Trevelyan Trevelyan si facevano portare coi muli l’acqua di mare proveniente dall’Isola Bella, però mentre W. Von Gloeden riscaldava l’acqua marina, la nobildonna inglese lady Trevelian non la riscaldava, memore degli insegnamenti della scuola medica inglese, questo causerà la sua morte per broncopolmonite il 4 ottobre del 1907 (vedi i miei precedenti “racconti fotografici” su Taormina). Infatti la “talassoterapia” nasce in Gran Bretagna, insieme al fenomeno sociale e culturale della frequentazione dei lidi balneari (prima dell’inizio del ‘700, il mare e le sue spiagge erano vissuti, tranne che per motivi di commercio e di pesca, in maniera oscura e negativa, dal mare spesso provenivano gravissimi pericoli come gli sbarchi improvvisi di feroci pirati, oppure potevano sbarcare stranieri portatori di gravissime malattie). Nell’aristocrazia e nell’alta borghesia inglese di allora nasce così la moda di trascorrere le vacanze al mare, successivamente l’abitudine di andare al mare si diffonde a tutti i livelli della società, le ferrovie che furono costruite in tutta la Gran Bretagna all’inizio dell’Ottocento, resero i viaggi verso l’oceano accessibili anche per i ceti più bassi, quelli più popolari e meno agiati, anch’essi frequenteranno le località balneari, Blackpool diviene la prima località balneare della Gran Bretagna completamente frequentata dalle classi popolari grazie alla presenza di stabilimenti balneari a basso costo; il grande e definitivo boom del turismo balneare si avrà poi negli anni ’50 e ’60. Stando così le cose, non ci si deve meravigliare nel sapere che in Gran Bretagna le spiagge sono più frequentate di quanto istintivamente si possa pensare a causa di un clima ben diverso da quello Mediterraneo, e che questo fenomeno socio-culturale sia stato indagato a livello fotografico da parte di fotografi della stessa Gran Bretagna, di questi cito quattro nomi. Un importante fotografo, che probabilmente ispirò i successivi fotografi, fu Tony Ray-Jones, scomparso prematuramente nel 1972, alla giovane età di 30 anni, il quale cercava di realizzare una “memoria fotografica” degli stereotipi del popolo inglese; il famoso fotoreporter Martin Parr, il quale pur ispirandosi al precedente, se ne differenzia per il suo modo di fare “satira sociale” col suo obiettivo; infine desidero menzionare David Hurn e Simon Roberts, quest’ultimo con fotografie di più ampio respiro, con fotografie più distaccate dal singolo individuo. In Italia numerosi sono i fotografi (ne cito solo qualcuno) che hanno realizzato nella loro lunga carriera immagini colte in località balneari (genericamente si parla di “beach photography” affine alla “street photography”), fotografie spesso uniche nel loro stile, come quello adottato da Franco Fontana, menziono Mimmo Jodice, Ferdinando Scianna (del quale mi onoro di averlo conosciuto personalmente), e Massimo Vitali, famoso fotografo (da alcuni inteso come “il fotografo delle spiagge”), soprattutto per le sue bellissime fotografie realizzate sui lidi (ma non solo), grazie alla presenza di strutture fisse sopraelevate a mò di soppalco, costruite appositamente nei lidi balneari per la realizzazione delle sue fotografie. Questo mio incipit, per introdurre il tema da me affrontato, quello della “beach photography”, con una serie di fotografie realizzate nelle spiagge della Sicilia Orientale, la maggior parte delle quali si trovano nei pressi di Taormina.
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I spend a lot of time explaining myself to my subjects, and while it occasionally occurs to me (at the time) that I'm rambling like a loon, it's helpful.
Just like writing here is helpful.
Like teaching folks was helpful.
Your suitcase is packed, and it's kind of full, but you can carry it. You just threw everything in there, you traveled for several hours, you've arrived at your destination.
You unpack and everything's wrinkled, but wearable. A success.
Back up. This time, think about how you're packing everything. Use that trick where you roll up your pants, instead of just stuffing them in. Place your toothpaste in a bag, so it doesn't burst open and end up staining a shirt. Give it all some thought.
Travel for several hours. Arrive at your destination. You unpack and everything's smooth, clean. A success.
Thinking about Rachel's stance, how her shoulders need to relax a bit, how I need to wait an extra second for the wind to do something cool with her hair, to be careful about how her legs are placed, all the while talking to her to keep her head in the right space.
These are all things I discovered by talking about them, by externalizing my process until the pieces revealed themselves.
I'll ramble here, working things out. It'll happen that the description's not always the best, but it's useful,it's a form of processing for me. Looking at the photo while I'm describing it, realizing now, for the first time, how I enjoy those shadow lines at her feet.
I'll often read a description of a photo by a photographer who's not all that good at writing and my first instinct is to criticize in my head, all the problems with the flow or the grammar or the spelling SO LOUD TO MY EYES.
But it's part of Their process, it's how They've attempted to work things out.
This description is part of this photo. It may be an attempt at contextualization, or just one more chance to examine what I've done.
And so I spend a lot of time explaining, not only to make myself clear to others, but in order to make myself clear to me.
“Quick! Come with me…”
“I’m sorry? And you are…?”
“No time to explain. You’re in great danger; just do as I say.”
He looks familiar, so familiar; bit older than me, dirty face and close-cut hair under battered cap, grubby theme-park-logo’d work clothes, worn runners. Identical to any other worker here.
Grabbing my hand, now he’s pulling me through the crowd; trying not to stumble in my heels (Louboutin, naturally), and to stop anything marking my designer dress.
“Who are you? What are you doing?”
“Sorry, you’ll find out soon enough. Just have to get you out of here. Your life, my life, depends on it.” He repeats: “We’re in huge danger.”
“That, that’s ridiculous… I’m late for my launch. Look: there’s people everywhere, why would I be in danger?”
Ahead, I see my team waiting for me, glancing anxiously at their watches.
“Down here.”
He pulls me into the Hall of Mirrors, no one else around. Hurrying past distorted images: my nondescript companion (these people LOVE you, they will vote for you, I remind myself); me in my carefully curated outfit, perfect mix of elegance and competence, topped by what Father always called my “crowning glory”, red hair cascading over my shoulders.
Then he’s gone, and I’m in a room with…
“You!” I say.
Our Leader’s chief of staff, poster boy for everything wrong with this government, holding out a tablet to me.
“No time for that,” he says. “Now I’m on your side. Look.”
I look at the screen. It’s a Probability Index, prepared by our Department of Probable Futures (Father’s proudest creation).
The index splits, radically. Not something you see often (did my PhD in this stuff, you know). I peer closer. Timeline splits tonight, and only a few minutes ago.
“That’s you, assassinated, just now,” he points to the right-hand timeline, “and our Leader’s in power for ever, running the Putin/Trump/Erdogan/Duterte playbook.
“Here,” pointing left, “you survive. Charismatic, articulate, competent daughter of our most beloved PM. You save us from this.”
“Hmmm. OK. And that little loop just before the split?”
“No idea, but we’re past it. You survive, for now. Time to get you out of here.”
He’s gone, lights dim. Woman’s voice telling me: kick off my heels, unzip my dress. $5000 crumpled in the corner. I’m handed a change of clothes, nothing I’d ever wear, musty, unwashed, shapeless. As I bend down to tie up the runners, I hear the buzz of a razor.
“Hey, what are…”
“Sorry, love, it’s gotta go. Too recognisable.”
Quick efficient strokes, crowning glory tumbles to the floor. She wipes off my makeup, smears dirty hands across my face and head, hands me a cap.
“Now! Through there.”
“Then what?”
“Just go. You’ll know.”
Back in the crowd, all noise and excitement. I’m ignored, everyone’s looking at the woman just ahead of me. I check in the mirror outside the Hall; now I know that face. I call to her:
“Quick! Come with me…”
Xmas Or Army - Explainer & Designer
www.youtube.com/watch?v=gsT0ax5c4E0
Location:Barcelona
Nikon AI-S Zoom-Nikkor 28-85mm F/3.5-4.5
©Jane Brown2015 All Rights Reserved. This image is not available for use on websites, blogs or other media without explicit written permission.
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Elsie is explaining to me why it is I am not a good pupil in her school (never mind that I'm the only one who is not either an animal or doll). This was taken not long before my camera was confiscated!
1. The Mind-Body Problem and the History of Dualism
1.1 The Mind-Body Problem
The mind-body problem is the problem: what is the relationship between mind and body? Or alternatively: what is the relationship between mental properties and physical properties?
Humans have (or seem to have) both physical properties and mental properties. People have (or seem to have)the sort of properties attributed in the physical sciences. These physical properties include size, weight, shape, colour, motion through space and time, etc. But they also have (or seem to have) mental properties, which we do not attribute to typical physical objects These properties involve consciousness (including perceptual experience, emotional experience, and much else), intentionality (including beliefs, desires, and much else), and they are possessed by a subject or a self. Physical properties are public, in the sense that they are, in principle, equally observable by anyone. Some physical properties – like those of an electron – are not directly observable at all, but they are equally available to all, to the same degree, with scientific equipment and techniques. The same is not true of mental properties. I may be able to tell that you are in pain by your behaviour, but only you can feel it directly. Similarly, you just know how something looks to you, and I can only surmise. Conscious mental events are private to the subject, who has a privileged access to them of a kind no-one has to the physical. The mind-body problem concerns the relationship between these two sets of properties. The mind-body problem breaks down into a number of components. The ontological question: what are mental states and what are physical states? Is one class a subclass of the other, so that all mental states are physical, or vice versa? Or are mental states and physical states entirely distinct?
The causal question: do physical states influence mental states? Do mental states influence physical states? If so, how?
Different aspects of the mind-body problem arise for different aspects of the mental, such as consciousness, intentionality, the self. The problem of consciousness: what is consciousness? How is it related to the brain and the body? The problem of intentionality: what is intentionality? How is it related to the brain and the body? The problem of the self: what is the self? How is it related to the brain and the body? Other aspects of the mind-body problem arise for aspects of the physical. For example:
The problem of embodiment: what is it for the mind to be housed in a body? What is it for a body to belong to a particular subject?
The seemingly intractable nature of these problems have given rise to many different philosophical views.
Materialist views say that, despite appearances to the contrary, mental states are just physical states. Behaviourism, functionalism, mind-brain identity theory and the computational theory of mind are examples of how materialists attempt to explain how this can be so. The most common factor in such theories is the attempt to explicate the nature of mind and consciousness in terms of their ability to directly or indirectly modify behaviour, but there are versions of materialism that try to tie the mental to the physical without explicitly explaining the mental in terms of its behaviour-modifying role. The latter are often grouped together under the label ‘non-reductive physicalism’, though this label is itself rendered elusive because of the controversial nature of the term ‘reduction’.
Idealist views say that physical states are really mental. This is because the physical world is an empirical world and, as such, it is the intersubjective product of our collective experience.
Dualist views (the subject of this entry) say that the mental and the physical are both real and neither can be assimilated to the other. For the various forms that dualism can take and the associated problems, see below.
In sum, we can say that there is a mind-body problem because both consciousness and thought, broadly construed, seem very different from anything physical and there is no convincing consensus on how to build a satisfactorily unified picture of creatures possessed of both a mind and a body.
Other entries which concern aspects of the mind-body problem include (among many others): behaviorism, consciousness, eliminative materialism, epiphenomenalism, functionalism, identity theory, intentionality, mental causation, neutral monism, and physicalism.
1.2 History of dualism
In dualism, ‘mind’ is contrasted with ‘body’, but at different times, different aspects of the mind have been the centre of attention. In the classical and mediaeval periods, it was the intellect that was thought to be most obviously resistant to a materialistic account: from Descartes on, the main stumbling block to materialist monism was supposed to be ‘consciousness’, of which phenomenal consciousness or sensation came to be considered as the paradigm instance.
The classical emphasis originates in Plato’s Phaedo. Plato believed that the true substances are not physical bodies, which are ephemeral, but the eternal Forms of which bodies are imperfect copies. These Forms not only make the world possible, they also make it intelligible, because they perform the role of universals, or what Frege called ‘concepts’. It is their connection with intelligibility that is relevant to the philosophy of mind. Because Forms are the grounds of intelligibility, they are what the intellect must grasp in the process of understanding. In Phaedo Plato presents a variety of arguments for the immortality of the soul, but the one that is relevant for our purposes is that the intellect is immaterial because Forms are immaterial and intellect must have an affinity with the Forms it apprehends (78b4–84b8). This affinity is so strong that the soul strives to leave the body in which it is imprisoned and to dwell in the realm of Forms. It may take many reincarnations before this is achieved. Plato’s dualism is not, therefore, simply a doctrine in the philosophy of mind, but an integral part of his whole metaphysics.
One problem with Plato’s dualism was that, though he speaks of the soul as imprisoned in the body, there is no clear account of what binds a particular soul to a particular body. Their difference in nature makes the union a mystery.
Aristotle did not believe in Platonic Forms, existing independently of their instances. Aristotelian forms (the capital ‘F’ has disappeared with their standing as autonomous entities) are the natures and properties of things and exist embodied in those things. This enabled Aristotle to explain the union of body and soul by saying that the soul is the form of the body. This means that a particular person’s soul is no more than his nature as a human being. Because this seems to make the soul into a property of the body, it led many interpreters, both ancient and modern, to interpret his theory as materialistic. The interpretation of Aristotle’s philosophy of mind – and, indeed, of his whole doctrine of form – remains as live an issue today as it was immediately after his death (Robinson 1983 and 1991; Nussbaum 1984; Rorty and Nussbaum, eds, 1992). Nevertheless, the text makes it clear that Aristotle believed that the intellect, though part of the soul, differs from other faculties in not having a bodily organ. His argument for this constitutes a more tightly argued case than Plato’s for the immateriality of thought and, hence, for a kind of dualism. He argued that the intellect must be immaterial because if it were material it could not receive all forms. Just as the eye, because of its particular physical nature, is sensitive to light but not to sound, and the ear to sound and not to light, so, if the intellect were in a physical organ it could be sensitive only to a restricted range of physical things; but this is not the case, for we can think about any kind of material object (De Anima III,4; 429a10–b9). As it does not have a material organ, its activity must be essentially immaterial.
It is common for modern Aristotelians, who otherwise have a high view of Aristotle’s relevance to modern philosophy, to treat this argument as being of purely historical interest, and not essential to Aristotle’s system as a whole. They emphasize that he was not a ‘Cartesian’ dualist, because the intellect is an aspect of the soul and the soul is the form of the body, not a separate substance. Kenny (1989) argues that Aristotle’s theory of mind as form gives him an account similar to Ryle (1949), for it makes the soul equivalent to the dispositions possessed by a living body. This ‘anti-Cartesian’ approach to Aristotle arguably ignores the fact that, for Aristotle, the form is the substance.
These issues might seem to be of purely historical interest. But we shall see in below, in section 4.5, that this is not so.
The identification of form and substance is a feature of Aristotle’s system that Aquinas effectively exploits in this context, identifying soul, intellect and form, and treating them as a substance. (See, for example, Aquinas (1912), Part I, questions 75 and 76.) But though the form (and, hence, the intellect with which it is identical) are the substance of the human person, they are not the person itself. Aquinas says that when one addresses prayers to a saint – other than the Blessed Virgin Mary, who is believed to retain her body in heaven and is, therefore, always a complete person – one should say, not, for example, ‘Saint Peter pray for us’, but ‘soul of Saint Peter pray for us’. The soul, though an immaterial substance, is the person only when united with its body. Without the body, those aspects of its personal memory that depend on images (which are held to be corporeal) will be lost.(See Aquinas (1912), Part I, question 89.)
The more modern versions of dualism have their origin in Descartes’ Meditations, and in the debate that was consequent upon Descartes’ theory. Descartes was a substance dualist. He believed that there were two kinds of substance: matter, of which the essential property is that it is spatially extended; and mind, of which the essential property is that it thinks. Descartes’ conception of the relation between mind and body was quite different from that held in the Aristotelian tradition. For Aristotle, there is no exact science of matter. How matter behaves is essentially affected by the form that is in it. You cannot combine just any matter with any form – you cannot make a knife out of butter, nor a human being out of paper – so the nature of the matter is a necessary condition for the nature of the substance. But the nature of the substance does not follow from the nature of its matter alone: there is no ‘bottom up’ account of substances. Matter is a determinable made determinate by form. This was how Aristotle thought that he was able to explain the connection of soul to body: a particular soul exists as the organizing principle in a particular parcel of matter.
The belief in the relative indeterminacy of matter is one reason for Aristotle’s rejection of atomism. If matter is atomic, then it is already a collection of determinate objects in its own right, and it becomes natural to regard the properties of macroscopic substances as mere summations of the natures of the atoms.
Although, unlike most of his fashionable contemporaries and immediate successors, Descartes was not an atomist, he was, like the others, a mechanist about the properties of matter. Bodies are machines that work according to their own laws. Except where there are minds interfering with it, matter proceeds deterministically, in its own right. Where there are minds requiring to influence bodies, they must work by ‘pulling levers’ in a piece of machinery that already has its own laws of operation. This raises the question of where those ‘levers’ are in the body. Descartes opted for the pineal gland, mainly because it is not duplicated on both sides of the brain, so it is a candidate for having a unique, unifying function.
The main uncertainty that faced Descartes and his contemporaries, however, was not where interaction took place, but how two things so different as thought and extension could interact at all. This would be particularly mysterious if one had an impact view of causal interaction, as would anyone influenced by atomism, for whom the paradigm of causation is like two billiard balls cannoning off one another.
Various of Descartes’ disciples, such as Arnold Geulincx and Nicholas Malebranche, concluded that all mind-body interactions required the direct intervention of God. The appropriate states of mind and body were only the occasions for such intervention, not real causes. Now it would be convenient to think that occasionalists held that all causation was natural except for that between mind and body. In fact they generalized their conclusion and treated all causation as directly dependent on God. Why this was so, we cannot discuss here.
Descartes’ conception of a dualism of substances came under attack from the more radical empiricists, who found it difficult to attach sense to the concept of substance at all. Locke, as a moderate empiricist, accepted that there were both material and immaterial substances. Berkeley famously rejected material substance, because he rejected all existence outside the mind. In his early Notebooks, he toyed with the idea of rejecting immaterial substance, because we could have no idea of it, and reducing the self to a collection of the ‘ideas’ that constituted its contents. Finally, he decided that the self, conceived as something over and above the ideas of which it was aware, was essential for an adequate understanding of the human person. Although the self and its acts are not presented to consciousness as objects of awareness, we are obliquely aware of them simply by dint of being active subjects. Hume rejected such claims, and proclaimed the self to be nothing more than a concatenation of its ephemeral contents.
In fact, Hume criticised the whole conception of substance for lacking in empirical content: when you search for the owner of the properties that make up a substance, you find nothing but further properties. Consequently, the mind is, he claimed, nothing but a ‘bundle’ or ‘heap’ of impressions and ideas – that is, of particular mental states or events, without an owner. This position has been labelled bundle dualism, and it is a special case of a general bundle theory of substance, according to which objects in general are just organised collections of properties. The problem for the Humean is to explain what binds the elements in the bundle together. This is an issue for any kind of substance, but for material bodies the solution seems fairly straightforward: the unity of a physical bundle is constituted by some form of causal interaction between the elements in the bundle. For the mind, mere causal connection is not enough; some further relation of co-consciousness is required. We shall see in 5.2.1 that it is problematic whether one can treat such a relation as more primitive than the notion of belonging to a subject.
One should note the following about Hume’s theory. His bundle theory is a theory about the nature of the unity of the mind. As a theory about this unity, it is not necessarily dualist. Parfit (1970, 1984) and Shoemaker (1984, ch. 2), for example, accept it as physicalists. In general, physicalists will accept it unless they wish to ascribe the unity to the brain or the organism as a whole. Before the bundle theory can be dualist one must accept property dualism, for more about which, see the next section.
A crisis in the history of dualism came, however, with the growing popularity of mechanism in science in the nineteenth century. According to the mechanist, the world is, as it would now be expressed, ‘closed under physics’. This means that everything that happens follows from and is in accord with the laws of physics. There is, therefore, no scope for interference in the physical world by the mind in the way that interactionism seems to require. According to the mechanist, the conscious mind is an epiphenomenon (a notion given general currency by T. H. Huxley 1893): that is, it is a by-product of the physical system which has no influence back on it. In this way, the facts of consciousness are acknowledged but the integrity of physical science is preserved. However, many philosophers found it implausible to claim such things as the following; the pain that I have when you hit me, the visual sensations I have when I see the ferocious lion bearing down on me or the conscious sense of understanding I have when I hear your argument – all have nothing directly to do with the way I respond. It is very largely due to the need to avoid this counterintuitiveness that we owe the concern of twentieth century philosophy to devise a plausible form of materialist monism. But, although dualism has been out of fashion in psychology since the advent of behaviourism (Watson 1913) and in philosophy since Ryle (1949), the argument is by no means over. Some distinguished neurologists, such as Sherrington (1940) and Eccles (Popper and Eccles 1977) have continued to defend dualism as the only theory that can preserve the data of consciousness. Amongst mainstream philosophers, discontent with physicalism led to a modest revival of property dualism in the last decade of the twentieth century. At least some of the reasons for this should become clear below.
2. Varieties of Dualism: Ontology
There are various ways of dividing up kinds of dualism. One natural way is in terms of what sorts of things one chooses to be dualistic about. The most common categories lighted upon for these purposes are substance and property, giving one substance dualism and property dualism. There is, however, an important third category, namely predicate dualism. As this last is the weakest theory, in the sense that it claims least, I shall begin by characterizing it.
2.1 Predicate dualism
Predicate dualism is the theory that psychological or mentalistic predicates are (a) essential for a full description of the world and (b) are not reducible to physicalistic predicates. For a mental predicate to be reducible, there would be bridging laws connecting types of psychological states to types of physical ones in such a way that the use of the mental predicate carried no information that could not be expressed without it. An example of what we believe to be a true type reduction outside psychology is the case of water, where water is always H2O: something is water if and only if it is H2O. If one were to replace the word ‘water’ by ‘H2O’, it is plausible to say that one could convey all the same information. But the terms in many of the special sciences (that is, any science except physics itself) are not reducible in this way. Not every hurricane or every infectious disease, let alone every devaluation of the currency or every coup d’etat has the same constitutive structure. These states are defined more by what they do than by their composition or structure. Their names are classified as functional terms rather than natural kind terms. It goes with this that such kinds of state are multiply realizable; that is, they may be constituted by different kinds of physical structures under different circumstances. Because of this, unlike in the case of water and H2O, one could not replace these terms by some more basic physical description and still convey the same information. There is no particular description, using the language of physics or chemistry, that would do the work of the word ‘hurricane’, in the way that ‘H2O’ would do the work of ‘water’. It is widely agreed that many, if not all, psychological states are similarly irreducible, and so psychological predicates are not reducible to physical descriptions and one has predicate dualism. (The classic source for irreducibility in the special sciences in general is Fodor (1974), and for irreducibility in the philosophy of mind, Davidson (1971).)
2.2 Property Dualism
Whereas predicate dualism says that there are two essentially different kinds of predicates in our language, property dualism says that there are two essentially different kinds of property out in the world. Property dualism can be seen as a step stronger than predicate dualism. Although the predicate ‘hurricane’ is not equivalent to any single description using the language of physics, we believe that each individual hurricane is nothing but a collection of physical atoms behaving in a certain way: one need have no more than the physical atoms, with their normal physical properties, following normal physical laws, for there to be a hurricane. One might say that we need more than the language of physics to describe and explain the weather, but we do not need more than its ontology. There is token identity between each individual hurricane and a mass of atoms, even if there is no type identity between hurricanes as kinds and some particular structure of atoms as a kind. Genuine property dualism occurs when, even at the individual level, the ontology of physics is not sufficient to constitute what is there. The irreducible language is not just another way of describing what there is, it requires that there be something more there than was allowed for in the initial ontology. Until the early part of the twentieth century, it was common to think that biological phenomena (‘life’) required property dualism (an irreducible ‘vital force’), but nowadays the special physical sciences other than psychology are generally thought to involve only predicate dualism. In the case of mind, property dualism is defended by those who argue that the qualitative nature of consciousness is not merely another way of categorizing states of the brain or of behaviour, but a genuinely emergent phenomenon.
2.3 Substance Dualism
There are two important concepts deployed in this notion. One is that of substance, the other is the dualism of these substances. A substance is characterized by its properties, but, according to those who believe in substances, it is more than the collection of the properties it possesses, it is the thing which possesses them. So the mind is not just a collection of thoughts, but is that which thinks, an immaterial substance over and above its immaterial states. Properties are the properties of objects. If one is a property dualist, one may wonder what kinds of objects possess the irreducible or immaterial properties in which one believes. One can use a neutral expression and attribute them to persons, but, until one has an account of person, this is not explanatory. One might attribute them to human beings qua animals, or to the brains of these animals. Then one will be holding that these immaterial properties are possessed by what is otherwise a purely material thing. But one may also think that not only mental states are immaterial, but that the subject that possesses them must also be immaterial. Then one will be a dualist about that to which mental states and properties belong as well about the properties themselves. Now one might try to think of these subjects as just bundles of the immaterial states. This is Hume’s view. But if one thinks that the owner of these states is something quite over and above the states themselves, and is immaterial, as they are, one will be a substance dualist.
Substance dualism is also often dubbed ‘Cartesian dualism’, but some substance dualists are keen to distinguish their theories from Descartes’s. E. J. Lowe, for example, is a substance dualist, in the following sense. He holds that a normal human being involves two substances, one a body and the other a person. The latter is not, however, a purely mental substance that can be defined in terms of thought or consciousness alone, as Descartes claimed. But persons and their bodies have different identity conditions and are both substances, so there are two substances essentially involved in a human being, hence this is a form of substance dualism. Lowe (2006) claims that his theory is close to P. F. Strawson’s (1959), whilst admitting that Strawson would not have called it substance dualism.
3. Varieties of Dualism: Interaction
If mind and body are different realms, in the way required by either property or substance dualism, then there arises the question of how they are related. Common sense tells us that they interact: thoughts and feelings are at least sometimes caused by bodily events and at least sometimes themselves give rise to bodily responses. I shall now consider briefly the problems for interactionism, and its main rivals, epiphenomenalism and parallelism.
3.1 Interactionism
Interactionism is the view that mind and body – or mental events and physical events – causally influence each other. That this is so is one of our common-sense beliefs, because it appears to be a feature of everyday experience. The physical world influences my experience through my senses, and I often react behaviourally to those experiences. My thinking, too, influences my speech and my actions. There is, therefore, a massive natural prejudice in favour of interactionism. It has been claimed, however, that it faces serious problems (some of which were anticipated in section 1).
The simplest objection to interaction is that, in so far as mental properties, states or substances are of radically different kinds from each other, they lack that communality necessary for interaction. It is generally agreed that, in its most naive form, this objection to interactionism rests on a ‘billiard ball’ picture of causation: if all causation is by impact, how can the material and the immaterial impact upon each other? But if causation is either by a more ethereal force or energy or only a matter of constant conjunction, there would appear to be no problem in principle with the idea of interaction of mind and body.
Even if there is no objection in principle, there appears to be a conflict between interactionism and some basic principles of physical science. For example, if causal power was flowing in and out of the physical system, energy would not be conserved, and the conservation of energy is a fundamental scientific law. Various responses have been made to this. One suggestion is that it might be possible for mind to influence the distribution of energy, without altering its quantity. (See Averill and Keating 1981). Another response is to challenge the relevance of the conservation principle in this context. The conservation principle states that ‘in a causally isolated system the total amount of energy will remain constant’. Whereas ‘[t]he interactionist denies…that the human body is an isolated system’, so the principle is irrelevant (Larmer (1986), 282: this article presents a good brief survey of the options). This approach has been termed conditionality, namely the view that conservation is conditional on the physical system being closed, that is, that nothing non-physical is interacting or interfering with it, and, of course, the interactionist claims that this condition is, trivially, not met. That conditionality is the best line for the dualist to take, and that other approaches do not work, is defended in Pitts (2019) and Cucu and Pitts (2019). This, they claim, makes the plausibility of interactionism an empirical matter which only close investigation on the fine operation of the brain could hope to settle. Cucu, in a separate article (2018), claims to find critical neuronal events which do not have sufficient physical explanation.This claim clearly needs further investigation.
Robins Collins (2011) has claimed that the appeal to conservation by opponents of interactionism is something of a red herring because conservation principles are not ubiquitous in physics. He argues that energy is not conserved in general relativity, in quantum theory, or in the universe taken as a whole. Why then, should we insist on it in mind-brain interaction?
Most discussion of interactionism takes place in the context of the assumption that it is incompatible with the world’s being ‘closed under physics’. This is a very natural assumption, but it is not justified if causal overdetermination of behaviour is possible. There could then be a complete physical cause of behaviour, and a mental one. The strongest intuitive objection against overdetermination is clearly stated by Mills (1996: 112), who is himself a defender of overdetermination.
For X to be a cause of Y, X must contribute something to Y. The only way a purely mental event could contribute to a purely physical one would be to contribute some feature not already determined by a purely physical event. But if physical closure is true, there is no feature of the purely physical effect that is not contributed by the purely physical cause. Hence interactionism violates physical closure after all.
Mills says that this argument is invalid, because a physical event can have features not explained by the event which is its sufficient cause. For example, “the rock’s hitting the window is causally sufficient for the window’s breaking, and the window’s breaking has the feature of being the third window-breaking in the house this year; but the facts about prior window-breakings, rather than the rock’s hitting the window, are what cause this window-breaking to have this feature.”
The opponent of overdetermination could perhaps reply that his principle applies, not to every feature of events, but to a subgroup – say, intrinsic features, not merely relational or comparative ones. It is this kind of feature that the mental event would have to cause, but physical closure leaves no room for this. These matters are still controversial.
The problem with closure of physics may be radically altered if physical laws are indeterministic, as quantum theory seems to assert. If physical laws are deterministic, then any interference from outside would lead to a breach of those laws. But if they are indeterministic, might not interference produce a result that has a probability greater than zero, and so be consistent with the laws? This way, one might have interaction yet preserve a kind of nomological closure, in the sense that no laws are infringed. Because it involves assessing the significance and consequences of quantum theory, this is a difficult matter for the non-physicist to assess. Some argue that indeterminacy manifests itself only on the subatomic level, being cancelled out by the time one reaches even very tiny macroscopic objects: and human behaviour is a macroscopic phenomenon. Others argue that the structure of the brain is so finely tuned that minute variations could have macroscopic effects, rather in the way that, according to ‘chaos theory’, the flapping of a butterfly’s wings in China might affect the weather in New York. (For discussion of this, see Eccles (1980), (1987), and Popper and Eccles (1977).) Still others argue that quantum indeterminacy manifests itself directly at a high level, when acts of observation collapse the wave function, suggesting that the mind may play a direct role in affecting the state of the world (Hodgson 1988; Stapp 1993).
3.2 Epiphenomenalism
If the reality of property dualism is not to be denied, but the problem of how the immaterial is to affect the material is to be avoided, then epiphenomenalism may seem to be the answer. According to this theory, mental events are caused by physical events, but have no causal influence on the physical. I have introduced this theory as if its point were to avoid the problem of how two different categories of thing might interact. In fact, it is, at best, an incomplete solution to this problem. If it is mysterious how the non-physical can have it in its nature to influence the physical, it ought to be equally mysterious how the physical can have it in its nature to produce something non-physical. But that this latter is what occurs is an essential claim of epiphenomenalism. (For development of this point, see Green (2003), 149–51). In fact, epiphenomenalism is more effective as a way of saving the autonomy of the physical (the world as ‘closed under physics’) than as a contribution to avoiding the need for the physical and non-physical to have causal commerce.
There are at least three serious problems for epiphenomenalism. First, as I indicated in section 1, it is profoundly counterintuitive. What could be more apparent than that it is the pain that I feel that makes me cry, or the visual experience of the boulder rolling towards me that makes me run away? At least one can say that epiphenomenalism is a fall-back position: it tends to be adopted because other options are held to be unacceptable.
The second problem is that, if mental states do nothing, there is no reason why they should have evolved. This objection ties in with the first: the intuition there was that conscious states clearly modify our behaviour in certain ways, such as avoiding danger, and it is plain that they are very useful from an evolutionary perspective.
Frank Jackson (1982) replies to this objection by saying that it is the brain state associated with pain that evolves for this reason: the sensation is a by-product. Evolution is full of useless or even harmful by-products. For example, polar bears have evolved thick coats to keep them warm, even though this has the damaging side effect that they are heavy to carry. Jackson’s point is true in general, but does not seem to apply very happily to the case of mind. The heaviness of the polar bear’s coat follows directly from those properties and laws which make it warm: one could not, in any simple way, have one without the other. But with mental states, dualistically conceived, the situation is quite the opposite. The laws of physical nature which, the mechanist says, make brain states cause behaviour, in no way explain why brain states should give rise to conscious ones. The laws linking mind and brain are what Feigl (1958) calls nomological danglers, that is, brute facts added onto the body of integrated physical law. Why there should have been by-products of that kind seems to have no evolutionary explanation.
The third problem concerns the rationality of belief in epiphenomenalism, via its effect on the problem of other minds. It is natural to say that I know that I have mental states because I experience them directly. But how can I justify my belief that others have them? The simple version of the ‘argument from analogy’ says that I can extrapolate from my own case. I know that certain of my mental states are correlated with certain pieces of behaviour, and so I infer that similar behaviour in others is also accompanied by similar mental states. Many hold that this is a weak argument because it is induction from one instance, namely, my own. The argument is stronger if it is not a simple induction but an ‘argument to the best explanation’. I seem to know from my own case that mental events can be the explanation of behaviour, and I know of no other candidate explanation for typical human behaviour, so I postulate the same explanation for the behaviour of others. But if epiphenomenalism is true, my mental states do not explain my behaviour and there is a physical explanation for the behaviour of others. It is explanatorily redundant to postulate such states for others. I know, by introspection, that I have them, but is it not just as likely that I alone am subject to this quirk of nature, rather than that everyone is?
For more detailed treatment and further reading on this topic, see the entry epiphenomenalism.
3.3 Parallelism
The epiphenomenalist wishes to preserve the integrity of physical science and the physical world, and appends those mental features that he cannot reduce. The parallelist preserves both realms intact, but denies all causal interaction between them. They run in harmony with each other, but not because their mutual influence keeps each other in line. That they should behave as if they were interacting would seem to be a bizarre coincidence. This is why parallelism has tended to be adopted only by those – like Leibniz – who believe in a pre-established harmony, set in place by God. The progression of thought can be seen as follows. Descartes believes in a more or less natural form of interaction between immaterial mind and material body. Malebranche thought that this was impossible naturally, and so required God to intervene specifically on each occasion on which interaction was required. Leibniz decided that God might as well set things up so that they always behaved as if they were interacting, without particular intervention being required. Outside such a theistic framework, the theory is incredible. Even within such a framework, one might well sympathise with Berkeley’s instinct that once genuine interaction is ruled out one is best advised to allow that God creates the physical world directly, within the mental realm itself, as a construct out of experience.
4. Arguments for Dualism
4.1 The Knowledge Argument Against Physicalism
One category of arguments for dualism is constituted by the standard objections against physicalism. Prime examples are those based on the existence of qualia, the most important of which is the so-called ‘knowledge argument’. Because this argument has its own entry (see the entry qualia: the knowledge argument), I shall deal relatively briefly with it here. One should bear in mind, however, that all arguments against physicalism are also arguments for the irreducible and hence immaterial nature of the mind and, given the existence of the material world, are thus arguments for dualism.
The knowledge argument asks us to imagine a future scientist who has lacked a certain sensory modality from birth, but who has acquired a perfect scientific understanding of how this modality operates in others. This scientist – call him Harpo – may have been born stone deaf, but become the world’s greatest expert on the machinery of hearing: he knows everything that there is to know within the range of the physical and behavioural sciences about hearing. Suppose that Harpo, thanks to developments in neurosurgery, has an operation which finally enables him to hear. It is suggested that he will then learn something he did not know before, which can be expressed as what it is like to hear, or the qualitative or phenomenal nature of sound. These qualitative features of experience are generally referred to as qualia. If Harpo learns something new, he did not know everything before. He knew all the physical facts before. So what he learns on coming to hear – the facts about the nature of experience or the nature of qualia – are non-physical. This establishes at least a state or property dualism. (See Jackson 1982; Robinson 1982.)
There are at least two lines of response to this popular but controversial argument. First is the ‘ability’ response. According to this, Harpo does not acquire any new factual knowledge, only ‘knowledge how’, in the form of the ability to respond directly to sounds, which he could not do before. This essentially behaviouristic account is exactly what the intuition behind the argument is meant to overthrow. Putting ourselves in Harpo’s position, it is meant to be obvious that what he acquires is knowledge of what something is like, not just how to do something. Such appeals to intuition are always, of course, open to denial by those who claim not to share the intuition. Some ability theorists seem to blur the distinction between knowing what something is like and knowing how to do something, by saying that the ability Harpo acquires is to imagine or remember the nature of sound. In this case, what he acquires the ability to do involves the representation to himself of what the thing is like. But this conception of representing to oneself, especially in the form of imagination, seems sufficiently close to producing in oneself something very like a sensory experience that it only defers the problem: until one has a physicalist gloss on what constitutes such representations as those involved in conscious memory and imagination, no progress has been made.
The other line of response is to argue that, although Harpo’s new knowledge is factual, it is not knowledge of a new fact. Rather, it is new way of grasping something that he already knew. He does not realise this, because the concepts employed to capture experience (such as ‘looks red’ or ‘sounds C-sharp’) are similar to demonstratives, and demonstrative concepts lack the kind of descriptive content that allow one to infer what they express from other pieces of information that one may already possess. A total scientific knowledge of the world would not enable you to say which time was ‘now’ or which place was ‘here’. Demonstrative concepts pick something out without saying anything extra about it. Similarly, the scientific knowledge that Harpo originally possessed did not enable him to anticipate what it would be like to re-express some parts of that knowledge using the demonstrative concepts that only experience can give one. The knowledge, therefore, appears to be genuinely new, whereas only the mode of conceiving it is novel.
Proponents of the epistemic argument respond that it is problematic to maintain both that the qualitative nature of experience can be genuinely novel, and that the quality itself be the same as some property already grasped scientifically: does not the experience’s phenomenal nature, which the demonstrative concepts capture, constitute a property in its own right? Another way to put this is to say that phenomenal concepts are not pure demonstratives, like ‘here’ and ‘now’, or ‘this’ and ‘that’, because they do capture a genuine qualitative content. Furthermore, experiencing does not seem to consist simply in exercising a particular kind of concept, demonstrative or not. When Harpo has his new form of experience, he does not simply exercise a new concept; he also grasps something new – the phenomenal quality – with that concept. How decisive these considerations are, remains controversial.
4.2 The Argument from Predicate Dualism to Property Dualism
I said above that predicate dualism might seem to have no ontological consequences, because it is concerned only with the different way things can be described within the contexts of the different sciences, not with any real difference in the things themselves. This, however, can be disputed.
The argument from predicate to property dualism moves in two steps, both controversial. The first claims that the irreducible special sciences, which are the sources of irreducible predicates, are not wholly objective in the way that physics is, but depend for their subject matter upon interest-relative perspectives on the world. This means that they, and the predicates special to them, depend on the existence of minds and mental states, for only minds have interest-relative perspectives. The second claim is that psychology – the science of the mental – is itself an irreducible special science, and so it, too, presupposes the existence of the mental. Mental predicates therefore presuppose the mentality that creates them: mentality cannot consist simply in the applicability of the predicates themselves.
First, let us consider the claim that the special sciences are not fully objective, but are interest-relative.
No-one would deny, of course, that the very same subject matter or ‘hunk of reality’ can be described in irreducibly different ways and it still be just that subject matter or piece of reality. A mass of matter could be characterized as a hurricane, or as a collection of chemical elements, or as mass of sub-atomic particles, and there be only the one mass of matter. But such different explanatory frameworks seem to presuppose different perspectives on that subject matter.
This is where basic physics, and perhaps those sciences reducible to basic physics, differ from irreducible special sciences. On a realist construal, the completed physics cuts physical reality up at its ultimate joints: any special science which is nomically strictly reducible to physics also, in virtue of this reduction, it could be argued, cuts reality at its joints, but not at its minutest ones. If scientific realism is true, a completed physics will tell one how the world is, independently of any special interest or concern: it is just how the world is. It would seem that, by contrast, a science which is not nomically reducible to physics does not take its legitimation from the underlying reality in this direct way. Rather, such a science is formed from the collaboration between, on the one hand, objective similarities in the world and, on the other, perspectives and interests of those who devise the science. The concept of hurricane is brought to bear from the perspective of creatures concerned about the weather. Creatures totally indifferent to the weather would have no reason to take the real patterns of phenomena that hurricanes share as constituting a single kind of thing. With the irreducible special sciences, there is an issue of salience , which involves a subjective component: a selection of phenomena with a certain teleology in mind is required before their structures or patterns are reified. The entities of metereology or biology are, in this respect, rather like Gestalt phenomena.
Even accepting this, why might it be thought that the perspectivality of the special sciences leads to a genuine property dualism in the philosophy of mind? It might seem to do so for the following reason. Having a perspective on the world, perceptual or intellectual, is a psychological state. So the irreducible special sciences presuppose the existence of mind. If one is to avoid an ontological dualism, the mind that has this perspective must be part of the physical reality on which it has its perspective. But psychology, it seems to be almost universally agreed, is one of those special sciences that is not reducible to physics, so if its subject matter is to be physical, it itself presupposes a perspective and, hence, the existence of a mind to see matter as psychological. If this mind is physical and irreducible, it presupposes mind to see it as such. We seem to be in a vicious circle or regress.
We can now understand the motivation for full-blown reduction. A true basic physics represents the world as it is in itself, and if the special sciences were reducible, then the existence of their ontologies would make sense as expressions of the physical, not just as ways of seeing or interpreting it. They could be understood ‘from the bottom up’, not from top down. The irreducibility of the special sciences creates no problem for the dualist, who sees the explanatory endeavor of the physical sciences as something carried on from a perspective conceptually outside of the physical world. Nor need this worry a physicalist, if he can reduce psychology, for then he could understand ‘from the bottom up’ the acts (with their internal, intentional contents) which created the irreducible ontologies of the other sciences. But psychology is one of the least likely of sciences to be reduced. If psychology cannot be reduced, this line of reasoning leads to real emergence for mental acts and hence to a real dualism for the properties those acts instantiate (Robinson 2003).
4.3 The Modal Argument
There is an argument, which has roots in Descartes (Meditation VI), which is a modal argument for dualism. One might put it as follows:
It is imaginable that one’s mind might exist without one’s body.
therefore
It is conceivable that one’s mind might exist without one’s body.
therefore
It is possible one’s mind might exist without one’s body.
therefore
One’s mind is a different entity from one’s body.
The rationale of the argument is a move from imaginability to real possibility. I include (2) because the notion of conceivability has one foot in the psychological camp, like imaginability, and one in the camp of pure logical possibility and therefore helps in the transition from one to the other.
This argument should be distinguished from a similar ‘conceivability’ argument, often known as the ‘zombie hypothesis’, which claims the imaginability and possibility of my body (or, in some forms, a body physically just like it) existing without there being any conscious states associated with it. (See, for example, Chalmers (1996), 94–9.) This latter argument, if sound, would show that conscious states were something over and above physical states. It is a different argument because the hypothesis that the unaltered body could exist without the mind is not the same as the suggestion that the mind might continue to exist without the body, nor are they trivially equivalent. The zombie argument establishes only property dualism and a property dualist might think disembodied existence inconceivable – for example, if he thought the identity of a mind through time depended on its relation to a body (e.g., Penelhum 1970).
Before Kripke (1972/80), the first challenge to such an argument would have concerned the move from (3) to (4). When philosophers generally believed in contingent identity, that move seemed to them invalid. But nowadays that inference is generally accepted and the issue concerns the relation between imaginability and possibility. No-one would nowadays identify the two (except, perhaps, for certain quasi-realists and anti-realists), but the view that imaginability is a solid test for possibility has been strongly defended. W. D. Hart ((1994), 266), for example, argues that no clear example has been produced such that “one can imagine that p (and tell less imaginative folk a story that enables them to imagine that p) plus a good argument that it is impossible that p. No such counterexamples have been forthcoming…” This claim is at least contentious. There seem to be good arguments that time-travel is incoherent, but every episode of Star-Trek or Doctor Who shows how one can imagine what it might be like were it possible.
It is worth relating the appeal to possibility in this argument to that involved in the more modest, anti-physicalist, zombie argument. The possibility of this hypothesis is also challenged, but all that is necessary for a zombie to be possible is that all and only the things that the physical sciences say about the body be true of such a creature. As the concepts involved in such sciences – e.g., neuron, cell, muscle – seem to make no reference, explicit or implicit, to their association with consciousness, and are defined in purely physical terms in the relevant science texts, there is a very powerful prima facie case for thinking that something could meet the condition of being just like them and lack any connection with consciousness. There is no parallel clear, uncontroversial and regimented account of mental concepts as a whole that fails to invoke, explicitly or implicitly, physical (e.g., behavioural) states.
For an analytical behaviourist the appeal to imaginability made in the argument fails, not because imagination is not a reliable guide to possibility, but because we cannot imagine such a thing, as it is a priori impossible. The impossibility of disembodiment is rather like that of time travel, because it is demonstrable a priori, though only by arguments that are controversial. The argument can only get under way for those philosophers who accept that the issue cannot be settled a priori, so the possibility of the disembodiment that we can imagine is still prima facie open.
A major rationale of those who think that imagination is not a safe indication of possibility, even when such possibility is not eliminable a priori, is that we can imagine that a posteriori necessities might be false – for example, that Hesperus might not be identical to Phosphorus. But if Kripke is correct, that is not a real possibility. Another way of putting this point is that there are many epistemic possibilities which are imaginable because they are epistemic possibilities, but which are not real possibilities. Richard Swinburne (1997, New Appendix C), whilst accepting this argument in general, has interesting reasons for thinking that it cannot apply in the mind-body case. He argues that in cases that involve a posteriori necessities, such as those identities that need discovering, it is because we identify those entities only by their ‘stereotypes’ (that is, by their superficial features observable by the layman) that we can be wrong about their essences. In the case of our experience of ourselves this is not true.
Now it is true that the essence of Hesperus cannot be discovered by a mere thought experiment. That is because what makes Hesperus Hesperus is not the stereotype, but what underlies it. But it does not follow that no one can ever have access to the essence of a substance, but must always rely for identification on a fallible stereotype. One might think that for the person him or herself, while what makes that person that person underlies what is observable to others, it does not underlie what is experienceable by that person, but is given directly in their own self-awareness.
This is a very appealing Cartesian intuition: my identity as the thinking thing that I am is revealed to me in consciousness, it is not something beyond the veil of consciousness. Now it could be replied to this that though I do access myself as a conscious subject, so classifying myself is rather like considering myself qua cyclist. Just as I might never have been a cyclist, I might never have been conscious, if things had gone wrong in my very early life. I am the organism, the animal, which might not have developed to the point of consciousness, and that essence as animal is not revealed to me just by introspection.
But there are vital differences between these cases. A cyclist is explicitly presented as a human being (or creature of some other animal species) cycling: there is no temptation to think of a cyclist as a basic kind of thing in its own right. Consciousness is not presented as a property of something, but as the subject itself. Swinburne’s claim that when we refer to ourselves we are referring to something we think we are directly aware of and not to ‘something we know not what’ that underlies our experience seemingly ‘of ourselves’ has powerful intuitive appeal and could only be overthrown by very forceful arguments. Yet, even if we are not referring primarily to a substrate, but to what is revealed in consciousness, could it not still be the case that there is a necessity stronger than causal connecting this consciousness to something physical? To consider this further we must investigate what the limits are of the possible analogy between cases of the water-H2O kind, and the mind-body relation.
We start from the analogy between the water stereotype – how water presents itself – and how consciousness is given first-personally to the subject. It is plausible to claim that something like water could exist without being H2O, but hardly that it could exist without some underlying nature. There is, however, no reason to deny that this underlying nature could be homogenous with its manifest nature: that is, it would seem to be possible that there is a world in which the water-like stuff is an element, as the ancients thought, and is water-like all the way down. The claim of the proponents of the dualist argument is that this latter kind of situation can be known to be true a priori in the case of the mind: that is, one can tell by introspection that it is not more-than-causally dependent on something of a radically different nature, such as a brain or body. What grounds might one have for thinking that one could tell that a priori?
The only general argument that seem to be available for this would be the principle that, for any two levels of discourse, A and B, they are more-than-causally connected only if one entails the other a priori. And the argument for accepting this principle would be that the relatively uncontroversial cases of a posteriori necessary connections are in fact cases in which one can argue a priori from facts about the microstructure to the manifest facts. In the case of water, for example, it would be claimed that it follows a priori that if there were something with the properties attributed to H2O by chemistry on a micro level, then that thing would possess waterish properties on a macro level. What is established a posteriori is that it is in fact H2O that underlies and explains the waterish properties round here, not something else: the sufficiency of the base – were it to obtain – to explain the phenomena, can be deduced a priori from the supposed nature of the base. This is, in effect, the argument that Chalmers uses to defend the zombie hypothesis. The suggestion is that the whole category of a posteriori more-than-causally necessary connections (often identified as a separate category of metaphysical necessity) comes to no more than this. If we accept that this is the correct account of a posteriori necessities, and also deny the analytically reductionist theories that would be necessary for a priori connections between mind and body, as conceived, for example, by the behaviourist or the functionalist, does it follow that we can tell a priori that consciousness is not more-than-causally dependent on the body?
It is helpful in considering this question to employ a distinction like Berkeley’s between ideas and notions. Ideas are the objects of our mental acts, and they capture transparently – ‘by way of image or likeness’ (Principles, sect. 27) – that of which they are the ideas. The self and its faculties are not the objects of our mental acts, but are captured only obliquely in the performance of its acts, and of these Berkeley says we have notions, meaning by this that what we capture of the nature of the dynamic agent does not seem to have the same transparency as what we capture as the normal objects of the agent’s mental acts. It is not necessary to become involved in Berkeley’s metaphysics in general to feel the force of the claim that the contents and internal objects of our mental acts are grasped with a lucidity that exceeds that of our grasp of the agent and the acts per se. Because of this, notions of the self perhaps have a ‘thickness’ and are permanently contestable: there seems always to be room for more dispute as to what is involved in that concept. (Though we shall see later, in 5.2.2, that there is a ‘non-thick’ way of taking the Berkeleyan concept of a notion.)
Because ‘thickness’ always leaves room for dispute, this is one of those cases in philosophy in which one is at the mercy of the arguments philosophers happen to think up. The conceivability argument creates a prima facie case for thinking that mind has no more than causal ontological dependence on the body. Let us assume that one rejects analytical (behaviourist or functionalist) accounts of mental predicates. Then the above arguments show that any necessary dependence of mind on body does not follow the model that applies in other scientific cases. This does not show that there may not be other reasons for believing in such dependence, for so many of the concepts in the area are still contested. For example, it might be argued that identity through time requires the kind of spatial existence that only body can give: or that the causal continuity required by a stream of consciousness cannot be a property of mere phenomena. All these might be put forward as ways of filling out those aspects of our understanding of the self that are only obliquely, not transparently, presented in self-awareness. The dualist must respond to any claim as it arises: the conceivability argument does not pre-empt them.......
5.2 The Unity of the Mind
Whether one believes that the mind is a substance or just a bundle of properties, the same challenge arises, which is to explain the nature of the unity of the immaterial mind. For the Cartesian, that means explaining how he understands the notion of immaterial substance. For the Humean, the issue is to explain the nature of the relationship between the different elements in the bundle that binds them into one thing. Neither tradition has been notably successful in this latter task: indeed, Hume, in the appendix to the Treatise, declared himself wholly mystified by the problem, rejecting his own initial solution (though quite why is not clear from the text).
So like last time, I will do a explanation of what happens in the story. Also if you want to check out the previous story in this universe, (Batman: Reflection) the is an album that you can check out. Anyways, here we go.
1: Unhinged
So this photo shows what Batman has been doing after the events of Reflection, he goes on a murderous rampage and kills all of his enemies.
2: Memories
Again like the last one, this is just to clarify that batman is going insane and killing everybody. Also the grin adds to the madness that he is into.
3: Decision
So when Batman is done killing everyone, he moves onto the people that care about him most. Gordon is on the GCPD building and Batman swings down and aims his gun at him. He is torn between killing him or not. I really didn't show the result of this, but I came up with the conclusion that Gordon was shot and killed.
4: Alone
So after Batman kills Gordon, he reflects on his past and who he has killed and if killing is the right thing. But his madness still is growing rapidly and he snaps out and heads to Wayne Manor
5: Home
So I'd say that Batman has been away from Wayne Manor and the Batcave for about 4 months. So Alfred is shocked to see Bruce with a gun that is aimed at him, Batman walks down the stairs to the Batcave...
6: Confrontation
So after killing Alfred, Bruce brings the limp body into the batcave and sees Robin standing by the Jason memorial. Robin turns to see Batman, and they fight. After a while, Robin grabs the gun and points it at Bruce's head. Robin sees a man of craziness and madness in the suit; Joker. Robin is dealt with the same decision that Bruce was with Gordon; To kill him or not. Robin grip tightens...
7: Silence
Robin shoots Batman and crys over his dead body, losing a mentor and friend. In the reflection of the Jason memorial, Joker is seen gazing down onto Robin...his next victim.
So I hope you guys enjoyed this mini series and like this abstract story style. I think I'm not going to continue it because of how this ended, but time will tell.
Thanks guys for support,
-LegoBatbrick
P.S This explanation isn't edited since I'm in a rush, so sorry for misspelling errors and incorrect grammar
Stranger #77 – Nico
Nico was sitting with Milène, I approached them and explained the challenge I am taking part in and they both agreed to take part.
Nico is part of a collective which he has founded with four other persons. The collective’s aim is to offer places for initiatives. One of their initiatives is about sustainable food in Caen. “We threw ourselves at this, five of us, five projects for alternative ways to live. We have two places, we got the keys during the first lockdown. I studied computer sciences but it didn’t have any particular meaning for me.” I asked Nico what advice he’d give to his younger self: “Get out of your head! Do stuff.” I asked him if he had any advice for others: “Be happy! Do things that make you happy!” I then asked Nico a happy memory from his childhood: “With friends of mine, we wanted to roll a cigarette, we used a paper towel and grass.”
I had noticed that there was a sliver of light coming through the space between two buildings. I asked Nico if he'd mind sitting there. It made for a nice natural hair light while the ground acted as a reflctor and lit him.
Thank you very much Nico!
This picture is #77 in my 100 strangers project. Find out more about the project and see pictures taken by other photographers at the 100 Strangers Flickr Group page
This is my 72nd submission to the Human Family Group. To view more street portraits and stories visit The Human Family Flickr Group page
Nico était assis avec Milène, je les ai abordé et leur ai explique le challenge auquel je participe, tous deux ont accepté de participer.
Nico fait parti d’un collectif qu’il a fondé avec 4 autres personnes. Le but du collectif est de proposer des lieux pour des initiatives. L’une des initiatives du collectif est l’alimentation durable à Caen. “On s’est lancés, on est 5, 5 projets pour des façons alternatives de vivre. On a deux lieux, on a eu les clés pendant le 1er confinement. J’ai fait des études d’informatiques mais ça avait pas de sens particulier.” J’ai demandé à Nico quel conseil il se donnerait quand il était plus jeune: “Sors de ta tête! Fais des trucs!” Quel conseil il pourrait donner aux autres: “Soyez heureux! Faites des trucs qui vous rendent heureux!” et s’il avait un souvenir heureux de son enfance qu’il se sentait prêt à partager: “Avec des amis, on a voulu rouler une cigarette avec du sopalin et du gazon.”
J'avais remarqué pendant que nous parlions la lumière qui passait entre deux bâtiments. J'ai demandé à Nico s'il pouvait s'assoir à cet endroit là. La lumière éclaire ses cheveux et le sol agit comme un réflecteur et éclaire son visage.
Merci beaucoup Nico!
Cette photo est la #77 dans mon projet 100 strangers. Apprenez-en plus au sujet du projet et visionnez les photos prises par d’autres photographes sur la page Flickr du groupe 100 Strangers
C’est ma 72ème participation au groupe The Human Family. Pour voir plus de portraits de rue et d’histoires, visitez la page Flickr du groupe The Human Family
Burning down our own green lung - on purpose. How would we explain that to an interplanetary visitor?
Brandrodungen unserer grünen Lunge. Wie würden wir das wohl einem außerirdischen Besucher erklären?
Credits: ESA/NASA
892_7644
Title.
Two women
( LUMIX G3 shot )
London. UK. 2015. … 3 / 7
(Today's photo. It's unpublished.)
Images.
Rory - WHO ARE YOU ANYWAY? (ft. Leon Thomas)
youtu.be/KZ4EWHaxE5w?si=sLBst-GSgWzAvESz
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“A.I. - About Apple’s Identity”
www.flickr.com/photos/stealaway/54271473379/in/dateposted...
---
### Will Apple Listen to Mark Zuckerberg’s Criticism?
I Don’t Think So—At Least Not for Someone Enchanted by the Apple Vision Pro.
Mark Zuckerberg, CEO of Meta, recently appeared on a well-known podcast, where he criticized Apple for failing to release an innovative product since the iPhone and for experiencing a decline in sales.
Appearing on a podcast originating from Apple and then proceeding to criticize the company might seem like a lighthearted joke, but I believe he was serious.
Why? Because he now wields a weapon—the AR glasses.
With the support of various institutions and a team of highly skilled professionals, he has likely achieved some notable milestones. Yet, as someone who has been a devoted Apple user since the PowerBook 540c, I still do not sense any real craftsmanship or identity in what he creates.
This sentiment extends to other IT giants that currently dominate the world—Meta, Amazon, Tesla, Microsoft, and Google.
Just by listing their names, readers of this text are likely already picturing their respective CEOs.
In the past, I wrote that Steve Jobs was not an artist.
What he excelled at was weaving together scattered ideas from across the world, expanding upon them, and linking them to the future.
The true creator was Jonathan Ive.
A minority of people may share this perspective with me.
However, when I see these IT moguls quickly shifting their corporate stances the moment the possibility of Trump returning to power emerges, I feel compelled to speak my mind.
The AR glasses, the cars—everything they create lacks a fundamental concept.
Call it ideology or, in lighter terms, identity.
It is true that Tim Cook and Apple’s current team have become more prone to letting slip details about upcoming products before their official release.
I have always loved music.
Artists shut themselves in a studio, cutting off the outside world, pouring their anger, hatred, joy, and sorrow into each note with intense focus.
It’s as if they are entrusting something to their music.
And when they finally release their album, they explain the emotions and thoughts behind its creation.
(Prince, whom I admire, rarely spoke about his work, so understanding his art required engaging with the final product itself.)
Until an album is complete and released, artists say nothing.
It was those artists who moved me to my core.
The faint glow of Apple’s innovation still remains within me.
Not even last year’s widely criticized "failure"—the Apple Vision Pro—could extinguish it.
In fact, it shines even brighter than the iPhone.
Because beyond its cutting-edge electronic components, I can sense a concept, an ideology.
Unfortunately, I will never feel the same from Meta’s AR glasses or Tesla’s cars.
I have written at length, but here is the key article:
**Tim Cook Donates Over $1.5 Million to Trump’s Inauguration Ceremony**
🔗 [Gigazine Article](gigazine.net/news/20250104-apple-ceo-tim-cook-donates-1-m...)
At first glance, this might make it seem like Tim Cook, like other tech CEOs, has sold his soul. But that is not the case.
While Cook personally donated to Trump, Apple itself did not follow the same path as other companies.
Apple refused to bow to Trump.
If asked what Apple’s ideology truly is, I would answer this:
**Apple is a group of individuals who believe in themselves.**
Steve Jobs, watching from heaven, is probably chuckling at this overly serious text I wrote.
A company that does not pander to Trump—
That is Apple. :)
### January 15
After reading a heartwarming article.
**Mitsushiro Nakagawa**
---
**Postscript:**
Corrections made:
Before: "Appearing on Apple's podcast"
After: "Appearing on a podcast originating from Apple"
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:
Photo Music and iTunes Playlist Link::
music.apple.com/jp/playlist/photo-music/pl.u-Eg8qefpy8Xz
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消えた境界線から生まれたもの ～ 去ってゆく川村記念美術館を振り返って ～
www.flickr.com/photos/stealaway/54020588671/in/dateposted...
What Emerged from the Vanishing Boundaries~ Reflecting on the Departing Kawamura Memorial Museum ~
www.flickr.com/photos/stealaway/54020588671/in/dateposted...
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8mm film of our honeymoon resurrected after decades.
youtu.be/zH-dG7bMeL4?si=yLF5_f1m-LhAVdPp
We found the 8mm film of our honeymoon for the first time in decades, and burned it onto a DVD.
On June 6, 1993, we got married, and headed straight to Nassau, Bahamas, via New York.
Our destination was the pink sand beach where the late Princess Diana went on her honeymoon.
If you're heading to the Bahamas, this might be a good reference.
The hotel we stayed at was the Ramada Hotel, which no longer exists.
My wife is showing us the hotel room.
But now you can see the beautiful scenery in real time.
When I played the DVD that arrived, it showed footage of our arrival in the Bahamas.
Please take a look if you'd like.
This time, we asked Fujifilm to make the DVD.
I'll post the link below.
Digitize videos and photos and convert them to DVDs | Fujifilm
fujifilmmall.jp/conversion/?_gl=1*1smvac9*_gcl_au*NTA1NDU....
#Bahamas #Nassau #PinkSandBeach #Honeymoon #1993
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Important Notices.
I have relaxed the following conditions.
I will distribute my T-shirt to the world for free.
m.flickr.com/photos/stealaway/50656401427/in/dateposted-p...
m.flickr.com/photos/stealaway/50613367691/in/dateposted-p...
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Exhibition in 2025
Theme
The Nightfly
Images
Donald Fagen … I.G.Y.
youtu.be/Ueivjr3f8xg?si=xmqGPQjyIKoTs4Q5
Live.
youtu.be/Di0_KYtmVKI?si=CLFpU2n0gXahqLPB
Mitsushiro - Nakagawa
Organizer
Design Festa
Location
Tokyo Big Sight
Date
Autumn 2025.
exhibition.mitsushiro.nakagawa@gmail.com
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Notice regarding "Lot No.402_”.
From now on I will host "Lot No.402_".
The work of Leonardo da Vinci who was sleeping.
That is the number when it was put up for auction.
No sign was written on the work.
So this work couldn't conclude that it was his work.
However # as a result of various appraisals # it was exposed to the sun.
A work that no one notices. A work that speaks quietly without a title.
I will continue to strive to provide it to many people in various ways.
October 24 2020 by Mitsushiro - Nakagawa.
Mitsushiro Nakagawa belong to Lot No. 402 _.Copyright©︎2025 Lot No.402_ All rights reserved.
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Profile.
In November 2014 # we caught the attention of the party selected to undertake the publicity for a mobile phone that changed the face of the world with just a single model # and will conclude a confidentiality agreement with them.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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Here’s a translated version with a style suitable for a news site introduction:
---
### **Interview and Novel: My Work**
I published a book in the past.
At that time, I uploaded my interview as a PDF online, both in Japanese and English.
Now, I am making it available for free.
More details can be found on Amazon.
**Writing a Novel.**
**Photography Techniques.**
**The Sense of Distance Between the Creator and the Work.**
These all share a common theme.
I put into words the things I felt and left them behind as a record.
I hope my text reaches many readers.
Thank you.
**Mitsushiro**
🔗 **[Access the Files Here](drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...)**
### **Contents**
📄 **1. Interview (English Version)**
📖 **2. Novel: *Unforgettable* (English Version)**
📄 **3. Interview (Japanese Version)**
📖 **4. Novel: *Unforgettable* (Japanese Version)**
*(This novel is dedicated to future artists.)*
*(456 pages in Japanese manuscript format.)*
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
---
### **Synopsis**
Kei Kitami, a student preparing for university entrance exams, meets Kaori Kamimura, an event companion six years his senior, through social media.
Kaori has come to Tokyo with a dream—to befriend famous artists.
To achieve this, she needs the influence of Ryo Osawa, a well-known radio producer.
During a live radio broadcast, Osawa speaks directly to Kaori:
*"I have a wife and child. But still, I want to see you."*
Meanwhile, Rika Sanjo, Kei’s classmate who secretly harbors feelings for him, is closely watching Kaori’s every move...
---
Main story
There are two reasons why a person faces the sea.
One to enjoy a slice of shine in the sea like children bubbling over in the beach.
The other to brush the dust of memory like an old man who misses old days staring at the shine
quietly.
Those lead to only one meaning though they do not seem to overlap. It’s a rebirth.
I face myself to change tomorrow a vague day into something certain.
That is the meaning of a rebirth.
I had a very sweet girlfriend when I was 18.
After she left I knew the meaning of gentleness for the first time and also a true pain of loss. After
she left # how many times did I depend too much on her # doubt her # envy her and keep on telling lies
until I realized it is love?
I wonder whether a nobody like me could have given something to her who was struggling in the
daily life in those days. Giving something is arrogant conceit. It is nothing but self-satisfaction.
I had been thinking about such a thing.
However I guess what she saw in me was because I had nothing. That‘s why she tried to see
something in me. Perhaps she found a slight possibility in me # a guy filled with ambiguous unstable
tomorrow. But I wasted days depending too much on her gentleness.
Now I finally can convey how I felt in those days when we met.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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iBooks. Electronic Publishing. It is free now.
0.about the iBooks.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
1.unforgettable '(ENG.ver.)(This book is Dedicated to the future artist.)
itunes.apple.com/us/book/unforgettable/id1216576828?ls=1&...
2.unforgettable '(JNP.ver.)(This book is Dedicated to the future artist.)
itunes.apple.com/us/book/unforgettable/id1216584262?ls=1&...
3. Streamlined trajectory.(For Japanese only.)
itunes.apple.com/us/book/%E6%B5%81%E7%B7%9A%E5%BD%A2%E3%8... =11
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My Novel : Unforgettable'
(This book is Dedicated to the future artist.)
Kei Kitami, a student preparing for university entrance exams, meets Kaori Kamimura, an event companion six years his senior, through social media.
Kaori has come to Tokyo with a dream—to befriend famous artists.
To achieve this, she needs the influence of Ryo Osawa, a well-known radio producer.
During a live radio broadcast, Osawa speaks directly to Kaori:
*"I have a wife and child. But still, I want to see you."*
Meanwhile, Rika Sanjo, Kei’s classmate who secretly harbors feelings for him, is closely watching Kaori’s every move...
Mitsushiro Nakagawa
All Translated by Yumi Ikeda .
images.
U2 - No Line On The Horizon Live in Dublin
www.youtube.com/watch?v=_oKwnkYFsiE&feature=related
Main story
There are two reasons why a person faces the sea.
One to enjoy a slice of shine in the sea like children bubbling over in the beach.
The other to brush the dust of memory like an old man who misses old days staring at the shine
quietly.
Those lead to only one meaning though they do not seem to overlap. It’s a rebirth.
I face myself to change tomorrow a vague day into something certain.
That is the meaning of a rebirth.
I had a very sweet girlfriend when I was 18.
After she left I knew the meaning of gentleness for the first time and also a true pain of loss. After
she left # how many times did I depend too much on her # doubt her # envy her and keep on telling lies
until I realized it is love?
I wonder whether a nobody like me could have given something to her who was struggling in the
daily life in those days. Giving something is arrogant conceit. It is nothing but self-satisfaction.
I had been thinking about such a thing.
However I guess what she saw in me was because I had nothing. That‘s why she tried to see
something in me. Perhaps she found a slight possibility in me # a guy filled with ambiguous unstable
tomorrow. But I wasted days depending too much on her gentleness.
Now I finally can convey how I felt in those days when we met.
1/9
www.flickr.com/photos/stealaway/24577016535/in/dateposted...
2/9
www.flickr.com/photos/stealaway/24209330259/in/dateposted...
3/9
www.flickr.com/photos/stealaway/23975215274/in/dateposted...
4/9
www.flickr.com/photos/stealaway/24515964952/in/dateposted...
5/9
www.flickr.com/photos/stealaway/24276473749/in/dateposted...
6/9
www.flickr.com/photos/stealaway/24548895082/in/dateposted...
7/9
www.flickr.com/photos/stealaway/24594603711/in/dateposted...
8/9
www.flickr.com/photos/stealaway/24588215562/in/dateposted...
9/9
www.flickr.com/photos/stealaway/24100804163/in/dateposted...
Fin.
images.
U2 - No Line On The Horizon
www.youtube.com/watch?v=_oKwnkYFsiE&feature=related
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Title of my book : unforgettable'
Author : Mitsushiro Nakagawa
Out Now.
ISBN978-4-86264-866-2
in Amazon.
Unforgettable’ amzn.asia/d/eG1wNc5
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The schedule of the next novel.
Still would stand all time. (Unforgettable '2)
(It will not go away forever)
Please give me some more time. That is Japanese.
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My Works.
1 www.flickr.com/photos/stealaway/48072442376/in/dateposted...
2 www.flickr.com/photos/stealaway/48078949821/in/dateposted...
3 www.flickr.com/photos/stealaway/48085863356/in/dateposted...
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Do you want to hear my voice?
:)
1
About the composition of the picture posted to Flicker. First type.
2
About the composition of the picture posted to Flicker. Second type.
3
About when I started Fotolog. Architect 's point of view.
4
Why did not you have a camera so far?
5
What is the coolest thing? The photo is as it is.
6
About the current YouTube bar. I also want to tell # I want to leave.
7
About Japanese photographers. Japanese YouTube bar is Pistols.
8
The composition of the photograph is sensibility. Meet the designers in Milan. Two questions.
9
What is a good composition? What is a bad composition?
10
What is the time to point the camera? It is slow if you are looking into the viewfinder or display.
11
Family photos. I can not take pictures with others. The inside of the subject.
12
About YouTube 's photographer. Camera technology etc. Sensibility is polished by reading books.
13
About the Japanese newspaper. A picture of a good newspaper is Reuters. If you continue to look at useless photographs # it will be useless.
14
About Japanese photographers. About the exhibition.
Summary. I wrote a novel etc. What I want to tell the most.
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I talked about how to make a work.
About work production 1/2
About work production 2/2
1 Photo exhibition up to that point. Did you want to go?
2 Well # what is an exhibition that you want to visit even if you go there?
3 Challenge to exhibit one work every month before opening a solo exhibition at the Harajuku Design Festa.
4 works are materials and silhouettes. Similar to fashion.
5 Who is your favorite artist? What is it? Make it clear.
6 Creating a collage is exactly the same as taking photos. As I wrote in the interview # it is the same as writing a novel.
7 I want to show it to someone # but I do not make a piece to show it. Aim for the work you want to decorate your own room as in the photo.
8 What is copycat? Nowadays # it is suspected to be beaten. There is something called Mimesis?
kotobank.jp/word/Mimesis-139464
9 What is Individuality? What is originality?
www.youtube.com/user/mitsushiro/
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Explanation of composition. 2
1.Composition explanation 2 ... 1/4
2.Composition explanation 2 ... 2/4
3.Composition Explanation 2 ... 3/4
4.Composition Explanation 2 ... 4/4
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My shutter feeling.
Today's photo.
It is a photo taken from Eurostar.
This video is an explanation.
I went to Milan in 2005.
At that time # I went from Milan to Venice.
We took Eurostar into the transportation.
This photo was not taken from a very fast Eurostar.
When I changed the track # I took a picture at the moment I slowed down.
Is there a Japanese beside you?
Please have my video translated.
:)
In the Eurostar to Venice . 2005. shot ... 1 / 2
www.flickr.com/photos/stealaway/49127115021/in/dateposted...
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Miles Davis sheet 1955-1976.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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flickr.
www.flickr.com/photos/stealaway/
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instagram.
www.instagram.com/mitsushiro_nakagawa/
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Pinterest.
www.pinterest.jp/MitsushiroNakagawa/
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YouPic
youpic.com/photographer/mitsushironakagawa/
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twitter.
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facebook.
www.facebook.com/mitsushiro.nakagawa
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threads.
www.threads.net/@mitsushiro_nakagawa
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Blue sky.
bsky.app/profile/mitsushironakagawa.bsky.social
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Amazon.
www.amazon.co.jp/gp/profile/amzn1.account.AHSKI3YMYPYE5UE...
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My statistics (as of December 15, 2024)
How many views have you had on Flickr and Youpic
Flickr 24,260,172 Views
Youpic 7,957,826 Views
x.com/mitsushiro/status/1868185157909582014
My statistics (as of August 1, 2024)
How many views have I had on Flickr and Youpic
Flickr 23,192,383 Views
Youpic 7,574,603 Views
My statistics. (As of February 7, 2024)
What is the number of accesses to Flickr and YouPic
Flickr 21,694,434 Views
Youpic 7,003,230 Views
What is the number of accesses to Flickr and YouPic?
(As of November 13, 2023)
Flickr 20,852,872 View
Youpic 6,671,486 View
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_________________________________
Japanese is the following.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
Title of my book unforgettable' Mitsushiro Nakagawa Out Now. ISBN978-4-86264-866-2
Mitsushiro Nakagawa belong to Lot No. 204 _ . Copyright©︎2024 Lot No.402_ All rights reserved.
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Title.
ふたりの女性
( LUMIX G3 shot )
ロンドン。イギリス。2015. … 3 / 7
(今日の写真。それは未発表です。）
Images.
Rory - WHO ARE YOU ANYWAY? (ft. Leon Thomas)
youtu.be/KZ4EWHaxE5w?si=sLBst-GSgWzAvESz
::写真の音楽とiTunesプレイリストをリンク::
music.apple.com/jp/playlist/photo-music/pl.u-Eg8qefpy8Xz
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重要なお知らせ。
僕は以下の条件を緩和します。
僕はTシャツを無料で世界中へ配布します。
m.flickr.com/photos/stealaway/50656401427/in/dateposted-p...
m.flickr.com/photos/stealaway/50613367691/in/dateposted-p...
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２０２5年の展示
テーマ
The Nightfly
Images
Donald Fagen … I.G.Y.
youtu.be/Ueivjr3f8xg?si=xmqGPQjyIKoTs4Q5
Live.
youtu.be/Di0_KYtmVKI?si=CLFpU2n0gXahqLPB
Mitsushiro - Nakagawa
主催
デザインフェスタ
場所
東京ビッグサイト
日程
2025年 秋。
exhibition.mitsushiro.nakagawa@gmail.com
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タイトル
“” A.I. アップルのアイデンティティについて””
www.flickr.com/photos/stealaway/54271473379/in/dateposted...
マークザッカーバーグ氏の批判に、アップルは耳を傾けるだろうか。
僕にはそう思えない。アップルヴィジョンプロに夢を見せられた僕には。
メタのマークザッカーバーグ氏は、有名なポッドキャストに出演し、アップルはアイフォン以来革新的な製品を発売せず、売り上げも落ちていると批判したようだ。
アップル発祥のポッドキャストに現れ、アップルを批判すると言うのは軽いジョークに思えるが、真剣に訴えたんだろうと僕は思う。
なぜなら、今の彼はARグラスという武器を手にしているからだ。
おそらく、さまざまな関係機関や優秀なスタッフが彼を支え、それなりの目標を達成したんだろうが、パワーブック５４０cから使い続けてきた僕のような古いアップルファンからしてみれば、まだ物作りのアイデンティを彼からはまったく感じない。
これは他の、現在世界を制覇しているIT企業らも含む。
メタ、アマゾン、テスラ。マイクロソフト。グーグル。
社名が並ぶだけで、このテキストを読まれている方は名前と顔をすでに浮かべているはずだ。
僕は以前、スティーブ・ジョブズはアーティストではないと書いた。
彼は、現世界に散らばったイメージを紡ぎ合わせ、それを膨らます。そして未来へリンクさせる。それが得意だっただけだ。
実際に創作していたのはジョナサンアイブだ。少数ながらも僕のような意見を持っている方もいるだろう。
しかし、先述したIT関連の面々が、トランプ氏に再び権力が戻るとなった途端に会社の方針を覆す様子を見ていると、僕は一言、どうしても意見したいのだ。
彼らが作ったARグラスや車などには、肝心な観念が欠けている。思想という重い言葉や、軽めのアイデンティティと言い換えてもいい。
確かに、ティムクック氏やアップルの現在のスタッフらは、発売前の商品に関して口を滑らせることが多くなった。
僕は、以前から書いているように音楽が大好きだ。
外界を断ち、アーティストらがスタジオにこもって、怒りや憎しみ、喜びや悲しみを一心不乱になって一音に吹き込む。何かを託すと言ってもいい。
そして、完成したアルバムを発表し、どんな思いを込めて制作したのかを語る。（僕が好きなプリンスはほとんど語らなかったので、完成された作品を理解する必要があった）
アルバムが完成し、発表するまで、彼らはひとことも語らない。
僕の胸を震わせたのは、そんなアーティストらだった。
僕の中に淡く灯っているアップルの革新性は、いまでも消えていない。
それは昨年、大失敗だと批判されたアップルヴィジョンプロでさえも消すことはできない。むしろ、アイフォン以上の強烈な光を放っている。
ただの斬新な電化製品ではなく、細かな電気部品の向こうに観念や思想を感じるからだ。
残念ながら、メタのARグラスやテスラの車に、僕がその観念や思想を感じることは今後もないだろう。
長々と書いてきたが、結論は以下の記事だ。
1.5億円超をAppleのティム・クックCEOがトランプの大統領就任式に寄付
gigazine.net/news/20250104-apple-ceo-tim-cook-donates-1-m...
一読すると、ティムクック氏も他のIT会社同様、魂を売ったのかと思われるがそうではない。
ティムクック氏は個人的にトランプ氏へ献金をするが、アップル社だけは他社と同じようには献金していない。
アップルは、トランプ氏になびかなかったのだ。
アップル社の観念や思想とは、具体的に何かと訊かれたら、僕はこう答える。
アップルとは、自分自身を信じる人間が集まっているグループだ。
たぶん、天国のスティーブ・ジョブズは、僕がクソ真面目に書いたテキストを、鼻で笑っていることだろう。
トランプ氏に媚びない会社。
それがAppleさ。:)
１月１５日
嬉しい記事を読んだ後で。
Mitsushiro Nakagawa.
追記。
修正しました。
修正前 アップルのポッドキャストに現れ、
修正後 アップル発祥のポッドキャストに現れ、
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新婚旅行の8mmフィルムを数十年ぶりに復活😃
youtu.be/zH-dG7bMeL4?si=yLF5_f1m-LhAVdPp
新婚旅行の8mmフィルムが数十年ぶりに出てきて、DVDに焼きました。
１９９３年６月６日、僕らは結婚し、そのままニューヨークを経由して、バハマのナッソーへ向かいました。
目的地は、亡くなられたダイアナ妃が新婚旅行へ向かったピンクサンドビーチです。
もしもこれからバハマへ向かうならば、参考に見てもよいかもしれません。
泊まったホテルは、今はもうないラマダホテル。
妻がホテルの部屋を紹介しています。
でも、今はリアルタイムで美しい景色が見られますね。
届いたDVDを再生したら、バハマに到着したところからの映像でした。
もしもよかったら見てください。
今回、DVD化を依頼した場所は、富士フィルムさんです。
下にリンクを貼っておきます。
ビデオや写真をデータ化しDVDに変換 | 富士フイルム
fujifilmmall.jp/conversion/?_gl=1*1smvac9*_gcl_au*NTA1NDU....
#バハマ #ナッソー #ピンクサンドビーチ #新婚旅行 #1993
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” Lot No.402_ ” に関するお知らせ。
今後、僕は、” Lot No.402_ ”を主催します。
このロットナンバーは、眠っていたレオナルドダヴィンチの作品がオークションにかけらた際に付されたものです。
作品にはサインなどがいっさい記されていなかったため、彼の作品だと断定できませんでした。
しかし、様々な鑑定の結果、陽の光を浴びました。
誰にも気づかれない作品。肩書がなくとも静かに語りかける作品。
僕はこれから様々な形で、多くの皆様に提供できるよう努めてゆきます。
2020年10月24日 by Mitsushiro - Nakagawa.
Copyright©︎2021 Lot No.402_ All rights reserved.
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プロフィール
2014年11月、たった1機種で世界を塗り替えた携帯電話の広告を請け負った選考者の目に留まり、秘密保持同意書を結ぶ。
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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インタビューと小説。
僕の本について。
僕は、昔に本を出版しました。
その際に、僕のインタビューをPDFでネット上へアップロードしていました。
その日本語と英語。
僕は、無料でを公開します。
詳細は、アマゾンのサイトへ解説しました。
小説の書き方。
写真の撮影方法。
作品への距離感。
これらはすべて共通項があります。
僕は、僕が感じたことを文章にして、残しました。
僕のテキストが多くの人に読んでもらえることを望みます。
ありがとう。
Mitsushiro.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
１ インタビュー 英語版
２ 小説。unforgettable’ 英語版。
３ インタビュー 日本語版
４ 小説。unforgettable’ 日本語版。(この小説は未来のアーティストへ捧げます)
(四百字詰め原稿用紙４５６枚)
あらすじ
大学を目指している北見ケイは、SNS上で、6歳年上のイベントコンパニオン、上村香織に出会う。
上京してきた香織の夢は、有名なアーティストの友達になるためだ。
そのためにはラジオ局のプロデューサー、大沢亮の存在が必要だった。
大沢は、ラジオの生放送中、香織へ語りかける。
「僕には妻子がある。しかし、僕は君に会いたいと思っている」
ケイの同級生で、彼を想っている三條里香は、香織の動向を探っていた。。。。。
本編
人が海へ向かう理由には、二つある。
ひとつは、波打ち際ではしゃぐ子供のように、今の瞬間の海の輝きを楽しむこと。
もうひとつは、その輝きを静かに見据えて、過ぎ去った日々を懐かしむ老人のように記憶の埃を払うこと。
二つは重なり合わないようではあるけれども、たったひとつの意味しか生まない。
再生だ。
明日っていう、曖昧な日を確実なものへと変えてゆくために、自分の存在に向き合う。
それが再生の意味だ。
十八歳だった僕には大切な人がいた。
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
５ 流線形の軌跡。 日本語のみ。
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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iBooks.電子出版。（現在は無料）
0.about the iBooks.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
1.unforgettable’ ( ENG.ver.)(This book is Dedicated to the future artist.)
itunes.apple.com/us/book/unforgettable/id1216576828?ls=1&...
2.unforgettable’ ( JNP.ver.)(この小説は未来のアーティストへ捧げます)
itunes.apple.com/us/book/unforgettable/id1216584262?ls=1&...
3.流線形の軌跡。
itunes.apple.com/us/book/%E6%B5%81%E7%B7%9A%E5%BD%A2%E3%8...
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僕の小説。英語版
My Novel Unforgettable' (This book is Dedicated to the future artist.)
Mitsushiro Nakagawa
All Translated by Yumi Ikeda .
1/9
www.flickr.com/photos/stealaway/24577016535/in/dateposted...
2/9
www.flickr.com/photos/stealaway/24209330259/in/dateposted...
3/9
www.flickr.com/photos/stealaway/23975215274/in/dateposted...
4/9
www.flickr.com/photos/stealaway/24515964952/in/dateposted...
5/9
www.flickr.com/photos/stealaway/24276473749/in/dateposted...
6/9
www.flickr.com/photos/stealaway/24548895082/in/dateposted...
7/9
www.flickr.com/photos/stealaway/24594603711/in/dateposted...
8/9
www.flickr.com/photos/stealaway/24588215562/in/dateposted...
9/9
www.flickr.com/photos/stealaway/24100804163/in/dateposted...
Fin.
images.
U2 - No Line On The Horizon Live in Dublin
www.youtube.com/watch?v=_oKwnkYFsiE&feature=related
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Title of my book : unforgettable'
Author : Mitsushiro Nakagawa
Out Now.
ISBN978-4-86264-866-2
in Amazon.
Unforgettable’ amzn.asia/d/eG1wNc5
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僕の作品。
1 www.flickr.com/photos/stealaway/48072442376/in/dateposted...
2 www.flickr.com/photos/stealaway/48078949821/in/dateposted...
3 www.flickr.com/photos/stealaway/48085863356/in/dateposted...
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あなたは僕の声を聞きたいですか？
:)
1
フリッカーへ投稿した写真の構図について。１種類目。
2
フリッカーへ投稿した写真の構図について。２種類目。
3
Fotologを始めた時について。 建築家の視点。
4
なぜ、今までカメラを手にしなかったのか？
5
何が一番かっこいいのか？ 写真はありのままに。
6
現在のユーチューバーについて。僕も伝え、残したい。
7
日本人の写真家について。日本のユーチューバーはピストルズ。
8
写真の構図は、感性。ミラノのデザイナーに会って。二つの質問。
9
良い構図とは？ 悪い構図とは？
10
カメラを向ける時とは？ ファインダーやディスプレイを覗いていては遅い。
11
家族写真。他人では撮れない。被写体の内面。
12
ユーチューブの写真家について。カメラの技術等。感性は、本を読むことで磨く。
13
日本の新聞について。良い新聞の写真はロイター。ダメな写真を見続けるとダメになる。
14
日本の写真家について。その展示について。
まとめ。僕が書いた小説など。僕が最も伝えたいこと。
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作品制作について 1/2
作品制作について 2/2
１ それまでの写真展。自分は行きたいと思ったか？
２ じゃ、自分が足を運んででも行きたい展示とは何か？
３ 原宿デザインフェスタで個展を開くまでに、毎月ひとつの作品を展示することにチャレンジ。
４ 作品とは、素材とシルエット。ファッションと似ている。
５ 自分が好きなアーティストは誰か？ どんなものなのか？ そこをはっきりさせる。
６ コラージュの作成も写真の撮り方と全く同じ。インタビューに書いたように小説の書き方とも同じ。
７ 誰かに見せたい、見せるがために作品は作らない。写真と同じように自分の部屋に飾りたい作品を目指す。
８ パクリとは何か？ 昨今、叩かれるパクリ疑惑。ミメーシスとは？
https://ja.wikipedia.org/wiki/ミメーシス
https://kotobank.jp/word/ミメーシス-139464
９ 個性とはなにか？ オリジナリティってなに？
おまけ 眞子さまについて
という流れです。
お時間がある方は是非聴いてください。
:)
www.youtube.com/user/mitsushiro/
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構図の解説２
1.構図の解説２ ... 1/4
2.構図の解説２ ... 2/4
3.構図の解説２ ... 3/4
4.構図の解説２ ... 4/4
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僕のシャッター感覚
In the Eurostar to Venice . 2005. shot ... 1 / 2
www.flickr.com/photos/stealaway/49127115021/in/dateposted...
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Miles Davis sheet 1955-1976.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
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flickr.
www.flickr.com/photos/stealaway/
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YouTube.
www.youtube.com/user/mitsushiro/
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instagram.
www.instagram.com/mitsushiro_nakagawa/
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Pinterest.
www.pinterest.jp/MitsushiroNakagawa/
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YouPic
youpic.com/photographer/mitsushironakagawa/
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fotolog
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twitter.
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facebook.
www.facebook.com/mitsushiro.nakagawa
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threads.
www.threads.net/@mitsushiro_nakagawa
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Blue sky.
bsky.app/profile/mitsushironakagawa.bsky.social
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Amazon.
www.amazon.co.jp/gp/profile/amzn1.account.AHSKI3YMYPYE5UE...
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僕の統計。（2024年12月15日現在）
フリッカー、ユーピクのアクセス数は？
Flickr 24,260,172 View
Youpic 7,957,826 View
x.com/mitsushiro/status/1868185157909582014
僕の統計。（2024年8月1日現在）
フリッカー、ユーピクのアクセス数は？
Flickr 23,192,383 View
Youpic 7,574,603 View
僕の統計。（2024年2月7日現在）
フリッカー、ユーピクのアクセス数は？
Flickr 21,694,434 View
Youpic 7,003,230 View
僕の統計。（2023年11月13日現在）
フリッカー、ユーピクのアクセス数は？
Flickr 20,852,872 View
Youpic 6,671,486 View
_________________________________
_________________________________
Japanese is the following.
drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...
Title of my book unforgettable' Mitsushiro Nakagawa Out Now. ISBN978-4-86264-866-2
Mitsushiro Nakagawa belong to Lot no.204_ . Copyright©︎2020 Lot no.204_ All rights reserved.
_________________________________
_________________________________
” Lot No.402_ ” に関するお知らせ。
今後、僕は、” Lot No.402_ ”を主催します。
このロットナンバーは、眠っていたレオナルドダヴィンチの作品がオークションにかけらた際に付されたものです。
作品にはサインなどがいっさい記されていなかったため、彼の作品だと断定できませんでした。
しかし、様々な鑑定の結果、陽の光を浴びました。
誰にも気づかれない作品。肩書がなくとも静かに語りかける作品。
僕はこれから様々な形で、多くの皆様に提供できるよう努めてゆきます。
2020年10月24日 by Mitsushiro - Nakagawa.
Copyright©︎2024 Lot No.402_ All rights reserved.
_________________________________
_________________________________
"I missed the last bus
I'll take the next train
I'll try but you'll see
It's hard to explain
I say the right thing
But act the wrong way
I like it right here
But I cannot stay ..."
Julian Casablancas
Yokluğunu nasıl anlatırsın
Eli böğründe kalmış bir çocuğa
Hasret her sardığında yüreği
Hangi yürek sarar özlemi
Yanına kıvrılıp uyumak ister
Özünden dökülen her yaşla
Bekler
Yarını …..
Bekler mahşeri
Özlem Abay Temmuz 2007 -Ankara
I'm REALLY happy with this shot - bear with me as I explain why (apart from just liking it).
I took a fantastic 4 day trip around the southwest with a couple friends in the spring (JohnRav and LionTX), including a nearly full day at Bryce Canyon National Park.
Since it was such a rare opportunity for me to roam around the southwest, I treated myself to renting one of Nikon's best lenses, the prohibitively expensive 70-200 f/2.8 VR. It turned out though that as great as it was, I wasn't getting a lot of use out of it... it just isn't my focal length of choice.
Well we decided to shoot Bruce Canyon early, shooting before the sun reached the horizon. After taking in the sunrise at Sunset Point I decided to walk the rim trail towards sunset point while John and LionTX drove there. About midway across the rim I was looking back at the hoodoos that lie below sunset point and thought it was just a beautiful scene.
At this point I thought that, as much as I love my D40, there was no way it's 6MP sensor would do the scene justice. I set up the tripod and mounted the 70-200 and, rather than taking one wide angle shot, I took a bunch of zoomed shots at 80mm (taking great care not to bump the zoom or focus rings). Since one of the great things about that lens is its minimal distortion I knew they should stitch together as a panorama.
My old PC would have died trying to manage it, but my new PC managed to work through the 64 individual frames to turn out a 58MP shot that you see here. I'm really quite happy with it - thought it was quite a lot of work - I don't think I'd do it all the time.
As for the photo itself, I just found this to be a lovely scene. It was after the warmed sunrise light, but the sun was still low in the sky. You can get an idea of its position by looking at where the shadow falls. One thing I particularly liked about Bryce was that the light reflected of the sandstone and filled in the shadows well, so rather than harsh shadows, I thought the light stayed soft and warm almost the entire day. I think that's reflected nicely here.
Nikon D40 | Nikon 70-200VR@80mm | ƒ/8 | 1/200s | ISO200 | Tripod | 64 Frames
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Abandoned Abused Street Dogs.
Nikon D300 DX Camera.
Nikkor 17-55 2.8 Lens.
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Mama taking a moment to explain
the rules to a young monkey boy.
Rule No# 1 -
Don't mess with me &
don't mess with the photo
guy.........................................;-)~
Rule No# 2 -
Same Same.
Jon&Crew.
Please help with your donations here.
www.gofundme.com/f/help-for-abandoned-thai-temple-dogs
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Ever wonder about the orange triangle on the subway walls? It's a marker for how far the rear guard should keep watching the platform with his head out the window as the train exits the station
World War One Explained as a bar fight...
H/T - Theospark.net
Germany, Austria and Italy are standing together in the middle of the pub, when Serbia bumps into Austria, and spills Austria's pint.
Austria demands Serbia buy it a complete new suit, because there are splashes on its trouser leg.
Germany expresses its support for Austria's point of view
Britain recommends that everyone calm down a bit.
Serbia points out that it can't afford a whole suit, but offers to pay for cleaning Austria's trousers.
Russia and Serbia look at Austria.
Austria asks Serbia who it's looking at.
Russia suggests that Austria should leave its little brother alone.
Austria inquires as to whose army will assist Russia in compelling it to do so.
Germany appeals to Britain that France has been looking at it, and that this is sufficiently out of order that Britain should not intervene.
Britain replies that France can look at who it wants to, that Britain is looking at Germany too, and what is Germany going to do about it?
Germany tells Russia to stop looking at Austria, or Germany will render Russia incapable of such action.
Britain and France ask Germany whether it's looking at Belgium.
Turkey and Germany go off into a corner and whisper. When they come back, Turkey makes a show of not looking at anyone.
Germany rolls up its sleeves, looks at France, and punches Belgium.
France and Britain punch Germany. Austria punches Russia. Germany punches Britain and France with one hand and Russia with the other.
Russia throws a punch at Germany, but misses and nearly falls over. Japan calls over from the other side of the room that it's on Britain's side, but stays there. Italy surprises everyone by punching Austria.
Australia punches Turkey, and gets punched back. There are no hard feelings, because Britain made Australia do it.
France gets thrown through a plate glass window, but gets back up and carries on fighting. Russia gets thrown through another one, gets knocked out, suffers brain damage, and wakes up with a complete personality change.
Italy throws a punch at Austria and misses, but Austria falls over anyway. Italy raises both fists in the air and runs round the room chanting.
America waits till Germany is about to fall over from sustained punching from Britain and France, then walks over and smashes it with a barstool, then pretends it won the fight all by itself.
By now all the chairs are broken, and the big mirror over the bar is shattered. Britain, France and America agree that Germany threw the first punch, so the whole thing is Germany's fault . While Germany is still unconscious, they go through its pockets, steal its wallet, and buy drinks for all their friends.
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Captured with a manual Nikkor 50 mm ƒ1:1.2 on my Nikon Df, post processed in Lightroom using the new VSCO Film Pack 05.
Right, let me explain what the deal is with these two. Both are painted in slightly different versions of the curvy, circa-2000 livery of Newall Citybus, and both are ‘playing pretend’ in different ways.
First off, *where* Citybus?? Newall is a fictitious city roughly located somewhere between Milton Keynes and Daventry, which I invented for other bus-based madness, and Newall Citybus is the ultimate iteration of the city’s municipal operator. There’s a whole history of Newall Corporation and their neighbouring independents going back to, like, the 1910s, which all exists ‘on paper’ (or more accurately ‘on computer’). So, unlike Robertson Buses, I don’t have to buy and paint a model for every single bus that features.
But that immediately begs the question why there’s a Robertson Buses fleet member here. Well, the simple answer is 106 needed repainting anyway, and I figured why not have a 2-in-1 where it’s in Newall base livery but with RB fleet names and the 10 years branding. Also, the lime paint I usually use for RB went back to having its curing issues again, and because I needed this repaint to be completed in record time choosing a livery with no lime on it was ideal. So the Dart is actually from one fictitious fleet (Robertson Buses) but masquerading as being part of ANOTHER fictitious fleet (Newall Citybus).
Then we come to the President, which is in the slightly more intricate double deck livery and – just like RoadCar buses in the late 00s – has Stagecoach logos and numbers pasted over its original colours. Unlike the Dart, however, this isn’t part of RB and is straight up just meant to be a model of Newall Citybus 1220. But I branded it up in its later guise as Stagecoach 18550 so that it can theoretically be from anywhere; maybe as a RoadCar-esque open top spare at Skegness, or on loan to Chesterfield for the Peak Sightseer.
A brief history of Newall Citybus 1220 is as follows... it was new in 1999 as part of a batch of twelve, delivered to a high specification for routes linking the city with Milton Keynes, aka the “Keynes Connect” corridor. In 2002 its upper deck was damaged in a depot fire, which also destroyed the existing open topper among other things, so 1220 was rebuilt as the replacement open top bus. In 2006 the fleet became part of Stagecoach, so 1220 was renumbered 18550 in a block continuing SC’s 18XXX Trident numbering scheme. Since its work as an open topper was comparatively light, just like 16943 in Lincoln it outlasted the rest of its batch in Stagecoach service, and still sees occasional use.
I’ve got some more models lined up to represent Newall and its neighbours, so watch this space for when (if) they come along. In the meantime, painting and conversions need to occur!