I really dont know how to explain this one. Just an idea that popped in my head.

 

Horray for amazon and their cute boxes! xD

 

Ohh yeah, more knee high converse (;

 

Anyways, Its starting to get warmer again and I'm definitely coming down with.. SPRING FEVER! xD I've been really nostalgic for summer. I miss its warm touch on my skin, its long days and cool nights, its beautiful stars, its warm waves crashing on hot sand. -sighs-

I'm in love. <3

Summer, come back to me?

 

AND I really wanna go camping xD!! I'm just in the camping mood xD But i love the warm weather. so BRING IT ON(;

 

Anyways, not much to say.

 

So happy Hump Day!;D

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 couple of months ago, i had this idea about how to help women to feel a little bit safer when the are out on the street at night.

 

all this ideas that i had back then have finally come to a project.

im working on this in all of my free time since the last 3 months, doing all the research, doing all the talks to women.

 

this is my project its called homeward, im so proud to be able to show you alittle bit of it today.

 

it will always be free, for every human to use.

 

Lets take you home safe!

 

thank you for your attention.

 

www.homeward-app.com

 

www.facebook.com/homewardapp

 

It was only later readers of Milton, says Appelbaum, who thought of "apple" as "apple" and not any seed-bearing fruit. For them, the forbidden fruit became synonymous with the malus pumila. As a widely read canonical work, Paradise Lost was influential in cementing the role of apple in the Fall story.

 

This month marks 350 years since John Milton sold his publisher the copyright of Paradise Lost for the sum of five pounds.

 

His great work dramatizes the oldest story in the Bible, whose principal characters we know only too well: God, Adam, Eve, Satan in the form of a talking snake — and an apple.

 

Except, of course, that Genesis never names the apple but simply refers to "the fruit." To quote from the King James Bible:

 

And the woman said to the serpent, "We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, 'You shall not eat it, nor shall you touch it, lest you die.'"

"Fruit" is also the word Milton employs in the poem's sonorous opening lines:

 

Of Mans First Disobedience, and the Fruit

Of that Forbidden Tree, whose mortal taste

Brought Death into the World, and all our woe

But in the course of his over-10,000-line poem, Milton names the fruit twice, explicitly calling it an apple. So how did the apple become the guilty fruit that brought death into this world and all our woe?

 

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The short and unexpected answer is: a Latin pun.

 

In order to explain, we have to go all the way back to the fourth century A.D., when Pope Damasus ordered his leading scholar of scripture, Jerome, to translate the Hebrew Bible into Latin. Jerome's path-breaking, 15-year project, which resulted in the canonical Vulgate, used the Latin spoken by the common man. As it turned out, the Latin words for evil and apple are the same: malus.

 

In the Hebrew Bible, a generic term, peri, is used for the fruit hanging from the Tree of the Knowledge of Good and Evil, explains Robert Appelbaum, who discusses the biblical provenance of the apple in his book Aguecheek's Beef, Belch's Hiccup, and Other Gastronomic Interjections.

 

"Peri could be absolutely any fruit," he says. "Rabbinic commentators variously characterized it as a fig, a pomegranate, a grape, an apricot, a citron, or even wheat. Some commentators even thought of the forbidden fruit as a kind of wine, intoxicating to drink."

  

A detail of Michelangelo's fresco in the Vatican's Sistine Chapel depicting the Fall of Man and expulsion from the Garden of Eden

Wikipedia

When Jerome was translating the "Tree of the Knowledge of Good and Evil," the word malus snaked in. A brilliant but controversial theologian, Jerome was known for his hot temper, but he obviously also had a rather cool sense of humor.

 

"Jerome had several options," says Appelbaum, a professor of English literature at Sweden's Uppsala University. "But he hit upon the idea of translating peri as malus, which in Latin has two very different meanings. As an adjective, malus means bad or evil. As a noun it seems to mean an apple, in our own sense of the word, coming from the very common tree now known officially as the Malus pumila. So Jerome came up with a very good pun."

 

The story doesn't end there. "To complicate things even more," says Appelbaum, "the word malus in Jerome's time, and for a long time after, could refer to any fleshy seed-bearing fruit. A pear was a kind of malus. So was the fig, the peach, and so forth."

 

Which explains why Michelangelo's Sistine Chapel fresco features a serpent coiled around a fig tree. But the apple began to dominate Fall artworks in Europe after the German artist Albrecht Dürer's famous 1504 engraving depicted the First Couple counterpoised beside an apple tree. It became a template for future artists such as Lucas Cranach the Elder, whose luminous Adam and Eve painting is hung with apples that glow like rubies.

  

Enlarge this image

Eve giving Adam the forbidden fruit, by Lucas Cranach the Elder.

Wikipedia

Milton, then, was only following cultural tradition. But he was a renowned Cambridge intellectual fluent in Latin, Greek and Hebrew, who served as secretary for foreign tongues to Oliver Cromwell during the Commonwealth. If anyone was aware of the malus pun, it would be him. And yet he chose to run it with it. Why?

 

Appelbaum says that Milton's use of the term "apple" was ambiguous. "Even in Milton's time the word had two meanings: either what was our common apple, or, again, any fleshy seed-bearing fruit. Milton probably had in mind an ambiguously named object with a variety of connotations as well as denotations, most but not all of them associating the idea of the apple with a kind of innocence, though also with a kind of intoxication, since hard apple cider was a common English drink."

 

It was only later readers of Milton, says Appelbaum, who thought of "apple" as "apple" and not any seed-bearing fruit. For them, the forbidden fruit became synonymous with the malus pumila. As a widely read canonical work, Paradise Lost was influential in cementing the role of apple in the Fall story.

 

But whether the forbidden fruit was an apple, fig, peach, pomegranate or something completely different, it is worth revisiting the temptation scene in Book 9 of Paradise Lost, both as an homage to Milton (who composed his masterpiece when he was blind, impoverished and in the doghouse for his regicidal politics) and simply to savor the sublime beauty of the language. Thomas Jefferson loved this poem. With its superfood dietary advice, celebration of the 'self-help is the best help' ideal, and presence of a snake-oil salesman, Paradise Lost is a quintessentially American story, although composed more than a century before the United States was founded.

 

What makes the temptation scene so absorbing and enjoyable is that, although written in archaic English, it is speckled with mundane details that make the reader stop in surprise.

 

Take, for instance, the serpent's impeccably timed gustatory seduction. It takes place not at any old time of the day but at lunchtime:

 

"Mean while the hour of Noon drew on, and wak'd/ An eager appetite."

What a canny and charmingly human detail. Milton builds on it by lingeringly conjuring the aroma of apples, knowing full well that an "ambrosial smell" can madden an empty stomach to action. The fruit's "savorie odour," rhapsodizes the snake, is more pleasing to the senses than the scent of the teats of an ewe or goat dropping with unsuckled milk at evening. Today's Food Network impresarios, with their overblown praise and frantic similes, couldn't dream up anything close to that peculiarly sensuous comparison.

 

It is easy to imagine the scene. Eve, curious, credulous and peckish, gazes longingly at the contraband "Ruddie and Gold" fruit while the unctuous snake-oil salesman murmurs his encouragement. Initially, she hangs back, suspicious of his "overpraising." But soon she begins to cave: How can a fruit so "Fair to the Eye, inviting to the Taste," be evil? Surely it is the opposite, its "sciental sap" must be the source of divine knowledge. The serpent must speak true.

 

So saying, her rash hand in evil hour

Forth reaching to the Fruit, she pluck'd, she eat:

Earth felt the wound, and Nature from her seat

Sighing through all her Works gave signs of woe,

That all was lost.

But Eve is insensible to the cosmic disappointment her lunch has caused. Sated and intoxicated as if with wine, she bows low before "O Sovran, vertuous, precious of all Trees," and hurries forth with "a bough of fairest fruit" to her beloved Adam, that he too might eat and aspire to godhead. Their shared meal, foreshadowed as it is by expulsion and doom, is a moving and poignant tableau of marital bliss.

 

Meanwhile, the serpent, its mission accomplished, slinks into the gloom. Satan heads eagerly toward a gathering of fellow devils, where he boasts that the Fall of Man has been wrought by something as ridiculous as "an apple."

 

Except that it was a fig or a peach or a pear. An ancient Roman punned – and the apple myth was born.

 

The first tale in the Bible tells of the expulsion of Adam and Eve from the garden of Eden. This was in consequence for having tasted the “forbidden fruit” of the tree of the knowledge of good and evil. Christian iconography and popular culture represent the fruit as an apple. But a careful reading of the passage leads one to the conclusion that, in fact, the actual fruit is never mentioned in the book. How, then, did the apple become this symbol of temptation and sin?

 

A standard version of Genesis 3:3-5 says:

 

But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

 

According to Robert Appelbaum’s book Aguecheek’s Beef, Belch’s Hiccup, and Other Gastronomic Interjections, the confusion may be due to a sort of joke of St. Jerome, who first translated the Bible into the vulgar Latin. (This version is still known as “The Vulgate” even today.) It turns out that the Latin words for apple, and for evil, are the same: malus. According to Appelbaum, the Hebrew word, peri, which was used to refer to the fruit in the Bible, can refer to any type of fruit, a fig, a pomegranate, a grape, or even a peach or a lemon. Some Bible commentators even believe that the forbidden fruit may have been a drink that produced an intoxication in those who drank it. Hence they gained “knowledge of good and evil.”

 

St. Jerome translated “peri” with the word “malus.” It’s an adjective meaning “evil,” though as a noun, it means “apple,” from trees known even today as Malus pumila. However, as Appelbaum points out, malus may refer not only to the apple, but to any fruit with seeds: pears are a species of malus, as are figs, peaches, and others.In religious iconography, there was no clear consensus for several centuries on exactly what type of fruit it was from this tree of which humanity’s first parents couldn’t eat. Michelangelo painted a fig tree in the Sistine Chapel. Durer depicted an apple tree, as did Lucas Cranach, the Elder. But another Appelbaum hypothesis in explaining the apple’s preeminence over other seeded fruits comes from the English poet, John Milton. His Paradise Lost was published in 1667. For Milton, the semantic ambiguity of the malus should not have been a mystery, versed as he was in ancient languages like Latin and Hebrew. Appelbaum notes that it’s possible Milton appreciated St. Jerome’s joke as a reference to intoxication or drunkenness from apple cider, popular in his own time. Paradise Lost refers on a couple of occasions to the fruit of this problematic tree and refers to it as an apple.

Another possible explanation may come from the Golden Apple of Discord. In Greek mythology, this was the work of the goddess Eris, (a temptress, as Satan had been for the Hebrews). According to the myth, Eris was angry at having not been invited to the wedding of Peleus and Tetis (parents of the great warrior Achilles). She presented the wedding guests with a golden apple which would reveal who among them was “the most beautiful of all.” Three goddesses fought amongst themselves: Aphrodite, the goddess of love and beauty; Hera, the guardian of the home and childbearing and wife of the great Zeus; and Aphrodite, daughter of Zeus and goddess of wisdom. To settle the dispute, Zeus consulted a Trojan shepherd and mortal, Paris, to choose from among the three goddesses which was the most beautiful. The three goddesses tried to bribe him in turn with new gifts. Finally, Paris decided for Aphrodite, who had promised him the love of the most beautiful woman of all. This was none other than Helena. Helena’s abduction by Paris is the mythical origin of the Trojan War. And thus the apple is also at the center of the most epic dispute in Greek civilization.

  

The Apple and the Heart

 

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Romanesque iconography more frequently used the apple as the forbidden fruit. The lengthy list of images in the three studied countries represents a significant part of our corpus. Among them, one can cite in Spain, Amandi, Añes, Avilés, the Bible of Burgos, the Bible of San Isidoro, Covet, Estany, Estibaliz, Frómista, Loarre, Mahamud, Peralada (figure 6), Porqueras, Rebolledo de la Torre, San Pablo del Campo, Sangüesa, Santillana del Mar, and Uncastillo. In France, Airvault, Andlau, Arles, Aulnay, the Bible of Corbie, the Bible of Marchiennes, the Bible of Souvigny, Cahors, Chalon-sur-Saône, Chauvigny (Figure 3), Cluny, Courpiac, Esclottes, Guarbecque, Hastingues-Arthous, the Hortus Deliciarum, Lescure, Mauriac (in the Auvergne), Melay, Moirax, Montpezat, Neuilly-en-Donjon, Nîmes, Poitiers (Sainte-Radegonde Church), Provins, Saint-Benoit-sur-Loire, Saint-Gaudens, the Sauve-Majeure, Targon, Tavant, Thuret, Toirac, Varax, Verdun, and Vézelay. In Italy, Galliano, Modena (figure 4), Parma, Pisa, Sant’Angelo in Formis, and Sovana.

17

Over subsequent centuries, the apple was continually present in the iconography of the original sin. [45] For illustrative purposes, note that in the Gothic...[45] It was frequently used as the forbidden fruit in literature, particularly in the twelfth century by Marie de France, [46] Marie de France, Yonec, v. 152, in Les Lais de Marie...[46] in the thirteenth century by Robert de Boron, [47] Le Roman du Graal: manuscrit de Modène, ed. Bernard...[47] and in the fifteenth century by Sebastian Brandt. [48] Sebastian Brandt, La Nef des fous [Das Narrenschiff],...[48] In paroemiology, this seems to be the meaning of a proverb from the beginning of the thirteenth century: “mieux vaut pomme donnée que mangée” (better an apple given than eaten). [49] Joseph Morawski, ed., Proverbes français antérieurs...[49] In hagiography, the apple is the forbidden fruit in, for example, the Cantigas de Santa María. [50] Alfonso X of Castile, Cantigas de Santa María, 353,...[50] An interesting case also appears in the breviary: the Hail Mary—appearing in the twelfth century from a passage in the New Testament [51] Luke, I, 28, 42. Henri Leclercq, “Marie, mère de Dieu,”...[51]—refers only to a “fruit,” but an anonymous commentator from Northern France specifies at the end of the thirteenth or beginning of the fourteenth century that it concerns the “fruit of the apple tree.” [52] Munich, Bayerische Staatsbibliothek, Cod. Gall. 34,...[52] Anchored in Western imaginations ever since, the apple has even replaced the fig among modern scholars, in parallel to the cultural process that saw the heart where previously there had been the liver. [53] See Hasenohr, Prier au Moyen Âge: n. 38. Regarding...[53]

Figure 3. - Capital at the entranceway to the choir of the church

18

The reasons behind this almost unanimous choice are unclear, however. We may allude to the more or less widespread presence of the apple throughout all of Western Europe. We may observe the old Celtic symbolism of the apple as the fruit of knowledge. We may recall its symbolic capital as a sign of power, wealth, lies, lust, discord, and transgression. [54] Michel Pastoureau, “Bonum, malum, pomum. Une histoire...[54] We may suppose that just as the garden of Hesperides recalls the Garden of Eden (both sheltering a snake that defends the sacred tree), the apple tree “with fruits of gold” in the Greek myth influenced the medieval interpretation of the biblical account. We may thus argue the ancient association between this tree and Eden, which led to naming the carob the “apple of Paradise” in Hebrew. [55] L. Ginzberg, Les Légendes des juifs, 219, n. 70.[55] We may also consider the authority of Saint Augustine, who hesitantly accepted the possibility of the apple being the fruit of sin, perhaps influenced by the existence of thirty different varieties of apples in the Roman world at the time. [56] Augustine, La Genèse au sens littéral en douze livres...[56] We may wonder especially whether in popular medieval etymology there was not certain confusion between the words malum “badly” and malum “apple” as well as between malus “malicious” and malus “apple tree;” these phonetic identities may have had semantic implications indicating the evil character of the fruit. [57] Among the transformations affecting the Roman world...[57]

19

The increasing popularity of the apple in this role was perhaps also related to its round shape and red color, which drew it closer to the heart, being the organ that was linked to the blood of Christ and that Christianity and its doctrine perceived as the center of the human being. In this sense, the precedents were strong; the doubt surrounding the identity of the forbidden fruit reflected another, more ancient doubt regarding the central organ of the body in the diverse cultures that, in a more or less direct way, provided the foundations for medieval Christian culture. Whereas the Egyptians perceived the heart as the center of the human being, [58] The Book of the Dead, ed. and trans. E. A. Wallis Budge,...[58] the Hebrews attributed sacred powers to the liver, while regarding the heart as the seat of feelings and wisdom, and the source of life. [59] See, for example, Genesis, 20:5; Job, 9:4; Proverbs,...[59] The two organs fought for the role of the principle of life among the Babylonians [60] Alexandre Piankoff, Le “Cœur” dans les textes égyptiens...[60] and Greeks. [61] In mythology, the liver is the central element in the...[61]

20

In the third century BC, the medical school in Alexandria established the physiological model that went on to prevail throughout the following two millennia: the brain was attributed with neurological sensitivity, movement, and functions, the heart with enthusiasm and the vital spirit. [62] Mary J. Carruthers, The Book of Memory: A Study of...[62]

21

Isidore of Seville affirmed that in the heart “lies all concern and the source of knowledge, [as] with the heart we understand, and with the liver we love.” [63] Isidore of Seville, Seville’s Etymologies: The complete...[63] Sharing his opinion, more than five centuries later, Hildegard of Bingen considered the attribute of the heart to be knowledge and that of the liver to be sensitivity. [64] Hildegard of Bingen, Causae et curae, II, 1–12, ed....[64] For her, the heart was the point of contact between the body and the soul, the terrestrial and the divine; it was “almost the essence of the body [since it] governs it,” being the residence of the soul. [65] Hildegard of Bingen, Scivias, I, 4, 16, ed. A. Führkötten...[65] It is thus not by chance that she imagined the forbidden fruit to be an apple. [66] Hildegard of Bingen, Scivias, III, 2, 21, ed. Führkötten...[66] For Saint Bernard, the heart was the seat of faith. [67] Bernard of Clairvaux, In Nativitate Beatae Mariae,...[67] For his adversary, Pierre Abélard, when God wants to examine the feelings of men, he probes their hearts. [68] Pierre Abélard, Ethics, ed. and trans. D. E. Luscombe...[68] Chrétien de Troyes considered the heart to be the place where mystical union occurs with our purest self, [69] Chrétien de Troyes, Cligès, vv. 708–716, trans. Micha,...[69] since this organ is the seat of love, [70] Chrétien de Troyes, vv. 4302–4306, trans. Micha, 1...[70] memory, [71] Chrétien de Troyes, Le Conte du Graal ou le Roman de...[71] and life. [72] Chrétien de Troyes, Cligès, vv. 3668–3673, trans. Micha,...[72] Vincent of Beauvais regarded the heart as the principal “spiritual organ.” [73] Vincent of Beauvais, Speculum historiale, I, 32 (Graz:...[73] The evolution in the hierarchy of meanings did not affect the importance attributed to the heart: while troubadours and courtly love previously spoke of “the hearing of the heart,” the eye and the heart were later associated. [74] Guy Paoli, “La relation œil-cœur. Recherches sur la...[74] At the start of the thirteenth century, a poem established the relationship between the heart and the phallus, between feeling and sexuality, by telling the story of a character killed by the husbands of his mistresses, who tore off these two organs and gave them to their adulterous wives to eat. [75] Lai d’Ignauré, trans. Danielle Régnier-Bohler, in Le...[75]

22

The new collective feeling in relation to the heart was present in the idioms that were forming. From the Classical Latin cor, synonymous with “memory” (also with “thought,” “intelligence,” and “heart” [76] This is still the meaning of the word for Saint Augustine...[76]) were derived “recorder” in French, ricordari in Italian, and recordar in Castilian and Portuguese. Although the heart as the center of memory appears in the root of the Castilian and Portuguese words decorar, this link is even more explicit in the phrases par cœur in French (appearing in around 1200), de cor in Portuguese (dating to the thirteenth century), and by heart in English (attested around 1374 and based on the acceptance of herte as “memory,” which existed from the start of the twelfth century [77] Rey, Dictionnaire historique, 1:442; José Pedro Machado,...[77]). However, the heart was not only regarded as the seat of memory. In English, it was associated with courage (towards 825), emotions (1050), love (about 1175), and character (1225). [78] The Oxford English Dictionary, 5:159.[78] In medieval Italian, the heart (core prior to 1250, then cuore) was reputed as being the center of feelings, emotions, and thoughts. [79] Manlio Cortelazzo and Paolo Zolli, Dizionario etimologico...[79]

23

Most often, the association occurred between the organ and a feeling, thought to derive from it directly, as attested in various Western languages: curage in French (appearing in 1080, then written as courage and used as a synonym of cœur “heart” until the seventeenth century), coraggio (prior to 1257) in Italian, coraje in Castilian and coragem in Portuguese (both from the fourteenth century), herzhaftigleit in German (from the fifteenth century derived from herz “heart,” written herza in the eighth century), and courage in English (around 1500, written as corage in around 1300). English presents an interesting case, showing the psychocultural hesitation between the liver and heart as the seat of positive feelings: the compound liver-heartedness, literally “without liver or heart,” designates the idea of “cowardly.” Further evidence of the moral importance attached to this organ is found in the word cordial, which initially carried the neutral meaning of “relative to the heart” and later acquired the positive sense of “nice” and “pleasant,” not only in French, English, Castilian, and Portuguese, but also in Italian (cordial) and in German (herzlich).

24

The symbolic value of the heart in the twelfth century was also seen in Jewish culture. Whereas the Pirkei Rabbi Nathan, a text predating the tenth century, establishes several comparisons between the parts of the universe and parts of the human body without even citing the heart, in the second half of the twelfth century, Maimonides considered it the center of the human body. [80] Samuel S. Kottek, “Microcosm and Macrocosm According...[80] He was probably influenced by Aristotle, for whom the human body developed from the heart, which was a very influential idea after the Christian rediscovery of the Stagirite. Thus, some Romanesque representations of the creation of Adam depict him coming to life not by a “breath on the face” (in faciem eius spiraculum vitae) as the Bible states, [81] Genesis, 2:7.[81] but by the hand of God touching his heart. This is the case, for example, in a manuscript from the abbey of Saint-Martial de Limoges, [82] Breviarium ad usum S. Martialis Lemovicensis (Paris:...[82] which was illuminated in around the year 1100, as well as in a relief carved a few years later on the northern facade of the cathedral of Santiago de Compostela.

25

The importance of the heart in Romanesque culture also transpires in its growing metaphorical use. On the political level, it became the “king” of the human body in the same way as the king is the “heart” of the social body. [83] Jacques Le Goff, “Head or Heart? The Political Use...[83] On the literary level, the rhetorical figure of the heart spread like a book in which an ordinary individual, saint, or even Christ could write their amorous (including erotic) and spiritual emotions. [84] On the evolution of this metaphor, see Ernst Robert...[84] On the architectural level, the cruciform design of churches situated the altar—the place where the mystery of the incarnation was reproduced—in the position occupied by the heart. [85] It is no coincidence that in Medieval French, the same...[85] On the liturgical level, the Christianization of the Holy Grail rendered it the receptacle holding the blood of Christ, symbolically transforming it into a heart. [86] Begoña Aguiriano, “Le cœur dans Chrétien,” Senefiance...[86] On the geographical level, in the same way as the heart was the center of the human body, the sepulcher of the Lord was the heart of the world, according to a sermon by Peter the Venerable. [87] Peter the Venerable, In laudem sepulcri Domini, PL,...[87] On the linguistic level, from the thirteenth century, the word designated the center of something in French and Italian, as it did later in English (beginning of the fourteenth century) and Castilian (sixteenth century). [88] This meaning was applied to the city by Aristotle in...[88] In this cultural context, when the Abbess of Bingen declared that Adam made of clay was merely an empty body before being filled with a heart, liver, lungs, stomach, and internal organs by God, [89] Hildegard of Bingen, Causae et curae, II, 20, ed. Kaiser,...[89] she seemingly established a hierarchy of organs. Thus, the growing importance of the Sacred Heart of Jesus in spirituality from the twelfth century seems to have been the conclusion of a long process in which this organ gained in medical and symbolic value. [90] Jean-Vincent Bainvel, “Cœur sacré de Jésus (dévotion...[90]

Exegetical Doubt

 

26

An interesting example of the rivalry between the fig and the apple in terms of the symbolic function of forbidden fruit is seen in the sculptures on the western facade of the small rural Castilian church of San Quirce, close to Burgos, which was completed in 1147. Here, eleven modillions illustrate several episodes of the myth of Adam, from the creation of protoplasm to the judgment of Cain, while in between them, ten metopes depict scenes that are sometimes difficult to relate to those of the modillions, although each stage of the cycle is identified by inscriptions. [91] These inscriptions are now almost illegible, but they...[91] The ensemble forms an iconographic discourse with two aspects: the subject is evil, as much at its origin (original sin) as in some of its manifestations (sex, death, and bodily impurity).

27

This latter topic is visible on the two metopes at each end, where the artist depicts a man defecating. This was not a simple curiosity or obscenity, as the placement of these scenes is significant: the first being compared with the sin of Adam and the second with that of Cain. In fact, an inscription close to the representation of the original sin illuminates the link between the events depicted on the metope and modillion: MALA CAGO. No doubt, the man who speaks and acts in this way is both the paradisiacal Adam who has just eaten the forbidden fruits as well as the symbol of all human beings, his “posthumous sons,” as defined in a contemporaneous sermon. [92] Julien of Vézelay, Sermons, XV, ed. and trans. Damien...[92] However, the exact interpretation of the inscription poses an important problem.

28

A few decades ago, historiography considered this a pun, as the individual excretes both “apples” and “evils.” [93] Pérez de Urbel and Whitehill, “La iglesia románica...[93] This interpretation is based on three elements: the facade’s inscription, a capital inside the church on the same subject that undoubtedly depicts an apple, and finally, the ancient roots of the tradition perceiving the forbidden food of Paradise in this fruit. However, on the modillion’s scene, the forbidden fruits rather resemble figs, an impression reinforced by a nonformalistic reasoning. Indeed, the fig traditionally had an explicitly sexual character, while the apple, though related to Aphrodite, the goddess of love, had a more sensual, rather than explicitly sexual connotation. This is shown, for example, in an Icelandic saga from the thirteenth century in which the love philter is an apple, or even in some mythologies, where the rejuvenating and beautifying virtues attributed to the fruit remain in the etymology of “pomade,” a scented, cosmetic, and curative substance with apple. [94] See Pastoureau, “Bonum, malum, pomum;” Rey, Dictionnaire...[94]

29

The fig’s association with sexuality is seemingly expressed during the third quarter of the twelfth century in the iconographic design of the doorway of Barret Church in Poitou. Here, the three capitals on each side establish a spatial and symbolic relationship, which was very common in the Romanesque imagination. Looking at them, starting with the capital closest to the entry on the left-hand side, the first represents the original sin with the fig as the fruit, the second depicts a character in a very obscene pose, and the third, which is double, shows an eagle on one side and a monster devouring a sheep on the other. Symmetrically, on the right-hand side, the first capital depicts lions leaning against each other, the second, two doves embracing, and the final one, a centaur and a dove. The message seems rather evident: sin (that is to say, the fig and sex) leads to unnatural and erotic acts, thus to the death of the soul, which is devoured by the demon (eagle and monster); on the other hand, those who join Christ (the lion) will be innocent (doves), embracing peace and purity, thus calming the animal that exists in every human being (centaurs).

30

Indeed, the sexual meaning of the fig was accepted within traditional culture and did not disappear with its Christianization. Throughout the centuries, the fig tree was associated with Dionysus, and, at least in its Roman version, Bacchus. The image of the god was always carved in the wood of the fig tree, with a basket of figs being the most sacred object at the festivals that celebrated him, the Bacchanalia. As the protector of orchards, particularly of the fig tree, Dionysus was confused with his son, Priapus, born of Aphrodite. In the processions paying homage to this god of fertility, who was endowed with a disproportionately large penis, there was a large phallus carved in the wood of the fig tree, the leaves of which were also seen as an ithyphallic symbol. [95] Brosse, Mythologie des arbres, 290–291. The fig’s sexual...[95] This notion of sexual exuberance is also found in a version of an episode of the Dionysus myth by the Christian apologist Clement of Alexandria (around 150–250). [96] Clement of Alexandria, Protreptique, II, 34, 3–4, ed....[96] In a similar manner, although he calls the liver iecur and not ficatum, Isidore of Seville implicitly makes this link by affirming that in this organ “lies pleasure and concupiscence. [97] Isidore of Seville, Seville’s Etymologies, XI, I, 125,...[97]

31

The popular gesture of “making the fig” should also be mentioned here, associated with the fruit through its name and shape. This association is observed in Castilian, in which two words (higo/higa) appeared at the same time, in around 1140. [98] Joan Corominas, Diccionario critico etimológico de...[98] This gesture assumed “an obvious sexual connotation” [99] Jean-Claude Schmitt, La Raison des gestes dans l’Occident...[99] in the popular tradition of several societies, and even in the medieval West, where it can either denote the female sex organ (predominant meaning), its state of excitation (in this case, the tip of the thumb between the index and middle fingers imitates a swollen clitoris), copulation (the thumb is the penis between the vaginal lips), or a phallus (rarer meaning). [100] Desmond Morris et al., Os gestos: suas origens e significado...[100] It is probably with this latter meaning that formerly, in Bavaria, a young man confirmed his intention to marry by sending a silver or gold fig to his lover, who could refuse the demand by returning the gift or accept it by returning a silver heart. [101] José Leite de Vasconcelos, A figa (Porto: Araújo e...[101] The far la fica was an aggressive and derogatory gesture frequently used by Italians in the Middle Ages, not only on a daily basis, but also in emotionally charged situations. In 1162, angry with the Milanese who had forced his wife to mount a mule backwards, thus facing the tail of the animal—a very ancient position signifying contempt—Frederick I Barbarossa seized the city and, on penalty of death, forced the prisoners to remove a fig from the anus of a mule with their teeth. [102] Quoted by Leite de Vasconcelos, A figa, 80; by Jerome...[102] The inhabitants of Pistoia had carved into their castle of Carmignano two large arms with hands making the sign of the fig towards the enemy city of Florence—which, humiliated, went on to conquer the place in 1228. [103] Giovanni Villani, Cronica, VI, 5, ed. Ignazio Moutier...[103] In Dante, a robber condemned to Hell makes the sign of the fig against God Himself. [104] Dante Alighieri, Divina Commedia, Inferno, XXV, 1–3,...[104] The gesture and expression ficha facere are found, with the same derisory meaning, in all Romanesque cultures, and even outside of them. [105] Leite de Vasconcelos, A figa, 42–56, 72, 76–81, and...[105] Although this gesture has a talismanic function, that of casting off the evil eye and other dangers, this seems to be precisely due to its sexual connotation, that of warding off sterility in life. [106] Leite de Vasconcelos, A figa, 27–41, 57–59, and 91...[106]

32

In this sense, the scene of the paramount sin depicted on the third modillion at San Quirce, in addition to adopting the ancient interpretation of the original sin as a sexual sin, [107] See Martin Elze, Tatian und seine Theologie (Göttingen:...[107] prepared the observer to encounter, three metopes along and just after the expulsion from Paradise, a representation of the carnal relationship of protoplasm. [108] Pérez de Urbel and Whitehill (“La iglesia románica...[108] Thus, according to our hypothesis, the word malum would not have been used here with its specific meaning of “apple,” but rather in the broader sense of “fruit with pulp” (as opposed to nux, “fruit with hard skin”), [109] Although the former meaning was eventually enforced...[109] so that the pun of the inscription would signify “to expel evils and fruits.” Whether conscious or not of the inscription’s ambiguity, the sculptor at San Quirce thus revealed the interesting coexistence of two exegetical traditions, that of the apple, present in the representation of the original sin inside the church, and that of the fig, visible on its facade. An even more meaningful coexistence if it is accepted that a single artist carved both the capital and the modillion. [110] A situation that de Lojendio (Castilla 1) regards as...[110]

33

This exegetical doubt is not an isolated case appearing in a monastic community in the center of Castile. The formation of the French word “pomme” provides an interesting indication in this context. Although, from the beginning of the fifth century, the Latin word pomum (“fruit” in a generic sense) gained the specific meaning of “fruit of the apple tree” in Northern Italy and the majority of the Ibero-Romance area—a meaning preserved in the Provençal and Catalan poma—Italian, Castilian, Portuguese, and Galician eventually favored the traditional form malum, from which they derived mela, manzana, maçã and mazá, respectively. [111] Both the Spanish word manzana (attested in 1112 as...[111] Pomum preserved its broad sense in these four languages in the form pomo (poma in the case of Galician). By the same evolution, the collective forms pomario in Italian and pomar in Castilian, Portuguese, Provençal, and Galician derived from the Classical Latin pomarium.

34

In contrast, the medieval Latin of Gaul had used, from the end of the eighth century, the word pomarius to denote the apple tree, from which derived the vernacular name of this specific fruit (pume) from the generic term (pomum) in 1080. [112] The word appeared in the Chanson de Roland as pume;...[112] At the same date appeared the French word verger (orchard), denoting land planted with various fruit trees, taken from the Latin viridiarum (from viridis, “green”). Faced with these facts, it is not absurd to assume that the French linguistic evolution unconsciously avoided the supposedly negative character of this fruit, as expressed through the word malum. Furthermore, the apple is a positive symbol in Celtic culture, [113] Françoise Le Roux and Christian-Joseph Guyonvarc’h,...[113] which was heavily present in the territory of the future France, particularly in the context of the “folkloric reaction” of the twelfth century. [114] Jacques Le Goff, “Culture cléricale et traditions folkloriques...[114]

35

In accordance with its archetypical character as the fruit par excellence, the word was used in the formation of many syntagms, and even, around 1256, in the curious expression “pomme de paradis” (apple of paradise) denoting the banana. [115] Rey, Dictionnaire historique. It is interesting to...[115] Although in terms of vocabulary, we note a French resistance to the association of the apple with the fruit of sin, in terms of iconography, as seen above, such identification was established without problem. This was also the case in popular literary works, such as the first French theatrical text from the middle of the twelfth century or a sermon from the same time. [116] Respectively Le Mystère Adam: Ordo representationis...[116] Similarly, in this and the subsequent century, there were various love stories generally beginning with a betrayal (hearts metaphorically devoured) and ending with the death of the two protagonists (one of them literally devouring the other’s heart without realizing it [117] Accounts collected in Régnier-Bohler, ed., Le Cœur...[117]). To a certain extent, these stories consciously or unconsciously rewrote the drama of the original demise: betraying the confidence of the Creator (“from the tree . . . you will not eat”) by eating the apple/heart (“the knowledge of good and evil”), the human being was the cause of his own perdition (“the day you eat of it, you will surely die”), as Adam and Eve had hearts full of arrogance (“you will be like gods” [118] Genesis, 2:17; 3:5. On the close relationship between...[118]).

The Tree and Androgyny

 

36

This search for the identity of the Romanesque forbidden fruit must still consider the tree in relation to the primordial couple. The position of these three elements provides some important information. One of the symbolic and physical solutions used was to portray the primi parentes on the same side of the tree, with Eve always being closer to it (figure 4). The most common composition placed the tree between Adam and Eve, as already found on the sarcophagus of San Justo de la Vega in Leon, dated to the end of third century or the beginning of the fourth century and currently held in the archaeological museum of Madrid. It would be simplistic to think that this position on both sides of the tree simply responded to the desire for symmetry in Romanesque art, [119] As considered Guerra, Simbología románica, 107.[119] because the form is almost always a fragment of the contents that emerged. [120] Gerardus Van Der Leeuw, La Religion dans son essence...[120] In the eleventh to thirteenth centuries, this scheme probably referred to two very pressing questions related to the contemporary phenomenon of the sacralization of marriage.

Figure 4. - Relief on the western façade of Modena Cathedral (Emilia-Romagna), circa 1100.

37

On the one hand, by placing Adam and Eve at an equal distance from the tree, the iconography referred to a certain social egalitarianism and moral leveling between man and woman, even if the snake is almost always turned towards the woman. The side occupied by each character varied. We have already considered the position of Eve on the right-hand side of the tree as an “iconographic tradition,” a scheme with only three exceptions, in Saint-Antonin, Bruniquel, and Lescure. [121] Jean-Claude Fau, “Découverte à Saint-Antonin (Tarn-et-Garonne)...[121] In fact, the woman appears on the left in several other cases: for example on the sculptures in Anzy-le-Duc, Airvault, Butrera, Cergy, Cervatos, Covet, Embrun, Gémil, Girona, Lavaudieu, Lescar, Loarre, Luc-de-Béarn, Mahamud, Manresa, Moirax, Montcaret, Peralada (figure 6), Saint-Étienne-de-Grès, Saint-Gaudens, Sangüesa, San Juan de la Peña, Toirac, Verona, and Vézelay. Similarly, on the frescos in Aimé, Fossa, and San Justo in Segovia, on the illuminations of the Bible of Burgos, the Exultet 3 of Troia, and the Hortus Deliciarum, on a metal medallion from the Archbasilica of St. John Lateran, and on the mosaics in Monreale and Trani.

38

In addition, the central position of the tree, separating Adam and Eve, insinuated a rupture of the initial unity, at least on the psychological level. The tree, that is to say knowledge, revealed the existence of contradictory traits in human beings, made in the image and resemblance of God, the androgyne par excellence. “God created man in his own image, in the image of God he created him; male and female created he them:” [122] Genesis, 1:27.[122] this is why the human being was initially double, and thus, inherently complete and microcosmic. [123] There were several types of microcosmic man in the...[123] Removing Eve from the rib of Adam was a surgery of separation, because they were formed from the same bones, they were “one flesh.” [124] Genesis, 2:23–24.[124] In this manner, the sacred text was interpreted from first half of the first century, initially by the Jew, Philo of Alexandria, and subsequently by Ambroise, Augustine, Gregory the Great, Isidore, the pseudo-Remigius of Auxerre, Guibert of Nogent, Pierre Lombard, Bernard, and others, who all regarded Eve as the image of the woman from within man. [125] Michel Planque, “Ève,” in Dictionnaire de spiritualité...[125]

39

Augustine, in particular, implicitly recognized the androgyny of the first man when he said that the devil “cannot tempt us only by the means of this animal part, which appears in a single man as an image or a model of woman.” [126] Augustine, Del Genesis contra los maniqueos [De Genesi...[126] Following a reasoning based on that of Saint Paul, he saw Adam-Eve as the complementarity of spirit and flesh, a comparison that was adopted by many thinkers in the Romanesque period. Since in the Bible, “Adam” was originally the generic name denoting a human being (Genesis, 1:19) and only later became the name of a person (Genesis, 3:17), Augustine interpreted the word “man” (Genesis, 1:26) as “human nature.” [127] Augustine, De Trinitate, I, 7, PL, vol. 42, col. 8...[127] Saint Anselme, who was very influential in the twelfth century, agreed that “Adam” should initially include Adam and Eve. [128] Anselm of Canterbury, La Conception virginale et le...[128] While trying to explain how Adam’s prohibition of the fruit also implied Eve, Petrus Comestor stated that it was transmitted to the woman through man; [129] Petrus Comestor, Historia scholastica, 15, PL, vol....[129] thus implicitly suggesting the unity of the two individuals, and the androgyny of the being to whom it was forbidden to eat the fruit.

40

While the medieval Church did not formally accept the divine and the androgyny of Adam, it was still familiar with it. It is thus found in a text from the New Testament: “There is neither male nor female: for you are all one in Jesus Christ.” [130] Galatians, 3:28.[130] This appeared in an apocryphal text: “When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor female . . . then will you enter the kingdom [of God].” [131] Il Vangelo di Tommaso, 22, trans. Mario Erbetta (Casale...[131] This was a noncontemptible part of the thought of Clement of Alexandria [132] In a piece of literature that is today lost, Hypotyposes,...[132] (around 150–215), Origen [133] According to him, based on Luke, 20:36, there will...[133] (185–254), Gregory of Nyssa [134] Gregory of Nyssa, La Création de l’homme [De opificio...[134] (around 330–390) and, through them, of Johannes Scotus Eriugena [135] Johannes Scotus Eriugena, Periphyseon, IV, PL, vol....[135] (around 810–870). It undoubtedly belonged to the cultural and psychological milieu of the first Christian centuries. [136] Wayne A. Meeks, “The Image of the Androgyne: Some Uses...[136]

41

While the androgyne of Eden had disappeared, it was because of sin. For some thinkers, the human being henceforth became aware of its duplicity, since that time it was broken and characterized by the genitals, which was visible proof of the original sin: sexus comes from sectio (“cut,” “separation”), a term derived from secare “to cross,” which only assumed a specifically sexual meaning in the Middle Ages. [137] Du Cange, Glossarium mediae et infimae latinitatis,...[137] It is thus not by chance that Adam said “me” for the first time after the sin. [138] “Mulier, quam dedisti mihi sociam, dedit mihi de ligno,...[138] Although, undeniably, the original sin and sex were closely linked, the way in which events had transpired was the subject of debate. [139] Emmanuele Testa, Il peccato di Adamo nella Patristica...[139] One stream of thought interpreted the sin as a sexual offence: for example, the Jew Philon and some Church fathers, including Clement of Alexandria and Saint Ambrose. [140] Philo of Alexandria, De opificio mundi, 151–152, trans....[140] In the Romance period, the majority of theologists from the school of William of Champeaux (1070–1121) also considered that this sin involved concupiscence, although Guillaume himself saw it as an act of disobedience in which sensualitas managed to dominate ratio. [141] Odon Lottin, “Les théories du péché originel au XIIe...[141]

42

Another group reversed the question, seeing sex rather as a consequence of the sin. The Physiologus, an influential allegorical, zoological treatise translated into Latin in the fifth century, stated that the elephant and its partner, which “personified” Adam and Eve, were unaware of intercourse until the female had eaten the fruit of the Mandragora officinarum and given it to the male: “because of that, they had to leave Paradise.” [142] El Fisiólogo: bestiário medieval, 20, ed. Francis J....[142] The main proponent of this train of thought was Saint Augustine, according to whom the human being before the sin practiced sex without concupiscence. [143] Augustine, La Genèse au sens littéral [De Genesi ad...[143] The error of the first couple would then have been one of pride, which led to the error of disobedience and then to carnal error. [144] In the first part of his interpretation, Augustine...[144] Another proponent of this idea was Johannes Scotus Eriugena in the eighth century, who considered that before the sin, the human being was only one, and that the resulting division of the sexes would cease in the eternal life. [145] Johannes Scotus Eriugena, Periphyseon, V, 20, PL, vol....[145] His thought continued to exert a certain influence; in the fourteenth century, it led Meister Eckhart to regard “any division” to be “bad as such,” thus perceiving the number two as the sign of the fall. [146] Meister Eckhart, Commentaire de la Genèse, 88 and 90,...[146] The Romanesque representations of the initial sin hesitated in choosing between these theological positions. Showing a preference for the second, several images accorded sexual attributes to Adam and Eve just after the ingestion of the fruit: for Adam, generally a beard [147] For Hildegard of Bingen, Causae et curae, II, 5–7,...[147] (figures 1, 2, 3, 4, and 5), seldom a penis (figure 5), and for Eve, usually breasts (figures 1, 2, 3, 4, 5, and 6). A minority of images seem to attribute the initial sin to a sexual act, an iconographic and theological concept that was perhaps expressed for the first time on the bronze door of Hildesheim Cathedral in Germany between 1011 and 1015. [148] William Tronzo, “The Hildesheim Doors: An Iconographic...[148] Here, Adam appears to the left of the tree and behind him is another tree on which a small dragon is standing. Eve is to the right, close to another tree with the snake. The fruit is the apple, one in right hand of Adam and the other in the right hand of Eve, being stretched out towards Adam. There is another apple in the left hand of Eve, whose folded arm merges with her vagina. A similar illustration was used in Rebolledo de la Torre in 1186. In the Alardus Bible, the snake that gives the fruit to Eve is at the height of her vagina, recalling a male sexual organ about to penetrate her. The southernmost façade of the Church of Santa María in Sangüesa in Navarre, which dates from the second half of the twelfth century, seems to portray the same design. Here, the scene of sin is situated immediately below the personification of Lust, showing a woman whose naked breasts are attacked by toads and snakes. [149] Despite the great diversity of iconographical material...[149] This association between lust and the original sin was not uncommon; as Sangüesa was on St. James’s Way, the most travelled road by Occitans and Italians, we may hypothesize that its iconographic message expressed the opinion of many pilgrims on the subject. In this sense, this image from Navarre ratified at least two other images known to these pilgrims.

43

The first image from Provence, dated to the second quarter of the twelfth century, is located a few kilometers from Tarascon in Saint-Etienne-du-Grès, on the tympanum of Saint-Gabriel’s chapel, where Daniel appears next to the original sin (prefiguration of Christ, the new Adam) with lions (a common symbol of lust): an opposition of scenes suggesting the sexual signification of the sin. As already mentioned, it is true that the contrast between the two scenes did not necessarily mean that the artist interpreted the sin “as a vulgar sin of lust, but its consequence was to introduce turmoil and even shame into a domain that had emerged wholly pure from the hands of the Creator.” [150] Gérard de Champeaux and Sébastien Sterckx, Introduction...[150] However, the authors of this comment—a longstanding phenomenon in medieval art studies—seem inclined towards adapting the intentions of the Romanesque artist to the theologically correct reading, rather than considering other interpretative possibilities beyond the domain of ecclesiastical culture. It is significant, for example, that on the same area of the tympanum, the two scenes are chronologically inversed, first portraying Daniel and then the sin.

44

The second image from Italy figures on the mosaic of Otranto (1163–1165). The branches of the forbidden tree pass between the legs of the characters, insinuating the sexual nature of the sin. This seems all the more evident given that Adam and Eve are each situated in a circle, rendering the characters isolated, separated, and autonomous entities in their respective domains, domains most certainly resulting from the primordial androgyne being cut in two. This assumption is reinforced by the fact that the forbidden fruit is represented as the fig (with its strong sexual connotation, as already seen) and illustrated in a suggestive way by the mosaic artist, the priest Pantaleon: the thinner part of the fig held by Eve is facing downwards and placed between her breasts, as though forming a third breast; the fig in Adam’s hand is in the inverse position, reminding us of the male genitals. [151] The same sexual presentation appeared towards the end...[151]

Figure 5. - Illumination from the in Troia (Puglia), Archivio Capitulario, middle of the eleventh century.

 

Figure 6. - Capital in the western gallery of the monastery cloister

45

Taking the geographical distribution of the Romanesque images into account, we see that the function attributed to the fig as the forbidden fruit was mainly expressed in the cultural milieu related to the Greco-Judaic world, while the apple appeared in association with the Romano-Christian world. This is perhaps due the specific links established in these cultural areas between each fruit and a bodily organ. In the images where the fig is used, Eve is often portrayed with the fruit on the right-hand side of the tree, like the liver in the human body. [152] In this regard, I evidently mean a statistical trend,...[152] In the images with the apple, the tendency is for Eve and the fruit to appear on the left-hand side, just like the heart in the body (figures 3 and 6). In both instances, the forbidden fruit was the symbol of the rupture of the unity of Eden and the birth of the disjointed humanity that characterizes history.

Notes

 

[1]

On the methodological issues affecting the construction and analysis of an iconographic corpus, some good comments have been made by Jérôme Baschet in “Inventivité et sérialité des images médiévales. Pour une approche iconographique élargie,” Annales HSS 51 (1996): 93–133.

 

[2]

Genesis, 2:16–17; 3:1–12.

 

[3]

Jeremiah, 1:14. Jerome, Expositio quattuor Evangeliorum, Patrologia Latina (PL), vol. 30, col. 549d–550a.

 

[4]

Midrash Rabbah, Genesis, XV, 7, trans. Bernard Maruani and Albert Cohen-Arazi (Paris: Verdier, 1987), 1:183 [Midrash Rabbah, Genesis trans. Harry Freedman and Maurice Simon, 2 vols. (London: Soncino Press, 1939)]; Genesis Rabbah I (Genesis 1–11), trans. Luis Vegas Montaner (Estella: Verbo Divino, 1994), 188–189 [Genesis Rabbah I, trans. Samuel Rapaport (London: Routledge, 1907)].

 

[5]

Following the interpretation of Marcel Durliat, Pyrénées romanes (La-Pierre-Qui-Vire: Zodiaque, 1978), 42.

 

[6]

Vita Adae, 36–42: “The ‘Vita Adae’,” ed. J. H. Mozley, The Journal of Theological Studies (1929): 121–149 (English manuscripts); “La Vie latine d’Adam et Ève,” ed. Jean-Pierre Pettorelli, Archivum latinitatis Medii Aevi (1998): 5–104 (German manuscripts); 2 Henoc 22:8: Slavonic Apocalypse of Enoch, trans. Francis I. Andersen, in The Old Testament Pseudepigrapha, ed. James H. Charlesworth, 2 vols. (London: Darton, Longman & Todd, 1983–1985), 1:92–221; L’Évangile de Nicodème, 19, ed. André Vaillant (Geneva, Paris: Droz, 1968), 59–61.

 

[7]

In this instance, the capital over the door of Miègeville, dated to around 1100–1118, does not depict the scene of the sin, but rather that of the expulsion from Paradise, where the fruit behind Adam and Eve (the couple being situated between God on one side and an angel on the other) is the grapevine.

 

[8]

Midrash Rabbah, Genesis, XV, 7 and XIX, 5, trans. Maruani and Cohen-Arazi, [trans. Freedman and Simon], 184 and 217; Genesis Rabbah I, trans. Vegas Montaner, 190–225. Ethiopic Apocalypse of Enoch, XXXII, 3–6, trans. Ephraim Isaac, in The Old Testament Pseudepigrapha, 1:28. Greek Apocalypse of Baruch, 4–8, trans. Harry E. Gaylord, The Old Testament Pseudepigrapha, 1:667; Apocalypse of Abraham, XXXIII, 7, trans. Ryszard Rubinkiewicz and Horace G. Lunt, The Old Testament Pseudepigrapha, 1:700. In the first century AD, Eliezer ben Hurcanus’s Chapters only specifies that “Noah found a grapevine coming from the Garden of Eden:” Los Capítulos de Rabbí Eliezer, XXIII, 4, trans. Miguel Pérez Fernandez, (Valencia: Institución San Jerónimo, 1984), 174. Louis Ginzberg nevertheless believes that this text probably alludes to a fragment from the tree of knowledge: Les Légendes des juifs [1909], trans. Gabrielle Sed-Rajna (Paris: Éd. du Cerf, 1997), 1:302, n. 59. According to the same author (Les Légendes des juifs, 219, n. 70), “the oldest and widespread opinion identifies the forbidden fruit with the grape, which traces back to an ancient mythological idea considering wine to be the beverage of the gods.”

 

[9]

David Romano, “Jueus a la Catalunya carolingia i dels primers comtes (876–1100),” in Exposiciò dins la formació de l’Europa medieval (Girona: Ajuntament de Girona, 1985), 113–119. Hilário Franco Júnior, “Le pouvoir de la parole: Adam et les animaux dans la tapisserie de Gérone,” Médiévales 25 (1993): 113–128.

 

[10]

Arturo Graf, Il Mito del Paradiso terrestre (1892; reprint, Rome: Edizioni del Graal, 1982), 65; Gioacchino Volpe, Movimenti religiosi e sette ereticali nella società medievale italiana: secoli XI–XIV fourth ed. (Florence: Sansoni, 1972), 17–40; Cinzio Violante, La Società milanese nell’età precomunale (Bari: Laterza, 1974), 220–231. Priests in Spain in the seventh century offered a bunch of grapes to believers during the Eucharist, which could also be a reaction against the idea of the grapevine as the forbidden fruit (third Council of Braga [675], prologue and canon 1: Concílios visigóticos e hispano-romanos, ed. and trans. José Vives (Barcelona and Madrid: CSIC, Instituto Enrique Florez, 1963), 371–373).

 

[11]

Michel Tardieu, Trois Mythes gnostiques: Adam, Éros et les animaux d’Égypte dans un écrit de Nag Hammadi (II, 5) (Paris: Études augustiniennes, 1974), particularly 88–89, 142–144, and 166–169.

 

[12]

Paul Deschamps, “Notes sur la sculpture romane en Bourgogne,” Gazette des Beaux-Arts (1922): 61–80.

 

[13]

Deschamps, “Notes sur la sculpture.”

 

[14]

Joseph de Ghellinck, “L’eucharistie au XIIe siècle en Occident,” in Dictionnaire de théologie catholique (Paris: Letouzey et Ané, 1913), vol. 5, col. 1233–1302. Iconography was also influenced by the phenomenon in which the Crucified was depicted as a bunch of grapes, as seen on the thirteenth-century metal relief on the door of the Church of Sion in Switzerland. This was reproduced by Erich Neumann, The Great Mother: An Analysis of the Archetype, trans. Ralph Mannheim (1955; reprint, Princeton (N. J.): Princeton University Press, 1972), pl. 114.

 

[15]

Roger Dion, Histoire de la vigne et du vin en France des origines au XIXe siècle (Paris: author publication, 1959), 245–247.

 

[16]

Auguste Gaudel, “Péché originel,” in Dictionnaire de théologie catholique, vol. XII-1, col. 441 [quotation back-translated from the French].

 

[17]

Jacques Brosse, Mythologie des arbres (Paris: Plon, 1989), 299–300. The purity attributed to the olive rendered the olive tree the tree of life par excellence, as seen above, n.5.

 

[18]

Robert Saint-Jean and Jean Nougaret, Vivarais-Gévaudan romans (La Pierre-Qui-Vire: Zodiaque, 1991), 157–158. La Nuit des temps, 75.

 

[19]

Genesis, 3:7.

 

[20]

John, 1:48. This relationship between the fig and knowledge can be traced back to classical paganism: Plato, for example, called this fruit “the friend of philosophers,” according to Éloïse Mozzani, Le Livre des superstitions: mythes, croyances et légendes (Paris: Robert Laffont, 1995), 746.

 

[21]

Matthew, 21:19. Paul Sébillot, Le Folklore de France, vol. 6, La Flore (1906; reprint, Paris: Imago, 1985), 21; Mozzani, Le Livre des superstitions, 746.

 

[22]

Stuttgart Psalter, around 810 (Stuttgart: Württembergische Landes-bibliothek, Cod. Bibl. 172o 23, fol. 8).

 

[23]

Midrash Rabbah, Genesis XV, 7, trans. Maruani and Cohen-Arazi, 185; Génesis Rabbah I, trans. Vegas Montaner, 190–191.

 

[24]

Life of Adam and Eve (Apocalypse), xx, 4–5, trans. M. D. Johnson, in The Old Testament Pseudepigrapha, 2:281; Apocalisse di Mosè, trans. Liliana Rosso Ubigli, in Apocrifi dell’Antico Testa-mento, ed. Paolo Sacchi (Turin: UTET, 1989), 2:429; Vida de Adán y Eva (Apocalipsis de Moises), trans. Natalio Fernández Marcos, in Apocrifos del Antiguo Testamento, ed. Alejandro Diez Macho (Madrid: Cristiandad, 1982), 2:330.

 

[25]

Testament of Adam 3c, trans. Stephen E. Robinson, in The Old Testament Pseudepigrapha, 1:994; Testamento de Adán III, 4 (R II), trans. F. J. Martínez Fernández, in Apocrifos del Antiguo Testamento, 5:433.

 

[26]

Il Combattimento di Adamo, 40, ed. and trans. A. Battista and B. Bagatti (Jerusalem: Franciscan Printing Press, 1982), 110.

 

[27]

Theodoret of Cyrus, Quaestiones in Genesim, II, 28, Patrologia Graeca (PG), vol. LXXX, col. 125 c.

 

[28]

Tertullian, Adversus Marcionem, I, 2, 2, ed. Ernst Kroymann (Turnhout: Brepols, 1954), 443. Corpus christianorum. Series latina, 1; Hugh of Saint Victor, Adnotationes elucidatoriae in Pentateuchon, Patrologia Latina (PL), vol. CLXXV, col. 42 a-b; Pierre Comestor, Historia scholastica, 23, PL, vol. CXCVIII, col. 1073 b-c. Even at the end of the Middles Ages, several authors still thought in this manner: Meister Eckhart, Commentaire de la Genèse, 97 and 205, ed. and trans. Fernand Brunner et al. (Paris: Éd. du Cerf, 1984), 360 and 518. L’Œuvre latine de Maître Eckhart, 1.

 

[29]

Das Tristan-Epos Gottfrieds von Strassburg, v. 17944, ed. Wolfgang Spiewok (Berlin: Akademie-Verlag, 1989), 251. Deutsche Texte des Mittelalters, 75.

 

[30]

Beryl Smalley, “Andrew of Saint-Victor, Abbot of Wigmore: A Twelfth-Century Hebraist,” Recherches de théologie ancienne et médiévale 10 (1938): 358–373; Beryl Smalley, The Study of the Bible in the Middle Ages (Oxford: Basil Blackwell, 1983), 149–172 and 179–180; Esra Shereshevsky, “Hebrew Traditions in Peter Comestor’s Historia Scholastica,” The Jewish Quarterly Review 59 (1968–1969): 268–289.

 

[31]

Brosse, Mythologie des arbres, 285–286.

 

[32]

Jean Beleth, Summa de ecclesiasticis officiis, 125, ed. Herbert Douteil (Turnhout: Brepols, 1976), 239–241; Gervase of Tilbury, Otia Imperialia: Recreation for an Emperor, trans. S. E. Banks and J. W. Binns (Oxford: Oxford University Press, 2002). In the thirteenth century, the theme appeared in several well-known texts, such as La Queste del Saint Graal, ed. Albert Pauphilet (Paris: Honoré Champion, 1980), 210ff. and Jacobus de Voragine’s Golden Legend: Legenda aurea, vulgo Historia Lombardica dicta, LXVIII, ed. Theodor Graesse (1846; reprint, Osnabrück: Otto Zeller, 1969), 303–304.

 

[33]

Exodus, 29:13, 22; Leviticus, 3:4, 10, 15; 4:9; 7:4; 8:16, 25; 9:10, 19.

 

[34]

Tobit, VI, 7.

 

[35]

Hesiod, Théogonie, v. 524, ed. and trans. Paul Mazon, thirteenth reprint (Paris: Les Belles Lettres, 1996), 51. Coll. des Universités de France [Theogony, trans Hugh G. Evelyn-White (Cambridge, MA: Loeb Classics, 1914)].

 

[36]

Anacreon, “Fragment 33,” vv. 28, 32, in Carmina Anacreontea, ed. Martin L. West (Leipzig: B. G. Teubner, 1984), 25.

 

[37]

Horace, Odes, IV, 1, 12, ed. and trans. François Villeneuve (Paris: Les Belles Lettres, 1927), 152 [The Complete Odes and Satires of Horace, trans. Sidney Alexander (Princeton NJ: Princeton University Press, 1999)].

 

[38]

Plato, Timée, 71 a, d, ed. and trans. Albert Rivaud (Paris: Les Belles Lettres, 1985), 198 [Timaeus and Critias, ed. Thomas K. Johansen, trans. Desmond Lee (London: Penguin, 1977)].

 

[39]

In the Romanesque period, there was at least one allusion to the Latin Cupid (called only Amores) sending an arrow to the heart: Chrétien de Troyes, Cligès, v. 455, trans. Alexandre Micha (Paris: Honoré Champion, 1982) [Cliges, trans. W. W. Comfort (London: Everyman’s Library, 1914)]. A medieval collection of classical mythology, written between 875 and 1075, says that the gods sent an eagle to punish Prometheus by attacking his heart (not the liver, as Hesiod declared): Premier Mythographe du Vatican, I, 1, 3, ed. Nevio Zorzetti, trans. Jacques Berlioz (Paris: Les Belles Lettres, 1995), 2. The transposition of the symbolic role of the liver to the heart became so ingrained that modern scholars have more than once taken one for the other, as, for example, the translator of Horace, Odes, ed. and trans. Villeneuve, n.36 or that of Anacreon, Odes, trans. Frédéric Matthews (Paris: Presses Universitaires, 1927), 91.

 

[40]

Jacobus de Voragine, Legenda aurea, XXV, ed. Graesse, 120. Eve

My brother's car. I think it is from 1973 (M reg). I was driven to my wedding in this in 74. Perfect wedding car!

 

(Niece tells me it is a Ventura, which explains the year question)

 

Taken with a Zenit E in apprx. Jun 1974, Royston, Hertfordshire, England.

  

This photo features a beautiful 1973 Vauxhall Ventura 3.3-litre version, one of the more powerful and luxurious variants of the Ventura lineup. The car's sharp, boxy design was emblematic of the period, with its chrome grille and detailing adding a premium touch to its practical, mid-sized sedan shape.

 

The Ventura 3.3 was equipped with a 3.3-litre inline-six engine, borrowed from the larger Vauxhall Cresta, offering impressive performance for a car in this class. This made it a solid competitor to the Ford Granada and other executive cars of the era.

 

The black finish with a matching vinyl roof, as seen here, was a popular choice among buyers seeking a sophisticated yet understated appearance. Though based on the Victor FE, the Ventura was distinguished by its upscale interior, featuring wood-effect trim and improved comfort. Today, the 3.3-litre Ventura is a rare sight, cherished by classic car enthusiasts for its blend of style, luxury, and performance.

   

Explained in my blog post for the day. dennissylvesterhurd.blogspot.com/2022/05/fine-weather-for...

:))))))))))))))))))))))

  

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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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OM-D E-M1; OLYMPUS 300mm F2,8; EC-20; F5,7; 1/3200s; ISO-640

Jean Auguste Dominique Ingres -

Œdipe explique l'énigme du sphinx [1806-27]

French Neoclassicism

Louvre Peintures RF 218

commons.wikimedia.org/wiki/File:%C5%92dipe_explique_l%27%...

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Description of the Painting (Visual Analysis)

 

The painting Œdipe explique l'énigme du sphinx (Oedipus Explains the Riddle of the Sphinx) by Jean-Auguste-Dominique Ingres, originally painted in 1808 (the version held in the Louvre was reworked between 1806 and 1827), is a key example of French Neoclassicism. It depicts a pivotal moment from Greek mythology and masterfully combines dramatic narrative with idealised form.

 

In the scene:

•Oedipus stands confidently at the centre, his bare torso muscular and idealised, with a poised and intelligent expression.

•The Sphinx, part woman, part lion, with wings, crouches before him like a predator, her gaze wary and challenging.

•In the background lies a dead man, a victim of the Sphinx (who would kill all who failed to answer her riddle).

•A second male figure, possibly a witness or companion, stands to the left, visibly alarmed or in awe.

________________________________________

Interpretation

1. The Symbolism of the Riddle and Its Solution

•The riddle itself represents the journey from ignorance to understanding – a central theme in classical drama.

•Oedipus’ answer (“Man”, who crawls on four legs in the morning of life, walks on two at midday, and uses a cane – three legs – in the evening) symbolises self-knowledge and human awareness.

•Ingres underscores this through the hero’s idealised physique: Oedipus embodies not only strength but also reason – the archetype of a classical hero.

2. The Conflict Between Man and Myth

•The Sphinx represents the irrational, animalistic, and enigmatic feminine – a relic of the mythic past.

•Oedipus, by contrast, stands for rational thought overcoming darkness and superstition – a view that echoes Enlightenment ideals, which Neoclassicism often supported.

3. Tension Between Life and Death

•The lifeless figure behind the Sphinx heightens the drama: Oedipus' success is far from assured; it is hard-won.

•The painting captures the moment just before resolution – a scene charged with tension, intellect, and imminent triumph.

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🎨 Stylistic Aspects

•Neoclassicism: Ingres, a pupil of David, draws heavily from the antique. This is evident in:

othe clarity of line,

othe balanced composition,

othe heroic nudity of the male figure.

•Antique inspiration: The sharply outlined forms recall classical reliefs and sculpture.

•The colour palette is restrained; drama arises not from colour, but from gesture and form.

________________________________________

Significance Within Ingres’ Oeuvre

•This work belongs to Ingres’ early career and was reworked several times until 1827. It reflects his striving for technical perfection and his deep engagement with antiquity.

•It also anticipates a lifelong tension in his art: between classical idealism and romantic expressiveness.

________________________________________

📌 Conclusion

Œdipe explique l'énigme du sphinx is a painting about reason, humanity, and the triumph of intellect over the unknown. Ingres portrays Oedipus as an idealised hero – mentally and physically superior – who defeats the monstrous through insight. The work stands as a quintessential expression of Neoclassical aesthetics and the intellectual spirit of its time: a return to antique clarity in an age marked by upheaval (Revolution, Napoleon).

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chatgpt and I

   

Explained.

Oh no, that's not possible, they can't get on the plane and disembark in San Francisco without warning. Since I started studying applied art, as advised by my teachers, I have discovered my inner self, and the shy college boy has grown into a splendid, talented woman artist. How am I going to explain to my parents, my long pink hair, my nail extensions, my tattoos, my laser hair removal, and that I am on hrt ?

 

Oh and shit, I’m doing my part of the deal, I’m super good at college, they’ll just have to endure the shock of the outing !

   

©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!

File: E0049

 

Somewhere around Gloucestershire or South Gloucestershire, England, United Kingdom. Date unknown, possibly around c2008. Will be explained below.

   

About the photograph.

 

Tiffany is a model (either amateur, part-time, or professional) whom did a lot of modelling for various British top-shelf adult softcore magazines. Many of the British titles includes the likes of Escort, Razzle, and Fiesta, to name a few.

 

I saw her in one of those Reader’s Wives pages at the back of those magazines. Usually where a lot of male readers would send pictures of their girlfriends or wives to the softcore magazine for a little bit of cash.

 

There was a small article, a quick bio that talks about her, and it also included a mention that if anyone wants to get in touch with her, they may write via the magazine.

 

So I wrote to her, asking if I could book her for a photo-shoot, and we ended up in communications done by writing letters back and forth, even though email would be easier and quicker. Finally arrangements were made, date and time for a photo-shoot set up, booked for a couple of hours, at her partner’s home.

 

That was sometime around autumn of 2008, I have no idea when exactly as I’ve lost my notes, and the metafile for the photos gets changed, I’ll explain this later.

 

I can’t remember the exact location either as I’ve not made notes of it. I didn’t start writing a journal until many years later. However it was somewhere around the south part of Gloucestershire, and somewhere closer to the M5 motorway. It was done at her partner’s home.

 

Even thought I am a deaf person with speech impaired, when I went there, they greeted me warmly and openly.

 

I had done a few photo-shoots of women before, but they weren’t models, as they were mostly female friends or people I know, posing for me as a favour. Tiffany is my first serious and my first booked model.

 

Communications with her, directing her to the kind of poses, was not a problem. She is an experienced model and had done a lot of modelling before, all I had to do was to mime the pose I want her to do, and she simply use her experience to do the posing in the ways I wanted.

 

At the beginning of the two hours session, I started shooting the photos with my Nikon D1, but sadly, my camera started to develop a technical problem, even though I checked the equipment beforehand. In case you’re wondering, it was not a flat battery. The photo-shoot was in danger of being cancelled, but thankfully her partner let me borrow his Nikon DSLR to continue the session.

 

It was a Nikon, but I don’t remember which model. Could have been one of the mid-range series like the D100, D200, or D300 models. As it was a Nikon brand, it was easy for me to quickly make the translation from my camera to their camera in a short time, as most of the controls are familiar.

 

In this photograph, she is posing on the first floor landing. Tiffany is wearing a white faux fur jacket manufactured by Astrake, and wearing her own white gloves. Those were the first set of outfits she worn during the photo-shoot.

 

After the photo-shoot was done, they transferred all the photos from the memory card to a CD-R, and posted the disc to me. There was a problem with the file format, and I could not open them in my computer, so I informed them of incompatibility issues.

 

Therefore they had to save the files in standard JPEG format, which is why the files are missing the EXIF information about the camera, and the metafile may have the date the files were created on the disc, instead of actual creation date from the camera.

 

After my first serious photo-shoot with Tiffany, I feel I’ve picked up experience of how to book models, how to communicate with them, and how to work with them. Then in 2016, I booked my next model, and to date (July 2024), I have worked with 7 different models.

 

Despite myself being deaf, Tiffany and all the other models I worked with afterwards, had got on well.

      

The Comment Box is NOT an adverting billboard for the groups you are member of. You are welcome to comment on my photos, about the subject, or about your similar experience

If you want to promote the groups you are member of, then do it IN YOUR own Photostream.

 

Can you explain the rain ?

Can you explain the light ?

Can you explain the color ?

Can you explain yourself ?

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 41 – Maël

 

I almost walked past Maël, he was making his way out of a shop and I was walking past but I just got too curious and had to ask him. I asked him if I could take his picture and he told me no, he asked me what the project was, I explained the project to him. Maël told me he was shy, didn’t like seeing pictures of himself but he liked the project so he agreed to play along.

 

Maël works in retail. He doesn’t like it very much. Clients can be rude sometimes and that’s something Maël doesn’t like at all. He wants to do a training course to become a dog handler. The relationship between humans and animals drew him to that prospect. I noticed the tattoo on his neck and asked him what it meant. “That’s the Isis cross, it’s a symbol of life, I went through a lot of tough times in my life. Before, I used to get mad at people in fast food restaurants when my meal was late, when my order wasn’t ready. I was rude sometimes. Being on the other side, working in retail, having people be rude towards me made me realise that was wrong. I’m better than that now. We’re animals. Animals are more human than we are sometimes. You see what I mean?”

 

I took a few pictures of Maël, he was keen on a black background, I asked him if he’d mind if I took a profile view of him, showcasing his tattoo and that was the picture we both liked the most out of the ones I’ve taken of him.

 

Thank you very much Maël!

 

This picture is #41 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 36th submission to the Human Family Group. To view more street portraits and stories visit The Human Family Flickr Group page

  

J’ai failli ne pas m’arrêter pour Maël, il sortait d’un magasin et je marchais dans une autre direction mais la curiosité l’a emporté sur l’inertie et je lui ai demandé si je pouvais le prendre en photo. Maël m’a dit non et m’a demandé quel était le projet. Je lui ai expliqué. Maël m’a dit qu’il est timide, qu’il n’aime pas trop se voir en photos mais qu’il aime l’idée derrière le projet et il a accepté de jouer le jeu.

 

Maël travaille dans la vente. Il n’aime pas trop ça. Les clients sont malpolis par moments et parlent mal. Il veut suivre une formation pour devenir maître chien. La relation animal homme est ce qui l’intéresse. J’ai remarqué le tatouage dans le cou de Maël et je lui en ai demandé la signification : « C’est la croix d’Isis, c’est un symbole de vie, j’ai eu beaucoup de merdes dans ma vie… Avant, quand ma commande était en retard au fast food, je me mettais en colère, je parlais mal aux serveurs. Vivre ça de l’autre côté, qu’on me parle mal ça m’a fait changer. Je suis mieux que ça maintenant. On est des animaux. Les animaux sont plus humains que nous des fois. Tu vois ce que je veux dire ? »

 

J’ai pris plusieurs photos de Maël, il voulait un arrière plan sombre voir noir pour la photo. Je lui ai demandé s’il m’autorisait à prendre en photo son tatouage, cette photo de profil a été notre préférée parmi celles que j’ai prises de lui.

 

Merci beaucoup Maël !

 

Cette photo est la #41 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 36ème 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

Sometimes the simplest of things in life are the hardest things to do. Like clicking send on an email...

 

Today I did that twice, but those emails represented something far greater, something that has been a long, long time in the making.

 

One email was addressed to my colleagues (about 120 people), the other addressed to people I deal with regularly through work (another 100+). They both explained my intention go fulltime as Siân in the near future!

 

Having plucked-up the courage to click 'send', I then sat there weeping as a constant flow of emails and texts piled-in with messages of support, admiration and love. It was just an amazing moment.

 

For those interested, I have set out below my message.

 

Another (BIG) step forward...

 

Siân x

  

I feel now is an appropriate time to share with you all a deeply personal issue that I have wrestled with for many years, and to advise you of some changes that will take place in the not-so-distant future.

 

Whilst I recognise that this may well come as a shock to many of you (or maybe not?), I wish to advise you all that I am transgender and that I intend on transitioning, living full time as a female.

 

The last few years in particular have been very difficult for me, and you will appreciate, I hope, that this isn’t a decision I’ve taken lightly.

 

Until recently, I didn’t believe that I would ever have the strength to discuss openly my gender dysphoria. But of late, I have come to realise that there is a way forward for me, however to achieve that, I need to be honest about my feelings.

 

Getting to this stage hasn’t been easy. Since my early teenage years, I felt a deep sense of shame about my dysphoria, fearing that my life would be over if anyone were ever to find out. However, after much soul searching, of late I have come to accept my feelings, and in doing so, develop a strong sense of personal pride.

 

I recognise that many of you may well be struggling to comprehend why I feel the way I do and why I’ve opted to go public. The truth is really quite simple... It is about me leading the life that I want to lead, not leading the life that others want me to lead.

 

It’s not about drawing attention to myself. Quite the opposite actually; I want to be able to walk down the street and go about my day-to-day life un-noticed.

 

It’s not a hobby. And it’s not about fulfilling sexual desires.

 

Instead, it’s about feeling good about myself. About feeling content.

 

And I would hope that you all recognise those basic needs to some degree.

 

Over the last three years, I have made some great strides forward, initially opening-up to my family and thereafter my friends.

 

My family – I’m sad to say – initially struggled to accept it, with my Dad first suggesting “Why don’t you just stop doing it?” If only it were that simple…

 

But we’re making progress, which is great, and credit to them for finally engaging in a very difficult situation.

 

My friends have been wonderfully supportive and have encouraged me on my journey. And I’ve also received much-welcome support recently from those colleagues in whom I have already confided.

 

I’m sorry to say that I haven’t received the same level of support from the NHS. Whilst my GP has been a fantastic ally, unfortunately the rest of the system has been found wanting. To illustrate, I was referred to a Gender Identity Clinic (GIC) in Summer 2017 – so, coming up on two years ago – and suspect I’ve still got at least another 18 months to wait until my first appointment!

 

Clearly this is hugely frustrating, but if nothing else, illustrates the scale of gender dysphoria within society.

 

Having received my referral, I foresaw the GIC process as providing much needed support and guidance in helping me conclude these important life decisions. However, given the timescales involved, I came to realise that I couldn’t wait and would instead need to make decisions unassisted, based ultimately on what felt right.

 

A little over a year ago, I opted to start a slow transition, not least growing my hair in order to achieve a more feminine appearance. I know that a number of you have queried what’s been going on with me over recent months, so now you know!

 

The most important consideration in all of this are my children. Whilst I have had an initial conversation with them, until such time as they are comfortable with the new situation, I will continue to present at work as [ ], so please (for now), continue to refer to me as [ ], using the pronouns he and his.

 

However, ultimately, it is my intention to present fulltime as a female, going by the name of Siân (pronounced ‘Sharn’) and using the pronouns she and her. At present, I am unable to be more specific with regards timings, but at least now you know my intentions.

 

Clearly there are a lot of logistics still to address, but with the help of the Board and HR, I would hope these are sorted in good order. We will, of course, keep you appraised as to the next steps and when I intend to present fulltime as Siân.

 

I have worked with some of you for more than 15 years and recognise that these changes – as and when they materialise – may cause some confusion initially, so please don’t feel bad if you accidentally call me [ ] or mis-gender me, and please don’t treat me any differently.

 

One important point I’m keen to leave you with is to stress that I am – and will remain – the same person, with the same morals and the same principles. I just look a little bit different; a bit like when Marathon bars became Snickers, as a close friend once described it.

 

I’ve chosen to share this with you as a trusted colleague and would appreciate your discretion in this matter. I would ask that you do not share this more broadly without my permission as my children’s mother and I are trying to support our children through this change in a gradual and considered way, and I therefore trust that you will respect our wishes.

 

If you’re unsure on anything I’ve explained herein – whatever it may be – please do come and speak to me; believe me, I’ve answered many embarrassing questions already, so you probably won’t be the first to ask!

 

In the meantime, you may find the following information resources of use:

 

www.livescience.com/54949-transgender-definition.html - what does ‘Transgender’ mean?

 

www.glaad.org/transgender/allies - tips for allies of transgender people

 

thinkgrowth.org/how-to-support-a-trans-colleague-641f0b34... - how to support a transgender colleague

 

transequality.org/sites/default/files/docs/resources/Unde... - frequently asked questions about transgender people

 

In closing, I simply ask for your support and understanding in the coming months and years, thank you.

 

Kind regards

 

[ ]

(soon to be Siân)

 

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).

plato.stanford.edu/entries/dualism/

  

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.

Early morning in front of the station.

  

(LUMIX G3 shot)

  

London. UK. 2015. … 1 / 6

(Today's photo. It's unpublished.)

  

Images.

Busty and the Bass - Fourth Wall

youtu.be/0GlX8-6P5Fk?si=BW-3Rk4gGkykIK5C

  

_________________________________

_________________________________

 

“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"

_________________________________

_________________________________

:

Photo Music and iTunes Playlist Link::

music.apple.com/jp/playlist/photo-music/pl.u-Eg8qefpy8Xz

_________________________________

_________________________________

 

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...

_________________________________

_________________________________

 

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

 

_________________________________

_________________________________

 

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...

 

_________________________________

_________________________________

  

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

designfesta.com

  

Location

Tokyo Big Sight

www.bigsight.jp

  

Date

Autumn 2025.

  

exhibition.mitsushiro.nakagawa@gmail.com

  

_________________________________

_________________________________

 

_________________________________

_________________________________

 

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.

_________________________________

_________________________________

 

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...

 

_________________________________

_________________________________

 

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...

  

_________________________________

_________________________________

  

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

 

_________________________________

_________________________________

 

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 .

www.fotolog.net/yuming/

  

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

 

_________________________________

_________________________________

 

Title of my book : unforgettable'

Author : Mitsushiro Nakagawa

Out Now.

ISBN978-4-86264-866-2

in Amazon.

Unforgettable’ amzn.asia/d/eG1wNc5

_________________________________

_________________________________

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.

_________________________________

_________________________________

  

_________________________________

_________________________________

 

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...

_________________________________

_________________________________

 

Do you want to hear my voice?

:)

 

youtu.be/b1o6Xf-Mjhw

 

1

About the composition of the picture posted to Flicker. First type.

youtu.be/b1o6Xf-Mjhw

 

2

About the composition of the picture posted to Flicker. Second type.

youtu.be/b1o6Xf-Mjhw?t=443

 

3

About when I started Fotolog. Architect 's point of view.

youtu.be/b1o6Xf-Mjhw?t=649

 

4

Why did not you have a camera so far?

youtu.be/b1o6Xf-Mjhw?t=708

 

5

What is the coolest thing? The photo is as it is.

youtu.be/b1o6Xf-Mjhw?t=776

 

6

About the current YouTube bar. I also want to tell # I want to leave.

youtu.be/b1o6Xf-Mjhw?t=964

 

7

About Japanese photographers. Japanese YouTube bar is Pistols.

youtu.be/b1o6Xf-Mjhw?t=1059

 

8

The composition of the photograph is sensibility. Meet the designers in Milan. Two questions.

youtu.be/b1o6Xf-Mjhw?t=1242

 

9

What is a good composition? What is a bad composition?

youtu.be/b1o6Xf-Mjhw?t=1482

 

10

What is the time to point the camera? It is slow if you are looking into the viewfinder or display.

youtu.be/b1o6Xf-Mjhw?t=1662

 

11

Family photos. I can not take pictures with others. The inside of the subject.

youtu.be/b1o6Xf-Mjhw?t=1745

 

12

About YouTube 's photographer. Camera technology etc. Sensibility is polished by reading books.

youtu.be/b1o6Xf-Mjhw?t=2144

 

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.

youtu.be/b1o6Xf-Mjhw?t=2305

 

14

About Japanese photographers. About the exhibition.

Summary. I wrote a novel etc. What I want to tell the most.

youtu.be/b1o6Xf-Mjhw?t=2579

 

_________________________________

_________________________________

  

I talked about how to make a work.

 

About work production 1/2

youtu.be/ZFjqUJn74kM

  

About work production 2/2

youtu.be/pZIbXmnXuCw

 

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?

 

ja.wikipedia.org/wiki/Mimesis

kotobank.jp/word/Mimesis-139464

 

9 What is Individuality? What is originality?

 

www.youtube.com/user/mitsushiro/

 

_________________________________

_________________________________

  

Explanation of composition. 2

 

1.Composition explanation 2 ... 1/4

youtu.be/yVbvneBIMs8

 

2.Composition explanation 2 ... 2/4

youtu.be/LToFez9vOAw

 

3.Composition Explanation 2 ... 3/4

youtu.be/uTR0wVi9Z7M

 

4.Composition Explanation 2 ... 4/4

youtu.be/h2LjfU6Vvno

 

_________________________________

_________________________________

 

My shutter feeling.

 

youtu.be/3JkbGiFLjAM

 

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...

 

_________________________________

_________________________________

  

Miles Davis sheet 1955-1976.

drive.google.com/drive/folders/1vBRMWGk29EmsoBV2o9NM1LIVi...

 

_________________________________

_________________________________

 

flickr.

www.flickr.com/photos/stealaway/

_________________________________

_________________________________

 

instagram.

www.instagram.com/mitsushiro_nakagawa/

_________________________________

_________________________________

 

Pinterest.

www.pinterest.jp/MitsushiroNakagawa/

_________________________________

_________________________________

 

YouPic

youpic.com/photographer/mitsushironakagawa/

_________________________________

_________________________________

 

twitter.

twitter.com/mitsushiro

_________________________________

_________________________________

 

facebook.

www.facebook.com/mitsushiro.nakagawa

_________________________________

_________________________________

 

threads.

www.threads.net/@mitsushiro_nakagawa

_________________________________

_________________________________

 

Blue sky.

bsky.app/profile/mitsushironakagawa.bsky.social

_________________________________

_________________________________

 

Amazon.

www.amazon.co.jp/gp/profile/amzn1.account.AHSKI3YMYPYE5UE...

_________________________________

_________________________________

 

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

_________________________________

_________________________________

 

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.

_________________________________

_________________________________

  

Title.

早朝の 駅前。

 

( LUMIX G3 shot )

  

ロンドン。イギリス。2015. … 1 / 6

(今日の写真。それは未発表です。）

  

Images.

Busty and the Bass - Fourth Wall

youtu.be/0GlX8-6P5Fk?si=BW-3Rk4gGkykIK5C

  

::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

  

_________________________________

_________________________________

 

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...

 

_________________________________

_________________________________

 

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

designfesta.com

 

場所

東京ビッグサイト

www.bigsight.jp

  

日程

2025年 秋。

 

exhibition.mitsushiro.nakagawa@gmail.com

 

_________________________________

_________________________________

 

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 .

www.fotolog.net/yuming/

   

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？

:)

 

youtu.be/b1o6Xf-Mjhw

  

1

フリッカーへ投稿した写真の構図について。１種類目。

youtu.be/b1o6Xf-Mjhw

 

2

フリッカーへ投稿した写真の構図について。２種類目。

youtu.be/b1o6Xf-Mjhw?t=443

 

3

Fotologを始めた時について。 建築家の視点。

youtu.be/b1o6Xf-Mjhw?t=649

 

4

なぜ、今までカメラを手にしなかったのか？

youtu.be/b1o6Xf-Mjhw?t=708

 

5

何が一番かっこいいのか？　写真はありのままに。

youtu.be/b1o6Xf-Mjhw?t=776

 

6

現在のユーチューバーについて。僕も伝え、残したい。

youtu.be/b1o6Xf-Mjhw?t=964

 

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。

youtu.be/b1o6Xf-Mjhw?t=1059

 

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。

youtu.be/b1o6Xf-Mjhw?t=1242

 

9

良い構図とは？　悪い構図とは？

youtu.be/b1o6Xf-Mjhw?t=1482

 

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。

youtu.be/b1o6Xf-Mjhw?t=1662

 

11

家族写真。他人では撮れない。被写体の内面。

youtu.be/b1o6Xf-Mjhw?t=1745

 

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。

youtu.be/b1o6Xf-Mjhw?t=2144

 

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。

youtu.be/b1o6Xf-Mjhw?t=2305

 

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。

youtu.be/b1o6Xf-Mjhw?t=2579

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作品制作について 1/2

youtu.be/ZFjqUJn74kM

 

作品制作について 2/2

youtu.be/pZIbXmnXuCw

  

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

youtu.be/yVbvneBIMs8

 

2.構図の解説２ ... 2/4

youtu.be/LToFez9vOAw

 

3.構図の解説２ ... 3/4

youtu.be/uTR0wVi9Z7M

 

4.構図の解説２ ... 4/4

youtu.be/h2LjfU6Vvno

 

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僕のシャッター感覚

 

youtu.be/3JkbGiFLjAM

 

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

www.fotolog.com/stealaway/

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twitter.

twitter.com/mitsushiro

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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

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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©︎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.

_________________________________

_________________________________

 

Photography friends on a Detroit Downtown Photo shoot.

2年生最初のお弁当♪+

 

Regional Athletics Championships 2019, Yverdon-les-Bains, Switzerland

"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

.

Abandoned Abused Street Dogs.

Nikon D300 DX Camera.

Nikkor 17-55 2.8 Lens.

.

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 temple dog donations here.

www.gofundme.com/f/help-for-abandoned-thai-temple-dogs

  

Please,

No Political Statements, Awards,

Invites Large Logos or Copy/Pastes.

© All rights reserved.

  

.

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

~ Feel free to follow Lars & Leopolds Blog ~

 

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.

Wikipedia can explain Bethesda Terrace much better than I can.

 

"Bethesda Terrace (back) and Bethesda Fountain (front)

Bethesda Terrace and Fountain overlook The Lake in New York City's Central Park. The fountain is located in the center of the terrace.

 

Bethesda Terrace is on two levels, united by two grand staircases and a lesser one that passes under Terrace Drive. They provide passage southward to the Elkan Naumburg bandshell and The Mall at the center of the park. The upper terrace flanks the 72nd Street Cross Drive and the lower terrace provides a podium for viewing the Lake. The mustard-olive colored carved stone is New Brunswick sandstone, with a harder stone for cappings, with granite steps and landings, and herringbone pattern paving of Roman brick laid on edge."

.. hands close to the heart, looking for words..

Dissociative identity disorder (DID), previously known as multiple personality disorder (MPD), is an extremely rare mental disorder characterized by at least two distinct and relatively enduring identities or dissociated personality states that alternately control a person's behavior, and is accompanied by memory impairment for important information not explained by ordinary forgetfulness. These symptoms are not accounted for by substance abuse, seizures, other medical conditions, nor by imaginative play in children. Diagnosis is often difficult as there is considerable comorbidity with other mental disorders. Malingering should be considered if there is possible financial or forensic gain, as well as factitious disorder if help-seeking behavior is prominent.

DID is one of the most controversial psychiatric disorders with no clear consensus regarding its diagnosis or treatment. Research on treatment effectiveness still focuses mainly on clinical approaches and case studies. Dissociative symptoms range from common lapses in attention, becoming distracted by something else, and daydreaming, to pathological dissociative disorders.[6] No systematic, empirically-supported definition of "dissociation" exists.

Although neither epidemiological surveys nor longitudinal studies have been done, it is thought DID rarely resolves spontaneously. Symptoms are said to vary over time.In general, the prognosis is poor, especially for those with co-morbid disorders. There are few systematic data on the prevalence of DID. The International Society for the Study of Trauma and Dissociation states that the prevalence is between 1 and 3% in the general population, and between 1 and 5% in inpatient groups in Europe and North America.[5] DID is diagnosed more frequently in North America than in the rest of the world, and is diagnosed three to nine times more often in females than in males. The prevalence of DID increased greatly in the latter half of the 20th century, along with the number of identities (often referred to as "alters") claimed by patients (increasing from an average of two or three to approximately.DID is also controversial within the legal system[3] where it has been used as a rarely-successful form of the insanity defense.The 1990s showed a parallel increase in the number of court cases involving the diagnosis.

Dissociative disorders including DID have been attributed to disruptions in memory caused by trauma and other forms of stress, but research on this hypothesis has been characterized by poor methodology. So far, scientific studies, usually focusing on memory, have been few and the results have been inconclusive. An alternative hypothesis for the etiology of DID is as a product of techniques employed by some therapists, especially those using hypnosis, and disagreement between the two positions is characterized by intense debate.DID became a popular diagnosis in the 1970s, 80s and 90s but it is unclear if the actual incidence of the disorder increased, if it was more recognized by clinicians, or if sociocultural factors caused an increase in iatrogenic presentations. The unusual number of diagnoses after 1980, clustered around a small number of clinicians and the suggestibility characteristic of those with DID, support the hypothesis that DID is therapist-induced.[15] The unusual clustering of diagnoses has also been explained as due to a lack of awareness and training among clinicians to recognize cases of DID

  

Signs and symptoms]

 

According to the fifth Diagnostic and Statistical Manual of Mental Disorders (DSM), DID includes "the presence of two or more distinct identities or personality states" that alternate control of the individual's behavior, accompanied by the inability to recall personal information beyond what is expected through normal forgetfulness. In each individual, the clinical presentation varies and the level of functioning can change from severely impaired to adequate. The symptoms of dissociative amnesia, dissociative fugue and depersonalization disorder are subsumed under the DID diagnosis and are not diagnosed separately. Individuals with DID may experience distress from both the symptoms of DID (intrusive thoughts or emotions) as well as the consequences of the accompanying symptoms (dissociation rendering them unable to remember specific information). The majority of patients with DID report childhood sexual and/or physical abuse, though the accuracy of these reports is controversial. Identities may be unaware of each other and compartmentalize knowledge and memories, resulting in chaotic personal lives.Individuals with DID may be reluctant to discuss symptoms due to associations with abuse, shame and fear. DID patients may also frequently and intensely experience time disturbances.

The number of alters varies widely, with most patients identifying fewer than ten, though as many as 4,500 have been reported. The average number of alters has increased over the past few decades, from two or three to now an average of approximately 16. However it is unclear whether this is due to an actual increase in alters, or simply that the psychiatric community has become more accepting of a high number of alters.The primary identity, which often has the patient's given name, tends to be "passive, dependent, guilty and depressed" with other personalities or "alters" being more active, aggressive or hostile, and often containing more complete memories. Most identities are of ordinary people, though fictional, mythical, celebrity and animal alters have also been reported.

Developmental trauma]

 

People diagnosed with DID often report that they have experienced severe physical and sexual abuse, especially during early to mid-childhood, (although the accuracy of these reports has been disputed and others report an early loss, serious medical illness or other traumatic event. They also report more historical psychological trauma than those diagnosed with any other mental illness.[not in citation given]Severe sexual, physical, or psychological trauma in childhood has been proposed as an explanation for its development; awareness, memories and emotions of harmful actions or events caused by the trauma are removed from consciousness, and alternate personalities or subpersonalities form with differing memories, emotions and behavior. DID is attributed to extremes of stress or disorders of attachment. What may be expressed as post-traumatic stress disorder in adults may become DID when occurring in children, possibly due to their greater use of imagination as a form of coping. Possibly due to developmental changes and a more coherent sense of self past the age of six, the experience of extreme trauma may result in different, though also complex, dissociative symptoms and identity disturbances. A specific relationship between childhood abuse, disorganized attachment, and lack of social support are thought to be a necessary component of DID. Other suggested explanations include insufficient childhood nurturing combined with the innate ability of children in general to dissociate memories or experiences from consciousness.

Delinking early trauma from the etiology of dissociation has been explicitly rejected by those supporting the early trauma model. However, a 2012 review article supports the hypothesis that current or recent trauma may affect an individual's assessment of the more distant past, changing the experience of the past and resulting in dissociative states. Giesbrecht et al. have suggested there is no actual empirical evidence linking early trauma to dissociation, and instead suggest that problems with neuropsychological functioning, such as increased distractibility in response to certain emotions and contexts, account for dissociative features. A middle position hypothesizes that trauma, in some situations, alters neuronal mechanisms related to memory. Evidence is increasing that dissociative disorders are related both to a trauma history and to "specific neural mechanisms". It has also been suggested that there may be a genuine but more modest link between trauma and DID, with early trauma causing increased fantasy-proneness, which may in turn render individuals more vulnerable to socio-cognitive influences surrounding the development of DID.

dédoublement de personnalité

Il est important de différencier deux termes : le dédoublement de la personnalité et la personnalité multiple.

En effet, la définition donnée est celle de la , qui fait qu'une personne possède deux (voire plus) personnalités complètement différentes, chacune ayant une vie sociale et professionelle distinctes, parfois un nom propre à chacune d'entre elles et étant parfaitement adaptées à leur(s) milieu(x). Ce n'est pas vraiment un trouble, mais une surconstruction personnelle donnant naissance à plusieurs personnalités au lieu d'une seule.

Le dédoublement de personnalité, en revanche, est un trouble de la personnalité provoqué par le subconscient, qui impose occasionnellement à la personnalité "normale" un comportement incohérent, parfois violent, incontrôlé. Il arrive que la personnalité première ne se rende plus compte de ce qu'elle fait (elle est "déconnectée") ce qui donne l'impression d'une autre personnalité, inadaptée socialement , sentimentalement et intellectuelement.

 

Ce sujet prète à polémique, car certains se contentent du terme troubles dissociatifs de l'identité (Dissociative Identity Disorder) pour englober les deux cas. La différence est de taille : avec cette notion, il n'y aurait pas plusieurs personnalités égales, mais une majeure à laquelle on doit redonner pleine maîtrise de son corps. Comme expliqué plus haut, ce serait dans un cas de dédoublement que l'on peut envisager cette façon de voir les personnalités, et non dans un cas de multiples personnalités. En effet, comment décider qu'une personnalité a plus de droit qu'une autre sur un corps, lorsqu'il n'y en a pas d'originelle ?

Je pense que le sens donné est le sens courant, non ? On peut rajouter des précisions ou mises en garde sur le sens technique du point de vue médical. Lmaltier 18 décembre 2007 à 17:05 (UTC)

En fait, les deux sont liées pour la plupart des gens, c'est pour cela qu'il faut les différencier : on a tendance à croire que les personnes ayant des personnalités multiples sont dangeureuses, peuvent avoir des accès de violence incontrolée dirigés par une personnalité instable. Ce n'est souvent pas le cas (même si c'est possible, comme pour n'importe quelle personnalité dite "normale"). Ce n'est donc pas sur un plan médical qu'il est important de les différencier, mais sur un plan humain : les personnalité multiples sont des personnalités tout ce qu'il y a de plus banales, mais sont persécutées à cause de la mauvaise image que l'on a d'elles, dûe aux dédoublement de personnalités qui, eux, sont des cas de dissociation de personnalités potentiellement dangereux car instables. S Vidal 20 décembre 2007 à 13:20 (UTC)

Peut-être, mais on étudie le mot, pas la maladie (faut voir Wikipédia pour ça). On peut mettre en garde sur les différents sens utilisés, mais c'est tout. Lmaltier 20 décembre 2007 à 17:21 (UTC)

mais justement, le problème est là ! on utilise un même mot pour deux choses différentes... si la définition du mot est faussée, l'étude de ce mot n'a pas lieu d'être, pas sans précisions...

PRECISION:

Il n'y a pas de différence entre ces deux troubles, ils n'en forment en vérité qu'un seul. Le trouble de la personnalité multiple était le nom donné auparavent à cet état, et maintenant il s'appelle Trouble dissociatif de l'identité. Dans les deux cas (puisque ça n'est en fait qu'une maladie) des traumas subits de façon répétitifs ont poussé la personnalité de l'enfant à se dissocier, pour pouvoir supporter les chocs traumatiques, le manque d'attention, etc. Les personnalités apparaissent à différents moments, et peuvent même restées complètement cachées jusqu'assez tard dans la vie d'un individu, avant les premières vraies crises, souvent dues à un stress ou un choc émotionnel important. Elles ont différent degrés de constructions émotionnelles, intellectuelles et sociales, ce qui peut penser à une structure de multiples personnalités toutes égales. Il n'en est en fait rien. même quand on parle de personnalité hote qui doit rester alors que les autres doivent disparaitre, ce n'est pas encore tout à fait juste. Toutes les peronnalités doivent, petit à petit à petit et au long d'une thérapie qui apprendra au patient multiple à se construire et trouver le moyen d'affronter autrement ses traumas passés et à venir, fusionner et ne redevenir qu'une seule et même entité, plus stable, et capable de vivre pleinement sa vie.

dédoublement de la personnalité[modifier]

 

Ma soeur jumelle souffre de ce trouble depuis l'âge de 16 ans mais ne le reconnait que depuis peu,depuis sa première grosse crise. Elle peut changer de comportement d'une minute à l'autre,laissant place à une femme extravertie et sans limites..alcool,hommes,jeux.. Souvent il lui arrive de se réveiller sans souvenirs de la veille et découvre que son compte en banque a fondu p.ex. Elle devient également plus brusque,plus mauvaise.quand l'alcool s'en mêle elle n'a plus de limites et se bagarre violement(en général avec des hommes)et fini parfois à l'hôpital après avoir brutalisé le personnel infirmier.La plupart du temps perd connaissance. Mais reste persuadée que rien de tout ça ne s'est produit.. Qu'y a-t-il à faire pour atténuer cette maladie?Existe-t-il un moyens de guérison?

Ma plus grande question,pouvons-nous faire confiance aux personnes atteintes de ce trouble?

  

Il existe un moyen. Il faut emmener la personne a l'hopital, et les medecins vous donnerons un planing a respecter. (ex: ce coucher a une heure exacte et ne pas manger n'importe quoi). mais attention il faut emmener la personne au plus vite a l'hopital car elle peut passer a l'acte.

   

credits:http://poorintentions.wordpress.com/2012/12/17/hard-to-explain-2/

© slight clutter photography

Graffiti (plural; singular graffiti or graffito, the latter rarely used except in archeology) is art that is written, painted or drawn on a wall or other surface, usually without permission and within public view. Graffiti ranges from simple written words to elaborate wall paintings, and has existed since ancient times, with examples dating back to ancient Egypt, ancient Greece, and the Roman Empire (see also mural).

 

Graffiti is a controversial subject. In most countries, marking or painting property without permission is considered by property owners and civic authorities as defacement and vandalism, which is a punishable crime, citing the use of graffiti by street gangs to mark territory or to serve as an indicator of gang-related activities. Graffiti has become visualized as a growing urban "problem" for many cities in industrialized nations, spreading from the New York City subway system and Philadelphia in the early 1970s to the rest of the United States and Europe and other world regions

 

"Graffiti" (usually both singular and plural) and the rare singular form "graffito" are from the Italian word graffiato ("scratched"). The term "graffiti" is used in art history for works of art produced by scratching a design into a surface. A related term is "sgraffito", which involves scratching through one layer of pigment to reveal another beneath it. This technique was primarily used by potters who would glaze their wares and then scratch a design into them. In ancient times graffiti were carved on walls with a sharp object, although sometimes chalk or coal were used. The word originates from Greek γράφειν—graphein—meaning "to write".

 

The term graffiti originally referred to the inscriptions, figure drawings, and such, found on the walls of ancient sepulchres or ruins, as in the Catacombs of Rome or at Pompeii. Historically, these writings were not considered vanadlism, which today is considered part of the definition of graffiti.

 

The only known source of the Safaitic language, an ancient form of Arabic, is from graffiti: inscriptions scratched on to the surface of rocks and boulders in the predominantly basalt desert of southern Syria, eastern Jordan and northern Saudi Arabia. Safaitic dates from the first century BC to the fourth century AD.

 

Some of the oldest cave paintings in the world are 40,000 year old ones found in Australia. The oldest written graffiti was found in ancient Rome around 2500 years ago. Most graffiti from the time was boasts about sexual experiences Graffiti in Ancient Rome was a form of communication, and was not considered vandalism.

 

Ancient tourists visiting the 5th-century citadel at Sigiriya in Sri Lanka write their names and commentary over the "mirror wall", adding up to over 1800 individual graffiti produced there between the 6th and 18th centuries. Most of the graffiti refer to the frescoes of semi-nude females found there. One reads:

 

Wet with cool dew drops

fragrant with perfume from the flowers

came the gentle breeze

jasmine and water lily

dance in the spring sunshine

side-long glances

of the golden-hued ladies

stab into my thoughts

heaven itself cannot take my mind

as it has been captivated by one lass

among the five hundred I have seen here.

 

Among the ancient political graffiti examples were Arab satirist poems. Yazid al-Himyari, an Umayyad Arab and Persian poet, was most known for writing his political poetry on the walls between Sajistan and Basra, manifesting a strong hatred towards the Umayyad regime and its walis, and people used to read and circulate them very widely.

 

Graffiti, known as Tacherons, were frequently scratched on Romanesque Scandinavian church walls. When Renaissance artists such as Pinturicchio, Raphael, Michelangelo, Ghirlandaio, or Filippino Lippi descended into the ruins of Nero's Domus Aurea, they carved or painted their names and returned to initiate the grottesche style of decoration.

 

There are also examples of graffiti occurring in American history, such as Independence Rock, a national landmark along the Oregon Trail.

 

Later, French soldiers carved their names on monuments during the Napoleonic campaign of Egypt in the 1790s. Lord Byron's survives on one of the columns of the Temple of Poseidon at Cape Sounion in Attica, Greece.

 

The oldest known example of graffiti "monikers" found on traincars created by hobos and railworkers since the late 1800s. The Bozo Texino monikers were documented by filmmaker Bill Daniel in his 2005 film, Who is Bozo Texino?.

 

In World War II, an inscription on a wall at the fortress of Verdun was seen as an illustration of the US response twice in a generation to the wrongs of the Old World:

 

During World War II and for decades after, the phrase "Kilroy was here" with an accompanying illustration was widespread throughout the world, due to its use by American troops and ultimately filtering into American popular culture. Shortly after the death of Charlie Parker (nicknamed "Yardbird" or "Bird"), graffiti began appearing around New York with the words "Bird Lives".

 

Modern graffiti art has its origins with young people in 1960s and 70s in New York City and Philadelphia. Tags were the first form of stylised contemporary graffiti. Eventually, throw-ups and pieces evolved with the desire to create larger art. Writers used spray paint and other kind of materials to leave tags or to create images on the sides subway trains. and eventually moved into the city after the NYC metro began to buy new trains and paint over graffiti.

 

While the art had many advocates and appreciators—including the cultural critic Norman Mailer—others, including New York City mayor Ed Koch, considered it to be defacement of public property, and saw it as a form of public blight. The ‘taggers’ called what they did ‘writing’—though an important 1974 essay by Mailer referred to it using the term ‘graffiti.’

 

Contemporary graffiti style has been heavily influenced by hip hop culture and the myriad international styles derived from Philadelphia and New York City Subway graffiti; however, there are many other traditions of notable graffiti in the twentieth century. Graffiti have long appeared on building walls, in latrines, railroad boxcars, subways, and bridges.

 

An early graffito outside of New York or Philadelphia was the inscription in London reading "Clapton is God" in reference to the guitarist Eric Clapton. Creating the cult of the guitar hero, the phrase was spray-painted by an admirer on a wall in an Islington, north London in the autumn of 1967. The graffito was captured in a photograph, in which a dog is urinating on the wall.

 

Films like Style Wars in the 80s depicting famous writers such as Skeme, Dondi, MinOne, and ZEPHYR reinforced graffiti's role within New York's emerging hip-hop culture. Although many officers of the New York City Police Department found this film to be controversial, Style Wars is still recognized as the most prolific film representation of what was going on within the young hip hop culture of the early 1980s. Fab 5 Freddy and Futura 2000 took hip hop graffiti to Paris and London as part of the New York City Rap Tour in 1983

 

Commercialization and entrance into mainstream pop culture

Main article: Commercial graffiti

With the popularity and legitimization of graffiti has come a level of commercialization. In 2001, computer giant IBM launched an advertising campaign in Chicago and San Francisco which involved people spray painting on sidewalks a peace symbol, a heart, and a penguin (Linux mascot), to represent "Peace, Love, and Linux." IBM paid Chicago and San Francisco collectively US$120,000 for punitive damages and clean-up costs.

 

In 2005, a similar ad campaign was launched by Sony and executed by its advertising agency in New York, Chicago, Atlanta, Philadelphia, Los Angeles, and Miami, to market its handheld PSP gaming system. In this campaign, taking notice of the legal problems of the IBM campaign, Sony paid building owners for the rights to paint on their buildings "a collection of dizzy-eyed urban kids playing with the PSP as if it were a skateboard, a paddle, or a rocking horse".

 

Tristan Manco wrote that Brazil "boasts a unique and particularly rich, graffiti scene ... [earning] it an international reputation as the place to go for artistic inspiration". Graffiti "flourishes in every conceivable space in Brazil's cities". Artistic parallels "are often drawn between the energy of São Paulo today and 1970s New York". The "sprawling metropolis", of São Paulo has "become the new shrine to graffiti"; Manco alludes to "poverty and unemployment ... [and] the epic struggles and conditions of the country's marginalised peoples", and to "Brazil's chronic poverty", as the main engines that "have fuelled a vibrant graffiti culture". In world terms, Brazil has "one of the most uneven distributions of income. Laws and taxes change frequently". Such factors, Manco argues, contribute to a very fluid society, riven with those economic divisions and social tensions that underpin and feed the "folkloric vandalism and an urban sport for the disenfranchised", that is South American graffiti art.

 

Prominent Brazilian writers include Os Gêmeos, Boleta, Nunca, Nina, Speto, Tikka, and T.Freak. Their artistic success and involvement in commercial design ventures has highlighted divisions within the Brazilian graffiti community between adherents of the cruder transgressive form of pichação and the more conventionally artistic values of the practitioners of grafite.

 

Graffiti in the Middle East has emerged slowly, with taggers operating in Egypt, Lebanon, the Gulf countries like Bahrain or the United Arab Emirates, Israel, and in Iran. The major Iranian newspaper Hamshahri has published two articles on illegal writers in the city with photographic coverage of Iranian artist A1one's works on Tehran walls. Tokyo-based design magazine, PingMag, has interviewed A1one and featured photographs of his work. The Israeli West Bank barrier has become a site for graffiti, reminiscent in this sense of the Berlin Wall. Many writers in Israel come from other places around the globe, such as JUIF from Los Angeles and DEVIONE from London. The religious reference "נ נח נחמ נחמן מאומן" ("Na Nach Nachma Nachman Meuman") is commonly seen in graffiti around Israel.

 

Graffiti has played an important role within the street art scene in the Middle East and North Africa (MENA), especially following the events of the Arab Spring of 2011 or the Sudanese Revolution of 2018/19. Graffiti is a tool of expression in the context of conflict in the region, allowing people to raise their voices politically and socially. Famous street artist Banksy has had an important effect in the street art scene in the MENA area, especially in Palestine where some of his works are located in the West Bank barrier and Bethlehem.

 

There are also a large number of graffiti influences in Southeast Asian countries that mostly come from modern Western culture, such as Malaysia, where graffiti have long been a common sight in Malaysia's capital city, Kuala Lumpur. Since 2010, the country has begun hosting a street festival to encourage all generations and people from all walks of life to enjoy and encourage Malaysian street culture.

 

The modern-day graffitists can be found with an arsenal of various materials that allow for a successful production of a piece. This includes such techniques as scribing. However, spray paint in aerosol cans is the number one medium for graffiti. From this commodity comes different styles, technique, and abilities to form master works of graffiti. Spray paint can be found at hardware and art stores and comes in virtually every color.

 

Stencil graffiti is created by cutting out shapes and designs in a stiff material (such as cardboard or subject folders) to form an overall design or image. The stencil is then placed on the "canvas" gently and with quick, easy strokes of the aerosol can, the image begins to appear on the intended surface.

 

Some of the first examples were created in 1981 by artists Blek le Rat in Paris, in 1982 by Jef Aerosol in Tours (France); by 1985 stencils had appeared in other cities including New York City, Sydney, and Melbourne, where they were documented by American photographer Charles Gatewood and Australian photographer Rennie Ellis

 

Tagging is the practice of someone spray-painting "their name, initial or logo onto a public surface" in a handstyle unique to the writer. Tags were the first form of modern graffiti.

 

Modern graffiti art often incorporates additional arts and technologies. For example, Graffiti Research Lab has encouraged the use of projected images and magnetic light-emitting diodes (throwies) as new media for graffitists. yarnbombing is another recent form of graffiti. Yarnbombers occasionally target previous graffiti for modification, which had been avoided among the majority of graffitists.

 

Theories on the use of graffiti by avant-garde artists have a history dating back at least to the Asger Jorn, who in 1962 painting declared in a graffiti-like gesture "the avant-garde won't give up"

 

Many contemporary analysts and even art critics have begun to see artistic value in some graffiti and to recognize it as a form of public art. According to many art researchers, particularly in the Netherlands and in Los Angeles, that type of public art is, in fact an effective tool of social emancipation or, in the achievement of a political goal

 

In times of conflict, such murals have offered a means of communication and self-expression for members of these socially, ethnically, or racially divided communities, and have proven themselves as effective tools in establishing dialog and thus, of addressing cleavages in the long run. The Berlin Wall was also extensively covered by graffiti reflecting social pressures relating to the oppressive Soviet rule over the GDR.

 

Many artists involved with graffiti are also concerned with the similar activity of stenciling. Essentially, this entails stenciling a print of one or more colors using spray-paint. Recognized while exhibiting and publishing several of her coloured stencils and paintings portraying the Sri Lankan Civil War and urban Britain in the early 2000s, graffitists Mathangi Arulpragasam, aka M.I.A., has also become known for integrating her imagery of political violence into her music videos for singles "Galang" and "Bucky Done Gun", and her cover art. Stickers of her artwork also often appear around places such as London in Brick Lane, stuck to lamp posts and street signs, she having become a muse for other graffitists and painters worldwide in cities including Seville.

 

Graffitist believes that art should be on display for everyone in the public eye or in plain sight, not hidden away in a museum or a gallery. Art should color the streets, not the inside of some building. Graffiti is a form of art that cannot be owned or bought. It does not last forever, it is temporary, yet one of a kind. It is a form of self promotion for the artist that can be displayed anywhere form sidewalks, roofs, subways, building wall, etc. Art to them is for everyone and should be showed to everyone for free.

 

Graffiti is a way of communicating and a way of expressing what one feels in the moment. It is both art and a functional thing that can warn people of something or inform people of something. However, graffiti is to some people a form of art, but to some a form of vandalism. And many graffitists choose to protect their identities and remain anonymous or to hinder prosecution.

 

With the commercialization of graffiti (and hip hop in general), in most cases, even with legally painted "graffiti" art, graffitists tend to choose anonymity. This may be attributed to various reasons or a combination of reasons. Graffiti still remains the one of four hip hop elements that is not considered "performance art" despite the image of the "singing and dancing star" that sells hip hop culture to the mainstream. Being a graphic form of art, it might also be said that many graffitists still fall in the category of the introverted archetypal artist.

 

Banksy is one of the world's most notorious and popular street artists who continues to remain faceless in today's society. He is known for his political, anti-war stencil art mainly in Bristol, England, but his work may be seen anywhere from Los Angeles to Palestine. In the UK, Banksy is the most recognizable icon for this cultural artistic movement and keeps his identity a secret to avoid arrest. Much of Banksy's artwork may be seen around the streets of London and surrounding suburbs, although he has painted pictures throughout the world, including the Middle East, where he has painted on Israel's controversial West Bank barrier with satirical images of life on the other side. One depicted a hole in the wall with an idyllic beach, while another shows a mountain landscape on the other side. A number of exhibitions also have taken place since 2000, and recent works of art have fetched vast sums of money. Banksy's art is a prime example of the classic controversy: vandalism vs. art. Art supporters endorse his work distributed in urban areas as pieces of art and some councils, such as Bristol and Islington, have officially protected them, while officials of other areas have deemed his work to be vandalism and have removed it.

 

Pixnit is another artist who chooses to keep her identity from the general public. Her work focuses on beauty and design aspects of graffiti as opposed to Banksy's anti-government shock value. Her paintings are often of flower designs above shops and stores in her local urban area of Cambridge, Massachusetts. Some store owners endorse her work and encourage others to do similar work as well. "One of the pieces was left up above Steve's Kitchen, because it looks pretty awesome"- Erin Scott, the manager of New England Comics in Allston, Massachusetts.

 

Graffiti artists may become offended if photographs of their art are published in a commercial context without their permission. In March 2020, the Finnish graffiti artist Psyke expressed his displeasure at the newspaper Ilta-Sanomat publishing a photograph of a Peugeot 208 in an article about new cars, with his graffiti prominently shown on the background. The artist claims he does not want his art being used in commercial context, not even if he were to receive compensation.

 

Territorial graffiti marks urban neighborhoods with tags and logos to differentiate certain groups from others. These images are meant to show outsiders a stern look at whose turf is whose. The subject matter of gang-related graffiti consists of cryptic symbols and initials strictly fashioned with unique calligraphies. Gang members use graffiti to designate membership throughout the gang, to differentiate rivals and associates and, most commonly, to mark borders which are both territorial and ideological.

 

Graffiti has been used as a means of advertising both legally and illegally. Bronx-based TATS CRU has made a name for themselves doing legal advertising campaigns for companies such as Coca-Cola, McDonald's, Toyota, and MTV. In the UK, Covent Garden's Boxfresh used stencil images of a Zapatista revolutionary in the hopes that cross referencing would promote their store.

 

Smirnoff hired artists to use reverse graffiti (the use of high pressure hoses to clean dirty surfaces to leave a clean image in the surrounding dirt) to increase awareness of their product.

 

Graffiti often has a reputation as part of a subculture that rebels against authority, although the considerations of the practitioners often diverge and can relate to a wide range of attitudes. It can express a political practice and can form just one tool in an array of resistance techniques. One early example includes the anarcho-punk band Crass, who conducted a campaign of stenciling anti-war, anarchist, feminist, and anti-consumerist messages throughout the London Underground system during the late 1970s and early 1980s. In Amsterdam graffiti was a major part of the punk scene. The city was covered with names such as "De Zoot", "Vendex", and "Dr Rat". To document the graffiti a punk magazine was started that was called Gallery Anus. So when hip hop came to Europe in the early 1980s there was already a vibrant graffiti culture.

 

The student protests and general strike of May 1968 saw Paris bedecked in revolutionary, anarchistic, and situationist slogans such as L'ennui est contre-révolutionnaire ("Boredom is counterrevolutionary") and Lisez moins, vivez plus ("Read less, live more"). While not exhaustive, the graffiti gave a sense of the 'millenarian' and rebellious spirit, tempered with a good deal of verbal wit, of the strikers.

 

I think graffiti writing is a way of defining what our generation is like. Excuse the French, we're not a bunch of p---- artists. Traditionally artists have been considered soft and mellow people, a little bit kooky. Maybe we're a little bit more like pirates that way. We defend our territory, whatever space we steal to paint on, we defend it fiercely.

 

The developments of graffiti art which took place in art galleries and colleges as well as "on the street" or "underground", contributed to the resurfacing in the 1990s of a far more overtly politicized art form in the subvertising, culture jamming, or tactical media movements. These movements or styles tend to classify the artists by their relationship to their social and economic contexts, since, in most countries, graffiti art remains illegal in many forms except when using non-permanent paint. Since the 1990s with the rise of Street Art, a growing number of artists are switching to non-permanent paints and non-traditional forms of painting.

 

Contemporary practitioners, accordingly, have varied and often conflicting practices. Some individuals, such as Alexander Brener, have used the medium to politicize other art forms, and have used the prison sentences enforced on them as a means of further protest. The practices of anonymous groups and individuals also vary widely, and practitioners by no means always agree with each other's practices. For example, the anti-capitalist art group the Space Hijackers did a piece in 2004 about the contradiction between the capitalistic elements of Banksy and his use of political imagery.

 

Berlin human rights activist Irmela Mensah-Schramm has received global media attention and numerous awards for her 35-year campaign of effacing neo-Nazi and other right-wing extremist graffiti throughout Germany, often by altering hate speech in humorous ways.

 

In Serbian capital, Belgrade, the graffiti depicting a uniformed former general of Serb army and war criminal, convicted at ICTY for war crimes and crimes against humanity, including genocide and ethnic cleansing in Bosnian War, Ratko Mladić, appeared in a military salute alongside the words "General, thank to your mother". Aleks Eror, Berlin-based journalist, explains how "veneration of historical and wartime figures" through street art is not a new phenomenon in the region of former Yugoslavia, and that "in most cases is firmly focused on the future, rather than retelling the past". Eror is not only analyst pointing to danger of such an expressions for the region's future. In a long expose on the subject of Bosnian genocide denial, at Balkan Diskurs magazine and multimedia platform website, Kristina Gadže and Taylor Whitsell referred to these experiences as a young generations' "cultural heritage", in which young are being exposed to celebration and affirmation of war-criminals as part of their "formal education" and "inheritance".

 

There are numerous examples of genocide denial through celebration and affirmation of war criminals throughout the region of Western Balkans inhabited by Serbs using this form of artistic expression. Several more of these graffiti are found in Serbian capital, and many more across Serbia and Bosnian and Herzegovinian administrative entity, Republika Srpska, which is the ethnic Serbian majority enclave. Critics point that Serbia as a state, is willing to defend the mural of convicted war criminal, and have no intention to react on cases of genocide denial, noting that Interior Minister of Serbia, Aleksandar Vulin decision to ban any gathering with an intent to remove the mural, with the deployment of riot police, sends the message of "tacit endorsement". Consequently, on 9 November 2021, Serbian heavy police in riot gear, with graffiti creators and their supporters, blocked the access to the mural to prevent human rights groups and other activists to paint over it and mark the International Day Against Fascism and Antisemitism in that way, and even arrested two civic activist for throwing eggs at the graffiti.

 

Graffiti may also be used as an offensive expression. This form of graffiti may be difficult to identify, as it is mostly removed by the local authority (as councils which have adopted strategies of criminalization also strive to remove graffiti quickly). Therefore, existing racist graffiti is mostly more subtle and at first sight, not easily recognized as "racist". It can then be understood only if one knows the relevant "local code" (social, historical, political, temporal, and spatial), which is seen as heteroglot and thus a 'unique set of conditions' in a cultural context.

 

A spatial code for example, could be that there is a certain youth group in an area that is engaging heavily in racist activities. So, for residents (knowing the local code), a graffiti containing only the name or abbreviation of this gang already is a racist expression, reminding the offended people of their gang activities. Also a graffiti is in most cases, the herald of more serious criminal activity to come. A person who does not know these gang activities would not be able to recognize the meaning of this graffiti. Also if a tag of this youth group or gang is placed on a building occupied by asylum seekers, for example, its racist character is even stronger.

By making the graffiti less explicit (as adapted to social and legal constraints), these drawings are less likely to be removed, but do not lose their threatening and offensive character.

 

Elsewhere, activists in Russia have used painted caricatures of local officials with their mouths as potholes, to show their anger about the poor state of the roads. In Manchester, England, a graffitists painted obscene images around potholes, which often resulted in them being repaired within 48 hours.

 

In the early 1980s, the first art galleries to show graffitists to the public were Fashion Moda in the Bronx, Now Gallery and Fun Gallery, both in the East Village, Manhattan.

 

A 2006 exhibition at the Brooklyn Museum displayed graffiti as an art form that began in New York's outer boroughs and reached great heights in the early 1980s with the work of Crash, Lee, Daze, Keith Haring, and Jean-Michel Basquiat. It displayed 22 works by New York graffitists, including Crash, Daze, and Lady Pink. In an article about the exhibition in the magazine Time Out, curator Charlotta Kotik said that she hoped the exhibition would cause viewers to rethink their assumptions about graffiti.

 

From the 1970s onwards, Burhan Doğançay photographed urban walls all over the world; these he then archived for use as sources of inspiration for his painterly works. The project today known as "Walls of the World" grew beyond even his own expectations and comprises about 30,000 individual images. It spans a period of 40 years across five continents and 114 countries. In 1982, photographs from this project comprised a one-man exhibition titled "Les murs murmurent, ils crient, ils chantent ..." (The walls whisper, shout and sing ...) at the Centre Georges Pompidou in Paris.

 

In Australia, art historians have judged some local graffiti of sufficient creative merit to rank them firmly within the arts. Oxford University Press's art history text Australian Painting 1788–2000 concludes with a long discussion of graffiti's key place within contemporary visual culture, including the work of several Australian practitioners.

 

Between March and April 2009, 150 artists exhibited 300 pieces of graffiti at the Grand Palais in Paris.

 

Spray paint has many negative environmental effects. The paint contains toxic chemicals, and the can uses volatile hydrocarbon gases to spray the paint onto a surface.

 

Volatile organic compound (VOC) leads to ground level ozone formation and most of graffiti related emissions are VOCs. A 2010 paper estimates 4,862 tons of VOCs were released in the United States in activities related to graffiti.

  

In China, Mao Zedong in the 1920s used revolutionary slogans and paintings in public places to galvanize the country's communist movement.

 

Based on different national conditions, many people believe that China's attitude towards Graffiti is fierce, but in fact, according to Lance Crayon in his film Spray Paint Beijing: Graffiti in the Capital of China, Graffiti is generally accepted in Beijing, with artists not seeing much police interference. Political and religiously sensitive graffiti, however, is not allowed.

 

In Hong Kong, Tsang Tsou Choi was known as the King of Kowloon for his calligraphy graffiti over many years, in which he claimed ownership of the area. Now some of his work is preserved officially.

 

In Taiwan, the government has made some concessions to graffitists. Since 2005 they have been allowed to freely display their work along some sections of riverside retaining walls in designated "Graffiti Zones". From 2007, Taipei's department of cultural affairs also began permitting graffiti on fences around major public construction sites. Department head Yong-ping Lee (李永萍) stated, "We will promote graffiti starting with the public sector, and then later in the private sector too. It's our goal to beautify the city with graffiti". The government later helped organize a graffiti contest in Ximending, a popular shopping district. graffitists caught working outside of these designated areas still face fines up to NT$6,000 under a department of environmental protection regulation. However, Taiwanese authorities can be relatively lenient, one veteran police officer stating anonymously, "Unless someone complains about vandalism, we won't get involved. We don't go after it proactively."

 

In 1993, after several expensive cars in Singapore were spray-painted, the police arrested a student from the Singapore American School, Michael P. Fay, questioned him, and subsequently charged him with vandalism. Fay pleaded guilty to vandalizing a car in addition to stealing road signs. Under the 1966 Vandalism Act of Singapore, originally passed to curb the spread of communist graffiti in Singapore, the court sentenced him to four months in jail, a fine of S$3,500 (US$2,233), and a caning. The New York Times ran several editorials and op-eds that condemned the punishment and called on the American public to flood the Singaporean embassy with protests. Although the Singapore government received many calls for clemency, Fay's caning took place in Singapore on 5 May 1994. Fay had originally received a sentence of six strokes of the cane, but the presiding president of Singapore, Ong Teng Cheong, agreed to reduce his caning sentence to four lashes.

 

In South Korea, Park Jung-soo was fined two million South Korean won by the Seoul Central District Court for spray-painting a rat on posters of the G-20 Summit a few days before the event in November 2011. Park alleged that the initial in "G-20" sounds like the Korean word for "rat", but Korean government prosecutors alleged that Park was making a derogatory statement about the president of South Korea, Lee Myung-bak, the host of the summit. This case led to public outcry and debate on the lack of government tolerance and in support of freedom of expression. The court ruled that the painting, "an ominous creature like a rat" amounts to "an organized criminal activity" and upheld the fine while denying the prosecution's request for imprisonment for Park.

 

In Europe, community cleaning squads have responded to graffiti, in some cases with reckless abandon, as when in 1992 in France a local Scout group, attempting to remove modern graffiti, damaged two prehistoric paintings of bison in the Cave of Mayrière supérieure near the French village of Bruniquel in Tarn-et-Garonne, earning them the 1992 Ig Nobel Prize in archeology.

 

In September 2006, the European Parliament directed the European Commission to create urban environment policies to prevent and eliminate dirt, litter, graffiti, animal excrement, and excessive noise from domestic and vehicular music systems in European cities, along with other concerns over urban life.

 

In Budapest, Hungary, both a city-backed movement called I Love Budapest and a special police division tackle the problem, including the provision of approved areas.

 

The Anti-social Behaviour Act 2003 became Britain's latest anti-graffiti legislation. In August 2004, the Keep Britain Tidy campaign issued a press release calling for zero tolerance of graffiti and supporting proposals such as issuing "on the spot" fines to graffiti offenders and banning the sale of aerosol paint to anyone under the age of 16. The press release also condemned the use of graffiti images in advertising and in music videos, arguing that real-world experience of graffiti stood far removed from its often-portrayed "cool" or "edgy'" image.

 

To back the campaign, 123 Members of Parliament (MPs) (including then Prime Minister Tony Blair), signed a charter which stated: "Graffiti is not art, it's crime. On behalf of my constituents, I will do all I can to rid our community of this problem."

 

In the UK, city councils have the power to take action against the owner of any property that has been defaced under the Anti-social Behaviour Act 2003 (as amended by the Clean Neighbourhoods and Environment Act 2005) or, in certain cases, the Highways Act. This is often used against owners of property that are complacent in allowing protective boards to be defaced so long as the property is not damaged.

 

In July 2008, a conspiracy charge was used to convict graffitists for the first time. After a three-month police surveillance operation, nine members of the DPM crew were convicted of conspiracy to commit criminal damage costing at least £1 million. Five of them received prison sentences, ranging from eighteen months to two years. The unprecedented scale of the investigation and the severity of the sentences rekindled public debate over whether graffiti should be considered art or crime.

 

Some councils, like those of Stroud and Loerrach, provide approved areas in the town where graffitists can showcase their talents, including underpasses, car parks, and walls that might otherwise prove a target for the "spray and run".

 

Graffiti Tunnel, University of Sydney at Camperdown (2009)

In an effort to reduce vandalism, many cities in Australia have designated walls or areas exclusively for use by graffitists. One early example is the "Graffiti Tunnel" located at the Camperdown Campus of the University of Sydney, which is available for use by any student at the university to tag, advertise, poster, and paint. Advocates of this idea suggest that this discourages petty vandalism yet encourages artists to take their time and produce great art, without worry of being caught or arrested for vandalism or trespassing.[108][109] Others disagree with this approach, arguing that the presence of legal graffiti walls does not demonstrably reduce illegal graffiti elsewhere. Some local government areas throughout Australia have introduced "anti-graffiti squads", who clean graffiti in the area, and such crews as BCW (Buffers Can't Win) have taken steps to keep one step ahead of local graffiti cleaners.

 

Many state governments have banned the sale or possession of spray paint to those under the age of 18 (age of majority). However, a number of local governments in Victoria have taken steps to recognize the cultural heritage value of some examples of graffiti, such as prominent political graffiti. Tough new graffiti laws have been introduced in Australia with fines of up to A$26,000 and two years in prison.

 

Melbourne is a prominent graffiti city of Australia with many of its lanes being tourist attractions, such as Hosier Lane in particular, a popular destination for photographers, wedding photography, and backdrops for corporate print advertising. The Lonely Planet travel guide cites Melbourne's street as a major attraction. All forms of graffiti, including sticker art, poster, stencil art, and wheatpasting, can be found in many places throughout the city. Prominent street art precincts include; Fitzroy, Collingwood, Northcote, Brunswick, St. Kilda, and the CBD, where stencil and sticker art is prominent. As one moves farther away from the city, mostly along suburban train lines, graffiti tags become more prominent. Many international artists such as Banksy have left their work in Melbourne and in early 2008 a perspex screen was installed to prevent a Banksy stencil art piece from being destroyed, it has survived since 2003 through the respect of local street artists avoiding posting over it, although it has recently had paint tipped over it.

 

In February 2008 Helen Clark, the New Zealand prime minister at that time, announced a government crackdown on tagging and other forms of graffiti vandalism, describing it as a destructive crime representing an invasion of public and private property. New legislation subsequently adopted included a ban on the sale of paint spray cans to persons under 18 and increases in maximum fines for the offence from NZ$200 to NZ$2,000 or extended community service. The issue of tagging become a widely debated one following an incident in Auckland during January 2008 in which a middle-aged property owner stabbed one of two teenage taggers to death and was subsequently convicted of manslaughter.

 

Graffiti databases have increased in the past decade because they allow vandalism incidents to be fully documented against an offender and help the police and prosecution charge and prosecute offenders for multiple counts of vandalism. They also provide law enforcement the ability to rapidly search for an offender's moniker or tag in a simple, effective, and comprehensive way. These systems can also help track costs of damage to a city to help allocate an anti-graffiti budget. The theory is that when an offender is caught putting up graffiti, they are not just charged with one count of vandalism; they can be held accountable for all the other damage for which they are responsible. This has two main benefits for law enforcement. One, it sends a signal to the offenders that their vandalism is being tracked. Two, a city can seek restitution from offenders for all the damage that they have committed, not merely a single incident. These systems give law enforcement personnel real-time, street-level intelligence that allows them not only to focus on the worst graffiti offenders and their damage, but also to monitor potential gang violence that is associated with the graffiti.

 

Many restrictions of civil gang injunctions are designed to help address and protect the physical environment and limit graffiti. Provisions of gang injunctions include things such as restricting the possession of marker pens, spray paint cans, or other sharp objects capable of defacing private or public property; spray painting, or marking with marker pens, scratching, applying stickers, or otherwise applying graffiti on any public or private property, including, but not limited to the street, alley, residences, block walls, and fences, vehicles or any other real or personal property. Some injunctions contain wording that restricts damaging or vandalizing both public and private property, including but not limited to any vehicle, light fixture, door, fence, wall, gate, window, building, street sign, utility box, telephone box, tree, or power pole.

 

To help address many of these issues, many local jurisdictions have set up graffiti abatement hotlines, where citizens can call in and report vandalism and have it removed. San Diego's hotline receives more than 5,000 calls per year, in addition to reporting the graffiti, callers can learn more about prevention. One of the complaints about these hotlines is the response time; there is often a lag time between a property owner calling about the graffiti and its removal. The length of delay should be a consideration for any jurisdiction planning on operating a hotline. Local jurisdictions must convince the callers that their complaint of vandalism will be a priority and cleaned off right away. If the jurisdiction does not have the resources to respond to complaints in a timely manner, the value of the hotline diminishes. Crews must be able to respond to individual service calls made to the graffiti hotline as well as focus on cleanup near schools, parks, and major intersections and transit routes to have the biggest impact. Some cities offer a reward for information leading to the arrest and prosecution of suspects for tagging or graffiti related vandalism. The amount of the reward is based on the information provided, and the action taken.

 

When police obtain search warrants in connection with a vandalism investigation, they are often seeking judicial approval to look for items such as cans of spray paint and nozzles from other kinds of aerosol sprays; etching tools, or other sharp or pointed objects, which could be used to etch or scratch glass and other hard surfaces; permanent marking pens, markers, or paint sticks; evidence of membership or affiliation with any gang or tagging crew; paraphernalia including any reference to "(tagger's name)"; any drawings, writing, objects, or graffiti depicting taggers' names, initials, logos, monikers, slogans, or any mention of tagging crew membership; and any newspaper clippings relating to graffiti crime.

"Atuction Block" - Fredericksburg, Virginia

The story continues...

This little girl explains the Nightwatch to her disbelieving companion.

Created with Ultra Fractal

The Crawford family first came to Bangor in the early seventeenth century. William Crawford rented the area which became known as Crawfordsburn from Sir James Hamilton. In 1670 the family purchased the estate from the Earl of Clanbrasil. Eventually the estate passed to the Sharman family by marriage in the early nineteenth century.

 

William Sharman was born in 1781. He was brought up at Moira Castle which his father rented. This house no longer exists. William’s father was a collector of revenue and customs in the Lisburn area, but also owned land in various places, including Rathfriland. William later wrote about his youth, explaining that he was considered a delicate child. He did not go to school and was taught by his father. He was not sent to college either, lest his morals should be corrupted!

 

In 1805 William married Mabel Crawford of Crawfordsburn. They lived for a time on the family estate in Meath and also in Dublin. In 1826 they were called to Crawfordsburn. Mabel’s father was in his 80s and her brother had been badly injured. It was decided to break the male entail on the estate. When Mr. Crawford died in 1827, William and Mabel became the owners of the Crawfordsburn estate. William adopted the name of Crawford by royal license.

 

William Sharman Crawford, aged 47, was now the owner of 5,748 acres in County Down at Crawfordsburn, Rademon, Banbridge and Rathfriland as well as 754 acres at Stalleen in County Meath. He had a substantial income of £8,000 a year. Mabel and William now resided at Crawfordsburn. We were shown a picture of the house from a book by Proctor and Malloy, published in the early 1830s. The house had been built about 1780 and modified about 1820. The gate house on the Crawfordsburn Road is quite sophisticated when compared to the original house. The reason is probably genealogical. One of his sisters married the first Earl of Caledon and their son employed the famous architect John Nash to remodel his house. The Crawfords probably met Nash when staying at Caledon and got plans for the gate lodge.

 

William Sharman Crawford took an active interest in politics. He is best known for his advocacy of Tenant Right – the Ulster Custom which gave a tenant greater security through the three “f”s: fair rent, fixity of tenure and free sale of goodwill. Crawford called this “The darling object of my heart”. This idea was not popular with other landlords, but Crawford remained a strong advocate of it for the rest of his life. He may have been influenced by one of his tenants from the Banbridge area – Hugh Bronte, the grandfather of the Bronte sisters of Haworth.

 

In 1831 Crawford contested the election for County Down. Two families had for some time dominated the two seats available for the county in the House of Commons – the Hills of Hillsborough and the Stewarts of Mount Stewart. Two sons of these families also contested the 1831 election. Voting took place over four days in Downpatrick and there were allegations of bribery. Crawford was supported by Mr. Johnston who owned a brewery in Newtownards. He also held 50 acres from the Stewart family which he lost after the election. Sharman Crawford failed to win a seat, but did not give up his political ambitions.

 

In 1832 he stood for Belfast against Lord Arthur Chichester, the son of the Marquis of Donegall. He lost support because of his views on scripture and education. A new education scheme included the spending of half a day on scripture. Crawford approved the reading of scripture, but not as something to be enforced in schools. He endorsed the sign on Crawfordsburn school which said “No Bible Read Here”. Finally he entered parliament as M.P. for Dundalk in 1834. His tenants and the local Bangor liberals welcomed him home with celebrations and bonfires. His success at Dundalk was probably due to several factors. There were only 200 men in the town qualified to vote and he had the backing of the famous Irish politician Daniel O’Connell. Lord Castlereagh called him O’Connell’s slave but they later fell out as Crawford favoured reform and a federal system in Ireland, while O’Connell went further and advocated the end of the Union. Crawford held the Dundalk seat until 1837.

 

Now he was in parliament, Crawford came to the attention of the English radicals. He was offered a seat in Rochdale as a supporter of free trade and was the M.P. for the town for 11 years. In 1852 he once more contested the County Down seat. It was a hotly contested election with rioting in Downpatrick where the election was held. Local papers condemned his radical views.

 

William Sharman Crawford died in 1861 aged 81. His funeral took place from Rademon to the family vault at Kilmore Church.

His daughter Mabel, one of eleven children, became a great traveller, writer and feminist. She wrote three books, including one on Life in Tuscany. The estate was inherited by Major John Sharman Crawford who had been born in 1809. He faced difficult times due to famine, crop prices and land acts. It was during his time that the railway was extended from Holywood to Bangor in 1865. He made improvements to the estate, including the gate lodge on the Helen’s Bay road.

 

On his death the estate passed to his brother Arthur, a barrister. The latter restored the family fortunes by his marriage to a distant cousin Alicia, whose family owned a brewery in Cork. The brewery was inherited by her son, Colonel Robert Gordon Sharman Crawford in 1889. On the death of his father in 1891, he also inherited the Crawfordsburn estate. He built the model farm and land steward’s house. Then in 1904 he began building the present Crawfordsburn house which was designed by Vincent Craig, brother of the politician Sir James Craig. It was a substantial house in the Victorian style and had 25 bedrooms, including those for the servants. Vincent Craig also built a house for himself in Helen’s Bay and designed the Royal Ulster Yacht Club headquarters about 1899.

 

Colonel Crawford became deeply involved in unionist politics at the time of the Home Rule Crisis, before the First World War. He became an M.P. and later a member of the Northern Ireland Senate. His son was killed in a motorbike accident at Aldershot in July 1913. Terence Sharman Crawford is commemorated by a plaque in St. John’s Church in Helen’s Bay. His father also built a memorial hall in Crawfordsburn in 1914. The inscription “RGSC 1914” is still visible on the corner of the building. Edward Carson was staying with Crawford at the time of Terence’s death. Carson was due to address a meeting of Volunteers on the afternoon of the day when the telegram arrived, but Crawford insisted that the meeting went ahead. Crawford became commander of the North Down battalion of the Ulster Volunteers. When Northern Ireland was set up in 1921 he became M.P. for mid-Down.

 

Crawford’s other great passion was sailing and he became Vice Commodore of the Royal Ulster Yacht Club. He was involved with some of Sir Thomas Lipton’s challenges for the America’s Cup. He died in 1934 of pneumonia while on a trip to New York. The Crawfordsburn estate passed to his grandson who was a minor. Finally in 1947 the estate was sold to the Northern Ireland Hospitals’ Authority. The house became a children’s TB hospital. More recently it was sold and converted into flats. .... called Sharman.

Extract from online notes of Bangor Historical Society.

fibre artist Hiromi Tanga in front of her 'Monster Hotel', wool and other fibre activities for children as part of the 'Out of the Box' children's festival at South Bank. I have previously photographed her art when she had a solo exhibition at the Gallery of Modern Art a few years ago.

  

www.flickr.com/photos/grenzeloos1/sets/72157629581988896

A mother explains the finer details of the East Midlands Trains Class 222 "Meridian" standing in platform 6 at York station to her small son. Sunday 25th September 2016.

Suddenly Brittish boys are cuter.... and hotter :P

 

TOM DALEY <3

The We are Here challenge on July 21 2018 was: Conspiracy Theory

 

Our tour guide cautioned us not to ask any questions about spaceships and aliens, on pains of being expelled from the tour. In spite of which, there were about half a dozen questions along those lines. So, in the name of decorum, this photo leaves the conspiracy theorizing up to the viewer.

 

By the way, if you go to Stonehenge, I highly highly highly recommend this Special Access tour by Pat Shelley, which gives you access to the central area of the monument after the crowds have gone. [edit] - it is special not only in the ability to see the stone circles up close, which is the climax of the evening tour. Before that, Pat and his team give you a wonderful walking tour of the Stonehenge ceremonial campus - an archaeological overview, Woodhenge, Durrington Walls, the burial mounds, the Cursus, and a walk up the Avenue to behold Stonehenge as the ancients might have done.

 

Stonehenge, UK - July 21 2018

how to explain.

 

but really, it shouldn't need explanation.

 

a woman should know her own strength.

 

and feel her own beauty.

 

it shouldn't be so difficult.

 

and yet, most times, it is.