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It took our ancestors thousands of years to light it, it took me only a few seconds. Knowledge is the key and it needs to be applied properly.
My daughter has her degree now and took her own photo next the the old buildings of our University of Otago. I am hoping future emplyers will be impressed by the way her mind is branching out and the way she sees things from a different angle.
Sorry to my contacts for being a bit busy recently. Back tonight.
Today is our fifth day of Creativity Bootcamp, hosted by Madeline Bea.
You can find the fifth day's post here.
Our word for today was 'grow'. I knew exactly what I wanted to do when I read this at 5 a.m. this morning...and then I had an entire day to think it over while at work.
2 Peter 3:18 "But grow in grace, and the knowledge of our Lord and Savior Jesus Christ. To HIM be glory both now and for ever. Amen."
That necklace there was a gift from my husband while we were dating. He explained that it appealed to him because of the two hearts placed in the center of the cross. He said that to him, this represented us, our love and our relationship, built together on the solid rock of Christ's never-ending love and forgiveness.
We've grown a lot together since then. We've studied together, prayed together and are constantly striving to build our relationship stronger and closer to God. I hope that as we get older, we continue to grow in grace, in knowledge and always remember to put God first in our lives and marriage.
P.S - With this new promotion, I am now working from 5:30 to 3:30...making my day so long that by the time I get home and take my pictures and then post them, I'm tired enough to just die. I'm trying so, so hard to get caught up on all of yours. Please be patient with me and know that I just can't wait to see them all!
I really don't know anything about this photo -- no idea when it was taken, or where ...
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To the best of my knowledge, most of the photos in this Flickr album were taken by my grandmother, Mabel Yourdon, during the 1920s, 30s, and 40s. Most of them depict scenes of everyday life in mining camps and small towns near the Utah-Colorado border. Some of them show hunting, fishing, and camping trips in unspecified parts of the American west. It appears that a few of them were taken in southern California, when Mabel and her husband Ike traveled out there to visit relatives.
I have no idea what kind of camera Mabel used for these photos, nor what kind of film. There probably wasn’t that much variety available in the 1920s, and she was not a “professional” photographer. So it may have been a Brownie and whatever B/W film Kodak was selling at the time.
My stepfather, Ray Yourdon, was born in 1922; and his older brother, Marvin, was born two years before that. You’ll see photos of Ray and Marvin when they were young boys, when they were in high school, and when they went off to join the Navy and the Marines to fight in World War II.
Somewhere around 2005, I asked Ray if he could tell me the details of some of the photos; where possible, I have included those details in the notes for the photos. Some of the photos obviously evoked pleasant memories, and I heard stories about minor day-to-day events in his life that I had never heard before. But we rarely got through more than a few pictures before he ran out of energy; and so many of the photos have no explanation at all.
At this point, my parents and grandparents are all gone. I have cousins who grew up in the same area where these photos were taken, and one or two of them are still in that area. They may be able to fill in a few of the details; otherwise, you’ll just have to accept these photos as a glimpse of what life was like nearly a hundred years ago ...
Finally, it's here: my Threadless Artist Shop!!!
If you've ever wanted a shirt with my light art design, or even a coffee mug, now's your chance! Order today!! 😎
Heaven is neither a place nor a condition.
It is merely an awareness of perfect Oneness
and the knowledge that there is nothing else.
-A Course in Miracles
“Each material has its specific characteristics in which we must understand it if we want to use it. In other words, no design id possible until the materials with which you design are completely understood.”
Mies van der Rohe
Or "used" knowledge, since this is a used bookstore in Seaside Oregon. How do they sell books if the store is in this state? Well, I'm not sure, but it has looked like this for the five years I have driven by it.
"I lift up my eyes unto the mountains," sang the glad pilgrim. The sight he beheld not only produced rapture in his heart—but it also gave him a wonderful sense of safety. In another of the " Songs of Ascents " the pilgrims sang:
Those who trust in the Lord
Are as mount Zion, which cannot be moved—but abides forever.
As the mountains are round about Jerusalem,
So the Lord is round about his people,
From this time forth and for evermore.
Thus the mountains became a picture or symbol of God. They suggested the divine defense. The pilgrims looked unto the hills—and thought of God. Here we get our lesson. We should train our eyes to look habitually to God—as our help and defense.
World War I-era poster shows a solider putting down his gear and preparing to cross a bridge of books towards a city. Published by the American Library Association; artist: Dan Smith, ca. 1918.
Accession Number: P.2284.116
A beautifully clear negative from sometime in the 60's shows Class 40 D330 at Shrewsbury.
I am not sure what to make of the 1M02 headcode as the train is pointing south or west and if anything i would have expected the 1M02 to be a Paddington to Birkenhead service going the other way.
Probably just my lack of knowledge so help please.
D330 was new to Crewe in January 1961 and was withdrawn with collision damage in March 1982.
Image from a negative in my collection by an unknown photographer.
The younger generation, with more recent knowledge, take the easy option at Polnish while an old pensioner struggles to the high ground, only to discover in the 10 years or so since last climbing the hill, trees have almost hidden the church.
Thankfully the sun stays out to reward the effort as 45157 (45407) heads the afternoon train towards Mallaig.
Painting acrylic on canvas,size 30+40 cm,2020.A book is a source of knowledge, how many books in the world are impossible to count, and they contain a huge amount of information that people need so much.
Alle Fotos entstanden an für jeden zugänglichen, öffentlichen Orten. Sofern ich an diesen Orten von einem Fotografierverbot Kenntnis hatte, habe ich dieses Fotografierverbot strikt beachtet! Es ist nicht meine Absicht, die Rechte Dritter zu verletzen.
Sollte dennoch eine Privatperson, Institution oder Firma ihre Rechte durch meine Fotos beeinträchtigt sehen, genügt ein freundlicher Hinweis und ich nehme das beanstandete Foto aus meinem Fotostream.
--- All photos were taken for every accessible, public place. If I had knowledge of a photography ban in these places, I strictly observed this photography ban! It is not my intention to violate the rights of third parties.
Should nevertheless a private person, institution or company see their rights impaired by my photos, a friendly note is sufficient and I take the offending photo from my photo stream.
The minute He was getting the fruit from the tree, His foot slipped and He fell down on an unusual surface. From this moment on, nothing would ever be the same again. He was about to witness a dramatic change in the way He perceived reality.
(to be continued)
If you want to know how it all started, you can watch it here, but I wouldn't give a damn if I were you.
The Beaney House of Art and Knowledge (formerly the Royal Museum and Art Gallery with the Buffs Museum) is housed in the former Beaney Institute building on High Street. This delightful Grade II listed Victorian building was founded by Dr James Beaney, a Canterbury physician who later emigrated to Australia where he became so rich he was known as 'Diamond Jimmy'.
Autor: Society of Gentlemen
Descripción bibliográfica: A new and complete dictionary of arts and sciences : comprehending all the branches of useful knowledge, ... Illustrated with above three hundred copper-plates, ... The whole extracted from the best authors in all languages / By a society of gentlemen. - The second edition, with many additions, and other improvements. - London : printed for W. Owen, 1763-64. - 4 v. (1064,1061-3506 p.), il.: lám. ; 8º
Notas: Grab. calc. representando a Minerva: "S. Wale invt. et delin., C. Grignion sculp."
Localización: fama.us.es/record=b2656185~S5*spi
Vea la ilustración en su contexto
La bibliothèque De Krook, à la ville belge de Gand
7 août 2018
De Krook Library, in the Belgian city of Gent
7 August 2018
Shot taken under the helpful guidance of my aunt Joanie, who doesn't really use Flickr but has an account so I'm tagging her anyway. ;)
An einem Märztag im Jahre 2005 konnte ich die 2043.060 mit dem aus Schlierenwagen gebildeten R 5977 von Simbach nach Neumarkt-Kallham beim Grenzübertritt von Bayern nach Österreich dokumentieren. Die Landesgrenze verläuft genau in der Mitte des Inns. Die 2043.060 stand dann noch bis 2008 im Einsatz, danach wurde sie meines Wissens nach verschrottet.
On a day in March 2005, I was able to document the 2043.060 with the R 5977, consisting of three type Schlieren waggons, travelling from Simbach to Neumarkt-Kallham as it crossed the border from Bavaria to Austria. The national border runs exactly down the middle of the Inn River. The 2043.060 remained in service until 2008, after which, to my knowledge, it was scrapped.
Black/white/red images are Terra thermal band image captured October 10, 2017.
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NASA Goddard Space Flight Center enables NASA’s mission through four scientific endeavors: Earth Science, Heliophysics, Solar System Exploration, and Astrophysics. Goddard plays a leading role in NASA’s accomplishments by contributing compelling scientific knowledge to advance the Agency’s mission.
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Meet a Vietnamese farmer, wearing a genuine smile, leaning on his bamboo shovel amid the fertile fields of Hoi An.
This village is a testament to their tireless efforts and the essence of community.
Hoi An Farmer’s Village is where agricultural heritage is kept alive. It serves as a sanctuary where generations have tilled the land, nurturing crops and sustaining their way of life. The village is a hub of labour, resilience, and the timeless bond between people and nature.
This village is more than just fields; it's a thriving ecosystem of connection and cooperation. Neighbours lend helping hands, knowledge is passed down through the ages, and the farmers' spirit of unity prevails.
The doxa thus constitutes a set (a "network", a system) of values, maxims around some (all, but some more than others) aspects and elements of the reality meant. It is situated beyond language, but below the discourse on which it tacitly bases intercomprehension.
"Each object of the world can pass from a closed, silent existence to an oral state, open to the appropriation of society. "(Barthes 1957:216)
We can therefore describe a doxic system as an evolving hierarchical field, where different models follow one another in the centre. These models bring together one or more "ideologems" or presuppositions, all of which are defined on one or more axes and in one or more fields, and which are expressed in the discourse by a mythical image or set of images. All these models, by their hierarchical and oppositionary character, contribute to the realization and actualization of the basic ideological meaning that is the perpetuated existence of a hierarchical society, where the terms can change but the structure must remain immutable.
The Idols of the Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolors the nature of things by mingling its own nature with it.
— Novum Organum, Aphorism XLI
The "ideologems", the units that make up the doxic system, are structured in two (diversified) dimensions. First, there are the axes or axiologies: bipolar lines whose ends are absolutely opposed notions, such as Bien-Mal, Order-Disorder.. The axes can be presented as continua, with "ambivalent" terms (e. g. unhappy love), but the two extremities always remain dominant and determine the final value. Still, one of the two opposing terms is evaluated positively and the other negatively. One axis can flow from another or materialize it.
Doxa (ancient Greek δόξα; from verb δοκεῖν dokein, "to appear", "to seem", "to think" and "to accept" is a Greek word meaning common belief or popular opinion. Used by the Greek rhetoricians as a tool for the formation of argument by using common opinions, the doxa was often manipulated by sophists to persuade the people, leading to Plato's condemnation of Athenian democracy.
The word doxa picked up a new meaning between the 3rd and 1st centuries BC when the Septuagint translated the Hebrew word for "glory" (כבוד, kavod) as doxa. This translation of the Hebrew Scriptures was used by the early church and is quoted frequently by the New Testament authors. The effects of this new meaning of doxa as "glory" is made evident by the ubiquitous use of the word throughout the New Testament and in the worship services of the Greek Orthodox Church, where the glorification of God in true worship is also seen as true belief. In that context, doxa reflects behavior or practice in worship, and the belief of the whole church rather than personal opinion. It is the unification of these multiple meanings of doxa that is reflected in the modern terms of orthodoxy and heterodoxy.This semantic merging in the word doxa is also seen in Russian word слава (slava), which means glory, but is used with the meaning of belief, opinion in words like православие (pravoslavie, meaning orthodoxy, or, literally, true belief)..
In Plato's Gorgias (dialogue), Plato presents the Sophists, rhetors who taught people how to speak for the promise of commercial success, as wordsmiths that ensnare and use the malleable doxa of the "multitude" to their advantage without shame. In this and other writings, Plato relegated doxa as being a belief, unrelated to reason, that resided in the unreasoning, lower-parts of the soul. This viewpoint extended into the concept of doxasta in Plato's Theory of Forms, which states that physical objects are manifestations of doxa and are thus not in their true form. Plato's framing of doxa as the opponent of knowledge led to the classical opposition of error to truth, which has since become a major concern in Western philosophy. (However, in the Theaetetus and in the Meno, Plato has Socrates suggest that knowledge is orthos doxa for which one can provide a logos, thus initiating the traditional definition of knowledge as "justified true belief".) Thus, error is considered in Occident as pure negativity, which can take various forms, among them the form of illusion. As such, doxa may ironically be defined as the "philosopher's sin". In classical rhetoric, it is contrasted with episteme.
Plato's student Aristotle objected to Plato's theory of doxa. Aristotle perceived that doxa's value was in practicality and common usage, in contrast with Plato's philosophical purity relegating doxa to deception. Further, Aristotle held doxa as the first step in finding knowledge, as doxa had found applications in the physical world and those who held it had great amount of tests done to prove it and thus reason to believe it.[Aristotle clarifies this by categorizing the accepted truths of the physical world that are passed down from generation to generation as endoxa. Endoxa is a more stable belief than doxa, because it has been "tested" in argumentative struggles in the Polis by prior interlocutors. The use of endoxa in the Stagirite's Organon can be found in Aristotle's Topics and Rhetoric.Trying to make a list of universal doxas is therefore considered utopian, and it is a good game to present the fruits of these attempts (let us think of the Declaration of Human Rights) as necessarily illegitimate since, precisely, being the expression of a dated and localized culture. On the other hand, from a descriptive (and not normative moral) eristic perspective, a list of doxas such as one encounters in a course of rhetoric, therefore having no claim to found an ideology, can be tinged with universality, in so far as it purports to account for human argumentative activity, regardless of cultural and social groups. The "universal doxas" (in the course of the Manual of Polemics, Muras devotes 130 pages out of 340) as rhetorical (and not philosophical and even less moral) objects, revived in ever new contexts, make it possible, as preliminary agreements (Perelman), to argue.ideology "cannot be considered as a monolithic system:" the ideological activity of a society presents itself as an ever complete and never successful approximation of a system of thought. "(Grivel 1980: d4)
On the other hand, he points out that the "universality rate" of text universals fluctuates (Grivel 1978:39) - meaning that the doxic system has centre-periphery movements and vice versa.
In any case, just like the language system as a system of potentialities, ideology continues to exist. Doxic language changes, language remains - or even: language changes so that language can perpetuate its existence. "The rule includes the novelty of its manifestation, which is its rule. "(Grivel 1973:63)
It is clear that the conversion of history into nature serves to prolong the current order of things: The present state is proclaimed nature, i. e. realization of the essence of the human being, thus morally good. History becomes Nature which becomes Moral: thus any attack on societal structures becomes immorality itself. (Cf. Barthes 1957:151.) In the final analysis, doxa, for Barthes, is the image that the bourgeoisie has of the world and imposes on the world. The bourgeois strategy is to fill the whole world with its culture and morality, making it forget its own status as a historical class:"The status of the bourgeoisie is peculiar, historical: the man whom it represents will be universal, eternal; (...) Finally, the first idea of the perfectible, mobile world will produce the overturned image of an immutable humanity, defined by an infinitely renewed identity. "(Barthes 1957:250-251)
Pierre Bourdieu, in his Outline of a Theory of Practice, used the term doxa to denote what is taken for granted in any particular society. The doxa, in his view, is the experience by which "the natural and social world appears as self-evident". It encompasses what falls within the limits of the thinkable and the sayable ("the universe of possible discourse"), that which "goes without saying because it comes without saying". The humanist instances of Bourdieu's application of notion of doxa are to be traced in Distinction where doxa sets limits on social mobility within the social space through limits imposed on the characteristic consumption of each social individual: certain cultural artifacts are recognized by doxa as being inappropriate to actual social position, hence doxa helps to petrify social limits, the "sense of one's place", and one's sense of belonging, which is closely connected with the idea that "this is not for us" (ce n'est pas pour nous). Thus individuals become voluntary subjects of those incorporated mental structures that deprive them of more deliberate consumption.
Doxa and opinion denote, respectively, a society's taken-for-granted, unquestioned truths, and the sphere of that which may be openly contested and discussed.
Bourdieu explains the term "doxa" in his interview with theorist Terry Eagleton. To explain the term, he uses an example about the common beliefs in school. He asked students what qualifies as achievement in school. In response, the students on the lower end of the academic spectrum viewed themselves as being inferior or not as smart as the students who excelled. The responses are where doxa comes into play, because that was the common belief and attitude that the students had based on what society pushed them to believe. Bourdieu believes that doxa derived from socialization, because socialization also deals with beliefs deriving from society, and as we grow up in the environment, we tend to believe what society tells us is correct.
It is a socially accepted misconception, that if you do not score as high as someone else then you are obviously not as smart as they are. Scores do not prove that one is smarter, because there are many different factors that play into what you score on a test. People may excel within a certain topic and fail at another. However, even though it is a misconception, people tend to partake in common practices to make themselves feel better. For example, the students who feel inferior due to popular belief that they are not as smart as the students who score higher than them, may experiment with drugs to ease the insecurities they face. Bourdieu believes that doxa is more than common belief. He believes that it also has the potential to give rise to common action.
While doxa is used as a tool for the formation of argument, it should be noted that it is also formed by argument. The former can be understood as told by James A. Herrick in The History and Theory of Rhetoric: An Introduction: "The Sophists in Gorgias hold that rhetoric creates truth that is useful for the moment out of doxa, or the opinions of the people, through the process of argument and counterargument. Socrates will have no part of this sort of 'truth' which, nevertheless, is essential to a democracy." Importantly noted, democracy, which by definition is the manifestation of public opinion, is dependent upon, and therefore also constrained by, the same limits imposed upon the individuals responsible for its establishment. Due to compromised opinions within a society, as well as opinions not counted for due to inaccessibility and apathy, doxa is not homogeneous, nor is it created agreeably. Rather, it is pliable and imperfect—the outcome of an ongoing power struggle between clashing "truths".
To expand upon the quote from his Outline of a Theory of Practice in the above section, "Use in sociology and anthropology", Bourdieu writes, "When there is a quasi-perfect correspondence between the objective order and the subjective principles of organization (as in ancient societies) the natural and social world appears as self-evident. This experience we shall call doxa". Adam Smith of the University of Chicago observes in his article "The limitations of doxa: agency and subjectivity from an archaeological point of view": "Bourdieu consigns the practices of the denizens of ancient societies to the realm of doxa, their lives cast as routines predicated upon the mis-recognition of social orders as natural ways of life, rather than political products."This calls to attention that the notion of social order as naturally occurring is misperceived, disregarding its creation by political argumentation.
Doxa, then, can be understood as created by argument as well as used in the formation of argument, essential for the establishment of democratic policies.