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The south car included a ceremonial banner on either side to recognize the lifespan these cars went though, faithfully serving the Electric District for some 45 years. An amazing lifespan, to say the least!
photo taken by my wife before going out. The skirt from Dots, blouse from Meijers, Mary Jane shoes from Payless Shoes and navy Leggs pantyhose. The vest is from my male collection.
Lots of leg showing here...
Being outside, if it did rain, surely this jaunty throng of wellies would just keep the water in, rather than out?
SD26 4644 leads a SD40-2 and two BN units on an eastbound pig train, through McCook. She was built in 1959 as Santa Fe SD24 #944, and would become ST #629 in 1986.
Welcome to the Irrlicht Engine
The Irrlicht Engine is an open source realtime 3D engine written in C++. It is cross-platform, using D3D, OpenGL and its own software renderers. OpenGL-ES2 and WebGL renderers are also in development. It is a stable library which has been worked on for nearly 2 decades. We've got a huge community and Irrlicht is used by hobbyists and professional companies alike. You can find enhancements for it all over the web, like alternative terrain renderers, portal renderers, exporters, world layers, tutorials, editors, language bindings and so on. And best of all: It's completely free.
Irrlichtelieren (Will-o’-the-wisping-around)
Jane K. Brown
UNIVERSITY OF WASHINGTON
The lexeme Irrlichtelieren (will-o’-the-wisping-around, i.e. thinking outside the box) is Goethe’s neologism for a heterodox line of thought that displaces traditional methods of philosophy and science. Although the term occurs only once, in the student scene of Faust, Part One (FA 1.7:83.1917), the shifting value of will-o’-the-wisps in Faust and other works corresponds to the theories of scientific method Goethe advanced in essays of the 1790s and especially to the methodology of his Zur Farbenlehre (Theory of Color) of 1810. While in Goethe’s letters and in the devil’s language in Faust, will-o’-the-wisps betoken illusion, they develop in the course of Faust into symbols of the ineffable truth that Kantian metaphysics had effectively substituted for God. The ironic dialectic of the will-o’-the-wisps shapes Goethe’s views of pedagogy and scientific epistemology and his positions on the idealist subject/object dichotomy, on the relationships of nature and truth, on representation and knowledge, and on knowledge and community.
Introduction
Etymological Implications
Learning as Flitting Around
Subject-Object Relations
The Relationship of Nature and Truth
Representation as Knowledge
Knowledge and Community
Notes
Related Entries
Works Cited and Further Reading
Introduction
The neologism irrlichtelieren can be defined as: “An innovative and eccentric line of thought, [. . .] a lexical innovation [. . .] that configures the ‘improper’ imperative of Goethean thought [. . .] to displace the ‘proper’ way of doing philosophy (including logic, rationalist metaphysics, and transcendental idealism) by repurposing its traditional instruments of torture.”1 Goethe invented the word and used it only once, in the student scene of Faust I. Derived from the noun Irrlicht (will-o’-the-wisp, or ignis fatuus), it initially identifies the confused thinking of the student who has yet to learn logic,
Daß er bedächtiger so fortan
Hinschleiche die Gedankenbahn,
Und nicht etwa, die Kreuz und Quer,
Irrlichteliere hin und her. (FA 1.7:83.1914–17)2
So that he creep more circumspectly
along the train of thought
and not go will-o’-the-wisping
back and forth and here and there.
However, the use of will-o’-the-wisp in Faust transforms this apparent praise of logic into its opposite, so that “will-o’-the-wisping back and forth” comes to represent the epistemology actually promoted not only in Faust but also in Goethe’s essays on scientific methodology and optics from the 1790s and in his massive Zur Farbenlehre (Theory of Colors) of 1810. Derived from irren (erring), the central theme of Faust, where the Lord says “Es irrt der Mensch, so lang er strebt” (FA 1.7:27.317; man errs as long as he strives) and Licht (light), used consistently as an image for knowledge or truth in Goethe, as so often in the period, irrlichtelieren becomes a useful term for Goethe’s process of learning truth by trial and error. It engages a series of epistemological issues typical of the period: thinking outside the box, subject/object, the relation of nature and truth, the role of representation in knowledge, and the epistemology of community formation. Irrlichtelieren not only exemplifies Goethe’s tendency to heuristic rather than systematic thought (unlike that of his Romantic colleagues), but indeed embodies its own meaning—for will-o’-the-wisps and similar figures appear as characters in his (arguably) most characteristic works: Faust and the Märchen (Fairy Tale) of 1795. Furthermore, the word irrlichtelieren appears in Faust in the context of philosophical discourse when Mephistopheles is holding forth on the place of logic in the curriculum; similarly, in Faust II, a will-o’-wisp-like creature named Homunculus, seeking to become, is introduced in the context of implied questions of becoming in idealist philosophy as well as the philosophical-scientific discourse of classical antiquity invoked by the two pre-Socratics Anaxagoras and Thales. Yet because, unlike most of the terms in this lexicon, irrlichtelieren begins in Goethe’s poetic works as a metaphor that then becomes a personification, it emerges as a philosophical concept only in the metadiscourse of scholarly analysis.
Etymological Implications
The addition of “-ieren” to the word “Irrlicht” turns it into a verb, so that it means “to wisp around.” The combination of “will-o’-the-wisp” with the formal French suffix is intentionally frivolous, as is often the case with Goethe at his most ironic and most profound moments. In Goethe’s day, an Irrlicht was a still mysterious natural phenomenon (now understood as a natural fluorescence originating in the spontaneous combustion of gases from rotting matter in marshy places). Its entry into folklore, specifically as a mischievous nature spirit, is documented in Germany only beginning in the sixteenth century, when the Latin term ignis fatuus (silly flame) was invented by a German humanist to lend the long-existing German word intellectual credibility.3 Although Goethe was familiar with explanations for Irrlichter extending back to Paracelsus (1493–1541) and, beyond him, to the pre-Socratics, he used it as a scientific term only once, in a reference to two essays by his friend, the botanist and Romantic natural philosopher Christian Gottfried Nees von Esenbeck (1776–1858).4 Esenbeck considered both will-o’-the-wisps and falling stars to be entirely natural phenomena connected to a slime (Schleim), but in a tension typical of Romantic Naturphilosophie remained uncertain as to whether its effects were natural or supernatural. Sly allusions to Esenbeck are to be found in Faust via the presence of falling stars in the “Walpurgis Night’s Dream” and the sticky roses that torment Mephistopheles in act five of Faust II. Otherwise, Goethe used Irrlicht in his poetic works, essays, and correspondence always negatively, to refer to delusions.5 Thus, in Faust, “will-o’-the-wisp” emerges primarily from the mouth of Mephistopheles, the skeptical conjuror of illusions, and its ultimate significance as the best way to learn about truth arises from the fundamental irony inherent in the devil’s role in the play.
Learning as Flitting Around
Irrlichter are delusive because they constantly move around and because their light leads travelers astray. And yet, for the author of innumerable works about characters who wander aimlessly, wandering is a primary mode of being. Examples of such characters include Faust, for whom erring is the only path to salvation; the hero of Wilhelm Meisters Lehrjahre (1795/96; Wilhelm Meister’s Apprenticeship) and almost everyone in Wilhelm Meisters Wanderjahre (1829; Wilhelm Meister’s Journeyman Years); the indecisive traveler of Briefe aus der Schweiz (1808; Letters from Switzerland), who worries whether he should climb the Furka in winter; and the traveler in Italienische Reise (1816/17; Italian Journey), who hesitates to go to Sicily and decides not to go to Greece. In his autobiography, Dichtung und Wahrheit (1833; Poetry and Truth), Goethe regularly defines epochs of his life in terms of place and consistently features his own lack of agency in his choice of places. He, too, was a constant wanderer, even after he was more or less settled in Weimar.
Wandering is also the primary mode of scientific experimentation in the essays of the 1790s, where a “good experiment” (Goethe’s word is “Erfahrung [. . .] einer höhern Art”; FA 1.25:34) requires multiple observations of the same object from many different points of view (see, especially, “Der Versuch als Vermittler zwischen Objekt und Subjekt” of 1793). Indeed, the word Erfahrung contains the verb fahren (to travel). In this respect, Goethe was already ahead of Hegel, whose Phänomenologie was originally called “Die Wissenschaft der Erfahrung des Bewußtseins” (The Science of the Experience of Consciousness) and who emphasizes the notion of “dialektische Bewegung” (dialectical movement) at the heart of Erfahrung. Similarly, Part 1 of the Farbenlehre calls upon the reader to engage in several long series of observations, each of which ends with analogical amplifications of central observation rather than with a theoretical conclusion. Indeed, at the end of a Goethean experiment, the phenomenon “kann niemals isoliert werden” (FA 1.25:126; can never be isolated), the truth is to remain untouched in the unarticulated center of all the different observations. The same is still true in the Wanderjahre of the late 1820s, a text that both celebrates wandering and delights in the juxtaposition of seemingly contradictory points of view in its narratives and aphorisms. Indeed, Goethe’s cultivation of aphorism, as also his history of the science of color in the form of separate descriptions of scientists without an overarching narrative, reflect this same method of what, at first, seems to be random flitting. Irrlichterlieren is the freedom to attend to each detail carefully in itself before connecting it to others.
Subject-Object Relations
The experimental method Goethe described in the 1790s, when he was doing research in botany, anatomy, geology, and optics, when he was also absorbed in Kant’s Kritik der Urteilskraft (Critique of Judgment) and bringing scientists and philosophers (like Hegel) of the new idealist movement to the university at Jena had, as its explicit purpose, the mediation between subject and object. The multiperspectivism of “Der Versuch als Vermittler” (The Experiment as Mediator) arises from the need to keep scientific knowledge from imposing the subject on the object, the basic problem of idealism. Too much subjectivity causes the investigator to draw arbitrary and often unwarranted connections among phenomena and to become too attached to hypotheses, while too much objectivity reduces scientific knowledge to a mere collection of isolated facts (FA 1.25:31–33). Goethe resolves the problem with the term “Entäußerung,” renunciation, or, literally, withdrawal of one’s self to the outside. Goethe’s “experiment” escapes subjectivity but connects facts by multiplying and varying the conditions of observation. The quality of wandering now becomes flitting around outside of the box—that is, behaving like an Irrlicht flitting around outdoors. Similarly, Faust removes himself to the outside of his study and his identity with the aid of Mephistopheles, the invoker of will-o’-the-wisps in the play, while the world of the Märchen transcends itself through the mediation of actual will-o’-the-wisps visiting from abroad. Such is the model for Goethe’s epistemology.
The Relationship of Nature and Truth
In the Farbenlehre and repeatedly in the Wanderjahre Goethe asserts that the truth, the phenomenon (and later Urphänomen, or sometimes das Absolute), remains unknowable. Ringed about by observations, it is incommensurable, a secret to be respected, in some contexts to be reverenced, but to remain unviolated. Especially the Farbenlehre makes generous use of the terms “higher” and “highest” to rank insights and phenomena and does not hesitate to address transition points from the material to the spiritual/intellectual realm. Above all, the volume communicates the profound respect the scientist owes to the purity and essential impenetrability of the natural phenomenon. Just as in the earlier methodological essays, the phenomenon proper, which Goethe calls the “Urphänomen,” remains, to the end, a riddle at the center of all the scientist’s observations. Esenbeck’s theory of the mysterious slime that characterizes will-o’-the-wisps and falling stars is a similar mystery at the heart of a scientific explanation, leaving an opening to the realm of Geist (spirit/mind). The Irrlicht is Goethe’s image for this essential part of his epistemology. The Irrlicht can never be grasped, like the rainbow in the first scene of Faust II or the jewels scattered by Knabe Lenker (Boy Charioteer) in act two that turn to insects in the hand. In its inconstant motion, it escapes the control even of Mephistopheles in the Walpurgis Night of Faust I and it is repeatedly imagined in evanescent lights in Faust I and in a series of mysterious attractive figures in Faust II, such as Knabe Lenker, Homunculus, the angels of the burning roses in act five, and, finally, the rising Mater Gloriosa, always just out of reach at the very end of the play. In the Märchen the will-o’-the-wisps, having transubstantiated the green snake, restore the world to order and harmony and end by scattering gold, always in Goethe a symbol of the vital force of life, natura naturans. As folklore figures, will-o’-the-wisps are Goethe’s ideal image of Romantic natural supernaturalism, of the permeable, ungraspable boundary between nature and spirit, between the real and the ideal.
Representation as Knowledge
While the Absolute cannot be grasped directly, it can nevertheless be known through representations the mind stages for itself. The essay “Physik überhaupt” (1798; Physics in general) already introduces aesthetic terminology: the goal of Goethe’s series of observations is not to pin down the phenomenon but to understand it in a sequence or in a series of episodes. To present it, then, requires the condensing activity of the subject to represent aspects of the object “in einer stetigen Folge der Erscheinungen” (FA 1.25:126; in a regular series of appearances). “Aesthetic” is the appropriate term here, because all of Goethe’s poetic writing of the 1790s has episodic plots consisting of a series of experiences repeated from varied perspectives. The tripartite structure of the Farbenlehre similarly reflects Goethe’s basic principle of examining any phenomenon from several different points of view, both between and within parts, and his corresponding stylistic tendency toward episodic organization.
Yet, aesthetic terminology plays an even greater role in the epistemology of the Farbenlehre. Part 1 discusses the subject-object tension, for example, by focusing on “Begrenzung” (limitation) as the essential cause of color rather than Newton’s refraction. Color, like any other phenomenon, can only be recognized as such through its boundaries. Defining the edges of color or of light, then, transforms it into an image, a Bild (“Anzeige und Übersicht des goetheschen Werkes zur Farbenlehre,” FA 1.23.1:1045). Such framing equates to looking at the phenomenon from outside, a single perspective at a time, followed by connecting single observations into patterns in order to transform attentive looking into theorizing (FA 1.23.1:14), as already in the essays of the 1790s. But the consistent focus on the word Bild for what Goethe calls “theorizing” dominates this work (see also FA 1.23.1:12, 120). The foreword to the Farbenlehre compares understanding people’s inner (hidden) character through their deeds to understanding the nature of light through color: “Die Farben sind Taten des Lichts, Taten und Leiden” (FA 1.23.1:12; Colors are the deeds of light, what it does and what it endures). The comparison of human character to light has suddenly morphed into personification when colors become the deeds and sufferings of humanity. Colors have become actors, and indeed, given the Aristotelian atmosphere evoked by “Taten und Leiden,” tragic actors. Actors are images, personifications, representations, and not essences, but these “actors” are the realia of empirical observations. Reality is now something staged. Indeed, the first part of the Farbenlehre provides illustrations to enable the reader to repeat, to reenact, the “experiments” described in the text, and Goethe justifies this move by comparing his illustrations to a play performance, which requires spectacle, sound, and motion to be realized (FA 1.23.1:18–19). Theorizing is transformed into interpretation as observation of nature is equated to observation of a play on stage.
This dramatizing personification underpins Goethe’s understanding of light. The human eye, he asserts, does not see forms, but only light, dark, and color. He continues, “Das Auge hat sein Dasein dem Licht zu danken. Aus gleichgültigen thierischen Hülfsorganen ruft sich das Licht ein Organ hervor, das seines Gleichen werde; und so bildet sich das Auge am Lichte für’s Licht, damit das innere Licht dem äußeren entgegentrete” (FA 1.23.1:24; The eye owes its existence to light. From among the lesser ancillary organs of the animals, light calls forth one organ to be its like, and thus the eye is formed by the light and for the light so that the inner light may emerge to meet the outer light).6 Now light is the creator god calling forth the human eye, made in the god’s own image. From here it is but a step back to Faust, with its little erring lights, the will-o’-the-wisps, and Faust as, in effect, the erring human eye, looking at and wanting to experience the entire creation, a notion of experience as viewing already adumbrated at the end of the Vorspiel auf dem Theater (Prelude on the Stage) and in the final line of the first scene in Faust II, “Am farbigen Abglanz haben wir das Leben” (FA 1.7.206:4727; Life is ours in the colorful reflection). Indeed, the Irrlichter in Faust actually anticipate the trajectory of color and light in the Farbenlehre. They enter the play in Mephistopheles’ frivolous neologism, irrlichtelieren, and appear on stage as speaking actors in the Walpurgis Night and in the Walpurgis Night’s Dream, then as Knabe Lenker, Homunculus, and the impish angels in Faust II. Seeming at first to be delusions leading into error, they become images, then actors, who mirror for Faust and for us the presence in the world of the invisible and incommensurable truth that gives it meaning. The whole drama is nothing but plays within the play, and, in the end, it turns out that is all anyone can expect. In the final scene, Faust floats upward and onward apparently into the infinite, but in order to know that, to perceive the infinites, images are still necessary. Hence the baroque Catholic imagery that is obviously and uncomfortably not “real.” The final “chorus mysticus” (FA 1.7:464.12104–11) speaks of “Gleichnis” (parable), an extreme form of image, and then of dramatic action (“getan” [done], “Ereignis” [event]), exactly the way the Farbenlehre describes the representation of light in color. “Das Unzulängliche” (what is inadequate/unachievable) itself is transformed in the process. In Goethe’s day, this adjective meant “inadequate” but, in Goethe’s usage, becomes “unachievable”—a category of the object becomes a category of subjective striving. The play ends with the impossible riddle, “das ewig-Weibliche” (the eternal feminine). It is the Urphänomen, the phenomenon that underlies all our observations but remains alone as a riddle in the center.
Knowledge and Community
As Irrlichter are promoted from metaphor to personification in Faust, they become mediators, agents of cooperation. They take on bodies, and in the course of Faust II appear in the bodies of poetry, the vital spirit of life, in effect as Beauty in the form of Helen, and eventually as the angelic messengers of Divine Love. In the course of the play, they represent everything up a great chain of being from delusive nature to higher truth, to pure spirit. In the Märchen their ontological status engages the same totality, but not in such a clearly ordered hierarchy. In that tale, they become brighter and apparently more solid after substantial meals of gold, and as they scatter their energy in showers of gold coins they lose substance and even visibility. But the fact that they generously spend their golden substance is crucial. In both their getting and spending they enable the troubled inhabitants of the fairytale world to work together as a community and to restore their golden age of unity, peace, and prosperity. Their arrival signals the beginning of the restoration, and their departure its completion. They are the circulators of gold, of the vitality of nature and spirit; they are the light of this particular world, its erring light. As the mediators between spirit and nature, they also enable the establishment of human community, the injection of ideal order into an otherwise imperfect real world. Cooperation is also an essential element of Goethe’s scientific epistemology: scientific knowledge is built up one small piece at a time, whether as the process of repeated observations by a single individual or, at least as importantly, as the accumulation of observations by many individuals over long periods. The historical section of the Farbenlehre is longer than its theoretical section and polemic against Newton put together. Irrlichtelieren, as a unique mode of engagement with others, inspires a different kind of cooperative knowledge from the chains of tradition.
Nevertheless, it would be naive and most un-Goethean to regard this view as simple optimistic progressivism. Irrlichter are transient, evanescent phenomena. They may inspire social cohesion for the moment, as in the Märchen, but they are eternal wanderers, succeeded in the tale, to be sure, by other wanderers, but hardly guarantors of a permanent future outside of a fairy tale. Similarly, Faust’s utopian draining of swamps does not last forever in the real world of Faust, and Faust’s own vision of the future foresees them constantly recreated in a permanent struggle with the sea. And the sea is not only a force of destruction, but is also, in itself, a life-giving force. It, too, is a wanderer. It takes wanderers, the force of constant change, to promote social community but, like the visitors to the New World in the Wanderjahre, they always leave again.
Goethe’s early political ideal was Justus Möser’s federalism of small states. While he read political thinkers like Jean-Jacques Rousseau, Gaetano Filangieri, and Cesare Beccaria, he never favored large permanent systems. He loved Rome, center of the world, for the personal relationships and development it afforded him, but not as the great political center. Not the Aeneid, the great epic of the founding of the Roman Empire, excited him, but the Odyssey, in which the hero’s struggles increasingly have to do with escaping the lures of women to return to his small island home, when he must yet again depart on another journey to plant an oar in a place where journeying by sea and epic heroism are unknown. Goethe admired but did not celebrate Napoleon, and he juxtaposed to his demonic hero Faust the passive, bourgeois heroes Wilhelm Meister and the Hermann of Hermann und Dorothea (1797; Hermann and Dorothea). His politics favored the small-scale operations that allowed for variation, change, indeed the “frivolity” of will-o’-wisps. In a common cliché, Goethe is the last Renaissance man, the last universalist, which is another way of saying that his scientific and poetic epistemologies, or his epistemology and his poetology, are essentially linked, as in this anything but frivolous term irrlichtelieren.
Clark Muenzer, personal communication. See also Muenzer’s “Begriff” entry in this volume. ↩
All references to Faust are cited parenthetically by line number. All translations are my own unless otherwise indicated. ↩
See the entry “Irrlicht” in Handwörterbuch des deutschen Aberglaubens, ed. Hanns Bächtold-Stäubli and Eduard Hoffmann-Krayer (Berlin: de Gruyter, 1931-32). ↩
G. Schmid, “Irrlicht und Sternschnuppe,” Goethe 13 (1951): 268-89. ↩
See the entries “Irrlicht,” “irrlichtartig,” and “irrlichtelieren” in the Goethe-Wörterbuch, ed. Berlin-Brandenburgische Akademie der Wissenschaften, Deutsche Akademie der Wissenschaften zu Berlin, Akademie der Wissenschaften in Göttingen, and the Heidelberger Akademie der Wissenschaften (Stuttgart: Kohlhammer, 1978), 2:235-43. woerterbuchnetz.de/?sigle=GWB#0. ↩
Johann Wolfgang Goethe. Scientific Studies, trans. Douglas Miller (Suhrkamp: New York, 1988), 164. First sentence altered by JKB. ↩
Outside my window
two tall witch-elms
toss their inspired
green heads in the sun
and lean together whispering.
Trees make the world
a proper place.
~Robert Nye
A real food fighter knows how to blend in hostile environment.
Support food fighters on lego ideas!
ideas.lego.com/projects/4b2a91db-8777-454a-bcd3-1fc57a18a95e
These were the days when vehicles had proper lines and styling. Not like these boxes on wheels we have today. Although our modern cars are so much safer than these old boats
This guy, in the excellent beret, was sketching people on a bench sitting opposite him. I don't think they noticed him sketching them, but I know he noticed me photographing him, because he stopped drawing for some reason, and started turning pages. Despite moving to get a better angle (the initial shots were profiles), I'm still unhappy with the overall composition, too much space on the left, and I had to crop the right because it's full of confusing elements.
Her skirt was made by my sister and my mom, I love it! I really like this look for her, I'm going to try more poses and locations for pictures. I took this picture on a cloudy day, but the colors came out ok and my limited knowledge of Photoshop helped.
Alex is an Iplehouse nYID Aria
After missing a ‘proper shot’ of DB 60054 on Thursday as I misinterpreted the timetable, today the loco could be found on the oil circuit at Clay Mills, just into East Staffordshire (the border is the far bridge) on 12/01/19. This was my first visit to the footbridge here after a bit of homework was done on the location. The working was the 6M57 0717 Lindsey Oil Refinery to Kingsbury Oil Sidings tanks. A pillbox can be seen in the field behind the loco, with the redundant cooling towers of Willington Power Station on the horizon.
Another shot I took whilst the sun was setting. This time just one of my best mates, I can't believe he got that high!
A TASK FOR YOU!
Can you figure out what make his shoes/trainers are? :D
Due to the scania blowing its turbo pipe this evening i had to ump into another coach and it was this one. Seen earlier during the day at LONG Stay 2 is Bakers 7092RU a Volvo B10M / Plaxton Premiere 320 C53F, I haven't driven a premier for 10 years it was nice to drive a proper coach again. Photo taken 19/03/14
I'm trying very hard to think of a personal benefit of the coronavirus pandemic. Finally I can think of one, I'm not increasing my stockpile of images nearly as quickly as before -- and I can go back to some old folders and post something taken some years ago.
Parts of Montreal is quite hilly. Coming down Peel Street (rue Peel), we came across this blue car that followed the old-school downhill parking rules, turn the steering wheel in such a way that if the braking mechanism somehow breaks, or if your parked car is hit by another car, that it (hopefully) would be stopped by the curb/ kerb and would not roll down the hill and cause more damage and injuries to others.
Near 3484, rue Peel St, Montreal
Source: en.wikipedia.org/wiki/Toronto
Toronto is the provincial capital of Ontario. With a recorded population of 2,731,571 in 2016, it is the most populous city in Canada and the fourth most populous city in North America. The city is the anchor of the Golden Horseshoe, an urban agglomeration of 9,245,438 people (as of 2016) surrounding the western end of Lake Ontario, while the Greater Toronto Area (GTA) proper had a 2016 population of 6,417,516. Toronto is an international centre of business, finance, arts, and culture, and is recognized as one of the most multicultural and cosmopolitan cities in the world.
People have travelled through and inhabited the Toronto area, located on a broad sloping plateau interspersed with rivers, deep ravines, and urban forest, for more than 10,000 years. After the broadly disputed Toronto Purchase, when the Mississauga surrendered the area to the British Crown, the British established the town of York in 1793 and later designated it as the capital of Upper Canada. During the War of 1812, the town was the site of the Battle of York and suffered heavy damage by American troops. York was renamed and incorporated in 1834 as the city of Toronto. It was designated as the capital of the province of Ontario in 1867 during Canadian Confederation. The city proper has since expanded past its original borders through both annexation and amalgamation to its current area of 630.2 km2 (243.3 sq mi).
The diverse population of Toronto reflects its current and historical role as an important destination for immigrants to Canada. More than 50 percent of residents belong to a visible minority population group, and over 200 distinct ethnic origins are represented among its inhabitants. While the majority of Torontonians speak English as their primary language, over 160 languages are spoken in the city.
Toronto is a prominent centre for music, theatre, motion picture production, and television production, and is home to the headquarters of Canada's major national broadcast networks and media outlets. Its varied cultural institutions, which include numerous museums and galleries, festivals and public events, entertainment districts, national historic sites, and sports activities, attract over 43 million tourists each year. Toronto is known for its many skyscrapers and high-rise buildings, in particular the tallest free-standing structure in the Western Hemisphere, the CN Tower.
The city is home to the Toronto Stock Exchange, the headquarters of Canada's five largest banks, and the headquarters of many large Canadian and multinational corporations. Its economy is highly diversified with strengths in technology, design, financial services, life sciences, education, arts, fashion, aerospace, environmental innovation, food services, and tourism.
Source: localwiki.org/toronto/Graffiti_Alley
Graffiti Alley in The Fashion District runs south of Queen Street West from Spadina Avenue to Portland Street beginning at 1 rush lane, Toronto, Ontario Canada . It is one of the best known location to see Toronto Graffiti.
There is about a kilometer's worth of wall space of varying quality.
A graffiti event called Style in Progress has taken over graffiti alley for a 24-hour period of legal painting, during the 2000s. Nowadays the alley is still frequently painted, but the artist should ask the permission to the building or shop owner.
The Alley was also home to the Secret Swing.
CBC Comedian Rick Mercer often films his famous weekly TV on air Commentary while walking through Graffiti Alley using the Murals as his backdrop. Result being, many Canadians may not know the name of this alley nor the exact location, but they can recognize it once they see it while walking through here in person.
Source: www.atlasobscura.com/places/graffiti-alley-rush-lane
LOCATED WITHIN TORONTO’S FASHION District, Graffiti Alley runs parallel to the trendy stretch of Queen Street West. It encompasses three city blocks and includes the contiguous alleyway of Rush Lane. It’s a popular spot to view some of the best examples of Toronto’s vibrant street art and mural culture.
Previously a hotspot for unsanctioned graffiti art, Graffiti Alley sparked a fight for legalization by the Queen Street West Business Improvement Association. In 2011, it was designated as an area of municipal significance, and StreetARToronto, or StART, a program that provides funding and approval for public murals and graffiti art, was born from the struggle.
Today, Graffiti Alley is a popular backdrop for photoshoots, as well as a place to see works by iconic artists like Duro the Third, uber5000, and ELICSER. It has served as the venue for small street festivals, a set for music videos, and for a time, had a restaurant named after it.
In spirit of Independence Day,I chose to post something Patriotic related.Honored by his Family as well as his Country,This is a shot from my GrandFathers Burial who was a Veteran...Joseph Caiola...
Happy Fourth of July and Enjoy your Freedom...
...Especially considering that the weather we're having is near to Winter!
I got myself dressed in the car again for rare weekday evening out! This time it was a special occasion- to (belatedly) celebrate Kimberly's birthday at Freddie's Beach Bar! ...And of course there had to be pictures! I got Cindy to snap some for me just to show off this lovely (and sensible!) new minidress!
My ensemble for the evening consists of a recently arrived lycra blend gray knit minidress with a gold floral embroidered appliqué from greatglam.com, layered over my black & gold lurex lycra spandex leggings from fredericks.com and my leather look flat soled knee boots from chadwicks.com.
To see more pix of me in other tight, sexy and revealing outfits click this link:www.flickr.com/photos/kaceycdpix/sets/72157623668202157/
To see more pix of me in other outfits from Great Glam click this link: www.flickr.com/photos/kaceycdpix/sets/72157621973539909/
DSC_5165-21
Kitty (bottom), Sable (left) n' Me (back) arsing around with photo props...
This is a trio you don't wanna mess with, we'll baffle you with silliness and stupidity ;)
SEPTA AEM-7 2304 sits at CHE on the point of Wash-2, posed up with a sign depicting why we don't go touching catenary wires.
Source: en.wikipedia.org/wiki/St._Louis
St. Louis is the second-largest city in Missouri, United States. It sits near the confluence of the Mississippi and the Missouri Rivers, on the western bank of the latter. As of 2020, the city proper had a population of around 301,500, while the bi-state metropolitan area, which extends into Illinois, had an estimated population of over 2.8 million, making it the largest metropolitan area in Missouri, the second-largest in Illinois, the seventh-largest in the Great Lakes Megalopolis, and the 20th-largest in the United States.
Before European settlement, the area was a regional center of Native American Mississippian culture. St. Louis was founded on February 14, 1764, by French fur traders Gilbert Antoine de St. Maxent, Pierre Laclède and Auguste Chouteau, who named it for Louis IX of France. In 1764, following France's defeat in the Seven Years' War, the area was ceded to Spain. In 1800, it was retroceded to France, which sold it three years later to the United States as part of the Louisiana Purchase; the city was then the point of embarkation for the Corps of Discovery on the Lewis and Clark Expedition. In the 19th century, St. Louis became a major port on the Mississippi River; from 1870 until the 1920 census, it was the fourth-largest city in the country. It separated from St. Louis County in 1877, becoming an independent city and limiting its own political boundaries. St. Louis had a brief run as a world-class city in the early 20th century. In 1904, it hosted the Louisiana Purchase Exposition and the Summer Olympics.
A "Gamma" global city with a metropolitan GDP of more than $160 billion in 2017, metropolitan St. Louis has a diverse economy with strengths in the service, manufacturing, trade, transportation, and tourism industries. It is home to nine of the ten Fortune 500 companies based in Missouri. Major companies headquartered or with significant operations in the city include Ameren Corporation, Peabody Energy, Nestlé Purina PetCare, Anheuser-Busch, Wells Fargo Advisors, Stifel Financial, Spire, Inc., MilliporeSigma, FleishmanHillard, Square, Inc., U.S. Bank, Anthem BlueCross and Blue Shield, Federal Reserve Bank of St. Louis, U.S. Department of Agriculture, National Geospatial-Intelligence Agency, Centene Corporation, and Express Scripts.
Major research universities include Saint Louis University and Washington University in St. Louis. The Washington University Medical Center in the Central West End neighborhood hosts an agglomeration of medical and pharmaceutical institutions, including Barnes-Jewish Hospital.
St. Louis has three professional sports teams: the St. Louis Cardinals of Major League Baseball, the St. Louis Blues of the National Hockey League, and the St. Louis BattleHawks of the newly formed XFL. In 2019, the city was awarded a Major League Soccer franchise, St. Louis City SC, which is expected to begin play upon the completion of a 22,500-seat stadium in the city's Downtown West neighborhood in 2023. Among the city's notable sights is the 630-foot (192 m) Gateway Arch in the downtown area. St. Louis is also home to the St. Louis Zoo and the Missouri Botanical Garden, which has the second-largest herbarium in North America.
Source: en.wikipedia.org/wiki/Paint_Louis
Paint Louis is an annual global community event happening over the American holiday Labor Day bringing together people practicing all four elements of Hip hop including Graffiti, Breakdancing, Rapping and DJs to St. Louis for three days of creation and performance. The event started informally in 1995 as a "graffiti jam" and became more formalized in 1997 as noted with its 20th anniversary celebration in 2017. One of the originators, if not the man outright credited with the genesis of Paint Louis, is Stun1.
The event is well known as the largest gathering of Graffiti writers who have permission to legally paint the 1.9 mile Guinness Records deemed "longest mural in the world", the Mississippi River flood wall, along the Mississippi river all south of the Gateway Arch.
Source: racstl.org/public-art/the-mural-mile-floodwall/
The Mural Mile is located along the Riverfront between Victor and Chouteau Avenues, south of the Gateway Arch. Started in 1997, the project became an annual event held every labor day weekend. Organized by the organization Paint Louis, more than 250 graffiti artists from around the country came to St. Louis to add to this mural on the Mississippi River floodwall.
Graffiti artists from across the nation periodically assemble for a local event known as “Paint Louis,” during which they each leave their artistic mark on an industrial wall or structure that has been designated for the task. After the event has finished, paint-overs become increasingly common, and the piece takes on additional lives and identities as the original work slowly disappears.
Thought I might like to see her in lashes, blue lashes that is. I always feel like my girls need eye lashes to flutter. What do you think?
March 5, 2011
Oakland, CA
Hosted by Team Proper
Photo by Stormline (Ervic Aquino). All rights reserved. This photo may not be reproduced for commercial use without the consent of the photographer. Reproduction for personal use is permitted.
Heading west on the Canadian, we have come up to the park car, and brought along some more than appropriate reading materials. The Canadian turned 60 last year, and I hope I can last another 60 years down the road.
Proper utilization of the human resources of persons with disabilities in the world. The boy is doing a blow paint.
© UN4U/Mukhopadhyay Somenath.
ILO staff can use this photo for ILO work (website, presentations, publications, etc.) because we were a partner in the UN4U competition. But they are not available for non-ILO use. They should be credited © UN4U.
This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 IGO License. To view a copy of this license, visit creativecommons.org/licenses/by-nc-nd/3.0/igo/deed.en_US.
JobWorthDoing.com- and what a great job someone has done of writing off this 2016 Vauxhall Vivaro van.
Former Santa Fe 5162 was demoted to a BNSF SD40-2 painted in the "Heritage 1" scheme leading a CN C44-9WL on a southbound CN manifest at Leithton/South Mundelein/Trafton depending on the time frame. The mis-matched signal bridges no longer remain on location and the 6890 is now the 1730 after being renumbered. The 6890 on BNSF is now a GE ES44C4.