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Hasbro - Star Wars "Value" Figures
They are a little shorter than Black Series and typically have four points of articulation but are $8 or less when you can find them
Picked up at Big Lots, Walgreens, 5 Below, and a Canadian trade
Darth Maul, Darth Vader, Han Solo, Kanan Jarrus, Death Trooper, Luke Skywalker, C-3PO, Rey, Han Solo, Finn, Captain Phasma, First Order Stormtrooper, and Kylo Wren
Daytime wind storm knocked over the sign at Value Village.
Bloor St. at St. Helens Ave., Bloordale, Toronto, Ontario, Canada.
May 4, 2018.
Example done for my review of the Prima Watercolor Confections 'Classics' Pan Set lifeimitatesdoodles.blogspot.com/2016/03/prima-watercolor...
Another interesting reuse of a vacated drugstore location by family-owned retailer Value Drugs. This one is quite obviously a former Eckerd on Long Island.
In 1998, Eckerd (owned by JCPenney) had swallowed the largest pharmacy on Long Island, Genovese Drug Stores. Genovese was a family-owned and run pharmacy chain with 141 stores in NY/NJ/CT. JCPenney continued to run the stores as Genovese for 5 years, re-bannering them as Eckerd in 2003.
This building was a former supermarket which was taken over when JCPenney relocated the existing Genovese store from a few blocks away around 2002. The standard Eckerd facade was added to the existing building and the name changed to Eckerd soon after.
The Eckerd store was converted to Rite-Aid in 2007 when Rite Aid purchased the Eckerd and Brooks chains from the Jean Coutu Group, and it closed soon after in 2009. Value Drugs opened here in 2009 and runs an extremely successful store.
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.
The Remarkables at sunrise. They actually filmed a scene from Lord of the Rings (Two Towers) at the little hill on the left just below the mountain range.
On our 60th Independence day ... Happy Birthday Pakistan (August 14, 1947-2007)
Pakistan zindabad ... Long live Pakistan
National Anthem www.youtube.com/watch?v=0MfL9b-kovY&mode=related&...
More about Pakistan is here en.wikipedia.org/wiki/Pakistan
A Beat Safari csapata (karácsonyra való telkintettel :D )
ezúttal Current Value-t látja vendégül!
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(Blackout NL, Critical Music, Subsistenz, TSM, MethLab)
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▼ Midland Breakz - (UK) ▼
▼ Gosh - Highscore - (AT) ▼
▼ Konor - dnbnoise.com, wirsindcybo ▼
THE BEAT SAFARI CREW:
▼ SiN - Beat Safari, wirsindcybo ▼
▼ Khaist - Beat Safari ▼
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Deko: Goof Art Deko
JEGYEK A HELYSZÍNEN MÉG KAPHATÓK KORLÁTOZOTT SZÁMBAN:
- 3000 HUF
3100 E Layton Ave, St. Francis, WI
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I thought this repurposed A&P was a neat find!
Playing with a possible layout. Not crazy about the zigzag; I'll probably try something else. Mostly Kaffe Fassett prints, but some others sprinkled in -- my main goal was to disregard color entirely, choosing multicolored prints and focusing on value alone.
The Mount Isa Underground Hospital, constructed during March/April 1942 in the grounds of the Mount Isa District Hospital, was built by off duty miners from Mount Isa Mines. The structure was designed by Dr Edward Joseph Ryan, Superintendent of the Mount Isa District Hospital. Construction work was supervised by Wally Onton, Underground Foreman at Mount Isa Mines.
The war in the Pacific reached the shores of Australia on the 19th February 1942. Darwin was bombed by aircraft operating from four aircraft carriers in the Timor Sea. Within days Timor fell to the Japanese, the Australian cruiser HMAS Perth sank during the Battle of the Java Sea, while Broome, Derby and Wyndham in Western Australia, and Port Moresby in New Guinea were all bombed by Japanese aircraft.
The threat to Mount Isa seemed very real because there appeared to be little military opposition left in the north of Australia after the devastation of Darwin and the West Australian towns. The Mount Isa Copper Mine was seen as a strategic resource of great value to the Japanese, being recognised as one of the world's major deposits of copper, lead, zinc and silver. It was believed that like the Japanese controlled tin fields and rubber plantations of Malaya, and the oil fields of Borneo, the Mount Isa Mine was probably a target for invasion forces and air attacks.
Reacting to the perceived threat, Dr Edward Ryan decided to take precautions to protect Mount Isa District Hospital from air raids. Dr Edward Ryan contacted Vic Mann, MIM Mine Superintendent, who offered the co-operation of the company and the services of Underground Foreman Wally Onton to supervise the project. The company supplied all the equipment for the work, which was done by Mount Isa miners who volunteered their time.
The drilling, blasting and mucking out was mostly done over a two-week period, with the fitting-out taking a few more weeks. The work was done during March/April 1942, during which approximately 100m of tunnel were excavated. Three parallel adits were driven into the hill face and then connected to a crosscut level to form a large underground shelter with an 'E' shaped plan. A vertical rise to the hillside above helped ventilation and was also equipped with a ladder to serve as an emergency exit. The excavation was timbered using the contemporary mining methods of the day, then equipped with furnishings and fittings to perform all the functions of a hospital. There were male, female, and maternity/children's wards, a surgical theatre and a delivery room.
The finished underground hospital was about 100m from the rear of the nearest hospital building, with access along a gravelled pathway. The three entrances were secured by locked timber gates. Inside the hospital was framed either with sets of round native timber or sawn Oregon timber, the ceiling was sawn hardwood planks and some of the walls were lined with gidyea logs. The floor was bare earth. The hospital was equipped with electric lights and a telephone. Furthermore, buckets of water and sand, stirrup pumps and shovels were present in case of an air raid.
Dr Ryan kept the shelter fully equipped and ready for use with linen, medical equipment, dressings and pharmaceutical stocks. Once a week there was an air raid drill, and nurses and orderlies wheeled less-seriously ill patients up the steep gravel path to the underground hospital.
Mount Isa never experienced air raids, and it soon became apparent that the attacks on Darwin and other northern towns were harassing raids rather than the prelude to an invasion. History shows that Japanese resources were extended to their limit and, after the battles of the Coral Sea and Midway, their naval power was destroyed. The threat of invasion disappeared as the Japanese forces were driven from New Guinea and into retreat from the Pacific.
Although air raid drills ceased, the underground hospital remained in use for less urgent purposes. The shelter was used as a dormitory by the nurses on hot nights, then like most unused spaces, it gradually became a store room of hospital equipment and files. After the war, lax security allowed young children to play in the tunnels, which still contained medical equipment and pharmaceutical supplies.
The shelter was finally closed sometime during the 1960s when rubble, excavated during the construction of the new four-storey hospital wing, was used to close the three entrances. The ventilation rise was also filled in. For approximately ten years the underground hospital remained closed until the fill at the north collapsed in 1977, and at the main entrance in 1988. Each time an entrance opened there was debate in the community regarding the future of the site. In 1992 the main entrance again collapsed and there was considerable debate about the site because of the Australia-wide interest in WWII sites during celebrations which commemorated the Battle of the Coral Sea and the 1942 threat of invasion.
The entrance was again closed, but reopened in 1994. While the entrance was again open and its future was being discussed in the media, a fire broke out in the southern tunnel at 0130AM on the 27th of August 1994. Queensland Fire Services found water was ineffective and, not knowing the layout of the interior, or the source of the fire, they waited until daylight and filled the tunnel with high expansion foam to extinguish the fire. The Mines Rescue Unit and volunteers later removed most of the burnt timber and stacked it at the main entrance.
In response to the fire, the hospital administration installed a locked trapdoor of heavy steel mesh over the collapsed entrance, and the entrance has remained open but secure against entry for the past three years. A public meeting in late 1995 showed that community support has swung strongly in favour of conserving and developing the underground hospital rather than again burying the entrance.
In 1996 a Steering Committee, representing the owners, heritage conservation organisations and corporate and community representatives, was formed to manage the future of the underground hospital. A conservation strategy, funded under the Queensland Heritage Grants Program and the Queensland National Trust, was prepared at the request of the Steering Committee. Vandals lighted a second fire on Sunday the 26th of October 1997 causing further damage to the interior.
Plans are in place for the interior of the hospital to be cleared by Green Corps (Young People for the Environment) and volunteer labour. The work will be carried out in consultation with the Cultural Heritage Branch of the Environmental Protection Agency. All artefacts will be documented, tagged and stored at the North West Queensland Museum in Mount Isa. Re-timbering of the interior will be carried out under the supervision of Mount Isa Mines engineers who will also provide some of the equipment required for the project.
Seating for educational tours and fresh timber framing was added in 2021 to support the structural integrity of the underground hospital.
Source: Queensland Heritage Register.
Quick value study sketch. I think this may become one of my next watercolors. This was a bright, sunny day and the shapes of these barns creates a scene that caught my eye immediately.
Hopefully coming soon . . .
even after a long time meddling in the grey, it's undeniable when i come across it that nothing beats a good, heavy black.
Crude tanker VALUE on her way to the Shell Refinery Pier in Geelong.
Ship Type: Crude Oil Tanker
Year Built: 2011
Length x Breadth: 244 m X 42 m
Gross Tonnage: 61336 t
DeadWeight: 115984 t
Flag: Malta
IMO: 9470131
MMSI: 215137000
WEEK 14 – Superlo Foods Southaven
The special values department (stylized with dollar signs, what an original idea!), lies to the right of the entrance, along the front wall. This is where the produce department would typically be in, for example, most Walmarts or Krogers in the area.
(c) 2015 Retail Retell
These places are public so these photos are too, but just as I tell where they came from, I'd appreciate if you'd say who :)
Made from tutorial by Katie of Sew Katie Did (http://metrosupialdesigns.wordpress.com/2009/03/20/value-quilts-tutorial/)
I made this quilt for my 2 yrs old grandson. I used many children' fabrics, great fun!
The quilt measures: 49 inches x 77 inches (124 cm x196 cm)
All cotton (fabric and batting)
Machine pieced and quilted
Blogged here