I'm miserable. 
Friday, December 31, 2010
Thursday, December 30, 2010
Dental Receptionist Letter
Wednesday, December 29, 2010
How To Clear Phlegm For Baby
Effy: Why bother? Tony: With what? Effy: Caring about people. Tony: You do not fool me, Effy Stonem. The Lonely Island
"Sometimes I think I was born backwards ... you know, come out of my mum The Wrong Way. I hear words go past me backwards. The Should people I love, I hate, & the people I hate ... "
I have long wanted to do an article on Kaya Scodelario which for me is an amazing actress in her role as Effy Stonem. It is different from all the characters seen before. She suffers but she likes it, she self-destructs, it refuses to love, she lives in another world. And yet we love him. Because we all have a little part of her in us.
She takes her life as a game, it is bullshit on bullshit. And frankly even if we see that ultimately it is unfortunate, we think it is still too cool because she enjoys life as she sees fit. She has the nerve to do things that we dare not even envisager.Et why I'm jealous!
not forget his makeup that made her what she is. The number of tutorials to make up like her are everywhere on the net. You're bored and you want to try? Here's a little video that explains how to reproduce it. Will I dare to do for the evening of the new year?
Kiss
Monday, December 27, 2010
Thursday, December 23, 2010
Wednesday, December 22, 2010
Best Bluetooth For Htc Touch
A distributed topic. Lacan, Buddha, Zen Varela
An incredible article, a very fine understanding and analysis of issues that are ours in the dialogue between psychoanalysis and Buddhism, has been addressed by Marie- Anne Paveau. Ms. Paveau, professor in linguistics at the University Paris XIII, attended the conference of 27 November, she realizes with a depth here that members of the Young & Psy can only learn! In thanking her, because it opens new avenues extend our thinking and lead to future work.
Enaction is a stream that comes from Chile, proposed by Varela from his work with Humberto Maturana , biologist and philosopher author's concept of autopoiesis . The autopoiesis means that living systems are autonomous, they produce their own kind performances, manage their operation in their environments and ultimately produce their existence. This position is a challenge to the cognitive internalist (or "paradigm of the computer") that advance rather than representations of the outside world is predetermined and encoded in the human mind works in this connection as a computer, and that we can not know external objects only through representations that in a.
Jean-Luc Giribone, then taking the word back on that fifth subject aside and reminded me that is exactly defined by Lacan as the object which the subject falls in love, setting up an imaginary relationship with him. The formula is known: "The beloved is in the loving investment, by capturing it Topic operates strictly equivalent to the ego ideal "(1953-54: 201). For Lacan, there is even the structure of madness: the belief in self, believing that it is something and that something has both a life "solid" and importance. Or me, for Buddhism is a form of nothing, the non-self (an extension of this intervention on the blog N. Inca). On this point, there are real analogies between psychoanalysis and Buddhism, especially in the texts of a teacher who inspired that day, Chogyam Trungpa, the main figure of Tantric Buddhism in the 20th century. In practice the Tibetan route, subtitled "Beyond the spiritual materialism," published in 1973, Trungpa formulas that Lacan could have produced twenty years ago:
It is important to see that the crux of any practice Spiritual is out of the bureaucracy of the ego, that is to say, this constant desire qu'al'ego a higher form, more spiritual, more transcendental knowledge, religion, virtue , discrimination, comfort, in short, what makes the object of his special quest. We must get out of spiritual materialism (1973: 24).
A little later, in a chapter entitled "The development of the ego," Trungpa describes how Buddhist literature represents the ego, through the metaphor of the monkey prisoner
- The distributed cognition, launched in the early 1990s by Edwin Hutchins princeps in his study on the flow of intelligence to board a plane (1991), posits that objects around us are psychic agents, and that in a cockpit for example, the information does not circulate only in the dual interaction between the pilot and copilot, but to "distribute" through the measuring instruments.
- The theory of the extended mind Alan Clark and David J. Chalmers, who defend the idea of externality of mind borrows cete channel of distribution and shift: my mind is, partly, not only yours, but also in artifacts and material objects that surround me and which I use.
- Reflections on the identity of Francis Laplantine I just reread the test I, we and others (read a summary ), just reissued by Editions du Pommier is absolutely adequate to Lacanian and Buddhist concepts. Laplantine is very hostile to the two concepts of identity (derived from a conception of meAnd representation that solidify his view of how our draatqiue relative to each other and the world.
- Although the concept is critical in his mind, and although I find his conservative position and déploratoire, the notion of "liquidity" put forward by Zygmunt Bauman, who is an exact counterpart to the "strength" by Laplantine thinking, helps us to think the circulation and post-Cartesian decompartmentalization in Identity in 2004 and the present liquid in 2007.
- But perhaps the position of Axel Honneth who seems the most operative in the humanities, because after a powerful synthesis of the challenged subject in the second half of the 20th century (1993). Honneth proposes the concept of "self-centered," not wishing to abandon completely the subject of non-nil to me, but do not for a return to pre-structuralist conception of a self mastery and full consciousness.
we can see, the traffic is intense among the various paradigms that deal with the question of subject and self in a non-Cartesian: Psychoanalysis, Buddhism and meditation, social cognition, anthropology, philosophy of mind, philosophy morality. It seems no longer possible to adopt an egocentric conception the topic, which would have a perspective on the other and the world. It remains to assume that change in our epistemological disciplines, which in any case in linguistics, discourse as it is, still remains to be done.
An incredible article, a very fine understanding and analysis of issues that are ours in the dialogue between psychoanalysis and Buddhism, has been addressed by Marie- Anne Paveau. Ms. Paveau, professor in linguistics at the University Paris XIII, attended the conference of 27 November, she realizes with a depth here that members of the Young & Psy can only learn! In thanking her, because it opens new avenues extend our thinking and lead to future work. Last November I attended a workshop in the original field of psychoanalysis, which proposed to articulate philosophy, Buddhism and psychoanalysis. It was entitled "Beyond my freedom? Psychoanalytic philosophy, meditation (read program and listen interventions). The initiative came from an association of psychoanalysts, "Young & Psy ", founded by Nicolas Inca, a clinical psychologist, who also maintains a blog, Psychology and meditation. This innovative day has enabled the relationship between Buddhism and psychoanalysis, which exists in practice, but without much visibility, appear on the front of the stage and, hopefully, to sow some seeds of interest in contemporary psychoanalytic thinking. Rigidities and dogmatic categorizations that divide up this solid French psychoanalysis and practices in schools often stereotyped (Lacanian, Freudian, Jungian, etc..) Are being "désolidifier" and eventually, hopefully, by dissolve under the leadership of such proposals.
All Roads do not lead to Buddhism
I took that day because these three areas are familiar to me, and their coordination has piqued my curiosity. Philosophy and psychoanalysis are lands that the researcher in social sciences can meet easily, either in its scientific activity, either in his personal journey, so nothing special in this regard. But Buddhism is obviously more rarely in our work, and we just do not like that. For my part, I'm coming from cognitive science, by reading Francisco Varela and theory of enaction. I came to enaction by social cognition in its distributed version, which I'm herself received by my reflection on the processes of speech production, feeling cramped in the context of available theories in the disciplines of speech-text contemporary, and hoping to integrate my work and experiential material reality. So much for my journey. But what connection with Buddhism, will you tell me? I come here.
I took that day because these three areas are familiar to me, and their coordination has piqued my curiosity. Philosophy and psychoanalysis are lands that the researcher in social sciences can meet easily, either in its scientific activity, either in his personal journey, so nothing special in this regard. But Buddhism is obviously more rarely in our work, and we just do not like that. For my part, I'm coming from cognitive science, by reading Francisco Varela and theory of enaction. I came to enaction by social cognition in its distributed version, which I'm herself received by my reflection on the processes of speech production, feeling cramped in the context of available theories in the disciplines of speech-text contemporary, and hoping to integrate my work and experiential material reality. So much for my journey. But what connection with Buddhism, will you tell me? I come here.
Enaction is a stream that comes from Chile, proposed by Varela from his work with Humberto Maturana , biologist and philosopher author's concept of autopoiesis . The autopoiesis means that living systems are autonomous, they produce their own kind performances, manage their operation in their environments and ultimately produce their existence. This position is a challenge to the cognitive internalist (or "paradigm of the computer") that advance rather than representations of the outside world is predetermined and encoded in the human mind works in this connection as a computer, and that we can not know external objects only through representations that in a.
Varela insists particularly on the concept of emergence, he borrows from Buddhist thought: according to him, the representations are not prerequisites, filed in frames (frames ), but emerge are "énactées "As to the agents operating in environments. He says such registration body in the mind, which is a synthesis of the subject prepared with Eleanor Rosch and Evan Thompson as "cognition, far from representing a pre-given world, is the advent spouse a world and a spirit from the history of the various actions being done by a being in the world "(Varela et al. 1993: 35). This "coming spouse" is a reciprocal interaction between our perceptions and ways to move about in the world (our motor) and it is therefore an embodied cognition, that is a development of body awareness and knowledge: "Knowledge does not pre-exist in one place or in a singular form, whenever it is énactée in particular situations. "(Varela et al. 1993: 97). One of the best illustrations that gives rise Varela What knowledge is contained in for Ethics? , where he employs a comparative ethology:
us use one of the best examples of emergent properties: the insect colonies. [...] One thing is particularly striking in the case of the colony of insects: unlike what happens with the brain, we have no difficulty to admit two things: a) the colony is composed of individuals b) there is no center or "me" localized. However, the assembly behaves as a unitary whole and viewed from the outside, it's like a coordinating agency was "virtually" this center. That's what I mean when I talk about a stripped me of me (we could also talk about virtual self): global configuration and coherent emerges through simple local constituents, who seem to have a center, so that there are none, and which is crucial as the level of interaction for the behavior of the whole (Varela 1996: 85-87).
The subject of consciousness by Varela does not sit in a center, whether neural or metaphysics, but lies in our inclusion in the environments of our lives: it is therefore distributed in a spirit world, and not encapsulated in a form of interiority of consciousness.
us use one of the best examples of emergent properties: the insect colonies. [...] One thing is particularly striking in the case of the colony of insects: unlike what happens with the brain, we have no difficulty to admit two things: a) the colony is composed of individuals b) there is no center or "me" localized. However, the assembly behaves as a unitary whole and viewed from the outside, it's like a coordinating agency was "virtually" this center. That's what I mean when I talk about a stripped me of me (we could also talk about virtual self): global configuration and coherent emerges through simple local constituents, who seem to have a center, so that there are none, and which is crucial as the level of interaction for the behavior of the whole (Varela 1996: 85-87).
The subject of consciousness by Varela does not sit in a center, whether neural or metaphysics, but lies in our inclusion in the environments of our lives: it is therefore distributed in a spirit world, and not encapsulated in a form of interiority of consciousness.
A distributed design of the subject and I
The conference "Beyond my freedom? "Got in touch with many of the ideas of self fertility of this type, but from psychoanalysis and Buddhism. Nicolas Inca recalled in the introduction how the currently dominant view of me is a world closed in on itself, with a "massiveness" that comes partly from the Cartesian conception. He also said that Derrida, in 1990, recommended that "do not forget psychoanalysis," for this conception of the self does not end up dominating our references. Jean-Jacques
Tyszler explains in effect at the beginning of the day that even Freud, we find no conception of the self regulatory body or such as synthesis, which is based in our modern conception of identity that pervades social life and politics. He points out that Freud, the ego is a "bric-a-brac," a concept little unstable and formalized. For Lacan reviewer of Freud, this massive and me is not omnipotent, but rather it is an instance of ignorance, the function being moïque carrier paranoia of ordinary matter. I believe his is to fall in the toils of the subject, and therefore give way to alienation, fantasy and instinct. For Lacan, it is impossible that the subject is identical to something that would itself, since the subject is defined as the subject of fantasy. Our identity escapes us, since we are the fantasy of the other, we are what shapes the eyes of others: "The ego is the repository to another. The ego is compared to another. This is consequential, "he says from the first seminar (1953-54: 83). Jean-Jacques Tyszler stresses that the design of Lacan is not without a certain pessimism, because it tends to reduce the human objects of his tyranny, four in number: the breast, feces, voice and eyes. He recalled that "nothing" ("the object-nothing") almost became the fifth object, which would considerably closer Lacanian psychoanalysis of Buddhist thought.
The conference "Beyond my freedom? "Got in touch with many of the ideas of self fertility of this type, but from psychoanalysis and Buddhism. Nicolas Inca recalled in the introduction how the currently dominant view of me is a world closed in on itself, with a "massiveness" that comes partly from the Cartesian conception. He also said that Derrida, in 1990, recommended that "do not forget psychoanalysis," for this conception of the self does not end up dominating our references. Jean-Jacques
Tyszler explains in effect at the beginning of the day that even Freud, we find no conception of the self regulatory body or such as synthesis, which is based in our modern conception of identity that pervades social life and politics. He points out that Freud, the ego is a "bric-a-brac," a concept little unstable and formalized. For Lacan reviewer of Freud, this massive and me is not omnipotent, but rather it is an instance of ignorance, the function being moïque carrier paranoia of ordinary matter. I believe his is to fall in the toils of the subject, and therefore give way to alienation, fantasy and instinct. For Lacan, it is impossible that the subject is identical to something that would itself, since the subject is defined as the subject of fantasy. Our identity escapes us, since we are the fantasy of the other, we are what shapes the eyes of others: "The ego is the repository to another. The ego is compared to another. This is consequential, "he says from the first seminar (1953-54: 83). Jean-Jacques Tyszler stresses that the design of Lacan is not without a certain pessimism, because it tends to reduce the human objects of his tyranny, four in number: the breast, feces, voice and eyes. He recalled that "nothing" ("the object-nothing") almost became the fifth object, which would considerably closer Lacanian psychoanalysis of Buddhist thought.
Jean-Luc Giribone, then taking the word back on that fifth subject aside and reminded me that is exactly defined by Lacan as the object which the subject falls in love, setting up an imaginary relationship with him. The formula is known: "The beloved is in the loving investment, by capturing it Topic operates strictly equivalent to the ego ideal "(1953-54: 201). For Lacan, there is even the structure of madness: the belief in self, believing that it is something and that something has both a life "solid" and importance. Or me, for Buddhism is a form of nothing, the non-self (an extension of this intervention on the blog N. Inca). On this point, there are real analogies between psychoanalysis and Buddhism, especially in the texts of a teacher who inspired that day, Chogyam Trungpa, the main figure of Tantric Buddhism in the 20th century. In practice the Tibetan route, subtitled "Beyond the spiritual materialism," published in 1973, Trungpa formulas that Lacan could have produced twenty years ago:
It is important to see that the crux of any practice Spiritual is out of the bureaucracy of the ego, that is to say, this constant desire qu'al'ego a higher form, more spiritual, more transcendental knowledge, religion, virtue , discrimination, comfort, in short, what makes the object of his special quest. We must get out of spiritual materialism (1973: 24).
A little later, in a chapter entitled "The development of the ego," Trungpa describes how Buddhist literature represents the ego, through the metaphor of the monkey prisoner
We're talking about a monkey trapped in an empty house, a house with five windows pierced representing the five senses. This monkey is curious: he put his head out every window and it keeps jumping here and there worried. It's a monkey captive in an empty house. The house is solid, it is not the jungle where monkeys leaped and swayed to the hanging vines, or trees where he could hear the wind blow tremble and the branches and foliage. All these things have been completely solidified. In fact, the jungle itself became his solid house, his prison. Instead of perching in a tree, our inquisitive monkey has been walled in a solid world, as if a fluid thing, a dramatic waterfall and beautiful, had suddenly frozen. This house jelly, made with color and energy gels, is completely immobile (p. 135-136).
This dish is amazing echoes in the second seminar, The Ego in Freud's theory and technique of psychoanalysis (1954-55). This is probably the most "Buddhist" Lacan's texts, text clearly suggests some strong notions as "decentering of the subject," the "tendency to think we're us," and he says that the unconscious is "the unknown subject of the self" (p. 59): "In the unconscious, the system excluded the ego, the subject speaks" (p. 77). A network of contemporary anti-dualistic proposals: entering the post-humanism
Listening to communications, I was thinking Varela obviously, but also to other affine proposals in other disciplines, which share this distributed design and fluid from the spirit and the self: the ego is in the other, that this otherness is human or nonhuman, and therefore there is accomplished in the mode of distribution, mediation and shift . We live in fact currently a major epistemological shift in the humanities, characterized by the deletion of large binarisms and a reconstruction of thought about the world that no longer passes through the reference to the centers: the thoughts of "centrism" are increasingly challenged and invalidated: anthropocentrism, ethnocentrism, européanocentrisme, egocentrism and logocentrism. We entered the era of post-centeredness. Some examples, in my train of thought:
Listening to communications, I was thinking Varela obviously, but also to other affine proposals in other disciplines, which share this distributed design and fluid from the spirit and the self: the ego is in the other, that this otherness is human or nonhuman, and therefore there is accomplished in the mode of distribution, mediation and shift . We live in fact currently a major epistemological shift in the humanities, characterized by the deletion of large binarisms and a reconstruction of thought about the world that no longer passes through the reference to the centers: the thoughts of "centrism" are increasingly challenged and invalidated: anthropocentrism, ethnocentrism, européanocentrisme, egocentrism and logocentrism. We entered the era of post-centeredness. Some examples, in my train of thought:
- The distributed cognition, launched in the early 1990s by Edwin Hutchins princeps in his study on the flow of intelligence to board a plane (1991), posits that objects around us are psychic agents, and that in a cockpit for example, the information does not circulate only in the dual interaction between the pilot and copilot, but to "distribute" through the measuring instruments.
- The theory of the extended mind Alan Clark and David J. Chalmers, who defend the idea of externality of mind borrows cete channel of distribution and shift: my mind is, partly, not only yours, but also in artifacts and material objects that surround me and which I use.
- Reflections on the identity of Francis Laplantine I just reread the test I, we and others (read a summary ), just reissued by Editions du Pommier is absolutely adequate to Lacanian and Buddhist concepts. Laplantine is very hostile to the two concepts of identity (derived from a conception of meAnd representation that solidify his view of how our draatqiue relative to each other and the world.
- Although the concept is critical in his mind, and although I find his conservative position and déploratoire, the notion of "liquidity" put forward by Zygmunt Bauman, who is an exact counterpart to the "strength" by Laplantine thinking, helps us to think the circulation and post-Cartesian decompartmentalization in Identity in 2004 and the present liquid in 2007.
- But perhaps the position of Axel Honneth who seems the most operative in the humanities, because after a powerful synthesis of the challenged subject in the second half of the 20th century (1993). Honneth proposes the concept of "self-centered," not wishing to abandon completely the subject of non-nil to me, but do not for a return to pre-structuralist conception of a self mastery and full consciousness.
we can see, the traffic is intense among the various paradigms that deal with the question of subject and self in a non-Cartesian: Psychoanalysis, Buddhism and meditation, social cognition, anthropology, philosophy of mind, philosophy morality. It seems no longer possible to adopt an egocentric conception the topic, which would have a perspective on the other and the world. It remains to assume that change in our epistemological disciplines, which in any case in linguistics, discourse as it is, still remains to be done.
References Bauman Z., 2010 [2004] Identity, trans. English Mr. Dennehy, Paris, L'Herne.
Bauman Z., 2007, This liquid. Social fears and obsessions safe, trans. English L. Bury, Paris, Seuil.
A. Clark, D. Chalmers, 1998, "The extended mind", Analysis 58 (1): 10-23.
Honneth A., 2008 [1993], "Self-centered. The consequences of modern criticism on the subject for moral philosophy, moral psychology in , Autonomy, responsibility and practical rationality , Paris, Vrin, 347-364.
E. Hutchins, 1994 [1991], "How the cockpit remembers its speed" (translated as "How a Cockpit Remembers icts Speed"), Sociology of Work 4 : 461-473.
J. Lacan, 1975 [1953-1954], Seminar 1, The writings of Freud techniques, Paris, Editions du Seuil.
J. Lacan, 1978 [1954-1955], Seminar 2. The Ego in Freud's theory and technique of psychoanalysis, Paris, Editions du Seuil.
Laplantine F., 2010 [1999], I , we and others , Paris, The Apple Tree.
C. Trungpa, 1976 [1973] Practice of Tibetan route. Beyond the spiritual materialism, trad. the U.S. by V. Bardet, Paris, Seuil.
F. Varela, E. Thomson E. & Rosch, 1993 [1991] The inclusion body of mind: cognitive science and human experience , trans. V. Havelange, Paris, Seuil.
Varela F., 1996, to know what is ethics? Action, wisdom and cognition , Paris, La Découverte.
Bauman Z., 2007, This liquid. Social fears and obsessions safe, trans. English L. Bury, Paris, Seuil.
A. Clark, D. Chalmers, 1998, "The extended mind", Analysis 58 (1): 10-23.
Honneth A., 2008 [1993], "Self-centered. The consequences of modern criticism on the subject for moral philosophy, moral psychology in , Autonomy, responsibility and practical rationality , Paris, Vrin, 347-364.
E. Hutchins, 1994 [1991], "How the cockpit remembers its speed" (translated as "How a Cockpit Remembers icts Speed"), Sociology of Work 4 : 461-473.
J. Lacan, 1975 [1953-1954], Seminar 1, The writings of Freud techniques, Paris, Editions du Seuil.
J. Lacan, 1978 [1954-1955], Seminar 2. The Ego in Freud's theory and technique of psychoanalysis, Paris, Editions du Seuil.
Laplantine F., 2010 [1999], I , we and others , Paris, The Apple Tree.
C. Trungpa, 1976 [1973] Practice of Tibetan route. Beyond the spiritual materialism, trad. the U.S. by V. Bardet, Paris, Seuil.
F. Varela, E. Thomson E. & Rosch, 1993 [1991] The inclusion body of mind: cognitive science and human experience , trans. V. Havelange, Paris, Seuil.
Varela F., 1996, to know what is ethics? Action, wisdom and cognition , Paris, La Découverte.
photographiques1 Credits. Meditation Labyrinth ", 2007, Nancy McClure, author of the thumbnail on Flickr, Creative Commons license.
Tuesday, December 21, 2010
Omc 120hp Fuel Economy
Akon feat: she was looking at Her watch. But I Cried The Whole time.I think she was racist Might Have Been. She put a bag on my head.
E t is my latest favorite. The Lonely Island partners with Akon's new single out who will be part of their second album. That if released in 2011 so still a little bit of patience. This promises to be funny. This song is crazy. Just listen to the lyrics for those who are faring in the language. The boys just had a sexual relationship that lasted at least 30 seconds. They are proud and they sing. Ridiculous to perfection, you will not fail to laugh. The Moreover the presence of two actresses known for their sex appeal and Jessica Alba, Blake Lively. How lucky they were, because they are the ones who took advantage of these fabulous 30 seconds where they have only to look at their watches. ENJOY!
Monday, December 20, 2010
Emu Bronte Stinger Difference
Tell them that she loves the love of men, and that she always elude those who want to imprison him, she will always give the victory to whoever meets without ever hope to keep her in bed.
Bruno Mars- Talking to the moon
Robert Pattinson - Let me sign
Sky Ferreira - Animal
M oi following an unconditional love of music, I'm surprised I even do not have an article about favorite music.
Here here the songs that I listen most often to the point
Bruno Mars- Long distance
Bruno Mars- Talking to the moon
Robert Pattinson - Let me sign
Sky Ferreira - Animal
've got the love - Florence and the Machine's others (XX remix)
I get out of context but I I made a little discovery on ebay pretty funny: Someone is selling the snow in his garden by giving it various purposes. It's funny and it's here: Snow sale
Saturday, December 18, 2010
When Does Ringworm Look Like When Healing?
C ay is, blockade begins!
I have exactly three weeks to find hundreds of pages on your fingertips, to understand the concepts, making links between the various chapters. As stressful would you say to me. And yet I love this time I still doing well.
Firstly because a week before we start already provided. It prepares summaries, but his schedule next to it is agreed the final moments of joy and life. We pass on the anniversary of a friend, we invite his neighbor to make delicious sushi, we go 6 times a week for shopping to be sure that nothing will be missed if winter strikes more beautiful, we bought a beautiful office chair to be seated. More importantly, it prepares to be in pajamas for twenty days.
So yes, we'll stink. Yes, we will cross our fingers that nobody comes straying outside your door to say hello. Yes, you may find a pen with four colors lost for 3 days in your hair curly. Yes, yes, yes. But after all, what we like to return to the pre-historic basing his skin from makeup, to be wrapped up in his new pajamas Primark.
So it is with great smile that starts this period. And it is with joy that since 7:30 am I study the history of Western societies. For a month, my only sociability summarize my hours at work because I work several days of the blockade to be able to offer me my holidays in the sun in January.
Courage to all, and n Remember to eat healthy and get some fresh air instead of swallowing your dross and take a break every 72 minutes to see a new episode.
the wise?
Sushi party pre-blockade
Mary & me \u0026lt;3
Wednesday, December 15, 2010
Sanitaryware Promotions India
Hi there, we've got a lot of fun tonight purpose was more serious note, this is the time of year When We remember The importance of giving. And There Is No Bigger Than The gift gift of body. So this holiday season, why not bang Someone in Need? This Is Barney Stinson and it's time to think.
A am what I like this period. No, no, no I'm not talking about the winter! I'm talking about the festive period of course. And yes, my Christmas I'm quite a fan. My bank card is not. I barely touched my salary for the month of November in early December and already I'm dry. Ah, if my card could talk, she'll come out fine. The poor, rich soon I already impoverished. But hey ca only happens once a year right? Needless to say that I have all my gifts. I can not wait to leave my family to open them.
The small downside to this is that I have present the symptom of compulsive shopping. Yet I know that my account has a small scratch but I can not help it. I surf on the net new look to many things I gladly buy myself if I won the Win for Life! In this connection, I've got to play because I have a good feeling. In short, I put bags, jewelry, decorative objects, clothes in my cart, knowing that I never will validate it. How sad! But hey it gives me a feeling of still full power. And yes, you see everything in that basket? Well it's two fingers to be mine! Except that the two fingers to play a few hundred euros. But it instantly one pays any attention! What good is it to hurt for nothing?
What I would buy if I were rich?
All of First would be my first cracking for this beautiful bag at Zadig and Voltaire. It is for me to 4 ½ days of work. And yes nothing less! 
My second would be for this cracking collection of Tiffany & CO. Heart
short, in two months I can maybe offer me but I'm also a great worshiper of vacation, you can bet that my budget will go to them instead of material goods mentioned above. Ah, if only we should not worry about making a choice among our desires!
Well it is time for me to go buy this "Win For Life"
I'll let you juice and promised one day I'm rich
Tuesday, December 14, 2010
Synyster Gates Style Hair
You got the eye.
Diglee and I are look-alikes drawings . (I do not steal her style effects, but when you have the same color the same style dress and the same goggles .... it's not easy)
is an injustice because one of us draws much better than the other (guess who!)
Diggle <3>
is an injustice because one of us draws much better than the other (guess who!)
Diggle <3>
Thursday, December 9, 2010
Pinacle Tv Center Pro
Lacan and Tantra Trungpa
us continue this month, after the completion of the symposium "Beyond my freedom? "Our conversation with Jean-Luc Giribone, which speaks of Zen and Tantra, Lacan Trungpa.
Nicolas Inca: I want to ask Jean-Luc Giribone your address at the symposium. "In search of me. Cross-reading of Jacques Lacan and Chogyam Trungpa. Why put these two authors in front of one another? Jean-Luc
Giribone: A question I ask myself is: Lacan, the critique of the ego is the name of a place of truth, the truth of the matter. She is unreachable in any case, upon which we see the effects every day. There's something deep in us that we do not have access. Lacan refers to the word of truth, very clearly, that word from Heidegger. This is the true subject, which he speaks in the Writings. The subjectivity of each is somehow irreducible. I feel that in the Buddhist tradition as Trungpa magnificently we address, to us Westerners, the critique of the ego as an illusion is not from a true place of the subject but a truth that involves a non-issue. There is probably something quite different that would cause us to reflect on the concept of "self."
What is interesting is to confront the fact that both are teachers facing the same problem. On one side of the Seminar Lacan, and the other seminarians, speeches of Trungpa which has hardly written books. To whom do they matter? A very nice people. In Seminar on the ego, Lacan quips about being surrounded by very smart people who want to show they are very intelligent ... One can not help thinking about the student who practices meditation Trungpa, knows texts, but that claim on the merits by the question to what fills the last remaining hole in his knowledge. This is exactly why the Zen master refuses, which constantly disappoints the request since it is that I am finally free of research at the lowest price possible. It's still heavy, we would want to do something else ... How not to issue another of his efforts but encourage? Another risk, and Trungpa is as always brilliantly purpose is not to see what to collect authentic in the student. The student brings everything he is, his question may be poorly worded, naive, in the prejudices of his era or culture, but his demand is strong, moving and pure. It reminds when Lacan speaks of the famous psychoanalytic transfer. This is something that moves him, as if the subject said his truth finally making this offer and the demand for love. What can he do more profound than that? We must find listening and even respect this fundamental respect that feeling very well to both Lacan's analysands and apprentices Trungpa. And at the same time, the master is not there to make you happy, but to help you get what eventually yourself to make you happy, to live differently. This is not the master who can fill. It is also necessary that this dissatisfaction is not discouraging, is not an end of inadmissibility, and it is appropriate. Again, when you look closely, Trungpa has an incredible way out of all the pitfalls that he might fall down if it met so flat at the request of students.
ND: The first page of the first seminar of Jacques Lacan begins with a reference to the Zen master, whom he compares himself "the master breaks the silence by anything, sarcasm, a kick." Lacan seems to have a very fine reading of Buddhism?
JLG: Absolutely, I am very sensitive to its report to Zen. Zen is itself a building, you could almost go in knowing very well what is Buddhism so it has its internal consistency. And at the same time, despite pressure or hostility that has surrounded by other currents, there has never been separated from Buddhism. There is another direction we may address is the relationship between Lacan, not globally with Buddhism or Trungpa, but with the Zen, exactly. It would be interesting is why I call already in another conference, because you're right, himself has been like that. It is not far with Lacan's Zen master who gives a blow. When you look at the extraordinary stories between master and disciple, and it often ends. The master strikes the disciple of a stick, that seizes and makes his move to the master, very happy: that's it, you have finally understood. There is another important element on which Lacan much emphasis is the fact that psychoanalysis is an anti-initiation, thinking that separates it radically from a certain analytical vision. Like Zen, an anti-initiation, this is not the mysteries of Eleusis. In one of these wonderful stories of acceding to the awakening, the disciple of a master we call Hei Chuang, reaches enlightenment, laughs and says to his master: "Finally there was no much in Buddhism Chuang Hei. That is the word that comes to the point of access to enlightenment is extraordinary compared to our Western emphasis bombastic. This is often something funny, simple, seemingly ordinary.
ND: Could you say a few words of Chogyam Trungpa, the leading figure in Tantric Buddhism in the West in the twentieth century?
JLG: There are two things, Trungpa and Tantra. I'm far from an expert on Tantra, I just point out in passing that in Tantra as in Trungpa, there is a dimension "strange" that is not far from the gay science Nietzschean. Trungpa had very strongly, which makes me reading a real source of wonder. It has these two things we are talking about extreme depth, devoid of any emphasis that usually accompanies it. Someone who reaches this level of depth can be more emphatic, for it is that the assignment of depth. He himself insisted on the sense of humor. His dialogues with his students are great. You see we struggle with issues fairly conventional Western goodwill. He knows that the big problem of the West is that he wants the job is done without having to do so. That back to Lacan, a relationship that exists between the two on the theme of truth. There is a passage where he speaks of Trungpa that, when we say the full truth is a truth as other people can think of something else. Lacan, there is even a practice and reflection on the issue of truth-telling. He has this famous formula: I always tell the truth, but I can only say mid. You can never tell the whole truth. It is even so that the truth lies in reality. In this symposium, "Beyond Me", none of the players knows the truth. One hopes that something new, neither Michel Cazenave, nor Fabrice Midal nor myself have thought, might appear that time, like a mandala. And then, the notion of conference is justified.
Interview by Nicolas Inca
Find the symposium "Beyond my freedom? Psychoanalysis, Philosophy and Meditation Video http://www.philosophies.tv/ For more information on editing the conference proceedings in 2011, refer to the site of Editions du Grand Est.
Nicolas Inca: I want to ask Jean-Luc Giribone your address at the symposium. "In search of me. Cross-reading of Jacques Lacan and Chogyam Trungpa. Why put these two authors in front of one another? Jean-Luc
Giribone: A question I ask myself is: Lacan, the critique of the ego is the name of a place of truth, the truth of the matter. She is unreachable in any case, upon which we see the effects every day. There's something deep in us that we do not have access. Lacan refers to the word of truth, very clearly, that word from Heidegger. This is the true subject, which he speaks in the Writings. The subjectivity of each is somehow irreducible. I feel that in the Buddhist tradition as Trungpa magnificently we address, to us Westerners, the critique of the ego as an illusion is not from a true place of the subject but a truth that involves a non-issue. There is probably something quite different that would cause us to reflect on the concept of "self."
What is interesting is to confront the fact that both are teachers facing the same problem. On one side of the Seminar Lacan, and the other seminarians, speeches of Trungpa which has hardly written books. To whom do they matter? A very nice people. In Seminar on the ego, Lacan quips about being surrounded by very smart people who want to show they are very intelligent ... One can not help thinking about the student who practices meditation Trungpa, knows texts, but that claim on the merits by the question to what fills the last remaining hole in his knowledge. This is exactly why the Zen master refuses, which constantly disappoints the request since it is that I am finally free of research at the lowest price possible. It's still heavy, we would want to do something else ... How not to issue another of his efforts but encourage? Another risk, and Trungpa is as always brilliantly purpose is not to see what to collect authentic in the student. The student brings everything he is, his question may be poorly worded, naive, in the prejudices of his era or culture, but his demand is strong, moving and pure. It reminds when Lacan speaks of the famous psychoanalytic transfer. This is something that moves him, as if the subject said his truth finally making this offer and the demand for love. What can he do more profound than that? We must find listening and even respect this fundamental respect that feeling very well to both Lacan's analysands and apprentices Trungpa. And at the same time, the master is not there to make you happy, but to help you get what eventually yourself to make you happy, to live differently. This is not the master who can fill. It is also necessary that this dissatisfaction is not discouraging, is not an end of inadmissibility, and it is appropriate. Again, when you look closely, Trungpa has an incredible way out of all the pitfalls that he might fall down if it met so flat at the request of students.
ND: The first page of the first seminar of Jacques Lacan begins with a reference to the Zen master, whom he compares himself "the master breaks the silence by anything, sarcasm, a kick." Lacan seems to have a very fine reading of Buddhism?
JLG: Absolutely, I am very sensitive to its report to Zen. Zen is itself a building, you could almost go in knowing very well what is Buddhism so it has its internal consistency. And at the same time, despite pressure or hostility that has surrounded by other currents, there has never been separated from Buddhism. There is another direction we may address is the relationship between Lacan, not globally with Buddhism or Trungpa, but with the Zen, exactly. It would be interesting is why I call already in another conference, because you're right, himself has been like that. It is not far with Lacan's Zen master who gives a blow. When you look at the extraordinary stories between master and disciple, and it often ends. The master strikes the disciple of a stick, that seizes and makes his move to the master, very happy: that's it, you have finally understood. There is another important element on which Lacan much emphasis is the fact that psychoanalysis is an anti-initiation, thinking that separates it radically from a certain analytical vision. Like Zen, an anti-initiation, this is not the mysteries of Eleusis. In one of these wonderful stories of acceding to the awakening, the disciple of a master we call Hei Chuang, reaches enlightenment, laughs and says to his master: "Finally there was no much in Buddhism Chuang Hei. That is the word that comes to the point of access to enlightenment is extraordinary compared to our Western emphasis bombastic. This is often something funny, simple, seemingly ordinary.
ND: Could you say a few words of Chogyam Trungpa, the leading figure in Tantric Buddhism in the West in the twentieth century?
JLG: There are two things, Trungpa and Tantra. I'm far from an expert on Tantra, I just point out in passing that in Tantra as in Trungpa, there is a dimension "strange" that is not far from the gay science Nietzschean. Trungpa had very strongly, which makes me reading a real source of wonder. It has these two things we are talking about extreme depth, devoid of any emphasis that usually accompanies it. Someone who reaches this level of depth can be more emphatic, for it is that the assignment of depth. He himself insisted on the sense of humor. His dialogues with his students are great. You see we struggle with issues fairly conventional Western goodwill. He knows that the big problem of the West is that he wants the job is done without having to do so. That back to Lacan, a relationship that exists between the two on the theme of truth. There is a passage where he speaks of Trungpa that, when we say the full truth is a truth as other people can think of something else. Lacan, there is even a practice and reflection on the issue of truth-telling. He has this famous formula: I always tell the truth, but I can only say mid. You can never tell the whole truth. It is even so that the truth lies in reality. In this symposium, "Beyond Me", none of the players knows the truth. One hopes that something new, neither Michel Cazenave, nor Fabrice Midal nor myself have thought, might appear that time, like a mandala. And then, the notion of conference is justified.
Interview by Nicolas Inca
Find the symposium "Beyond my freedom? Psychoanalysis, Philosophy and Meditation Video http://www.philosophies.tv/ For more information on editing the conference proceedings in 2011, refer to the site of Editions du Grand Est.
Reprinted Buddhism in News, N ° 130 December 2010
Photo © Laura Eddy
Photo © Laura Eddy
Monday, December 6, 2010
Homemade Boat Rod Holders
Non-violence and spiritual ecology: Satish Kumar
Satish Kumar, a British citizen of Indian origin, was an extraordinary destiny. Jain monk at the age of nine years, a tireless walker for Nuclear Disarmament received at the White House, environmental activist editor of the magazine Resurgence , inspired by his encounters with the deepest spiritual masters of his time, he presents education of his life in an autobiographical book upsetting, You are therefore I am (published in the collection "The spirit of openness" Belfond). Meeting with an exceptional man, a disciple of Gandhi, around the non-violence and spiritual ecology. Satish Kumar 
Satish Kumar, a British citizen of Indian origin, was an extraordinary destiny. Jain monk at the age of nine years, a tireless walker for Nuclear Disarmament received at the White House, environmental activist editor of the magazine Resurgence , inspired by his encounters with the deepest spiritual masters of his time, he presents education of his life in an autobiographical book upsetting, You are therefore I am (published in the collection "The spirit of openness" Belfond). Meeting with an exceptional man, a disciple of Gandhi, around the non-violence and spiritual ecology. Satish Kumar : The subtitle of the book You are therefore I am . A declaration of dependence is an idea rooted in the Buddhist tradition, that of "co-dependent emergence. The true Buddhist term "codependency," because the notion of being together is stronger and more humble than in the term "interdependence".
Nicolas Inca : This notion of dependency is illustrated in your book with a holistic approach, combining a trinity of Earth, Soul and Society. Understand how these three levels of existence?
SK: We are primarily dependent on the Earth, the source of life. We come from and return to earth. It is a symbolic representation of the natural world and the entire existence. The Earth is the ultimate, the cosmos, and the Soul is the spiritual quality, intimate, closest to you. As a seed is the intimate and the ultimate tree, everything comes from that seed, the soul. Then, the Company, the human community is the bridge between Earth and Soul. The concept of dependency is to make us come down to modern times and leave the idea of Cartesian ego cogito ergo sum: I think therefore I am.
ND: We are here in France, the country of the philosopher Rene Descartes. You translate the sentence in a humorous way: "You are, therefore I am." What about non-duality or absence of ego?
SK: "I think therefore I am" is a dualistic idea. I think in my head, my spirit, my self, that exist independently of the world. Descartes was a dualist, Buddhism is holistic. I wish that France leaves Descartes for a more Buddhist! In this incredible sentence the word "I" appears twice. It is an egocentric and dualistic, which separates mind from matter, while Buddhism connects them, one can not exist without the other.
ND: You've learned during your childhood with your mother or your teacher Jains?
SK: Yes, Jainism and Buddhism are very similar. The founder of Jainism, a contemporary of Buddha, Mahavira was called. He taught non-violence, compassion toward nature, others, oneself. Living things are not there solely for the natural resources to humans, but have intrinsic value. Trees exist in their own right. These are not objects which can use at will. American Christian theologian Thomas Berry, said that the universe is not a collection of objects but a communion of subjects. The trees are not objects, the earth is not an object but a subject. We must abandon this idea such as operator, for the use, benefit and comfort of humans. All living beings are our relatives, our family members. The earth is our home. It could be called "Planet Chez Soi". Jain is teaching, my mother, but Buddhist as I later learned by meeting Chogyam Trungpa.
ND: Who is your Chogyam Trungpa?
SK: I think that Trungpa Rinpoche was one of the greatest representatives of this holistic world view, between ecology and spirituality. He came to Tibet because of the exile as the Dalai Lama, arrived in the West but he realized that here was the greatest luck. He seized the opportunity to teach Buddhism, spiritual thought, since the West is too busy with materialism. Since the Enlightenment and the advent of reason, we have forgotten that science is a way of knowing the world. The intuition, spirituality and wisdom are other ways of knowing. There are many avenues for exploration of life, science is only one. That's the idea promulgated by Chogyam Trungpa and widespread. Nowadays, the same idea is echoed by Thich Nhat Hahn and the Dalai Lama. These three teachers came together to link ecological visions, spiritual and social. It is through them that I have developed this new trinity Earth and Soul Society.
ND: Could you talk more before your deep commitment to what you call "reverential ecology" and in what Fritz Schumacher called "Buddhist economics". How to live in peace with our environment?
SK: Since Western industrialization, the progress and development became a kind of war against nature. We're not in the sense of national nature, but against it, we try to conquer and exploit it as an enemy. When working on a small scale, then you have a space to live in harmony with the natural world, human and spiritual, which is both greener and fairer. It is a "right livelihood" to use the Buddhist term traditional society where industrial employment talks. People should not seek a "job" but a lifestyle fair, which comes from an inner calling. You want to do something with your creativity, that meets the needs of others, and work becomes a spiritual practice as a way to serve humanity. Therefore you may receive from nature, as a gift with gratitude. India and China, being Buddhist countries, however, have forgotten Buddhist economics and follow the Western model that captures the nature and causes of disasters. Global warming, global poverty, social injustice and the crisis, Western societies are facing because taken in an industrial scale. We create a very dangerous situation. This can not continue. Economy Buddhism is a real key for the future welfare of humanity.
ND : Satish Kumar, you have experienced great spiritual leaders, who fought for justice and freedom in a non-violent. How can we apply nonviolence to change attitudes and help the world effectively?
SK : Mahatma Gandhi, Vinoba Bhave, J. Krishnamurti, Martin Luther King, Fritz Schumacher, Bertrand Russell, all these people I describe in the book - and my mother, of course! My mother was my first and greatest master. All these people are a source of light, in my life but also in society. They made sure to keep his health in our world. Mahatma Gandhi, Chogyam Trungpa, the Dalai Lama reminds us that we are not in the world for material possessions and economic growth, but we are on earth for the welfare of mankind. Alas the balance is upset and we do more than external possessions, not enlightenment and inner peace. Mahatma Gandhi called the Power of Nonviolence "the power of the soul." All great masters have taught us that it is possible to create a better world only through nonviolence. When I went to the United States when Martin Luther King was alive, his country did not recognize the right to vote to blacks. And fifty years later, there is a Black in the White House! This change of consciousness has come through non-violence, the thousands of demonstrators for civil rights, who have made this change. Thus, the power of non-violence is the greatest of all.
Interview by Nicolas Inca
To go further:
www.schumachercollege . org.uk
This article once will not hurt, is not directly in our horizon Psychology and Meditation, but it was a good meeting with Satish Kumar, also I will enjoy doing anyway!
Subscribe to:
Posts (Atom)