O Precreation, where Art thou?

I was born in 1950 and so did not live through and have no memory of the Depression. Still, I feel in ways as if it is part of my experience, for I heard many stories of it from my parents and grandparents. My father's father owned a farm supply store that failed with the stock market collapse in 1929. He never held another job, though he was only in middle age. Apparently the experience ruined his spirit. He moved his family from the Grant Park area of Atlanta to a small town about ten miles south called College Park. This was an important step in the events that made my coming on the scene possible. My mother's father began his career in Orange, Texas, in the early 1920s as a race car driver, mechanic, and stunt pilot. With the onset of the Depression in the South, he began to dust crops and moved with his family back and forth through the Gulf states--Louisiana and Mississippi especially--dusting against the inexorable progress of the boll weevil. My mother remembers moving sixteen times in four years and attending thirteen different schools. She recalls spending one Easter morning waking up in the family car, parked on the side of a Florida road. Finally, tired of dusting, my grandfather moved into commercial flying. He settled with his family in College Park and became a pilot for Delta Air Lines. Thus another necessary moment. My father and mother met, married, and here I am. For many people of my era the Depression, which we didn't live through, was a real and palpable experience. We knew about it, heard family tales about it, shared in its history and folklore. It was part of our heritage. Thus for me at least, and I suspect for many people of my post-World War II generation in the American South, O Brother, Where Art Thou? speaks in a particular way, as if some of its scenes linger on the verge of memory, as if it is family history, or might have been, as if Ulysses Everett McGill is the paterfamilias of us all. Reviews of O Brother, Where Art Thou? tend to praise the film but often describe it as a work of fluff, with much comedy and great music but no substance. For example, Robert Horton of Film.com wrote that particular excursion into screwball madness is often heavenly, and frankly leaves critical explication somewhat unnecessary. Joel and Ethan Coen, the film's directors and screen writers, described O Brother as a Ma and Pa Kettle movie but with really big production values and as the Lawrence of Arabia of hayseed movies. Parallels to Homer's The Odyssey were seen as superficial, and both the Coens claimed they had never read the poem. (1) This is doubtful. The Coen brothers make films replete with literary references, and it is difficult to believe they escaped reading Homer. Besides, this film really does draw a number of witty and clever parallels with the Greek epic. On the other hand, the plot of The Odyssey, with its tall-tale-telling hero and his fantastic exploits, is so ingrained in the cultural consciousness that even if one didn't actually read The Odyssey exposure would still come through movies, cartoons, and comic books. Many reviews also note a connection to the 1941 Preston Sturges comedy Sullivan's Travels, which chronicles the efforts of a film director famous for his comedies to learn about the life of the downtrodden so he can make a film about suffering called O Brother, Where Art Thou? One might imagine that the Coens' O Brother, Where Art Thou? is the movie that Sturges's director really ought to have made. The Coens' film does use a number of conventions from the Sturges comedy--a quest-based travel plot, quick-fire repartee between characters, a concern with the Depression and the poor, with convicts and people on the lam. Both films take a decidedly serious turn at the end. Both also have a scene in which convicts watch a film. In Sturges's comedy this scene is the central dramatic moment. The director, John Sullivan, changes his name, abandons his assistants, and goes out on the road, incognito, to learn about the poor. …

Contents: Preface Part I The Pen: Scholarship and the Siege of 1453 Four testimonies: a ghost, a pope, a merchant and a boy A 'chronicle' and its elaboration: Sphrantzes and pseudo-Sphrantzes Myths, legends, and tales: folk history. Part II The Sword: The land fortifications: an impregnable fortress 'thou art' or 'art not' Prelude to the siege of 1453 A castle and a bombard Naval maneuvers: subordinate operations Land operations: the main targets Some observations on strategy Conclusions Appendices Bibliography Indexes.

Blow, blow, thou winter wind, Thou art not so unkind As man’s ingratitude; Thy tooth is not so keen, Because thou art not seen, Although thy breath be rude.

THOU?France, Germany and Italy recently issued a non-paper advocating for voluntary 'mandatory self-regulation through codes of conduct'.Any lawyer would find this formulation somewhat quizzical when taken out of its context.How could a code be at once voluntary and mandatory?A simple answer would be to consider such codes as mandatory as soon as tech companies voluntarily accept them.The reference to the mandatory nature of these codes can also be understood in a political context.If "foundational models" are absolved from the EU AI Act through tech companies' adoption of codes of conduct, this formulation aims to legitimise the Code option by bestowing on it the defining features of legislation; and first of all its bindingness.However, there is a key difference between legislation and a code of conduct.It is called the rule of law, the basic idea that the same rules shall apply to all.Imagine a country where citizens could individually pick and choose the rules that apply to them.Pair it with the absence of any sanction in case of violation of these rules.This would soon lead to the rule of the strongest and the destruction of democracy as we know it.Paul Nemitz and the Transatlantic Reflection Group on Democracy and the Rule of Law in the Age of Artificial Intelligence are reminding us of this in the epilogue, reflecting on both democracy through law 1 and the conditions for the effective and legitimate enforcement of the law. 2 A law, such as the (draft) EU AI Act, that would delegate its foundational mission to private regulation, would abdicate its democratic responsibility.It is in this context that a political agreement has finally been reached on the EU AI Act.According to the Commission, 'for very powerful models that could pose systemic risks, there will be additional binding obligations related to managing risks and monitoring serious incidents, performing model evaluation and adversarial testing.These new obligations will be operationalised through codes of practices.'The redundancy of, and insistence on "binding obligations" only raise more questions regarding what has been abandoned to self-"regulation".But damages to democracy and the rule of law do not stop here.In the meantime, allegedly-democratic States have successfully pushed for a "national security" carveout, so broad that it even encroaches on so-called "banned" applications of AI in the final version of the EU AI Act.Law and common good: where art thou?This entire special issue dedicated to digital matters is grouping together articles that address the challenges that the digital revolution poses to (EU) law as the embodiment of the values enshrined in Article 2 TEU:The Union is founded on the values of respect for human dignity, freedom, democracy, equality, the rule of law and respect for human rights, including the rights of persons belonging to minorities.These

4. O Sofia, Where Art Thou? Suburbs as Stories of Time and Space

This paper will analyze certain claims and arguments in Tony O’Connor’s “O Friend, Where Art Thou?: Derridean Deconstruction and Friendship.” The essay will then attempt to show that its author’s recent work, Kindness and the Good Society: Connections of the Heart, can provide some of the desired empirical evidence to supplement Derrida’s deconstructive critique of traditional concepts of friendship. In doing so, the paper will extend and deepen a key notion from the kindness book, that of aesthetic humanism. Drawing on the work of Maurice Merleau-Ponty, on whom Tony O’Connor has also written well, the essay will conclude by outlining the tasks of an ontology of friendship as a means of countering certain of Derrida’s deconstructive criticisms.KeywordsAesthetic ExperienceMutual AssistanceSpecial DutyCanonical ViewCivic FriendshipThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

Introduction: O father, where art thou? 1. Love and toil: fatherhood, providing and attachment 2. Love and want: unemployment, failure and the fragile father 3. Man and home: the interpersonal dynamics of fathers at home 4. Front stage values, back stage lives: family togetherness, respectability and 'real' fathers 5. Funny talk: laughter, family and fathering 6. The fond father: protection, authority, reconciliation Conclusion: discovering fatherhood Bibliography Index.

Reviewed by: Feminist Interpretations of Augustine: Re-Reading the Canon Roland J. Teske, S.J. Judith Chelius Stark , editor. Feminist Interpretations of Augustine: Re-Reading the Canon. University Park, PA: Pennsylvania State University Press, 2007. Pp. x + 326. Paper, $35.00. This present volume is the twenty-ninth in the Re-Reading the Canon series, the title of each of which volumes begins Feminist Interpretations of . . . . Surprisingly, the volume on Augustine has appeared relatively late in the series. The editor has collected eleven essays plus a poem on feminist interpretations of the bishop of Hippo, who has certainly exerted a powerful influence on the view of women in the Western Christian churches of all major denominations. Besides the essays, Stark has provided a substantial introduction to the volume in which she touches upon the principal events of Augustine's life and briefly sketches the main points of each essay. The feminist interpretations of Augustine included in the volume represent a broad spectrum running from quite radical to fairly moderate or even tame approaches. In "Augustine, Sexuality, Gender, and Women," Rosemary Radford Ruether presents a call to critique the views of Augustine from which women and men have suffered for over 1500 years in Western Christianity. Anne-Marie Bowery argues in "Monica: The Feminine Face of Christ" that Augustine's portrait of Monica allows us to "reframe the masculine image of the divinity" (70) that is basic to Western Christianity. In her essay, Felecia McDuffie examines Augustine's rhetoric of the feminine in a literary and historic analysis of the Confessions and concludes that, since Augustine does include some aspects of the feminine, his postmodern daughters may enter into dialogue with him on this subject. "Confessing Monica," the joint work of Virginia Burrus and Catherine Keller, presents the Confessions as a meditation on Monica from a literary and historical and from a theological and exegetical perspective. In "O Mother, Where Art Thou? In Search of Saint Monnica," Rebecca Moore struggles to discover what we can really know about Monnica and comes up with a quite limited view of the facts we can known about Augustine's mother. The other unnamed, but not nameless woman in the Confessions is the topic of Margaret R. Miles's essay, subtitled "The Woman Torn from Augustine's Side." In "Augustine's Letters to Women," Joanne McWilliam surveys Augustine's letters written to women, which fall into the following groups: letters of condolence, letters of advice, letters on religious matters, and finally letters of theological content. She notes that the letters are not condescending or patronizing and even in some cases reveal considerable respect for the talents of the addressee. E. Ann Matter's essay, "De cura feminarum: Augustine the Bishop, North African Women, and the Development of a Theology of Female Nature," a brief essay with so long a title, finds that Augustine's letters to women show kindness and consideration for them and suggests that the women involved in the Pelagian controversy may have contributed to his later more negative views. Stark's essay, "Augustine on Women: In God's Image, but Less So," reviews the texts and current literature on Augustine's view of women as made in God's image in their rational souls, but inferior in terms of their bodies. In "To Remember Self, to Remember God: Augustine on Sexuality, Relationality, and the Trinity," Julie B. Miller attempts to explain his teaching on God and the Self as well as to offer "a feminist psychological critique of Augustine's early relationship with his mother," in an alternate view to that of "traditional non-Freudian analyses" (245). The final essay, "The Evanescence of Masculinity: Deferral in Saint Augustine's Confessions and Some Thoughts on Its Bearing on the Sex/Gender Debate," by Penelope Deutscher, explores "a by-product of the sex/gender debate, namely, [End Page 480] attempts by some authors to maintain a terminological distinction between the terms 'man' and 'masculine' and between 'woman' and 'feminine' (282). She argues that one can understand the opposition of such terms as theologically grounded in a particular sense. The closing poem, "To Aurelius Augustine from the Mother of His Son," by Ann Conrad Lammers...

Since the early 1990s, several researchers have found that African American teachers who are successful with African American students hold deep philosophical commitments to the concept of ‘social justice’. While these scholars have convincingly articulated how ‘social justice’ is a central feature of African American teachers’ success with African American students, little attention has been given to whether African American teachers draw from diverse and/or competing ideological discourses to address the collective goal of achieving ‘social justice’. Employing the theoretical framework of nation language, the findings from this study illustrate how seven African American male teachers who worked with African American male students within a local educational context drew from multiple and sometimes contested conceptions of ‘social justice’. The findings from this study demonstrate that while the teachers held a ‘shared concern’ to radically alter the educational and social conditions of African American males, they each employed different and competing discourses of ‘social justice’. Thus, in the context of this study, the idea of ‘social justice’ was individually rendered, historically contingent and multifaceted.

O privacy, where art thou?

Our Town, by Abigail Adams

‘And what art thou, presumptuous, who profanes’

Equity, Where Art Thou? Opportunities to Improve Safety Culture Measurement.

'Art thou too at this hour awake'

SummaryAntiquated and inefficient data-sharing practices represent one of the key obstacles to advancing sustainability goals through green chemistry. To this end, we need to robustly link data on chemical impacts with new chemical design strategies, which requires the development of next-generation data-sharing platforms to harmonize both data and efforts. These decentralized and interactive programs should be structured as live ecosystems for data generation and exchange, inviting conversations about the reliability and relevance of information used to make decisions regarding chemical performance and safety.