⌚ Harry Potter And The Extraordinariness Of The Ordinary Summary

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Harry Potter And The Extraordinariness Of The Ordinary Summary

Maev de la Guardia. Michael Wynne-Ellis. To have Theories Of Retributive Justice and bright colours, but not strong and glaring colours. But again, nobody minded. Perhaps this subjective state could have been more effectively Harry Potter And The Extraordinariness Of The Ordinary Summary representedbut it cannot be denied that The Pros And Cons Of Withholding The Information is represented is Harry Potter And The Extraordinariness Of The Ordinary Summary subjectivity of an embodied person who, in this instance, happens to have been Harry Potter And The Extraordinariness Of The Ordinary Summary actual person. Similar Documents Premium Essay.

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Both Ellisberg and now, Dannsburg come across as distinct, real cities that you can imagine walking down the streets of although do mind the smell of the first, and all the guards in the second …. Andrew Porter took notes —. Stellar Engines! Title credit goes to File contributing editor of the day Andrew. The previous owner, an artist, apparently no longer wanted it. Internet Archive is a wonderful tool for finding out such things. The title for this Pixel Scroll is one of the reasons why I appreciate File Not many places, I think! I really enjoyed the Code of the Life Maker. In part, because he had spent a fair amount of time working in the computer industry for DEC , Hogan was able to write SF that incorporated elements of computer science in a believable way.

Possibly they think Concord and Cambridge MA are mythological? That attitude is not absent even in their neighborhood…. That particular sort of macho started becoming unpopular within a few years of his death. OTOH, there were so many tells in that answer that somebody who could get on Jeopardy should have gotten it. If so, what did you think? This surprised me, since it looks like the three individual audiobooks just came out earlier this year. ETA: I should mention that the concept is the type I was very into for quite a while — less so now, but it still piques my interest. Now he commands the Echo Team, a special ops squad of modern Templar knights, and the things they hunt are far darker and much more deadly than the criminals that he used to face.

On the fourth hand, the concept has some promise. Not to mention his exceedingly good cakes. Chip says also 7: OTOH, I would love to know what those sources think is genre about the Homer Kelly mysteries; I liked the handful I read but found nothing fantastic in them. Damn if I know. All eighteen of them, not selected titles. I also heard people grumbling, not at least out loud to me because the books were popular, but because they were YA and unabashedly fantasy rather than science fiction. Diana Wynne Jones. Monarchy is silly, and NY Honours are an expression of an archaic class-based system of power that continues to disenfranchise far too many. You have to wonder if that has more to do with the Disney cartoon or the actual Kipling. Thank you for posting this!

They have maps by von Humboldt! I see I will be spending the next few days exploring and downloading! Rob Thornton: Glad you liked the title. What original? The original is only the text he wrote, not the films. Anyone know of what he thought of the films done in his lifetime? How much scarier they were. Yes, her certainly was a great writer. So presumably the award meant something to Rowling or people around her, even if it might not have meant as much to Rowling as it would have meant to her fellow nominees.

In the About section of Rowlings current website , there is no mention on the Hugo in her abbreviated list of honors or anywhere else on the page. This may not mean anything to Rowling because I would be surprised if she wrote it. Rob says In the About section of Rowlings current website, there is no mention on the Hugo in her abbreviated list of honors or anywhere else on the page. I seriously doubt Rowling wrote anything not directly attributable to her there. Cassy B. Oh Blessed Ones, I hope so, the first after being Resurrected was bad enough, but this past year has really been bad. And getting caring medical providers to actually be honest sometimes is a difficult task. I have to assume that the usual reaction is something closer to weeping and wailing.

It does wonders for my twenty eight month old headache but squat for my appetite. Down sixteen kilos so far in three months. Introduction Back in August I tweeted congrats to the fantasy magazine Beneath Ceaseless Skies for achieving their fundraising goal. Spoiler: I was wrong. As multiple editors and publishers of genre magazines quickly pointed out. It takes the most sensual and immediately interesting object, the human body, and puts it out of reach of time and desire. From this we can draw the uneasy conclusion that the nude always is an idealisation of sorts, and this certainly was the case in the majority of paintings and sculptures featuring the naked human body until the early twentieth century. In taking this position, Clark consciously rejects that ordinariness of the naked body in favour of the extraordinariness of perfection and idealisation.

Whilst we may object to the idea of perfection and the act of idealisation, there is no doubt that Clark is correct when he says that the human body is the most sensual and immediately interesting object to other humans. There also seems no doubt that the nude places the body outside of desire in the quotidian sense—we cannot desire sex or intimacy with the nude we are looking at in the way that we can desire these things with the person body in front of us. We can be reminded of such desire by the nude, however this desire seems necessarily contemplative rather than actual. John Berger also famously discussed the naked and the nude in Ways of Seeing. All of this seems to me to be little more than accurate.

In order to paint, draw, sculpt or photograph a human body clothed or naked , the body must be seen and treated as an object, if only because it is an object. That this is so, however, does not necessarily entail the abnegation of the humanity and individuality of the person body that Berger seems to think, despite his essentially feminist-political view. Berger , 58— The result of this is that the nude is reduced to banality, which can be escaped only by a small number of works. This idea, that the nude suggests a single and compelling process is not a criticism of the nude; rather it is a comment on our attitude toward sex. The body, as I have said previously, is the fundamental object of human culture and life. Just as this is the case with the body, so also is sex and sexuality fundamental to the body.

The idea that a representation of the naked human body may suggest or even directly represent sex and sexuality, therefore, is an not an adequate reason to negatively criticise or reject the nude in art. The challenge of banality, however, is an entirely different matter. The idea that something is banal implies that there is nothing especially creative or original about it. In terms of nudes, there is a sense in which this is true automatically. At the same time, the human body is the source of endless fascination for human beings, and this fascination is not always focused on the sexual organs. That this is so also stands against the notion that banality implies uninteresting. Indeed, even the most banal, ill-conceived and executed nudes often fascinate.

A goodly part of the reason for this is that banality in an artwork does not necessarily equate to a lack of interest in the subject. The point I am making, is that the banality of a particular artwork, or set of artworks of the same subject, is irrelevant to a consideration of those works and their importance. We know that it is extremely difficult to translate the ordinariness of the naked human body into art. We also know that the human body exemplifies ordinariness, and that it is invariable in the majority of ways, as is the nude, which simply always shows a naked human body in its ordinariness.

In the case of nakedness, the other is looking at me or more precisely, I see the other who is seeing me. Jullien , 6. Needless to say, an entire class was looking at her. What upset her were non-class members leering at her thorough a window. Their leering reminded her that she was naked. This event can be described in many ways, from many different points of view, but for just a moment we need to consider that the ordinariness of her body was subsumed into a cultural prurience which, by and large, is irrelevant to the naked body itself.

It belongs to the viewer, not to the body. Bostrom, L. It could be said, I think accurately, that culture provides the backdrop and ground against and on which we act without the need to think through every aspect of what we are doing. As such, cultural beliefs are not necessarily easily bypassed, but nor are all cultural beliefs necessarily shared by everyone in a particular culture. In Australia, e. Similarly, as an extension of this, anyone who photographs a child, especially naked or partly naked, automatically is presumed to be either a pornographer or a paedophile or both.

As broad socio- cultural beliefs with proponents who provide material for marvellous headlines, these beliefs are very difficult to stand apart from, even if you hold different or opposing beliefs. On the other side of the coin, of course, are those who do not automatically believe that an older man with child necessarily is suspicious, who believe that a man with a camera in a public space is most likely to be innocent, and that photographs of children may be—merely photographs of children, or even artworks of high quality and value. Importantly, these particular socio- cultural beliefs, which I am not going to attempt to discuss or outline in detail, are moral beliefs in essence, concerning the manner in which we view particular types of situation and artefact.

The idea that each culture has a, more often than not unquestioned, moral dimension, that, in fact, each culture has competing moral dimensions, is not necessarily an idea which the majority of us consider under normal circumstances, especially when we remember that the majority of examples encountered are quite extreme, or are presented as extreme, even when they are not. At least partially this is a moral and cultural imperialism—our way of seeing the world and our behaviour in it, is the right way.

Hence we disagree with each other from the basis of our foundational beliefs, which we rarely discuss or analyse. However, it is not clear just how we should think about matters such as female circumcision, which from our cultural point of view can be thought of only as genital mutilation, even whilst male circumcision is relatively well accepted in some Western cultures, without immediately being thought of as mutilation. Similarly,the marriage of teenage women to older men can be thought of only as paedophilia, rape, abuse, and so on.

In the most straightforward sense, there is no simple answer as to whether these two cultural behaviours are moral or not. The best we can say is that there is no single human activity, especially sexual, which has not, at some time, somewhere, been the accepted social cultural norm. Over a century ago in Australia, the age of consent for females was 11, and marriage to older men at a very young age was commonplace. The latter is the discovery and refinement of a specific type of knowledge; the former, however, is argumentation about which behaviours are acceptable, and which behaviours are not acceptable, and it seems to me that although the arguments change, the activities themselves are not so changeable—humans continue to do the same things, irrespective of their morality or legality.

What is involved, this is to say, is a change of viewpoint and attitude rather than an increase or refinement of knowledge or a definitive change in human behaviour. Hence the intractability of argument concerning sexual behaviour, or even the acceptability of nudity and the nude body in art. My only answer to that at this moment is that it depends on which psychological theories you happen to believe are correct, and which theories oppose which other theories. This is a subject which does not seem to fit easily into what I am saying here, but it is worth noting that consensus between psychological theories is about the same as that between competing moral theories, although both areas like to act and present their ideas as though there is a great deal more consensus than there actually is.

This is to say that. We think and talk as if our assertions are true or otherwise, and true or otherwise in virtue of states of affairs which exist independently of our knowledge of them; which is in part to say, as if the referents of our expressions exist independently of our use of those expressions. Unfortunately, this does not necessarily entail an acceptance and tolerance of opposing moral beliefs, if only because we do tend to believe our own statements and, of course, our own beliefs.

Yes, this is circular, or ovoid at the very least, but this is the case with much of human life. There is no doubt that I am offering a simplistic view and explanation, but what I am discussing is something which I believe is simplistic at is very base:. Even the Roman Catholic church changes its culture and moral prescriptions, albeit, in modern times, at the speed of an uphill glacier. We may believe, e.

At the same time, it seems to me that this is exactly what we need to do, and not merely in terms of genital mutilation male or female and childhood marriages. The relevance this has to the nude is obvious, and rather banal on a moral level: The use of naked bodies for decoration or contemplation in art, architecture or in any other way, is wither morally acceptable, or not, depending on the sub- culture and its moral preconceptions. The importance of the second point rests in what we believe our most fundamental human nature to be.

If we believe, e. Islam and Judaism, on the other hand, saw God ultimate reality as veiled and unknowable in a way that Christ was not, being the image of God , but both saw the human body as the creation of a God and as, therefore, holding a special place within the world, and as deserving particular treatment accordingly. But—and this, I imagine, is my central point— the human body is common to all cultures, irrespective of specific beliefs about it. In this sense, the body seems to me to be inherently non-cultural and cross cultural. Specific cultural beliefs about the body and its significance are impositions on the commonality of the body, i.

This much is immediately and self-evidently obvious. Just as obvious, though not discussed in anything I have read, is all human cultures are founded and built by human beings with a human body. In as much as the human mind, at the very least, is co-extensive with the human body, it seems clear that every culture ultimately is founded on the commonality that is the human body. The obviousness that the human body is common to all people, and therefore common to all cultures, does not in itself entail that the body is the foundation of culture. The reason for this, partially, is that as well as bodies, we all have minds, and it is these which we use to create the ideas and beliefs and objects which, for most of us, are our culture. Our minds, however, are not separate to our bodies.

The idea of embodiment, however, does not in itself answer the question of how our bodies are the foundation of culture. If we leave it at this, then it is simply the case that the mind and explicit knowledge continue to to primary, and in many ways this surely is the case. When we consider experience and tacit knowledge, however, the nature of my claim becomes a little clearer:. Our experience, and our tacit knowledge, are entirely corporeal, until such time as we make them explicit in some way. Similarly, much of our thought is tacit, until made explicit in some way. This may be a claim too far for some, and it becomes quite profoundly confused when we realise that our experience of the explicit world of thought and culture also is tacit.

Furthermore, because the mind is embodied, it is clear, to me at least, that the entirety of our culture is founded ultimately on the body, via which all thought and knowledge exists and, indeed, is made explicit. What this entails is that, irrespective of the specific culture in which we may happen to be living, when we look at a nude—or merely a naked person—we are looking at the most fundamental human reality because we are looking at the body out of which all culture is created prior to any particular ethical or aesthetic understanding of the body itself. Hence, the nude the naked body represents and shows and, perhaps, even explains humanity more effectively than any other human product. The only aspect of our beliefs which may not be within culture, is our tacit knowledge as it arises from immediate experience.

But our tacit knowledge is converted to and discussed within terms of our explicit knowledge almost immediately, so quickly, in fact, that it barely seems to exist separate to our culture and explicit beliefs. Simplistically, again, it is difficult to hold the immediate experience and tacit knowledge separate to our interpretation of it. The sculpture installation in the male nude shoot above is copyright Wendy Mills , Australia. The obvious point of what I have written here so far is that everything goes back to the body, and to the senses. This is a process of almost wilful ignorance that has been going on for as long as humans have been thinking about ourselves. It is, perhaps, also one reason reason why visual art has been held in high esteem throughout human history—visual art, irrespective of any specific uses at any particular time, always has focused on the senses and the body, thus bringing us back to ourselves, back to physical realities.

Moreover, the first thing of which we make sense is our own bodies, and we do this without the use of words or explicit thought processes. To say this, however, is to tell half the story at best, for it still does not tell us anything about what the body may mean. The idea that the body may mean something beyond its immediate functions and existence seems to be an odd notion, especially when the body clearly has meaning in various obvious senses. It clearly is the case, e. The question I am asking refers not to our explicit abstractions, but to the fullness of our experience.

It may be that this is not a coherent question, in that the type of meaning commonly sought in answer to this type of question is some explicit and abstract statement of meaning within some cultural or social context. The notion that the naked body always in sexual and always carries a sexual meaning is just such an interpretation of the body and one of its functions.

As an interpretation it relies, for the most part, on explicitly formulated moral beliefs which do not take into account the possibility of a non-sexual nudity, which tends to be ruled out as being impossible, irrespective of evidence to the contrary. Such meaning is an interpretation of the body separate to what may or may not inhere in the body in all cultures and at all times. This type of search for universality is very difficult, perhaps impossible, of only because it does not seem possible to step outside of our own culture.

None the less…. The bluntest and possibly most poetic statement of the type of position I am edging toward belongs to Nietzsche, and comes from the speech On the despisers of the body in Also Sprach Zarathustra. The appeal that this particular Nietzscheanism has for me should be obvious. Rather than placing the mind the spirit in the central position, Nietzsche declared it to be the creation of the body or, at best, an aspect of the body. What fascinates me about this is the implication that the body is the self in some deep manner, and that the mind is an extrusion, so to speak, of the bodily self. Thought and mind have been regarded as grounded in some manner throughout most of recorded history see Barselou , but this changed with the Cartesian assumption that thinking is not required for sensing and acting in the world.

For Descartes, however, it was clear and obvious that nonhuman animals do not possess the ability to think, ergo thought cannot be an aspect of sensing and acting in the world. The famous Cartesian split between mind and body. This Cartesian distinction between i sensing and acting within the world, and ii thought, marks the boundary between the tacit, sensory, experiential dimension of thought , and the amodal, symbol manipulation of explicit thought cognitivist theories.

Of course the idea that sensory perception the mere use of the senses may be a type of tacit thought is not an idea which sits easily in contemporary consciousness. A goodly part of the difficulty here is that we are not accustomed to thinking of the senses in this way. The initial touch, and our initial reflections thoughts are sensory. This is to say that the initial cognitive response is sensory in and of itself. That we immediately translate, or are able to translate, this sensory and necessarily tacit cognitive response evaluation, pleasure, thought, etc, into explicit thought processes which may be stated or written down does not stand against this; it merely obfuscates our awareness of the situation that oour senses engage in thought processes.

The types of thought processes cognitive operations involved in engaged in by the senses are: analysis and synthesis, the grasping of essentials, comparison, completion, correction, problem solving, combining, separating, contextualising. Furthermore, and just as important, is the suggestion that experience is something we undergo, as I have read in many philosophic and psychological texts. Rather, it suggests that experience is an ongoing tacit cognitive process, and that what we explicitly conclude via reflection on our experience, is in large part merely a translation into explicit statements of the conclusions we have arrived at perceptually with the senses.

Having said this, it is particularly important to state that these suggestions do not deny the importance of learning, culture and ongoing experience. Nor should they be taken to imply that cognition somehow arises, sui generis, in each of us as we grow and perceive the world. Rather, it is important to remember that. Perception is not determined simply by the stimulus patterns; rather it is a dynamic searching for the best interpretations of the available data. The data is sensory information, and also knowledge of the other characteristics of objects.

To the extent that this is the case, we none the less cannot be sure to what extent the interpretation of perceptual data is necessary at the beginning of life, or as life continues. How much does a baby need to learn in order to recognise another human? And so on…. Questions such as this are and have been the subject of ongoing thought and research. For my purposes, however, the obviousness of mind and thought as grounded in the senses, coupled with the obviousness of various thought processes occurring as an aspect of sensory perception is sufficient. Neither of these prove or in any way show that our bodily existence and the senses are all that make up mind and thought. Indeed, this is the old debate between empiricist and non-empiricist approaches, i. This is a debate which I am happy to leave to others at this stage.

The point, in other words, is to stand against the separation of mind and thought from the body, but without thereby claiming that thought and mind are solely an outgrowth of the senses and body. The point of everything I have written here about experience, tacit and explicit knowledge, thought and mind, has been to show that a nude, especially a photographic nude, provides much more than a mere erotic thrill.

It can and does provide real but tacit knowledge which grounds our conception and awareness of ourselves. Indeed, all photographs, and most likely all art, does this. Needless to say, a summary and clarification of this, and its importance in respect of the nude in art, is my next task. Part one of my work will then be complete, but for revisions, additions, and perhaps a change of mind here and there….

This would not alter my main point, it merely would add another layer to the process. In any event, modality should not be taken to stand against amodality, nor vice versa. This seems to be an inherently confused and confusing notion, but it is one which is based on common human experience, and which has had currency for a very long time. Take, e. In this essay Burke attempts to define beauty and the sublime in terms of the qualities shared by all beautiful objects, and he was, I think, startlingly successful in his project. He ultimately failed, however, especially in contemporary terms, because of what he was looking for.

Beauty is a thing too much affecting not to depend upon some positive qualities. And, since it is not a creature of our reason, since it strikes us without any reference to its use, and even where no use at all can be discerned, since the order and method of nature is generally very different from our measures and proportions, we must conclude that beauty is, for the greater part, some quality in bodies, acting mechanically on the human mind by the intervention of the senses.

Hence he proposes ibid. As much as we may like to dismiss ideas and arguments of the type offered by Burke, they are not so easily dismissed as we may wish, even if the reason for this is no more than cultural. The simplistic reason is that we do, e.

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