Robert introduces Monologues for Orpheus

https://www.youtube.com/watch?v=nNmS-aGzAIU

fun for a party

Beet-Pickle Deviled Eggs (makes 12 halves)

6 eggs

http://www.thekitchn.com/showstopper-recipe-beetpickle-151550

1 can pickled beets
1 cup apple cider vinegar
1/3 cup brown sugar
1 tablespoon peppercorns (I used fiery pink peppercorns)
1 teaspoon salt

1 teaspoon Dijon mustard
1 tablespoon mayonnaise
1/2 teaspoon curry powder
1 tablespoon vinegar
2 tablespoons olive oil
Salt and pepper to taste
Fresh rosemary for garnish

Hard boil your eggs and remove the shells. For perfect hard boiled eggs, I use this method. Set the eggs aside.

To prepare your brine, pour a can of pickled beets into a large mason jar or bowl. Add cider vinegar, sugar, peppercorns and salt. Stir mixture. Carefully (that beet juice will stain!) lower the hard boiled eggs into the brine, cover and let sit for at least 12 hours, up to 2 or three days. The longer you leave them in the brine, the more sour and pink they'll end up. I like just the rim of pink and slight pickled flavor, so I let mine sit about 16 hours.

When brining time is finished, cut each egg in half and scoop out yolks. Place yolks in a medium-sized bowl, along with the mustard, mayonnaise, curry, vinegar, and olive oil. Mix/mash until smooth. You can always add a little bit of water to the mixture, if it's too stiff. Salt and pepper to taste.

Using a pastry bag or a plastic bag with the corner cut off, pipe the yolk mixture back into the pink eggs. Sprinkle with chopped rosemary and season with salt and pepper.

Tisch

http://observer.com/2006/12/the-tisch-family/

Bob and Larry Tisch were born in Bensonhurst, Brooklyn, in the 1920’s. After graduating from New York University and Wharton, Larry purchased a winter resort in New Jersey with $125,000 in seed money from his parents. Bob joined him two years later and they started buying up hotels, then gained control of the Loews movie chain and diversified into tobacco, insurance and offshore drilling. Massive philanthropists, they joined the upper ranks of society, including membership in the Century, the classic “Our Crowd” country club.

Read more at http://observer.com/2006/12/the-tisch-family/#ixzz2xIAKoUTr 
Follow us: @newyorkobserver on Twitter | newyorkobserver on Facebook

Alice and Thomas Tisch

smoothies

The Vision Finder
Carrots, beets, celery and citrus trio – great for the eyes 9
Feel the Burn
Carrots, ginger, apple and orange – ginger is a natural antibiotic 9
Oats Blend (breakfast on the go)
Raw oats, berries, banana and skim milk – good cholesterol 10
Flax Energizer
Banana, silken tofu, milk, cocoa powder, flax seed 10
Green Goddess
Peeled cucumber, green apple, celery and lots of lime juice – helps
heartburn and digestion 10
Green Zing
Green pepper, arugula,celery, green apple, parsley and ginger – good 10
Rasta Frappe
Pineapple, citrus trio, mint and crushed ice 9
Kizel’s “Monkey’s Bite”
Banana, peanut butter, milk and crushed ice 9
Tropical Delight
Sweet peppers, carrot, pumpkin, pineapple, guava and citrus trio –
great source of vitamins and calcium 10
All drinks can be made with whole or skim milk, or soy milk.
Protein powder can be added to any drink for an additional

improving sleep Harvard Med School Special Health Report

https://www.health.harvard.edu/promotions/harvard-health-publications/improving-sleep?mode=order

sleep pillow spray

http://www.net-a-porter.com/am/product/414942?cm_mmc=EmailDedicated-_-BeautyDaily260314-_-amallEN-_-Product&cm_em=bhzadmin@dzco.com

EXPO CHGO

Special Exhibition /
Not-For-Profit Application
SUMMARY
appliCation reQuirementS
EXPO CHICAGO/2014 is open to all not-for-profit organizations and institutions. The number of participating organizations is
limited. Decisions on acceptance are made exclusively by the EXPO CHICAGO team. To apply, please complete the two page
application form and submit via email or mail (email is preferred).
appliCation termS
The terms applicable for EXPO CHICAGO/2014 are specified in the Regulations, Terms and Conditions pages included in
this document. The properly completed application bearing a legal signature and submitted by the deadline is understood
as an application and confirms no automatic right of acceptance. All applications are subject to written acceptance of
EXPO CHICAGO/2014.
APPLICATION DEADLINE | MAY 15, 2014
appliCation CheCkliSt
❍ Completed Application Form (two pages).
❍ Brief institution history.
❍ A written proposal for your exhibition. If you are applying with artist film, please include DVD copies of the work.
Minimum of three (max 10) JPGS of artwork you intend to present. Label all images w/name of artist, title, year
and gallery.
❍ Further documentation as needed inclusive of extract or complete media artworks on DVD, catalogs, articles and
supporting materials.
❍ Copy of organization’s 501c3 (if applicable).

Saving Animals Leo

http://www.christies.com/sales/eleventh-hour-new-york-may-2013/

CHRISTIE’S AND THE LEONARDO DICAPRIO FOUNDATION RAISE $38.8 MILLION FOR WILDLIFE AND THE ENVIRONMENT

The 11th Hour is The Most Important Wildlife Charity Auction Ever Staged

Works by Grotjahn, Fanzhi, Peyton and Others Skyrocket to Record Heights

Christie’s and the Leonardo DiCaprio Foundation are delighted with the outstanding results of the 11th Hour Auction, which totaled $38,827,000 million. The sale included 33 works by today’s most prominent artists, many of which were created specifically for this cause. 13 world auction records were attained and 9 works of art were sold for over one million dollars, with many lots realizing well over their pre-sale estimates. Highlights included Mark Grotjahn’s Untitled, which sold for $6.5million and Zeng Fanzhi’s The Tiger, which fetched $5million. An overwhelming part of the total raised will benefit environmental issues, which the Leonardo DiCaprio Foundation has worked on since 1998. The sale attracted attention from all over the world, with registrants from 32 countries. An anonymous collector contributed $5 million to match the prices realized for the three tiger paintings (Zeng Fanzhi, Robert Longo and Takashi Murakami), in order to protect tigers. The gifts of many other generous donors totaled $500,000, generating an overall amount of $38.8 million.

For 15 years the Leonardo DiCaprio Foundation, a component fund of the California Community Foundation, has been raising public awareness about critical environmental issues in order to protect our planet and create a sustainable future. Funds raised will benefit innovative conservation projects that will help guard the last wild places on earth, the endangered species that inhabit them, and the surrounding communities whose welfare depends upon them. Recipients will undergo a rigorous review process by the foundation and a panel of environmental leaders including Dr. Jane Lubchenco, Philippe Cousteau, Dr. Pamela Matson, Dr. Enric Sala Ted Waitt, Rick Ridgeway, Jorgen Thomsen, and Dr. William H. Schlesinger.

Thinking Animals

William Clark
Coordinator for INTERPOL's Project WISDOM


Ian Douglas-Hanilton- social behavior of the African Elephant

Patrick Omondi- Deputy Director of the Kenyan Wildlife Service

James C. Deutsch- Directs the Africa Program of the Wildlife Conservation Society, with over 1,300 field staff helping save the continent's iconic wildlife and wild places through eighteen landscape programs in eleven countries in East and Central Africa and Madagascar.

the keeper clothing look book

http://www.trendhunter.com/slideshow/abstract-clothing-designs#23

mailer the river of fundament

The Private Future

what is time

http://www.wired.com/wiredscience/2010/02/what-is-time/

From Eternity to Here

http://www.amazon.com/From-Eternity-Here-Ultimate-Theory/dp/0452296544

Differance

http://en.wikipedia.org/wiki/Diff%C3%A9rance

Différance is a French term coined by Jacques Derrida, deliberately homophonous with the word "différence". Différance plays on the fact that the French word différer means both "to defer" and "to differ."

Derrida first uses the term différance in his 1963 paper "Cogito et histoire de la folie".^[1] The term différance then played a key role in Derrida's engagement with the philosophy ofEdmund Husserl in Speech and Phenomena. The term was then elaborated in various other works, notably in his essay "Différance" and in various interviews collected inPositions.^[2]

The 〈a〉 of différance is a deliberate misspelling of différence, though the two are pronounced identically (IPA: [difeʁɑ̃s]). This highlights the fact that its written form is not heard, and serves to further subvert the traditional privileging of speech over writing (see archi-writing), as well as the distinction between the sensible and the intelligible. The difference articulated by the 〈a〉 in différance is not apparent to the senses via sound, "but neither cannot it belong to intelligibility, to the ideality which is not fortuitously associated with the objectivity of theorein or understanding."^[3] This is because the language of understanding is already caught up in sensible metaphors ("theory," for instance, in Greek, means "to see").

In the essay "Différance" Derrida indicates that différance gestures at a number of heterogeneous features that govern the production of textual meaning. The first (relating to deferral) is the notion that words and signs can never fully summon forth what they mean, but can only be defined through appeal to additional words, from which they differ. Thus, meaning is forever "deferred" or postponed through an endless chain of signifiers. The second (relating to difference, sometimes referred to as espacement or "spacing") concerns the force that differentiates elements from one another and, in so doing, engenders binary oppositions and hierarchies that underpin meaning itself.

Derrida developed the concept of différance deeper in the course of an argument against the phenomenology of Husserl, who sought a rigorous analysis of the role of memory andperception in our understanding of sequential items such as music or language. Derrida's différance^{[citation needed]} argues that because the perceiver's mental state is constantly in a state of flux and differs from one re-reading to the next, a general theory describing this phenomenon is unachievable.

Billionaires With Big Ideas Are Privatizing American Science

http://www.nytimes.com/2014/03/16/science/billionaires-with-big-ideas-are-privatizing-american-science.html
Job related research

Art by Eric Shows who I met at the New Years party

http://www.ericshows.com/index.php

Pegasus

Symbol of wisdom and especially of fame from the Middle Ages until the Renaissance, he became one symbol of the poetry and the creator of sources in which the poets come to draw inspiration, particularly in the 19th century. Pegasus is the subject of a very rich iconography, especially through the ancient Greek pottery and paintings and sculptures of the Renaissance. Personification of the water, solar myth, or shaman mount, Carl Jung and his followers have seen in Pegasus a profound symbolic esoteric in relation to the spiritual energy that allows to access to the realm of the gods on Mount Olympus.<sup>[citation needed]

According to legend, everywhere the winged horse struck his hoof to the earth, an inspiring spring burst forth. One of these springs was upon the Muses' Mount Helicon, the Hippocrene ("horse spring"),[5] opened, Antoninus Liberalis suggested,[6] at the behest of Poseidonto prevent the mountain swelling with rapture at the song of the Muses; another was at Troezen.[7] Hesiod relates how Pegasus was peacefully drinking from a spring when the hero Bellerophon captured him. Hesiod also says Pegasus carried thunderbolts for Zeus.</sup>

Peerspace App

http://peerspaceapp.com/

neurons selectively activate protein synthesis - memories

http://sploid.gizmodo.com/scientists-watch-how-the-brain-makes-memories-for-the-f-1509923347

http://youtu.be/6MCf-6It0Zg

watching how molecules morph into the structures that, at the end of the day, make who we are. If there's a soul, this how it gets made.

These insights into the molecular basis of memory were made possible by a technological tour de force never before achieved in animals: a mouse model developed at Einstein in which molecules crucial to making memories were given fluorescent "tags" so they could be observed traveling in real time in living brain cells.

What they have found is fascinating: "mRNA in neurons is regulated through a novel process described as "masking" and "unmasking," which allows beta-actin protein to be synthesized at specific times and places and in specific amounts."

This observation that neurons selectively activate protein synthesis and then shut it off fits perfectly with how we think memories are made. Frequent stimulation of the neuron would make mRNA available in frequent, controlled bursts, causing beta-actin protein to accumulate precisely where it's needed to strengthen the synapse.

Dogs Are People, Too

http://www.nytimes.com/2013/10/06/opinion/sunday/dogs-are-people-too.html?pagewanted=all&_r=0


With the help of my friend Mark Spivak, a dog trainer, we started teaching Callie to go into an M.R.I. simulator that I built in my living room. She learned to walk up steps into a tube, place her head in a custom-fitted chin rest, and hold rock-still for periods of up to 30 seconds. Oh, and she had to learn to wear earmuffs to protect her sensitive hearing from the 95 decibels of noise the scanner makes.

Although we are just beginning to answer basic questions about the canine brain, we cannot ignore the striking similarity between dogs and humans in both the structure and function of a key brain region: the caudate nucleus.

Rich in dopamine receptors, the caudate sits between the brainstem and the cortex. In humans, the caudate plays a key role in the anticipation of things we enjoy, like food, love and money. But can we flip this association around and infer what a person is thinking just by measuring caudate activity? Because of the overwhelming complexity of how different parts of the brain are connected to one another, it is not usually possible to pin a single cognitive function or emotion to a single brain region.

But the caudate may be an exception. Specific parts of the caudate stand out for their consistent activation to many things that humans enjoy. Caudate activation is so consistent that under the right circumstances, it can predict our preferences for food, music and even beauty.

In dogs, we found that activity in the caudate increased in response to hand signals indicating food. The caudate also activated to the smells of familiar humans. And in preliminary tests, it activated to the return of an owner who had momentarily stepped out of view. Do these findings prove that dogs love us? Not quite. But many of the same things that activate the human caudate, which are associated with positive emotions, also activate the dog caudate. Neuroscientists call this a functional homology, and it may be an indication of canine emotions.

The ability to experience positive emotions, like love and attachment, would mean that dogs have a level of sentience comparable to that of a human child. And this ability suggests a rethinking of how we treat dogs.

Elaine Scarry and Daniel Schacter

http://www.amazon.com/Memory-Brain-Belief-Behavior-Initiative/dp/0674007190

Senate Investigation on Bush Era Torture

http://www.thenation.com/blog/178792/senate-investigation-bush-era-torture-erupts-constitutional-crisis

NYBG

http://www.nybg.org/

http://www.nybg.org/adulted/winterlectureseries-2014.php

Kim Wilkie
Sculpting the Land
In his own words, Kim Wilkie is a landscape architect who loves mud. He works in the ancient British tradition of sculpting huge landforms out of clay and chalk and clothing them in grass. Drawing on history, insights, and experience, he will talk about these traditions and show examples of his renowned work from Heveningham Hall in Suffolk to Boughton in Northamptonshire. He will also show how the ideas can be translated into small urban spaces. Kim Wilkie studied history at Oxford and landscape architecture at the University of California, Berkeley, before setting up his landscape studio in London in 1989. He collaborates with architects and landscape architects around the world and combines designing with the muddy practicalities of running a small farm in Hampshire, where he is now based. In 2012 Wilkie published Led by the Land, a book about his landscape philosophy and work. 

CEUs: This lecture has been approved for two credit hours by the: AIA, APLD, and LA CES. 

Nietzsche, Beyond Good and Evil, 1971-72 (St. John’s College Annapolis)

http://leostrausscenter.uchicago.edu/sites/default/files/courses/01%20Nietzsche%201%20-%201971-10-06_OPT_0.mp3

http://leostrausscenter.uchicago.edu/course/nietzsche-beyond-good-and-evil-1971-72-st-john%E2%80%99s-college-annapolis

Thinking about the mind: an anti-linguistic turn

http://blog.oup.com/2014/02/philosophy-language-mind/?utm_source=feedblitz&utm_medium=FeedBlitzRss&utm_campaign=oupblog

Thinking about the mind: an anti-linguistic turn

By Bence Nanay

Contemporary philosophy of mind is an offshoot of philosophy of language. Most formative figures of modern philosophy of mind started out as philosophers of language. This is hardly surprising – almost everyone in that generation started out as a philosopher of language. But this focus on language left its mark on the way we now think about the mind – and this is not necessarily a good thing.

Sentences represent the world. As do some of our mental states: thoughts, beliefs, desires. And we understand pretty well how sentences represent the world. So a tempting way of thinking about the mind is that its building blocks are very much like the building blocks of language: that mental states represent the world the way sentences do.

Sentences express propositions. So, again, it is tempting to think of mental states as representing propositions: as propositional attitudes. And, unsurprisingly, this is the standard way of thinking about the mind: that its basic building blocks are propositional attitudes: beliefs, desires, thoughts. The belief that Paris is the capital of France is an attitude to the proposition that Paris is the capital of France. The general suggestion then is that we can capture the functioning of the mind by appealing to this economy of propositions.

It is easy to see that this way of thinking about the mind is based on mirroring language. But are we justified to do so? Language is an important feature of some select subset of minds (adult human minds), but there are non-linguistic minds: animal minds and infant minds. And they can do amazing things. While no-one denies that they lack language, they are still described by (most) philosophers (and even cognitive scientists) as having beliefs and desires – propositional attitudes.

It would be extremely surprising if the way the mind is shaped had anything to do with language as language is such a late addition to our mental life. A much more natural suggestion is that it has a lot to do with the actions the organism performs. We are evolved creatures and what matters in evolution is really whether one performs actions successfully (and not what one thinks). The mind is shaped in a way that would help us to perform actions. What we should expect then is that the structure of the mind is geared towards facilitating actions and not towards representing propositions. Of course, some select minds can also do that – and, may even use propositional thoughts to perfect one’s performance of actions. But it would be a methodological mistake to start with propositions. We should start with actions.

What would then be those representations that have direct impact on the success of our actions? Representations that attribute properties that are directly relevant for the performance of an action. I call these properties action-properties and the representations that attribute them pragmatic representations. Without pragmatic representations, we would be pretty bad at performing actions. And those of our ancestors whose pragmatic representations failed to get things right had very little chance to survive. Correct pragmatic representations have huge evolutionary benefits and incorrect ones make quick extinction very likely.

But what are these pragmatic representations and why do we not have a widespread label for them, like the ones we have for beliefs and thoughts? Suppose that you are trying to drink a sip of water from the cup in front of you. In order to do so, you need to represent the spatial location of the cup. If you didn’t, you would have no idea which direction to reach out towards. You also need to represent the size of the cup, otherwise you would have no information about what grip size you need to approach it with. And you need to represent its weight, otherwise you would have no idea how much force to exert when lifting it. These are some of the action-properties that your pragmatic representation attributes to the cup. But it happens only very rarely that your pragmatic representation attributes action-properties consciously. Most of our pragmatic representations are unconscious mental states, which of course doesn’t make them any less real. But it would explain why they are missing from the conceptual arsenal we use for describing our minds.

How should we resist the mirroring of language when talking about the mind? We should try to identify mental representations that we have independent, language-free reasons to attribute to agents. If we want to avoid falling back on talking about beliefs, desires and other propositional attitudes, we need some genuine alternatives. Pragmatic representations are mental states of this kind and it would be a good idea to take them seriously not only when talking about animal minds and the minds of small children, but also when talking about the linguistically competent adult human mind.

We, adult humans clearly have propositional attitudes — some of us make a living out of them. Nonetheless, our pragmatic representations still play a much more important role in our mental life: they guide and monitor all our actions (including the ones that have to do with propositional attitudes), they determine the way we see the world and shape the way we interact with others and they may even account for our engagement with fictional narratives. Taking them more seriously would amount to an anti-linguistic turn in philosophy of mind.

This doesn’t mean that we should no longer talk about beliefs and thoughts — these are clearly important constituents of the human mind. So the anti-linguistic turn I am proposing is more like an anti-linguistic half-turn. But linguistically structured representations are late, last minute additions to our mental life — in the same way as humans are last minute additions to our planet. And while humans radically transformed the way the Earth looks, it would be a mistake to try to understand the planet merely focusing on human-made features. Similarly, while language and propositional attitudes radically transformed the way our mind works, even for appreciating just how radical this transformation was, we need to be able to understand the pre-linguistic mind.

Bence Nanay is Professor of Philosophy and BOF Research Professor at the University of Antwerp and Senior Research Associate at Peterhouse, Cambridge University. He received his PhD at University of California, Berkeley in 2006. He is the Editor of Perceiving the World, and author of Between Perception and Action. He published more than seventy articles on philosophy of mind, philosophy of biology, and aesthetics.

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Image via iStockphoto.

- See more at: http://blog.oup.com/2014/02/philosophy-language-mind/?utm_source=feedblitz&utm_medium=FeedBlitzRss&utm_campaign=oupblog#sthash.GdZdQirR.dpuf

Human all too human

http://nietzsche.holtof.com/Nietzsche_human_all_too_human/sect1_of_first_and_last_things.htm

Human, All Too Human

SECTION ONE

Of First and Last Things1

1

Chemistry of concepts and feelings. In almost all respects, philosophical problems today are again formulated as they were two thousand years ago: how can something arise from its opposite--for example, reason from unreason, sensation from the lifeless, logic from the illogical, disinterested contemplation from covetous desire, altruism from egoism, truth from error? Until now, metaphysical philosophy has overcome this difficulty by denying the origin of the one from the other, and by assuming for the more highly valued things some miraculous origin, directly from out of the heart and essence of the "thing in itself."2 Historical philosophy, on the other hand, the very youngest of all philosophical methods, which can no longer be even conceived of as separate from the natural sciences, has determined in isolated cases (and will probably conclude in all of them) that they are not opposites, only exaggerated to be so by the popular or metaphysical view, and that this opposition is based on an error of reason. As historical philosophy explains it, there exists, strictly considered, neither a selfless act nor a completely disinterested observation: both are merely sublimations. In them the basic element appears to be virtually dispersed and proves to be present only to the most careful observer.
All we need, something which can be given us only now, with the various sciences at their present level of achievement, is achemistry of moral, religious, aesthetic ideas and feelings, a chemistry of all those impulses that we ourselves experience in the great and small interactions of culture and society, indeed even in solitude. What if this chemistry might end with the conclusion that, even here, the most glorious colors are extracted from base, even despised substances? Are there many who will want to pursue such investigations? Mankind loves to put the questions of origin and beginnings out of mind: must one not be almost inhuman to feel in himself the opposite inclination?

1. "Last Things" (die letzten Dinge) refers to eschatology.
2. Ding an sich: the thing in itself, in Kant's Critique of Pure Reason (1781), refers to the existent as it exists independently of our knowledge; a noumenon, a thing of the mind rather than of the senses; that which a thing is when there is no human perception of it, i.e., when it is in "essence" rather than in "appearance."

2

Congenital defect of philosophers. All philosophers suffer from the same defect, in that they start with present‑day man and think they can arrive at their goal by analyzing him. Instinctively they let "man" hover before them as an aeterna veritas,3 something unchanging in all turmoil, a secure measure of things. But everything the philosopher asserts about man is basically no more than a statement about man within a very limited time span. A lack of historical sense is the congenital defect of all philosophers. Some unwittingly even take the most recent form of man, as it developed under the imprint of certain religions or even certain political events, as the fixed form from which one must proceed. They will not understand that man has evolved, that the faculty of knowledge has also evolved, while some of them even permit themselves to spin the whole world from out of this faculty of knowledge.
Now, everything essential in human development occurred in primeval times, long before those four thousand years with which we are more or less familiar. Man probably hasn't changed much more in these years. But the philosopher sees "instincts" in present-day man, and assumes that they belong to the unchangeable facts of human nature, that they can, to that extent, provide a key to the understanding of the world in general. This entire teleology is predicated on the ability to speak about man of the last four thousand years as if he were eternal, the natural direction of all things in the world from the beginning. But everything has evolved; there are no eternal facts, nor are there any absolute truths. Thushistorical philosophizing is necessary henceforth, and the virtue of modesty as well.

3. eternal truth

3

Esteeming humble truths. It is the sign of a higher culture to esteem more highly the little, humble truths, those discovered by a strict method, rather than the gladdening and dazzling errors that originate in metaphysical and artistic ages and men. At first, one has scorn on his lips for humble truths, as if they could offer no match for the others: they stand so modest, simple, sober, even apparently discouraging, while the other truths are so beautiful, splendid, enchanting, or even enrapturing. But truths that are hard won, certain, enduring, and therefore still of consequence for all further knowledge are the higher; to keep to them is manly, and shows bravery, simplicity, restraint. Eventually, not only the individual, but all mankind will be elevated to this manliness, when men finally grow accustomed to the greater esteem for durable, lasting knowledge and have lost all belief in inspiration and a seemingly miraculous communication of truths.
The admirers of forms,4 with their standard of beauty and sublimity, will, to be sure, have good reason to mock at first, when esteem for humble truths and the scientific spirit first comes to rule, but only because either their eye has not yet been opened to the charm of the simplest form, or because men raised in that spirit have not yet been fully and inwardly permeated by it, so that they continue thoughtlessly to imitate old forms (and poorly, too, like someone who no longer really cares about the matter). Previously, the mind was not obliged to think rigorously; its importance lay in spinning out symbols and forms. That has changed; that importance of symbols has become the sign of lower culture. Just as our very arts are becoming ever more intellectual and our senses more spiritual, and as, for example, that which is sensually pleasant to the ear is judged quite differently now than a hundred years ago, so the forms of our life become ever more spiritual--to the eye of older timesuglier, perhaps, but only because it is unable to see how the realm of internal, spiritual beauty is continually deepening and expanding, and to what extent a glance full of intelligence can mean more to all of us now than the most beautiful human body and the most sublime edifice.

4. Artists and aesthetes, as opposed to scientists.

4

Astrology and the like. It is probable that the objects of religious, moral, and aesthetic sensibility likewise belong only to the surface of things, although man likes to believe that here at least he is touching the heart of the world. Because those things make him so deeply happy or unhappy, he deceives himself, and shows the same pride as astrology, which thinks the heavens revolve around the fate of man. The moral man, however, presumes that that which is essential to his heart must also be the heart and essence of all things.

Dia Fall Gala

http://panacheprivee.com/Web/BeSeen/DiaFall09/Dia_Foundation_Fall_Gala.asp

extensions

http://www.artfire.com/ext/shop/product_view/ombrehair/6063931/pastel_tie_dye_hair_blonde_ombre_extensions_pastel_pink_blue_purple/handmade/accessories/hair/clips