George Bernard Shaw photographs uncover the larky private man
George Bernard Shaw in bathing suit and hat in 1903. The photograph is among a collection being put online. Photograph: National Trust
Our pictures are deactivated sometimes because of our critical publications about the Middle East and Syria
I remember the maps of the Holy Land. Coloured they were. Very pretty. The Dead Sea was pale blue. The very look of it made me thirsty. That's where we'll go, I used to say, that's where we'll go for our honeymoon. We'll swim. We'll be happy.
Estragon in Waiting for Godot
Carl Köhler: portrait of Samuel Beckett
When thou settest in the western horizon of the sky,
The earth is in darkness like the dead;
They sleep in their chambers,
Their heads are wrapped up,
Their nostrils are stopped,
And none seeth the other,
All their things are stolen
Which are under their heads,
And they know it not.
The Pasadena New Progressive, the story of a blog
Chapter One: The Creep
And so the story begins of the Pasadena New Progressive. Its author was fiery liberal named Virginia Hoge, who opened the blog in December of 2007. She tried for the name Pasadena Progressive, but that name was already taken on Blogger, and so it became the Pasadena New Progressive. She boldly used her real name, in defiance of the all too prevalent trend of anonymous blog authorship (and the lack of accountability this facilitated).
She was defiance personified and had gleaned from her 18 years living in Brooklyn, New York, the character trait of "Chutzpah" in spades. This was something they never much cared for in Pasadena. It was immediately viewed as suspect and interpreted as the dreaded "personal attack", a BIG "no-no" in Pasadena, something NOT done. Also, she wasn't paying attention to "The List".
The Ministry of Pasadena had a List of topics that were NOT discussed, and there at the top of the list was the Press, secondly were the sickos.
But right of the bat, she discovered the Creep (Reny Amy) who ripping off the public school district AND feeding dirt about them to the press from his blog (which they printed, happily).
The blog-sourced dirt wasn't hard to discover, it was all over the front page of the daily paper, the Pasadena Star-News and in weekly columns in the Pasadena Weekly, the alternative weekly. The Creep was openly named, fawned, quoted and flattered by the papers as a "concerned citizen" and "watchdog over OUR (grrrrrrr) taxpayer dollars" which they had been made to believe the school district was stuffing into its pockets, indiscriminately. The money the Creep was stuffing into his own pockets from his innumerable lawsuits against the school district, went unreported.
It didn't matter at all to the papers that the Creep was a well-known right-wing loony, who in his pre-internet days, had actually driven a van around town, festooned with home-made public school-bashing banners.
And yes, he carried a bull-horn, from which he would yell fiery epithets out his car window to all who would listen. The Creep was also a "performance artist" who boned up his public speaking techniques at Toast Masters, and would then perform screaming "performance art" at the public forum of school board meetings, in which he hurled accusations at his captive audience (the school board) for all of his fans back home, who watched avidly (when they stopped filming meetings, he stopped attending).
The Pasadena Weekly, whose editor called the Creep a personal friend, awarded him twice their "Citizen of the Year" award. This same editor (who from now on I will refer to as the Green Jester) also referred to his paper as the "good ol’ P-Dubya, the People’s Paper".
After approaching every single press source in Southern California with her Creep expose (and being turned down) Virginia Hoge started a blog to publicize her findings. She came out swinging (one of her first posts was entitled "Alternative Weekly? For years the Pasadena Weekly has been anything but"), expecting the applause and support of the poor, beleaguered school district, or maybe a liberal or two, an artist maybe, but....
She was just another threat to them, a threat that might bring them even more criticism by the community. And she had broken the Pasadena Ministry's "don't talk about the Press or the sickos" rule. Inexcusable!
But all the considerable big-time power that was supporting the Creep: the Press, several prominent politicians (including some who were regular bloggers on the Creep's blog), etc. etc. etc., they were afraid that someone might actually listen to this Virginia Hoge and so,
they came after her from the beginning with their Trolls.
That made any supporter she might have gained, scared (or convinced by the trolls she was "crazy"), so there she was, fighting to expose things that were really happening,
...more coming soon on the true-life story of the Pasadena New Progressive blog
Cover art for the original incarnation of Life, 27 January 1910 issue, illustration by Coles Phillips.
Our pictures are deactivated sometimes because of our critical publications about the Middle East and Syria
Capa helped to establish Magnum Photos, was friends with Steinbeck and had an affair with Ingrid Bergman.
About democracy, freedom and capitalism in post-World War II Germany on the occasion of the "Reich's unconditional surrender" 60 years ago tomorrow:
The ring of lobbyists with their multifarious interests ... constricts and influences the Federal Parliament and its democratically elected members, placing them under pressure and forcing them into disharmony, even when framing and deciding the content of laws. Consequently, Parliament is no longer sovereign in its decisions. It is steered by the banks and multinational corporations -- which are not subject to any democratic control.
What's needed is a democratic desire to protect Parliament against the pressures of the lobbyists by making it inviolable. But are our Parliamentarians still sufficiently free to make a decision that would bring radical democratic constraint? Or is our freedom now no more than a stock market profit?
Simone de Beauvoir (1908—1986) was a French writer, philosopher and activist who became a feminist icon. She is as well known for her fifty-year-long open relationship with Jean-Paul Sartre as for her achievements. A brilliant student, in 1929 she became the youngest person ever to obtain the agrégation in philosophy; she came second only to Sartre, and the judges later admitted it was a close-run thing and that in their deliberations they did not focus exclusively on their performance. She wrote novels, monographs on philosophy, politics, and social issues, essays, travel books and biographies; she also wrote four volumes of autobiography: Memoirs of a Dutiful Daughter; The Prime of Life; Force of Circumstance; and All Said and Done. Her book The Second Sex became one of the fundamental texts for feminists manifesto and she herself was active in France’s women’s liberation movement, famously signing the Manifesto of the 343 in 1971 which led directly to the legalisation of abortion in France.
Her relationship with Jean-Paul Sartre began in 1929 and continued until his death in 1980: both of them having numerous other lovers, some shared, as well. Their relationship was based the primacy of their own relationship, on telling each other – mostly – everything, and on openness. It also had its darker aspects: they both lied to their other lovers, Sartre routinely, while accepting that lying to someone was the most effective means of making them imprison themselves; a number of their lovers were emotionally damaged, one to the point of suicide, and some, including Lacan, have argued that the damage was caused or aggravated by the nature of their relationships; de Beauvoir had what would today, as by the Vichy government, be regarded as inappropriate relationships with her students and then effectively procured them for Sartre.
Given her fame, her importance for feminism, the scandalised reaction both to existentialism and to her relationship with Sartre at the time, and the revelations contained in the posthumous publication of their correspondence it is somewhat surprising that she has only appeared as a major character in two movies.
Sartre, l’âge des passions: picks up pretty well where Les Amants du Flore leaves off, looking at the politically active Sartre and de Beauvoir (Anne Alvaro) from the late 1940s through to the mid-sixties, halting curiously just before the Événements of May 1968. During this period both Sartre and de Beauvoir aged considerably, certainly to a much greater extent than shown here. Florence Dupuis, Odile Fourquin, & Fabienne Robineau were the key makeup artists.
Les Amants du Flore: looks at the development of the relationship between Sartre and Simone de Beauvoir (Anna Mouglalis) from when they met as students in 1929 to when they became the celebrity couple of both existentialism and post-War Paris. The young de Beauvoir was a beautiful woman but acquires remarkably little wear and tear over the twenty year timespan of this movie. Nathalie Kovalski & Joël Lavau were key makeup artists; Hugues Lavau was makeup artist.
From the pantheon of Greek Gods and Goddesses to the elaborate beauty of Greek architecture there was a unique quality of the culture that still lends an air of mystique to its history
Ramses II, or Ramses the Great, came to power at the age of 25. He is most renowned for building great monuments and warring with the Hittites for 16 years. He had 100 sons and eight principle wives. He may have been the pharaoh of the Exodus. He ruled for 67 years before dying when he was 92.
Jacques Maritain was born on November 18, 1882 in Paris. The son of Paul Maritain, a prominent lawyer, and Geneviève Favre, daughter of the French statesman, Jules Favre, Jacques Maritain studied at the Lycée Henri IV (1898-99) and at the Sorbonne, where he prepared a licence in philosophy (1900-1901) and in the natural sciences (1901-1902). He was initially attracted to the philosophy of Spinoza. Largely at the suggestion of his friend, the poet (and, later, religious thinker) Charles Péguy, he attended lectures by Henri Bergson at the Collège de France (1903-1904) and was briefly influenced by Bergson's work.
In 1901, Maritain met Raïssa Oumansoff, a fellow student at the Sorbonne and the daughter of Russian Jewish immigrants. Both were struck by the spiritual aridity of French intellectual life and made a vow to commit suicide within a year should they not find some answer to the apparent meaninglessness of life. Bergson's challenges to the then-dominant positivism sufficed to lead them to give up their thoughts of suicide, and Jacques and Raïssa married in 1904. Soon thereafter, through the influence of the writer Léon Bloy, both Maritains sought baptism in the Roman Catholic Church (1906).
Maritain received his agrégation in philosophy in 1905 and, late in 1906, Jacques and Raïssa left for Heidelberg, where Jacques continued his studies in the natural sciences. They returned to France in the summer of 1908, and it was at this time that the Maritains explicitly abandoned bergsonisme and Jacques began an intensive study of the writings of Thomas Aquinas.
In 1912, Maritain became professor of philosophy at the Lycée Stanislaus, though he undertook to give lectures at the Institut Catholique de Paris. He was named Assistant Professor at the Institut Catholique (attached to the Chair of the History of Modern Philosophy) in 1914. (He became full Professor in 1921 and, in 1928, was appointed to the Chair of Logic and Cosmology, which he held until 1939.)
In his early philosophical work (e.g., "La science moderne et la raison," 1910, and La philosophie bergsonienne, 1913), Maritain sought to defend Thomistic philosophy from its Bergsonian and secular opponents. Following brief service in the first world war, Maritain returned to teaching and research. The focus of his philosophical work continued to be the defense of Catholicism and Catholic thought (e.g., Antimoderne , Trois réformateurs — Luther, Descartes, Rousseau , and Clairvoyance de Rome par les auteurs du ‘Pourquoi Rome a parlé’ (J. Maritain et D. Lallement) ), but Maritain also prepared some introductory philosophical texts (e.g., Éléments de philosophie [2 volumes, 1920-23]) and his interests expanded to include aesthetics (e.g., Art et scholastique, 1921; 2nd ed. 1927).
By the late 1920s, Maritain's attention began to turn to social issues. Although he had some contact with the Catholic social action movement, Action Française, he abandoned it in 1926 when it was condemned by the Catholic Church for its nationalistic and anti-democratic tendencies. Still, encouraged through his friendships with the Russian philosopher Nicholas Berdiaev (beginning in 1924) and Emmanuel Mounier (from 1928), Maritain began to develop the principles of a liberal Christian humanism and defense of natural rights.
Maritain's philosophical work during this time was eclectic, with the publication of books on Thomas Aquinas (1930), on religion and culture (1930), on Christian philosophy (1933), on Descartes (1932), on the philosophy of science and epistemology (Distinguer pour unir ou les degrés du savoir, 1932; 8th ed., 1963) and, perhaps most importantly, on political philosophy. Beginning in 1936, he produced a number of texts, including Humanisme intégral (1936), De la justice politique (1940), Les droits de l'homme et la loi naturelle (1942), Christianisme et démocratie (1943), Principes d'une politique humaniste (1944), La personne et le bien commun (1947), Man and the State (written in 1949, but published in 1951), and the posthumously published La loi naturelle ou loi non-écrite (lectures delivered in August 1950).
Maritain's ideas were especially influential in Latin America and, largely as a result of the ‘liberal’ character of his political philosophy, he increasingly came under attack from both the left and the right, in France and abroad. Lectures in Latin America in 1936 led to him being named as a corresponding member of the Brazilian Academy of Letters, but also to being the object of a campaign of vilification.
By the early 1930s Maritain was an established figure in Catholic thought. He was already a frequent visitor to North America and, since 1932, had come annually to the Institute of Mediaeval Studies in Toronto (Canada) to give courses of lectures. With the outbreak of war at the end of 1939, Maritain decided not to return to France. Following his lectures in Toronto at the beginning of 1940, he moved to the United States, teaching at Princeton University (1941-42) and Columbia (1941-44).
Maritain remained in the United States during the war, where he was active in the war effort (recording broadcasts destined for occupied France and contributing to the Voice of America). He also continued to lecture and publish on a wide range of subjects — not only in political philosophy, but in aesthetics (e.g., Art and Poetry, 1943), philosophy of education, and metaphysics (De Bergson à St Thomas d'Aquin, 1944). Following the liberation of France in the summer of 1944, he was named French ambassador to the Vatican, serving until 1948, but was also actively involved in drafting the United Nations Universal Declaration of Human Rights (1948).
In the spring of 1948, Maritain returned to Princeton as Professor Emeritus, though he also lectured at a number of American universities (particularly at the University of Notre Dame and the University of Chicago), and frequently returned to France to give short courses in philosophy — notably at ‘L'Eau vive,’ in the town of Soisy, near Paris. During this time, in addition to his work in political philosophy (cf. above, as well as Le philosophe dans la cité, 1960), Maritain published on aesthetics (Creative Intuition in Art and Poetry, 1953), religion (Approches de Dieu, 1953), moral philosophy (Neuf leçons sur les notions premières de la philosophie morale, 1951; La philosophie morale, 1960), and the philosophy of history (On the Philosophy of History, 1957).
In 1960, Maritain and his wife returned to France. Following Raïssa's death later that year, Maritain moved to Toulouse, where he decided to live with a religious order, the Little Brothers of Jesus. During this time he wrote a number of books, the best-known of which was Le paysan de la Garonne (a work sharply critical of post-Vatican Council reforms), published in 1967. In 1970, he petitioned to join the order, and died in Toulouse on April 28, 1973. He is buried alongside Raïssa in Kolbsheim (Alsace) France.