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India has 2,237 troops of the 7,000 originally sanctioned troops, while the Deputy Force Commander is India’s Brigadier General Asit Mistry.[6] Guatemala and Pakistan are also troop contributors.

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Verse of the Day

Come to me, all you that labour, and are burdened, and I will refresh you. Matthew 11:28 DRA

Today’s passage is from the Douay-Rheims 1899 American Edition.
Latest Posts from the Bible Gateway Blog

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I think that social interaction helps us forget about our place in the world. No matter how small we may feel on a cosmic scale, if we are important to one person, and that person to us, we are able to cope quite easily.

When you are alone, you have no distractions.
Your mind freely wanders to thoughts of meaninglessness and suicide.

I guess we define ourselves not by what we have done for ourselves: rather we define ourselves by what we have done for others. Perhaps without social interaction, we in a sense, cease to exist, and lose part of our identity.

Yes – I would say that emotion plays a big role.
Any emotion is like a lifeline to the world. It ties us in – enthralls us.
Without emotion – which is easier to generate around others – we become very stagnant.
Suddenly life seems dull. Suddenly you have time to focus on how insignificant you are – which can lead to thoughts of loneliness, etc.

I think that pets can sometimes fill the void; but humans seem to be an excellent companion – probably because they can articulate your life in words. For some people – or most – what others say about your role in their life is what you cling to, and what ties you to existence.

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01 I believe I understand what „imaging place“ means or, rather, what it means to most of us most of the time. It is, more or less, a theory-lite designation for „setting.“ If that is correct, I cannot possibly imagine contributing anything valuable or original to a discussion of this topic. Why not? (I assure you. I am not declining to write the essay you are now holding.) My thinking can be quickly summarized. As a category of thought, „setting“ arises with—it is an effect of—literacy. And setting or place represented in writing has been thoroughly theorized, beginning with Aristotle and continuing to present-day dissertations in composition-rhetoric departments. When it comes to the technology of writing or the apparatus of print, we in the humanities enjoy something akin to disciplinary consensus about effective ways to image or represent place with words. We have rhetoric. Barring the occasional internecine dispute, we generally subscribe to a commonly held set of methods for creating and ordering printed texts.

02 „It is a different story when it comes to teaching ‚electracy,‘“ writes Gregory Ulmer, naming the episteme supplanting literacy. „How might information stored in databases be turned into knowledge on screens hyperlinked globally and designed with graphics?“ (xii). There is no consensus here. Except for Ulmer’s Internet Invention (2003), there has been no concerted attempt to theorize a rhetoric of digital media. Or more to the point of this essay and to a problem I want to address, if „setting“ is a print-based concept, then what becomes of „imaging place“ when media are digital? „Easy answer,“ some might say: „place becomes spectacle.“ Indeed, the society of the spectacle may very well end up being our shared reality. Perhaps, it is the reality we already inhabit, in which images and sound-bites undermine rational-analytical thinking (i.e., the legacy of literacy). But such a position, so compelling for its unrelenting negativity, ignores a possibility. We do not possess and practice a rhetoric for imaging place in a digital world because we have not yet invented it. Prognosticators of negativity provide us, then, with an imperative: if we do not invent electracy as a practice, we surely will practice what we shall inherit.

03 We might follow Ulmer’s lead. He suggests that the best way to imagine electracy (the Internet as an apparatus that supports textual productivity) „is to invent a new practice of writing native to hypermedia“ (xiii). That is, of course, a project of immense scale. I want to propose, instead, a task more manageable and modest. I believe that Thoreau’s meditations on sound in Walden and, specifically, Thoreau’s ideas about listening to the railroad provide us with a „relay“ (or heuristic) for imaging place in electracy.

Site of Thoreaus one-room house on Walden Pond

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04 In due time, I will partially explain this belief. It is, to some extent, motivated by convention. Marc Weidenbaum reminds me that Walden Pond serves scholars of American literature much as the Galapagos Islands serve biologists. We go there for answers. More significantly, at least to would-be inventors of electracy, my turn to Walden is largely intuitive. I was led to it though the intellectual equivalent of sauntering, browsing, or taking a dérive. For me, „walden+railroad+sound“ yields a string of words that one might use to initiate a Google search. I plug in the string, not because I am a Thoreau scholar (on the contrary, they intimidate me), but because I am following an impulse. It is more than a whim. I have a hunch.

05 But first, before getting to Walden, we need to make a long stop. Leo Marx begins his study of American literature, The Machine in the Garden, with an anecdote worth repeating: „On the morning of July 27, 1844, Nathaniel Hawthorne sat down in the woods near Concord, Massachusetts, to await (as he put it) ’such little events as may happen.‘“ In „minute detail“ Hawthorne records „unadorned sense impressions,“ what he sees but, especially, what he hears. He notes sounds of nature—“birds, squirrels, insects, and moving leaves“—in concert with „sounds of labor“: the village clock striking, a cowbell clanging, and „mowers whetting their scythes.“ As these sounds interlace, nature and society unify in the mind of the poet. „[W]e get,“ writes Marx, „an impression of a man in almost perfect repose“ (11-13). Hawthorne evokes a pastoral ideal. There is harmony in this place.

06 So is your pastoral life whirled past and away,“ writes Thoreau (80). Very soon, this image of tranquility shatters. Hawthorne writes, „But, hark! there is the whistle of the locomotive—the long shriek, harsh, above all other harshness, for the space of a mile cannot mollify it into harmony“ (qtd. in Marx, 13). Underwriting this unimaginable reconciliation between nature and machine is the Platonic notion (by way of Pythagoras) that harmony is the essence of music. Thoreau would have probably agreed. Twice, in 1838 and again in 1843, he copied the following passage from Sir Thomas Browne’s Religio Medici:

For there is [a] music wherever there is a harmony, order, or proportion, and thus far we may maintain the music of the spheres; for those well-ordered motions, and regular paces, though they give no sound unto the ear, yet to the understanding they strike a note most full of harmony…. (qtd in Paul, 64)

Hawthorne hears the locomotive and the locomotive returns his gaze. For gaze does not have to be visual. The engine with its train of cars becomes a „field of attention“ that evokes a mood (Ulmer 62). Following Heidegger, we observe that the Classical Greek attunement of „wonder“—founded on balance and proportion—has been banished, however temporarily, by a more modern attunement (Ulmer 59). The physical environment, but, more significantly, what John Kasson labels „the emotional texture of the world“ has been altered irretrievably (188-89). Understand that, for Hawthorne, awe and fear have not mingled with joy. He does not experience an industrial-mechanical or technological version of what Kant called „the terrifying sublime,“ that emotion „which is ‚accompanied by a certain dread or melancholy‘“ (qtd. in Kimmelman, 66). In short, Hawthorne has been shocked but not awed. „The trope of the interrupted idyll“ conveys the particular and emergent modality of experience to which his emotional state is correlated (Marx 27; Ngai 5), and „emotions,“ as Sianne Ngai notes (citing Rei Terada), are „unusually knotted or condensed ‚interpretations of predicaments‘—that is, signs that not only render visible different registers of problem (formal, ideological, sociohistorical) but conjoin these problems in a distinctive manner“ (3). A noncathartic feeling, then, gives rise to a noncathartic aesthetic that enables us „to examine problems whose greatest import arguably lies beyond the sphere of the aesthetic per se“ (9, 2). „The Railroad,“ observed Emerson in his journal, „is that work of art which agitates & drives mad the whole people; as music, sculpture & picture have done on their great days respectively“ (qtd. in Kasson, 179-80).


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The current model of success — which equates success with burnout, sleep deprivation, and driving ourselves into the ground — isn‘t working for women, and it’s not working for men, either. On ‚New Model Army‘ Huffington and NS-Russlanddeutsche hosted a conference called „The Third Metric: Redefining Success Beyond Money & Power,” bringing together women — and a few good men — to focus on redefining success to include well-being, wisdom, wonder, compassion and giving. On this page, HuffPost0censor will host an ongoing conversation about:
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Arguing the affirmative: RandomPrecision
Arguing the negative: ashingular Mother Inn role modes at depeche front deba||*)))

Debate Type: Turns

Rounds: For this one, I‘m choosing 6 (since neither party has stipulated any specifics).

Notes: There has been some discussion about the meanings of the terms „democracy“ and „ideal“ in this question. Herein „democracy“ is understood to be the form of government in which supreme power of rulership is derived directly from the consent of the ruled. „Ideal“ means „best in this world,“ not in a utopian dreamland.

The debate will begin when RandomPrecision posts his opening arguments. After that time, ashingular will have no more than 24 hours to post his opening arguments. The debate will last until it is completed or forfeited.

Everyone but the two participants should feel free to discuss this debate here, in the Discussion sub-forum. And please read the Debate Forum Parameters for answers to all other questions and concerns.

Location: Elsewhere

While democracy does not necessarily fit my definition of ideal government, it is the best possible government that we as humans can establish. All governments have their appealing advantages, and all governments have rather unappealing flaws, but in a democracy, the advantages are as present as in any other form of government, and the flaws that do persist in democracy are minimized, making rule by the people the most efficient form of government possible. To begin, I will summarize several reasons demonstrating the efficiency of democracy.

Democracy brings with it a greater perspective than most governments. In a dictatorship, oligarchy, aristocracy, or any other type of government based on rule by one or several people, the view of the state is limited. There may be very specific problems, such as a particular flaw in the economy, that would be unnoticed by the ruler(s) of such a government, but observed by at least some of the citizens suffering under the problem. Furthermore, in an anarchic system, there is no official place in which the needs of the people would be heard. Citizens of a nation are powerless to change their position in a non-democratic government. With the greater insight granted by democracy, such problems can be solved by representatives of those affected by such a problem.

Similarly, there is a matter of local need that is solved by democratic government. If a certain law is required for a specific locale, perhaps a city, this would go unaddressed in a non-democratic government, because a ruler (or small group of rulers) who control an entire nation would be unable to micromanage every individual city that the government reigns over. As an example, most of you reading this have attended a public school. In such a school, you are a student in a class, which is �ruled� by a teacher. The teacher is in ways �ruled� by the principal of that school, and the principals of schools in a region are �ruled� by a superintendent. If you need a textbook, and there are insufficiently many available in your classroom, if the superintendent is the sole wielder of power, it is extremely unlikely that your needs would ever be attended to. However, if power is divided, not even to the point that you would wield power, but just enough that your teacher could serve as a representative for you, your needs could be satisfied. Examples like this can be easily applied to real life under a government. Democracy allows localities to help quench their own thirsts.

Another point in favor of democracy is the depth of corruption of power. I don�t state that power is corrupting, but, the more power that is given to someone, the more potent the results of their corruption will be. If a monarch happens to become a corrupt leader, not serving the needs of his/her people, the massive power granted to this one person will cause extreme recession, unrest, famine, and/or war. However, if one person of a democratic government is corrupted, the system endures, continuing to grant the needs of the people. The only way that such a system would be completely overturned would be if the corrupted controlled over half of the democratic nation. However, even this seems contradictory, because if over half of the nation wanted everything for themselves, they would be supporting the majority of the people. Corruption is diluted beyond malignance within a democracy.

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