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“American Woman” The Guess Who

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American Woman

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Chrystia Freeland: The rise of the new global super-richكرستيا فريلاند: صعود الثراء الفاحش العالمي الجديد

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In “Plutocrats,” Chrystia Freeland explores the growing gap between the working poor and the increasingly disconnected mega-rich

Author Chrystia Freeland looks under the hood of global capitalism to expose the technological, economic and structural inequalities pushing society in unforeseen directions. Along the way, she takes the temperature of a rising caste — the super rich — and shows how the creation of vast fortunes at the top hollow out the middle class in western industrialised countries. This rising income inequality, she argues, has a structural character, and is becoming a cultural and social issue, with consequences for social cohesion and social mobility.
Freeland began her career as an “accidental journalist” with frontline bulletins from the Ukraine in the heat of the Soviet collapse. She is now an editor at Thomson Reuters, and is frequently featured on media outlets ranging from the International Herald Tribune to The Colbert Report.
“Freeland highlights the danger when a small, self-serving and self-satisfied group dominate public discourse, then seek a system tilted even more in their favour.”

التكنولوجيا تتقدم على قدم وساق – وكذلك التفاوت الاقتصادي، كما تقول الكاتبة كرستيا فريلاند. في حديث مؤثر، في وصف صعود طبقة جديدة من البلوتوقراطيين (المتنفذين بسبب ثروتهم)، وتشير إلى أن العولمة والتكنولوجيا الحديثة في الواقع تغذي الفجوة في الدخل العالمي، بدلا من إغلاقها. فريلاند تحدد ثلاث مشاكل مع النخبة الثرية (البلوتوقراطية) … وبصيص واحد من الأمل.

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Philosophy of suicide

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In ethics and other branches of philosophy, suicide poses difficult questions, answered differently by various philosophers.
Arguments against suicide
There have been many philosophical arguments made that contend that suicide is immoral and unethical. One popular argument is that many of the reasons for committing suicide – such as depression, emotional pain, or economic hardship – are transitory and can be ameliorated by therapy and through making changes to some aspects of one’s life.

A common adage in the discourse surrounding suicide prevention sums up this view: “Suicide is a permanent solution to a temporary problem.” However, the argument against this is that while emotional pain may seem transitory to most people, and in many cases it is, in other cases it may be extremely difficult or even impossible to resolve, even through counseling or lifestyle change, depending upon the severity of the affliction and the person’s ability to cope with their pain. Examples of this are incurable disease or lifelong mental illness.
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The French Algerian absurdist philosopher Albert Camus saw the goal of absurdism in establishing whether suicide is a necessary response to a world which appears to be mute both on the question of God’s existence (and thus what such an existence might answer) and for our search for meaning and purpose in the world. For Camus, suicide was the rejection of freedom. He thinks that fleeing from the absurdity of reality into illusions, religion, or death is not the way out. Instead of fleeing the absurd meaninglessness of life, we should embrace life passionately.
Existentialist Sartre describes the position of Meursault, the protagonist of Camus’ L’Etranger who is condemned to death, in the following way:
The absurd man will not commit suicide; he wants to live, without relinquishing any of his certainty, without a future, without hope, without illusions … and without resignation either. He stares at death with passionate attention and this fascination liberates him. He experiences the “divine irresponsibility” of the condemned man.
Christian-inspired philosophy
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G. K. Chesterton calls suicide “the ultimate and absolute evil, the refusal to take an interest in existence”. He argues that a person who kills himself, as far as he is concerned, destroys the entire world (apparently exactly repeating Maimonides’ view).
Classical liberalism
John Stuart Mill argued, in his influential essay “On Liberty”, that since the sine qua non of liberty is the power of the individual to make choices, any choice that one might make that would deprive one of the ability to make further choices should be prevented. Thus, for Mill, selling oneself into slavery or killing oneself should be prevented in order to avoid precluding the ability to make further choices. Concerning these matters, Mill writes in “On Liberty”
Not only persons are not held to engagements which violate the rights of third parties, but it is sometimes considered a sufficient reason for releasing them from an engagement, that it is injurious to themselves. In this and most other civilized countries, for example, an engagement by which a person should sell himself, or allow himself to be sold, as a slave, would be null and void; neither enforced by law nor by opinion. The ground for thus limiting his power of voluntarily disposing of his own lot in life, is apparent, and is very clearly seen in this extreme case. The reason for not interfering, unless for the sake of others, with a person’s voluntary acts, is consideration for his liberty. His voluntary choice is evidence that what he so chooses is desirable, or at the least endurable, to him, and his good is on the whole best provided for by allowing him to take his own means of pursuing it. But by selling himself for a slave, he abdicates his liberty; he forgoes any future use of it, beyond that single act. He therefore defeats, in his own case, the very purpose which is the justification of allowing him to dispose of himself. He is no longer free; but is thenceforth in a position which has no longer the presumption in its favour, that would be afforded by his voluntarily remaining in it. The principle of freedom cannot require that he should be free not to be free. It is not freedom, to be allowed to alienate his freedom.
Yet at the same time, Mill believes the individual to be the best guardian of their own interests. He uses the example of a man about to cross a broken bridge: we can forcibly stop that person and warn him of the danger, but ultimately should not prevent him from crossing the bridge—for only he knows the worth of his life balanced against the danger of crossing the bridge.
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Immanuel Kant argues against suicide in Fundamental Principles of The Metaphysic of Morals. In accordance with the second formulation of his categorical imperative, Kant argues that, “He who contemplates suicide should ask himself whether his action can be consistent with the idea of humanity as an end in itself.” Kant’s theory looks at the act only, and not at its outcomes and consequences, and claims that one is ethically required to consider whether one would be willing to universalise the act: to claim everyone should behave that way. Kant argues that choosing to commit suicide entails considering oneself as a means to an end, which he rejects: a person, he says, must not be used “…merely as means, but must in all actions always be considered as an end in himself.” Therefore, it is unethical to commit suicide to satisfy oneself.
Social contract
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The social contract, according to Jean-Jacques Rousseau, is such that every man has “a right to risk his own life in order to preserve it.”
Hobbes and Locke reject the right of individuals to take their own life.

suic 5 Leviathan_by_Thomas_HobbesHobbes claims in his Leviathan that natural law forbids every man “to do, that which is destructive of his life, or take away the means of preserving the same.” Breaking this natural law is irrational and immoral. Hobbes also states that it is intuitively rational for men to want felicity and to fear death most.
Neutral and situational stances
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Japan has a form of suicide called seppuku, which is considered an honorable way to redeem oneself for transgressions or personal defeats. It was widely accepted in the days of the Samurai and even before that. It was generally seen as a right only permitted to the samurai class; civilian criminals would thus not have this ‘honor’ and be executed. This reflects a view of suicide as brave and correct rather than cowardly and wrong.
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Jeremy Bentham
Utilitarianism can be used as a justification for, or an argument against, suicide. Though the death of a depressed person ends their suffering, the person’s family and friends may grieve.
Other arguments
Allan Ramsay, David Hume, 1711 - 1776. Historian and philosopher
David Hume left an essay on suicide to be published after his death. Most of it is concerned with the claim that suicide is an affront to God. Hume argues that suicide is no more a rebellion against God than is saving the life of someone who would otherwise die, or changing the position of anything in one’s surroundings. He spends much less time dismissing arguments that it is an affront to one’s duty to others or to oneself. Hume claims that suicide can be compared to retiring from society and becoming a total recluse, which is not normally considered to be immoral, although the comparison would not seem to justify a suicide that leaves in its wake children or dependents who are thereby rendered vulnerable. As for duty to self, Hume takes it to be obvious that there can be times when suicide is desirable, though he also thinks it ridiculous that anyone would consider suicide unless they first considered every other option.
Those who support the right to die argue that suicide is acceptable under certain circumstances, such as incurable disease and old age. The idea is that although life is in general a good, people who face irreversible suffering should not be forced to continue suffering.
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Leonard Peikoff states in his book Objectivism: The Philosophy of Ayn Rand:
Suicide is justified when man’s life, owing to circumstances outside of a person’s control, is no longer possible; an example might be a person with a painful terminal illness, or a prisoner in a concentration camp who sees no chance of escape. In cases such as these, suicide is not necessarily a philosophic rejection of life or of reality. On the contrary, it may very well be their tragic reaffirmation. Self-destruction in such contexts may amount to the tortured cry: “Man’s life means so much to me that I will not settle for anything less. I will not accept a living death as a substitute.”
Bioethicist Jacob Appel has criticized “arbitrary” ethical systems that allow patients to refuse care when they are physically ill, while denying the mentally ill the right to suicide.
Arguments in favor of suicide
There are arguments in favor of allowing an individual to choose between life and suicide. Those in favor of suicide as a personal choice reject the thought that suicide is always or usually irrational, but is instead a solution to real problems; a line of last resort that can legitimately be taken when the alternative is considered worse. They believe that no being should be made to suffer unnecessarily, and suicide provides an escape from suffering.
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Herodotus wrote: “When life is so burdensome, death has become for man a sought-after refuge”. Schopenhauer affirmed: “They tell us that suicide is the greatest act of cowardice… that suicide is wrong; when it is quite obvious that there is nothing in the world to which every man has a more unassailable title than to his own life and person.”
Schopenhauer’s main work, The World as Will and Representation, occasionally uses the act in its examples. He denied that suicide was immoral and saw it as one’s right to take one’s life. In an allegory, he compared ending one’s life, when subject to great suffering, to waking up from sleep when experiencing a terrible nightmare. However, most suicides were seen as an act of the will, as it takes place when one denies life’s pains, and is thus different from ascetic renunciation of the will, which denies life’s pleasures.
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According to Schopenhauer, moral freedom — the highest ethical aim — is to be obtained only by a denial of the will to live. Far from being a denial, suicide is an emphatic assertion of this will. For it is in fleeing from the pleasures, not from the sufferings of life, that this denial consists. When a man destroys his existence as an individual, he is not by any means destroying his will to live. On the contrary, he would like to live if he could do so with satisfaction to himself;

if he could assert his will against the power of circumstance; but circumstance is too strong for him. In short, Schopenhauer in no way advocated or supported suicide, he merely rejected the way it was viewed as a crime in his society.
Liberalism asserts that a person’s life belongs only to them, and no other person has the right to force their own ideals that life must be lived. Rather, only the individual involved can make such decision, and whatever decision they make should be respected.
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Philosopher and psychiatrist Thomas Szasz goes further, arguing that suicide is the most basic right of all. If freedom is self-ownership—ownership over one’s own life and body—then the right to end that life is the most basic of all. If others can force you to live, you do not own yourself and belong to them.
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Jean Améry, in his book On Suicide: a Discourse on Voluntary Death (originally published in German in 1976), provides a moving insight into the suicidal mind. He argues forcefully and almost romantically that suicide represents the ultimate freedom of humanity, justifying the act with phrases such as “we only arrive at ourselves in a freely chosen death” and lamenting “ridiculously everyday life and its alienation”. Améry killed himself in 1978.
Philosophical thinking in the 19th and 20th century has led, in some cases, beyond thinking in terms of pro-choice, to the point that suicide is no longer a last resort, or even something that one must justify, but something that one must justify not doing. Many forms of existentialist thinking essentially begin with the premise that life is objectively meaningless, and proceed to the question of why one should not just kill oneself; they then answer this question by suggesting that the individual has the power to give personal meaning to life.
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Although George Lyman Kittredge states that “The Stoics held that suicide is cowardly and wrong,” the most famous stoics — Seneca the Younger, Epictetus, and Marcus Aurelius — maintain that death by one’s own hand is always an option and frequently more honorable than a life of protracted misery.
The Stoics accepted that suicide was permissible for the wise person in circumstances that might prevent them from living a virtuous life. Plutarch held that accepting life under tyranny would have compromised Cato’s self-consistency (constantia) as a Stoic and impaired his freedom to make the honorable moral choices. Suicide could be justified if one fell victim to severe pain or disease, but otherwise suicide would usually be seen as a rejection of one’s social duty.
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Confucianism holds that failure to follow certain values is worse than death; hence, suicide can be morally permissible, and even praiseworthy, if it is done for the sake of those values. The Confucian emphasis on loyalty, self-sacrifice, and honour has tended to encourage altruistic suicide. Confucius wrote, “For gentlemen of purpose and men of ren while it is inconceivable that they should seek to stay alive at the expense of ren, it may happen that they have to accept death in order to have ren accomplished.”
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Mencius wrote:
“ Fish is what I want; bear’s palm is also what I want. If I cannot have both, I would rather take bear’s palm than fish. Life is what I want; yi is also what I want. If I cannot have both, I would rather take yi than life. On the one hand, though life is what I want, there is something I want more than life. That is why I do not cling to life at all cost. On the other hand, though death is what I loathe, there is something I loathe more than death. That is why there are dangers I do not avoid . . . . Yet there are ways of remaining alive and ways of avoiding death to which a person will not resort. In other words, there are things a person wants more than life and there are also things he or she loathes more than death.

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24 Hours Debuts Tonight 11 PM on SUPER CHANNEL 2

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Romano Orzari (second from right) stars in 24 Hour Rental a new TV series written by Al Kratina and debuting SuperChannel Feb. 18, 2014. Photo courtesy of SuperChannel
By Denise Duguay
24 Hour Rental
Tuesday, Feb. 18, 2014 at 11 p.m. ET on Super Channel, repeating at 3 a.m. Feb. 19 and 1 a.m. Feb. 23.
24 hour rental
Regularly airs
Tuesdays 11 p.m. ET on Super Channel
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Small-time criminal Tracker owes $56,000 to slightly bigger time criminal with a pocket knife and creepy old-world stories about how he’s used it “to remove the eye from the eye hole” of his foes. Somehow, Tracker gets more time to repay the debt. What’s Tracker’s next play? No doubt one of his friends and even smaller time criminals (well, one’s an ex-cop) will get him out of the jam.
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By which I mean drag him deeper and deeper into a hole until… Well, the outline is already set in the opening scene, in which Tracker addresses the camera: “This is where I ended up, in an empty mansion with blood stains on the cushions. I don’t even know how I got here, and I’ve got no idea what’s going to happen next, but I know how it all got started.”

24 Hour Rental – Opening Title from 24 Hour Rental on Vimeo.

Primary cast and crew
Romano Orzari (White House Down, Durham County, Omertà – Le dernier des hommes d’honneur) is Tracker, small-time criminal with hapless friends, nasty enemies, very bad luck and a failing video store. On the plus side, he’s a devoted son.
Michael Biehn (Terminator, Grindhouse) is Buzz, ex-cop with a few tattered remaining connections and a love of animals. But not in that “awe, cute!” way you’re thinking.
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Adam Kenneth Wilson (Lost Girl, Flashpoint) is Ace, drug dealer and henchman with very poor judgment in footwear. Who gets to say the line: “I ain’t no fucking finger bitch.”
Aaron Berg (standup comic, Elementary, Breakout Kings) is Floyd, Tracker’s oldest friend and henchman. He’s in love with his wife. Unfortunately.
Vlasta Vrana (19-2, RED2, Bonanno) is Khvisto, the scary crime boss with a scary son.
Mike Smith (Call Me Fitz, Bubbles from Trailer Park Boys) is Paul, the smarmy owner of the successful video store down the block.
Gavin Crawford (Robson Arms, This Hour Has 22 Minutes) is J.R., sneering film snob who works in Tracker’s 24 Hour Video store.
Al Kratina (occasional Gazette contributor, Sorority Surrogate, Criminal Seduction, My Daughter Must Live) wrote the series, inspired in part by his stint working at Montreal’s Movieland.
Frank Massa is the co-writer and creator.
George Mihalka (My Bloody Valentine, Lost Girl, Da Vinci’s Inquest, Omertà – Le dernier des hommes d’honneur) directed the series.

24 Hour Rental – Promo “Tracker” from 24 Hour Rental on Vimeo.

But what do I know anyway? After having seen two episodes…
Full disclosure. Series writer Al Kratina is a friend and occasional Gazette colleague, which both made me want to review this show (despite not doing a lot of reviewing lately) and nervous in case I hated it. No need for worry.
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A very black comedy, 24 Hour Rental is a hilarious, ultraviolent sendup of and love letter to movie geeks, mob movies, film and TV antiheroes like Tony Soprano and Walter White and people who love unconditionally those psychopaths . If 2 Broke Girls makes you throw up a little in your mouth, this might be the show to cleanse your palate.
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If not, this might be a little like seeing a punk band in 1982 at your favourite disco bar. A little jarring. Tracker is an idiot. Most of these characters are idiots who make terrible decisions and occasionally ignore logic. No matter. These idiots grab your attention. When the first episode opened with Tracker addressing the camera and setting the stage for the story of how a $56,000 debt had ruined his life, my hopes of seeing smart funny TV rose like the smoke from his cigarette. I love the episode openings, with a different character each week addressing the camera directly.
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I love the quirks, like Floyd’s devotion to his wife, a shrewish hooker and shrewd entrepreneur. I love the passing nods to the likes of George Romero* (episode title: Don of the Dead). I love a series or film that opens at the end and flashes back. Done well, landing right back on the X painted in the opener, it is my favourite story style. But it sets a high standard, removing the safety net of TV’s wasting disease of the wandering storyline. I look forward to seeing if 24 Hour Rental is up to that narrative challenge and to seeing if it maintains the quality of the first two episodes.
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George Mihalka

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Egypt PSA: Put yourself in her shoes ضع نفسك في حذائها

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Graffiti on Mohamed Mahmoud Street, Cairo (women)

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Sexist Female athelets of the 2014 Sochi Olympics

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Campaign for Olympic skier Jacky Chamoun prompts social media strip-fest from Lebanese women and Men world wide

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Lebanese skier Jacky Chamoun, who apologised after photos and a video from a shoot three years ago surfaced on the internet causing a stir in her Arab nation, is now the centre of a big campaign.

Dozens of Lebanese are stripping off in solidarity with the Olympic skier who came under fire from many in her home country, including the sports minister, who called for an investigation to be made.
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The campaign titled “I am not naked” saw supporters have their naked picture taken for free as a mark of support for Chamoun.

Topless Video Of Olympic Skier Prompts Media… par NewsyVideos
“A lot of people are actually doing it at home,” says Tarek Mouakkad, the owner of the studio, who says he is merely helping out people.
“Four, five years ago we had a lot less censorship. This case, with the Olympic champion, is the final drop that has made it explode.”
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One of the campaigners, Rhea Zachariou, said: “We have more important things to worry about. What about the bombings, the abuse and murder of women, the rape?
“The moment you take off your bra you feel this is it, there are no inhibitions, it felt good.”
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Chamoun, who also competed in the Vancouver 2010 Olympics and lives in Switzerland, has said the material that appeared on the internet showing her topless was not part of the shoot for an Austrian skiing calendar.
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“Yes I did photos for an Austrian ski calendar with other professional athletes three years ago,” she said in a statement posted on her facebook page.

“The photos of the photoshoot are not like the actual images that are now circulating on the net. The video and photos that you are now seeing are part of the making off, the preparation, it wasn’t supposed to go public.”
The photos in the calendar showed the Lebanese scantily dressed but not naked. But the photos that appeared in recent days show her topless as she prepares for the shoot.
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“Anyways, I want to apologize to all of you, I know that Lebanon is a conservative country and this is not the image that reflects our culture. I fully understand if you want to criticise this,” said the 22-year-old.
“Now that I’m at the Olympic Games, these photos that I never saw before are being shared. It is sad. All I can ask to each of you who saw this, is to stop spreading it, it will really help me focusing on what is really important now: my trainings and race,” said Chamoun.
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The Lebanese Olympic Committee said the images were not representative of the nation’s sports but would not call the athlete back.
“The Lebanese Olympic Committee will not ask to exclude Chamoun from the Sochi Games in adherence to the Olympic rules, especially since the offence did not take place during the preparations (for the Games) nor during the Games,” it said in a statement.

Topless Lebanese Olympian controversy par CNN_International
It did however say it did “not reflect the real image of the Lebanese sports.”
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Yasawa Island Fiji and Resort for Sale $23,000,000

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Photos of Yasawa Island Resort and Spa, Yasawa Island
This photo of Yasawa Island Resort and Spa is courtesy of TripAdvisor
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