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Los angeles writing / editing / translation - craslist Music is one of the most important and powerful things in my life. My life without melodies and harmonies would be totally empty. Listening to and playing different tunes helps me to de-stress,... Read full article » The glowing bonfire flickered onthe small piece of land, perfectly complementing the November night's sky. Wearing our hats and mittens, the four of us gathered around the fire to... Los angeles writing / editing / translation - craslist. favorite this post Aug 11 Write A Book Review of my New Novel in your blog or online magazine. 11 Experienced/Yale Educated Text Editor & Proofreader Los Angeles, CA pic map hide. Aug 11 @*Same Day Service~Essays &Homework~Excellent Services*Good.

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Vancouver, BC writing / editing / translation - craslist

Vancouver, BC writing / editing / translation - craslist You have reached the home page of Colombo & Company and its proprietors Ruth and John Robert Colombo. Contents The site lists more than two hundred books, from the earliest to the latest, and it identifies those titles that are still in print. For JRC’s latest reviews and commentaries, press the Green Button. Fax: 416-782-0285 Email for John Email for Ruth Mailing address: 42 Dell Park Avenue, Toronto, ON, Canada M6B 2T6. [Total of all books in July 1, 2016: 231 titles.] Those books should be ordered directly from their original publishers (including C&C). In addition to lists of books, there are essays on various topics. Check the Subjects of Interest category with its drop-down menus. Also check the Blog where I explain what I am currently doing. Online Poetry Beside the Point is a new compendium of the adages, aphorisms, and epigrams that were composed over a three-year period by author and editor John Robert Colombo. Here are some two thousand short and original remarks arranged in alphabetical order by subject or topic. Here for Now is a new collection of close to two hundred poems and effects composed during the calendar year 2016 by John Robert Colombo. What these works have in common is the merit of transience: sudden insights, plays on words, linguistic lapses, philosophical inquiries, expressions of opinions, odd and irrelevant pieces of information, verbal inversions and reversals, vivid interpretations, as well as recreation of impossible schemes and imaginative ideals. The poet reacts to the issues of the day but in the main he offers observations and comments on cultural concerns, civilized values, and metaphysical matters of enduring interest. Also included are the daily entries of a year’s journal which to some extent place the poems and effects in the contexts of their times. Toronto: Colombo & Company, 2017, trade paperback, 6″ x 9″, 258 pages. .00 Immense Estates consists of all the poems that were composed by poet and anthologist John Robert Colombo during the calendar year 2015. The poems are arranged in chronological order and are also dated, so it is possible to read through the year in question, and by matching these texts with the entries in the writer’s daily journal, also included, it is possible to follow one person through the 365 days of the year in question. The texts are characterized by much speculation and more innovation and even clear innuendo, being rather philosophical in nature and suggestive of some imaginative formations uncommon in contemporary literature. It is not widely known that the great French storyteller Jules Verne set seven of his exciting, action-packed adventure novels in Canada, that is, in Upper Canada and Lower Canada, in the Klondike, in the Mackenzie District, in the Niagara District … on land, on tundra, on plains, on rivers, on seas, on icefloes, and in the air. Here are the complete texts in English translation of these seven novels, collected by John Robert Colombo, who contributes the foreword titled “Jules Verne’s Canada,” and the scholar and author Jean-Louis Trudel contributes an afterword, a scholarly study of “Jules Verne’s Influence on French-Canadian Science Fiction.” Folio size, 628 double-columned pages. Order from website of The Battered Silicon Dispatch Box. Self-Schrift consists of commentaries on all the books written, compiled, edited, and translated by John Robert Colombo. Here the prolific author and editor offers commentaries – anecdotes, insights, appreciations, criticisms, ideas, theories, etc. – about all of the 230 titles that he has published over the last half century. Also included is a list of other authors’ books that bear the imprint of Colombo & Company. Available from the publisher as a print book or from Amazon Kindle as an ebook. My latest publication is Uncommonplaces: Aphorisms of John Robert Colombo. It consists more than 3,400 original aphorisms and aphoristic-style expressions. Noted by John Robert Colombo Some time has passed since I last faced the task of reviewing current books of interest to readers who value psychopraxia. (They are arranged from Abilities to Zombies.) A separate section offers close to 300 more evocations that are devoted to men and women prominent in public life known personally to the aphorist. has a striking cover designed by writer, designer, and photographer Bill Andersen. One reason for my tardiness is that I have been busy preparing the second edition of “The Occult Webb.” Sixteen years ago I collected all the information that I could find on the life and work of James Webb, the Anglo-Scottish historian of what he regarded as “rejected knowledge.” His magnum opus is “The Harmonious Circle” and it has yet to be bettered as the single most comprehensive guide to the personalities and principles involved in the appearance and development in the West of what was once known as the Special Doctrine but is known as the Fourth Way or to practitioners as the Work. Trade paperback, full-colour covers, 6″ x 9″, 408 pages. “The Harmonious Circle” was published in 1980 within a month of the author’s suicide in Scotland. An informative biographical entry on James Webb the historian appears in a Wikipedia entry on the World Wide Webb accessible through the Google search engine. Living in Toronto has its merits and its challenges. One merit is the fact the city (the biggest in Canada and the fourth most populous in North America) has the world’s largest municipal library system and a superb interloan service, so all of Webb’s publications are readily enough available. But one challenge for the scholar who dwells in Toronto is that he or she lives pretty far away from people who had met Webb as well as far away from the places where he had lived and worked. So to write a 100-page monograph of Webb’s achievement I had to use my wits and what resources were available. No biographer had studied his life and no bibliographer had catalogued his writings. Anyway, I brought out a Quasi Book edition of the text under the Colombo & Company imprint, and over a decade and a half it sold more than two hundred copies, and through it I made a number of friends in different parts of the world into the bargain. The text consisted of my commentaries and bibliographies plus contributions by Colin Wilson and Joyce Collin-Smith (sister in law of Rodney Collin-Smith). For the expanded edition I was able to add a lively and insightful essay by Gary Lachman. It took me two afternoons of trial and error to learn to prepare a Kindle edition, but two months ago I finally released “The Occult Webb” as a Kindle. It is available for less than ten dollars, instantly, anywhere in the world. Every newly published book marks a marché and a démarche. I had hoped to include as part of the text of “The Occult Webb” an annotated list of the material that, at the last moment, Webb had excised from the immensely long manuscript, to shorten the text somewhat and to avoid antagonisms. The publication of such material will have to wait for a possible third edition. Let me add that I will not review the second edition of the monograph here or in any way try to sell it to my readership for the simple reason that I am giving the edition away, free of charge. I have made the text available as a PDF (Portable Document Format) which may be instantly and safely downloaded at no cost. Its text is identical to the text of the Kindle edition. No record is being kept of the addresses of the interested parties. Just press the button to read or save the text to learn as much as I know about James Webb. I am in no position to assess the merits of the Webb monograph and in the same way I have no right to review “Finding Time for Your Self,” the latest publication of Patty de Llosa. (I cannot review it – but I can notice it – for the simple reason that in the acknowledgements section Patty generously thanks me for some editorial advice that I offered.) Patty is a person who is well known and respected in Work circles. Louise Welch is her mother and her stepfather is Dr. William Welch who from 1984 to his death in 1999 served as the head of the Gurdjieff Foundation of New York City. Welch, when she visited Toronto, which she did many times over many years. In recent years, my wife Ruth and I have enjoyed the company of their talented daughter Patty in Toronto and New York City. As well as being an author, Patty is a presenter and group leader and an editor of the periodical “Parabola.” Her first two books are “The Practice of Presence,” which describes five spiritual paths, and “Taming Your Inner Tyrant,” which leads the reader along a path to healing. Her third book, just out, is titled “Finding Time for Your Self,” and it consists of fifty-two reflections and exercises “for busy people.” In point of fact, while there are fifty-two weekly sets of reflections, each set offers numerous exercises of a psychological nature. The publisher of “Finding Time for Your Self” is Sussex Academic Press and it has its own informative website. The text is charming and insightful and the exercises will be useful to many readers. Indeed, Ruth was sitting in the waiting room of a medical clinic, reading an advance copy, when a fellow woman patient who was unknown to her came up to her, squinted at the lovely cover of the book, and said, “I must have that book! I need to find time for my self.” Ruth had noted that the book’s title splits the word “yourself” into two words, and that the fellow patient automatically used two words to refer to “myself.” These ideas are infectious and contagious, even in a medical clinic! Indeed, the cover depicts a relaxing scene: a rustic stairway that invites the viewer into a woodsy forest. If I reviewed Patty’s book, I could be accused of having a “conflict of interest.” That is what the French call being “parti pris.” But I am free to review two other books that have appeared over the last twelve months. Because they were issued by smaller- than-small publishing operations, the media will likely overlook them and they will probably pass through the sieve of public awareness and leave no trace. That is unfortunate because the two books are genuine contributions to consciousness studies and should have much appeal in Work circles. The title of the first book is “Gurdjieff Group Work with Rita Romilly Benson” – which is an informative mouthful of a title! The trade paperback, which measures 6″ x 9″ and is 262 pages long, is an attractive production of Lulu Publications (a self-publishing operation located in Raleigh, North Carolina, which has its own website). The book has been compiled and edited by Marshall May, one of Mrs. Benson’s students, a gentleman otherwise unknown to me. Gurdjieff and a group leader at the New York Foundation for over 50 years. (I am grateful to him for writing to me and drawing my attention to this book as well as to the next one to be noticed here.) Before I offer some personal responses to “GGWWRRB,” I can do no better than to reproduce the publisher’s description of the contents of this book: “Mrs. This book was compiled and edited by one of her students and contains a mini-biography with pictures of her career on Broadway and in the theatre. It also contains transcripts of meetings of her Gurdjieff groups, her Tradition studies group and her Bunraku puppet group (also with pictures). Originally she worked with Alfred Orage; meeting him through C. “This book is for all those interested in the ideas and teachings of G. Daly King, his biographer, Edwin Wolfe and Jean Toomer. Gurdjieff’s yet unpublished books and lectures and was known as ‘The Reader’ for her presentations at many venues from 1928 through the end of the 1940s. Gurdjieff’s death she worked closely with both Mme. de Hartmann as well as Henri Tracol.” In her day Rita Romilly Benson (1900-1984) was known as a dancer, a dramatic actress, and a teacher of theatre. In May 1938, She married Martin Benson, who was also prominent in the Work, and Gurdjieff himself attended their country wedding ceremony. In the 1960s and 1970s she served as a noted group leader at the Gurdjieff Foundation in New York City. When the minister asked Gurdjieff who he was, he playfully replied that he was father of both the bride and the groom. There is Jacob Epstein’s bust of her which grants her a round head with immense eyes and immense lips, the better to see people as they are and to speak to them in words that are meaningful to them. The minister was mystified but all the other guests knew what was meant. Benson’s students was Marshall May who shouldered the heavy burden of collecting, editing, and publishing the texts of her talks along with their question- and-answer sessions at the Foundation headquarters, Mendham, and Armonk, as well as at Mt. The text has a certain garrulous charm and the group leader is able to convey a great sense of boundless good will. “I would like to leave everyone with hope, because the whole purpose of this work is to show that there is hope; that nobody needs to be as they are. At the same time I have to tell you that very few people ever make it.” She conveyed good news and bad news. She stressed that the work cannot be “given”; it can only be “taken.” Later she says, “No one can be given anything. If you give it to them you will soon see they will fall by the wayside if they didn’t understand and take it.” Perhaps it was her theatrical background that meant she had to be a self-starter and practical and down-to-earth, unlike the highly intellectual followers of Ouspensky: “What is the best word in the English language that I would say … Yes, that’s what you have to have; it’s got to be if you want anything from this work, or if you want to be different than you are. You can’t do it by wishing to be different yet leaning on all the old staples that came into the world with you; you can’t and nothing will ever happen except little incidents. Well maybe before you die or I do you’ll believe me; up to now you wish to believe me but you never have.” The sections that are devoted to the study of what is here called “the Christian Tradition … particularly the teachings of Christ as contained in the Gospels” must be regarded as among the high-points of the text. As well, readers who have an interest in theatrical expression, particularly puppet theatre, curiously, will find the last chapters, which are devoted to Japanese Bunraku performance from the Work perspective, will find this material both relevant and revealing. “Gurdjieff Group Work with Rita Romilly Benson” is a mixed bag and is best read slowly in bits and pieces. Such is Marshall May’s skill and sensibility as a textual editor that one can enjoy the sound of the author’s voice, for she spoke with an emphasis that was attention-getting. The second book, unlike the first one, has a startling and imposing title: “Spiritual Physics.” When I first saw the title in print, I asked myself, “Whatever is ‘spiritual physics’? ” The words sound like ones that might emerge from the pen of Rudolf Steiner, yet there is no connection here with his Anthroposophical Society. The author is Jerry Brewster and the editors are John Anderson and Marshall May. The publisher of the current edition (the fifth) is identified as JAMM Publishing (which seems to be an editorial service), yet the book itself is available to the trade through Lulu Publications (at Lulu.com). Gurdjieff, better known today as ‘The Fourth Way.’ He devoted over 50 years of his life to the practice and teaching of what has become known as the ‘Work’ and made great efforts to expand the understanding of it. It is 248 pages long in the standard trade paperback format (of six by nine). Jerry’s view of the work was very scientific, hence the name ‘Spiritual Physics’ which he suggested before his death in 2009. Again I will reproduce the informative on-line catalogue copy: “Jerry Brewster was a group leader of the Gurdjieff Work in New York City. Sutta, Christopher Fremantle, Mme, de Hartmann, Mme. There is a chapter in this book that introduces Jerry’s personal search to understand the Enneagram.” The subtitle of “Spiritual Physics” is “Another Generation’s View of the Work of G. Gurdjieff,” and as if that is not enough, there is also the book’s sub-subtitle: “A practical guide to the science of being known as The Fourth Way.” Until now unknown to me, the author Jerry Brewster (1928-2009) was born to Jewish parents in the immigrant district of the South Bronx in New York City. In time he became an expert picture-framer and then an art dealer with his own commercial gallery. In addition, he committed his energy to the work of the Gurdjieff Foundation where he was regarded as something of a powerhouse for his forceful presentations of Work-related ideas, especially in the areas of self-remembering and Enneagram studies. While he was a forceful figure, he was also a modest man who more than once quoted the remarkable insight of Madame de Salzmann: “I cannot do it, but without me, it cannot be done.” I love to cast my eye over Indexes, and the fourteen, double-columned pages of index entries in this book speak wonders. The first entry is “Able, to be,” with fifty pages of references. The last entry is the suitably laconic word “Zen,” with three entries. Ouspensky, despite the fact that the author of “In Search of the Miraculous” is mentioned and quoted in the text, and good use is made of his formulations and presentations. Key words with the most page references seem to be these subjects: attention, emotions, energy, feelings, Gurdjieff, knowing, laws, personality, seeing, struggles, and trying. Casting my eye over the entries in the index put me in the mind of a one-volume version of Maurice Nicoll’s multi-volume “Commentaries on the Teachings on the Teachings of Gurdjieff and Ouspensky.” The quality of the references and the explanations may not be as high as Nicoll’s, but the expression is certainly a lot livelier. In the index there are seventy-five or so references to G. There is another way to view the body of the book and that is to see it from its five- page, detailed Table of Contents. The book is divided into the following fourteen chapters: Attention, Group Work, Personality, Considering, Unity, Sacred Laws, Work Ideas, Sexual Energy, Family and Inner Work, Centres, Centering, Jerry’s Work Experiences, A New Understanding of the Enneagram, and The Energy of Hydrogen. Each chapter consists of an introductory quotation followed by a related discussion and then questions and answers taken verbatim from study groups conducted by the author over the decades. ), the answers are long (“In observing oneself, one has to first acknowledge that buffers exist,” etc.). To illustrate a point the author may make reference to the Table of Hydrogens or to the Enneagram by way of the caption to a cartoon he saw in “The New Yorker.” I imagine Jerry Brewster to be a dynamic, no- nonsense sort of guy. Indeed, photographs of the author show a bulky, balding man with a thin moustache – the spitting image of Hulk Hogan. I will practise sortilege with this book – there, I opened it at random, and I will quote a lively sentence. In the section on Unity, he writes: “The real aim of this work on participation is to bring you to another place in yourself that’s not of the centres; an objective place in us that can be an active force in relation to all the three centres, like a refuge.” Well expressed. I cannot imagine there is a single reader who would not benefit from reading this book. These are the second edition of “The Occult Webb,” “Finding Time for Your Self,” “Gurdjieff Group Work with Rita Romilly Benson,” and “Spiritual Physics.” That is surely enough for one column of reviews! However, I will add an excursus so as to include a book with an intriguing title that has nothing at all to do with the Fourth Way, although it does have to do with “esoteric writing.” I am referring to “Philosophy between the Lines: The Lost History of Esoteric Writing.” Here is a hefty work of scholarship, not one for the faint-hearted or the light-headed. Melzer, and the publisher is the University of Chicago Press. This academic and historical study is concerned with interpreting and understanding the writings of the philosophers of the Antiquity and the Middle Ages. Its purpose is to reveal their “double philosophy.” Apparently Plato and Aquinas and a great many other philosophers and theologians concealed or otherwise withheld their real and esoteric views and opinions behind the blander ones that they expressed in exoteric terms on the printed pages of their books. To understand them fully, doubly, one has to learn “to read between the lines,” so to speak. The late Leo Strauss is the modern exponent of this approach to reading and writing, and Strauss’s contribution is studied by Professor Melzer. Strauss had a marked influence on the neo-conservative movement in the United States, so much so that a few years ago the possibly malign influence on Washington politics was the subject of a long and serious article in “The New York Times Magazine.” Strauss died in 1973 yet his influence has never been greater today than during his years of teaching and writing. Republican Party and such writers as Allan Bloom, Richard Rorty, and Susan Sontag, as well as George P. He was a professor of Philosophy at the University of Chicago and he defended the concept of “the noble lie” on the basis that the general public has the right to know only so much and no more. Grant, the Canadian philosopher, a devout Christian and Conservative, who studied under Strauss and in my presence sang the praises of the man and his message. Professor Melzer does not discuss the use made of “Aesopian” language by Russian dissident writers during the Cold War, nor the much older and honoured Sufi tradition that permits the Arab in speech and in writing to express the exact opposite of what is meant. This practice has a name: “ketman.” A pioneering consideration of the nature of ketman, its implications and consequences, first appeared in the brilliant book “The Captive Mind” written over sixty years ago by the former diplomat and great Polish poet, Czeslaw Milosz. “Legominisms” and “legal inexactitudes” are well known in the Work. Three years ago I reviewed a study of the book “Oragean Modernism: A Lost Literary Movement 1924-1953” written by Jon Woodson, a retired English professor, who argued that A. Orage urged a group of writers in New York to introduce esoteric words into their writings which would otherwise be devoid of them. It is an interesting conjecture and worth considering, though I found its demonstration to be unconvincing. Yet in the annals of esoteric and philosophical prose, who knows what is possible – or impossible? In this context I savour the witty observation made by Paul Cantor, the philosopher and one of the reviewers of Melzer’s landmark study. Cantor wrote: “A demonstrably esoteric text is a contradiction in terms.” John Robert Colombo is an author and anthologist whose latest publications are “The Northrop Frye Quote Book” (over 3,000 quotations from the writings of the literary critic) and “Late in the Day” (a collection of poems and effects). A long time ago he studied Philosophy at the University of Toronto. His website is I had not realized until April 2015 that so many of my books were available as ebooks through the medium of Amazon Kindle. Friend and designer Bill Andersen offered to collect the books — not only current and backlist titles issued by publishers like the Dundurn Group, but also the four original publications that bear the imprint of Colombo & Company. There are twenty titles here and there will be more. Simply click on an icon for a description of that title and easy ordering information. Words on Parole is the title of Ruth Colombo’s newest book of poems. It speaks of release, and the poems in this collection speak of release from concurrent life sentences. There is perception in the hindsight of childhood and reflection in the foresight of old age and death. In between, there is insight into the dynamic between sisters, and the dialogue between the poet and mentors such as a landlady in childhood and a mother-in-law in decline. There is thought and feeling and sentences aching for truth in this collection from a poet who has always wanted to be her own woman, and who likes the self she has forged, a self who wants to write about the world from the great monolith of Australia to the Third Rome in Russia. Words on Parole is the sequel to Concurrent Life Sentences, the earlier volume of autobiographical poetry. Both books are trade paperbacks with visually striking covers designed by Bill Andersen. Vancouver, BC writing / editing / translation - craslist. favorite this post Aug 10 EDITING, PROOFREADING AND REWRITING BY THE VERY BEST.

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In Silicon Valley, Getting Into a Good College Starts With , Lindsay Shepherd, a graduate student and teaching assistant at Wilfrid Laurier University, was summoned by her supervisor to a meeting to discuss a video that she had shown to students. During a tutorial on gendered language, Shepherd had played a five-minute clip from an episode of , in which Jordan Peterson, a University of Toronto psychology professor, argued that forcing people to use “ze,” “zir,” and other non-binary gender pronouns constituted an infringement of free-speech rights. Peterson’s opponents in the debate countered that his refusal to address students by their preferred pronouns was tantamount to discrimination, abuse, and violence. At the meeting, which Shepherd recorded, faculty members as well as a member of the Gendered Violence Prevention and Support office, attempted to browbeat her into accepting the proposition that she had committed an act of transphobic violence: by refusing to adopt gender-neutral pronouns, they suggested, Peterson was questioning non-gender-conforming people’s very right to exist; by broadcasting this view to her class, Shepherd had created a toxic learning environment and legitimized an opinion that now contravenes the Human Rights Act. Shepherd asserted that she doesn’t even agree with Peterson. Through tears, she said she simply wanted her students to bring their critical thinking to bear on his views. Shepherd’s failure to condemn Peterson, her supervisor told her, was akin to failing to condemn Adolph Hitler. The university’s president, as well as the professor responsible for the meeting, have subsequently apologized for the conversation. Laurier’s initial handling of the incident was a coup for Peterson—who managed to embarrass the institution without raising a finger. Peterson first came to public prominence in the fall of 2016 with a You Tube series titled “Professor Against Political Correctness,” which held universities “responsible for the wave of political correctness that has rolled across North America.” The videos—which, taken together, have clocked hundreds of thousands of views—established Peterson as the most prominent academic proponent of the belief that universities have become cells of intolerant leftist groupthink, catering to snowflake students for whom every disagreeable opinion inflicts trauma. Judging from the media fallout of the Laurier incident, the takeaway for many Canadians has been: See? To which the correct response is: Right about what? Peterson may be correct that, in some cases, universities have failed to strike the right balance between protecting minority rights and preserving liberal, democratic values, including freedom of speech. The problem is that Peterson folds this argument into a politically reactionary and often downright paranoid world view that appears designed to curry favour with the alt-right. Transgender pundit”—Peterson blows all of the familiar Breitbart- and Rebel-endorsed dog whistles. “Islamophobia,” he has also tweeted, is “a word created by fascists and used by cowards to manipulate morons.” The real cause of the recent wave of sexual assault allegations, he believes, is due to sex no longer being “enshrined in marriage.” In a conversation with Camille Paglia, he lamented that men can’t exert control over “crazy women” by physically beating them. He echoes Donald Trump on fake news, telling followers they can’t trust the media, and makes a point of admiring Trump’s intelligence and accomplishments. Few in the media who have lauded Peterson as being “right” on free speech in universities have bothered to qualify that he is dangerously wrong about everything else, thus bringing him new followers and burnishing his brand. That brand has become immensely profitable: after Peterson was denied a grant this year, his friends at the Rebel launched an Indiegogo campaign that has netted him, at the time of writing, 5,230. Meanwhile, his Patreon page is now bringing in more than ,000 each month from approximately 6,400 supporters. His You Tube channel, where he uses material filmed during his U of T lectures to flog his fundraising programs—which should raise serious ethical concerns for the university—has more than half a million subscribers. It seems indisputable: Peterson is now the most famous professor in Canada. What he is not, however, is the author of any lasting work of scholarship, the originator of any important idea, or a public intellectual of any scientific credibility or moral seriousness. Peterson’s sole discovery is that “postmodernism” can be usefully exploited alongside the more familiar, established populist scare tactics. His message, as the intellectual guru of the alt-right, is that humanity’s natural hierarchies are under attack, that the future of Western civilization hangs in the balance of this “war of ideas.” Every form of populism needs its scapegoat and Peterson’s is the academic humanities, which he caricatures as “indoctrination cults” for “postmodern neo-Marxism.” Where far-right figures such as Richard Spencer, Milo Yiannopoulos, and Steve Bannon attack sexual and racial minorities directly, Peterson instead attacks gender studies and race studies departments. In August, Peterson declared open season on the humanities, stating that he wants to reduce enrollment in “postmodern neo-Marxist cult classes”—including English, sociology, and anthropology—by 75 percent. Until recently, his plan to eviscerate humanities departments hinged upon a “postmodern lexicon detector” that would scour academic syllabi for “postmodern” content. Peterson then planned to publish the names of these postmodern professors, who he once said play “insane, bordering on murderous, intellectual games” with their students. But what exactly does Peterson mean by “postmodern neo-Marxism”? In a recent series of lectures and interviews, all available on You Tube, Peterson traces this supposedly lethal strain of totalitarianism back to Jacques Derrida and Michel Foucault, two French philosophers whom he accuses of waging an “all-out assault on categories of intellectual thought.” The central claim of these postmodern thinkers, Peterson argues, is that “there are an infinite number of ways to interpret any finite set of phenomena.” As a direct result, our moral or aesthetic evaluations—our efforts to discern good from evil, beauty from ugliness, truth from falsehood—are arbitrary and therefore meaningless. The postmodernists left us in a relativistic fog from which we have yet to emerge. As a strategy to excite hysteria over the collapse of Western values, Peterson’s tack is effective: it provides a veneer of academic rationale for the widespread anti-intellectual suspicion that a class of decadent, ivory-tower elites who are intoxicated by European ideology are leading the way to cultural suicide. As a description of what the “postmodern” thinkers actually wrote, it is very flawed. If all of Derrida’s and Foucault’s writing can be made to support one sweeping claim, it is not that interpretation is potentially infinite and therefore meaningless. It is that interpretation must be socially and historically contextualized in order to . Much art that we now deem canonical—Jackson Pollock’s drip paintings, for instance—would have struck nineteenth-century art patrons as incomprehensible garbage. The point is simply that artistic values are not universal but produced by historically situated communities of people. Let’s be clear: Peterson doesn’t understand the major thinkers in the “postmodern” tradition who he libels for money. His grotesque caricature and slander of the humanities is very different from what actually happens in humanities classrooms. Peterson may believe that all humanities courses have united under the banner of “postmodern neo-Marxism,” but even a first-year undergraduate soon realizes that her professors often disagree and that the “humanities” are not a monolithic entity. They are, instead, a teeming diversity of subject matter, methodologies, and modes of critical thinking. While only a tiny minority of humanities professors teach Derrida, a majority of the courses are dedicated to critical thinking, which is precisely what Lindsay Shepherd had hoped to nurture by showing the clip in the first place. What makes critical thinking “critical” is the tendency to read against the grain of accepted wisdom and to question the inherited power hierarchies that structure human relations. Peterson’s immense popularity on the far right lies precisely in his intellectual validation of those traditional power hierarchies as natural and necessary—a message perfectly attuned to those who feel dispossessed and threatened by movements for sexual and racial equality. Most of Peterson’s videos offer variations on the theme that human behavior is the product of an ancient “male dominance hierarchy” that separates winners from losers—and that any attempt to question or subvert this hierarchy will result in unhappiness for the individual or chaos for society. To fully grasp the depth of Peterson’s belief in power hierarchies, take his commitment to IQ testing: “If you don’t buy IQ research,” he has told his students, “then you might as well throw away all of psychology.” Peterson rejects the theory of multiple intelligences (emotional intelligence, musical intelligence, and so on) and insists that all of human intelligence is biologically determined, essentially unalterable, and expressed in a single number that can be ranked. Your IQ, he says, will govern where you end up in life: with an IQ of 130, you can be an attorney or an editor; at 115, you can be a nurse or a sales manager; at 100, you can be a receptionist or a police officer; at 90, you can be a janitor. Peterson’s defence of IQ rests on shaky foundations. While he tells students that IQ was empirically established through Charles Spearman’s factor analysis, he does not share the well-known critique of that method: factor analysis supports of the contradictory causal explanations of intelligence (intelligence as innate versus intelligence as the product of environmental advantage). Peterson then stacks the deck in favour of biology, citing brain size and neural conduction velocity (essentially, the speed at which an electrical pulse moves through tissue) as the determinants of IQ. Again, he does not tell students that both explanations were discredited by later research. In the tradition of nineteenth-and early twentieth-century pseudo-scientists, phrenologists, quacks, and scientific racists, Peterson’s commitment to IQ is simply the reflection of his commitment to an unalterable hierarchy of human beings. And this is why his dismissal of “unnatural” and “made up” gender pronouns, alongside his casual sexism—his belief that women would be better served by having babies than careers and that male feminists are “creepy”—turns out to be central to his intellectual project, which seeks to resurrect the conventional patriarchal pecking order. For Peterson, transgender people and powerful women upset the “male dominance hierarchy” that forms the centerpiece of his thought. His world view is predicated on the promise of restoring authority to those who feel disempowered by the globalism, feminism, and social-justice movements he derides. Faced with the threat posed by Peterson, many in the universities have opted for a strategy of enforced disengagement. According to the attitude recently displayed by Laurier faculty, simply recognizing his perspective on gender-neutral pronouns represents harassment. But the fact that his popularity and influence have continued to skyrocket over the past year should put the lie to the notion that disengagement is an effective containment strategy. More crucially, the prohibition of his views isn’t only ineffective, it also exacerbates the problem, lending credence to the argument that universities are intolerant of ideological dissent. Perversely, the anti-harassment policies that were intended to defend sexual minorities have instead stopped us from meeting the threat head on. Rather than banning Peterson’s views and hoping for the best, she suggested we challenge his assumptions, correct his willful misinterpretation of the humanities, and reveal the pseudo-scientific basis of his attitudes. The solution lies not in silencing offensive arguments or in preaching to students but in cultivating the critical-thinking abilities that will allow them to recognize Peterson’s fallacies for themselves. He is fighting for the souls of our students, and his message, while deeply alienating to some, is immensely seductive to many others. We have an intellectual obligation to meet this threat directly and expose him for exactly what he is: a You Tube star who offers a wafer-thin intellectual validation for the political retrenchment of traditional hierarchies. And in California, as well as some other states, there what's known. And the IvyMax website strategiy promotes and responds to this perspective. a private consultant for a few hours of essay editing but not much else.

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Breaking News, Sports, Weather & More & The The death of the personal essay continue to be greatly exaggerated. In 1905, a mere three centuries after Michel de Montaigne gave the essay its name, Virginia Woolf lamented its decline in “The Decay of Essay-Writing.” “There are, of course, distinguished people who use this medium from genuine inspiration because it best embodies the soul of their thought,” she wrote. “But, on the other hand, there is a very large number who make the fatal pause, and the mechanical act of writing is allowed to set the brain in motion which should only be accessible to a higher inspiration.” The essay exists on a precipice, in other words. It leans only on the author’s experience and can be easily felled by a lack of rigour. One hundred and twelve years after Woolf, the death of the personal essay was pronounced once again, this time by Jia Tolentino in a widely read piece in ’s Laura Bennett, who wrote in 2015 of the “first-person industrial complex,” Tolentino accused the genre of trafficking in empty, sensational confession that lacked self-awareness or longevity. More recently (and more specifically), in the for “peacocking” but saying nothing. Within the same review, she praised the cool precision of Mary Gaitskill and Deborah Nelson, two authors who happen to be white. What Emre herself referred to as “the idle chirping of social media” flew not-so-idly her way with a pile of praise—even I congratulated her for voicing what I could not, for decoding a lack of profundity I had hitherto suspected but failed to parse, concluding I was simply too stupid to understand. This may have been one of the reasons few had openly criticized this kind of precious prose in the past, not to mention the social status of the writers who engage in writing such essays, causing peers who question it to do so on the DM so as not to risk their own upward mobility. (Surely, Emre’s position as a Canadian academic outside of New York’s literary circles insulates her, to a degree.) However, it was also noticeable that most of the praise for Emre came from white academics. Only a minority outside of this circle argued that “It” girl Chew-Bose was merely the writer of colour du jour to be sacrificed on the altar of white institutions or that writers like Gaitskill and Nelson were only the latest in a procession of Caucasian intellects. Positioning Chew-Bose as an author who presents herself “as a more admirably complicated type of human subject than others,” Emre slipped her work into the confessional form of personal essay—a particular sub-genre of the form that Tolentino interred in her critique—which she claimed had already “muddied its coattails.” Yet while Emre has an evident distaste for both Chew-Bose’s work and confessional writing, the comparison fell flat—largely because Chew-Bose’s writing is not confessional. She is more concerned, successfully or not, with playing with the form, the words, the sounds, and the movement of a piece to provoke a momentary feeling rather than convey an overall thesis. Chew-Bose is only as confessional as her choice of rhymes is confessional, the personal and critical weaving through them like couplets. Emre’s preference for Gaitskill’s works, “circumspect in their claims to self-knowledge”—as well as her celebration of Nelson’s praise of equally detached white writers—seems more a matter of stylistic preference. In the same critical essay, Emre praised Gaitskill for the very openness she appeared to turn away from when discussing Chew-Bose, calling Gaitskill’s work a “graceful acceptance of psychic irretrievability—the impossibility of knowing what may or may not touch the imagination; what may or may not undo the soul.” Contemporary confessional writing has mainly been the province of white, middle- to upper-class women such as Emily Gould, Nora Ephron, Meghan Daum, and Sloane Crosley, who observed their lives and lives like theirs. Theirs were bold self disclosures, the “I,” in all its gore, coming first. The style was more plain-spoken, allowing for light humour, irony, lyricism, but principally approachability. Then, around 2008, as Tolentino noted, with the arrival of Gould, the conversation expanded to include more explicit confession, culminating in the publication of essay collections by name authors including Lena Dunham (). But the conversation was still dominated by white writers who shared a common set of interests. Their essays centred on subjects like gross-out body breakdowns, convoluted sexual relationships, and the peccadilloes of urban life. Tolentino argued that in the wake of the recent election, this sort of personal was no longer political enough to survive. And the argument wasn’t wrong, it was just looking the wrong way. I do not, however, include Chew-Bose in this trio, although she was published around the same time, because she does not engage in the same graphic self revelation. Rather, the texture of the text takes precedence in her work, not to mention, as Emre observed, she is overtly “apolitical, bereft of any common political or ethical position.” The same cannot be said of Gay, Irby, or Koul. The dismissal of Chew-Bose as a personal essayist, simply for her style and associating her instead with confession, negates the diversity of the genre’s voices, implying that women of colour are one entity that can only do one thing and not particularly well, at that. It says that their refusal to adhere to traditional literary standards, largely defined by white authors, speaks to their inferiority as artists rather than their innovation. In , Bennett has observed that the one positive outcome of the first-person flood was that the underrepresented were able to ride the wave. The array of perspectives—non-white, non-cis, non-heterosexual, non-wealthy—helped popularize intersectional activism, prioritizing diverse writers who interrogated the culture that refused to recognize them. At ) is forthcoming, confirmed that this genre was the one place non-white points of view like hers seemed allowed to exist. “For the most part, many of us have been trained to invoke the voices of dead white writers,” she wrote. “Now, we have the opportunity to recognize and examine our own voices through our lens at our own individual paces.” That opportunity can be traced back to the first-person wave but also feminism’s fourth wave, in which pioneering personal writing by women of colour resurfaced. Women have long written from a personal perspective, their voices acting as their greatest weapon against oppression. The first examples of literature written by African American women, for instance, emerged from slavery. Harriet Jacobs’s 1861 autobiography, , exposed her abuse but also her strength. One hundred years of continued oppression later, and the civil rights movement turned writers into fervent activists. At this time, poet Maya Angelou’s editor challenged her to transform autobiography into literature. In response, she used the tools of fiction to construct her 1969 memoir, , into a narrative about racism and trauma told through the experiences of her own life. Emerging from the myopic masculinity of the civil rights movement, black feminism informed activists including Audre Lorde, whose seminal collection These influences are written all over the current hybridized form of intersectional essays, in which writers of various races, sexualities, genders, and abilities blend criticism, personal essay, and reportage—what better way to reflect their multi-faceted lives? Lorde’s activism, and that of the female writers of colour preceding her, have equally inspired the loud, confident voices and personalities that have commandeered invisible podiums online. More than their writing, it is the charisma of these women, broadcast by social media, that resonates—charisma that infuses their personal essays, parlaying their popularity into bestselling books. First published over twenty years ago, Gay only soared to prominence within the past decade when she, like Cheryl Strayed, entered the world of non-fiction. “My life until I began writing essays was a period of silence,” she told magazine. “I didn’t dare try and use my voice for fear it wouldn’t be heard and for fear of what I might say.” In 2012, before first-person criticism went mainstream, Gay wrote about the power of young women through the prism of , inspiring many of us to play with personalized critique in a similar way. “I think, especially in non-fiction writing, it’s demanded that women unburden ourselves, that we splay ourselves open and let you see our bloody guts,” she writes. I’ll show you some of my bloody guts, but there’s going to be, hopefully, when I’m at my best, a larger sense of purpose to the writing. You have to look both inward and outward.” Her book became a bestseller. Deconstructing popular culture and feminism through the intersections of her own life, Gay popularized the form. The tone, however—uplifting verging on evangelical—was familiar, a sort of Oprah for millennials. Because of this, though Gay is a writer first, her insight into the human condition in all its diversity, bolstered by her social media presence, has turned her into something of an inspirational brand. Her writing reflects a set of marginal experiences so rare in popular books that she herself has become an icon of the underrepresented—the same way an actor who plays a rare part becomes indistinguishable from it. It is thus unsurprising that, earlier this month, she launched an advice column at the . This is testament to the significance of the personal essay resurrected by writers of colour: it is not simply their ownership of the genre that matters but that it imparts on them a power and an authority they have for so long been denied. Scaachi Koul’s raison d’être is the opposite of Gay’s: it is not succor but discomfort. She established a clear brand of irreverence in Canada—the Land of the Milquetoast—as a strident online voice, tweeting invectives in response to any and all sociopolitical inequities and authoring columns such as “Unfuck Yourself” and “Well That Sucked” at . In her first book, Koul addresses the complexities of her own gender and identity politics, though the abrupt tone that has become her hallmark on Twitter is diluted in long-form, losing much of its punch. , gets the biggest reaction, hewing with Koul’s terse public persona, an unapologetic subversion of two stereotypes: the innocuous Canadian and the submissive Indian. She dedicates the book to her parents but addresses it to her niece. “It changes you, when you see someone similar to you, doing the thing you might want to do yourself,” she writes. With her, it is less about the writing, more about having written—the act of confession is her activism, a clarion call for other women of colour to see that it is possible and to do the same. Harking back to the black feminist literary movement preceding them, and indeed reflecting marginal groups as a whole, the new personal essayists form a tight group. Relating to each other’s oft-sidelined experiences, they gravitate together, establishing power in numbers, ensuring they remain visible where they weren’t for so long. I want to disappear until I gain control of my body,” Gay writes in her new book, . Samantha Irby was championed early on by Gay at the and the duo, along with Koul, write on similar topics—writ large, the nuances of moving in non-white bodies through a patriarchal society. In a similar vein, Koul explains in her collection, “I still shop to save my soul instead of just to cover my ass, and it typically ends the same way.” Then there’s Irby. “There’s always some bag of dicks with a beer in his hand, a triple cheeseburger on his plate, and a cigarette in his mouth trying to talk to me about healthy eating,” she writes. Where Gay is the sage and Koul the contrarian, Irby is naked honesty. It is disclosure at its juiciest, rich with lurid details and riddled with musically delicious expletives and shambolic jargon, the kind you only use with your friends. “He was sexy and everything,” she writes, “but I mean, he didn’t even know how to CC an e-mail to multiple recipients. I don’t have to be grateful for that shit.” Her confessions about everything from her Crohn’s disease, to the death of her parents, to her obsession with trashy reality television resonate precisely because she is not the ideal confessor. Irby is not here to give advice or to make the world a better place, she is here to be your sister, whoever you are. Her work recalls that famous quote, often misattributed to C. Lewis: “We read to know we’re not alone.” In truth, the quote comes from , a 1993 film based on Lewis’s life, in which a student repeats the line, something his schoolmaster father used to say, to the fictional Lewis. But are those words any less resonant simply because their source is not the authority figure we established years ago? Are they any less meaningful because they have meandered through history, away from their ancestry? Critics who dismiss the voices that speak to the future risk being lost to the past. And writers of colour are the future, transcending everything—outside and inside—but their humanity. “First thing I do is check to make sure I’m not dead.” No, you are very much alive. The Sacramento Bee newspaper in Sacramento, CA is proud to offer you local news coverage online. Serving the Sacramento, has local, breaking.

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The Daily Californian Berkeley's News Bratislavské vepřové plecko, knedlík, rýže /1,3,6,7/ 2. Kořeněné krůtí špalíčky pečené na zelenině, rýže /1,6/ 4. Obložené ceby - moučník (balíček 200g) 1,3,6 Selská cibulačka /1,3,9/ 1. Staročeská vepřová pečeně (houby, smetana, kopr), knedlík /1,6,7/ 2. Vepřové klobásy, céb, hořčice - moučník (balíček 200g) /1,6,10/ Hovězí vývar s nudlemi /1,3,6,9/ 1. Newspaper of the UC Berkeley campus and the Berkeley, CA community. Campus unveils revenue-driven budget that cuts $15M from academic, research.

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Vancouver, BC writing / editing / translation - craslist You have reached the home page of Colombo & Company and its proprietors Ruth and John Robert Colombo. Contents The site lists more than two hundred books, from the earliest to the latest, and it identifies those titles that are still in print. For JRC’s latest reviews and commentaries, press the Green Button. Fax: 416-782-0285 Email for John Email for Ruth Mailing address: 42 Dell Park Avenue, Toronto, ON, Canada M6B 2T6. [Total of all books in July 1, 2016: 231 titles.] Those books should be ordered directly from their original publishers (including C&C). In addition to lists of books, there are essays on various topics. Check the Subjects of Interest category with its drop-down menus. Also check the Blog where I explain what I am currently doing. Online Poetry Beside the Point is a new compendium of the adages, aphorisms, and epigrams that were composed over a three-year period by author and editor John Robert Colombo. Here are some two thousand short and original remarks arranged in alphabetical order by subject or topic. $35 Here for Now is a new collection of close to two hundred poems and effects composed during the calendar year 2016 by John Robert Colombo. What these works have in common is the merit of transience: sudden insights, plays on words, linguistic lapses, philosophical inquiries, expressions of opinions, odd and irrelevant pieces of information, verbal inversions and reversals, vivid interpretations, as well as recreation of impossible schemes and imaginative ideals. The poet reacts to the issues of the day but in the main he offers observations and comments on cultural concerns, civilized values, and metaphysical matters of enduring interest. Also included are the daily entries of a year’s journal which to some extent place the poems and effects in the contexts of their times. Toronto: Colombo & Company, 2017, trade paperback, 6″ x 9″, 258 pages. $35.00 Immense Estates consists of all the poems that were composed by poet and anthologist John Robert Colombo during the calendar year 2015. The poems are arranged in chronological order and are also dated, so it is possible to read through the year in question, and by matching these texts with the entries in the writer’s daily journal, also included, it is possible to follow one person through the 365 days of the year in question. The texts are characterized by much speculation and more innovation and even clear innuendo, being rather philosophical in nature and suggestive of some imaginative formations uncommon in contemporary literature. It is not widely known that the great French storyteller Jules Verne set seven of his exciting, action-packed adventure novels in Canada, that is, in Upper Canada and Lower Canada, in the Klondike, in the Mackenzie District, in the Niagara District … on land, on tundra, on plains, on rivers, on seas, on icefloes, and in the air. Here are the complete texts in English translation of these seven novels, collected by John Robert Colombo, who contributes the foreword titled “Jules Verne’s Canada,” and the scholar and author Jean-Louis Trudel contributes an afterword, a scholarly study of “Jules Verne’s Influence on French-Canadian Science Fiction.” Folio size, 628 double-columned pages. Order from website of The Battered Silicon Dispatch Box. Self-Schrift consists of commentaries on all the books written, compiled, edited, and translated by John Robert Colombo. Here the prolific author and editor offers commentaries – anecdotes, insights, appreciations, criticisms, ideas, theories, etc. – about all of the 230 titles that he has published over the last half century. Also included is a list of other authors’ books that bear the imprint of Colombo & Company. Available from the publisher as a print book or from Amazon Kindle as an ebook. My latest publication is Uncommonplaces: Aphorisms of John Robert Colombo. It consists more than 3,400 original aphorisms and aphoristic-style expressions. Noted by John Robert Colombo Some time has passed since I last faced the task of reviewing current books of interest to readers who value psychopraxia. (They are arranged from Abilities to Zombies.) A separate section offers close to 300 more evocations that are devoted to men and women prominent in public life known personally to the aphorist. has a striking cover designed by writer, designer, and photographer Bill Andersen. One reason for my tardiness is that I have been busy preparing the second edition of “The Occult Webb.” Sixteen years ago I collected all the information that I could find on the life and work of James Webb, the Anglo-Scottish historian of what he regarded as “rejected knowledge.” His magnum opus is “The Harmonious Circle” and it has yet to be bettered as the single most comprehensive guide to the personalities and principles involved in the appearance and development in the West of what was once known as the Special Doctrine but is known as the Fourth Way or to practitioners as the Work. Trade paperback, full-colour covers, 6″ x 9″, 408 pages. “The Harmonious Circle” was published in 1980 within a month of the author’s suicide in Scotland. An informative biographical entry on James Webb the historian appears in a Wikipedia entry on the World Wide Webb accessible through the Google search engine. Living in Toronto has its merits and its challenges. One merit is the fact the city (the biggest in Canada and the fourth most populous in North America) has the world’s largest municipal library system and a superb interloan service, so all of Webb’s publications are readily enough available. But one challenge for the scholar who dwells in Toronto is that he or she lives pretty far away from people who had met Webb as well as far away from the places where he had lived and worked. So to write a 100-page monograph of Webb’s achievement I had to use my wits and what resources were available. No biographer had studied his life and no bibliographer had catalogued his writings. Anyway, I brought out a Quasi Book edition of the text under the Colombo & Company imprint, and over a decade and a half it sold more than two hundred copies, and through it I made a number of friends in different parts of the world into the bargain. The text consisted of my commentaries and bibliographies plus contributions by Colin Wilson and Joyce Collin-Smith (sister in law of Rodney Collin-Smith). For the expanded edition I was able to add a lively and insightful essay by Gary Lachman. It took me two afternoons of trial and error to learn to prepare a Kindle edition, but two months ago I finally released “The Occult Webb” as a Kindle. It is available for less than ten dollars, instantly, anywhere in the world. Every newly published book marks a marché and a démarche. I had hoped to include as part of the text of “The Occult Webb” an annotated list of the material that, at the last moment, Webb had excised from the immensely long manuscript, to shorten the text somewhat and to avoid antagonisms. The publication of such material will have to wait for a possible third edition. Let me add that I will not review the second edition of the monograph here or in any way try to sell it to my readership for the simple reason that I am giving the edition away, free of charge. I have made the text available as a PDF (Portable Document Format) which may be instantly and safely downloaded at no cost. Its text is identical to the text of the Kindle edition. No record is being kept of the addresses of the interested parties. Just press the button to read or save the text to learn as much as I know about James Webb. I am in no position to assess the merits of the Webb monograph and in the same way I have no right to review “Finding Time for Your Self,” the latest publication of Patty de Llosa. (I cannot review it – but I can notice it – for the simple reason that in the acknowledgements section Patty generously thanks me for some editorial advice that I offered.) Patty is a person who is well known and respected in Work circles. Louise Welch is her mother and her stepfather is Dr. William Welch who from 1984 to his death in 1999 served as the head of the Gurdjieff Foundation of New York City. Welch, when she visited Toronto, which she did many times over many years. In recent years, my wife Ruth and I have enjoyed the company of their talented daughter Patty in Toronto and New York City. As well as being an author, Patty is a presenter and group leader and an editor of the periodical “Parabola.” Her first two books are “The Practice of Presence,” which describes five spiritual paths, and “Taming Your Inner Tyrant,” which leads the reader along a path to healing. Her third book, just out, is titled “Finding Time for Your Self,” and it consists of fifty-two reflections and exercises “for busy people.” In point of fact, while there are fifty-two weekly sets of reflections, each set offers numerous exercises of a psychological nature. The publisher of “Finding Time for Your Self” is Sussex Academic Press and it has its own informative website. The text is charming and insightful and the exercises will be useful to many readers. Indeed, Ruth was sitting in the waiting room of a medical clinic, reading an advance copy, when a fellow woman patient who was unknown to her came up to her, squinted at the lovely cover of the book, and said, “I must have that book! I need to find time for my self.” Ruth had noted that the book’s title splits the word “yourself” into two words, and that the fellow patient automatically used two words to refer to “myself.” These ideas are infectious and contagious, even in a medical clinic! Indeed, the cover depicts a relaxing scene: a rustic stairway that invites the viewer into a woodsy forest. If I reviewed Patty’s book, I could be accused of having a “conflict of interest.” That is what the French call being “parti pris.” But I am free to review two other books that have appeared over the last twelve months. Because they were issued by smaller- than-small publishing operations, the media will likely overlook them and they will probably pass through the sieve of public awareness and leave no trace. That is unfortunate because the two books are genuine contributions to consciousness studies and should have much appeal in Work circles. The title of the first book is “Gurdjieff Group Work with Rita Romilly Benson” – which is an informative mouthful of a title! The trade paperback, which measures 6″ x 9″ and is 262 pages long, is an attractive production of Lulu Publications (a self-publishing operation located in Raleigh, North Carolina, which has its own website). The book has been compiled and edited by Marshall May, one of Mrs. Benson’s students, a gentleman otherwise unknown to me. Gurdjieff and a group leader at the New York Foundation for over 50 years. (I am grateful to him for writing to me and drawing my attention to this book as well as to the next one to be noticed here.) Before I offer some personal responses to “GGWWRRB,” I can do no better than to reproduce the publisher’s description of the contents of this book: “Mrs. This book was compiled and edited by one of her students and contains a mini-biography with pictures of her career on Broadway and in the theatre. It also contains transcripts of meetings of her Gurdjieff groups, her Tradition studies group and her Bunraku puppet group (also with pictures). Originally she worked with Alfred Orage; meeting him through C. “This book is for all those interested in the ideas and teachings of G. Daly King, his biographer, Edwin Wolfe and Jean Toomer. Gurdjieff’s yet unpublished books and lectures and was known as ‘The Reader’ for her presentations at many venues from 1928 through the end of the 1940s. Gurdjieff’s death she worked closely with both Mme. de Hartmann as well as Henri Tracol.” In her day Rita Romilly Benson (1900-1984) was known as a dancer, a dramatic actress, and a teacher of theatre. In May 1938, She married Martin Benson, who was also prominent in the Work, and Gurdjieff himself attended their country wedding ceremony. In the 1960s and 1970s she served as a noted group leader at the Gurdjieff Foundation in New York City. When the minister asked Gurdjieff who he was, he playfully replied that he was father of both the bride and the groom. There is Jacob Epstein’s bust of her which grants her a round head with immense eyes and immense lips, the better to see people as they are and to speak to them in words that are meaningful to them. The minister was mystified but all the other guests knew what was meant. Benson’s students was Marshall May who shouldered the heavy burden of collecting, editing, and publishing the texts of her talks along with their question- and-answer sessions at the Foundation headquarters, Mendham, and Armonk, as well as at Mt. The text has a certain garrulous charm and the group leader is able to convey a great sense of boundless good will. “I would like to leave everyone with hope, because the whole purpose of this work is to show that there is hope; that nobody needs to be as they are. At the same time I have to tell you that very few people ever make it.” She conveyed good news and bad news. She stressed that the work cannot be “given”; it can only be “taken.” Later she says, “No one can be given anything. If you give it to them you will soon see they will fall by the wayside if they didn’t understand and take it.” Perhaps it was her theatrical background that meant she had to be a self-starter and practical and down-to-earth, unlike the highly intellectual followers of Ouspensky: “What is the best word in the English language that I would say … Yes, that’s what you have to have; it’s got to be if you want anything from this work, or if you want to be different than you are. You can’t do it by wishing to be different yet leaning on all the old staples that came into the world with you; you can’t and nothing will ever happen except little incidents. Well maybe before you die or I do you’ll believe me; up to now you wish to believe me but you never have.” The sections that are devoted to the study of what is here called “the Christian Tradition … particularly the teachings of Christ as contained in the Gospels” must be regarded as among the high-points of the text. As well, readers who have an interest in theatrical expression, particularly puppet theatre, curiously, will find the last chapters, which are devoted to Japanese Bunraku performance from the Work perspective, will find this material both relevant and revealing. “Gurdjieff Group Work with Rita Romilly Benson” is a mixed bag and is best read slowly in bits and pieces. Such is Marshall May’s skill and sensibility as a textual editor that one can enjoy the sound of the author’s voice, for she spoke with an emphasis that was attention-getting. The second book, unlike the first one, has a startling and imposing title: “Spiritual Physics.” When I first saw the title in print, I asked myself, “Whatever is ‘spiritual physics’? ” The words sound like ones that might emerge from the pen of Rudolf Steiner, yet there is no connection here with his Anthroposophical Society. The author is Jerry Brewster and the editors are John Anderson and Marshall May. The publisher of the current edition (the fifth) is identified as JAMM Publishing (which seems to be an editorial service), yet the book itself is available to the trade through Lulu Publications (at Lulu.com). Gurdjieff, better known today as ‘The Fourth Way.’ He devoted over 50 years of his life to the practice and teaching of what has become known as the ‘Work’ and made great efforts to expand the understanding of it. It is 248 pages long in the standard trade paperback format (of six by nine). Jerry’s view of the work was very scientific, hence the name ‘Spiritual Physics’ which he suggested before his death in 2009. Again I will reproduce the informative on-line catalogue copy: “Jerry Brewster was a group leader of the Gurdjieff Work in New York City. Sutta, Christopher Fremantle, Mme, de Hartmann, Mme. There is a chapter in this book that introduces Jerry’s personal search to understand the Enneagram.” The subtitle of “Spiritual Physics” is “Another Generation’s View of the Work of G. Gurdjieff,” and as if that is not enough, there is also the book’s sub-subtitle: “A practical guide to the science of being known as The Fourth Way.” Until now unknown to me, the author Jerry Brewster (1928-2009) was born to Jewish parents in the immigrant district of the South Bronx in New York City. In time he became an expert picture-framer and then an art dealer with his own commercial gallery. In addition, he committed his energy to the work of the Gurdjieff Foundation where he was regarded as something of a powerhouse for his forceful presentations of Work-related ideas, especially in the areas of self-remembering and Enneagram studies. While he was a forceful figure, he was also a modest man who more than once quoted the remarkable insight of Madame de Salzmann: “I cannot do it, but without me, it cannot be done.” I love to cast my eye over Indexes, and the fourteen, double-columned pages of index entries in this book speak wonders. The first entry is “Able, to be,” with fifty pages of references. The last entry is the suitably laconic word “Zen,” with three entries. Ouspensky, despite the fact that the author of “In Search of the Miraculous” is mentioned and quoted in the text, and good use is made of his formulations and presentations. Key words with the most page references seem to be these subjects: attention, emotions, energy, feelings, Gurdjieff, knowing, laws, personality, seeing, struggles, and trying. Casting my eye over the entries in the index put me in the mind of a one-volume version of Maurice Nicoll’s multi-volume “Commentaries on the Teachings on the Teachings of Gurdjieff and Ouspensky.” The quality of the references and the explanations may not be as high as Nicoll’s, but the expression is certainly a lot livelier. In the index there are seventy-five or so references to G. There is another way to view the body of the book and that is to see it from its five- page, detailed Table of Contents. The book is divided into the following fourteen chapters: Attention, Group Work, Personality, Considering, Unity, Sacred Laws, Work Ideas, Sexual Energy, Family and Inner Work, Centres, Centering, Jerry’s Work Experiences, A New Understanding of the Enneagram, and The Energy of Hydrogen. Each chapter consists of an introductory quotation followed by a related discussion and then questions and answers taken verbatim from study groups conducted by the author over the decades. ), the answers are long (“In observing oneself, one has to first acknowledge that buffers exist,” etc.). To illustrate a point the author may make reference to the Table of Hydrogens or to the Enneagram by way of the caption to a cartoon he saw in “The New Yorker.” I imagine Jerry Brewster to be a dynamic, no- nonsense sort of guy. Indeed, photographs of the author show a bulky, balding man with a thin moustache – the spitting image of Hulk Hogan. I will practise sortilege with this book – there, I opened it at random, and I will quote a lively sentence. In the section on Unity, he writes: “The real aim of this work on participation is to bring you to another place in yourself that’s not of the centres; an objective place in us that can be an active force in relation to all the three centres, like a refuge.” Well expressed. I cannot imagine there is a single reader who would not benefit from reading this book. These are the second edition of “The Occult Webb,” “Finding Time for Your Self,” “Gurdjieff Group Work with Rita Romilly Benson,” and “Spiritual Physics.” That is surely enough for one column of reviews! However, I will add an excursus so as to include a book with an intriguing title that has nothing at all to do with the Fourth Way, although it does have to do with “esoteric writing.” I am referring to “Philosophy between the Lines: The Lost History of Esoteric Writing.” Here is a hefty work of scholarship, not one for the faint-hearted or the light-headed. Melzer, and the publisher is the University of Chicago Press. This academic and historical study is concerned with interpreting and understanding the writings of the philosophers of the Antiquity and the Middle Ages. Its purpose is to reveal their “double philosophy.” Apparently Plato and Aquinas and a great many other philosophers and theologians concealed or otherwise withheld their real and esoteric views and opinions behind the blander ones that they expressed in exoteric terms on the printed pages of their books. To understand them fully, doubly, one has to learn “to read between the lines,” so to speak. The late Leo Strauss is the modern exponent of this approach to reading and writing, and Strauss’s contribution is studied by Professor Melzer. Strauss had a marked influence on the neo-conservative movement in the United States, so much so that a few years ago the possibly malign influence on Washington politics was the subject of a long and serious article in “The New York Times Magazine.” Strauss died in 1973 yet his influence has never been greater today than during his years of teaching and writing. Republican Party and such writers as Allan Bloom, Richard Rorty, and Susan Sontag, as well as George P. He was a professor of Philosophy at the University of Chicago and he defended the concept of “the noble lie” on the basis that the general public has the right to know only so much and no more. Grant, the Canadian philosopher, a devout Christian and Conservative, who studied under Strauss and in my presence sang the praises of the man and his message. Professor Melzer does not discuss the use made of “Aesopian” language by Russian dissident writers during the Cold War, nor the much older and honoured Sufi tradition that permits the Arab in speech and in writing to express the exact opposite of what is meant. This practice has a name: “ketman.” A pioneering consideration of the nature of ketman, its implications and consequences, first appeared in the brilliant book “The Captive Mind” written over sixty years ago by the former diplomat and great Polish poet, Czeslaw Milosz. “Legominisms” and “legal inexactitudes” are well known in the Work. Three years ago I reviewed a study of the book “Oragean Modernism: A Lost Literary Movement 1924-1953” written by Jon Woodson, a retired English professor, who argued that A. Orage urged a group of writers in New York to introduce esoteric words into their writings which would otherwise be devoid of them. It is an interesting conjecture and worth considering, though I found its demonstration to be unconvincing. Yet in the annals of esoteric and philosophical prose, who knows what is possible – or impossible? In this context I savour the witty observation made by Paul Cantor, the philosopher and one of the reviewers of Melzer’s landmark study. Cantor wrote: “A demonstrably esoteric text is a contradiction in terms.” John Robert Colombo is an author and anthologist whose latest publications are “The Northrop Frye Quote Book” (over 3,000 quotations from the writings of the literary critic) and “Late in the Day” (a collection of poems and effects). A long time ago he studied Philosophy at the University of Toronto. His website is I had not realized until April 2015 that so many of my books were available as ebooks through the medium of Amazon Kindle. Friend and designer Bill Andersen offered to collect the books — not only current and backlist titles issued by publishers like the Dundurn Group, but also the four original publications that bear the imprint of Colombo & Company. There are twenty titles here and there will be more. Simply click on an icon for a description of that title and easy ordering information. Words on Parole is the title of Ruth Colombo’s newest book of poems. It speaks of release, and the poems in this collection speak of release from concurrent life sentences. There is perception in the hindsight of childhood and reflection in the foresight of old age and death. In between, there is insight into the dynamic between sisters, and the dialogue between the poet and mentors such as a landlady in childhood and a mother-in-law in decline. There is thought and feeling and sentences aching for truth in this collection from a poet who has always wanted to be her own woman, and who likes the self she has forged, a self who wants to write about the world from the great monolith of Australia to the Third Rome in Russia. Words on Parole is the sequel to Concurrent Life Sentences, the earlier volume of autobiographical poetry. Both books are trade paperbacks with visually striking covers designed by Bill Andersen. Vancouver, BC writing / editing / translation - craslist. favorite this post Aug 10 EDITING, PROOFREADING AND REWRITING BY THE VERY BEST.

In Silicon Valley, Getting Into a Good College Starts With , Lindsay Shepherd, a graduate student and teaching assistant at Wilfrid Laurier University, was summoned by her supervisor to a meeting to discuss a video that she had shown to students. During a tutorial on gendered language, Shepherd had played a five-minute clip from an episode of , in which Jordan Peterson, a University of Toronto psychology professor, argued that forcing people to use “ze,” “zir,” and other non-binary gender pronouns constituted an infringement of free-speech rights. Peterson’s opponents in the debate countered that his refusal to address students by their preferred pronouns was tantamount to discrimination, abuse, and violence. At the meeting, which Shepherd recorded, faculty members as well as a member of the Gendered Violence Prevention and Support office, attempted to browbeat her into accepting the proposition that she had committed an act of transphobic violence: by refusing to adopt gender-neutral pronouns, they suggested, Peterson was questioning non-gender-conforming people’s very right to exist; by broadcasting this view to her class, Shepherd had created a toxic learning environment and legitimized an opinion that now contravenes the Human Rights Act. Shepherd asserted that she doesn’t even agree with Peterson. Through tears, she said she simply wanted her students to bring their critical thinking to bear on his views. Shepherd’s failure to condemn Peterson, her supervisor told her, was akin to failing to condemn Adolph Hitler. The university’s president, as well as the professor responsible for the meeting, have subsequently apologized for the conversation. Laurier’s initial handling of the incident was a coup for Peterson—who managed to embarrass the institution without raising a finger. Peterson first came to public prominence in the fall of 2016 with a You Tube series titled “Professor Against Political Correctness,” which held universities “responsible for the wave of political correctness that has rolled across North America.” The videos—which, taken together, have clocked hundreds of thousands of views—established Peterson as the most prominent academic proponent of the belief that universities have become cells of intolerant leftist groupthink, catering to snowflake students for whom every disagreeable opinion inflicts trauma. Judging from the media fallout of the Laurier incident, the takeaway for many Canadians has been: See? To which the correct response is: Right about what? Peterson may be correct that, in some cases, universities have failed to strike the right balance between protecting minority rights and preserving liberal, democratic values, including freedom of speech. The problem is that Peterson folds this argument into a politically reactionary and often downright paranoid world view that appears designed to curry favour with the alt-right. Transgender pundit”—Peterson blows all of the familiar Breitbart- and Rebel-endorsed dog whistles. “Islamophobia,” he has also tweeted, is “a word created by fascists and used by cowards to manipulate morons.” The real cause of the recent wave of sexual assault allegations, he believes, is due to sex no longer being “enshrined in marriage.” In a conversation with Camille Paglia, he lamented that men can’t exert control over “crazy women” by physically beating them. He echoes Donald Trump on fake news, telling followers they can’t trust the media, and makes a point of admiring Trump’s intelligence and accomplishments. Few in the media who have lauded Peterson as being “right” on free speech in universities have bothered to qualify that he is dangerously wrong about everything else, thus bringing him new followers and burnishing his brand. That brand has become immensely profitable: after Peterson was denied a grant this year, his friends at the Rebel launched an Indiegogo campaign that has netted him, at the time of writing, $195,230. Meanwhile, his Patreon page is now bringing in more than $60,000 each month from approximately 6,400 supporters. His You Tube channel, where he uses material filmed during his U of T lectures to flog his fundraising programs—which should raise serious ethical concerns for the university—has more than half a million subscribers. It seems indisputable: Peterson is now the most famous professor in Canada. What he is not, however, is the author of any lasting work of scholarship, the originator of any important idea, or a public intellectual of any scientific credibility or moral seriousness. Peterson’s sole discovery is that “postmodernism” can be usefully exploited alongside the more familiar, established populist scare tactics. His message, as the intellectual guru of the alt-right, is that humanity’s natural hierarchies are under attack, that the future of Western civilization hangs in the balance of this “war of ideas.” Every form of populism needs its scapegoat and Peterson’s is the academic humanities, which he caricatures as “indoctrination cults” for “postmodern neo-Marxism.” Where far-right figures such as Richard Spencer, Milo Yiannopoulos, and Steve Bannon attack sexual and racial minorities directly, Peterson instead attacks gender studies and race studies departments. In August, Peterson declared open season on the humanities, stating that he wants to reduce enrollment in “postmodern neo-Marxist cult classes”—including English, sociology, and anthropology—by 75 percent. Until recently, his plan to eviscerate humanities departments hinged upon a “postmodern lexicon detector” that would scour academic syllabi for “postmodern” content. Peterson then planned to publish the names of these postmodern professors, who he once said play “insane, bordering on murderous, intellectual games” with their students. But what exactly does Peterson mean by “postmodern neo-Marxism”? In a recent series of lectures and interviews, all available on You Tube, Peterson traces this supposedly lethal strain of totalitarianism back to Jacques Derrida and Michel Foucault, two French philosophers whom he accuses of waging an “all-out assault on categories of intellectual thought.” The central claim of these postmodern thinkers, Peterson argues, is that “there are an infinite number of ways to interpret any finite set of phenomena.” As a direct result, our moral or aesthetic evaluations—our efforts to discern good from evil, beauty from ugliness, truth from falsehood—are arbitrary and therefore meaningless. The postmodernists left us in a relativistic fog from which we have yet to emerge. As a strategy to excite hysteria over the collapse of Western values, Peterson’s tack is effective: it provides a veneer of academic rationale for the widespread anti-intellectual suspicion that a class of decadent, ivory-tower elites who are intoxicated by European ideology are leading the way to cultural suicide. As a description of what the “postmodern” thinkers actually wrote, it is very flawed. If all of Derrida’s and Foucault’s writing can be made to support one sweeping claim, it is not that interpretation is potentially infinite and therefore meaningless. It is that interpretation must be socially and historically contextualized in order to . Much art that we now deem canonical—Jackson Pollock’s drip paintings, for instance—would have struck nineteenth-century art patrons as incomprehensible garbage. The point is simply that artistic values are not universal but produced by historically situated communities of people. Let’s be clear: Peterson doesn’t understand the major thinkers in the “postmodern” tradition who he libels for money. His grotesque caricature and slander of the humanities is very different from what actually happens in humanities classrooms. Peterson may believe that all humanities courses have united under the banner of “postmodern neo-Marxism,” but even a first-year undergraduate soon realizes that her professors often disagree and that the “humanities” are not a monolithic entity. They are, instead, a teeming diversity of subject matter, methodologies, and modes of critical thinking. While only a tiny minority of humanities professors teach Derrida, a majority of the courses are dedicated to critical thinking, which is precisely what Lindsay Shepherd had hoped to nurture by showing the clip in the first place. What makes critical thinking “critical” is the tendency to read against the grain of accepted wisdom and to question the inherited power hierarchies that structure human relations. Peterson’s immense popularity on the far right lies precisely in his intellectual validation of those traditional power hierarchies as natural and necessary—a message perfectly attuned to those who feel dispossessed and threatened by movements for sexual and racial equality. Most of Peterson’s videos offer variations on the theme that human behavior is the product of an ancient “male dominance hierarchy” that separates winners from losers—and that any attempt to question or subvert this hierarchy will result in unhappiness for the individual or chaos for society. To fully grasp the depth of Peterson’s belief in power hierarchies, take his commitment to IQ testing: “If you don’t buy IQ research,” he has told his students, “then you might as well throw away all of psychology.” Peterson rejects the theory of multiple intelligences (emotional intelligence, musical intelligence, and so on) and insists that all of human intelligence is biologically determined, essentially unalterable, and expressed in a single number that can be ranked. Your IQ, he says, will govern where you end up in life: with an IQ of 130, you can be an attorney or an editor; at 115, you can be a nurse or a sales manager; at 100, you can be a receptionist or a police officer; at 90, you can be a janitor. Peterson’s defence of IQ rests on shaky foundations. While he tells students that IQ was empirically established through Charles Spearman’s factor analysis, he does not share the well-known critique of that method: factor analysis supports of the contradictory causal explanations of intelligence (intelligence as innate versus intelligence as the product of environmental advantage). Peterson then stacks the deck in favour of biology, citing brain size and neural conduction velocity (essentially, the speed at which an electrical pulse moves through tissue) as the determinants of IQ. Again, he does not tell students that both explanations were discredited by later research. In the tradition of nineteenth-and early twentieth-century pseudo-scientists, phrenologists, quacks, and scientific racists, Peterson’s commitment to IQ is simply the reflection of his commitment to an unalterable hierarchy of human beings. And this is why his dismissal of “unnatural” and “made up” gender pronouns, alongside his casual sexism—his belief that women would be better served by having babies than careers and that male feminists are “creepy”—turns out to be central to his intellectual project, which seeks to resurrect the conventional patriarchal pecking order. For Peterson, transgender people and powerful women upset the “male dominance hierarchy” that forms the centerpiece of his thought. His world view is predicated on the promise of restoring authority to those who feel disempowered by the globalism, feminism, and social-justice movements he derides. Faced with the threat posed by Peterson, many in the universities have opted for a strategy of enforced disengagement. According to the attitude recently displayed by Laurier faculty, simply recognizing his perspective on gender-neutral pronouns represents harassment. But the fact that his popularity and influence have continued to skyrocket over the past year should put the lie to the notion that disengagement is an effective containment strategy. More crucially, the prohibition of his views isn’t only ineffective, it also exacerbates the problem, lending credence to the argument that universities are intolerant of ideological dissent. Perversely, the anti-harassment policies that were intended to defend sexual minorities have instead stopped us from meeting the threat head on. Rather than banning Peterson’s views and hoping for the best, she suggested we challenge his assumptions, correct his willful misinterpretation of the humanities, and reveal the pseudo-scientific basis of his attitudes. The solution lies not in silencing offensive arguments or in preaching to students but in cultivating the critical-thinking abilities that will allow them to recognize Peterson’s fallacies for themselves. He is fighting for the souls of our students, and his message, while deeply alienating to some, is immensely seductive to many others. We have an intellectual obligation to meet this threat directly and expose him for exactly what he is: a You Tube star who offers a wafer-thin intellectual validation for the political retrenchment of traditional hierarchies. And in California, as well as some other states, there what's known. And the IvyMax website strategiy promotes and responds to this perspective. a private consultant for a few hours of essay editing but not much else.

SF bay area writing / editing / translation - craslist Shanghai Jiao Tong University in China, which annually publishes the Academic Ranking of World Universities, has released its 2013 list. They are the University of Toronto (28th), the University of British Columbia (40th), Mc Gill University (58th) and Mc Master University (92nd). Once again, four Canadian schools are in the top 100. Canada has 23 schools in the top 500 this year, up from 22 last year and 21 five years ago. The top 10 are Harvard University, Stanford University, University of California Berkeley, University of Cambridge, Massachusetts Institute of Technology, California Institute of Technology, Columbia University, Princeton University, University of Chicago and University of Oxford. SF bay area writing / editing / translation - craslist. favorite this post Aug 11 Experienced/Yale Educated Text Editor & Proofreader San Francisco, CA. 11 Professional available to assist you with papers and ONLINE CLASSES map. 11 =Same Day Service~Essays &Homework~Excellent Services*Top Grade=.

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