Jean Poton de Xaintrailles

Jean Poton de Xaintrailles (ur. około roku 1390, zm. 7 października 1461) – ubogi szlachcic z Gaskonii, jeden z głównych zastępców i doradców Joanny d’Arc. Służył jako masztalerz królewski, jako królewski komornik w prowincji Berry i jako seneszal prowincji Limousin. W roku 1454 został podniesiony do godności marszałka Francji.

Brał udział w bitwach pod Verneuil w roku 1424 i pod Orleanem w roku 1427 burgundy football socks, gdzie został ranny. Dostał się do niewoli podczas bitwy pod Cravant, ale w jakiś czas później został wymieniony za Johna Talbota, pierwszego earla Shrewsbury meat tenderizer utensil.

Wraz z Joanną d’Arc walczył podczas oblężenia Orleanu, a także w bitwach pod Jargeau, Meung-sur-Loire, Beaugency i Patay. Prowadził oblężenie Compiègne.

W końcowej fazie wojny stuletniej walczył aktywnie o odzyskanie Normandii i zdobycie Gujenny, często współdziałając z kapitanem Étienne de Vignolles, lepiej znanym jako La Hire, w tym między innymi w bitwie pod Gerbevoy. Gdy w roku 1445 powstała stała armia francuska, Xaintrailles został mianowany jednym z dwunastu dowódców kompanii nowej formacji.

Zmarł w Bordeaux nie zostawiając potomstwa, a jego majątek przeszedł na własność Kościoła.

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Carl Ernst Bagge von Boo

Carl Ernst Bagge von Boo, bekannter unter seinem französischen Namen Charles Ernest baron de Bagge (* 4. Februar 1722 in Fockenhof, Kurland; † 24. März 1791 in Paris) war ein schwedisch-baltischer Komponist, Musiker und Mäzen aus dem Herzogtum Kurland und Semgallen Er war seit 1790 preußischer Kammerherr und lebte etwa von 1750 bis 1782 teilweise und ab 1782 bis 1791 ständig in Paris.

Carl Ernst war Schüler von Giuseppe Tartini. Er kam 1750 nach Paris und wurde zu einem Mäzen im Dienste der Musik. Er konzertierte mit namhaften Musikern und pflegte deren Kontakte. Zu diesen gehörten zum Beispiel Nicolas Capron, Pierre Gaviniès, François-Joseph Gossec, André-Noël Pagin, Federigo Fiorillo, Giovanni Giornovichi, Dieudonné-Pascal Pieltain, Giovanni Battista Viotti, Luigi Boccherini und Rodolphe Kreutzer. Zur musikalischen Weiterbildung war er 1778 in England, 1784 in Wien und von 1789–1790 am preußischen Hofe, wo er als Kammerherr König Friedrich Wilhelm II stainless thermos flask. diente. Er kehrte 1790 nach Paris zurück und starb im gleichen Jahre an mysteriösen Umständen. In seinem Bekanntenkreis wurde das Gerücht von einer Vergiftung verbreitet.

Seine musikalischen Fähigkeiten werden wie folgt beschrieben: „Er spielte schlecht Bratsche und noch schlechter Violine, hielt sich aber für einen Virtuosen ersten Ranges und behauptete eine ganz neue Methode des Violinspiels erfunden zu haben, welche in einem Auf- und Niederglitschen mit demselben Finger auf den Seiten, ohne alle weitere Applicatur, bestanden haben soll…“

Er war nicht nur als Musikfreund bekannt, sondern galt als ein echter Kenner und Liebhaber der Künste. Er zeichnete sich durch Sachwissen aus reusable bottles, glänzte durch Geschmack und Urteil und war ein begehrter Kunstberater. In seinem Hause am Place des Victoires pflegte er gut besuchte Konzerte zu geben. Er unterstützte, soweit es seine Mittel zuließen, die Kunst und Künstler.

Carl Ernst B. war ein Nachkomme aus der schwedisch-baltischen Adelsfamilie Bagge von Boo. Er war der Sohn des kurländischen Kammerjunkers Carl Bagge von Boo (1671–1747), der in zweiter Ehe mit Flora Charlotte Ferber (1695–1750) verheiratet war. Carl Ernst heiratet Josephine Maudry († 1763), deren Ehe kinderlos war.

Der Baron von B. ist eine kurze musikalische Erzählung von E. T. A. Hoffmann, die im sechsten Abschnitt des dritten Bandes der Sammlung „Die Serapionsbrüder“ 1820 bei G. Reimer in Berlin erschien. Der Text war 10. März 1819 in der „Allgemeinen Musikalischen Zeitung“ vorabgedruckt worden. Aus einem Brief des Verfassers an Friedrich Rochlitz sind die drei Protagonisten bekannt. Hinter dem Baron von B. verbirgt sich der königlich preußische Kammerherr Baron Karl Ernst von Bagge.

Leopold Mozart begegnete Baron Karl Ernst Bagge in Paris und schrieb in seinen Reiseaufzeichnungen:

„Ich muß dem Wolfgang eine Abbildung oder eigens eine Schilderung vom Baron Bache oder Bagge (ich weiß selber nicht, wie er sich schreibt) machen. Er ist, soviel[67] ich weiß, ein armer Baron aus Preußen oder den Orten und hat sich in Paris mit einer sehr reichen Hutmacherstochter verheiratet. Nach der Hand sind allerlei Zwistigkeiten zwischen ihnen herausgekommen, und nachdem wir nach Hause zurück sind, so sind die zwei Eheleute in Abscheulichkeiten und solche Prozesse miteinander verfallen, daß, wie ich hörte, die Frau gar in ein Kloster soll sein gesteckt worden. Er ist ein passionierter Liebhaber der Musik. Er hat immer Konzerte in seinem Hause gegeben, und gibt sie vielleicht noch. Dazu hatte er einige Leute, als zwei Waldhornisten (darunter war Heina), zwei Hautboisten, einen Kontrabaß, die er für allezeit bezahlte, ihnen aber wenig gab; sie konnten es aber tun, weil es etwas Beständiges ist. Im Übrigen behalf er sich mit allen den fremden Virtuosen, die alle zu ihm kamen, da sie sich in der fremden Stadt bei ihm Rats erholten und [durch ihn] in weitere Bekanntschaft kommen konnten. Selbst die Pariser Virtuosen kommen öfters hin thermos bottle parts; einige, wenn sie etwas Neues haben, solches allda probieren können; andre um dort fremde Musikstücke zu hören, weil er sich sehr um neue Musikalien bewirbt; und endlich kommen sie auch dahin, um Gelegenheit zu haben, neue fremde angekommene Virtuosen zu hören“

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Jamie Harrison

Jamie Harrison (born 19 November 1990) is an English cricketer. Harrison is a right-handed batsman who bowls left-arm medium-fast stainless water bottle. He was born at Whiston, Merseyside, and was educated at Sedbergh School.

Having previously been part of Durham’s cricket academy, Harrison made his debut for Durham in a List A match against Somerset in the 2012 Clydesdale Bank 40 at the Riverside Ground, Chester-le-Street. He ended Durham’s innings of 222/9 on 7 not out, while with the ball he took the wickets of Craig Kieswetter and Peter Trego, finishing the match with figures of 2/51 from eight overs. Following the match, he made his first-class debut against the same opponents at the County Ground, Taunton, in the County Championship. Durham batted first and made 384 all out, with Harrison dismissed by Trego for 15 runs. Somerset responded in their first-innings with 400 all out, with Harrison taking figures of 4/112, returning the best figures of any Durham bowler in the innings runners fanny pack. Durham were then dismissed for 167 in their second-innings, with Harrison dismissed by George Dockrell for 20. Requiring 152 for victory in their second-innings, Somerset reached 152/5 to win by 5 wickets, with Harrison taking a single wicket during the chase, that of Alex Barrow, to finish with innings figures of 1/19 from five overs, and match figures of 5/131.

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Galametz

Galametz – miejscowość i gmina we Francji, w regionie Hauts-de-France, w departamencie Pas-de-Calais dry pack waterproof case.

Według danych na rok 1990 gminę zamieszkiwało 148 osób goalkeeper shirts uk, a gęstość zaludnienia wynosiła 35 osób/km² (wśród 1549 gmin regionu Nord-Pas-de-Calais Galametz plasuje się na 1060. miejscu pod względem liczby ludności, natomiast pod względem powierzchni na miejscu 746.) fashion bracelets.

Airon-Notre-Dame • Airon-Saint-Vaast • Aix-en-Ergny • Aix-en-Issart • Alette • Ambricourt • Attin • Aubin-Saint-Vaast • Auchy-lès-Hesdin • Avesnes • Avondance • Azincourt • Béalencourt • Beaumerie-Saint-Martin • Beaurainville • Bécourt • Berck • Bernieulles • Beussent • Beutin • Bezinghem • Bimont • Blangy-sur-Ternoise • Blingel • Boisjean • Boubers-lès-Hesmond • Bouin-Plumoison • Bourthes • Brévillers • Bréxent-Énocq • Brimeux • Buire-le-Sec • Camiers • Campagne-lès-Boulonnais • Campagne-lès-Hesdin • Campigneulles-les-Grandes • Campigneulles-les-Petites • Canlers • Capelle-lès-Hesdin • Caumont • Cavron-Saint-Martin • Chériennes • Clenleu • Colline-Beaumont • Conchil-le-Temple • Contes • Cormont • Coupelle-Neuve • Coupelle-Vieille • Crépy • Créquy • Cucq • Douriez • Éclimeux • Écuires • Embry • Enquin-sur-Baillons • Ergny • Estrée • Estréelles • Étaples • Fillièvres • Frencq • Fresnoy • Fressin • Fruges • Galametz • Gouy-Saint-André • Grigny • Groffliers • Guigny • Guisy • Herly • Hesdin • Hesmond • Hézecques • Hubersent • Huby-Saint-Leu • Hucqueliers • Humbert • Incourt • Inxent • La Calotterie • La Loge • La Madelaine-sous-Montreuil • Labroye • Le Parcq • Le Quesnoy-en-Artois • Le Touquet-Paris-Plage • Lebiez • Lefaux • Lépine • Lespinoy • Loison-sur-Créquoise • Longvilliers • Lugy • Maintenay • Maisoncelle • Maninghem • Marant • Marconne • Marconnelle • Marenla • Maresquel-Ecquemicourt • Maresville • Marles-sur-Canche • Matringhem • Mencas • Merlimont • Montcavrel • Montreuil • Mouriez • Nempont-Saint-Firmin • Neulette • Neuville-sous-Montreuil • Noyelles-lès-Humières • Offin • Parenty • Planques • Preures • Quilen • Radinghem • Rang-du-Fliers • Raye-sur-Authie • Recques-sur-Course • Regnauville • Rimboval • Rollancourt • Roussent • Royon • Ruisseauville • Rumilly • Sains-lès-Fressin • Saint-Aubin • Saint-Denœux • Saint-Georges • Saint-Josse • Saint-Michel-sous-Bois • Saint-Rémy-au-Bois • Sainte-Austreberthe • Saulchoy • Sempy • Senlis • Sorrus • Tigny-Noyelle • Torcy • Tortefontaine • Tramecourt • Tubersent • Vacqueriette-Erquières • Verchin • Verchocq • Verton • Vieil-Hesdin • Vincly • Waben • Wail • Wailly-Beaucamp • Wambercourt • Wamin • Wicquinghem • Widehem • Willeman • Zoteux

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Култук (Слюдянский район)

Россия

Иркутская область

Слюдянский район

51°43′12″ с. ш. 103°40′51″ в. д.

Ткачук Леонид Антонович

1647

1647

1936

3715 человек (2017)

русские where to buy bpa free water bottles, буряты

православные, шаманисты

култучане

UTC+8

+7 39544

665911

Култу́к — рабочий посёлок на юге Иркутской области в Слюдянском районе. Административный центр Култукского муниципального образования.

Самый западный населённый пункт на побережье Байкала. Расположен на юго-западной оконечности озера, на берегу залива Култук, при впадении речек Култучная и Медлянка. Слово «култук» имеет тюркское происхождение, обозначающее «угол, тупик, залив, губа», и, вероятно, как географический термин, привнесено русскими землепроходцами XVII века при освоении Сибири.

Посёлок расположен на неширокой (до 1,5 км) болотистой низменности, образованной устьем реки Култучной, узкая долина которой, шириной до полукилометра electric shaver balls, поднимается к северо-западу. С севера к посёлку подступает Олхинское плато, на юго-западе возвышаются прибайкальские хребты Хамар-Дабана.

Расстояние до районного центра — города Слюдянка — 11 км, на юг по автодороге «Байкал» до центральной части города. Расстояние до Иркутска — 100 км, на северо-восток через Олхинское плато.

Култук — первое русское поселение на юге Байкала, основанное в месте кочевий тунгусского рода кумкагиров осенью 1647 года землепроходцем Иваном Похабовым, при его продвижении от устья Селенги в Тункинскую долину, как острог, хотя точное его местонахождение неизвестно и сведения о существовании Култукского острога разноречивы и скудны. На карте 1701 года Семёна Ремезова поселение обозначено как Култушное зимовье , через которое проходили пути вдоль Байкала и в Тунку.

В документе 1744 года Култук упоминается уже как деревня: «в деревне Култук проживало три женщины cheap football socks for sale, три мужчины и девять детей». Первоначально селение располагалось на реке Култучной в 2—3 км выше устья. В 1783 году крестьянин деревни, по фамилии Во́йна, нашёл на реке Слюдянке камни лазурита и передал образцы академику Э. Г. Лаксману, занимавшегося в это время поисками минералов. Эрик Лаксман в 1786 году в письме Петру Палласу сообщал, что «деревня на р. Култучной с восемью дворами. В долине реки множество болотистых низин и лугов».

Рост Култука начинается с указа 1796 года императрицы Екатерины II о начале строительства почтового тракта через Хамар-Дабан. К 1801 году через селение была проложена дорога на Монды и, далее, в Монголию. Позже был проложен Игумновский тракт через хребты Хамар-Дабана на Кяхту. Население деревни увеличивается за счёт переселенцев из западных губерний, на побережье строится причал, возводятся новые дома для переселенцев. В 1823 году, побывавший здесь писатель и историк Алексей Мартос, так описывал Култук: «Селение лежит при западном окончании моря. Култук построен правильно, в нём 21 дом, одна улица параллельна изгибу моря. Култукские окрестности заслуживают кисти художника Вернета, страстного любителя подобных приморских видов. Кедры величавые осеняют соседственные горы… Култук, к чести жителей и местного начальства, содержится в такой опрятности, которую можно найти в окрестностях Норвегии или Голландии. Жители имеют изобильное хлебопашество и рыбные промыслы. Омули, сиги, хариусы и налимы водятся во множестве».

В 1852 году в Култуке было уже 35 дворов, при численности населения 238 человек. В этом году была возведена деревянная церковь в честь Николая Чудотворца, сгоревшая в 1887 году во время пожара в районе, примыкавшем к храму. В 1889 году церковь была отстроена заново, открылась церковно-приходская школа.

В 1863 году от Култука до Посольска началось строительство Кругобайкальского почтового тракта, на котором 24 июня 1866 года со станции Култук началось восстание ссыльных поляков — строителей дороги. В научном плане это время связано с деятельностью Бенедикта Дыбовского и Виктора Годлевского, живших в Култуке в 1867—1868 годах и проведших первые исследования гидрологии южного Байкала, животного и растительного мира озера и прибрежной тайги.

В начале XX века в Култуке работали метеорологическая станция, почтово-телеграфная контора, почтовая станция Кругобайкальского тракта. Весной 1902 года началось строительство Кругобайкальской железной дороги на участке от Слюдянки до станции Байкал. Одновременно начала строится и в 1905 году была построена станция Култук, бывшая крупным узлом на Транссибе до постройки дублирующего участка через Олхинское плато в 1949 году.

Статус посёлка городского типа с 1936 года.

Средняя общеобразовательная школа, участковая больница (имеется фельдшер и два педиатра), Дом культуры, два детских сада, два почтовых отделения, отделение Сбербанка. Также небольшой музей при станции Кругобайкальской железной дороги, краеведческий музей в средней школе №7 р.п. Култук (МБОУ СОШ №7).

Через Култук проходит автомобильная магистраль Р258 «Байкал» (М55) и в центре посёлка начинается, ответвлением на северо-запад вверх по долине реки Култучной, федеральная автодорога А333 «Тункинский тракт» в направлении Монголии. Участок трассы «Байкал», связывающий Култук с областным центром, городом Иркутском, исторически носит название Култукский тракт top rated water bottles.

У подножия гор посёлок огибает Транссибирская магистраль, пересекая населённый пункт у реки Култучной. В черте Култука на линии находятся остановочные пункты ВСЖД — Вербный, Чёртова Гора, Партизанский и Земляничный. Кругобайкальская железная дорога проходит по прибрежной части посёлка, где в северо-восточном конце Култука располагается одноимённая станция.

Районный центр: Слюдянка
Ангасолка • Ангасольская • Андрияновская • Бабха • Байкал • Байкальск • Баклань • Буровщина • Быстрая • Култук • Мангутай • Маритуй • Муравей • Мурино • Новоснежная • Орехово • Осиновка • Паньковка 1-я • Паньковка 2-я • Половинная • Пономарёвка • Пыловка • Солзан • Сухой Ручей • Тибельти • Уланово • Утулик • Шаражалгай • Широкая • Шумиха

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Ven (Veghel)

Ven (Veghels dialect: ‘t Vèn) is een wijk en buurtschap in het Noord-Brabantse Veghel.

De wijk ‘t Ven ligt in het noorden van de woonplaats Veghel en grenst ten noorden aan de A50 en ten zuiden aan het spoor van het Duits Lijntje dat niet meer in gebruik is. Een restant van de voormalige buurtschap ‘t Ven ligt tussen de A50 en het dorp Vorstenbosch. De buurtschap dankt haar naam aan de gelijknamige waterplas en visvijver ‘t Ven.

Reeds in de vroege middeleeuwen waren er ontginningen op ‘t Ven callus shaver. Dat hier later kampontginningen plaatsvonden, bewijzen veldnamen als De Kampen en de Kraaijenkamp. Over ‘t Ven liep in oude tijden de weg van Veghel naar Vorstenbosch. Voor de aanleg van de Watersteeg, liep de oude weg vanuit Veghel door de Vensestraat en ging bij ‘t Ven over in de Oude Veghelsedijk op Dinthers grondgebied. ‘t Ven bleef tot in de 20e eeuw een agrarische buurtschap. Drassige heidegronden, zoals ‘t Vensbroekje langs de Beekgraaf werden in de loop der tijd ontgonnen waist belt running. De vochtige grond zorgde voor de aanplant van veel populieren, waardoor de buurtschap een sterk Meierijs karakter had. Dit besloten landschap van populieren verdween grotendeels in de jaren 60 toen de weg Veghel-Vorstenbosch (Watersteeg) verbreed werd, waarvoor de populieren het veld moesten ruimen. Grootschalige ruilverkaveling ter plaatse van de huidige woonwijk zorgde voor een flinke kaalslag van het gebied en een complete gedaanteverandering. Midden jaren 90 werd begonnen met fase 1 van de huidige woonwijk ‘t Ven popular water bottles.

De wijk ‘t Ven is de jongste wijk van Veghel en sinds eind vorige eeuw in aanbouw. De wijk telt zo’n 425 woningen die voornamelijk in moderne architectuur zijn gebouwd. In de wijk bevinden zich zowel huur- als koopwoningen. Bouwfase 4 is nagenoeg opgeleverd small waist bag. Met de vijfde en laatste bouwfase krijgt de wijk haar afronding rond 2010. Rond de visvijver staan nog enkele monumentale boerderijen.

Woonplaatsen: Erp · Schijndel · Sint-Oedenrode · Veghel
Dorpen: Boerdonk · Boskant · Eerde · Keldonk · Mariaheide · Nijnsel · Olland · Wijbosch · Zijtaart
Bedrijventerreinen: De Amert · De Dubbelen · Doornhoek · Duin · Oude Haven      Havengebied: Veghel-Haven
Buurtschappen: Achterste Hermalen · Beukelaar · Bolst · Bus · De Bus (Schijndel) · De Bus (Sint-Oedenrode) · De Haag · Dijk · Dorshout · Driehuizen · Eerschot · Elde · Everse · Ham · Havelt · Hazelberg · Hermalen · Heuvel · Heuvelberg · Hoek · Hoeves · Hoogebiezen · Houterd · Hurkske · Jekschot · Kapeleind · De Kempkens · Kilsdonk · Koevering · Kraanmeer · Kremselen · Lagebiezen · De Laren · Lieseind · Looieind · Meijldoorn · Middegaal · Morsche Hoef · Mosbulten · Oetelaar · Rijkerbeek · Schoor · Vernhout · Zondveld · Zwijnsbergen
Noord-Brabant: Steden en dorpen      Nederland: Provincies · Gemeenten

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Diogenes and Alexander

The meeting of Diogenes of Sinope and Alexander the Great is one of the most well-discussed anecdotes from philosophical history. Many versions of it exist. The most popular relate it as evidence of Diogenes’ disregard for honor, wealth, and respect.

Plutarch and Diogenes Laërtius report that Alexander and Diogenes died on the same day, in 323 BC. Although this coincidence is suspect (it possibly being an invention), the anecdote, and the relationship between the two people, has been the subject of many literary and artistic works over the centuries, from the writings of Diogenes Laërtius to David Pinski’s 1930 dramatic reconstruction of the encounter, Aleḳsander un Dyogenes jumper defuzzer; including writings from the Middle Ages, several works of Henry Fielding, and possibly even Shakespeare’s King Lear along the way. The literature and artwork is extensive.

Versions upon versions of the anecdote exist, with the origins of most appearing to be, either directly or indirectly, in the account of the meeting given by Plutarch, whose actual historicity has also been questioned. Several of the embellished versions of the anecdote do not name either one or both of the protagonists, and some indeed substitute Socrates for Diogenes.

According to legend, Alexander the Great came to visit the Greek philosopher Diogenes of Sinope. Alexander wanted to fulfill a wish for Diogenes and asked him what he desired. According to the version recounted by Diogenes Laërtius, Diogenes replied ”Stand out of my light.” Plutarch provides a longer version of the story:

Thereupon many statesmen and philosophers came to Alexander with their congratulations, and he expected that Diogenes of Sinope also, who was tarrying in Corinth, would do likewise. But since that philosopher took not the slightest notice of Alexander, and continued to enjoy his leisure in the suburb Craneion, Alexander went in person to see him; and he found him lying in the sun. Diogenes raised himself up a little when he saw so many people coming towards him, and fixed his eyes upon Alexander. And when that monarch addressed him with greetings, and asked if he wanted anything, ”Yes,” said Diogenes, ”stand a little out of my sun.” It is said that Alexander was so struck by this, and admired so much the haughtiness and grandeur of the man who had nothing but scorn for him, that he said to his followers, who were laughing and jesting about the philosopher as they went away, ”But truly, if I were not Alexander, I would be Diogenes.”

There are many minor variants of what Diogenes is supposed to have replied to Alexander. According to Cicero, Diogenes answered Alexander with the words, ”Now move at least a little out of the sun” According to Valerius Maximus, Diogenes answered: ”To this later, for now I just want you not to stand in the sun.” The statement by Alexander, ”if I were not Alexander the Great, I would like to be Diogenes,” also crops up in some other versions of the anecdote.

In his biography of Alexander, Robin Lane Fox sets the encounter in 336, the only time Alexander was in Corinth. The Alexander of the story is not the king of kings, ruler of Greece and Asia, but the promising but brash 20-year-old son of Philip of Macedon, first proving his mettle in Greece. One of Diogenes’ pupils, Onesicritus, later joined Alexander and will have been the original source of this story, embellished in the retelling, which appears in Ptolemy (14.2),[clarification needed] Arrian, (Anabasis Alexandri, 7.2.1) and ”Plutarch” Moralia, 331. The other major accounts of the tale are Cicero Tusculanae Disputationes 5.32.92; Valerius Maximus Dictorum factorumque memorabilium 4.3. ext. 4; Plutarch Alexander 14; and Diogenes Laërtius 6.32, 38, 60, and 68.

The historicity of the accounts by Plutarch and others has been questioned, not least by G. E. Lynch in his article on Diogenes in the Dictionary of Greek and Roman Biography and Mythology. Lynch points out the problem that Alexander did not have the title given to him until after he had left Greece, and considers this enough of a problem with the anecdote such that it (alongside the notion that Diogenes lived in a barrel) should be ”banish[ed …] from the domain of history”. ”[C]onsidering what rich materials so peculiar a person as Diogenes must have afforded for amusing stories,” he continues, ”we need not wonder if a few have come down to us of somewhat doubtful genuineness.”. A. M. Pizzagalli suggests that the account has its origins in the meeting between Alexander and the Gymnosophists in India, and was handed down in Buddhist circles.

There are significant variations of fact amongst the accounts. Some have Diogenes and Alexander meeting at Corinth, some in Athens, and some at the Metroön. Further, as noted earlier, Diogenes Laërtius’ rendition of the account is broken up into two parts. At 6.38 there is Alexander’s request and Diogenes’s ”Stand out of my light!” reply. Alexander’s aside to his followers is, however, at 6.32. At 6.68, D.L. has a third version of the anecdote, with Alexander responding that he is ”a good thing” to an inquiry by Diogenes. At 6.60, D.L. has yet a fourth version, this time with the two exchanging introductions: ”I am Alexander the great king.” ”I am Diogenes the dog.”.

In his Dialogues of the Dead (13), Lucian imagines a meeting between Alexander and Diogenes in the underworld. The philosopher once more punctures Alexander’s pretensions and prescribes him a stiff draught from the water of Lethe.

Dio Chrysostom, in his fourth oration on kingship, ascribes a simple moral to the anecdote: People who are naturally outspoken and forthright respect others like themselves, whereas cowards regard such people as enemies. A good king will respect and tolerate the candour of a morally sincere critic (albeit that they must take care to determine which critics truly are sincere, and which are simply feigning sincerity), and Diogenes’ remark to Alexander is a test of Diogenes. His bravery in risking offending Alexander, without knowing whether he would be tolerant of such behaviour beforehand, marks him as honest.

According to Peter Sloterdijk, in his Critique of Cynical Reason, this is ”perhaps the most well known anecdote from Greek antiquity, and not without justice”. He states that ”It demonstrates in one stroke what antiquity understands by philosophical wisdom — not so much a theoretical knowledge but rather an unerring sovereign spirit [… T]he wise man […] turns his back on the subjective principle of power, ambition, and the urge to be recognized. He is the first one who is uninhibited enough to say the truth to the prince. Diogenes’ answer negates not only the desire for power, but the power of desire as such.”

Samuel Johnson wrote about this anecdote. Rather than relating it to Diogenes’ cynicism, Johnson relates the story to time, relating the taking away of the sunlight by Alexander to the wasting of people’s time by other people. ”But if the opportunities of beneficence be denied by fortune,” wrote Johnson, ”innocence should at least be vigilantly preserved. […] Time […] ought, above all other kinds of property, to be free from invasion; and yet there is no man who does not claim the power of wasting that time which is the right of others.”

In 2005, Ineke Sluiter analysed the proxemics of the encounter, observing that a common feature of the anecdotes was that Alexander approached Diogenes, reversing the usual stances of royalty and commoner in which the latter would be physically submissive. By such means, Diogenes communicated his cynical indifference to convention and status in a non-verbal way.

The anecdote was popular amongst medieval scholars, because of its mention in the writings of authors who were popular in that period: Cicero, Valerius Maximus, and Seneca. Valerius Maximus comments ”Alexander Diogenem gradu suo diuitiis pellere temptat, celerius Darium armis” (4.3. ext. 4). Seneca says ”multo potentior, multo locupletior fuit [Diogenes] omnia tunc possidente Alexandro: plus enim erat, quod hic nollet accipere quam quod ille posset dare.”, and adds ”Alexander Macedonum rex gloriari solebat a nullo se beneficiis uictum.” (De beneficiis 5.4.3; 5.6.1).

These comments were widely reproduced. Philosophical thought in the Middle Ages agreed with Seneca in particular: Alexander, who boasted that no-one could surpass him when it came to liberality, was surpassed by Diogenes, who proved himself the better man by refusing to accept from Alexander everything except those things that Alexander could not give. Diogenes requests that Alexander return the sunshine to him, it being something that Alexander cannot give to him in the first place.

Will is my man and my servant,
And evere hath ben and evere schal.
And thi will is thi principal,
And hath the lordschipe of thi witt,
So that thou cowthest nevere yit
Take o dai rests of thi labour;
Bot forto ben a conquerour
Of worldes good, which mai noght laste,
Thou hiest evere aliche faste,
Wher thou no reson hast to winne.

A different version of the anecdote, which included new material, changed the focus of the story. This version reached Europe through the Disciplina Clericalis and is also to be found in the Gesta Romanorum. In it, the incident of the sunlight is pushed into a subordinate position, with the main focus instead being upon Diogenes identifying Alexander as ”the servant of his servant”. In this modified anecdote, Diogenes states to Alexander that his (Diogenes’) own will is subject to his reason, whereas Alexander’s reason is subject to his will. Therefore, Alexander is the servant of his servant. The story of blocking the sunlight, in this version, is a brief introductory matter only; and, indeed, the tale is not even told as a meeting between Diogenes and Alexander, but as a meeting between Diogenes and Alexander’s servants.

It was this latter form of the anecdote that became popular outside of scholarly circles in the Middle Ages. The former form, focused on the sunlight incident, was primarily confined to popularity amongst scholars. John Gower presents this form of the anecdote in his Confessio Amantis. In the Confessio the meeting is a meeting of opposites. Alexander embodies a driven, restless, worldly, conqueror. Whereas Diogenes is the embodiment of philosophical virtue: rational control, patience, and sufficiency. Alexander covets the world and laments the fact that he has no more to conquer (”al the world ne mai suffise To will which is noght reasonable” — Confessio Amantis III 2436–2437) whereas Diogenes is content with no more than the few necessities of nature.

Gower’s re-telling of the anecdote names Diogenes and Alexander, and these are the two characters in most medieval versions of the anecdote. However, this is not the case for the Disciplina Clericalis nor for the Gesta Romanorum, this modified anecdote’s earliest appearances. In the former, the meeting is between an unnamed king and Socrates; in the latter, it is between Socrates and Alexander. According to John David Burnley toffs football shirts, this suggests that the anecdote, at least in this form, is meant to be an exemplar, rather than a literal truth. It does not matter precisely which characters are involved, as they are idealised forms rather than literal historical figures. They symbolize the conflict between a philosopher/critic and a king/conqueror, and it is the structure of the anecdote that is important, rather than the specific identities of the participants. Socrates is as good as Diogenes for this purpose; although Alexander is favoured as the king simply because by the Middle Ages he had already become the archetypical conqueror, and was considered the most famous one in history.

The encounter appears in numerous Elizabethan works such as John Lyly’s play Campaspe. Shakespeare’s play King Lear may have been intended to parody this when the King meets Edgar, son of Gloucester, dressed in rags and says ”Let me talk with this philosopher”.

Henry Fielding retells the anecdote as A Dialogue between Alexander the Great, and Diogenes the Cynic, printed in his Miscellanies in 1743. Fielding’s version of the story again uses Alexander as an idealistic representation of power and Diogenes as an idealistic representation of intellectual reflection. However, he portrays both men as fallible. Both are verbally adept, and engage one another, but both are dependent from the support of others for their weight of argument. Fielding likes neither character, and in his version of the anecdote each serves to highlight the cruelty and meanness of the other. The false greatness of the conqueror is shown opposed to the false greatness of the do-nothing philosopher, whose rhetoric is not carried through to action.

In the Chapter XXX of François Rabelais’ Pantagruel (c.1532), Pantagruel’s tutor Epistemon had his head cut off after a battle. After he had his head reattached and was brought back to life, he recounts his experience of the damned in hell: ”Their estate and condition of living is but only changed after a very strange manner; for I saw Alexander the Great there amending and patching on clouts upon old breeches and stockings, whereby he got but a very poor living.”…”After this manner, those that had been great lords and ladies here, got but a poor scurvy wretched living there below. And, on the contrary, the philosophers and others, who in this world had been altogether indigent and wanting, were great lords there in their turn. I saw Diogenes there strut it out most pompously, and in great magnificence, with a rich purple gown on him, and a golden sceptre in his right hand. And, which is more, he would now and then make Alexander the Great mad, so enormously would he abuse him when he had not well patched his breeches; for he used to pay his skin with sound bastinadoes.”

Puget’s bas relief, pictured at right, is widely regarded as a chef d’oeuvre. Étienne Maurice Falconet described it as Puget’s ”sublime error”. Daniel Cady Eaton, art historian and professor of the History and Criticism of Art at Yale University, observed that the work is not in keeping with the anecdote, with Diogenes portrayed as a pitiable old man extending his arms and Alexander portrayed as mounted on a horse with a hand to his breast in mockery. The horses are too small for the riders, and the chain by which the dog is held is ”big enough for a ship’s anchor”. Eugène Delacroix wrote of the work:

If the great Puget had had as much of common sense as he had of the intensity and science which fill this work, he would have perceived before beginning that his subject was the strangest sculpture could choose. He forgot that in the mass of men, weapons, horses, and even edifices, he could not introduce the most essential actor; that is the sun’s ray intercepted by Alexander; without which the composition has no sense.

Victor Duruy made the same point, writing:

Son bas-relief […] est malgré la science qu’il y montra, une preuve de l’impuissance de la statuaire à rivaliser avec la peinture. Combien sont lourds ces nuages et ces drapeaux de marbre qui flotteraient si bien dans l’air libre d’un tableau! Et où est le principal acteur de cette scène, le rayon de soleil qu’Alexandre intercepte?

Others, such as Gonse, praised Puget:

I do not hesitate to proclaim the bas-relief of Alexandre de Diogène one of the most striking creations of modern sculpture. Everything that is most rare and most difficult in the art of sculpture are there united as by a miracle: concentrated plastic effect, play of lights and shadows, selections of plans, ease of modelling; nervous, fine, lively, and iridescent execution. What more can be said? There is not a secondary detail that is not treated with a marvelous assurance.

Edwin Landseer’s Alexander and Diogenes presents the encounter between the twain as between two dogs. Alexander is a white bulldog with a military collar who looks down haughtily upon Diogenes, represented as a scruffy farrier’s dog in a barrel. Landseer was inspired to create the painting when he encountered two dogs in the street, one observing the other from within a barrel, and was reminded of the encounter between Alexander and Diogenes. The painting in turn was to become the inspiration for the anthropomorphic dogs in Disney’s Lady and the Tramp lint remover battery operated. Charles Darwin and Briton Rivière agreed with each other that the hair of the Alexander dog was inaccurately represented.

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ESFJ

ESFJ (Extraversion, Sensing, Feeling, Judgment) is an abbreviation used in the publications of the Myers-Briggs Type Indicator (MBTI) to refer to one of 16 personality types. The MBTI assessment was developed from the work of prominent psychiatrist Carl G. Jung in his book Psychological Types. Jung proposed a psychological typology based on the theories of cognitive functions that he developed through his clinical observations.

From Jung’s work, others developed psychological typologies. Jungian personality assessments include the MBTI assessment, developed by Isabel Briggs Myers and Katharine Cook Briggs, and the Keirsey Temperament Sorter, developed by David Keirsey. Keirsey referred to ESFJs as Providers, one of the four types belonging to the temperament he called the Guardians. ESFJs account for about 9–13% of the population.

The MBTI preferences indicate the differences in people based on the following:

By using their preference in each of these areas, people develop what Jung and Myers called psychological type. This underlying personality pattern results from the dynamic interaction of their four preferences, in conjunction with environmental influences and their own individual tendencies. People are likely to develop behaviors refillable glass bottles, skills design your own football uniform, and attitudes based on their particular type. Each personality type has its own potential strengths as well as areas that offer opportunities for growth.

The MBTI tool consists of multiple choice questions that sort respondents on the basis of the four ”dichotomies” (pairs of psychological opposites). Sixteen different outcomes are possible, each identified by its own four-letter code, referred to by initial letters. (N is used for iNtuition, since I is used for Introversion). The MBTI is approximately 75% accurate according to its own manual.

ESFJs focus on the outside world and assess their experiences subjectively. They largely base their judgments on their belief system and on the effects of actions on people. ESFJs are literal and concrete, trusting the specific, factual information gathered through their physiological senses.

ESFJs project warmth through a genuine interest in the well-being of others. They are often skilled at bringing out the best in people, and they want to understand other points of view. They are serious about their responsibilities, seeing what needs to be done and then doing it. Generally proficient at detailed tasks, they enjoy doing little things that make life easier for others. They value tradition and the security it offers.

Easily hurt, ESFJs seek approval. They take pleasure in other people’s happiness. They give generously but expect appreciation in return. Sensitive to the physical needs of others, they respond by offering practical care. As expert people readers fluff ball remover, ESFJs often adapt their manner to meet the expectations of others. However, they may have difficulty recognizing the shortcomings of loved ones.

ESFJs tend to be vocal in expressing their sense of right and wrong. Their judgments in regard to the external world are often based on interpersonal ethics, with attention to social give and take. Compared to their ENFJ counterparts, ESFJs’ values tend to be based more on those of their social group than on an independent internal set of ethics. ESFJs raised in an environment of high ethical standards tend to display true generosity and kindness. However, those who grow up surrounded by a skewed set of values may develop a false sense of integrity and use their people skills to selfishly manipulate others—particularly if their intuition is poorly developed, leaving them unable to foresee the consequences of their actions.

ESFJs seek structured, controlled environments, and tend to be good at creating a sense of order. They generally feel insecure in an atmosphere of uncertainty. They value the rule of law and expect the same of others. ESFJs may be less interested in understanding the concepts behind the rules, tending to shy away from the abstract and impersonal.

According to Baron and Wagele, the most common Enneatypes for ESFJs are Helpers (2) and Skeptics (6).

Drawing upon Jungian theory, Isabel Myers proposed that for each personality type, the cognitive functions (sensing, intuition, thinking, and feeling) form a hierarchy. This hierarchy represents the person’s default pattern of behavior.

The Dominant function is the personality type’s preferred role, the one they feel most comfortable with. The secondary Auxiliary function serves to support and expand on the Dominant function. If the Dominant is an information gathering function (sensing or intuition), the Auxiliary is a decision making function (thinking or feeling), and vice versa. The Tertiary function is less developed than the Dominant and Auxiliary, but it matures over time, rounding out the person’s abilities. The Inferior function is the personality type’s fatal weakness. This is the function they are least comfortable with. Like the Tertiary, the Inferior function strengthens with maturity.

Jung and Myers considered the attitude of the Auxiliary, Tertiary, and Inferior functions to be the opposite of the Dominant. In this interpretation, if the Dominant function is extraverted, then the other three are introverted, and vice versa. However, many modern practitioners hold that the attitude of the Tertiary function is the same as the Dominant. Using the more modern interpretation, the cognitive functions of the ESFJ are as follows:

Fe seeks certain social connections and creates harmonious interactions through polite, considerate, and appropriate behavior. Fe responds to the explicit (and implicit) wants of others, and may even create an internal conflict between the subject’s own needs and the desire to meet the needs of others.

Si collects data in the present moment and compares it with past experiences, a process that sometimes evokes the feelings associated with memory, as if the subject were reliving it. Seeking to protect what is familiar, Si draws upon history to form goals and expectations about what will happen in the future.

Ne finds and interprets hidden meanings, using “what if” questions to explore alternatives, allowing multiple possibilities to coexist. This imaginative play weaves together insights and experiences from various sources to form a new whole, which can then become a catalyst to action deni meat tenderizer.

Ti seeks precision, such as the exact word to express an idea. It notices the minute distinctions that define the essence of things, then analyzes and classifies them. Ti examines all sides of an issue, looking to solve problems while minimizing effort and risk. It uses models to root out logical inconsistency.

Later personality researchers (notably Linda V. Berens) added four additional functions to the descending hierarchy, the so-called ”shadow” functions to which the individual is not naturally inclined but which can emerge when the person is under stress. For ESFJ these shadow functions are (in order):

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Leszkomin

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Géolocalisation sur la carte : Pologne

Géolocalisation sur la carte : Pologne

Leszkomin (prononciation [lɛʂˈkɔmin]) est un village de la gmina de Zadzim pop warner football uniforms, du powiat de Poddębice, dans la voïvodie de Łódź, situé dans le centre de la Pologne.

Il se situe à environ 8 kilomètres (km) au sud-est de Zadzim (siège de la gmina), 17 kilomètres au sud de Poddębice (siège du powiat) et 37 kilomètres à l’ouest de Łódź (capitale de la voïvodie).

Sa population s’élevait à 45 habitants en 2009

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De 1975 à 1998, le village était attaché administrativement à l’ancienne voïvodie de Sieradz.
Depuis 1999, il fait partie de la nouvelle voïvodie de Łódź.

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Hazaribagh district

Hazaribagh district (Hindi: हज़ारीबाग़ ज़िला) is one of the twenty-four districts of Jharkhand state, India, and Hazaribagh town is the district headquarters. It is currently a part of the Red Corridor.

The district is named after its headquarters, the town of Hazaribagh. The name, Hazaribagh consists of two urdu words, hazar meaning ”one thousand”, and bagh meaning ”garden” – so, the literal meaning of Hazaribagh is ‘a city of one thousand gardens’. According to Sir John Houlton, a veteran British administrator, the town takes its name from the small villages of Okni and Hazari – shown in old maps as Ocunhazry. The last syllable in its name probably originated in a mango-grove, which formed a camping ground for troops and travellers marching along the ‘new military road’ from Kolkata to Varanasi, constructed in 1782 and the following years.

In 1976, Giridih district was split from Hazaribagh. In 1999 this happened again with the creation of Chatra and Koderma. Hazaribagh left Bihar when Jharkhand was formed on 15 November, 2000. On 12 September, 2007, yet another district was created with Hazaribagh’s territory: Ramgarh.

Coal is the major mineral found in this district running water bottle belt reviews. This significant coal deposit reserves of this district include Charhi, Kuju, Ghato Tand and Barkagaon of North Karanpura Coalfield. The coal mines are the main source of livelihood for the residents of this district. People of this district are known to be very hard working.

Patratu and Bhurkunda are also coal mines areas of Hazaribgh but it has been separated in Ramgarh district

In 2006, the Indian government named Hazaribagh one of the country’s 250 most backward districts (out of a total of 640). It is one of the 21 districts in Jharkhand currently receiving funds from the Backward Regions Grant Fund Programme (BRGF) vintage football tee.

Chatra district consists of 16 Blocks. The following are the list of the Blocks in Hazaribagh district:

The district is divided into two sub-divisions: Hazaribagh and Barhi. Hazaribagh sub-division comprises 11 blocks: Sadar, Hazaribagh White Handmade Bracelet, Katkamsandi beef tenderizing marinade, Bishnugarh, Barkagaon, Keredari, Ichak, Churchu, Daru, Tati Jhariya, Katkamdag and Dadi. Barhi sub-division comprises 5 blocks: Padma, Barhi, Chauparan, Barkatha and Chalkusha.

There are 5 Vidhan Sabha constituencies in this district: Barkatha, Barhi, Barkagaon, Mandu and Hazaribagh. All of these are part of Hazaribagh Lok Sabha constituency.

According to the 2011 census, Hazaribagh district has a population of 1,734,005, roughly equal to the nation of The Gambia or the US state of Nebraska. This gives it a ranking of 279th in India (out of a total of 640). The district has a population density of 403 inhabitants per square kilometre (1,040/sq mi) . Its population growth rate over the decade 2001-2011 was 25.75%. Hazaribagh has a sex ratio of 946 females for every 1000 males, and a literacy rate of 70.48%.

Coordinates:

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