Chamblee54

Four Rules

Posted in Commodity Wisdom, GSU photo archive, Undogegorized by chamblee54 on October 31, 2021

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This is a double repost. Historic pictures today are from “The Special Collections and Archives, Georgia State University Library”. This was written like David Foster Wallace

When PG was a kid, his grandmother lived in a side apartment, in a house on Virginia Avenue. The owner of the house was Mrs. Stuckey. (PG never learned her “real” name, and assumed that checks were made out to Mrs.) There was a framed piece of paper in Mrs. Stuckey’s hall. The top said “The Four-Way Test of the things we think, say or do” , and featured the logo of the Rotary Club. The four rules were simple, on the surface.
Is it the TRUTH? Is it FAIR to all Concerned? Will it build GOODWILL and BETTER FRIENDSHIPS? Will it be BENEFICIAL to all concerned?
The Four Way Test was written by Herbert J. Taylor. In 1932, Mr.Taylor took over the bankrupt Club Aluminum Company of Chicago. Trying to revive the company during the depression, Mr. Taylor wrote a code of ethics, that would be the basis for the company’s actions.

Many said that the four way test was not practical for the business world. The balancing of integrity and ambition can be daunting. It was said that
“This emphasis on truth, fairness and consideration provide a moral diet so rich that it gives some people “ethical indigestion.”
PG maintains that fair is a baseball hit between first and third base. Sometimes, the umpire makes the wrong call. In the “real world”, the different points of view in a dispute make rendering a fair judgment a difficult task, if not an impossible one.

There is a story about the revival of Club Aluminum.
” One day, the sales manager announced a possible order for 50,000 utensils. Sales were low and the company was still struggling at the bankruptcy level. The senior managers certainly needed and wanted that sale, but there was a hitch. The sales manager learned that the potential customer intended to sell the products at cut-rate prices. “That wouldn’t be fair to our regular dealers who have been advertising and promoting our product consistently,” he said. In one of the toughest decisions the company made that year, the order was turned down. There was no question this transaction would have made a mockery out of The Four-Way Test the company professed to live by.”
How did the sales manager learn of the intentions of this buyer? Was he tipped off by one of the “regular customers” who feared competition? Was this “regular customer” lying? Many inspirational stories leave out crucial details.

As it turns out, Club Aluminum did sell enough product to emerge from bankruptcy.
“By 1937, Club Aluminum’s indebtedness was paid off and during the next 15 years, the firm distributed more than $1 million in dividends to its stockholders. Its net worth climbed to more than $2 million.”
Club Aluminum cookware was cast, not spun. It is heavy, and is a prized collectors item today. As for the Club Aluminum company
“Standard International Corporation bought it in 1968. Regalware made and marketed Club Aluminum for a while, but went out of business in the mid-1980s. The brand name was eventually obtained by the Mirro Company.”
This is a repost. Philosophy and rules for living is always a crowd pleaser. Whether or not you practice what you preach is beside the point.

There is a story above. A company, facing bankruptcy, turned down a huge order because of concerns about how the product would be resold. Today, this seems quaint. Today, the moral thing to do would be to take the order, keep your factory busy, and not worry how it was going to be resold. While some pretend that moral rules are unchanging, the truth is that they do change with the times.

This reminds PG of a story from his days as a blueprinter. With ammonia developed prints, every print is fed by hand, and you have the option to adjust the speed of the machine. Slower prints mean less background, which to some is a higher quality print. (This is not an issue with digital printing. Some change is indeed progress.)

The company PG worked for was affiliated with a small, family run company in a neighboring city. This company was run by an old fashioned lady, who insisted on adjusting every print to get the perfect background. This was different from the company PG worked for, which ran large jobs for the big city market. To his customers, quality meant getting an acceptable print, DELIVERED ON TIME. Who had the higher standards? Maybe that is a question for the customer to judge.

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These thoughts are for you to use. They were articulated by a man named Don Miguel Ruiz. They are called the The Four Agreements .

PG does not claim to live up to these ideals. Number two is especially tough for him. The main thing is to try, and to always do your best. This is not about what you believe or think, it is about what you do. This is about you. If you fall short in some way, work on improving yourself, instead of looking at someone else. This is about you.

agreement 1–Be impeccable with your word – Speak with integrity. Say only what you mean. Avoid using the word to speak against yourself or to gossip about others. Use the power of your word in the direction of truth and love.

agreement 2–Don’t take anything personally – Nothing others do is because of you. What others say and do is a projection of their own reality, their own dream. When you are immune to the opinions and actions of others, you won’t be the victim of needless suffering.

agreement 3–Don’t make assumptions – Find the courage to ask questions and to express what you really want. Communicate with others as clearly as you can to avoid misunderstandings, sadness and drama. With just this one agreement, you can completely transform your life.

agreement 4–Always do your best – Your best is going to change from moment to moment; it will be different when you are healthy as opposed to sick. Under any circumstance, simply do your best, and you will avoid self-judgment, self-abuse and regret.

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The Cynic’s Word Book E – G

Posted in Library of Congress, The English Language, Undogegorized by chamblee54 on October 30, 2021


What follows are selections from The Devil’s Dictionary, by Ambrose Bierce. Many things could be said about Mr. Bierce. TDD began as a newspaper column, and was later published as The Cynic’s Word Book. TDD is in the public domain. TDD is a dictionary, going from A to Z. Today’s selection covers E – G. More selections are available. A – D Pictures today are from The Library of Congress.
EAT, v.i. To perform successively (and successfully)
the functions of mastication, humectation, and deglutition.
ECONOMY, n.
Purchasing barrel of whiskey that you do not need for price of cow that you cannot afford.

EDIBLE, adj. Good to eat, and wholesome to digest, as a worm to a toad,
a toad to a snake, a snake to a pig, a pig to a man, and a man to a worm.
EGOTIST, n. A person of low taste, more interested in himself than in me.
ELOQUENCE, n. The art of orally persuading fools that white is the color that it appears to be.
It includes the gift of making any color appear white.
EMOTION, n. A prostrating disease caused by a determination of the heart to the head.
It is sometimes accompanied by a copious discharge of hydrated chloride of sodium from the eyes.
EPICURE, n. An opponent of Epicurus, an abstemious philosopher who, holding that pleasure should be the chief aim of man, wasted no time in gratification from the senses.

EPITAPH, n. An inscription on a tomb, showing that virtues acquired by death
have a retroactive effect. Following is a touching example:
Here lie the bones of Parson Platt, Wise, pious, humble and all that,
Who showed us life as all should live it; Let that be said—and God forgive it!
ERUDITION, n. Dust shaken out of a book into an empty skull.
ETHNOLOGY, n. The science that treats of the various tribes of Man,
as robbers, thieves, swindlers, dunces, lunatics, idiots and ethnologists.
EULOGY, n. Praise of a person who has either the advantages of wealth and power,
or the consideration to be dead.

EVANGELIST, n. A bearer of good tidings, particularly (in a religious sense) such as assure us of our own salvation and the damnation of our neighbors.
EXCOMMUNICATION, n.
This “excommunication” is a word In speech ecclesiastical oft heard,
And means the damning, with bell, book and candle,
Some sinner whose opinions are a scandal—
A rite permitting Satan to enslave him Forever, and forbidding Christ to save him.
EXHORT, v.t. In religious affairs, to put the conscience of another upon the spit
and roast it to a nut-brown discomfort.
EXISTENCE, n.
A transient, horrible, fantastic dream, Wherein is nothing yet all things do seem:
From which we’re wakened by a friendly nudge Of our bedfellow Death, and cry:”O fudge!”
FASHION, n. A despot whom the wise ridicule and obey.

FEAST, n. A festival. A religious celebration usually signalized by gluttony and drunkenness, frequently in honor of some holy person distinguished for abstemiousness.
FIDDLE, n. An instrument to tickle human ears by friction of a horse’s tail on entrails of a cat.
FLOP, v. Suddenly to change one’s opinions and go over to another party.
The most notable flop on record was that of Saul of Tarsus,
who has been severely criticised as a turn-coat by some of our partisan journals.
FORK, n. An instrument used chiefly for the purpose of putting dead animals into the mouth. Formerly the knife was employed for this purpose, and by many worthy persons is still thought to have many advantages over the other tool, which, however, they do not altogether reject, but use to assist in charging the knife. The immunity of these persons from swift and awful death is one of the most striking proofs of God’s mercy to those that hate Him.

FRIENDLESS, adj. Having no favors to bestow. Destitute of fortune.
Addicted to utterance of truth and common sense.
FUNERAL, n.
A pageant whereby we attest our respect for the dead by enriching the undertaker,
and strengthen our grief by an expenditure that deepens our groans and doubles our tears.
GALLOWS, n. Whether on the gallows high Or where blood flows the reddest,
The noblest place for man to die— Is where he died the deadest.
GENTEEL, adj. Refined, after the fashion of a gent.
Observe with care, my son, the distinction I reveal: A gentleman is gentle and a gent genteel.
Heed not the definitions your “Unabridged” presents, For dictionary makers are generally gents.

GHOUL, n. A demon addicted to the reprehensible habit of devouring the dead. The existence of ghouls has been disputed by that class of controversialists who are more concerned to deprive the world of comforting beliefs than to give it anything good in their place.
GLUTTON, n. A person who escapes the evils of moderation by committing dyspepsia.
GOUT, n. A physician’s name for the rheumatism of a rich patient.
GRAVE, n. A place in which the dead are laid to await the coming of the medical student.
GUILLOTINE, n. A machine which makes a Frenchman shrug his shoulders with good reason.

Migrant Mother

Posted in Undogegorized by chamblee54 on October 29, 2021









It is perhaps the most famous photograph from the depression. The semi official title is Migrant Mother. The Library of Congress says “Destitute pea pickers in California. Mother of seven children. Age thirty-two. Nipomo, California.” The exact date is unknown, and was either February or March of 1936. The photographer was Dorothea Lange (pronounced dore-THEE-ah lang). The model was Florence Owens Thompson .

Ms. Lange was born Dorothea Margaretta Nutzhorn May 26, 1895 in Hoboken, N.J. When she was seven she had polio, and when she was twelve her father left. Both events affected her deeply. (Lange is her mother’s maiden name, chosen for use after the father left.) She became a photographer, and had a successful studio in San Francisco. By 1936 she was with her second husband, her sons were in boarding school, and she went to work for the Farm Security Administration.

The Farm Security Administration hired a number of photographers to document the lives of Americans between 1934 and 1944. (During part of this time, it was connected to the Office of War Information, and the Resettlement Administration.) Since they were working for the government, the photographers were not entitled to copyright protection. The majority of these pictures are in the public domain, including the famous pictures of Florence Thompson.

This feature started with a google search for the correct way to pronounce Dorothea Lange. (Readers of this blog have seen the fondness for Library of Congress historic pictures. Ms. Lange is one of their stars.) This search led to a teacher’s guide from Yale University. This guide is about Dorothea Lange and the Migrant Mother. It tells the story as well as PG could. Bless his pea picking heart.

The day that Dorothea Lange photographed what would become her most famous photograph, Migrant Mother, has been retold by Lange in numerous sources. She was on her way home from a trip documenting the living and working conditions of the migrants to California. She followed their schedules, getting up at sunup and working until sundown, which made for long, sixteen-hour days. She was tired, and she was ready to see her family.

With about seven hours of driving left ahead of her, she passed a homemade sign that said Pea Pickers’ Camp. She knew that a late frost had ruined the pea crop, and was concerned about the people who might be at the camp. It nagged at her to turn around, to go back and visit the camp, another opportunity to document. About 15 minutes (20 miles) later, Lange did turn around.

Right away she saw the woman who would be the subject of Migrant Mother. Some sources say she took 5 shots, but she really took 6; in any case each shot focuses in on the woman a little more, and the final shot is the one that would become the “timeless and universal symbol of suffering in the face of adversity “
(The Library of Congress only has five of the shots.)
Early the morning after she got home, instead of spending time with her family Lange rushed to develop the photographs and submit them to the FSA and The San Francisco News. She thought that these photographs could help bring attention to the plight of these American migrant farmers. She was right; the story was printed in newspapers around the country, and the federal government immediately sent 20,000 pounds of food….
(The Thompson family had left for Watsonville by the time the food arrived)
The Dust Bowl refugees were of European descent, and were migrating to California because they were displaced from their farmland by drought. Florence Owens Thompson, though from Oklahoma, was a full-blooded Native American, and her family had been displaced from tribal lands by the U.S. government. (By 1930, Native Americans had lost more than 80% of their lands this way).

The day Lange photographed Thompson, she and her family were driving towards Watsonville, hoping to pick lettuce in the Pajaro Valley. The timing chain on their car broke just outside Nipomo, and so they pulled into the pea -pickers camp to fix it. While fixing the chain, the radiator was punctured; Thompson’s two boys (and likely her male companion)
(Wikipedia says it was husband Jim Hill) brought the radiator into town to be fixed. While they were gone, Lange arrived…
The choices Lange made in terms of shooting the scene are very telling in light of our discussion about documentary photography. Most strikingly, the woman’s teenaged daughter is purposefully excluded from the photograph. She appears in the first two photographs of the series, but Lange thought that including her would cause the viewer to speculate about how old the mother was when she began having children (Curtis p. 55). At the time, the ideal family contained no more than three children; this woman’s family of seven could have detracted from the matter at hand, and maybe caused people to feel less sympathetic towards her (Curtis p. 52).

In the third shot, all you see is the mother nursing her youngest child. Migrant Mother is often referred to as Migrant Madonna… Lange thought that her subject looked too anxious and uncomfortable with the camera, as Lange seemed to have triggered in her what she called “that self-protective thing” (Curtis p. 57). So, despite being uncomfortable with how unpredictable children were to photograph, to calm the mother she added one of the children back into the frame for the fourth shot. She had the child rest her chin on her mother’s shoulder, which, though somewhat unnatural, served the purpose of anchoring the child still. She was also asked to remove her hat, which would have obscured her facial features. This resulted in a good photograph. Lange “thought she could do better.”

The fifth shot was the same, but from a different angle, which illuminates an empty pie tin, heavily symbolic of the hunger the family was facing. It also highlighted a warm and loving relationship between mother and child, as the child is leaning lovingly on the mother’s shoulder, which is comforting to the child.

For the sixth and final shot,
(the one which became famous) Lange brought another child in, but she had both children face away from the camera, so that her shot would not be jeopardized by their unpredictability, and they would serve as a loving frame for the mother. Lange asked the mother to bring her right hand up to her face, and that resulted in exactly what Lange wanted and knew was there (Curtis p. 65). It softened her anxiety about the camera into a mother’s concern for the welfare of her family. The mother was worried about letting her sleeping child slip, so in the original sixth shot you could see her thumb grasped around the pole for support. In her excitement Lange did not see it. She eventually altered the original photonegative because she “did not want a small detail to mar the accomplishment (of overcoming her subject’s defensiveness) (Curtis p. 67).”
In this feature, the second image from the session is missing. The pictures in this feature are as follows. 1- The famous picture, cropped. 2- The first shot from the session. 3- A detail from the first shot. 4- The Migrant Madonna. 5- Child on the shoulder. 6- Child on the shoulder #2. 7. The full length famous picture. 8- A portrait of Dorothea Lange. 9- Another photograph by Ms. Lange, taken on the California-Arizona border in the summer of 1936. 10- The information from the famous picture. 11- The famous picture with the thumb included.

2012 Repost Notes This was on a list of posts that could be repeated. Of course, there are usually improvements to be made. Youtube was searched, and some videos were found. One of them mispronounces Dorothea. A search for the correct pronunciation of that first name was how this post got started in 2010.

Looking at the pictures reveals a glitch in the famous picture. If you look in the part of her hair, you will see a gray stripe. This is a bit of damage to the negative, and is common to old photographs. Ordinarily, PG would paste over a spot like that, but this is a sacred photograph.

The files of the LOC were consulted, and a 115mg original was downloaded. The grey stripe was still in the part, which is where it will stay. The original has the thumb, which was taken out of the famous prints. It is included in this post, along with the information typed into the side.

A look at some of the other pictures taken that day show a grey spot in the part. Maybe it wasn’t a photo glitch. Raising seven children can give any woman a few gray hairs.

Another question is about Florence Thompson, the “Migrant Mother”. It was noted that she was a Native American. PG has decided that the expression “Native American” is the invention of European Import Americans, and is only marginally less offensive than Indian. There are hundreds of tribes in the Americas. A person is a member of a tribal nation. What tribe was Florence Thompson?

Mr. Google points us to this answer.
“Thompson, a “full-blooded” Cherokee, was born Florence Leona Christie on September 1, 1903, on the Cherokee Nation in Oklahoma. Her father, Jackson Christie, was an ex-convict who had abandoned the family before her birth. Her mother, Mary Jane Cobb, married Charles Akman, a Choctaw, in 1905, with whom she raised Thompson near Tahlequah OK”
At the start of World War II, Dorothea Lange went to a Japanese internment camp, . The experience nearly destroyed her. This is a repost. Pictures are from The Library of Congress.





The 1956 Legislature And The Flag

Posted in Georgia History, GSU photo archive by chamblee54 on October 28, 2021

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What Stacey Abrams said about burning the Georgia flag in 1992 The New York Times decided to show a picture of a younger, slimmer Stacey Abrams burning the Georgia state flag. The year was 1992. The state flag had the Confederate battle flag embedded. People were asking the legislature to change that. Miss Abrams was a student activist. This is an edited repost.

The NYT article sparked a twitter dogpile, about the motives of the Georgia legislature in 1956. PG remembers 1993, when the initial proposal to change the flag was made. Changing The Flag is an account of those years. If you have a minute, you should read that post before going any further. The people who wanted to change the flag introduced an argument. They said that the legislature changed the flag, in 1956, as a protest against integration. PG never believed that. One afternoon in 1994, PG found a newspaper article that supported his point of view. After that, PG did not think much about the issue. The flag was changed in 2000 and 2003.

The issue has a few shades of gray. The reason given in 1956 was honoring the Confederacy. In 1993, the 1956 legislature was said to be protesting integration. The emotions of honoring the Confederacy, and denouncing integration, are not entirely separate. Many of the same people, who are proud of the Confederacy, are white supremacists. To an outsider, they can seem like the same thing. PG can understand how someone not familiar with Georgia could mistake the two.

The debate, over the motive of the 1956 legislature, was never necessary. The flag, featuring the Confederate battle flag, was seen as a symbol of racism. Many people were offended by this flag. Why not just say we should change the flag for this reason, and not worry what the legislature was thinking? However, this was not good enough. People needed some more ammunition for their fight. The notion that the flag was changed as a protest against desegregation was born. PG never heard, before 1993, that the flag was changed as a protest against integration. People believed this notion without any evidence, just because somebody said so. 1994 was 38 years after 1956. Very few people in 1994 were active in 1956. The argument in favor of the changed-to-protest-integration notion had two parts: (1) Because I said so, (2) if you disagree you are a racist idiot.

@KevinMKruse “No, she burned the old *Georgia* flag, which had been designed specifically by white supremacists as a show of defiance to desegregation in 1956. Let’s dig in.” @chamblee54 “The Flag was not changed as a protest against desegregation. Changing The Flag” @KevinMKruse “I literally wrote a book on this, but congratulations on finding a blog post.” @chamblee54 “I wrote the blog post. If you read the post, you will see I did research. Did anyone say at the time that the new flag was a protest? Do you have a link to this?”

@JoshCStephenso “You found a single article? Maybe you would trust a paper written by the Deputy Director of the Georgia Senate Research Office – a chamber that is majority R?” This tweet was helpful. The report was written in 2000, before the a new flag was driven through the legislature. If you have the time to read the complete report, it is worth your time. If not, a few quotes will be posted here, along with a few helpful comments.

The first Confederate flag looked a great deal like the Union flag. In early battles of the war, the two flags were often confused. “The commanding Confederate officer at the Battle of Bull Run, General P.T.G. Beauregard, determined that a single distinct battle flag was needed for the entire Confederate army. Confederate Congressman William Porcher Miles recommended a design incorporating St. Andrew’s Cross.”… “Other flags such as State regimental colors were used by the Confederacy on the battlefield, but the battle flag, although it was never officially recognized by the Confederate government, came to represent the Confederate army.”

At first, use of the battle flag was restricted to historic events. It wasn’t until the fifties that the flag began to be used by those who fought integration. In 1954, Brown vs. Board of Education was handed down by the Supreme Court, ordering the integration of schools. The Georgia legislature went into resistance mode, and spent a lot of time denouncing integration. The senate research office devotes page after page to these efforts. Finally, “In early 1955, John Sammons Bell, chairman of the State Democratic Party … suggested a new state flag for Georgia that would incorporate the Confederate Battle Flag. At the 1956 session of the General Assembly, state senators Jefferson Lee Davis and Willis Harden introduced Senate Bill 98 to change the state flag. Signed into law on February 13, 1956, the bill became effective the following July 1.”

“Little information exists as to why the flag was changed, there is no written record of what was said on the Senate and House floors or in committee and Georgia does not include a statement of legislative intent when a bill is introduced – SB 98 simply makes reference to the “Battle Flag of the Confederacy.” … “Many defenders of the flag, including former governor Ernest Vandiver, who served as the Lieutenant Governor in 1956, have attempted to refute the belief that the battle flag was added in defiance of the Supreme Court rulings. Vandiver, in a letter to the Atlanta Constitution, insisted that the discussion on the bill centered around the coming centennial of the Civil War and that the flag was meant to be a memorial to the bravery, fortitude and courage of the men who fought and died on the battlefield for the Confederacy.”

This is where it gets murky. It is apparent that the legislature was obsessed with integration. The circumstantial evidence, of the flag being changed as a protest of integration, is there. However, there is no smoking gun. There are no apparent statements, from 1956, saying that this change was made to protest integration. This detail seems to have sprung up in 1993, without having been widely mentioned in the 37 years since 1956. The newspaper article PG found does not mention a protest against integration, and does mention a desire to honor the Confederacy.

“The argument that the flag was changed in 1956 in preparation for the approaching Civil War centennial appears to be a retrospective or after-the-fact argument. In other words, no one in 1956, including the flag’s sponsors, claimed that the change was in anticipation of the coming anniversary. Those who subscribe to this argument have adopted it long after the flag had been changed.” This is contradicted by the newspaper article, and statements by “Governor Griffin’s floor leader, Representative Denmark Groover … “anything we in Georgia can do to preserve the memory of the Confederacy is a step forward.” As for the after-the-fact argument, you could say the same thing about the notion that the flag was changed as a protest against integration.

John Sammons Bell is a name that keeps coming up. From 1954 to 1960, Mr. Bell was Chairman of the State’s Democratic Party. He was, by all accounts, an enthusiastic segregationist. One of the jaw dropping moments in the senate report was this: “Bell, a one-time supporter of Governor Ellis Arnall, once had the reputation of being a “liberal” on race issues.”

To sum up, the Georgia state flag was changed in 1956. The new flag contained the Confederate battle flag. Many people were offended by the 1956 flag. PG thought it was ugly. Many others saw it, with some justification, as a symbol of racism. For some reason, speculation about the motives of the 1956 legislature arose. 18 years after the passage of a new flag, people are still arguing over the motives of the 1956 legislature. Pictures today are from “The Special Collections and Archives, Georgia State University Library”. Previous postings of this feature include many details omitted today.
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Outside Looking In

Posted in Undogegorized by chamblee54 on October 27, 2021


Outside Looking In is a 2019 novel by T.Coraghessan Boyle, usually known as TC. It is the story of Fitz Loney, a grad student at Harvard in 1962. He, and his wife Joanie, start attending “sessions” conducted by Tim Leary. The psycho-experimentation always has ups and downs. Soon, the Loneys, and their son Corey, spend an idyllic summer in Mexico, before moving back to cold Boston. Around this time, Dr. Leary finagles an estate in upstate New York. The Loneys move in.

In all Boyle novels about, the whole thing turns to shit. At the end of OLI, the Loneys are essentially separated, and Fitz has made a mess of his life. Since Fitz is a fictional character, we have no way of knowing what happened.

The story is fun to read. Boyle is a master storyteller. Detail is pinned onto de-donkey. After about 250 pages, all you want to do is read more … even knowing that it would be over all too soon. If you apply your logical mind, you might find a few plot inconsistencies. That is for scholars and critics. If you just want to be entertained, OLI more than fills the bill.

OLI was the transition book for me during cataract surgery. When I got it from the library, I had scheduled the procedure. The first part, I read with the old eyes and glasses. Then, the right eye was de-cataracted. For an agonizing week, there was one renovated eye, with various levels of reading glasses. First, the left eye lens was covered with tape, then just ignored. It was with relief that the left eye was re-done, to match the right.

Finding the best reading glasses is a work in progress. Usually, 1.5x is a good fit, except for sitting at a table, where 2.5x seem to be best. There is work to be done here. You can make a lot of mistakes at the dollar store. The arrival of two matching eyes came at about the time when OLI started to catch fire.

Towards the end of OLI, Ken Kesey and the Merry Pranksters came to call on Tim. In The Electric Kool-Aid Acid Test, the bus goes to Millbrook, and finds out that Tim is on an important trip, and cannot be disturbed. That is more or less what happens in OLI, except some of the other players enjoy the Pranksters. A few pages before this, someone is talking about a new novel by Ken Kesey. Very few other novelists are mentioned in OLI. It seems a bit odd that the Leary devotees would be talking about Ken Kesey. This is one of the head scratchers in the plot.

The Library of Congress supplied the historic pictures that illustrate today’s book report.

Game Of Life

Posted in Poem by chamblee54 on October 26, 2021

Joseph Göbbels Misquote

Posted in Library of Congress, Weekly Notes by chamblee54 on October 25, 2021


The display of a link on this page does not indicate approval of content.
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masculinity anagrams as tiny musical
Financiers find safe space for Milken jamboree at The Beverly Hilton
Kemp takes a swing at MLB as Braves advance to World Series
Anthony Fauci Has Been Abusing Animals for 40 Years The stuff you’ve seen …
goebbels didn’t say it ~ God is in the details.
Göbbels ~ david crosby ~ ivy league ~ american tongues ~ nba
twertzog ~ hannah arendt ~ acid machine ~ kyle ~ black mask
avery trufelman ~ jessica recksiedler ~ psaki ~ nih_ivm ~ nih-ivm
ivm trials ~ ivm metadata ~ molnupiravir ~ goebbels ~ aspiration
rust ~ splc ~ tom gray ~ tom gray ~ un mesh life
big oil $ ~ walmart crt ~ k mart ~ middlesex ~ chappelle
reading glasses ~ nih-ivm ~ b&r ~ b&r ~ needle aspiration.
Merck and Ridgeback’s Investigational Oral Antiviral Molnupiravir Reduced the Risk of Hospitalization or Death by Approximately 50 Percent Compared to Placebo for Patients with Mild or Moderate COVID-19 in Positive Interim Analysis of Phase 3 Study ~ Conclusions Not So NICE: A Critical Analysis of the NICE Evidence review of puberty blockers for children and adolescents with gender dysphoria ~ There are reports from India. The state of Uttar Pradesh has 11% of the population vaccinated. They have reduced covid infections to practically nothing. Human Ivermectin is widely used, both as treatment and prophylactic. We have been repeatedly lied to by the government and the media. I am skeptical about the reports from India. However, when I hear some of the nonsense from the corporate media, I wonder if it is possible to believe anyone. 3.7 billion doses of human ivermectin have been distributed. It is safe for human use. The horse dewormer jokes are causing people to get sick and die. ~ Disclosure: I am not a medical professional. I only know what I hear and read. We are in a position where we are told to shut up, and trust big brother. One of the issues we have with mass-distribution vaccines is needle aspiration. The vax is supposed to be an intramuscular injection. Before the vax is injected, the nurse should draw back the needle, to insure that no vax goes directly into the bloodstream. John Campbell thinks this is a big deal. This may be the cause of some of the issues that people have with the vaccine. Other youtubers disagree. I have the sense that we are lab rats, in a massive experiment. As we learned this week with Saint Fauci, some of our leaders are not terribly honest. There is so much information to be absorbed, from so many sources. ~ pictures today are from The Library of Congress. ~ selah

We’re All God’s Children

Posted in Georgia History, GSU photo archive, Undogegorized by chamblee54 on October 24, 2021


It was September, 1976, in Athens, Georgia. Someone decided to open a disco downtown. On opening night, there was a crowd. People wanted to know, would men be able to dance with men?

The owner was said to be a redneck, who would not allow such things. Finally, the party got started. At some point, same sex couples started to dance together. The owner shut down the music, and stood in front of the crowd with a microphone. He said a few words that did not please anyone, and there was an uneasy silence. Then, out of the back, came one voice.

We’re all God’s children.

45 years later, we are still struggling. People try to solve problems, big and small, with name calling. If you don’t have the correct opinion about this or that, then you are a terrible person. We seem to forget the one basic truth: We’re all God’s children.

We don’t know who cried out WAGC that night, 45 years ago. If I had to guess, I would say that it was an African-American. Much of the name-calling today is about skin color. If you are not heard repeating the platitudes of the day, you will get called racist. You are deemed worthy of hatred and abuse. Your humanity is taken away from you. You are no longer one of God’s children. Pictures today are from “The Special Collections and Archives, Georgia State University Library.”

#rejectedstripclubnames

Posted in Poem by chamblee54 on October 23, 2021

Einstein, Facebook, God

Posted in Library of Congress, Undogegorized by chamblee54 on October 22, 2021


“I love this … When Einstein gave lectures at U.S. universities, the recurring question that students asked him most was: Do you believe in God? And he always answered: I believe in the God of Spinoza. Baruch de Spinoza was a Dutch philosopher considered one of the great rationalists of 17th century philosophy, along with Descartes.

(Spinoza) : God would say: Stop praying. What I want you to do …” Today’s commodity wisdom goes on for 687 words. The bs detecter was buzzing. It was time to consult with Mr. Google.

“At home in Berlin in April 1929, Albert Einstein received an urgent telegram from Rabbi Herbert S. Goldstein of New York: “Do you believe in God? Stop. Answer paid 50 words.” Boston Archbishop William Henry Cardinal O’Connell had derided Einstein’s famous relativity theories as “befogged speculation” conjuring “the ghastly apparition of Atheism.” An alarmed Goldstein sought to douse these rhetorical flames with reassurance from the great man himself.

“Einstein wired back “I believe in Spinoza’s God, Who reveals Himself in the lawful harmony of the world, not in a God Who concerns Himself with the fate and the doings of mankind.” (“Ich glaube an Spinozas Gott der sich in gesetzlicher Harmonie des Seienden offenbart, nicht an Gott der Sich mit Schicksalen und Handlungen der Menschen abgibt.”) The rabbi might have saved himself a little money; in the end, Einstein’s reply in the original German used only 25 words.”

“Einstein often saved ink by referring this way—a sort of philisophical shorthand—to Benedict (Baruch) de Spinoza, the 17th-century philosopher and scientist excommunicated from Amsterdam’s Sephardic Jewish community for his beliefs. … Spinoza did in fact “remain alone” for most of his life. Raised in an Amsterdam enclave of Marranos—Jews converted under the inquisitions of Spain and Portugal who had returned to Hebrew tradition in the Netherlands—Spinoza was considered a stellar pupil by his rabbis. When he began questioning the idea of a biblical God, however, they expelled him from the sect. Rather than convert to Christianity, he defied convention by living without organized religion. He never married and supported his life of scientific and philosophical inquiry through solitary work in a “high-tech” industry of his day, lens grinding.”

The key word in the question, “do you believe in God”, is believe. Whether you say G0d, Allah, Nature, or Football, there seems to be a consensus that something exists. Is belief the best way to approach this issue? What are the middle three letters of believe?

FWIW, Dr. Einstein pondered the God question from time to time. While video of Dr. Einstein does exist, there is little way of knowing whether students asked him about God, at every lecture.

The facebook wisdom-fest does not offer a source, for Spinoza’s ideas about Mary’s babydaddy. PG is not a Spinoza scholar, and quit reading the facebook post after a few sentences. He did look at a wikipedia page, and a document from Stanford University. A search was done for the phrase “God would say: Stop praying.” The terms “stop” and “pray” do not appear in either source.

God is in the details. Instead of “do you believe in God”, the question could be “do you believe in a facebook meme?” Pictures are from The Library of Congress.

The Market

Posted in Poem by chamblee54 on October 21, 2021

The Scarlet R

Posted in Undogegorized by chamblee54 on October 21, 2021

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Bloggingheads.tv released another chat featuring Glenn Loury and John McWhorter. With election days 35 days away, there was lots of talk about Donald and Hillary. It only took 1:44, in episode 44020, to learn what is expected. The assignment is to call DJT a racist, and lament what a terrible thing that is. This is what passes for political discourse in 2016.

At 3:28, there was an aha moment. The line was that DJT, instead of an orange haired ogre, was really just a seventh grade bully. When PG was in seventh grade, there was a mean person who gave him problems. This individual is now a facebook friend, and regularly posts memes supporting DJT. PG likes to know what the “other side” thinks. Ignoring the memes is always an option.

At 9:22, the importance of identifying racism in others is stressed. This is said to totally justify the appeal of DJT. Once you call someone a racist, you no longer have to work to understand their motives. When the scarlet R is super glued to somebody, that is all you need to know.

The Scarlet Letter is the rip roaring tale of Hester Prynne. She got caught fooling around, and had the scarlet A, for adultery, pinned to her chest. It was pinned to her chest, and she could see who did the pinning. In today’s “woke” world, the scarlet R, for racist, is super glued to the back of the terrible person. The person never knows who gave them this dreaded, irrevocable, label.

At 21:28, John tells an amusing story. He was talking to a well meaning white woman, said to be helpful in selling more books. At some point, the woman felt obligated to say that “we don’t like to talk about race.” John was too polite to laugh in her face.

The truth is, of course, that talking about race is the new national pastime. Does anyone listen? In all that talk, is anything worthwhile said? These questions are considered rude, and probably racist.

At 31:09, John said the n word. It is not known whether it ended with -er, or with -a. Pictures today are from The Library of Congress. This is a repost.

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