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Apollonian and Dionysian

The Apollonian and Dionysian is a philosophical and literary concept and dichotomy/dialectic, based on Apollo and Dionysus in Greek mythology. Some Western philosophical and literary figures have invoked this dichotomy in critical and creative works, most notably Friedrich Nietzsche and followers. In Greek mythology and Dionysus are both sons of Zeus. Apollo is the god of the sun, of rational thinking and order, appeals to logic and purity. Dionysus is the god of wine and dance, of irrationality and chaos, appeals to emotions and instincts; the Ancient Greeks did not consider the two gods to be opposites or rivals, although they were entwined by nature. Although the use of the concepts of the Apollonian and Dionysian is linked to Nietzsche's The Birth of Tragedy, the terms were used before him in German culture; the poet Hölderlin spoke of them, while Winckelmann talked of the god of wine. After Nietzsche, others have continued to make use of the distinction. For example, Rudolf Steiner treated in depth the Apollonian and Dionysian and placed them in the general history and spiritual evolution of mankind.

Nietzsche's aesthetic usage of the concepts, developed philosophically, first appeared in his 1872 book The Birth of Tragedy. His major premise here was that the fusion of Dionysian and Apollonian "Kunsttriebe" form dramatic arts, or tragedies, he goes on to argue. Nietzsche is adamant that the works of Aeschylus and Sophocles represent the apex of artistic creation, the true realization of tragedy. Nietzsche objects to Euripides's use of Socratic rationalism in his tragedies, claiming that the infusion of ethics and reason robs tragedy of its foundation, namely the fragile balance of the Dionysian and Apollonian. To further the split, Nietzsche diagnoses the Socratic Dialectic as being diseased in the manner that it deals with looking at life; the scholarly dialectic is directly opposed to the concept of the Dionysian because it only seeks to negate life. Socrates rejects the intrinsic value of the senses and life for "higher" ideals. Nietzsche claims in The Gay Science that when Socrates drinks the hemlock, he sees the hemlock as the cure for life, proclaiming that he has been sick a long time.

Nietzsche interprets Socrates' ultimate utterance as a thankful reference to the Greek god of healing. In contrast, the Dionysian existence seeks to affirm life. Whether in pain or pleasure, suffering or joy, the intoxicating revelry that Dionysus has for life itself overcomes the Socratic sickness and perpetuates the growth and flourishing of visceral life force—a great Dionysian'Yes', to a Socratic'No'; the interplay between the Apollonian and Dionysian is apparent, Nietzsche claimed in The Birth of Tragedy, from their use in Greek tragedy: the tragic hero of the drama, the main protagonist, struggles to make order of his unjust fate, though he dies unfulfilled in the end. For the audience of such a drama, Nietzsche claimed, this tragedy allows them to sense an underlying essence, what he called the "Primordial Unity", which revives our Dionysian nature—which is indescribably pleasurable. However, he dropped this concept saying it was "...burdened with all the errors of youth", the overarching theme was a sort of metaphysical solace or connection with the heart of creation.

Different from Immanuel Kant's idea of the Sublime, the Dionysian is all-inclusive rather than alienating to the viewer as a sublimating experience. The sublime needs critical distance. According to Nietzsche, the critical distance, which separates man from his closest emotions, originates in Apollonian ideals, which in turn separate him from his essential connection with self; the Dionysian embraces the chaotic nature of such experience as all-important. The Dionysian magnifies man, but only so far as he realizes that he is one and the same with all ordered human experience; the godlike unity of the Dionysian experience is of utmost importance in viewing the Dionysian as it is related to the Apollonian, because it emphasizes the harmony that can be found within one's chaotic experience. Nietzsche's idea has been interpreted as an expression of fragmented consciousness or existential instability by a variety of modern and post-modern writers Martin Heidegger, Michel Foucault and Gilles Deleuze.

According to Peter Sloterdijk, the Dionysian and the Apollonian form a dialectic. Truth being primordial pain, our existential being is determined by the Dionysian/Apollonian dialectic. Extending the use of the Apollonian and Dionysian onto an argument on interaction between the mind and physical environment, Abraham Akkerman has pointed to masculine and feminine features of city form. Anthropologist Ruth Benedict used the terms to characterize cultures that value restraint and modesty and ostentatiousness and excess. An example of an Apollonian culture in Benedict's analysis was the Zuñi people as opposed to the Dionysian Kwakiutl people; the theme was developed by Benedict in her main work Patterns of Culture. Albert Szent-Györgyi, who wrote that "a discovery must be, by definition, at variance with existing knowledge", divided scientists into two categories: the Apollonians and the Dionysians, he called. He wrote, "In science the Apollonian

The Road to the Isles

"The Road to the Isles" is a famous Scottish traditional song. It is part of the Kennedy-Fraser collection and it appeared in a book entitled'Songs of the Hebrides' published in 1917, with the eponymous title by the Celtic poet Kenneth Macleod; the poem is headed by the statement'Written for the lads in France during the Great War'. The impression is given by the notes appended to the book that the author was Kenneth Macleod himself. Marjory Kennedy-Fraser toured the Western Isles of Scotland in the summer of 1917 and collected a group of local tunes; the tune associated with the Road to the Isles was an air played by Malcolm Johnson of Barra on a chanter and composed by Pipe Major John McLellan of Dunoon. Kenneth Macleod wrote the words for a voice and harp arrangement of this air by Patuffa Kennedy-Fraser; the tune is a march of the British Army. It is said to have been played by Bill Millin, piper to Simon Fraser, 15th Lord Lovat, during the first day of the Normandy Landings on D-Day during World War II, during a daring Commando attack during Operation Roast in the Spring 1945 offensive in Italy, at the start of construction on Toronto's first subway line, under Yonge Street, in 1949.

The lyrics mention first the hills of the Isle of Skye. The locations mentioned are: the Cuillin Hills and Loch Rannoch, Shiel, Morar, the Skerries, the Lews. A cromach or cromack is a shepherd's stick. "Tangle", or sea tangle, is similar seaweed. A far croonin' is pullin'; the far Cuillins are puttin' love on meAs step. ChorusSure by Tummel and Loch Rannoch and Lochaber I will goBy heather tracks wi' heaven in their wiles. If it's thinkin' in your inner heart the braggart's in my stepYou've never smelled the tangle o' the Isles. Oh the far Cuillins are puttin' love on meAs step I wi' my cromach to the Isles. It's by Shiel water the track is to the westBy Ailort and by Morar to the seaThe cool cresses I am thinkin' of for pluckAnd bracken for a wink on Mother´s knee; the blue islands are pullin' me awayTheir laughter puts the leap upon the lameThe blue islands from the Skerries to the LewsWi' heather honey taste upon each name. A number of parodies have been based upon the tune to this song. Notable examples include "Leo McGuire's Song" by Billy Connolly and "Scottish Holiday" by The Corries.

The tune was used by Ewan MacColl for his rambling song "Mass Trespass 1932", a forerunner of his song "The Manchester Rambler". The Wiggles used this tune as "Do the Highland Fling" on their "Dance, Dance!" CD and DVD and "Nursery Rhymes" YouTube video and CD. Slow acoustic guitar version with lyrics and subtitles designed to aid learning'The Road to the Isles' on YouTube

Refugees (The Tears song)

"Refugees" is the debut single by The Tears, released on 25 April 2005 on Independiente Records. It charted at number 9 on the UK Singles Chart; the top-ten charting was good considering the lack of commercial success achieved by the singles of the previous Suede album. The title track's lyrical content is said by Brett Anderson to have political meaning, regarding his disgust towards the treatment of refugees, he said: “There’s a lot of scaremongering right-wing politicians that will tell you that your country is being destabilised by refugees, just to win a few votes. It’s a load of old bollocks. Immigration is essential to living in a healthy, multicultural 21st century society.” The second single from the debut album, "Lovers," was slated to be a b-side to the Refugees single. This was changed. Anderson claimed; the single was well-received. Nick Cowen of Drowned in Sound rated it 8 out of 10, saying: "'Refugees' showcases all the dilettante-like swagger the pair's former band exhibited on its more upbeat numbers."

John Murphy of musicOMH felt that "Anderson sounds more inspired than he has done in years and the song itself boasts a gloriously epic feel, worthy of the first Suede album." Kevin Courtney of The Irish Times wrote: "Big, open-armed guitars and us-against-the-world lyrics make this a neat bookend to'So Young'". Virgin Media felt the song “sounds rather like Suede of old, with both parties having lost none of their knack for a bittersweet melody.” "Refugees" "Break Away" "Refugees" "Southern Rain" "Refugees" "Feels Like Monday" "Branded" "Refugees"

Swampoodle Grounds

Swampoodle Grounds aka Capitol Park was the home of the Washington Nationals baseball team of the National League from 1886 to 1889. The name refers to the one-time Swampoodle neighborhood of Washington; the ballfield tracks. Spectators could see the Capitol dome, they could see the McDowell and Sons Feed Mill, visible behind right field in the picture, and, across F Street to the south. The club moved a few blocks north, from Capitol Park to the Swampoodle location, upon joining the National League. Local papers reported that the new grounds had a more favorable lease; the papers referred to the new grounds as Capitol Park as the previous Capitol Park was still in use, under the same name, for various types of entertainment. When referencing the previous park, the reports would general specify its location, to minimize possible confusion. Portions of the site were annexed as the site of the Union Station and of the Main Post Office, now the National Postal Museum. Swampoodle Grounds held 6,000.

The Washington Statesmen folded after the end of the 1889 season. Swampoodle Grounds at Project Ballpark History of the McDowell plant Frank Ceresi, Mark Rucker, Carol McMains. Baseball in Washington, DC. Arcadia Publishing. Pp. 14, 87, 107. ISBN 0-7385-1420-9. CS1 maint: uses authors parameter

Fuzhulei Ruodi

Fuzhulei Ruodi, born Diaotaomogao, was a Chanyu of the Xiongnu Empire, the son and successor of Huhanye. He ruled the Xiongnu Empire from 31 BC to 20 BC. Fuzhulei kept the peace with the Han dynasty and visited Chang'an in 25 BC, he was succeeded by his brother Jumixu, the Souxie Chanyu. Barfield, The Perilous Frontier: Nomadic Empires and China, Basil Blackwell Bichurin N. Ya. "Collection of information on peoples in Central Asia in ancient times", vol. 1, Sankt Petersburg, 1851, reprint Moscow-Leningrad, 1950 Chang, Chun-shu, The Rise of the Chinese Empire 1, The University of Michigan Press Cosmo, Nicola Di, Ancient China and Its Enemies, Cambridge University Press Cosmo, Nicola di, Military Culture in Imperial China, Harvard University Press Loewe, Michael, A Biographical Dictionary of the Qin, Former Han, Xin Periods, Brill Taskin B. S. "Materials on Sünnu history", Moscow, 1968, p. 31 Whiting, Marvin C. Imperial Chinese Military History, Writers Club Press

K. Appavu Pillai

K. Appavu Pillai is an Indian politician and former Member of the Legislative Assembly of Hosur. K. Appavu Pillai, popularly known as K. A. P, was an idealist and farsighted visionary in erstwhile Salem District and in Hosur town particularly. K. Appavu Pillai was elected as a Panchayat President, Hosur during the British regime for 30 long years till he breath his last on 1 October 1973, he won the 1957 State Assembly Election for Hosur Constituency and was instrumental in establishing SIPCOT in Hosur. Born at Hosur in a middle-class family got educated in the District Board High School, Hosur, He rose to the position of a legislator, Managing Director Salem Central Co-op bank and Director - Dharmapuri central Co-op Bank. K. Appavu pillai is a Father of K. A. Manoharan. In 1980s the hosur bus stand was named after K. Appavu Pillai, on the remembrance of his service towards Hosur town panchayat for more than 30 years. In 2007 the new integrated bus terminus was again named after him and inaugurated by M. K.

Stalin on 18 July 2010. Appavu Nagar is a Locality in Hosur town named after K. Appavu Pillai. 1967 Election Result