#spencer datta

[thatoneplumbob]

while alexandra tries to meet new people, charlotte hangs out with her childhood friends! now that they’re teens, they’re thinking about romantic relationships..

[conferenceproceedings-crimson]

An Evolutionary View of the Concept of Sustainable Development _ Crimson Publishers

An Evolutionary View of the Concept of Sustainable Development by Datta Soumyendra Kishore in Integrative Journal of Conference Proceedings

The genesis of the notion of sustainable development can be traced back to historical context. Western modernist ideas and faith in progress of economies and societies can be considered as synonymous and reinforcing each other. In the latter part of seventeenth century French scientist Fentenelle first advocated the tremendous potency of the notion of progress and presaged that the mankind through the idea of science and technology, was on the threshold of stepping foot on a road of necessary and limitless growth. During the enlightenment period and subsequently through the extension of the writings of Condorcet, Turgot, Marx etc, the view of advancement reached the pinnacle. The synergy between the idea of progress and modern science began to be upheld and it was recognized that human mastery over nature and natural resources can be possible by treading the avenue of science and reasoning. In the nineteenth century, August Komte‘s elaboration of positive philosophy espoused the laws of progress and its prospective benefits. Subsequently Hegel, Marx, Spencer etc. depicted the inescapable and inexorable progress of mankind through successive stages towards a golden era on earth. According to Donald Worster (1993), since the onset of industrial revolution, systematic changes gradually occurred in the mindset and outlook of people by goading them to believe that it is their usufruct right to rule over the natural order by transforming resource into consumable goods. It also transpired to be necessary and tolerable to plunder and ravage the resources by impoverishing mother earth and that only goods produced in industry and having a market for disposal presumably earned price or exchange value.

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[abzilp]

Not only the title, but the plan and a good deal of the incidental symbolism of the poem were suggested by Miss Jessie L. Weston’s book on the Grail legend: From Ritual to Romance (Macmillan). Indeed, so deeply am I indebted, Miss Weston’s book will elucidate the difficulties of the poem much better than my notes can do; and I recommend it (apart from the great interest of the book itself) to any who think such elucidation of the poem worth the trouble. To another work of anthropology I am indebted in general, one which has influenced our generation profoundly; I mean The Golden Bough; I have used especially the two volumes Adonis, Attis, Osiris. Anyone who is acquainted with these works will immediately recognise in the poem certain references to vegetation ceremonies.

I. The Burial of the Dead

    Line 20. Cf. Ezekiel II, i.     23. Cf. Ecclesiastes XII, v.     31. V. Tristan und Isolde, I, verses 5-8.     42. Id, III, verse 24.     46. I am not familiar with the exact constitution of the Tarot pack of cards, from which I have obviously departed to suit my own convenience. The Hanged Man, a member of the traditional pack, fits my purpose in two ways: because he is associated in my mind with the Hanged God of Frazer, and because I associate him with the hooded figure in the passage of the disciples to Emmaus in Part V. The Phoenician Sailor and the Merchant appear later; also the “crowds of people," and Death by Water is executed in Part IV. The Man with Three Staves (an authentic member of the Tarot pack) I associate, quite arbitrarily, with the Fisher King himself     60. Cf. Baudelaire:          “Fourmillante cité, cité pleine de rêves,          “Où le spectre en plein jour raccroche le passant.”     63. Cf. Inferno III, 55-57:                                             “si Iunga tratta          di gente, ch’io non avrei mai creduto               che morte tanta n’avesse disfatta.”     64, Cf. Inferno IV, 25-27:          “Quivi, secondo che per ascoltare,          “non avea pianto, ma’ che di sospiri,          “che l’aura eterna facevan tremare.”     68, A phenomenon which I have often noticed.     74, Cf. the Dirge in Webster’s White Devil.     76. V. Baudelaire, Preface to Fleurs du Mal.

II. A Game of Chess

    77. Cf. Antony and Cleopatra, II, ii, I. 190.     92. Laquearia. V. Aeneid, I, 726:          dependent Iychni laquearibus aureis incensi, et noctem flammis funalia vincunt.     98. Sylvan scene, V. Milton, Paradise Lost, IV, 140.     99. V. Ovid, Metamorphoses, VI, Philomela.     100. Cf. Part III, I. 204.     115. Cf. Part III, I. 195.     118. Cf. Webster: “Is the wind in that door still?”     126. Cf. Part I, I. 37,48.     138. Cf. the game of chess in Middleton’s Women beware Women.

III. The Fire Sermon

    176. V. Spencer, Prothalamion.     192. Cf. The Tempest, I, ii,     196. Cf. Marvell, To His Coy Mistress.     197. Cf. Day, Parliament of Bees:          “When of the sudden, listening, you shall hear,          “A noise of horns and hunting, which shall bring          “Actaeon to Diana in the spring,          “Where all shall see her naked skin . . . "     199. I do not know the origin of the ballad from which these lines are taken: it was reported to me from Sydney, Australia.     202. V. Verlaine, Parsifal.     210. The currants were quoted at a price “carriage and insurance free to London”; and the Bill of Lading etc. were to be handed to the buyer upon payment of the sight draft.     218. Tiresias, although a mere spectator and not indeed a “character," is yet the most important personage in the poem, uniting all the rest. Just as the one-eyed merchant, seller of currants, melts into the Phoenician Sailor, and the latter is not wholly distinct from Ferdinand Prince of Naples, so all the women are one woman, and the two sexes meet in Tiresias, What Tiresias sees, in fact, is the substance of the poem. The whole passage from Ovid is of great anthropological interest:          '. . . Cum Iunone iocos et maior vestra profecto est          Quam, quae contingit maribus,' dixisse, ‘voluptas.'          Illa negat; placuit quae sit sententia docti          Quaerere Tiresiae: venus huic erat utraque nota,          Nam duo magnorum viridi coeuntia silva          Corpora serpentum baculi violaverat ictu          Deque viro factus, mirabile, femina septem          Egerat autumnos; octavo rursus eosdem          Vidit et ‘est yestrae si tanta potentia plagae:          Dixit ‘ut auctoris sortem in contraria mutet,          Nunc quoque vos feriam!' percussis anguibus isdem          Forma prior rediit genetivaque venit imago.          Arbiter hic igitur sumptus de lite iocosa          Dicta Iovis firmat; gravius Saturnia iusto          Nec pro materia fertur doluisse suique          Iudicis aeterna damnavit lumina nocte,          At pater omnipotens (neque enim Iicetinrita cuiquam          Facta dei fecisse deo) pro Iumine adempto          Scire futura dedit poenamque levavit honore.     221. This may not appear as exact as Sappho’s lines, but I had In mind the “longshore” or “dory” fisherman, who returns at nightfall.     253. V. Goldsmith, the song in The Vicar of Wakefield.     257. V. The Tempest, as above.     264. The interior of St. Magnus Martyr is to my mind one of the finest among Wren’s interiors. See The Proposed Demolition of Nineteen City Churches: (P. S. King & Son, Ltd.).     266. The Song of the (three) Thames-daughters begins here. From line 292 to 306 inclusive they speak in tum. V. Götterdämmerung, III, i: the Rhine-daughters.     279. V. Froude, Elizabeth, Vol. I, ch. iv, letter of De Quadra to Philip of Spain: “In the afternoon we were in a barge, watching the games on the river. (The queen) was alone with Lord Robert and myself on the poop, when they began to talk nonsense, and went so far that Lord Robert at last said, as I was on the spot there was no reason why they should not be married if the queen pleased.”     293. Cf. Purgatorio, V, 133:          “Ricorditi di me, che son la Pia;          “Siena mi fe’, disfecemi Maremma.”     307. V. St. Augustine’s Confessions: “to Carthage then I came, where a cauldron of unholy loves sang all about mine ears.”     308. The complete text of the Buddha’s Fire Sermon (which corresponds in importance to the Sermon on the Mount) from which these words are taken, will be found translated in the late Henry Clarke Warren’s Buddhism in Translation (Harvard Oriental Series). Mr. Warren was one of the great pioneers of Buddhist studies in the Occident.     309. From St. Augustine’s Confessions again. The collocation of these two representatives of eastern and western asceticism, as the culmination of this part of the poem, is not an accident.

V. What the Thunder Said

    In the first part of Part V three themes are employed: the journey to Emmaus, the approach to the Chapel Perilous (see Miss Weston’s book) and the present decay of eastern Europe.     357. This is Turdus aonalaschkae pallasii, the hermit-thrush which I have heard in Quebec County. Chapman says (Handbook of Birds of Eastern North America) “it is most at home in secluded woodland and thickety retreats. . . . Its notes are not remarkable for variety or volume, but in purity and sweetness of tone and exquisite modulation they are unequalled.” Its “water-dripping song” is justly celebrated.     360. The following lines were stimulated by the account of one of the Antarctic expeditions (I forget which, but I think one of Shackleton’s): it was related that the party of explorers, at the extremity of their strength, had the constant delusion that there was one more member than could actually be counted.     367-77, Cf. Hermann Hesse, Blick ins Chaos: “Schon ist halb Europa, schon ist zumindest der halbe Osten Europas auf dem Wege zum Chaos, fährt betrunken im heiligem Wahnam Abgrund entlang und singt dazu, singt betrunken und hymnisch wie Dmitri Karamasoff sang. Ueber diese Lieder lacht der Burger beleidigt, der Heilige und Seher hört sie mit Tränen.”     402. “Datta, dayadhvam, damyata” (Give, sympathise, control). The fable of the meaning of the Thunder is found in the Brihadaranyaka – Upanishad, 5, 1. A translation is found in Deussen’s Sechzig Upanishads des Veda, p, 489.     408. Cf. Webster, The White Devil, V, vi:                                                            ". . . they’ll remarry          Ere the worm pierce your winding-sheet, ere the spider          Make a thin curtain for your epitaphs.”     412. Cf. Inferno, XXXIII, 46:          “ed io sentii chiavar l’uscio di sotto          all’orribile torre.”      Also F. H. Bradley, Appearance and Reality, p. 346. “My external sensations are no less private to myself than are my thoughts or my feelings. In either case my experiences falls within my alike, every sphere is opaque to the others which surround it. . . . In for each is peculiar and private to that soul.”     425. V. Weston: From Ritual to Romance; chapter on the Fisher King.     428. V. Purgatorio, XXXVI, 148.          "‘Ara vos prec per aquella valor          ‘que vos guida al som de l’escalina,          ‘sovegna vos a temps de ma dolor.'          Poi s’ascose nel foco che gli affina.”     429. V. Pervigilium Veneris. Cf. Philomela in Parts II and III.     430. V. Gerard de Nerval, Sonnet El Desdichado.     432. V. Kyd’s Spanish Tragedy.     434. Shantih. Repeated as here, a formal ending to an Upanishad. “The Peace which passeth understanding” is a feeble translation of the content of this word.

[csrgood]

M&S, Interface, SABMiller & CISL on SDGs Integration Across Supply Chain – Webinar

The increasing push towards the UN Global Goals and 2-degree target requires businesses to integrate the SDGs into all business operations. Supply chain, sustainability and responsible procurement are critical components to ensuring the Global Goals are met. But how do you successfully integrate the SDGs into your operations?

To help you properly activate the SDGs, 4 senior leaders are ready to share their experiences and strategies live. Join Ethical Corporation on Thursday, 16thAugust, at 11am BST for their free online webinar  https://events.ethicalcorp.com/supplychain/webinar/ with:

Munish Datta, Head of Plan A & Facilities Management, Marks & Spencer

Jon Khoo, Innovation Partner, Interface

Aris Vrettos, Director, Open Programmes and International Markets, Cambridge Institute for Sustainability Leadership

Anna Swaithes, Sustainability Adviser/ Former Sustainable Development Director, SABMiller

In this 1-hour webinar, you will learn how innovative businesses are driving supply chain SDG focused strategies.

Identify the meaningful SDGs to your business

Map against your operations on a local, national and regional level

Engage the business and suppliers on the need and opportunities to integrate them across the supply chain functions

Measure your impacts against the SDGs

Implement an SDG-driven supply chain across your operations to drive business, climate and social impact

Can’t join? Sign up anyway to receive the full post-webinar recordings: https://events.ethicalcorp.com/supplychain/webinar/

source: http://www.csrwire.com/press_releases/41270-M-S-Interface-SABMiller-CISL-on-SDGs-Integration-Across-Supply-Chain-Webinar?tracking_source=rss