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A Non-Hunter’s Tale of Rabbit Hunting in Oaxaca, Mexico

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Standing in the back of a ’92 Dodge Ram pickup with a 22 rifle in hand at 1:30 a.m., in fields of agave and alfalfa somewhere outside the city of Oaxaca, was something I could not have imagined while growing up as a middle class resident of Toronto. But there I was, rabbit hunting in south central Mexico with Luis, Arturo, Don Victor and two of their local helpers.Oh yes, I had in fact owned a 22 and a 30-06 (both inherited from my father) and a 16 gauge shotgun (purchased for $25 at a rural Ontario auction), but they were carefully stowed away at home until I sold them before moving to Oaxaca back in 2004. I’d once gone out into the bush with a friend to see if I had it in me, but that was about it; that is until Luis, co-owner of popular Oaxacan restaurant La Olla, asked if I’d be interested in going rabbit hunting with him and his buddies some night.”You’d better dress really warm, with lots of layers and a cap and gloves, because it gets really cold out there in the middle of the night,” Luis had warned earlier in the day. And he was right. When I arrived home at 3:30 a.m. the next morning, I was still shivering despite heeding his sound advice. But with three rabbits in the bag, and new-found friendships emblazoned through hunting, munching on snacks and a bit of imbibing, all under the moonlit otherwise pitch black sky in the middle of Mexico’s nowhere, it was all worthwhile.I drive to Luis’ where we await Arturo. At about 9:20 p.m. the three of us squeeze into the cab of Arturo’s Dodge after putting food, soft drinks and just enough mezcal to keep us warm, into a cooler in the rear. The back of the eight cylinder gas guzzler is equipped with a power source for illuminating two hand-held high voltage lamps, an open box for resting firearms, and a two-by-eight plank extending across its width for sitting on or leaning against.By about 10 p.m. we’re in the city of Tlacolula to pick up Don Victor, a stocky 60s-ish game hunter who knows the ropes better than the others. He’s already planned a 2013 trip to British Columbia for bear hunting. “You buy your tag for about $2,000, and the outfitters take care of the rest,” he explains. For us, he’s the leader of the pack. He shows us his file with permits in place, retrieves ammo, unlocks two 22s and a 16 gauge, then puts on his thermals, vest, parka and woolen Andes headgear with ear flaps. I think we’re all set for the hunt.However we still need to collect his two comrades, Chacho and Julio, one to drive and the other to ride shotgun. Born and raised in Tlacolula district, each knows the area’s back roads and countryside like I used to know the rock shoals of Lake Simcoe. We honk out front of their homes, located in two nearby villages, and finally head out. It’s about 11 p.m. Chinga this and pinche that, now these two guys know how to get us riled up and laughing with their guttural, song-like Spanish intonation rife with double entendre.Chacho drives while Julio rides in back with the four of us. His job is holder of one of the lamps, and to shout out as soon as he sees movement in the brush. It’s 11:30 p.m., and I’m already colder than I thought I would ever get. A second scarf goes around my neck. Over the course of the next couple of hours it would gradually work its way over my chin, then mouth, and finally onto the bridge of my nose. Surely Luis had been exaggerating, I had earlier thought, with his southern Mexico blood ready to curdle at a first encounter with cool discomfort.We first head out onto deeply pot-holed dirt roads winding between fields of alfalfa being cultivated for cattle fodder, agave grown for mezcal production, and corn for mainly making tortillas, the Mexican staple at least in this part of the country. “What’s going on; don’t tell me they haven’t left any for us,” Don Victor exclaims, only ten minutes after he and Julio had begun to shine the powerful lights deep into the fields.Don Victor instructs Chacho to turn off and drive between the furrows containing maguey, the local term for agave. I thought it was bumpy before, but now we’re tracking over hardened plowed troughs of earth. Thankfully Luis and Arturo know to keep the barrels of their guns up in the air or pointed directly out into the fields. If there’s one thing I do know, it’s that. In southern Mexico it’s rare for anyone to take lessons or a course to learn how to do anything.Bang! With the first discharge of the hunt Arturo strikes one. Julio scurries out of the truck to retrieve the rabbit. It’s been hit in the rear quarter and is still wiggling to free itself from Julio’s grasp, so he gives it a swift rap to the head to finish it off. It’s small, yet nevertheless a keeper. It’s not like regulations governing the catch of smallmouth bass in Canada and the US.We continue on, as the temperature continues to drop. Now, despite my thermal socks and steel-less toe Greb Kodiak boots, it’s my feet. We continue on between the agave circos, as they’re known, then turn off onto another roadway, and then onto a pathway of trampled tall grasses. With a 16 gauge Luis bags a much bigger hare than the first, which he had glimpsed hopping through the alfalfa. Three of us had spotted four at about the same time on both sides of the truck, but only Luis hit his target.The lamps go out. Someone checks under the hood and learns that a cable had either burnt up or fallen down into the engine. “We’ll just have to get out my tools,” reasons Arturo. He asks me to open up a zippered canvas bag resting alongside one of the 22s, and pass him pliers and electric tape. Ten minutes later we’re on the road again.It’s now approaching 2 a.m., and with not much action talk soon turns to tortas, given that Luis had earlier been telling us how the crusty rolled sandwiches had been made with avocado and tomato, melted American and Oaxacan string cheese (quesillo), chicken and bacon.Twice we spot something moving, but they’re only skunks or possums. We quickly conclude that it must be time for a middle-of-the-night feast. Enough is enough. We stop in the middle of some patch of something, somewhere, jump down onto terra firma, and indulge. Don Victor’s talk of tall tales of bigger hunts enthralls. Chacho and Julio keep us in stitches.”Let’s just get one more rabbit before we head home,” Luis suggests. Bellies fuller and bodies warmer, and little more jovial all round, we hop back into the truck and head out. It takes two shots for Luis to kill his second, not all that impressive given that he’s been using a shotgun all along; but whatever, it still brings up the number.I think we’re heading back to civilization, but I don’t see any street lamps or house lights, in any direction, and wonder how Chacho knows where to go. I then recall being out alone on the lake in rural Ontario in my 12′ aluminum fishing boat with 9.9 Mercury motor more than 40 years ago, in similar circumstances, not seeing a shoreline, yet knowing how to get home, instinct if you will. I can’t imagine how many times Chacho has traversed the same fields. I realize that he knows Tlacolula like I used to know my own proving grounds on Lake Simcoe. It didn’t matter how dark or how foggy, or how far off shore, I always made my way back.And so we deliver Chacho and Julio back to their abodes, and then unload the guns and other sundry equipment at Don Victor’s before hitting the highway for Oaxaca. It feels good to be in the truck’s cab once again, defrosting. Luis sleeps while Arturo and I talk about life.The three rabbits are now safe in Luis’ freezer. His spouse, Chef Pilar Cabrera, will hopefully prepare them next week. She’s promised that my wife and I will be invited to partake.For my part, throughout the entire expedition I just stood there in the back of the truck between Luis and Arturo. They’re the much better marksmen. I didn’t get a shot off. Maybe next time.

Written by townsendeduardo7

December 18, 2016 at 10:29 pm

Evaluation of Sophoclean Plays From the Objectivist Perspective to Evaluate Tragic Inspiration

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“The purpose of morality is to teach you, not to suffer and die, but to enjoy yourself and live.” (“Atlas”) asserts Ayn Rand, the creator of the objectivist philosophy. Antigone and Oedipus Rex by Sophocles are some of the greatest and well known plays in the history of theatre. These original tragedies are still as powerful today, in the foreign present, as they were in ancient Greece because the values that unite humanity and the causes of our suffering have gone much unchanged. So what can Rand’s statement add to the understanding of two great tragedies, the very nature of which makes the audience emphasize with suffering and confronts them with death? The objectivist position believes the true purpose of tragedies is to inspire in their audience a sense of optimism about humanity, that the success of the play is determined by the protagonist as an individual, a tragic hero who must be a great in ability, representative of the best in mankind but connected to the audience through the common nature of human suffering to act as a warning and motivation to achieve.The tragic hero is “…all mankind: representative of all humanity in embodying some fundamental, persistent aspect of man’s nature… human passions and power of human reason; and in showing in his suffering and his knowledge the necessary common ground with his fellow creatures…” (Krook 367) His purpose in the tragedy is to replace the common and base observations of mankind; Rand warns “…do not let your vision of man be distorted by the ugly, the cowardly, the mindless…” (“Atlas”) The tragic hero prevents this fate by exemplifying all that man should and could be, and by connecting to his audience lets them know “The world you desired can be won, it exists, it is real, it is possible, it’s yours.”(Rand “Atlas”)The tragic hero is supposed to be a great figure on the landscape of humanity that inspires, his/her suffering used as a tool only to connect the audience the idea that their humanity is an awesome responsibility. When evaluated from the Objectivist perspective, that tragedies are works of art meant to inspire the best in humanity, new meaning can be found in Sophocles’ plays Antigone and Oedipus Rex.The objectivist perspective is derived from the philosophy created by Ayn Rand and uses the same principles to evaluate literary works and their characters as it does reality. “My philosophy, in essence, is the concept of man as a heroic being, with his own happiness as the moral purpose of his life, with productive achievement as his noblest activity, and reason as his only absolute.” (Rand “Atlas”) The metaphysical beliefs of objectivism are that reality exists and it is the task of man’s conscious effort to interpret it but not create nor invent it. Reality exists outside of man’s consciousness and doesn’t change or stop existing just because he stops thinking about it. The epistemology is that only reason can be used to acquire knowledge, for objectivism completely rejects the notion of mysticism, knowledge from the divine, and skepticism, that one cannot know. Emotional and intuitional knowledge are mere reflections of actual knowledge, quick barometers that judge events and actions that are not preset biologically but consciously determined by one’s values. Most importantly objectivism believes in the nature of mankind as heroic and that all men are ends in themselves and are capable of extraordinary achievements through unrestrained ability. Men must survive through the volition of their own consciousness, which requires freedom from tyranny, for no man can think for another, and this imparts in him the self efficacy of mastering his environment and the idea that he is not a tool for others or the victim of his environment, fate or the gods. The ethics of objectivism are rational self interest. Men must use their minds to determine what is good for them and how to obtain it without violating the rights of others. To always act in one’s self interest means to seek happiness and never sacrifice one’s values. Man is not bound by society’s claim upon him, and all though not infallible in knowledge, must aspire to be infallible in integrity. He must never stop thinking, burdening the responsibility of his existence on others, who should not accept it. The aesthetics of objectivism assert that art is a reflection of one’s metaphysical views and values. Art should portray how man and the world should be. Rand herself believed in romantic realism, ideal people to be looked up to in realistic settings.This makes objectivism an excellent perspective to evaluate and analyze tragedies. The tragic hero is a heroic being, a pinnacle on the human landscape, someone of great ability and represents the best in man and the best about human nature. This is the exact setting of romantic realism described by Rand; a person of awesome nature stands in contrast to a common setting, allowing the audiences to experience the great. Gaining knowledge of reality is a central tenet of objectivism and the passage from ignorance to knowledge is an essential part of every great tragedy. Another essential item to the tragic hero’s downfall is his self determination of his own fate. It is not enough to have a bad thing happen to a person that is virtually beyond their control or fated to happen, it is the man’s self infliction of his wound that pains the audience’s sympathies. Objectivism champions self determination of fate and even allows for errors in judgment, although not in integrity, a man who is simply mistaken (providing he corrects himself) is not evil, but a man who breaks his integrity has committed an evil act.Antigone is especially interesting to look at as a tragedy. It has two protagonists with which the audience may sympathize with. This duality of egos allows for an in-depth glance into the heroes of the play. It is also relies heavily on theistic themes, this proves particularly challenging in the evaluation of the characters, as objectivism is a strictly atheistic philosophy and interpreting individuals while gods play an active role can prove difficult.Antigone the tragic heroine is an interesting mix of characters. She is a duality of what objectivism champions and what is despises. On one hand she possesses a strong will, firm base of morals, great integrity and self confidence. Antigone’s main role in the play, burying Polyneices’ body, pits the two heroes against one another and is the cause of all the suffering of the play. As such it is important to understand why Antigone decided to provide rites to Polyneices. One reason for her adamantine stance on burying Polyneices is because it was custom that the women of the family to bury and provide rites to the dead. However even her sister Ismene is not persuaded by this line of reason “I, for one, will beg the dead to forgive me…It’s madness, madness” (77-81 Fagles “Antigone”). A true individual is not bound by collective motivations of tradition; they make their own way so tradition alone should not force Antigone’s hand. Another possibility is Antigone desires to spite Creon; in their arguments she appears to hold a particular dislike for Creon and it is possible that burying Polyneices was intended to antagonize him. This makes her no more of a heroine because performing an action to inflict pain on others is profoundly selfless; a selfless person is not an individual.Antigone claims that it is the gods will that Polyneices be buried, however as mentioned before, an individual does not act on any judgment save their own. It is not good enough that the gods have decreed it, the hero must agree rationally and morally with the action. The true irony here is that Antigone is presupposing the will of gods, beings who very definition is that they are beyond men’s’ ability to comprehend. Claiming to know the will of the gods violates another rule of the gods, hubris of knowledge. Even more contradictory is how Antigone agrees that enemies of the state should not be buried in her opening lines, “The doom reserved for enemies marches on the ones we love the most.” (12-13 Fagles “Antigone”) As a matter of justice, Antigone decries that Eteocles was buried properly and that it is not just that Polyneices is left to rot when Polyneices is a traitor to the state (the same argument can be made for Eteocles as well). It seems Antigone’s statement in the opening of the play is most revealing in describing her motivation; “…how many griefs our father handed down…There’s nothing, no pain-our lives are pain-no private shame, no public disgrace, nothing I haven’t seen in your griefs and mine.”(2-8 Fagles “Antigone”) Antigone believes that because she is the daughter of Oedipus she is doomed to a life of pain and misery and because of this it is preferable to die a death of glory than continue living. This is the antithesis of a martyr. “It is not death that we wish to avoid, but life that we wish to live.”(Rand) Her assumption that sins of the family are inherited destroys the concept of the individual and mocks justice. Antigone does not value living more than avoiding death, the true signs of a martyr; she values dying more than trying to live. Antigone makes a poor tragic figure because she picks a fight she intends to lose so she can stop suffering. Antigone is not an individual and therefore she cannot be a pinnacle on the landscape of humanity, more of a flat plateau rounded down to the lowest mean; saying you are wretched because someone you have no control of is wretched and related to you is a travesty.While the argument can be made that Antigone is a tragic hero, she was simply mistaken in her self-righteousness. What is important is her strong spirit that moves the audience. Her steadfast belief of what is right even while threatened reveals a person of great integrity and courage that does inspire the audience to optimism of mankind. However, when reevaluated in the light of this quote from The Fountainhead “To sell your soul is the easiest thing in the world. That’s what everybody does every hour of his life. If I asked you to keep your soul-would you understand why that’s much harder?”(Rand “Fountainhead”) Antigone’s action becomes much less noble. Antigone continually discards her ego; simply repeating her stance without thinking of the consequences it has on others and most importantly herself. She exclaims “Give me glory! What greater glory could I win than to give my own brother a decent burial?”(561-562 Fagles “Antigone”) putting her brother’s burial above herself and trading her life for other peoples approval. Antigone also mentions several times her vision of joining the dead and being vindicated by the deathless gods when a true individual would be “…concerned with this life and no other”. (Rand “Atlas”)She finally manages to antagonize Creon enough that he will show her no mercy. When his sentence falls with severe finality she drops her abhorrent pretense that she welcomes death and laments the fact that she will have “…no wedding song…I am agony! No tears for the destiny that’s mine, no loved one mourns my death.” (964-968 Fagles “Antigone) She does not recognize her own role in her fate, claiming it was destiny that was responsible for this misery and realizes that her burying and mourning of Polyneices body will prevent her body form being buried properly and mourned and that she will not join the deathless gods down below. It also prevents her marriage to Haemon, which she values or she would not lament her loss of it, punishing both her and Haemon by depriving them both of the happiness that could have been. Antigone’s sacrifice of all she values in her life, a life she views as misery stricken, in order to uphold a deed she had poor and selfless motives for reveals a person with limited range of thought on the path of self destruction. This is supported when Antigone kills herself after being imprisoned in a tomb and provided with temporary provisions. If Antigone truly believed the gods would save or vindicate her, she would have waited; if she valued her life she would have waited as long as possible before killing herself and attempted to escape. However there are no signs of escape presented in the book: Antigone kills herself almost immediately after being imprisoned showing either lack of conviction in what she fought for, which begs the question of why she performed it in the first case, or that she simply wanted a means to kill herself to save her from what she found to be the terror in living. “And if I am to die before my time I consider that a gain. Who on earth alive in the midst of so much grief as I, could fail to find his death a rich reward?” (516-519 Fagles “Antigone”)When considered as a tragic hero, Creon’s recent inheritance of kingship must be recognized. He never had to earn the crown and in fact he mentions in Oedipus Rex (written after Antigone) that he wouldn’t want the crown if it were to be offered to him. Now that he is King of Thebes, Creon feels that he must legitimize his position and he asserts his authority by acting tyrannical as king. There are numerous reports, from both Antigone and Creon’s own son, Haemon, suggesting Creon’s dictatorial nature.Now that the war is over, Creon should be focused on making peace, allowing bodies to be buried and revoking martial law, but instead he enacts it.”Did you really think we want those laws observed?” said Dr. Ferris. “We want them to be broken. You’d better get it straight… We’re after power and we mean it… There’s no way to rule innocent men. The only power any government has is the power to crack down on criminals. Well, when there aren’t enough criminals one makes them. One declares so many things to be a crime that it becomes impossible for men to live without breaking laws. Who wants a nation of law-abiding citizens? What’s there in that for anyone? But just pass the kind of laws that can neither be observed nor enforced or objectively interpreted – and you create a nation of law-breakers – and then you cash in on guilt.” (Rand “Atlas”)These words by Dr. Ferris correlate strongly to the rule of Creon as the King of Thebes, specifically his decree that the citizenry of Thebes shall not bury or mourn the death of Polyneices. Creon’s decree, the source of conflict between himself and Antigone is wrought with misfortune and is the mistake of his career and life. Using it to assert his newly gained power, he made a trivial non-issue into a matter of life and death and lost. This decree was made to assert his rule, and not out of a fundamental concern for justice as Creon claims. Creon argues “…how can you render his [Eteocles] enemy such honors…never the same for the patriot and the traitor” (576-585 Fagles “Antigone”). This argument is a good, however, both Eteocles and Polyneices were traitors to the city-state of Thebes and Creon’s lack of concern of the injustice of Eteocles seizing the crown rules out any concern with justice he could have now. As for not burying Polyneices, that is a perfectly acceptable choice on behalf of Creon. If Creon held no particular fondness of the boy, he should not be forced to bury him under the guise of convention; “Everyone has the right to make his own decision/s, but none has the right to force his decision on others.” (Rand “Virtue”) However, preventing others from burying Polyneices contradicts this individuality and freedom that Creon only reserves for himself. When this is brought to light by Antigone’s testimony Creon reacts in a contradictory fashion. He both simultaneously claims to be protecting the state and to be the state when Haemon charges “It’s no city at all, owned by one man alone.” (824 Fagles “Antigone”) to which Creon replies “What? The city is the king’s-that’s the law!”(825 Fagles “Antigone”) His initial claim that he is protecting the city-state is in response to Antigone’s charge that she bears the will of the gods. However, Antigone mentions “These citizens here would all agree [to giving Polyneices a proper burial]… if their lips weren’t locked in fear.” (563-565 Fagles “Antigone”) and even Haemon, in a plea to his father, remarks “The man in the street…dreads your glance, he’d never say anything displeasing to your face.” (773-774 Fagles “Antigone”). Seeing that his laws have brought fear and displeasure into the streets he recomposes the argument that it is up to him to decide the law regardless of its impact on the city. This is an example of an evasion tactic taken to the extreme. Creon, having realized that he is wrong, cannot bear to lose face to a woman or to his son. Instead of pursuing the truth, Creon seeks to preserve his pride and to spite Antigone. He destroys his integrity by refusing, which takes volition, to see and act upon the truth because he doesn’t want to hurt his pride, if one can be proud of an error. Creon’s steadfastness on this issue causes it to be his tragic error in judgment.”Money! Nothing worse in our lives, so current, rampant, so corrupting. Money-you demolish cities, root men from their homes, you train and twist good minds and set them on to the most atrocious schemes. No limit, you make them adept at every outrage, every godless crime-money!” (335-341 Fagles “Antigone”)This foreshadows Creon’s coming to character as a petty and emotional individual, whose feelings cloud his rationality and invigorate him with a false sense of pride that cause him to bring pain to so many. “…money demands of you the highest virtues… Men who have no courage, pride or self-esteem, men who have no moral sense of their right…are not willing to defend it [money]…” (Rand “Atlas”) Creon’s resentment of money speaks volumes about his character. His argument with Antigone becomes a farce as both sides abandon reason: Antigone argues from mysticism, divine knowledge and Creon arguing from emotion and intuition to avoid recognizing the truth. Only Haemon, Creon’s son and Antigone’s fiancĂ©e argues from reason, and recognizes its importance “…reason, the finest of all their gifts, a treasure.” (765 Fagles “Antigone”) and in a spectacularly tactful manner. Even the citizenry of Thebes agrees that Haemon is making sense when Leader states “You’d do well my lord, if he’s speaking to the point, to learn from him…” (810-811 Fagles “Antigone”) Creon’s vehement refusal to consider the ideas of anyone below him in station causes him to alienate his son and doom him, magnifying the suffering upon himself. “Money is your means of survival. The verdict you pronounce upon the source of your livelihood is the verdict you pronounce upon your life. If the source (money) is corrupt, you have damned your own existence…” (Rand “Atlas”) Creon’s disregard for reason is also seen in his tyrannical rule of Thebes. He prefers the rule of fear to a rule of reason, “So long as men live together on earth and need means to deal with one another-their only substitute, if they abandon money, is the muzzle of a gun.” (Rand “Atlas”). Since he cannot lead his people through courage and leadership and reason he chooses marital law and fear, denying people from enjoying intact freedoms and invalidating them from acting upon their own initiative and reason, thusly squandering their very lives. “Man’s rights can be violated only by the use of physical force….one man can deprive another of his life, or enslave him, or rob him, or prevent him from pursuing his own goals, or compel him to act against his own rational judgment.” (Rand “Virtue”) This type of person does act to magnify suffering to the other characters in the play but does not inspire optimism in mankind but shows us the brutal and pettiness of an unthinking brute.”Oh Oedipus, king of the land, our greatest power!” (16 Fagles Oedipus Rex) are the words an elderly citizen of Thebes uses to address Oedipus and they are not misplaced. Oedipus is a great individual, a true pinnacle on the human landscape. He uses his great intellectual prowess to save his people from the plague, using reason to unravel the mystery of the illness sweeping the city. “Degrees of ability vary, but the basic principle remains the same: the degree of a man’s independence, initiative and personal love for his work determines…his worth as a man.” (Rand “Fountainhead”) Oedipus was a man of great ability, but he was also independent, loved his people and wanted the best for them; he took initiative when confronted with the plague and sent for the Oracle of Delphi before his people requested action of him. Oedipus’ ability is recognized numerous times during the play, he is compared to a member of a skilled profession throughout the course of the play, including a ships’ captain, a healer and a farmer. He is a man of action, never hesitant or lackadaisical revealing a soul of courage that is relentless in his search for his truth. He is also a man of integrity, he sticks by his decree to execute or exile the murderer of Laius, and he did not hold himself exempt from his punishment. Oedipus consistently acts for his own self interest. Oedipus’ back story, known to the audience shows that he has long been a master of his fate. He would not lie down and die for Laius when pushed off the road; Oedipus was too proud of his own life and fought fiercely for the love of it. He never accepts his fate given by the oracle; he does not lie down to die, passively allow it to rule his life. Instead Oedipus takes responsibility of his life and actively tries to avoid his fate. Oedipus never lifts his own hand to harm himself, he lives up to all the ideals in mankind, he is a man of reason and integrity, who loves his life and holds it as his highest value. He is a man of great ability and self determination that inspires the very greatest optimism in mankind. His commoner background and his suffering lowers him from an unattainable idealization and brings his figure into one every person can strive for.Oedipus in Oedipus Rex is the greater tragic hero and thusly the greater tragedy than Antigone and Creon in Antigone. Antigone is a tragic hero in the sense that she magnifies the suffering of those around her. She brings up strife and conflict and, like Creon, her mind is closed to reason, truth and everything save the will of the gods. She never manages to pass from ignorance to knowledge, as she dies before she can be vindicated. She does not inspire the best in humanity but serves as a warning of the dangers of fanaticism and discarding oneself for “noble” ideals. Antigone, while self determined and never lying about her actions is not as great a tragic hero. She is a not a pinnacle but rather a low plateau because her motivations and ideas are not from herself, but a mixture of fate, the gods, tradition and her family’s sins and she causes her own suffering with an air of irresponsibility that endangers the happiness and life of others. Antigone shows up the flailing of a desperate suicidal looking for a flare of nobility to give meaning to her life more than she could by living. Oedipus shows us man at his ideal, a true pinnacle on the human landscape and still manages to act as a lightning rod of suffering for himself and those around him but only because of his ability and discovery of the truth. Oedipus’s suffering lets the audiences know he is human and allows for optimism in their perception of mankind. When by comparison it Creon acts pettily and emotionally and works to assert his power and control by fear; he demands power and prestige to replace his inability to earn pride in himself. He rejects money believing it to be a corrupting unit, showing that he is against justice, independence and reason. He plants himself firmly in ignorance even after he has passed into knowledge and this magnifies the suffering he will experience later when he is forced to acknowledge the truth Creon and Antigone are not pinnacles on the human landscape, they act in the short term and cause many of their misfortunes from ignorance. In contrast Oedipus is only wretched in his discovery, ignorance to knowledge, of the fate he actively tried to avoid, but wouldn’t sacrifice the idea of the truth over indolence and ignorance. Antigone and Creon are good at magnifying the suffering to themselves and others, but do so by being base and poor figures on the human landscape and do not inspire optimism.

Written by townsendeduardo7

November 23, 2016 at 12:12 pm

Dynomax 39522 Ultra Flo Polished Stainless Steel Cat-Back System

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DynoMax Ultra Flo SS Polished performance mufflers are constructed of stainless steel for lifelong durability and completely polished for show-quality shine. The unrestricted, straight-through design is dyno proven to flow up to 2,000 SCFM and support up to 1,900 horsepower. Each muffler uses our exclusive Continuous Roving Fiberglass (CRF) Technology to absorb unwanted interior resonance while maintaining a deep performance tone. The ‘Pure Unadulterated POWER’ of DynoMax Ultra Flo SS Polished mufflers are backed by a Limited Lifetime Warranty and exclusive 90-Day Performance & Sound Guarantee. All Dynomax Performance Exhaust Systems bolt on for easy installation. Your vehicle’s complete exhaust can be quickly and easily customized with an emissions-legal premium performance system from Dynomax.
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July 16, 2016 at 7:19 am

Dorman 924-813 Light Gray Console Lid Kit

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Restore functionality of your vehicle’s center console lid with Dorman’s Center Console Kit. Includes all the materials and hardware needed to complete the repair.
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May 25, 2016 at 1:37 pm

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Woolrich Men’s Arctic Parka – Duck Down #8241

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Proven warm in the worlds most extreme climates. Every detail is designed to keep your body warmth in and the cold out. Channel-quilted, high-loft 540-fill down surrounds you – no cold spots. Rugged cotton/nylon Ramar cloth exterior is treated with DuPont Teflon® and HydroGuard coating to shed moisture. Removable coyote trim on hood wont pick up breath moisture and freeze to your face. Button and flap closures seal out wind and cold. Down-filled attached hood. Knit wind cuffs and fleece-lined hand-warmer pockets. Double-gusset bellows pockets lay flat when empty but easily expand to carry extra gear or heavy gloves. Drawcord waist and hood. YKK antique brass zipper. 2.5″ elastic hem. Regular centerback length: 36.5″. Imported . Dry clean.
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May 12, 2016 at 12:09 pm

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ActionCam Hd WIDE ANGLE version Action Video Camera Package Ultra Small with full High Definition Output Sports Action Camera Mount It Anywhere! Mini HD camera With Wide Angle Lens!

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  • 1.2oz ActionCam – This ultra small HD action video WIDE ANGLE lens camera produces High Definition true HD 720P video.
  • Small enough and rugged enough it can be mounted almost anywhere
  • Package includes everything needed to mount in many applications!
  • Camera comes complete and ready to use! Better video output and smaller than other cameras
  • It allows you to capture all your Action Videos DESIGNED AND BUILT IN USA!

1.2oz camera putting out true HD results is here! WIDE ANGLE lens version
ActionCam makes HD Action Videos!
Here are just a few of the applications people are using the ActionCam for; Car Racing, Motorcycle Racing, BMX Bikes, Cycling, Sking, Hang Gliding, Hunting, RC Cars & Boats, Rock Climbing, etc. What’s your passion?
4GB Class 4 MICRO SD MEMORY CARD
(1) Mini HD Action Camera
(1) ActionCam Housing Mount w/Vibration Isolation Pads
(1) “V” Cross Bar Mount
(1) Triped Magnet Mount
(1) Threaded Adaptor (std Tripod 1/4-20 thrd)
(1) Weatherproof Cover NOW INCLUDED!
(5) Replaceable Windows
(1) Rubber spacer washer for 1/4-20 Mount
(4) Ty-Wraps
(1) Sorbothane Vibration Isolation Pad, 1″x1″
(1) 2.0 USB cable
(1) Dedicated car charger
(2) ActionCam Stickers
(1) User Manual

Built in USA! designed in USA!
Monitor your teens driving.
Camera memory loops – turn it on and drive.. if something happens you have full video. Is your teen stopping at red lights? SO MANY applications!

Buy Now

Written by townsendeduardo7

June 1, 2013 at 5:50 pm

Posted in Uncategorized

Ultra Life Electrical Box Covert Camera/DVR with PIR Motion Sensor and 2 Year Standby Battery

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  • MADE IN USA-FULL RESOLUTION D1 VIDEO (720 x 480) @30FPS FULL MOTION-PIR (BODY HEAT) MOTION ACTIVATION
  • 40 HOURS RECORDING-2 YEAR STANDBY ON A SINGLE BATTERY CHARGE
  • PLUG & PLAY-UNIT CAN BE WORKING IN LESS THAN 1 MINUTE-NO PROGRAMMING REQUIRED
  • SD CARD SUPPORT UP TO 32GB- (160 HOURS RECORDING)-INCLUDES 32GB SD CARD
  • SONY HIGH RES CCD CAMERA (550 LOR) WITH AUTO SWITCHING TO B&W IN LOW LIGHT CONDITIONS

Need long term outdoor surveillance without the worry of power cords or other wiring? Introducing the new Ultra-Life weatherproof electrical box camera DVR. Unit is hardly noticeable because it looks just like a standard type of junction box used by cable and telephone companies everywhere. But this one has a secret- Inside is a high power D1 DVR and high resolution Sony CCD pin hole camera capable of recording up to 40 hours of high resolution video or “standing by” for 2 years, on a single charge of the Li-ion battery. PIR (body heat) motion activation virtually eliminates false triggers. Color camera switches to black & white in low light. All recording are time/date stamped. Video is recorded on a standard SD card that can be played back on your TV from the unit itself or removed and played on your PC with the included SD card reader (USB). Unit is ready to go, right out of the box, no programming required; we even charge the battery and set the time/date for your local time zone just prior to shipping. Lifetime toll free tech support and 1 year warranty. Repair service available after warranty expiration.

Includes: Electrical Box Camera, 32GB SD Card, USB Card Reader, IR Remote Control, Video out Cable, Instruction Manual, and Recharger.

Where to buy

Written by townsendeduardo7

May 31, 2013 at 11:43 pm

Posted in Uncategorized