Localisation Quotes

It's important to empower localized problem-solving in the way mycelium networks do.

Simplicity and nonviolence are the basis of an economy of wellbeing, and such an economy must be localised.

Localisation stands, at best, at the limits of practical possibility, but it has the decisive argument in its favour that there will be no alternative.

Quelles sont les probabilités de se perdre dans la campagne irlandaise sur un trajet de moins de dix kilomètres ? Très faibles. Cette probabilité devient nulle lorsqu'on s'arme d'un système de localisation dernière génération. Et pourtant je peux désormais dire que j'ai réussi cet exploit.

The claim that industrial agriculture is the only way of feeding a large population is about as scientific as a belief in Creationism - and far more damaging.

While democracy has advanced, the part we ordinary citizens have played in the making and sustaining of the places and communities we live in has diminished. Never has so much been decided for so many by so few.

I think capitalism is a good thing. The only problem with capitalism is that it destroys the planet, and that it’s based on growth. I mean apart from those two little details it’s got a lot to be said in its favour.

A common error of western commentators who seek to interpret Islamism sympathetically is to view it as a form of localised resistance to globalisation. In fact, Islamism is also a universalist political project. Along with Neoliberals and Marxists, Islamists are participants in a dispute about how the world as whole is to be governed. None is ready to entertain the possibility that it should always contain a diversity of regimes. On this point, they differ from non-western traditions of thinking in India, China and Japan, which are much more restrained in making universal claims. In their unshakeable faith that one way of living is best for all humankind, the chief protagonists in the dispute about political Islam belong to a way of thinking that is quintessentially western. As in Cold War times, we are led to believe we are locked in a clash of civilisations: the West against the rest. In truth, the ideologues of political Islam are western voices, no less than Marx or Hayek. The struggle with radical Islam is yet another western family quarrel.

Destiny never consists in step-by-step deterministic relations between presents which succeed one another according to the order of a represented time. Rather, it implies between successive presents non-localisable connections, actions at a distance, systems of replay, resonance and echoes, objective chances, signs, signals, and roles which transcend spatial locations and temporal successions.

It was difficult not to think of the Central Computer as a living entity, localised in a single spot, though actually it was the sum total of all the machines in Diaspar.

Anything is possible right now. We’re in the middle of an isolated high coincidental localised entropic field decreasement.’ ‘We’re in a what ?’ ‘We’re in a pseudoscientific technobabble.

La Théologie. Qu'est-ce que la chute ? Si c'est l'unité devenue dualité, c'est Dieu qui a chuté. Au moins aurait-il pu deviner dans cette localisation une malice ou une satire de la providence contre l’amour, et, dans le mode de la génération, un signe du péché originel. De fait, nous ne pouvons faire l’amour qu’avec des organes excrémentiels. En d'autres termes, la création ne serait-elle pas la chute de Dieu ?

Whereas a benign, seasonal virus produced a transient cytokine response and localised, superficial damage to the lung, the 1918 variety produced a strong, prolonged cytokine response and damage that was severe and deep.

Woman is only sexual, man is partly sexual, and this difference reveals itself in various ways. The parts of the male body by stimulation of which sexuality is excited are limited in area, and are strongly localised, whilst in the case of the woman, they are diffused over her whole body, so that stimulation may take place almost from any part. When in the second chapter of Part I., I explained that sexuality is distributed over the whole body of both sexes, I did not mean that, therefore, the sense organs, through which the definite impulses are stimulated, were equally distributed. There are, certainly, areas of greater excitability, even in the case of the woman, but there is not, as in the man, a sharp division between the sexual areas and the body generally. The morphological isolation of the sexual area from the rest of the body in the case of man, may be taken as symbolical of the relation of sex to his whole nature. Just as there is a contrast between the sexual and the sexless parts of a man's body, so there is a time-change in his sexuality. The female is always sexual, the male is sexual only intermittently. The sexual instinct is always active in woman (as to the apparent exceptions to this sexuality of women, I shall have to speak later on), whilst in man it is at rest from time to time. And thus it happens that the sexual impulse of the male is eruptive in character and so appears stronger. The real difference between the sexes is that in the male the desire is periodical, in the female continuous.

S’ils participent tous deux des littératures de l’imaginaire, s’ils ont quelques points communs, comme par exemple leur localisation sur des planètes exotiques et la description de sociétés organisées selon des règles différentes des nôtres, la science-fiction et la fantasy n’en sont pas moins de nature très différente. L’une procède d’un retour à la pensée magique, elle est donc régressive, tandis que l’autre s’appuie sur les conquêtes de l’intelligence et du savoir. L’une flatte l’irrationnel, l’autre est un outil de questionnement du monde. La fantasy est une pure littérature d’évasion alors que la science-fiction est toujours en prise, même dans ses projections les plus lointaines, avec le réel.

At the moment when, ordinarily, there was still an hour to be lived through before meal-time sounded, we would all know that in a few seconds we should see the endives make their precocious appearance, followed by the special favour of an omelette, an unmerited steak. The return of this asymmetrical Saturday was one of those petty occurrences, intra-mural, localised, almost civic, which, in uneventful lives and stable orders of society, create a kind of national unity, and become the favourite theme for conversation, for pleasantries, for anecdotes which can be embroidered as the narrator pleases; it would have provided a nucleus, ready-made, for a legendary cycle, if any of us had had the epic mind.

There is a deeper point to be made here, however, having to do with the specificity of everything. One of the great failings of our culture is the nearly universal belief that there can be anything universal. We as a culture take the same approach to living in Phoenix as in Seattle as in Miami, to the detriment of all these landscapes. We turn wild trees to standardized two-by-fours. We turn living fish into fish sticks. But every fish is different from every other fish. Every student is different from every other student. Every place is different from every other place. If we are ever to hope to begin to live sustainably in place (which is the only way to live sustainably), we will have to remember specificity is everything.

Mettant le téléphone sur haut-parleur, je tentai de lui envoyer ma localisation géographique, avant d’abandonner et de lui décrire où j’étais, pas sûr à cent pour cent de ce que je racontais. Ce n’était que maintenant que je me rendais compte que je n’avais pas la moindre foutue idée du nom du quartier. — T’as pas mieux comme description ? Parce que, « une allée de lampadaires », ça n’aide pas. Je ricanai. Il exagérait. J’avais tout bien détaillé. J’avais même donné le nom du bar accroché à l’écriteau. Enfin, si j’avais bien lu. Je le taquinai : — Oh… Le traqueur ne l’est donc que de nom ? — T’es sûr de vouloir me provoquer ? — J’irai même jusqu’à pimenter le tout : si tu me retrouves en moins de trente minutes, je t’accorde un vœu. — Putain de génie.

Ce témoignage relate les pérégrinations d’un jeune Afghan à travers beaucoup de pays et plusieurs continents. A une époque où prendre l’avion était en soi une charmante aventure. Et où le commun des mortels en Occident avait quelque peine à localiser l’obsolète royaume afghan sur une mappemonde. Il couvre une période allant de 1930 à 1965 environ, révélant au passage la face cachée des monarchies théocratiques et leur cohorte d’arbitraires et d’injustices.

to investigate the faltering and uneven spread of globalising capital in one small corner of the world, attempting to appreciate the meanings this has for everyday lives, whether via neoliberal techniques of control and governance, shifts in the relative access of different groups to resources, or complex and localised power plays. The wider context: of national contestations over natural resources, the shape of economic development and the relationship between Bangladesh and foreign interests is ever present.

Human life is designed as a self-study program. Existence is always one undivided. It is what we often call the Light. It is a pure consciousness of unconditional love. Out of the Light the idea of darkness is created. There is no existence of light and darkness, as separated energies. The separation is illusionary. Experiencing ourselves as humans is an exploration of the greater Self in a localised condition. A dense reality is created to facilitate the idea of forgetfulness. Now we collectively entered a new time of remembering. It is not necessary anymore to create the illusion of self-disconnection from the energy source.

An idea like Christianity or Islam was all but inevitable. As human civilisation grew more complex, as polities grew larger, as economies became more interconnected it was a matter of time before someone got people under the banner of “One Only Revealed God vs False Gods” (which is very different from monism or henotheism). It was tried first in ancient Egypt, quickly buried, there were some signs of it in Iran, then it rose again with Moses, this time successfully though in a localised format, and finally proliferated through two world religions. Earlier, people were (obviously) fighting each other since time immemorial but religion per se was not weaponised. Gods were all around you, even within you — there was no idea of a Jealous Father Sky-Figure condemning idolatry and Other Gods which were all deemed Satanic.

Unfortunately, the critics of economics have had a tendency to discuss the whole structure as a tissue of misconceptions. It is a critique that fails. The strength of economics is its considerable, if far from complete, understanding of the flows and comparative advantages that underlie trade, jobs, capital and incomes, and the logic of optimising behaviour, all backed by glittering accomplishment in mathematics. That makes it a powerful analytical instrument, so that just a few misconceptions – such as a failure to understand the informal economy or resource depletion – have leverage: like a baby monkey at the controls of a Ferrari, they can turn it into an instrument with extraordinarily destructive potential. If it were a tissue of errors, it would not be dangerous: it is its 90 percent brilliance which makes it so.

Before we can change the world we first have to change ourselves – we need to localise our first-aid. This often means having to mend our own faults, but before we can do this of course we have first to admit them, if only to ourselves. Many of us cannot bear to see the truth; the brightness blinds us so we look away. We hide from the truth by using unconscious defence mechanisms (as explained more precisely in my book Small Wars). We often qualify our weaknesses by rationalising them, projecting them, displacing them, suppressing or repressing them etc. This has to stop. Looking at ‘us’ without the rose-tinted spectacles of Freudian defence mechanisms is not a pretty sight at times I have to tell you. But it is only when you accept the weaknesses of ‘self ’ that you can exorcise them and build strength and integrity where weakness and frailty once reigned.

At such moments our life is divided, and so to speak distributed over a pair of scales, in two counterpoised pans which between them contain it all. In one there is our desire not to displease, not to appear too humble to the creature whom we love without managing to understand her, but whom we find it more convenient at times to appear almost to disregard, so that she shall not have that sense of her own indispensability which may turn her from us; in the other scale there is a feeling of pain — and one that is not localised and partial only — which cannot be set at rest unless, abandoning every thought of pleasing the woman and of making her believe that we can dispense with her, we go at once to find her. When we withdraw from the pan in which our pride lies a small quantity of the will-power which we have weakly allowed to exhaust itself with increasing

It had been a quiet few days for Hungry Paul since his Yahtzee conversation with Leonard, quiet days not being uncommon in his schedule. This had given him the opportunity to ponder the expansion and contraction of the universe as observed in localised form in the life of his best friend. Edwin Hubble, had he looked inside Leonard with his telescope, would have recorded that everything was just as the universe would ordain it. The thing is, for Hungry Paul the world was a complicated place, with people themselves being both the primary cause and chief victims of its complexity. He saw society as a sort of chemistry set, full of potentially explosive ingredients which, if handled correctly could be fascinating and educational, but which was otherwise best kept out of reach of those who did not know what they were doing. Though his life had been largely quiet and uneventful, his choices had turned out to be wise ones: he had already lived longer than Alexander the Great, and had fewer enemies, too. But he had now become awakened by the thought that, no matter how insignificant he was when compared to the night sky, he remained subject to the same elemental forces of expansion. The universe, it seemed, would eventually come knocking. And so it was that over a mid-morning scone he read a short article in the local freesheet with a sense of cosmic destiny.

This month saw the launch of Foodlogica, which aims to contribute to the localised food system by providing affordable zero-emissions transport and less traffic congestion. This urban delivery service uses solar-powered electric tricycles for the final link in the food distribution system, as well as aiming to shorten the chain between local food producers and sellers.

la pensée n’étant pas soumise à la condition spatiale, sa forme n’est aucunement «localisable» ; c’est dans l’ordre subtil qu’elle se situe, non dans l’ordre corporel.

[…] comme l’exprime Ibn Arabi « la faim procure la connaissance de Satan » ; ceci n’est pas sans rapport avec la forme serpentine des intestins, localisation du « moi » inférieur, le python que l’on doit combattre. Le jeûne est appelé en Islam la mort blanche. Le jeûne constitue non seulement une purification mais une domination, un piétinement des tendances inférieures. L’homme en tant que microcosme doit se délivrer de toutes les impuretés comme Jésus chassa les marchands du Temple selon l’enseignement de l’excellentissime Maître Eckhart. On retrouve différentes allusions à tout cela, dans des expressions familières sans que le sens profond en soit perçu : « se sentir le cœur léger » et pour le ventre les « lourdeurs » d’estomac. Les intestins deviennent un support, un cheval de Troie dans l’organisme. « Avoir l’estomac noué » symptôme de l’angoisse qui ouvre une faille laissant le passage aux démons, conduisant à la folie et à la possession démoniaque. Le possédé est « fermé » à recevoir toute nourriture spirituelle, bloqué par les anneaux de Python, il est rempli de bile. Le Temple est soumis au pillage, au lieu d’être rempli d’or (influences spirituelles) et devient peu à peu submergé par la boue. Parodie du jeûne et du majdhûb, le possédé devient d'une maigreur effrayante. Quant Dante arrive au troisième cercle de l’Enfer, il y trouve ceux dont les appétits ne furent jamais rassasiés, qu’il nomme les « maudits profanes ». […] Le Prophète de l’Islam déclara dans un sermon : « Même si on lui donnait une vallée pleine d’or, le fils d’Adam en voudrait une seconde, et si on lui en donnait une seconde, il en voudrait une troisième. La terre de la tombe seule donne la satiété au ventre du fils d’Adam. Il est cependant d’autres qui se tournent vers Dieu. » L’Envoyé définit le jeûne ainsi : « Toute chose a son aumône purificatrice, l’aumône purificatrice du corps est le jeûne. » On peut mesurer toute l’importance du jeûne que l’on présente comme les restes d’un fanatisme décadent voire d’une tendance au « masochisme ». Il reste aux médisants, aux « je-sais-tout » le jogging ou les cures d’amaigrissement et les produits « naturels ». Le tout pouvant être accompagné de mouvements blasphématoires récemment baptisés (à rebours) de prière à Allah !

The Air ncRNA gave scientists important insights into how these long ncRNAs repress gene expression. The ncRNA remained localised to a specific region in the cluster of imprinted genes, and acted as a magnet for an epigenetic enzyme called G9a. G9a puts a repressive mark on the histone H3 proteins in the nucleosomes deposited on this region of DNA. This histone modification creates a repressive chromatin environment, which switches off the genes.

The study of these localised abulias is not yet sufficiently advanced. The general abulias, which bear simultaneously on all actions and thoughts, are much more important; they present themselves under two aspects nearly always united, which may yet be separated by description: motor abulias and intellectual abulias.

The market is growing, and widening. Translation in continental Europe was once dominated by the “FIGS” (French, Italian, German and Spanish); Japanese, Chinese and Korean were the only Asian languages to speak of. Roughly 90% of online spending is accounted for by speakers of 13 languages, says Don DePalma of CSA. But others are becoming more important, for reasons of both politics and commerce. The European Union’s bureaucrats now have to communicate in 24 tongues. In Asia once-neglected languages such as Vietnamese and Indonesian matter more as those countries grow. Companies active in Africa regard that continent’s languages as increasingly important. Big software firms like Microsoft find it profitable to localise their wares in small languages like Maya or Luxembourgish.

European languages and a Google app can now turn your words into a foreign language, either in text form or as an electronic voice. Skype, an internet-telephony service, said recently that it would offer much the same (in English and Spanish only). But claims that such technological marvels will spell the end of old-fashioned translation businesses are premature. Software can give the gist of a foreign tongue, but for business use (if executives are sensible), rough is not enough. And polyglot programs are a pinprick in a vast industry. The business of translation, interpreting and software localisation (revising websites, apps and the like for use in a foreign language) generates revenues of $37 billion a year, reckons Common Sense Advisory (CSA), a consulting firm.

Merely appreciating the value of localised miracles.

Globalisation and localisation are not antithetical but rather correlated processes: evolution of the concept of territoriality and the risk of levelling and sameness (of values, culture and so forth) make it necessary to reconsider and valorise local belonging and diversity.

Snobbery is a grave disease, but it is localised and so does not utterly corrupt the soul.

Nevertheless, Spinoza does find a way of making room for a kind of freedom, though it is not of the sort that philosophers are used to. Each individual, says Spinoza, is a localised concentration of the attributes of reality, really a quasi-individual, since the only true individual is the universe in totality. Insofar as the quasi-individual is ruled by his emotions, he is unfree and at the mercy of finite understanding. To become free, the individual must, by means of rational reflection, understand the extended causal chain that links everything as one. To become aware of the totality of the universe is to be freed, not from causal determinism, but from an ignorance of one’s true nature.

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It is only thinking which seemingly reduces pure Awareness to these apparently successive stages of limitation and localisation,

CCP analyst Jichang Lulu has explored the localisation of united front influence activities in the Nordic countries, where local officials with considerable decision-making power are targeted for ‘friendly contact’ because they are insulated from strategic debates in the capital cities and do not have the expertise to understand Beijing’s intentions and tactics.1 He notes that Beijing has been actively cultivating political influence in Greenland, which Beijing sees as important for resource supply and for being an Arctic state. The strategy includes investments, an attempt to acquire a derelict naval base, and political work on Greenland’s elites, activities that have rung alarm bells in Denmark.

Résumé Alors que la prévalence du cancer gastrique distal décroît, l’incidence et la prévalence de l’adénocarcinome de la jonction œsogastrique (AJOG) sont en constante augmentation depuis plusieurs décennies dans le monde occidental. Les travaux récents montrent que le pronostic des AJOG est plus sombre. Du fait de leur localisation anatomique, à cheval sur l’œsophage et l’estomac, la prise en charge thérapeutique est complexe. Le standard thé- rapeutique, en cas de tumeur localisée, repose sur une approche chirurgicale adaptée à la classification de Siewert avec exérèse de la tumeur primitive et lymphadénectomie régionale. L’œsophagectomie par voie transthoracique est recommandée pour les AJOG de type I, la gastrectomie totale pour les cancers de type III, alors que les deux approches peuvent être discutées pour le type II. La chirurgie seule ne peut être recommandée que pour les tumeurs de stade I et IIa. Elle doit être combinée à une chimiothérapie (CT) périopératoire pour les tumeurs de stade IIb, III et les IV non métastatiques. Une radiochimiothérapie (RCT) adjuvante peut être proposée pour les tumeurs à haut risque de récidive pour les patients n’ayant pas bénéficié de traitement préopératoire. En situation néoadjuvante, la RCT peut être proposée pour les tumeurs localement avancées à débord œsophagien principal, alors qu’elle semble être une voie d’avenir pour les AJOG en général. Une approche pluridisciplinaire est indispensable au diagnostic et à la planification optimale des modalités du traitement

The physical reclamation of the floodplain of the Spey involved a hugely ambitious series of localised engineering projects, surely equal to any undertaking in lowland Britain - perhaps more so considering the region's remoteness and economic difficulties. ...Around 40 miles of banks were constructed over five decades, reclaiming some 4,000 acres of the most fertile land in Badenoch, dramatically increasing the region's pastoral and arable yields to the benefit of all. Many of these floodbanks still protect the riverside fields, a monument not just to the ideology of Enlightenment and improvement, but to the vision and labour of all involved - lairds, tacksmen, tenants and labourers. Ironically, the huge Invereshie reclamation scheme, the great drain and riverbanks, are now - in response to a new ideological vision being re-converted into wetlands, the Invereshie Meadows reverting to the Insh Marshes.