Tally Prime Quotes

season. “We will hunt today within the law,” he told the assembled riders, who were sipping from tiny port glasses astride their champing steeds, with hounds boiling beneath them. He said it with a straight face, too, and no hint of a blush. A decade after the 400-year-old pursuit of hunting foxes with dogs was outlawed by a Labour government, it continues remarkably unchanged. None of England’s and Wales’s 175 fox-hound packs has been disbanded because of the ban; just as many people ride to them; and they probably still kill thousands of foxes a year. The hunt Bagehot visited had killed three in mid-week, two the previous Saturday, and, by the time the season ends later this month, expects to have dispatched its customary tally of around 140 foxes. Only Prince Charles and the Tory prime minister, David Cameron, they like to josh, have actually been forced to give up

Because the individual/society relation is not known or recognized as such, because it remains opaque and because certain of the socially imposed ways it is represented do not tally with the 'lived' (the individual within praxis), the individual tries find out what this relation really is. His lack of knowledge gives rise to a fundemental uneasiness which is stimulating as it is destructive, and this is the context in which he reconstructs the relation. But he does so using representations which have been developed for this very purpose. The individual/ society relation becomes the object of a variety of theorizations which employ elements borrowed on the one hand from the lived and society as a whole, and on the other from institutions and ideologies. Ignored or misunderstood, the real realization becomes completely fossilized and alienated (reified) in a deceptive and limiting representation. Instead of participating fully and consciously in social praxis, the individual constructs himself on the basis of a particular form or representation of that form. In his efforts to rediscover the hidden relation he strays even farther from it and loses his powers (possibilities). He becomes imprisoned within himself. This attitude by which he is formed as a conscious individual, and which will soon become a mere collection of behavior patterns and stereotypes, implies some deceptively creative postulates: the 'individual/society" relation must and can be created society has a coherence and a unity, since its inner contradictions are not of prime importance. Thus in all good conscience, good will, and good faith the individual will build his 'soul'. The basic materials of this 'soul' will be representations and these come up against other previously accepted representations, which they will either challenge or reinforce. In all good conscience, the individual will believe that he is living to the full; his 'soul' will be his own creative work, and even a kind of cultural work in which creativity and representations are lived as everyday facts. In so far as they are stable realities, these 'souls' enter into a logical structure within dialectical movement. This determination ineracts with the other economic and social determinations. It superimposes itself on them in a complex relation of resonance or dissonance. It does not supplant or destroy them.