I Am Alive 2 Game

[Cori Lenon]

Sunkissed blueberries, silky tofu, and fragrant edible lavender team up to make a bowl of flavourful nutrition to breathe new life into your breakfast routine. You can even add a few spoonfuls of muesli to the topping for a more substantial meal. The pudding also works as a healthy dessert or even a post-workout recovery snack. Culinary lavender is typically cultivated from Lavandula angustifolia plants and has a lot less oil than the aromatic lavender used in perfumes or soaps, which you should not use in recipes.

This satisfying Thai-inspired salad provides a riot of texture, flavour, and visuals. And its ingredients house troves of nutrients and antioxidants. If you wish this salad to be more in the spirit of truly raw, use peanut butter made with raw peanuts or make your own using unroasted peanuts.

Neil Zevnik is a private chef who writes about food, the environment, and social responsibility as a way to make his small contribution to changing the world for the better. Find him on Instagram @neilzevnik.

Rachel Werner, CHN, is an author and alive Academy alum. She creates beauty, culinary, and travel content for print and digital publications. Her cookbook is Macro Cooking Made Simple (Chartwell Books, 2023).

The information provided on this website is for educational and informational purposes only. It should not be used as a substitute for the advice of an appropriately qualified and licensed practitioner or healthcare provider. The opinions expressed here are not necessarily those of Alive Publishing Group Inc., its affiliates, or parent company. Different views may appear in future articles or publications. Information on alive.com is copyrighted and must not be reprinted, duplicated, or transmitted without permission.

I had to do some of these things myself, but less than average, because I had lucked into a tenure-track position at Graz. Relative to the usual post-doc, I was free. And, as with so many kinds of freedom, to have it was also to be confronted by a question: how should I use it?

The natural option for my post-doc work would have been to plough the departmental furrow and find ever more pedantic things to say about John Rawls. But Austria, I somehow felt, had heard enough about what people thought about the difference principle. Fine. Not that, then. But what instead?

Bliss it must have been in that dawn to be alive! But the French Revolution went from equality to tyranny, and in time, it turned out that Dummett had been too optimistic about analytic philosophy. The programme was revised and ultimately abandoned.

These examples are suggestive, nothing more. But there is an explanation behind them that is important. The neglect of sceptical and nihilist worries about meaning in life is no accident. Rather, it is a necessary expression of the debate as it is framed and conducted.

And if we look at it from the other angle, the use of the method is an expression of the assumption, and an explanation of why the former is so widely accepted. If you assume that meaning in life is something that is sometimes actually realised in individual lives, it makes perfect sense to try to find examples of those lives in which it is realised so that you can then start identifying some general features of meaningful lives.

Tolstoy is hardly going to find any of this of much use. His problem is precisely that he thinks his life is meaningless, so a theory of meaning that is built on the assumption that his life is meaningful is at best a joke to him.

I speak of Tolstoy, but I am speaking of myself too. I had turned to analytic philosophy with a hope born of desperation. I longed for something that would help me with my crisis, something that would relieve the pain. I found nothing. The assumption that allowed the analytic philosopher to proceed was the exact locus of my crises.

Consider the temples of ancient Greece. Once they were thick with blood and smoke. They were places where living creatures were sacrificed, where novices were initiated by frightening esoteric rituals, where strange chants mingled with cries of pain and ecstasy. Today, they are tourist attractions.

The discipline of academic philosophy is like those Greek temples. Its practitioners are caretakers wandering around empty rooms, painting the walls, and washing the floor while the entire edifice collapses around them.

Look at the words that professional philosophers produce. Look, for however long you can bear, into the pages of arcane journals filled with intricate disputes about how many trolleys can dance on the head of a pin. Peek into classrooms that are filled with the atmosphere of boredom and futility. Speak to young philosophers, young practitioners of the discipline, the ones who should be filled with love and excitement for philosophy and see instead their disappointment and their cynicism.

Philosophy was once alive too, almost terrifyingly so. Why else would a man called Socrates choose to cheerfully go to his death rather than betray it? Can we make it alive again by going back to a vision of how the Greeks did philosophy?

University campuses across the United States are quiet as the school year ended more than a month ago: most encampments have been cleared, campus protests have been discontinued and the mainstream media have all but forgotten about student-led demonstrations.

The spirit and the cause, however, are very much alive. And that is because the encampment movement was not the start of the struggle towards Palestinian liberation, nor was it its end. Rather it was a pivotal shift, as it made the general public aware of the complicity of elected officials and public institutions in the Israeli genocide of the Palestinian people. It also expanded and solidified the solidarity network of the Palestinian movement well beyond its usual supporters.

Whereas, before, pro-Palestinian protests were overwhelmingly attended by Palestinians and other Arabs, there is now a whole community of new allies that have been introduced to the Palestinian cause and show up at events.

Given that the impact of the student encampments has gone way beyond the confines of university campuses, it cannot be undone with the suppression of the protests. Pro-Palestinian action has continued mostly off-campus and taken a variety of different forms: from local protests to teach-ins and conferences to various modes of mobilisation, including online.

There has also been mobilisation to defend and support those who still face charges over their participation in encampments and occupations. According to The Appeal, a nonprofit news outlet, more than 3,000 students have been arrested for their involvement in campus protests against the genocide of Palestinians. While charges in many cases have been dropped, in others local prosecutors have decided to push forward with them, which could have serious consequences for the accused.

The way this has been done has also illustrated how the Palestinian issue ties to various layers of injustice within the US and why so many non-Arabs have joined our cause. In the case of the 22 people arrested at the City University New York (CUNY) and slapped with criminal charges, observers pointed out early on that those detained in the wealthier Columbia University in similar circumstances only faced misdemeanour charges.

In June, the Manhattan district attorney dropped felony charges against 12 CUNY students and staff but pressed forward with the cases of 10 community members, who are mostly Black people and working-class. People have rallied in their defence, trying to bring more attention to this injustice and the clear attempt by the authorities to come after the most vulnerable among us.

Much is also being done on other fronts, not just on university campuses and in the streets. One area of particular note is boycotting. We know that boycotts have historically been successful in putting political pressure on occupying countries: they contributed to the dismantling of apartheid in South Africa, helped Algerians during their war of independence against the French, and put pressure on the Dutch economy during the Indonesian National Revolution against Dutch imperial rule.

In some countries, the boycotts have been so effective that they have sent corporations into a frenzy. In Bangladesh, after sales fell by 23 percent, Coca-Cola released an advertisement denying any links to Israel, which spectacularly backfired.

Elsewhere in the US, where the Muslim and Arab-American communities are smaller, students and youth are at the forefront of the BDS movement, spreading the word through social media and actively promoting the boycott of corporations complicit in the Israeli occupation of Palestine.

Many youths and students participated in these campaigns, and now that they are recalibrating for the likely Democratic nomination for Kamala Harris in the presidential race, they continue to be active in them.

Efforts and planning for renewed on-campus mobilisation have also not stopped. If a ceasefire is not called by the start of the school year, students will come back from summer break ready to disrupt the status quo. Demonstrations will not stop.

We will not be arrested into submission. With every arrest, every suspension, and every attempt to silence us, local authorities and educational institutions have only broadened support for the Palestinian cause. So, as those with the privilege to speak up for Palestine, we must not be intimidated by those in power who choose to monopolise their violence. We must continue to demand a ceasefire, an end to occupation, and a free Palestine where children are not condemned to watch their parents die under bombs paid for by our schools and government

We believe that engagement in the arts enriches lives and builds stronger, more vibrant communities.

We know what art can do, how it changes perspectives and even changes lives. Similarly, the PNC Foundation has always believed that engagement in the arts enriches lives and builds stronger, more vibrant communities. That's why PNC Arts Alive was created.

3a8082e126